^{page 504 note 1} Kuenen's work: Relig. natur. et rel. univ., islam israelitisme, Judaisme, et christianisme, buddhisme; cinq lectures faites a Oxford et à Londres (1882), Paris, 1884, is written with a different object.

^{page 504 note 2} Enleitung in das Alte Testament, 3rd ed. 1888, p. 30.

^{page 505 note 1} Ketūbōth, 110vo, cp. the remarks attached to it in the Book Al-Khazari, my ed. p. 88 et seq.

^{page 505 note 2} For names compounded with Abū in Arabic, cp. Goldziher, in ZV. ps. 18, 69–82.

^{page 506 note 1} Properly nightowl. Lilith was represented as a woman with long hair, cp. Talm. Erub. 100vo.

^{page 506 note 2} opposed to

^{page 507 note 1} Sur. ii. 228; xi. 75; XXIV. 31.

^{page 507 note 2} cp. Lane's Lexicon, I. 228.

^{page 507 note 3} A field watered by rain is to , which the author rightly identifies with rain, cp. Ps. lxv. 10. The Mishna Taan. i. 1, calls the rain .

^{page 508 note 1} is the wife after the consummation of the marriage (opposed to ), the same is the earth after rain. Isaiah lxii. 4 is opposed to , cp. lv. 10. Talm. Taan. 6vo, the first rain is called and the earth , Which was, in all probability, founded on an old tradition. It is now not necessary to translate to be Baal struck, as the signification to be troubled can be derived from the above suggested primary meaning. Jer. xxxi. 32, is not necessarily either to be translated I have despised them (Gesenius), but whilst I had become their husband, cp. iii. 14.

^{page 509 note 1} Z.D.M.G. 18, 104, cp. 37, 542

^{page 509 note 2} Numb. xxv. 1–9, cp. Targum Jon. to v. 5, , cp. Kitto's, Cyclop. Bibl. L. i. 271Google Scholar; but this Baal cannot be the sun.

^{page 510 note 1} Mefībōšeth, according to 1 Chron. viii. 34; ix. 40, equal to Meribba'al, must have a similar signification. At a very late date when an apostacy in favour of Ba'al was no more feared, and Ba'al had the wider sense of Lord, it was possible to change Eljādā (2 Sam. v. 16) into B'ēlyadā', 1 Chron. xiv. 7; B'alyāh,1 Chron. xii. 5, means emphatically Baal is Yāh.

^{page 510 note 2} Jer. Sabb. cp. 9, Baal phallus adulterque erat. No doubt the word φáλλος is nothing but , the guttural after the short vowel being replaced by the repetition of the l [Jer. Abōdā Zārā 3, Hal. 6, has bean].

^{page 511 note 1} Cp. Merx, , in Schenhel's B. Z. i. 258Google Scholar.

^{page 511 note 2} Yet there is nothing to deter us from regarding the blood spilt aa an offering which sealed the covenant made. The author views the circumcision as originally a preliminary to marriage. This may well be the case in Arabic, but seems to be a denominative from like . In Arabia the father of the bride was perhaps the performer of the operation, or he had to care for it. It is more than mere accident that the Hebrew language uses quite a different word for this idea, and , Ex. iv. 26, means: closely affiliated by the blood (spilt).

^{page 512 note 1} The in Cit. 51 (Z.D.M.G. 35, 424) is translated by the author mother of the pole. Schroeder's Allmutter Asohēra is impossible. We may ask if is here not simply the name of a woman?

^{page 512 note 2} The rocks in Judges vi. 20, and xiii. 19, have no holy character whatever, and are used as tables, cp. p. 358 of the book.

^{page 513 note 1} The place Ba'al Tāmār, Judges xx. 33, may hence have its name, cp. p. 176.

^{page 513 note 2} Cp. 1 Kings xiv. 23; 2 Kings xvii. 10.

^{page 513 note 3} The Mišnah Abīdā Zārā, iii. 8, defines the Ashēra as a tree under which heathen worship was conducted. According to another view the tree itself was worshipped. Subsequently it is told that when in Zidon an idol was discovered in a cairn of stones under a sacred tree, the use of the tree was permitted.

^{page 514 note 1} See the preceding note.