To this fundamental meaning of the root âshar ‘to march, go forward’ is added the secondary application ‘to be happy,’ properly ‘to advance prosperously.’ But the old mythical designation Âshêr is connected with the original sense: since at the time when this mythical word was first spoken the verb had not yet obtained its secondary sense, nor could yet obtain it, as ethical ideas were still non-existent. Accordingly Âshêr signifies ‘he who marches on,’ and is simply a solar name. Thus the ancient Hebrew called the Sun, when he noticed the continual change of his place on the horizon, and observed his constant movement. ‘Through Asher,’ it is said, in a fragmentary hymn on Asher in Gen. XLIX. 20, ‘his bread is fat; he gives dainties for a king;’ for the sun is to the agriculturist the beneficent element that hastens the ripening of his crops.
This simple and, I hope, obvious explanation throws light on another expression in Hebrew mythology, which stands in the closest connexion with Asher. I mean the feminine form derived from the masculine sun, the appellation Ashêrâ, on which Biblical interpreters and antiquaries have had so much to say. Ashêrâ, as the feminine form of Âshêr, denotes what the Hebrews regarded as the marriage-consort of the Sun. We know this of the Moon, as I hope to show more fully in speaking of Sarah. Ashêrâ is, therefore, an old Hebrew name of the Moon. In those passages of the Old Testament which speak of the idolatry of the Hebrews in Canaan, Asherah is named with Baal (the Sun-god): ‘The vessels that were made for Baal and for Asherah and for all the host of heaven’ (as though for Sun, Moon, and Stars), 2 Kings XXIII. 4; ‘And the children of Israel did that which was evil in the sight of Jahveh, and forgat Jahveh their God, and served Baal and Asherah,’ Judges III. 7. They probably served Asherah too at the altar of Baal (see Judges VI. 25); but this is quite in the spirit of the Canaanitish and Mesopotamian religious practice. One mode of doing homage to the supreme God was to offer sacrifices and build temples to his subordinate deity, just as any honour conferred on the Satraps conduced to the greater excellence of the ‘King of kings.’ This view is very general on the votive tables with cuneiform inscriptions; so e.g. in an inscription in the Temple of Mugheir: ‘In honore Sin domini deorum coeli et terrae, regis deorum ... templum Iz deae magnae condidi et feci.’
Asherah is accordingly the Wandering one, and the moon is here made feminine. A masculine word for the Moon, which, being common to all the Semitic dialects (unlike the later, lebhânâ), must be one of the oldest Semitic names for moon, viz. yârêach, expresses the same idea; for it is derived from the noun ôrach, ‘a path, way,’ and stands for ôrêach with the initial hardened[[346]] (like yâchîd ‘only,’ with initial y, yet echâd ‘one;’ and yâshâr ‘straight,’ connected with the root under discussion, âshar ‘to go forwards’). In Job XXXI. 26, the epithet hôlêkh, ‘marching,’ is applied to the moon. Therefore the two plural forms ashêrîm and ashêrôth are not identical (the former denoting objects of worship, and the latter as ‘femininum vilitatis’ declaring them to be in the opinion of the writer objects of abomination);[[347]] but the masculine form is derived from the singular Âshêr, and the feminine from the singular Ashêrâ.
§ 7. To the same series belong also the names Dân and Dînâ, which latter is only a feminine to the first, and occurs again as a proper name in Arabic.[[348]] It would be erroneous to regard the verb dîn ‘to judge’ as the etymon: for this would give no solution of the question concerning the nature and signification of the designations under review. Then, as the Hebrew language itself offers no satisfactory points d’appui, we are fully entitled to look for information to the cognate idioms. I believe that the fundamental idea contained in the group of consonants Dn is extant in the Assyrian, where it expresses the idea of going;[[349]] whence the Arabic dâna ‘to approach,’ the secondary dana, and the adjective dunya, which denotes the near and visible world, in opposition to al-âchirâ, the life beyond.[[350]] Consequently, Dân and Dînâ must denote ‘he or she who marches on, or comes nearer,’ or ‘goes’ in general, synonymous with Âshêr, i.e. the Sun. In Arabic also al-jâriyâ ‘who goes’ is one of the many names of the Sun which are enumerated by Ibn al-Sikkît in his Synonymical Dictionary of the Arabic Language.[[351]] Whilst of Dan no actual myth has reached us, and etymology alone gives us any help in discovering his mythical character, of Dinah on the other hand the chief source of our knowledge of Hebrew antiquity has preserved a more material statement, telling of the love of Shechem for Dinah and their ultimate union, and of the immediately following murder of Shechem by Jacob’s sons. These are the features which come under our view when we draw out the mythical kernel from the mass of epical description surrounding it (Gen. XXXIV). From the arguments of the Second Chapter the connexion of the noun shekhem with the verb hishkîm may surely be treated as removed beyond all doubt, as well as the fact that this word is a designation of the Morning-dawn. I will add at this place, to complete what was discussed at p. 26, that the Hebrew word shekhem seems to be etymologically connected with the Arabic thakam, which signifies ‘way.’ Like most Hebrew words denoting a way, this word shekhem must stand in connexion with the verbal idea of ‘marching forwards’—either by the verb being a denominative (like the German bewegen from Weg), or inversely by the noun being a deverbal. The changes of consonants which we find here are in accordance with the law of the Semitic languages, namely:
| Arabic | ثth th | Hebrew | שׁsh sh | Aramaic | תt t, th |
| ﺛﻝﺍﺜةthalatha thalâthâ | שְׁלשָׁהšĕlšâ shelôshâ | תְּלָתָאtĕlātāʾ telâthâ | |||
| ﺛوﺮthaur thaur | שׁוֹרšôr shôr | תּוֹרָאtôrāʾ tôrâ |
Therefore also:
| ﺛكمthakam thakam | = | שְׁכֶםšĕkem shekhem | —— |
The longing love of the Dawn for the Sun and her union with him—the same theme which Max Müller in his essay on ‘Comparative Mythology’ has so ingeniously traced in Indian and Hellenic myths—was told also by the Hebrews; only that the Hebrew inverted the relation. When the Dawn vanished and the Sun began to shine bright in the sky, the Hebrew said of the union between the Dawn and the Sun that the Dawn snatched up the Sun to himself and was united with her. Not long afterwards followed the vengeance taken by the sons of Jacob (the night-sky), who, enraged at the abduction of their sister, murder the ravisher and deliver her. This is only the disappearance of the Sun, while the evening glow comes forward, again independent, to inaugurate the dominion of the Night.[[352]] The myth makes no distinction between the morning and the evening glow, but treats them as identical phenomena. Therefore Shekhem is made a son of the Ass (Chamôr); and there is no doubt that chamôr (ass) has here the mythic significance which accompanies that animal whenever it appears in the Aryan mythology.[[353]]
Zilpah also, the mother of Asher, is to be classed in the same group. Any one who has cast even a superficial glance on the real meaning of the myths of the Aryan nations, as now discovered and recognised, must have noticed the peculiarity that the mythical relation of child to parent does not always indicate a succession of what should precede and what follow, but that the child is not unfrequently only a repetition of the father or the mother, and is therefore to be considered identical with them.[[354]] The present is a case of this kind. Âshêr is only a repetition of his mother. The designation Zilpâ, the explanation of which has been sought in vain in Hebrew—for the meaning ‘a drop’ can hardly be maintained—finds a smooth and ready interpretation in Arabic, where zalafa, as well as zlp, zlb in Assyrian,[[355]] denotes ‘to march on.’ So that Zilpâ also is ‘she that marches forward.’ Another ‘marcher forward’ is preserved by Arabian tradition, viz. Zalîchâ. She is unmistakably a solar figure, and her name (zlch has the same signification ‘to march forward’) is perhaps even formally connected[[356]] with that of Zilpâ, with whom she is identical. The battle of the Sunshine with the Rainy Sky is the amorous contest of the beautiful Zalîchâ (or, as the name is commonly but erroneously pronounced, Zuleychâ) with Yôsêph ‘the Multiplier.’ Now, having been led into the above digressions by the explanation of Cain’s flight, we return to Cain again.
§ 8. We have just alluded to the fact that in the Hebrew mythology the figures presented as children are frequently only repetitions of one of their parents.[[357]] This observation is found to be confirmed in the case of the posterity which the Biblical genealogy in Gen. IV. derives from Cain. Some of the descendants of Cain are quite as much solar figures as their ancestor himself; and in an age which had advanced beyond the stage of the formation of myths, and even beyond the after-sentiment of mythology, this identity occasioned the idea that these figures must stand in a genealogical connexion with the ancestor. The same psychological process which in the employment of language produces a specialisation or limitation in the sense of words originally synonymous, is at work here also, forming from the numerous synonyms of mythology genealogies, in which identical designations, after their substratum has been personified, become his sons, grandsons, and great-grandsons. Thus among Cain’s descendants none but solar figures are to be found. In the demonstration of this fact, I limit myself to those names which can be interpreted without at all forcing their meaning. The very first, Enoch (Chanôkh), the son of Cain, from whom he names the first city he built, is of pure solar significance. We have above already, with Ewald, put his name in the class in which the Sun is presented as the ‘Opener.’ The solar character of Enoch admits of no doubt. He is brought into connexion with the building of towns—a solar feature. He lives exactly three hundred and sixty-five years, the number of days of the solar year; which cannot be accidental.[[358]] And even then he did not die, but ‘Enoch, walked with Elôhîm, and was no more [to be seen], for Elôhîm took him away.’ In the old times when the figure of Enoch was imagined, this was doubtless called Enoch’s Ascension to heaven, as in the late traditional legend. Ascensions to heaven are generally acknowledged to be solar features. Herakles among the Greeks, Romulus the city-founder among the Latins, and several heroes of American mythology,[[359]] agree in this. The same feature also often attaches itself even to historical persons—e.g. to the legend of the Prophet Elijah, the ‘hairy man’ who ascends to heaven on ‘a chariot of fire and horses of fire,’[[360]] indeed this as well as other mythical features has been better preserved in the case of this favourite hero of Israelitish prophecy than in that of the former purely mythical personage.