[352]. It also deserves consideration whether Dînâ as the feminine of Dân denotes the Moon: compare Lâbhân, Lebhânâ; Âshêr, Ashêrâ. In that case the above myth would speak of the abduction of the Moon by the Morning-dawn, i.e. the disappearance of the moon at sunrise. It would then be the same myth as the Hellenic one of the abduction of Helenê (Selênê) by Paris.
[353]. Angelo de Gubernatis, ibid. p. 278 et seq.
[354]. See Zeitschr. d. D. M. G., 1855, IX. 758.
[355]. Edwin Norris, Assyrian Dictionary, I. 347. The signification ‘having locks’ might also be mentioned as a possibility for zalîchâ. In that case we should have to notice the Syrian zelîchê of the Peshiṭtô in Song of Songs, I. 11, where the parallelism to gedûlê demands something like ‘locks of hair;’ and this meaning agrees with that of zelach in Syriac: fudit.
[356]. It is well-known that the gutturals ح ḥ and خ ch often change into ف f. The Arabic ḳadaḥ ‘cup’ becomes in Turkish ḳadef; the name Yehûd is pronounced in jest Jufut. Compare the Arabic naḳacha with naḳafa, and the Mehri ehû, denoting ‘mouth,’ with Arabic fû, Hebrew peh, etc.
[357]. See Zeitschr. d. D. M. G., 1855, IX. 758.
[358]. See Pfleiderer, Religion und ihre Geschichte, II. 271.
[359]. Brinton, Myths of the New World, pp. 159 et seq.
[360]. 2 Kings, I. 8, II. 11. Compare the fiery, flame-red chariot of Ushas (Rigveda, VI. 64. 7).
[361]. Das alte Griechenland im neuen, p. 23.