Lenormant, _La Magie chez les Chaldéens_, Paris 1874, p. 140. In the decadence of magic, however, the horns, which are connected with magic, are used even outside the cycle of solar gods; e.g. ‘On voit Bin la tête surmontée de la tiare royale armée de cornes de taureau, les épaules munies de quatre grandes ailes, etc.,’ _ibid._ p. 50. Here the horns are for butting, not to symbolise rays. However, in this particular case of Bin the mythical meaning is not very clear. As he is sometimes called ‘the southern sun over ʿElâm,’ _ibid._ p. 121, the horns in the passage quoted may have something to do with his solar character. Footnote 504: _Deorum Concilium_, 10. Footnote 505: See Herodotus, II. 42, IV. 181. Footnote 506: We will not claim any importance for the fact that in Sanchuniathon’s account of the sacrifice of Isaac the name Jeûd is given instead of Isaac; consequently if Jeûd be identical with the Hebrew Jehûdâ, the fact that Jeûd is here equivalent to Isaac would prove the solar character of Jehûdâ. Footnote 507: Angelo de Gubernatis, in his _Zoological Mythology_, is peculiarly indefinite on the mythological significance of this animal; compare Pleyte, _La Religion des Pré-Israelites_, Leyden 1865, p. 151, where much useful information will be found on the worship of the Ass. Footnote 508: See Gesenius, _Thesaurus_, pp. 494 and 1163. Footnote 509: On the Arabic proper name _Ḥimâr_, Yâḳût, II. 362, may be consulted; cf. Ibn Dureyd, _Kitâb al-ishtiḳâḳ_, p. 4. The Arabic proper name Misḥal is also connected with the Ass; it alludes to the screeching of the wild-ass; see _Tebrîzî’s Scholia to the Ḥamâsâ_, p. 200 penult. Compare _al-Meydânî_, II. 98: akfar min Ḥimâr. Footnote 510: _Ḳazwînî_, ed. Wüstenfeld, I. 77, II. 166. I must also just refer to the story of Muṭʿim, as told in Yâḳût, IV. 565, and mention that Muṭʿim ‘he who gives food’ is likewise the name of an ancient Arabian idol. Even Krehl, in his work on the _Preislamite Religion of the Arabs_, p. 61, attempted to explain mythologically the story of Isâf and Nâʾilâ, interpreting the latter name as ‘she who kisses.’ Footnote 511: Pharez and Zarah in the English Bible, derived through the LXX. from the pausal forms Pâreṣ and Zârach.—TR. Footnote 512: And English _Daybreak_.—TR. Footnote 513: From Hajnal ‘dawn,’ and hasadás, abstract substantive from root hasad ‘to split, tear open.’—TR. Footnote 514: Abû Nuwâs says of the dawn, maftûḳ-ul-adîmi, _Yâḳut_, III. 697. 22. Footnote 515: