statements of Sanchuniathon identify with Esau) lives in tents and is called Shâmînrûm ‘the high heaven,’[392] i.e. the dark night-sky. The identity of the conceptions _Abh-râm_ and _Yaʿakôbh_ would find further confirmation here. We are led to a different series of solar characteristics by the name Edôm, an unquestionably ancient designation of the Solar hero. We will consider together the names Edôm and Lâbhân, both appellations of hostile brothers of the Night-Sky. But before we begin this, I will mention another contest of Jacob’s, to which the original writer devotes only a few lines: ‘Then Jacob remained behind alone; and there wrestled a man with him until the morning rose. And he saw that he could not do anything to him, so he knocked his thigh-socket, and Jacob’s thigh-socket was dislocated in wrestling with him. And he said, Let me go, for the morning has risen’ (Gen. XXXII. 25–27 [24–26]). Thus Jacob fights with a man who cannot conquer him, but whom he must let off at the rise of the morning. This is the Dawn, who wrestles with the end of the night, and in the end breaks loose, so as to go up to the sky. The Night is a _limping_ figure (ver. 32 [31]). This again is a feature in the myth of the hero of darkness, which we meet with also in classical mythology, e.g. in Hermes, κυλλοποδύων.[393] It probably indicates the opposite to the swiftness and the rapid never-ceasing course of the day, the sun and the dawn. § 11. Jacob is pursued and made to fight by the _Red_ and by the _White_. Both words are designations of the same thing, _i.e._ the Sun. It strikes us as very strange that the myth should call the same object now red, now white. To appreciate this fact, we must think of the various stages which the sense of colour has to pass through in old times, until it is fully developed. Even in much later times we come across extraordinary fluctuations of language on Semitic ground in the designation of colours for solar phenomena. As the demonstration of this fact appears important to our present subject and things in connexion with it, the reader will excuse me for pausing longer than usual at this point and taking some excursions from the centre of our investigations. The names of colours were in ancient times very vague; the primitive man could not elevate himself to make any sharply defined distinction and classification of colours. _Red_ and _white_ are therefore here not exactly red and white, according to our modern distinction of these colours, but rather _light_ or _bright-coloured_. It is a great merit of the late Lazarus Geiger, too early called home, to have most clearly exhibited this phase of the history of the development of ideas and their expression in language, and illustrated it with the light of psychology and comparative philology.[394] His ingenious researches have raised to a certainty the theory that the capacity for distinguishing colours has arisen, both in the individual and in the whole race, in the