Mythology among the Hebrews and Its Historical Development

293. In his essay Phönikische Analekten, in the Zeitschr. der D. M. G., 1865, XIX. 536.

294. Sepp, Jerusalem und das Heilige Land, Schaffhausen 1863, II. 687.

295. Vergelijkende geschiedenis van de egyptische en mesopotamische Godsdiensten, Amsterdam 1872, p. 434.

296. Julius Braun, Naturgeschichte der Sage, I. 41. See Tylor, Primitive Culture, I. 316.

297. E. Jacques, Vocabulaire Arabe-malacassa, in Journ. Asiat., 1833, XI. 129, 130.

298. Gerland, Anthropologie der Naturvölker, VI. 242.

299. ‘Wimpern der Morgenröthe,’ and so Ewald translates aphʿappayim in Job, i.e. eyelashes, eyelids being ‘Augenlieder.’ Yet Gesenius understands the word as palpebrae, i.e. eyelids (though both this word and cilium are occasionally used indiscriminately in either sense). Βλέφαρον is only ‘eyelid;’ the Arabic ḥawâjib is only ‘eyelash.’—Tr.

300. Gesenius, Thesaurus, p. 1003. a; compare Orph. VIII. I. 13. In the Thesmophoriazusae v. 17, Aristophanes makes Euripides call the eye ‘the imitation of the disc of the sun;’ compare Acharn. v. 1184: ὦ κλεινὸν ὄμμα, ‘O glorious eye!’ as an address to the Sun.

301. Al Buchârî, IX. 30, 35.

302. Yaçna, I. 35, III. 49.

303. Eberh. Schrader, Die Keilinschriften und das Alte Testament, p. 165.

304. Haneberg, Religiöse Alterthümer der Bibel, Münich 1869, p. 49; Movers, Die Phönizier, I. 411, where other combinations are given.

305. The seven days of the week are imagined to have a connexion with the sun. According to Diodorus, I. 272, the inhabitants of Rhodes at the time of Cadmus worshipped the Sun-god, who had begotten seven sons on that island.

306. Muir, Sanskrit Texts, V. 64.

307. Yâḳûṭ, Geogr. Wörterb., III. 762.

308. See Excursus E.

309. Hartung, Religion und Mythologie der Griechen, Leipzig 1865, II. 87–94.

310. al-Meydânî Majmaʾ al-amthâl, II. 111. 21.

311. Wa-kân auwal mâ asbal al-leyl riwâḳah wa-ḳad iswadd al-ẓalâm biaġ-sâḳah, Romance of ʿAntar, V. 170. 17. Accordingly, insadal is said of night as well as of a tent, e.g. ʿAntar, VI. 60. 14, 95. 5.

312. I wish to mention here a suggestion received in a letter from Prof. de Goeje of Leyden, to take the name Hebhel in the appellative sense ‘herdsman,’ and compare it with the Arabic abil, the initial breathing being aspirated. The Hebrew âbhêl, ‘pasture,’ would then belong to the same group. But see also on the latter word an ingenious conjecture of Derenbourg in the Journal Asiatique, 1867, vol. I. p. 93.

313. Wa-leylatun ṭachyâʾu yarmaʿillu * fîhâ ʿala-l-shârî nadan muchḍallu, MS. of Univ. Leyden, Cod. Warner, No. 597, p. 345.

314. See above, pp. 42, 43.

315. Die Genesis, Leipzig 1860, p. 64.

316. Levy, in the Zeitschr. der D. M. G., 1860, XIV. 404.

317. Compare Gelpke’s article Neutestamentliche Studien, in the Theo. Studien u. Kritiken, 1849, pp. 639 et seq.

318. See Excursus F.

319. Premières Civilisations, II. 81.

320. We do not wish to overlook the fact that the word Ḳayn in Himyaritic is a name of dignity, like Prince, Ruler, Lord, and may therefore, if this signification is adopted, be a synonym for Baʿal. See Prætorius in the Zeitschr. der D. M. G., 1872, XXVI. 432.

321. See Fleischer’s Nachträgliches to Levy’s Chald. Wörterb. über d. Targ., II. 577. b.

322. Yaçna, I. 35, XVII. 22; Khordavesta, III. 49, VII. 4; Spiegel, Die heiligen Schriften der Parsen, III. 27: ‘The beautiful Dawn we praise; the brilliant, endowed with brilliant horses, who remembers men, remembers heroes, and is provided with splendour, with dwellings. The morning Dawn we praise; the cheering, endowed with fast horses.’ Vendidad, XXI. 20: ‘Rise up, O splendid Sun! with thy fast horses, and shine on the creatures.’ In the Sun’s Yast (it is the sixth), in almost every verse from the invocation to the end of the prayer, this epithet is applied to the Sun; and in the tenth Yast chariots and flaming horses are assigned to Mithra (see the references in Spiegel, l. c. III. xxv.).

323. A rough imitation of:

Phöbus in der Sonnendroschke

Peitschte seine Flammenrosse.

Atta Troll, XXII. 1.

324. Schwartz, Sonne, Mond und Sterne, pp. 106–109.

325. According to Rawlinson this conception came from the Assyrians to the Persians. Put the learned explorer of Assyrian antiquity seems to ignore the solar significance of the winged disc when he says: ‘The conjecture is probable that ... the wings signify Omnipresence and the circle Eternity’ (History of Herodotus, note to I. c. 135, I. 215 of the edition of 1862).

326. Hebrew scholars will observe that I here abandon the usual interpretation, and understand eshkenâ in the second member of the setting of the sun. In this way the first member speaks of the rising, the second of the setting of the sun (= bâ hash-shemesh), which dips into the water at the further edge (horizon) of the sea (acharîth yâm).

327. See Excursus G.

328. Iliad, VIII. 485. See Plutarch, De vita et poes. Hom., c. CIII.

329. E.g. al-Suytûṭi in the Ḥusn al-muḥâḍarâ, &c: ‘fa iḏâ achaḏat fî-l-hubût’ (ap. Weyer’s Diss. de loco Ibn Khacanis de Ibn Zeidun, p. 87, n. 82).