[573]. al-Maḳḳarî, Analectes de l’historie et de la littérature des Arabes d’Espagne, II. 69. The awâʾil are there called uṣûl al-ashyâ.
[574]. A general view of this literature can now be obtained from Ibn al-Nedîm’s Fihrist.
[575]. The name Yissâ-sekhâr (Issachar) must also fall under our consideration here, if we treat it as a Solar name (Day-labourer). See supra, p. [177].
[576]. See Duncker, Geschichte des Alterthums, 1874, I. 206, 266.
[577]. Can the Semitic ôhel ‘Tent of the Nomads’ be concealed in the word Αλήτης?
[578]. Egypt’s Place in Universal History, IV. 223.
[579]. Besides German scholars, Dutch orientalists and historians of religion especially have written very ably on the passage in Amos; the latest of whom, Tiele, in his Vergelijkende Geschiedenis, pp. 539 et seq., mentions in a note the most prominent Dutch labours on the subject.
[580]. No weight must be attached to the word malkekhem ‘your king,’ in which many have tried to find a datum for the high antiquity of the worship of Moloch by the Hebrews; for the suffix shows that the word cannot be taken as Môlekh, the name of a god. And the worship of that God appears everywhere as one borrowed from the Canaanites.
[581]. E.g. in the following fragment of a poem: ‘We lived in Chaffân in company with a people, may God give them rain by the constellation of the Fishes (saḳâhum Allâh min al-nauʾ nauʾ al-simâkeyn), then may a constellation give them abundant water (farawwâhum nauʾ), Darstellung der arabischen Verskunst, p. 253).
[582]. See Lane in the Zeitschr. d. D. M. G., 1849, III. 97. Krehl, Vorislamische Religion der Araber, p. 9.