The ‘Multiplier’ has also severe contests to sustain. The most celebrated of them is that which he maintains against her who loves him dearly, whose name is preserved to us only in legendary tradition—Zalîchâ, the ‘Swift-marching.’[485] We know her already. He flies from the temptress, but _leaves his cloak in her hand_ (Gen. XXXIX. 12). This feature, which seems to us only accessory, may have been an important element of the original myth. We shall see further on, that the figures of the night-sky or the dark sky generally are provided with a covering or cloak, with which they cover over the earth or the sun, and thus produce darkness. It is a different battle that he fights against his brothers, the ‘Possessors of arrows,’ i.e. the sun-rays, which shoot at the rain-cloud and try to drive it off. Joseph’s persecution by his own brothers and expulsion to Egypt is only the other side of the Egyptian myth of Osiris and Typhon and the Phenician myth of Adonis; the solar hero being in the latter cases, and the rain-hero in the former case, the object of persecution. While the sarcophagus of Osiris starts from Egypt on its travels, and lands at Byblos on the Phenician coast, Joseph when sold goes in the opposite direction from Canaan to Egypt. Both these myths became local legends, one in Egypt, the other in Canaan; consequently the direction of the wandering is modified in conformity with the locality. From the battle of the rainy sky against the solar heroes with their arrows our myth makes the Rainbow to arise: just as the lightning was called ‘the Arrow of God,’ so the rainbow was in later times described as the ‘Bow of God’ (ḳashtî, Gen. IX. 13). The later legend of civilisation gives to the rainbow a foundation which is quite foreign to mythology. In mythology the rainbow appears to be attributed to Joseph, who, when overcome and driven off the field by the ‘Possessors of arrows,’ is after all not totally defeated, for ‘his bow abode in strength’ (Gen. XLIX. 24). This expression indicates the following conception. When the rain-cloud was driven from its place by the solar heroes, he fixed his bow in the sky, to be ready for a future fight. Thus in the Hebrew myth the rainbow is a bow belonging to the hero of storms. We find the same idea in the Arabic mythology. Besides other names, the rainbow bears that of ḳausu Ḳuzaḥa, ‘the bow of Ḳuzaḥ’ (who has been proved to be a storm-hero); and it may be gathered from some passages which Tuch has incidentally brought together in his Treatise on Sinaitic Inscriptions,[486] that Ḳuzaḥ shoots his arrows of lightning during the storms from this same bow, which after the conclusion of the battle appears in the sky. In the same Hebrew hymn which contains the above mention of the Bow, ebhen Yisrâʾêl ‘the Stone of Israel’ is named. Perhaps I am not at fault in conjecturing that the Stone here has a solar signification, and is used of the Sun which after the victory over Joseph appears on the firmament.