contained which originally had for their subject those mythical figures to which in their present form as _blessings_ they refer. We have in this fragment a sort of Hebrew Veda before our eyes. Those figures among Jacob’s sons, of whom I venture to treat,[497] so far as there are means available have a solar character, with the exception of those which we have already recognised to be figures of the sky of night and clouds, and of one other figure (Levi) in which we shall discover something antagonistic to solarism. Zebhûlûn was seen even by Gesenius to mean the _Round_, _Globular_. Though we cannot find any analogous expression as a name for the sun, it must be acknowledged to be a very natural one. I believe that Zebhûlûn designates the sun at the end of its course when its red ball appears on the horizon of the sea. Anyone who has had the opportunity of admiring a sunset at the sea-side, will understand why people living there should call the setting sun _globular_; for its true globular form is especially perceptible and striking in such localities. That the name Zebhûlûn owes its origin to such considerations is evident from the language of the Hymn to Zebulun: ‘he rests at the edge of the sea’ (lechôph yammîm yishkôn, Gen. XLIX. 13); and this verse (especially in yishkôn) further confirms what was said on p. 116. Naphtâlî (from the root _ptl_, ‘to twine, twist,’ whence pâthîl ‘thread’), is ‘he of the plaited locks of hair.’ The Hymn calls him ‘a hind let loose’ (ayyâlâ shelûchâ, ver. 21), which is decisive for the solar meaning of Naphtâlî with the locks of hair. For the Semites call the Dawn a _hind_—the Hebrews ayyeleth hash-shachar ‘the Hind of the Dawn’ (Ps. XXII. 1), the Arabs al-ġazâlâ.[498] Even the Talmûd seeks and finds the reason for the identification of the Dawn with a Hind;[499] and another ancient Jewish-Arabic philologist, Moses ben Ezra, in his book on Poetry, also recognised the connexion of this appellation in Hebrew and in Arabic.[500] Accordingly, we must think of a solar interpretation when we read that among the furniture of the ancient Kaʿbâ at Mekka, besides various idols, there were _golden Gazelles_, which were carried off and buried by the Jurhumites, but found again by ʿAbd-al-Muṭṭalib in the well Zemzem.[501] The mythical description of the rising sun as a hind or gazelle is explained by the animal’s horns; for the myth which regards the Sun’s rays sometimes as arrows, sometimes as locks of hair, also treats them sometimes as horns. For this reason the Hebrew language has only one word to denote ‘horn’ and ‘ray of light,’ viz., ḳeren; and for the same reason Moses, who received many features of the solar myth, as Steinthal has pertinently proved in his treatise on the Story of Prometheus,[502] was imagined provided with horns, i.e., with beaming countenance (Ex. XXXIV. 29, 30, 35), a symbol which sacred art has preserved only too faithfully. In the Edda the point of the horn of