The transition from one aspect of nature to another is not always regarded by the myth from the point of view of a battle, in which the vanishing aspect is represented by the conquered and the approaching one by the conqueror. The myth speaks equally frequently of love and union, i.e. of sexual connexion. The vanishing aspect disappears in that which immediately follows: they become one, as man and wife. In the myths of sexual union, the mythical feature that the two figures one of which follows the other are brother and sister, father and daughter, or mother and son, is sometimes disregarded. We had an example of this in the Hebrew myth of the union of Shechem with Dinah. This is very frequent in Aryan mythology; and it is sufficient to refer to the part of Max Müller’s essay which deals with this subject.[490] There is a very fine myth of this kind, preserved in a work ascribed to Plutarch, _De fluviorum et montium nominibus_ (IV. 3). It is there said with reference to the Ganges, ‘Near it is situated the mountain _Anatole_, or the Rising,’ so called for the following reason: ‘Helios saw the maiden Anaxibia dancing there, and was seized with violent love for her. No longer able to control his passion, he pursued her with desire to force her to yield to his desire. The maiden, surrounded on every side, escaped into the temple of Artemis Orthia on the mountain Koryphe, and was lost to the eyes of her pursuer. He, following after, and unable to overtake his beloved, went up to the same mountain grieving. Therefore the natives call the mountain Anatole or ‘Sun-uprising,’ as Kaemarus narrates in the tenth book of his ‘Indian Affairs.’[491] Here, where the sunrise is not even the result of a union, but very characteristically that of disappointed love, Helios is no relative whatever of the Dawn, any more than Shechem of Dinah, or Abimelech, the later Sun-god (Melekh, compare Abhîbaʿal and Baʿal), of Rebekah, whom he loves (Gen. XXVI), or of Sarah, ‘Moon,’ whom he takes to himself (Gen. XX). However, the view which we shall encounter in the myth of Lot, that the lovers or united couples are blood-relations, brother and sister, or parent and child, is more prevalent. The idea of a son in love with his mother is quite general in Asiatic mythology, as Lenormant proves: in the old Babylonian mythology Dâzî, the Hebrew Tammûz, is lover of his mother Istar, &c.;[492] among the Egyptians Amôn is called the husband of his mother Neith; and among the Hindus Pûshan is described as both his sister’s lover and his mother’s husband. When after long darkness a mysterious Twilight slowly advanced, followed by the Dawn with ever-increasing rapidity, the Aryan said, ‘Prajâpati loves his own daughter Ushas and forces her,’ or ‘Indra seduces Ahalyâ the Night,’ or forms a union with his mother Dahanâ.[493] To the same class Sarah also seems to belong, as she is not only wife but also sister of Abram. Reuben marries Bilhah,