Mythology among the Hebrews and Its Historical Development

253. Hermann Vámbéry, Uigurische Sprachmonumente und das Kudatku Bilik, Innsbruck 1870, p. 238 a.

254. E.g. vol. IV. 26 ult.; XVIII. 3, 11. 19, 93. 11; XXV. 5. 12, 6. 6 &c. I always quote the octavo edition of the Romance of ʿAntar, printed by Sheikh Shâhîn in thirty-two small vols., Cairo 1286.

255. In De Sacy, Chrestomathie Arabe, II. 151. 13.

256. It is entitled Nuzhat al-asrâr fî muḥâwarat al-leyl w-al-nahâr, and is in MS. in the University Library at Leipzig: cod. Ref. no. 357, fol. 11–18.

257. Of this literature I will now draw attention only to a Ḳasîdâ of the old Persian poet Asadî, which is now made accessible in the edition of Rückert’s Grammatik, Poetik und Rhetorik der Perser, published by the care of W. Pertsch, Gotha 1874, pp. 59–63. But it contains little that harmonises with the argumentation of the above-employed Arabic tract.

258. Nuzhat al-asrâr &c., fol. 14 verso, 17 verso.

259. E.g. Abû-l-ʿAlâ’s Poems in the edition with commentary, Bûlâḳ 1286, II. 107, line 1: wa-tabtasimu-l-ashrâṭu fajran.

260. See Abû-l-ʿAlâ, ibid., p. 211, line 5: fî maḍḥaki-l-barḳi.

261. Vol. I. 193. Compare a beautiful passage in a poem of Ibn Muṭeyr, given by Nöldeke, Beiträge zur Poesie der alten Araber, p. 34, to which we shall recur farther on.

262. Ursprung der Mythologie, p. 109 et seq.

263. Most persons know this tense as Future, or as Imperfect.—Tr.

264. Similar correlative names in Hellenic mythology are Pro-metheus and Epi-metheus.

265. Muslim’s Collection of Traditions, edition with Commentary, Cairo 1284, V. 118. The commentator, Al-Nawawî, puts the name al-ʿÂḳib in combination with another name of the Prophet of identical meaning, viz. al-Muḳfî. The name al-ʿÂḳib occurs elsewhere also as a proper name, e.g. as the name of a friend of the poet al-Aʿsha (Kitâb al-aġânî, VI. 73).

266. Shâhnâmeh, ed. Mohl, VII. v. 633, according to Rückert’s ingenious interpretation in the Zeitschrift der D. M. G., 1856, X. 145.

267. De Principiis, ed. Kopp, p. 385.

268. The sun itself is called a golden egg (Ad. Kuhn, Zeitschr. für vergl. Sprachforschung, I. 456).

269. King Henry VI., Part II. Act IV. beginning.

270. Heinrich Heine, The Baltic [sic! i.e. ‘die Nordsee’ = the German Ocean], Part 2, No. 4 in E.A. Bowring’s translation.

271. In Henne-am-Rhyn, Die deutsche Volkssage, Leipzig 1874, p. 292, No. 544.

272. Catullus, LIX. [LXI.] vv. 84–86.

273. Emîr Chosrev of Delhi, in Rückert, Grammatik, Rhetorik und Poetik der Perser, p. 69. 6.

274. See Excursus C.

275. Pauly, Realencyklopädie, VII. 1277; Wilhelm Bacher, Niẓâmî’s Leben und Werke, Leipzig 1871, p. 97, note 13.

276. Al-Beiḍâwî, Commentarius in Coranum, ed. Fleischer, I. 572. 17. Bacher, l.c.

277. Waitz, Anthropologie der Naturvölker, II. 170.

278. See Excursus D.

279. See e.g. Brugsch, Histoire d’Égypte, 1st ed., I. 37.

280. De Osir. et Isid., c. XXXIV.

281. De Pythiae oraculis, c. XII., and compare the pseudo-Plutarch, De vita et poësi Homeri, c. CIV.

282. So says Yalḳûṭ. Shôchêr Ṭôbh has the reading Akramânia, which is difficult of identification (Germania?).

283. Yalḳûṭ and Shôchêr Ṭôbh on Ps. XIX. 7.

284. Ursprung der Mythologie, p. 273.

285. See p. 15.

286. Compare Eckhel, Doctrina Nummorum veterum, V. 15.

287. Die Religion der Römer, Erlangen 1836, II. 218. Compare Mommsen, History of Rome (translation), I. 185, ed. of 1868.

288. Fr. Lenormant, Les premières civilisations, Paris 1874, II. 29–31.

289. It is well known that the story of Jonah was long ago connected with the myth of Herakles and Hesione, or that of Perseus and Andromeda (Bleek, Einleitung ins A. T., Berlin 1870, p. 577). Tylor, Primitive Culture, I. 306, should also be consulted. What Emil Burnouf says in his La Science des Religions, Paris 1872, p. 263, is quite untenable; he finds in the myth ‘un image de la naissance du feu divin et de la vie dont il est le principe.’

290. Nonnus, Dionysiaca XL. 443; Movers, Religion der Phönizier, p. 394.

291. Aesch., Prom., vv. 505, 467, Dind. I must also refer to Tangaloa, the chief figure in the Polynesian mythology, who is described as the first navigator. This characteristic, and the fact that Tangaloa is regarded as the originator of every handicraft (see the chapter on the Myth of Civilisation), with other features on which Schirren lays stress in determining his nature, seem to claim for him a solar character. Gerland (Anthropologie der Naturvölker, VI. 242) disputes this interpretation.

292. Jahrbücher für die bibl. Wissenschaft, X. 21; History of Israel, I. 265 et seq.