Rustica agricolae bonis
Tecta frugibus exples.
[459]. This connexion is also clear in the Hottentot mythology. Heizi Eibib, which means moon, is there the name of the man to whom grave-tumuli are consecrated, and who is addressed in prayer for good sport and numerous herds (Waitz, Anthropologie der Naturvölker, II. 324).
[460]. Max Müller’s view (Introduction to the Science of Religion, p. 184), ‘When Jeremiah speaks of the Queen of Heaven, this can only be meant for Astarte or Baaltis,’ is correct only if Baaltis be identified with the Moon. The correctness of this identification, which was first asserted by Philo Byblius, and has been conceded by the older interpreters Grotius and Lyra, and by many modern ones, is very probable; for the name Baaltis stands in the same relation to Baʿal (Sun) as Milkâ to Melekh, Lebhânâ to Lâbhân, and Ashêrâ to Âshêr. Tiele also (Vergelijkende Geschiedenis, p. 512) says the same as Müller.
[461]. Midrâsh Shôchêr Ṭôbh on Ps. XIX. 7.
[462]. The contrast of Leah’s weak eyes to Rachel’s beauty belongs not to the mythic stage, but to the epic description.
[463]. There is no reason to separate the word shilhê from the Shaphʿêl shalhî, as Levy does in his Chald. Wôrterbuch, II. 481; compare Reggio in the Hebrew journal Ozar Nechmad, I. 122.
[464]. See Zeitschr. für Völkerpsychologie und Sprachwissenschaft, 1869, VI. 237, 252.
[465]. Rohlfs, Quer durch Afrika, I. 204.
[466]. Opuscula Arabica, pp. 16–39.