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 ث th Hebrew שׁ sh Aramaic ת t, th ﺛﻝﺍﺜة שְׁלשָׁה shelôshâ תְּלָתָא telâthâ thalâthâ ﺛوﺮ thaur שׁוֹר shôr תּוֹרָא tôrâ Therefore also: ﺛكم thakam = שְׁכֶם 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]