The darker the Night, the thicker is the black cloak with which it is provided. Even modern languages have expressions like thick darkness (Hungarian vastag setétség); in Arabic a very dark night is called a night with a heavy covering, leyl murjahinn.[[534]]
The name Lôṭ, accordingly, signifies, like the Hellenic female forms Kalyke, Kalypso (from καλύπτω), the Covering Night. It is very significant of the Night that the Greek figures are represented as weaving clothes for the Thunderer:[[535]] they weave the cloak with which they cover over the world when they spread darkness over it. Surely no one will after all this doubt that the name Lot is a designation of the Covering Night. Should this be still doubtful, perhaps the following fact from the domain of the Arabic language may bring conviction. Everyone knows the Arabic word kâfir, at least in its usual meaning of Infidel. Even the earlier Arabian philologians, who, notwithstanding frequent amusing whims and hobbies, often exhibit a fine feeling and very sober judgment as to etymology, said that this word received the meaning Infidel only through the dogmatism of Islâm, that it originally denoted the Coverer, and that the transition of meaning was founded on the idea that the Infidel covers up God’s omnipotence. Similarly in Hebrew the verb kâphar is said of God when he forgives (i.e. covers) the sins of men; in Arabic ġafar.[[536]] In Arabic the Unthankful is also a kâfir, a ‘Coverer,’ since he covers the blessings he has received: and in late Hebrew he is similarly termed kephûy ṭôbhâ ‘one who covers up the good.’[[537]] In short, the kâfir is properly the Coverer. Now the darkness of night is called kâfir by old Arabian poets. We have already (in the Tenth Section of this chapter, p. 134), quoted for another purpose the verse of the poet of the tribe Mâzin: ‘The Shining one stretches his right hand towards him who covers up,’ where the latter is kâfir, the Night. The celebrated poet Lebîd, too, says in his prize-poem (Muʿallaḳâ, v. 65): ‘Until the stars stretch out their hands towards the kâfir, and the weaknesses of the boundaries are covered over by their darkness,’
Ḥatta iḏâ alḳat yadan fî kâfirin * waʾajanna ʿaurâti-th-thuġûri ẓalâmuhâ.
And the poet al-Ḥumeyd says, ‘They (the camels) go to water before the breaking of the morning, whilst the son of splendour (the dawn) is still hiding in the cloak,’ i.e. before it is yet day,
Fawaradat ḳabla-nbilâji-l-fajri * wabnu ḏukâʾa kâminun fî kafri.[[538]]
A very witty use of the application of the epithet kâfir to the Night is make by the poet Behâ al-Dîn Zuheyr. He would fain prolong the duration of the night, which passes away far too soon for all the pleasures that it brings him in the midst of a merry circle, and so he says: ‘To me is due from thee the reward of a Champion of the Faith [in battle against the infidels], if it is true that Night is a kâfir (an infidel, properly a ‘coverer’),
Lî fîka ajru mujâhidin * in ṣaḥḥa anna-l-leyla kâfir.[[539]]
As the Darkness of night is what covers over and hides, so on the other hand the Dawn, or the Sun in general, is that which uncovers and discloses. We have met with this conception before in the case of Noah (p. 131). In Arabic safara or asfara is said of the uncovering of any concealed object, and the same words are used of the breaking-forth of the morning sun. There is no doubt that this latter usage is deduced from the signification ‘to reveal, uncover;’ the instance quoted in the lexicons, ‘The night which removes the cover from the morning of the Friday’ (yusfir ʿan), i.e. which precedes Friday, shews by the preposition ʿan that ‘to uncover’ is the fundamental signification. Thus the Arabic etymologists whom I mentioned in a former work[[540]] may be right in a certain sense in tracing back most of the derivations of the root safar to this sense. But in Egyptian and in the Arabic of the desert the word al-sufrâ denotes the Sunset, the reason of which is by no means clear.[[541]] No doubt can now be entertained that our Lot is identical with his namesake the Arabic Kâfir the Concealer, the Covering Night. Now we can consider the myth. ‘The daughters of Night form a sexual connexion with their father.’ When the evening glow, which is a daughter of the Night (for, as we have seen, the myth identifies the morning and the evening glow), unites with the shades of night and becomes darker and dimmer, so as at length to lose itself in the night, the myth-creators said, ‘The daughters of Lot, the Coverer, are going to bed with their father.’ From the bright, lively character, which the myth must have attributed to the Glow in comparison with the dark, heavy Night, they would naturally regard the aged Lot as the victim of an intrigue of his lustful daughters; whereas in the Aryan myth it is Prajâpati who uses force against his daughter Ushas. The names of Lot’s daughters are not given in the Old Testament; but we know them from another source. The Arabic legend in which the story of Lot, communicated by Jews, likewise finds a place, tells us their names. It is scarcely credible that these are pure inventions of the Arabs; it is much more probable that they received them, as they did much else, from the traditions of the Jews. But the Jewish tradition itself has lost the names, as it has lost much else that was not written down. In the Arabic statements, however, there occur such various versions of the names as to show clearly that they are instances of the corruption by which foreign names are constantly ruined beyond recognition in Arabic manuscripts. One version gives Rayya as the name of the elder, Zoġar as that of the younger (see Yâḳût, II. 933. 22, 934. 16); and from the latter a town is said to be named, which is mentioned in some ancient Arabic poems. Ibn Badrûn (ed. Dozy, p. 8) calls them something like Rasha and Raʿûsha (or Raʿvasha?); Masʿûdî (Prairies d’or, II. 193) Zaha and Raʿva. Among these differing forms, every one of which is probably based on a corrupt text, Zaha is the only one that may confirm the solar character of Lot’s daughters in the myth. But I think the myth of Lot is clear enough in itself to dispense with any such problematic confirmation.
If the conception of Kerûbhîm (Cherubim) is native to the Hebrews, and not borrowed at a later period from foreign parts—a question which must be regarded as still an open one—then we may find here also the Coverer (compare kerûbh has-sôkhêkh ‘the cherub that covereth,’ Ezek. XXVIII. 14), the covering cloud; and hence may be derived the function of concealing and covering which was given to the cherubim in the later ceremonial, as also their connexion with the curtains.[[542]] ‘Jahveh rides on the Cherub,’ says one of the later religious poets (2 Sam. XXII. 11), ‘and appears on the wings of the wind; he makes darkness round about him, tents, collections of water, gloomy clouds.’ Here the dark overclouded rainy sky is described; and when Jahveh sends rain over the earth, he rides on the Cherub, and ‘mists are beneath his feet,’ and the dust which he turns up while riding, forms the shechâḳîm (properly the dust), the overcast sky. Jahveh is described in other passages also as riding on clouds (Is. XIX. 1). Accordingly kerûbh would originally denote the covering cloud, and whatever is connected with the Cherubim in later theological conceptions would be a transformation of ancient mythological ideas.[[543]] Now the root krb is used in Himyarite inscriptions in titles of kings, as Mukrib Saba, or Tobbaʿ kerîb, i.e. as Von Kremer explains them,[[544]] ‘Protector of Saba,’ ‘Protecting Tobbaʿ.’ This is easily explained by the fact that in the Semitic languages words signifying ‘to protect’ are often derived from the fundamental idea of ‘covering.’ ‘The Cherubim spread forth their wings’ (1 Kings VIII. 7), i.e. they cover. To spread out the wings (kenâphayîm) over some one is in Biblical language the usual expression for the protection which is allotted to him. In Arabic the same word (kanaf) signifies not only a bird’s wing, but also concealment, shade (compare Ps. XCI. 1–4), and protection.[[545]]
The opinion that the Cherubim were borrowed from foreign parts is accordingly much less probable than that which maintains that they originated with the Hebrews;[[546]] and the latter view receives further support from the fact that the Cherubim can be easily fitted without any violence into the system of Hebrew mythology. It is again supported by the connexion between Cherubim and Seraphim, the latter of which are originally Hebrew. This connexion agrees moreover with the results of our mythological researches. As Kerûbh as ‘Coverer’ belongs to the dark cloudy sky, so the Serâphîm must be a mythological conception pertaining to the same series, if we adopt the correct interpretation of them as Dragons,[[547]] and remember the mythological meaning of serpents and dragons (supra, p. [27], [184], sq.). It then becomes probable that the theological significance of Cherubim and Seraphim belongs to the remains of the very earliest form of Hebrew religion, and approximates to the facts of which I shall speak at Chapter VI. § 5, pp. [224], [5].