J.G. Müller, _Geschichte der amerikanischen Urreligionen_, p. 429. Footnote 383: See this question treated and its literature cited in Creuzer, _Symbolik und Mythologie_, 3rd ed., I. 57. Footnote 384: For the description of the Sun as an Opener, I am enabled to insert a supplementary datum, borrowed from a book which was published when p. 97 of the present work (to which I refer back) was already printed. In a cuneiform Hymn to Samas, the Sun-god, he is addressed thus: O Samas! from the back of the heavens thou hast come forth: _The barrier of the shining heavens thou hast opened; Yea the gate of the heavens thou hast opened_. (German translation of George Smith’s _Chaldean Account of Genesis_, with additions by Dr. Fr. Delitzsch, Leipzig, 1876.) The passage quoted is one of Delitzsch’s additions, p. 284. I think this Hymn is a remarkable illustration of our hypothesis that Yiphtâch, ‘the Opener,’ is a linguistic description of the Sun. Footnote 385: I owe to the kindness of my honoured friend Dr. Hampel, Custos of the archeological section of the Hungarian National Museum, the verification of a reference in the _Bulletino dell’ Instituto di Correspondenza Archeologica_, 1853, p. 150, to a stone which exhibits the same representation of the head of Janus as the coin in question, viz.: ‘una testa doppia, di cui una facie è barbata, l’altra giovanile.’ Footnote 386: See _Naphtali_, discussed in § 14 of this Chapter; p. 178. Footnote 387: Compare _Sol languidus_ (Lucretius, _De rerum nat._, V. 726). Footnote 388: The Arabian historians transfer the entire Biblical story of Samson (Arabic Shamsûn), to the time of the Mulûk al-ṭawâʾif; and in their narrative the hero fights against Rûm [i.e. the Greek Empire at Constantinople]; for the jawbone of an ass is substituted that of a camel. See Ibn al-Athîr al-Taʾrîch al-kâmil, Bûlâḳ edition, I. 146. Footnote 389: Schwartz, _Ursprung der Mythologie_, p. 144, where Sif and Loki of the Scandinavian mythology are also mentioned. The hairiness of the solar heroes has been translated into an ethnographical peculiarity in modern Greek popular legends. Bernhard Schmidt (_Das Volksleben der Neugriechen_, I. 206) says, ‘In Zante I encountered the idea that the entire power of the ancient Greeks lay in three hairs on the breast, and vanished if these were cut off, but returned when the hairs grew again.’ Footnote 390: See Ewald, _History of Israel_, I. 345, note 1. Footnote 391: In Gen. XXVII. 11, the received punctuation is îsh sâʿîr.—Tr. Footnote 392: Compare Tiele, _Vergel. Geschied._ p. 447. Footnote 393: Schwartz, _Ursprung der Mythologie_, p. 146; see above, p. 34. Footnote 394: _Zur Entwickelungsgeschichte der Menschheit_, pp. 45–60.—_Ursprung und Entwickelung der menschlichen Sprache und Vernunft_, Bd. II. book 3.—Compare Lazarus, _Leben der Seele_, II. 80; _ibid._ p. 185 note.