[286]. Compare Eckhel, Doctrina Nummorum veterum, V. 15.
[287]. Die Religion der Römer, Erlangen 1836, II. 218. Compare Mommsen, History of Rome (translation), I. 185, ed. of 1868.
[288]. Fr. Lenormant, Les premières civilisations, Paris 1874, II. 29–31.
[289]. It is well known that the story of Jonah was long ago connected with the myth of Herakles and Hesione, or that of Perseus and Andromeda (Bleek, Einleitung ins A. T., Berlin 1870, p. 577). Tylor, Primitive Culture, I. 306, should also be consulted. What Emil Burnouf says in his La Science des Religions, Paris 1872, p. 263, is quite untenable; he finds in the myth ‘un image de la naissance du feu divin et de la vie dont il est le principe.’
[290]. Nonnus, Dionysiaca XL. 443; Movers, Religion der Phönizier, p. 394.
[291]. Aesch., Prom., vv. 505, 467, Dind. I must also refer to Tangaloa, the chief figure in the Polynesian mythology, who is described as the first navigator. This characteristic, and the fact that Tangaloa is regarded as the originator of every handicraft (see the chapter on the Myth of Civilisation), with other features on which Schirren lays stress in determining his nature, seem to claim for him a solar character. Gerland (Anthropologie der Naturvölker, VI. 242) disputes this interpretation.
[292]. Jahrbücher für die bibl. Wissenschaft, X. 21; History of Israel, I. 265 et seq.
[293]. In his essay Phönikische Analekten, in the Zeitschr. der D. M. G., 1865, XIX. 536.
[294]. Sepp, Jerusalem und das Heilige Land, Schaffhausen 1863, II. 687.