Chapter XXI: Appendix: Two Essays by H. Steinthal, (4)

In English _mangle_, substantive and verb. The verb _mangle_ ‘to tear’
is probably the same, derived from the action of _boring_. To
_mantle_—to winnow corn, to rave, to froth, may be from the same
original root, represented by the Sanskrit, _math, manth_, in the
sense ‘to shake.’ See Halliwell, _Dict. of Archaic and Provincial
Words._ The Greek μόθος ‘tumult’ is connected with the same root by
Gr. Curtius, _Grundzüge der griech. Etymologie_, No. 476.—TR.

Footnote 795:

The penis. The Latin _mentula_, as Prof. Weber reminds me, is clearly
the same.

Footnote 796:

The boring-stick and the penis.

Footnote 797:

ṛ in Sanskrit is pronounced as _r_ with a very short vowel, _e.g._
like _ri_ in _merrily_.—TR.

Footnote 798:

Halliwell, _l.c._, gives in provincial English _bliken_ ‘to shine,’
_blickent_ ‘shining,’ and _blink_ ‘a spark of fire.’—TR.

Footnote 799:

ć in Sanskrit is the English _ch_ in _church_.—TR.

Footnote 800:

This is supported by the analogy of the French _apprendre_. It should
also be noted that Plato, in defining the signification of μανθάνειν,
says that it means πράγματός τινος _λαμβάνειν_ τὴν ἐπιστήμην (Euthyd.
277. e.).

Footnote 801:

On all this see my _Einleitung in die Psychologie und
Sprachwissenschaft_.

Footnote 802:

It is explained by Lazarus, _Leben der Seele_, II. p. 166, and by me
in _Grammatik, Logik und Psychologie_, pp. 319–340, and in
_Charakteristik der Typen des Sprachbaues_, pp. 78 _et seq._

Footnote 803:

The male is the Pramantha, the female the ἐσχάρα (the lower piece of
wood and the female pudenda).

Footnote 804:

See Kelly, _Curiosities etc._, pp. 35–38, 137–150, 158.—TR.

Footnote 805:

Num. XX. 12, XXVII. 13, 14.—TR.

Footnote 806:

_Sage_, a ‘saying’ or legendary story, which may have no historical
foundation, but be produced out of mythic matter. Where, as here, it
is sharply distinguished from history, I render it _legend_; elsewhere
_story_, which is generally the best English equivalent,
notwithstanding its derivation from _historia_.—TR.

Footnote 807:

The allusion is to the story of Bruin the bear and the honey, in
Reynard the Fox: see _Reinhart_, v. 1533–1562, _Reinaert_, v. 601–706,
in Jacob Grimm’s edition, Berlin 1834; and Goethe’s modern German
version, canto 2.—TR.

Footnote 808:

Welcker, _Griechische Götterlehre_, I. 478.

Footnote 809:

Welcker, _ibid._, 490.

Footnote 810:

Studer, _Buch der Richter_, p. 320: Sachs, _Beiträge zur Sprach- und
Alterthumsforschung_, II. p. 92.

Footnote 811:

Preller, _Römische Mythologie_, p. 437–8.

Footnote 812:

Ovid, _Fasti_, IV. 679 _et seqq._

Footnote 813:

Judges XV. 8.

Footnote 814:

Judges XV. 15–19.

Footnote 815:

VIII. 5. 1, p. 353.

Footnote 816:

III. 22. 8.

Footnote 817:

Judges XV. 19: ʿÊn haḳḳôrê.

Footnote 818:

Judges XV. 16.

Footnote 819:

_Buch der Richter_, p. 185.

Footnote 820:

Judges XV. 17: Râmath Lechî.

Footnote 821:

v. 19.

Footnote 822:

Schwartz, _Ursprung der Mythologie_.

Footnote 823:

Makhtêsh, v. 19.

Footnote 824:

I formerly saw in the Jawbone the representative of the Harpe (toothed
sickle), with which Herakles cuts off the heads of the Hydra, and
which Kronos and Perseus also employ—the latter when he beheads
Medusa. I have changed my view in favour of that here propounded,
through consideration of the ‘throwing,’ which undoubtedly is
significant. But complete certainty is unattainable. What meaning can
be attached to the circumstance that the jawbone is called a ‘fresh’
(new) one (v. 15)?

Footnote 825:

Judges XVI. 1–3.

Footnote 826:

Welcker, _Griech. Götterlehre_, II. 776; Preller, _Griech. Mythol._,
II. 154, 167; Movers, _Phönizier_, I. 442.

Footnote 827:

Welcker, _ibid._, II. 761.

Footnote 828:

Judges XVI. 4: Nachal Sôrêḳ, _i.e._ Valley of the Vine.

Footnote 829:

I formerly took Delîlâ, _i.e._ the ‘Worn out,’ to be a personification
of Nature, worn out and no longer productive in the winter-season.
Then the name Delîlâ might be compared with that of Aphrodite
_Morpho_, supposing Movers (p. 586) to give the right interpretation
of the latter, in discovering it to be the Syriac word for Fatigue,
Flagging. Then Delîlâ would be the Winter-goddess, and might be a
peculiar phase of Derketo, who was worshiped in conjunction with the
barren Sea-god Dagon (see Stark, _Gaza_, p. 285). Pausanias (III, 15.
8) relates that there was at Sparta an old temple with an image of
Aphrodite to whom it belonged—_i.e._ Astarte, Semiramis, etc. This
temple (alone of all the temples that Pausanias knew) had an upper
story, in which was an image of Aphrodite Morpho. She was represented
sitting, veiled, and with her feet bound. Pausanias himself interprets
the fetters to indicate women’s attachment to their husbands; but this
reading is not binding on us. I regard this Morpho as a picture of
Nature fettered and mourning in winter. Similarly, and also at Sparta
(_ibid._ 5) the bound Enyalios signifies the restrained solar heat of
Mars. However, this interpretation of Delîlâ as Winter stands in no
contradiction to what is said in the text. Moon-goddess, Love-goddess,
Chaste goddess, and Winter, are only different aspects of the same
mythological figure, to which a name capable of many interpretations
is very suitable. Stark (_Gaza_, p. 292) is right in asserting the
hostility of Herakles to the descendants of Poseidon, the gloomy
sea-god, who according to Semitic conceptions I believe to have been
also the Winter-god (Dagon). But Movers (p. 441) appears to be also
right in showing how, besides combating the creatures of Typhon,
Melkart-Herakles is also hostile to the evil Moon-goddess. For she is
only the female figure corresponding to the male Moloch, Typhon and
Mars. In the Greek myth the place of the Semitic Lunar Astarte is
occupied by Hera, the adversary of Herakles. She is confounded both
with Ashêrâ the goddess of Love, and with Astarte. Thus there was in
Sparta an Aphrodite Hera (Paus. III. 13. 6). To her goats were
sacrificed at Sparta, and only there, as to the Semitic Birth-goddess;
and she was called ‘Goat-eater’ (Ἥρα αἰάγοφάγος, _ib._ 15. 7; Preller,
_Griech. Myth._, p. 111; but I am of opinion that the goats have not
the same meaning in her case as in that of Zeus). In the character of
Astarte, as an evil Moon-goddess, a female Moloch or Mars, she appears
when she sends the Nemean lion, the Solar heat, into the land, and on
other occasions when she is put into connexion with the powers of evil
(Preller, p. 109). The conception which unites opposite natural forces
in the same divine person, which then appears under a modified form,
could not be better expressed in architecture than it is in the
above-mentioned temple of Aphrodite. The lower story is a temple of
the Armed Aphrodite; the upper a temple of Aphrodite Morpho: thus the
whole is a temple of the strict goddess, below of the Summer, above of
the Winter. The fact that a deity of the Solar heat and the Fire is
regarded as also a deity of the Sea, may be explained not only by the
equal barrenness of the Desert—a sea of sand, and the Sea—a desert of
water, but perhaps also by the opinion, attributed by Plutarch (_de
Is. et Os._ c. 7) to the Egyptians, that the sea is not an independent
element but only a morbid emanation from fire. To Morpho or Winter
corresponds Hera, as one at variance with Zeus, or as a widow
(Preller, p. 108). Thus then it will be clear that Delîlâ may be both
the Birth-goddess (Ashêrâ) and the evil Moon-goddess (Astarte), or
more accurately the Winter-goddess (Derketo). If Semiramis exhibits a
combination of Ashêrâ with Astarte, then Delîlâ shows a similar
combination of Ashêrâ with Derketo, who is only a modification of
Astarte.

Footnote 830:

The derivation from the root _shmn_ is impossible, that from the root
_shmm_ far-fetched. The simple derivation from shemes ‘sun’ appears to
be rejected by Bertheau (_Buch der Richter_, p. 169) only ‘because the
long narrative concerning Samson presents no reference to a name of
any such signification’ (as ‘the Sunny,’ the Solar hero), and because,
as he says, ‘we do not expect to find a name of this kind anywhere in
Hebrew antiquity.’ But the matter appears to us now in a very
different light, and the connexion with the Sun which Bertheau did not
expect to find has now become clear.

Footnote 831:

That Dagon really had the form of a fish, which Movers denies, surely
appears certain from 1 Sam. V. 4 (see Stark, _Gaza_, p. 249). And it
would be an excess of diplomatic accuracy, such as we are not
justified in ascribing to the Hebrew writer, to suppose that his only
reason for writing dâgôn was that the Hebrew dâgân ‘corn’ was
pronounced Dâgôn in Phenician. Moreover, such a word as ‘Corn’ (dâgân)
cannot well be a proper name. The formation of proper names of men and
places by the termination _ôn_ is excessively common, and requires no
citation of examples.

Footnote 832:

Judges XVI, 22.

Footnote 833:

Judges XIII.

Footnote 834:

1 Sam. I.

Footnote 835:

Num. VI. 1–21.

Footnote 836:

1 Sam. I. 28.

Footnote 837:

1 Sam. II. 11, 18, III. 3, I. 11.

Footnote 838:

Amos II. 11, 12.

Footnote 839:

Lev. X. 9.

Footnote 840:

Num. VI. 6, 7.

Footnote 841:

The circumstance that this was ‘of Jahveh’ (Judges XIV. 4) is a
fiction interpolated into the legend by the systematising author.

Footnote 842:

It will be seen from the above, that I am far from subscribing to the
judgment on the heathen religions which has in recent times been
widely diffused among philosophers and philologians. I agree
essentially with the judgment of the natural mind, which always sees
delusion and superstition in heathendom. But it does not follow from
this that the heathens were absolutely immoral: they invested with
their own morality gods who were intrinsically representations of
nature only.

Footnote 843:

See Preller, _Griech. Mythol._ II. 97; Gerhard, _Griech. Mythol._ §
711.

Footnote 844:

For this assertion I must for the present refer to what I have said in
an article, _Zur Charakteristik der semitischen Völker_, in the
_Zeitschr. für Völkerpsychologie etc._ Vol. I. p. 328 _et seqq._ In
Liebner and others’ _Jahrbücher für deutsche Theologie_, V. p. 669 _et
seqq._, there is a long article by Diestel, _Der Monotheismus des
ältesten Heidenthums, vorzüglich bei den Semiten_. He also declares
himself averse to the assumption of a primitive Monotheism, because it
is destitute of all historical proof. He brings many points
judiciously into the light, especially the absence of an accurate
conception of Monotheism (p. 684). But when he objects to me, that in
the above-quoted article (p. 330) I am too hard on the expression
_Instinct_ used by Renan, inasmuch as it is to be understood as
implying only an individual disposition of the religious mind, not a
momentum of half-animal physical life. I must observe in reply, that I
can scarcely imagine how else instinct can be understood but as a
‘half-animal momentum’; and even reason, taken as an instinct, is _eo
ipso_ degraded to a momentum of half-animal physical life. And if
Diestel here means by instinct a ‘disposition of the mind,’ I can see
in such dispositions scarcely anything more than momenta of
_half_-animal physical life. Moreover, I cannot admit any such
‘dispositions of the religious mind,’ which have the special object of
their belief determined beforehand. A disposition to reasonableness in
general, or to religiousness in general, does dwell in the human mind;
but not a disposition so defined as to its object that a limited idea,
such as Monotheism, could be _a priori_ inherent in it.

Footnote 845:

By J. Olshausen in Hirzel’s _Hiob_, p. 60 note.—But Ewald says
expressly (_Ijob_, 1854, p. 126) that Rahab is everywhere _a
mythological name for a sea-monster_, even where it stands for
Egypt.—TR.

Footnote 846:

See pp. 73, 169.

Footnote 847:

See _Zeitsch. d. D. M. G._, 1849, III. p. 200 _et seq._

Footnote 848:

Hebrew livyâthân, nâchâs; Sanskrit Vṛtra, Ahi.

Footnote 849:

The literal and only possible translation of the first three words of
the verse, geʿar chayyath ḳaneh, rendered correctly in the Septuagint
and Vulgate; for which the English A.V. unaccountably substitutes
‘Rebuke the company of spearmen,’ while the Prayer-book version goes
even further astray.—TR.

Footnote 850:

Baʿal kûn, see Movers, I. 292.

Footnote 851:

Job IX. 8; bâmothê yâm.—TR.

Footnote 852:

Is. XIV. 14; bâmothê ʿâbh.—TR.

Footnote 853:

It will be inferred from the above reasoning, that I should be
inclined to assign an early age to the writer of the Book of Job. But
I can find no reason for making him older than Amos; indeed, he may
have lived into the lifetime of Isaiah. I must further remark that
Schlottmann (_Das Buch Hiob verdeutscht und erläutert_, pp. 69–105,
especially 101 _et seqq._) has expressed ideas similar to those
propounded by me, though starting from assumptions utterly different
in principle. To the passages of Job which he places side by side with
corresponding ones of Amos (p. 109), the following may be added: Amos
V. 8 and IX. 6, ‘who calleth to the water of the (Cloud-) Sea,’ and
Job XXXVIII. 34, ‘wilt thou lift up thy voice to the Cloud?’

Footnote 854:

_Prometheus_, p. 391.

Footnote 855:

Kuhn, _Herabkunft des Feuers etc._, p. 30.

Footnote 856:

P. 392.

Footnote 857:

Preller, ib. I. 438; Kuhn, ib. p. 24, 243.

Footnote 858:

See p. 399.

Footnote 859:

See p. 425.

Footnote 860:

Schwartz, _Ursprung der Mythologie_, p. 251.

Footnote 861:

In English Tues-day, Wednes-day, Thurs-day, Fri-day, Satur-day, from
Anglo-Saxon names of gods, Tiu or Teow, Wôden, Thunor, Frige,
Sætern.—TR.

Footnote 862:

E.g. the Lady-bird, in German Marienkäfer; its Danish name, Marihöne,
was, according to Grimm, anciently Freyjuhöna ‘Freyja’s hen.’ So
Venus’ Looking-glass (Speculum Veneris) is also called Lady’s Glass;
Pecten Veneris is Lady’s Comb. There are very numerous plants named
after Our Lady, which were probably originally dedicated to Freyja or
Venus, as Lady’s Mantle; Lady’s Thistle or Lady’s Milk (Carduus
Marianus: ‘distinguished at once by the white veins on its leaves....
A drop of the Virgin Mary’s milk was conceived to have produced these
veins, as that of Juno was fabled to be the origin of the Milky Way.’
Hooker and Arnott, _British Flora_, p. 231); Lady’s Smock (Cardamine);
Lady’s Bower or Virgin’s Bower (Clematis); Lady’s Fingers (Anthyllis);
Lady’s Tresses (Spiranthes or Neottia); Lady’s Slipper
(Cypripedium).—TR.

Footnote 863:

As this German example will not be familiar to all English readers, it
is necessary to give a few words of explanation. The great Deluge
(Gen. VI.-VIII.) is called in modern German _Sünd-fluth_, which seems
to be Sin-flood = Flood on account of sin. But in Old High German it
is written Sin-vluot and Sint-vluot, which cannot be identical with
the assumed meaning of the modern word, since _sin_ (peccatum) is in
Old High German _sunta_. Moreover, _sin_ is a prefix well known to
most of the Teutonic languages, denoting (1) always, (2) great. In the
former sense we have it in the Old English _singrene_ ‘evergreen;’ in
the latter in the Anglo-Saxon _sinhere_ ‘great army.’ Hence it is
assumed that the word in German altered its pronunciation when the
prefix _sin_ became obsolete, being then supposed to be intended for
_Sünd-fluth_, as is shown in the text. See Grimm, _Deut. Gram._ II.
554, Graff, _Althochd. Sprachschatz_, VI. 25, _Ettmüller, Lex.
Anglosax._ p. 638, Vigfusson, _Icelandic English Dict._ s. v. Sí.
Prof. Steinthal appears now (in a letter to the translator) to doubt
whether this history of the word is tenable; but the assumption that
it is so may at least be allowed, in order to retain this excellent
example of the psychological progress.—TR.

Footnote 864:

See _supra_, p. 426.

Footnote 865:

Ps. XIX. 6 [5].

Footnote 866:

Judges XVI. 28: ‘Give me strength only this once, O God, and I will
avenge myself with _the vengeance of one of my two eyes_ on the
Philistines.’ This is the only possible meaning of the very simple
Hebrew words nekam achath mishshethê ʿênay, which were misunderstood
by the LXX and Vulg.; and the German and English versions have merely
followed the latter.—TR.

Footnote 867:

Jer. X. 12, V. 24; Gen. VIII. 22.

-----

------------------------------------

INDEX.

Aaron, grave of, 280–282

ʿAbd Duhmân, 73

Abel a herdsman, 110;
his grave (according to Mohammedan tradition) at Ṣâliḥiyyâ, suburb of
Damascus, 280;
figure of the Dark Sky, 111;
Jabal another form of the same, 111–2

Abraham denotes the Heaven at Night, 32;
myth of his sacrifice of Isaac, 45–47;
his journey to Egypt on account of a famine, when Jahveh plagued
Pharaoh—a type of the later residence in Egypt, 275;
his grave at Hebron, 278–280;
at Berze near Damascus, 280

Abram (‘High Father’) originally denoted Heaven, 91;
changed into Abraham, 230

Abram and Jacob, mythical ideas connected with these names not quite
obsolete, 229

Adam, grave of (according to Mohammedan tradition), on Mt. Abû Ḳu-beys,
280

Agâdâ contains mythology, 29–32;
but must be used with caution, 32–34;
a hermeneutic law of the A., that ‘the intensity of a word’s sense
increases with the enlargement of its form,’ 339;
etymologies in A., 337;
given even in opposition to others in the Bible, 339

Agni, ‘fire’ and ‘God of fire,’ 367–8, 382, 386–9;
hidden, and brought back by Mâtariśvan, 369–70

Agricultural civilisation, speculation on, 211–14

Agriculture, Fall of man connected with, 87

Agriculturists love the Day and the Sun, 58–60;
refer the arts of civilisation to the Sun, 202

Akra (Gold Coast), people of, identify God with clouds, 224

ʿAlî b. Jaʿfar al-Razî wrote a book on the graves of the Patriarchs at
Hebron, 279

Allâh, idea of, similar to that of Jahveh, 290–1

Amnon’s liaison with Tamar, its mythical element, 181–2

Ancestors, originally mythical figures, 229, 254, 257

Aṅgiras, mythical family of, connected with Agni, 371–2

Anschauung (_Conception_), 377

ʿAntar, the black hero, compared with the Night, 147–8

Apperception, 376

Aptûchos, of Cyrene, identical with Jephthah, 104

Arabian children educated in the tents of Bedâwî, 88

Arabs travel by night, 56;
proud of Nomadism, 79 _et seqq._;
their poetry always conveys the scenery of the desert, 84–8

Archer who shot an apple from his son’s head, a Teutonic legend, 442

Aryan gods, their names date from the original unity, proved by Kuhn,
363–4

Ascension to heaven, characteristic of Solar heroes, 127

Ash-tree of the world, in the sky, 366

Asher is the ‘Marching’ (the Sun), 120–2;
his grave (according to Mohammedan tradition), at Kafarmandâ, 280

Ashêrâ, the ‘Marching,’ consort of Asher (and therefore the Moon),
122–3, 158

Ass, called from his red colour, 181

Ass’s Jawbone, used as a weapon by Samson;
originally name of a locality, 400;
similar to Onugnathos in Lakonia, 400–1;
denotes the Lightning, and is therefore thrown, 402

Assyria and Babylon exerted an intellectual influence on the Hebrews
during the Captivity, 319

Assyrian poetry, very similar to the Hebrew Psalms, 318

Assyrians have gradations of authority among gods as among men, 267

Aztecs adopted Toltec civilisation, 236

Babel (Babylon), confusion of tongues at, story of, arose at Babylon,
330–1, 335

Babylon and Assyria exerted an intellectual influence on the Hebrews
during the Captivity, 319

Babylonian story of the Creation, very similar to the Hebrew, 323

Baghirmi, people in Central Africa, identify God with the Storm, 224

Balaam (Bilʿâm) as interpreted in the Agâdâ, 33–4

Barak, ‘Lightning,’ is made a national hero, 256;
the Judge (Lightning), 430

Bedâwî, their Sun-worship, 72;
they are regarded as the true Arabs, 82–4;
they regard God as a great Chief or Sheykh, 266

Bedouins. See Bedâwî

Bel, in the Louvre, with ox-horns on his tiara, 179

Benjamin, ‘Son of the right side,’ 176;
his sons’ names, their origin given in the Agâdâ on etymological
grounds, 337;
a similar story in Arabic, 339

Bernstein’s theory on the differentiation of the legends between North
and South, 286

Bhṛgu-s, same as Phlegyans, Lightning, 372–3;
the first man, 389

Bilhah, a Solar figure, loves or marries Jacob and Reuben, figures of
Night, 171–3

Bird, denotes Lightning, 384

Black, the colour of Night, 146–9

Bochica, Solar hero of the Muyscas, author of civilisation, 204–5

Bunsen confounds religion and mythology, 12;
does not admit any Hebrew mythology, 12–13

Cain, with Abel, 110–2;
the ‘Smith,’ 113, and so in the Myth of Civilisation, 213–4, 217;
Solar hero, 113–4, 126–7;
his descendants Solar, 126 _et seqq._;
progenitor of the human race, 210;
grave of (according to Mohammedan tradition), at Ṣâliḥiyyâ, suburb of
Damascus, 280;
called in Arabic Ḳâbil in assonance to Hâbil, according to a frequent
practice, 347–9;
although the name Ḳâyin is also known, 349

Calabar legend of the first human pair, 87

Canaan is cursed for Ham’s fault, 255;
his grave (according to Mohammedan tradition), near Hebron, 280

Cats draw Freyja’s car, 342

Cat-worship of the Egyptians, Solar, 342

Caves in Canaan, traditions relating to, 278

Cherub perhaps denotes the Covering Cloud, and is of Hebrew origin,
196–7

Chiun. See _Kiyyûn_

Chrysoros the ‘Opener,’ hero of the Myth of Civilisation, 216–7

Civilisation, Myth of, 198 _et seqq._
refers the higher civilisation to the Sun, 200–6

Clouds, forms and names of, 163–5;
clouds groaning, 164,
weeping, 165;
worshiped by nomadic Hebrews, 227;
mythologically called ‘Heights of the Sea,’ 426, 443

Clouds and Serpents, Hebrew observers of, 227–8

Coalescence of psychological Motions or Combinations, 375

Colours only imperfectly distinguished and expressed in the mythic age,
141–155

Combination of psychological elements, 375

Comparative Mythology not limited by distinctions of race, 9

Conception (_Anschauung_), 377

Concubines in mythology are of opposite natures to their men, 158

Confusion of tongues at Babel (Babylon), story of, arose at Babylon,
330–1, 335

Conquered impose their superior civilisation on their conquerors, 236–40

Cow in mythology denotes the Sun, 343–4

Creation, Hebrew story of, conceived at Babylon, 323–6;
established the Sabbath on a new basis, 324;
Babylonian story very similar, 323

Creator, idea of a, essential conception of Jahveh, 299

Crocodile, mythologically identical with the Sun, worshiped in Egypt,
342–3

Ćyavana, son of Bhṛgu, is Lightning, 372–3, 391

Dagon, ‘Fish,’ Solar god of civilisation, 215

Dan, the ‘Moving,’ the Sun, 123–4

Darkness expressed by words meaning ‘to Cover,’ 190–4

Darkness and Blackness associated, 147–9

David’s story has features belonging to the Solar Myth:
redness, beautiful eyes, throws stones, 109;
he kills Goliath as Thor kills Hrungnir, 430

Dawn and Sunset expressed by the same words, 43

Dawn flies, or is a bird, 116;
the name denotes ‘moving,’ 120;
it is in Aramaic ṣafrâ (Arab, aṣfar), ‘golden,’ 150–1;
its colour saffron, 152;
changes from red to white, 152;
or from white to red, 153

Dawn (or the Sun) is called the ‘Uncoverer,’ 194

Day called ‘red,’ 146;
‘white,’ 153–4;
loved by Agriculturists, 58, 60

Deborah, the ‘Bee,’ i.e. the Rain-cloud, 430

Delîlâ, loved by Samson, 405;
meaning of her name, 405, 406 _note_

Deluge, Biblical story of the, 319;
Assyrian very similar, 320;
Hebrews must have borrowed it from Babylonians, 320–2;
Greek, Indian, and Persian stories of, not very ancient, 319–20

Deuteronomy, expresses a compromise between Priests and Prophets with a
leaning towards the Prophets, 307–8

Differentiation of Hebrew national legends after the political
separation, 275–87

Dinah, the ‘Moving,’ i.e. the Sun, 123–5

Dionysus strikes wine and water out of the rock, as a Solar hero, 429;
called Liknites, ‘in a cradle,’ 389

Divine names, Hebrew and Phenician, 246–7

Division of the kingdom, 275–7

Dragon (Serpent) denotes Rain, 224–6

Dragon of the Storm, Semitic, 423;
and see _Rahabh_

Dual deities, male and female, among Semites, 16

Dualism in sexual connections, 182

Dualism, religious, occurs in savage tribes as well as in Îrân, 15

Dyu, _nom._ Dyaus, 67

Easter, heathen goddess, 431

Eden, story of, arose at Babylon, 324–6;
‘Garden of Eden’ denotes a pleasure-garden in Joel before the
Captivity, 325, but has a fuller meaning to the Prophets of the
Captivity, 325–6

Edom, the ‘Red,’ solar epithet, 209;
subsequently called Esau, the ‘Worker,’ 214, 217

Elijah, Solar hero, produces drought, 167–8;
a typical Jahveist, 305–6;
precursor of the great Day of Jahveh, 271–2

Elôhîm, originally polytheistic, but became monotheistic, 270–1;
idea of Elôhîm opposed by Jahveistic Prophets, 297–8

Elôhîm or Êl, names compounded with, and similar ones compounded with
Jahveh, 292–3

Elohistic documents Jahveistic in character, only using ‘Elôhîm’ for the
Patriarchal age, 313

Elohistic writings subsequent to the compromise with Jahveism, their
piety, 314–5

Enoch, Solar hero, 127–8

Ephraim, a geographical name derived from Ephrâth (Beth-lehem), 175,
283–5

Esau, hairy, signifies the Sun with his rays, 136–8;
red, 139–40

Etymologising in legends, secondary and not original, 331–5;
yet fables are invented to account for names, 332;
etymologies assigned which are quite unsatisfactory, 333–4

Euhemerus, his system of mythology, regarding gods as human promoters of
civilisation deified by posterity out of gratitude, 201

Eve, or the ‘Circulating,’ an epithet of the Sun, 210;
grave of (according to Mohammedan tradition), at Jeddâ, 280

Exodus, story of, contains mythic elements, 23, 28

Eye, an image of the Sun, 106–10

Ezekiel, prophet of the compromise between Priests and Prophets in the
Captivity, 307, 317

Fall of man connected with Agriculture, 87

Feronia (like Phoroneus) originally a Lightning-bird, 385, 428

Figurative language conceals myths, 26–7

Figures of speech, apparent, often preserve something historical, 29

Fire, given by nature, 365;
produced by boring, 366, 380–1;
observed in the sky, which was believed to be the origin of the
earthly fire, 366

Fire-myth analysed, 376–82

Foxes, represent Solar heat, 398;
Samson tied firebrands to their tails and sent them into the
Philistines’ corn, 398;
similar Roman usages, 398

Fratricide accompanies mythical founding of cities, 113

Freyja, her car drawn by Cats, 342;
converted in Christian times into Virgin Mary, 431–2

Gad, like Jupiter, the star of Fortune, 176

Gaza, gates of, carried off by Samson, a disguised myth of a descent to
the nether-world, 403–4

Gazelle, designation of the rising sun, 178–9

Gazelles, golden, at Kaʿbâ at Mekka, 178

Geiger, L., his researches on the faculty of distinguishing colours, 141

Gender-distinctions in nouns, supposed by Bleek to encourage formation
of mythology, 2–3

Genealogies invented through national hatred, 358–9;
concocted by national pride or for other reasons, 357–8

George, Saint, kills a dragon—a general Aryan Myth, 431

German gods’ names preserved in names of days of the week, 431

German heathen practices in Christian times, 430–2

Getube, in an Ojibwa legend, has twelve children, 174

Gideon, the ‘Smasher,’ is made a National hero, 256

Gold, called sulphur-coloured and red, 142–4

Greeks love Agricultural life, 80;
preserve traces of Nomadism, 70–1

Gynaeocracy, 76

Hagar, the ‘Flying,’ i.e. the Sun, 119

Haggai expresses the compromise between Priests and Prophets, 308

Hair in mythology denotes Rays of sun or moon, 137–40

Hajnal, ‘dawn,’ in Hungarian, denoted originally ‘white,’ 351

Ham is made ancestor of the Canaanites, 255;
his grave (according to Mohammedan tradition), in the district of
Damascus, 280

Hamor, father of Shechem, called ‘Ass’ from the red colour, which is
Solar, 181

Heaven, called the ‘High’ in the Semitic languages, 91

Hebrew Mythology became Jahveistic, 433–4;
its existence denied by Bunsen, 12–3

Hebrew Myths did not grow into religion, 248–9;
but generally became history, 249, 255

Hebrew national consciousness, its effect on the Myth, 251–4

Hebrew national individuality aroused, 259

Hebrew political centralisation confirmed Monotheism, 268

Hebrews (ʿIbhrîm), the ‘Wanderers,’ 53;
show sympathy with Shepherds as against Agriculturists, 86–7;
adored the Serpent in the Desert, 226;
adopted the Solar religion of Canaan, 227, 240–2;
their history begins with the conquest of Canaan, 232;
remained Nomads some time after leaving Egypt, 232;
abandoned Nomadism on passing the Jordan, 233;
took social and political institutions from the Phenicians, 242;
forgot the fact of their original polytheism and set
back the origin of Jahveism to Abraham or even Adam, 433;
_compared_ but did not _identify_ heroes with the Sun, 443

Hebron, legends of the Patriarchs localised at, 278–80;
therefore chosen by David for his residence, 280

Heimdall (the Sun) has the point of his horn in Niflheim, 179

Helios converted by Modern Greeks into Ilias (Elijah), 128

Hephaestos originally identical with Prometheus and Agni, 390

Herakles, original Aryan Sun-god, 417;
he kills a lion, 395–6, 399,
a feature which appears to be borrowed from the Semites (the Aryan
Sun-god kills a Dragon), 418;
as also the story of Foxes with firebrands attached to their tails,
419;
he dies, but Iolaus wakes him to new life on Olympos, 446

Heroic age, in Book of Judges, contains mythology, 20–1

Hind, a designation of the rising sun, 178–9

History, mythic features attach themselves to, 22–3

Honey, in Samson’s riddle, 394–7

Horns denote the Sun’s rays, 179

Horváth and Vörösmarty’s Hungarian Myths, 252

Hûd, prophet, his grave (according to Mohammedan tradition), 283

Huythaca, ‘the Moon,’ wife of Bochica, Solar hero of the Muyscas, whom
she opposes in his promotion of civilisation, 204

Hyksôs adopted Egyptian culture, 236

Ichneumon, mythologically representing the Night, worshiped in Fayûm,
343

Idea (_Vorstellung_), 377

Ife, a town of the gods of the Yorubas, 100

Immortality, belief in, characterised the Jahveistic Prophets, 305

Indians, traces of Nomadic myths among, 67–70

Interlacing of psychological Combinations, 376

Iokaste, the ‘Evening-glow,’ mother and wife of Oedipus, 187

Îrân, traces of Nomadism in, 68–9

Iranian (Persian) theological ideas influence the Hebrews in and after
the Captivity, 326–9

Irej, ancestor of the Iranians, his sufferings a type of the subjugation
of his race, 258

Isaac, the ‘Laugher,’ originally the Sun, 92–96;
myth of the sacrifice of, 45–7, 104–6;
his grave at Hebron, 278–9

Isâf and Nâʾilâ, two Arabian idols (Soil and Rain), 182–3

Isaiah, the second, the Prophet of the Captivity, 307

Isis, the horned, 179

Islâm not favourable to Nomadism, 86

Israel, i.e. the Hebrew nation, _created_ by Jahveh, 299

Issachar, called an Ass, a Solar figure, 177 _note_, 181

Istar, Babylonian goddess, is the Moon, 158–9

Jacob, the ‘Follower,’ i.e. the Night, the Dark Sky, 97;
fights with a man who cannot conquer him (the Dawn), 140;
struggles with Laban, ‘White,’ and Esau, ‘Red’ (Solar figures), 133–5,
140–1, 156;
his name changed to Israel, 230;
identified with Israel, 256;
his grave at Hebron, 278–9

Jacob’s Blessing (Gen. XLIX.) contains remains of descriptions of
mythical figures, 177

Jacob’s family, the Moon and Stars, 173;
his twelve sons were not originally named, 174;
some belong to the original myth, 175;
some names are later, ethnographical or geographical, 175

Jael, ‘Wild Goat,’ i.e. Cloud, 430;
is made a national hero, 256

Jahveh, the specially Hebrew name of God (Elôhîm being used by the
Canaanites), its origin in the idea of Nationality, 272;
idea of, 290;
Mohammedan idea of Allâh similar, 290–1;
name Jahveh known before the Separation, 292;
the idea first introduced by the Prophets, 294–9;
indicates a Creator, 299–301;
‘I am who I am,’ 300–1;
National God of the Hebrews, 301;
who hated foreign vice, 303–4;
but also cosmopolitan, 302–3;
not an esoteric religion, 304–5;
friendly to both North and South and favourable to their reunion,
305–8

Jahveh, names compounded with, and similar ones compounded with Elôhîm
(Êl), 292–3

Jahveism reforms ancient legends for moral ends, 312;
adopted by the sacerdotal party in the Captivity through a compromise
effected with the Prophets, 307–8;
came to be supposed to be primitive, 433

Jahveistic documents show a very thorough-going Jahveism, 313;
their peculiar prophetic phraseology, 314

Janus, connected with navigation, 102;
has one bearded and one smooth face, 137

Japanese Myths of Civilisation, 207

Japheth. See _Jepheth_

Jawbone, used by Samson. See _Ass’s Jawbone_

Jelâl al-Dîn al-Suyûtî, his Kitâb al-awâʾil, 212

Jemshîd, Solar hero, author of Iranian Civilisation, 202–3;
establishes castes, 203;
is brought to ruin by Zohak, 203

Jepheth, a Solar figure, 132

Jephthah, myth of his killing his daughter, 96–7;
his name mythical, its meaning, 97, 104

Joktan, denotes the Sedentary people, 54

Jonah, features of the Solar myth attached to him, 102

Joseph (the Rain), born of Rachel (the Cloud), 166, 175;
his contest with Zalîchah, 168;
with his brothers the Possessors of arrows, i.e. the Sun’s rays,
168–9;
his bow is the Rainbow, 169–70;
his story was worked out by the Northerns in his favour against the
Southerns with their Judah, 285–6;
taken by the Northerns as their hero and ancestor at the separation,
278

Jubal, Solar hero, inventor of music, 130

Judah, his connexion with Tamar, a Solar legend, of Sun and Fruit,
180–2;
an ethnographical name, 175, 179–83

Judges (Shôpheṭîm), Hebrew, legends of, suffered no theocratic
transformation, 287–8;
were preserved mainly in the Northern kingdom, 289

Judges, Phenician magistrates (Suffetes), 242–5

Ḳâbil and Hâbil, Arabic for Cain and Abel, 347–9

Kâfir, ‘Infidel,’ its original meaning, 193

Kalypso and Kalyke, the ‘Covering Night,’ 192

Kenite origin of name Jahveh asserted by Tiele, 293

Khitem dynasty adopted Chinese civilisation, 236

Kiyyûn (Chiun), the star, worship of, by the Hebrews, 220

Kuhn’s _Herabkunft des Feuers_ reviewed by Steinthal, 363

Kulyatu, Solar hero of the Voguls and author of Civilisation, 207

Kutub al-awâʾil, ‘Libri Principiorum,’ 212

Ḳuzaḥ, Semitic (Arabic) Cloud-god, 73–4, 423

Lamb, white (a Cloud), adored by the Arabs, 223

Lamech. See _Lemech_

Laughter, words denoting, originally meant to ‘shine bright,’ 93;
of the morning or the sun and the stars, 94–6

Leah, the ‘Weary,’ is the Night when the sun is weary, 162

Legends, Hebrew, affected by the political separation of North and
South, 277–89

Lemech (Lamech), Solar hero, kills his son, 129

Lengthened forms of words have greater intensity of meaning than simple,
according to the Agâdâ, 340

Lenormant claims Mythology for the Semites, 11

Levi, ‘Serpent,’ i.e. Rain, 183–7

Leviathan (livyâthân), ‘Serpent,’ either Lightning or Rain, 184–6;
Storm-Dragon, 423, 425

Levites oppose the Solar worship of the Golden Bull, 226

Leviticus, Book of, expresses the compromise between Priests and
Prophets, with a leaning towards the Priests, 308

Life, treated in mythology as identical with fire, 367, 371

Lightning, identified with a bird—eagle, hawk, or woodpecker, 366;
which again might be transformed into a tree—rowan, ash, 366–7

Lightning-Bird represents both Fire and Man, 366, 368, 384–6, 389

Lion, Semitic symbol of Summer-heat, 396–7

Livyâthân. See _Leviathan_

Localisation of myths, 278–85

Loḳmân, identified with Balaam, 33, 34 _note_ 100

Longevity, characteristic of Solar heroes, 356;
and therefore of Noah to the Arabs and Ethiopians, 356–7

Lot, ‘Night,’ and his daughters, a Solar myth, 189–95

Lot’s daughters denote the Glow of morning or evening, 194;
their names, 194–5;
they are made mothers of Moab and Ammon, 254

Love, especially incest, common in mythology, 187

Malachi, expresses the compromise between Priests and Prophets, 308

Mama Oello and Manco Copac, sons of the Sun, teachers of civilisation in
Peru, 208

Manchu dynasty adopted Chinese civilisation, 236

Manco Copac and Mama Oello, sons of the Sun, teachers of civilisation in
Peru, 208

Manna reminds us of the Nectar and Mead of the gods, 429

Mary, the Virgin, succeeds in Christian times to the functions of
Freyja, Holda and Bertha, 431–2, 443

Mâtariśvan brings back Agni or fire to men, 369;
is identical with Prometheus, 370–3

Meʿônenîm and menachashîm, 227

Mexican Solar and Lunar Chronology, 65

Milcah is the Moon, 158

Milk and honey, characteristic of a Solar land, 28–9

Moḥammed approved the Nomadic life of shepherds, 81

Mohammedans, how they transformed foreign legends, 354–6

Monotheism favourable to the growth of science, according to Lange and
Comte, against Renan, 6–7;
exclusive, and prompted by the Hebrew National spirit, 269;
supposed to be primeval and to have preceded Polytheism—an untenable
proposition, 261, 421;
supposed to have been given by Divine revelation—untenable, 420

Monotheistic ‘Instinct,’ refuted by the example of the Semites, 260

Moon, worship of, earlier than Sun-worship, 71–6;
three phases, 204–6;
turns red (châphar) through shame, 351–2

Moon-goddess, her names, 158–60

Moorish architecture derived from life in the Desert, 85

Mormons speak of God as the great ‘President,’ 266

Moses, in the myth, resembles Prometheus, 23, 391–2;
is like a Sun-god in general, 428–9;
has horns, denoting a nimbus of rays, 179;
is put in the water in a chest when an infant like Perseus, etc., 428;
kills an Egyptian and flies, like a Solar hero, 429;
stretches his hand with the staff over the sea (originally the sea of
Clouds) and divides it, 429;
his grave, 281–2

Motion, psychological term, 375

Müller, J.G., of Basle, thinks the Hebrews originally spoke a distinct
language, and afterwards adopted that of Canaan, 239–40

Music invented by Solar heroes, 130

Muyscas of Bogotà, their Myth of Civilisation, 204–5

Myth, its beginning and its end, 50;
prior to Religion, 51

Mythical names not used as human names, 229

Mythological faith and worship still live as superstition etc., 364

Mythology, precursor of Religion, not itself religion, 5;
common to all mankind, 10;
begins with perception and description of physical phenomena, 39;
is transformed into allegory when the original meaning of the names is
forgotten, 39;
turns into Religion, 218 _et seqq._;
and must produce Polytheism, 262;
denied by Bunsen to the Hebrews, 12–3

Myths represent the daily phenomena of nature, 14;
outlive the stage of Civilisation which produced them, 77 _et seqq._;
are interpreted in a theocratic sense, of pious servants of God, 273;
do not interest the Prophets, 309–10;
are converted from a polytheistic to a monotheistic form, 420

Names of persons preserve myths, 24–5

Naphtali, ‘with plaited locks,’ denotes the Dawn, 178–9;
grave of (according to Mohammedan tradition), at Kafarmandâ, 280

National sentiment transforms Myths, 253

National spirit promoted an exclusive monotheism among the Hebrews,
269–72

Nationalisation of Hebrew Myths, 257

Nations, table of (in Gen. X.), revised at Babylon, 329–30

Naziritism, 410–14

Nehushtan, the (brazen?) Serpent, 184;
adored, 226

New Druids, 252

Night, loved by Nomads, 51–7;
used by them in reckoning time and distances, 61–3;
precedes Day in the Nomad’s chronology, 62;
is blind, or has lost an eye, 110;
has wings to _cover_, 117;
is called a ‘Coverer’ and has a black covering, 190–4;
is called Black, 146,
and compared to ink, 148,
and to a ‘Sudûs’ (a greenish garment), 149–50

Night-sky and rain worshiped by the Arabs, 219–21

Nimrod, the ‘Hunter,’ i.e. the Sun, 31–2, 135–6

Nimrûd, Arabic story of, identical with that of Oedipus, 188–9

Ninka-Si, Accadian horned goddess, Solar, 179

Noah, inventor of Agricultural implements, a figure of the Sun at noon,
130–1;
second progenitor of the human race, 210;
why he is made the hero of the Deluge-story, 322;
noted among the Arabs and Ethiopians for longevity, 356–7

Nomads love Night and Rain, 54–7, 60;
reckon distances and time by nights, 61–3;
have no history, 231

Normans adopted French language and transplanted it to England, 236

North and South separated into two kingdoms, 275–7;
effect of separation on national legends, 277–89

Oannes, the Sun, in the Assyrian and Babylonian mythology, Hero of
Civilisation, 214–5, 224

Oedipus, Solar hero, his story, 187

Olave, Saint, succeeds to the office of Thor in pursuing and destroying
giants, 431

ʿOmar, Chalif, approves of the Bedâwî, 82

Opener, frequent designation of the Sun, 97–8

Origins, legends of, 211–3

Orion, 426–7, 446

Orpheus, son of the Sun, author of Civilisation, 208

Osterhase (Easter Hare) indicates the swiftness of the goddess Ostara,
the Sun, 118

Participle passive used for active in Hebrew, 350–1

Patriarchal stories, sources for discovery of Mythology, 19

Patriarchs, their names mythical, referring to phenomena of Nature, 18;
are made types of Elohistic piety, 274;
years and cycles of years in their history, elaborated at Babylon, 329

Perez and Zerah (Pharez and Zarah), Solar figures, 183

Perizzites, their name denotes the ‘Wanderers,’ 53

Persian antagonism to the Arabs gives a tone to legends in the
Shâhnâmeh, 258

Persian (Iranian) theological ideas influence the Hebrews in and after
the Captivity, 326–9

Persians, false genealogies invented by or for them, 357–8

Pharez. See _Perez_

Phenicians, their civilisation prevailed for long in Africa, but yielded
to the Arabian, 237;
their influence on the tribes of Canaan and the Hebrews, 235, 240

Phenix, mythical designation of the Sun, 344

Philo Herennius, his report on Sanchuniathon, 215–7

Phlegyans, identical with Bhṛgu-s, 373

Phoroneus, at Argos, brought fire like Prometheus, 368;
was originally epithet of the Lightning-bird, 385

Phut [Pûṭ] denotes the ‘Runners,’ 53

Picus, ‘Woodpecker,’ a Lightning-bird, 368;
is the first man, 389

Pillar of Cloud, belongs to the worship of the Night-star, 222–3

Pleiades, 426

Poetry of the Arabs always conveys the Scenery of the Desert, 84–5

Polytheism and Monotheism, successive stages of religious thought, 5

Polytheism results from Mythology and necessarily precedes Monotheism,
262;
tends, through a unifying process, to Monotheism, 263;
shows a monotheistic tendency when one god is supreme over others,
264;
mythical, in Israel, exhibited in the Prophets and Poets, 421–30

Pools of the Sun, in which his heat is cooled, 340–1

Pramantha, the boring-stick to produce fire, 370, 387;
Moses’ staff the same, 391, 428

Pramati, son of Ćyavana, son of Bhṛgu, identical with Prometheus, 391

Prometheus, inventor of Navigation, 103;
his name, corresponding to Sans. _Prâmâthyu-s_, from _pramantha_
‘boring-stick,’ 370;
connexion of the name with μανθάνω, 374–5;
identical in function with Mâtariśvan, 371;
a Titan (enemy of the gods) and yet benefactor of men, 389–91;
created man, 389

Prometheus, legend of, Steinthal’s Essay on, 363–92

Proper names in Mythology originally appellative, 37–8

Prophets introduced the real _idea_ of Jahveh, 294–308;
do not care for Myths, 309–10,
nor the Patriarchal history and Moses, 310–1

Psychological Terminology, 375–6

Psychology, a necessary factor of Mythology, 35–7

Pyrrha, the ‘Red,’ mother of mankind, 210

Quails, connected with Apollon and Diana, as well as with Moses, 429

Rachel, the ‘Sheep,’ i.e. the Cloud, 162–5;
weeps for her children, i.e. pours down Rain, 165;
bears Joseph, the ‘Rain,’ 166, 175;
her grave, 283

Rahabh, the Storm-Dragon, 422–6;
denotes Egypt, 423

Rain with the dark rainy sky loved by Nomads, 54–7;
the child of the Cloud or the Sky, 166–7;
called a Serpent, 185–6;
worshiped by the Nomadic Hebrews, 227;
attributed by the Mohammedans to the Stars, 221

Rainbow is called Joseph’s Bow, 169–70

Red, for a light colour in general, 141;
the colour of Day, 146

Reduplicated forms have, according to the Agâdâ, a greater intensity of
meaning than unreduplicated, 340

Religion, developed out of Mythology, 218 _et seqq._;
takes its form partly from _political_ analogies, 264–8

Religion, founders of, born from Virgins, 208–9

Renan says the Semites have no Mythology, 4;
is mistaken in asserting that Arabic absorbs only dialects related to
itself, 237–9

Reuben, the ‘Twilight,’ takes to himself Bilhah, a Solar heroine, 171–3;
his grave (according to Mohammedan tradition), at Jahrân, 280

Riddle proposed by Samson, 394–7

Roman Calendar, 65–6

Rowan, a Lightning-tree, 366–7

Sabbath, established on a new basis by the story of Creation, 324

Sacrifice, human, condemned by Jahveism in the rewritten story of the
sacrifice of Isaac, 312

Ṣafrâ, (in Aramaic), ‘Dawn,’ its etymology, 150

Sage (German), 393 _note_

Samson, a Sun-god, 21–2, 407–10;
his name Shimshôn from Shemesh, ‘Sun,’ 408;
like other Sun-gods, flies after victory, 399,
and is pernicious to the Philistines, destroying their corn by
foxes, 398,
and is given to sexual pleasure, 404;
is attacked by a lion, 394,
and kills him, 398;
solution, 396–9;
his heroism with the ass’s jawbone, 400;
was said, in a myth now lost, to have gone down to the netherworld,
404;
his death, 406, 446;
is said in the narrative to be a Nazirite, but this is a late addition
to the story, 413;
motive for it, 445;
compared with the other Judges, is seen to be mythical, 414–5,
but is admirably described, 415–6

Samson, legend of, Steinthal’s Essay on, 392–446

Samuel, a typical prophet, 306;
a Nazirite, 410–2

Sanchuniathon’s account of Phenician Mythology, 215–7

Sandan or Sandon, Assyrian and Lydian Sun-god, kills a lion, 396–7

Sarah, the ‘Princess of heaven,’ i.e. the Moon, 158

Scarabeus, worship of the, 343

Seraph, mythical name of a dragon, 197

Serpent (livyâthân and rahabh) denotes Lightning and Rain, 27–8;
Rain, 224–6

Serpents crushed by Herakles, 184

Seth, grave of (according to Mohammedan tradition), in the valley of
Yahfûfâ, in Antilibanus, 280

Shamgar, Solar hero, another form of Samson, 429–30

Shechem, a name of the Morning, 25–6;
converted into a prince of the Hivvites, 254

Shem, the ‘Lofty,’ denotes the Heaven, 132

Shôpheṭîm (Judges), Phenician magistrates, 242–5

Sinai, consecrated to Sin, the Moon, 160

Sinflut became Sündflut—psychological process, 441–2

Solar heroes found cities, 113, 127;
remarkable for longevity, 356

Space the earliest category understood by man, 40–2

Stars worshiped by Nomadic Hebrews, 219–30

Steinthal, H., Essay on the original form of the legend of Prometheus,
363–92;
on the legend of Samson, 392–446

Stork, brought fire and brings children to earth, 367

Sudûs (sundus), greenish, the colour of Night, 149–50

Sukkôth (Tabernacles), Feast of, connected with worship of Stars and
Rain, 220–2

Sulphur, red, Arabic phrase for something impossible, 143

Sun, passes through the sea at night, 28, 99–104;
loved by Agriculturists, 58, 60;
called in Mythology the ‘Marching,’ ‘Running,’ 114–22;
called the ‘Uncoverer,’ 194;
regarded as an Eye, 106–10,
as a Well, his light being the water, 345;
as a Wheel, 381;
represents Fire in heaven, and is the source of light and growth, 378;
his rays described as a moisture, whether water, milk or wine, 345–7;
his three phases, 204–6;
his colour, 353–4,
saffron, 151,
grey, 153,
white, 154–5;
turns pale through shame, 351–2;
synonyms of, become obsolete, 218;
pools and whips for, 340;
his sons are authors of Civilisation, 208

Sunset and Dawn expressed by the same words, 43

Tabernacles (Sukkôth), Feast of, connected with the worship of Stars and
Rain, 220–2

Tâj al-Dîn b. Ḥammûyâ, al-Sarachshî, on ‘Origins,’ 212

Tamar, the ‘Fruit,’ her liaison with Judah, and with Amnon, 180–2

Tannîn, ‘Extended dragon,’ i.e. Rain, 423, 427;
Crocodile, and Egypt, 424–5

Tent of heaven denotes the sky by night, 111

Theocracy, a league between Religious and National ideas, 273

Thor, converted in Christian times into St. Olave, 431

Thunder is a groaning or roaring of the clouds, 164–5

Time, a category not understood till after Space, and expressed in
language by the same terms, 40–3

Tôrâ, formed of chuḳḳâ and dâbhâr conjoined, 315

Tribes, Hebrew, named earlier than Jacob’s sons, 176

Tubal-cain and Jabal, duplicates of Cain and Abel, 111–3, 130

Union, sexual, its significance in Mythology, 171–3

Uriah, grave of (according to Mohammedan tradition), 280

Usurpers, other Gods besides Jahveh, according to Hartmann, 269–70

Vaivasuta, son of the Sun, Indian legislator, 208

Varuṇa and Οὔρανος the ‘Coverer,’ 190

Vedic myths so primitive as to explain themselves, 364

Virgins made to conceive by the Sun’s rays are the mothers of founders
of legislation and religion, 208–9

Voguls, their Myth of Civilisation, 207

Vörösmarty and Horváth’s Hungarian Myths, 252

Vorstellung (_Idea_), 377

Wa-jeeg-e-wa-kon-ay, in an Ojibwa legend, repels evil spirits, 174

Wamasai people in East Africa identify God and Rain, 224

Waraḳ (in Ethiopic), ‘gold,’ and connected words, 144–6

Week, 65;
of five days among the Chinese, Mongols, Azteks, and Mexicans, 66;
of eight days in Old Calabar, 66

Well, an image of the Sun, its water being the rays, 345

Wheel, epithet of the Sun’s chariot, 210

Whips of the Sun, to drive him along his course, 341

White, light-coloured in general, 141;
the colour of Day, 152–3

Wings assigned to the Sun and Dawn, 115–7

Wives, legitimate, in Mythology are homogeneous with their husbands, 158

Woodpecker (Picus), personification of Lightning, i.e. Fire, 366,
and of Man, 368, 389

Years and cycles of years in Patriarchal history, elaborated at Babylon,
329

Yereḳ (in Hebrew), ‘Grass,’ its etymology, 145

Zalîchâ, the ‘Swift-marching,’ Solar heroine, her contest with Joseph
(Rain), 168

Zarah. See _Zerah_

Zebulun, the ‘Round,’ the Setting Sun, 177–8

Zechariah expresses the compromise between Priests and Prophets, 308

Zerah and Perez (Zarah and Pharez), Solar figures, 183

Zeus has ram’s horns, 179

Zillah, the ‘Night,’ mother of Tubal-cain, 130

Zilpah, ‘Marching,’ 125-6

Zipporah, grave of (according to Mohammedan tradition), 280

Zûzîm, a nomadic tribe, 53

LONDON: PRINTED BY
SPOTTISWOODE AND CO., NEW-STREET SQUARE
AND PARLIAMENT STREET

------------------------------------------------------

39 PATERNOSTER ROW, E.C.
LONDON, _March_ 1876.

GENERAL LIST OF WORKS

PUBLISHED BY

MESSRS. LONGMANS, GREEN, AND CO.

* * * * *

PAGE

ARTS, MANUFACTURES, &c 26

ASTRONOMY & METEOROLOGY 17

BIOGRAPHICAL WORKS 7

CHEMISTRY & PHYSIOLOGY 24

DICTIONARIES & other BOOKS of REFERENCE 15

FINE ARTS & ILLUSTRATED EDITIONS 25

HISTORY, POLITICS, HISTORICAL MEMOIRS, 1
&c.

INDEX 41 to 44

MENTAL & POLITICAL PHILOSOPHY 8

MISCELLANEOUS & CRITICAL WORKS 12

NATURAL HISTORY & PHYSICAL SCIENCE 19

POETRY & the DRAMA 36

RELIGIOUS & MORAL WORKS 29

RURAL SPORTS, HORSE & CATTLE MANAGEMENT, 37
&c.

TRAVELS, VOYAGES, &c. 32

WORKS of FICTION 35

WORKS of UTILITY & GENERAL INFORMATION 39

------------------------------------------------------------------------

HISTORY, POLITICS, HISTORICAL MEMOIRS, &c.

------------------

_The History of England from the Accession of James II._

_By the Right Hon. Lord Macaulay._

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_Critical and Historical Essays contributed to the Edinburgh Review._

_By the Right Hon. Lord Macaulay._

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_Lord Macaulay’s Works_.

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_The History of England from the Fall of Wolsey to the Defeat of the
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_The English in Ireland in the Eighteenth Century_.

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_Journal of the Reigns of King George the Fourth and King William the
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_The Life of Napoleon III. derived from State Records, Unpublished
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_Recollections and Suggestions, 1813–1873._

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_By the late Rev. Thomas Arnold, D.D_.

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_On Parliamentary Government in England: its Origin, Development, and
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_Democracy in Europe; a History_.

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