Heimdall (the sun) is fixed in Niflheim (abode of cloud), i.e. the rays of the sun come forth out of darkness. The glyptic representation of the Assyrian god Bêl in the Louvre is adorned with a tiara surrounded by a row of ox-horns. In the Accadian mythology the name of the goddess Ninka-si, ‘the Lady of the horned face,’ as Lenormant translates it, has undoubtedly a solar character.[503] The same is the case with the Egyptian Isis: Τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήϊον βούκερων ἐστι κατάπερ Ἕλληνες τὴν Ἰοῦν γράφουσι, says Herodotus (II. 41). Lucian, the frivolous scoffer at everything religious, expresses his surprise to Zeus why he is represented with ram’s horns;[504] to which he makes Zeus reply by referring to a mystery into which the uninitiated cannot penetrate.[505] In a word, Naphtali of the long locks, Naphtali the swift hind, is certainly identical with the ‘Hind of the Dawn.’ Whether the name Yehûdâ (Judah) belongs to mythology, or was an early ethnical name before tradition introduced it as that of a Patriarch, is difficult to determine. If the name Yehûdâ could be referred to an etymon which exhibited a solar signification, we should decide for the former alternative, on account of the solar characteristics which are attached to the name. The most plausible etymological explanation would be ‘the Splendid,’ or (on account of the feminine termination â, added to the passive participle with an abstract force) ‘Splendour.’ But if the second alternative be correct, and the name Yehûdâ had from the first only an ethnographical force, then, as in the case of other names not belonging to primeval myths, we must suppose that the solar myths, in company with which we find these historical names, were attached to them in later times. It is a true solar legend[506] that Judah forms a sexual connexion with Tamar. The latter name denotes ‘Fruit;’ and the myth of her union with Judah expresses the fact that the autumn-sun pours its rays over the fruits of the trees and fields. Thus the Hebrew agriculturist may have said at harvest-time, when the hot rays of the sun rapidly ripened the fruits: and he may at such a time, especially with reference to the vintage, have addressed to the autumn sun ‘Yehûdâ’ the hymn which is contained in the so-called _Jacob’s Blessing_ for Judah (Gen. XLIX. 11–13): He binds to the vine his foal, To the wine-tree his ass’s young one. He washes in wine his clothes, And in blood of the vine his covering. _Reddish is his eye from wine,_ _And white his teeth from milk._