because a Hebrew custom similar to the mourning for Osiris or Adonis and Tammûz was fastened on to it, as appears in v. 40; and it is well known that these latter rites stand in a very close connexion with physical phenomena, and with the myth which speaks of these phenomena.
What means Jephthah (Yiphtâch)? We have again an aorist form[1] exactly similar to Yiṣchâḳ; it denotes literally 'he opens, he begins,' thence 'the opener or beginner.' For the understanding of this mythical person we must note by anticipation that this Opener has a correlative in the After-follower Jacob (Yaʿaḳôbh), 'he follows his heels.'[2] Both these expressions belong to one group of mythic conceptions; and it is remarkable that in these designations we find mythology already advanced to the stage which we characterised in the previous chapter as belonging to the ideas of the Agriculturist. For these two names and the cycle of myths coupled with them presuppose the view that in the order of time the Day is the earlier and is followed by the Night; and the very circumstance that the idea of time is impressed on these myths with something of precision (see above, p. 44), also indicates a relatively late formation of these designations and of the views that led to them. The Opener is the Sun, which first opens the womb (see Gen. XXX. 22; Ex. XIII. 2, 12), while the Night is called the After-follower; just as in the Rigveda (II. 38. 6) the Night follows on the heel of Savitri. To establish more certainly the meaning of the name Yaʿaḳôbh it may also be mentioned that in Arabic the participial form of the same verb, 'ʿÂḳib,' is exceedingly frequent in the same signification. According to Mohammedan tradition one of the many names of the Arabian Prophet is Al-âḳib, with the sense that Moḥammed, the last of the prophets, followed after and concluded their
