Peitschte seine Flammenrosse.
Atta Troll, XXII. 1.
[324]. Schwartz, Sonne, Mond und Sterne, pp. 106–109.
[325]. According to Rawlinson this conception came from the Assyrians to the Persians. Put the learned explorer of Assyrian antiquity seems to ignore the solar significance of the winged disc when he says: ‘The conjecture is probable that ... the wings signify Omnipresence and the circle Eternity’ (History of Herodotus, note to I. c. 135, I. 215 of the edition of 1862).
[326]. Hebrew scholars will observe that I here abandon the usual interpretation, and understand eshkenâ in the second member of the setting of the sun. In this way the first member speaks of the rising, the second of the setting of the sun (= bâ hash-shemesh), which dips into the water at the further edge (horizon) of the sea (acharîth yâm).
[327]. See [Excursus G].
[328]. Iliad, VIII. 485. See Plutarch, De vita et poes. Hom., c. CIII.
[329]. E.g. al-Suytûṭi in the Ḥusn al-muḥâḍarâ, &c: ‘fa iḏâ achaḏat fî-l-hubût’ (ap. Weyer’s Diss. de loco Ibn Khacanis de Ibn Zeidun, p. 87, n. 82).
[330]. The Sun is in all the Semitic as well as in many Aryan languages grammatically feminine, and the myths frequently assign to the Sun a female form. It is therefore necessary sometimes to use the feminine pronoun.—Tr.
[331]. In Ahlwardt, Chalaf al-aḥmar, p. 49. I. See Vita Timuri, II. 48: ‘ḳad janaḥat al shams lil-ġurûb.’