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actual natural incident, (2) anthropomorphic analogy, or (3) synchronous occurrence.

'The left horn' and 'the right horn' of the moon are both mentioned, but it is also described as having, like the Unicorn, a single horn. Thus we read-Ina ri-ib Karnu1

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la ikh-khi-rav. Owing to rain, the Horn was not visible.' 2 Another passage states, Venus is in the ascendant; and (is) on the Horn of 3 Prof. Sayce supplies the Sun.' Rather, I think, the Moon.' Again, A dark cloud covered the Horn.' Again,the moon in its horn like the stars is white.'5 The Crescent-moon is called Karunu, 'Horned.'

1 The ideograph shows the horned cap of the early Babylonians. Karnu, Heb. keren, which reappears in the Gk. KRONos, for KaRNOS ('There is no such being as Kpóvos in Sanskrit.'-Professor M. Müller, Selected Essays, 1881, vol. i. 460), Apollôn-Karneios, etc., singularly resembles the Lat. cornu, Eng. horn, as the Gk. keras does the Heb. keren; but Semitic and Aryan words must not be allied without the most stringent proofs.

2 W. A. I. III. li. 9, ap. Prof. Sayce. 3 T. S. B. A. iii. 199,

4 Ibid. 226.

5 Ibid. 297.

SECTION VI.

HEKATE.

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WITH the lunar phases is closely connected the mysterious goddess, Hekatê, the-Far-shooting,' whose Aryan name, like the epithets Hekatos, Hekatebolos, Telephos, Telephassa, etc., describes 'the far-reaching action of the solar or lunar rays.'1 Unmentioned in the Homerik Poems, she appears before us in the pages of Hesiod 2 as an august figure, daughter of Perses and Asteria, the starlighted splendour of space, honoured above all by Zeus and the other gods although a Titanic being of a race earlier than the completed Pantheon of Olympos. Sole-begotten, a survival of the fittest, endowed with a triple dominion in earth, sea, and heaven, she sits in the seat of judgment beside kings, crowns whom she will with victory in war and in the games, grants wealth and honour, is patron of riders and mariners, and is generally Kourotrophos, 'a Nursing-mother.' This remarkable personage, whose character seems more complicated than that of an ordinary Aryan divinity, and who receives the

1 Rev. Sir G. W. Cox, Introd. 66.
2 Theogonia, 409–52.
3 Vide secs. VII. XII. subsec. 3,

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utmost respect from the race of Zeus to which she does not belong, presents a striking analogy with the august Moon-god of the Euphrates Valley, solebegotten amongst the stars that have a different birth,' wise and ancient ruler of the sea, connected with growth, with the horse, and, as we shall see, with the Unicorn, and in some way or other of a triple character; Hesiod gives her dominion in earth, sea, and heaven, whilst others give her sway in heaven, earth, and underworld. True she has received an Aryan name, and in accordance with the lunar feelings of the Greeks, is represented as a goddess; but these circumstances are by no means conclusive on the question of her origin. I am unable, however, to pursue the enquiry here, suffice it to draw attention to the parallel. The cult of the goddess appears to have entered Greece from the direction of Thrakê.1

The very important element of triplicity is a remarkable link between the Euphratean Moon-god, Hekatê 2 and the Unicorn. The Moon-god Sin, as we have seen, is represented by the three tens from the natural circumstance that his course was completed in

1 Cf. Paus. II. xxx. 1.

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2 Tergeminam Hecaten, tria virginis ora Dianae' (Vergil, iv. 511). According to Pausanias, ‘Alkamenes [cir. B.C. 420] first made for the Athenians the statue of Hekatê with three bodies joined in one' (Paus. II. xxx. 1). There was also a three-handed Hekatê' (Sir G. W. Cox, M. A. N. i. 370). The statue of Alkamenes was not unanthropomorphic, but three female figures addorsed (vide G. D. M. i. 426), like the example given by Montfaucon (vol. i. pt. i. pl. xc. fig. 5), and frequently since reproduced. 3 Sec. IV.

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about thirty days. This is one aspect of his triplicity, and tends to bring his trigonic phase into greater promi nence; but he was also regarded by the Babylonians as having a threefold movement, one in longitude, one in latitude, and one in an orbit,' and here is a second aspect of triplicity. But ere men calculated the course of the moon, or considered its real or supposed different movements, they observed the orb itself, and noticed its three phases or forms-Crescentmoon, Half-moon, and Full-moon. Cum tribus pingebatur, faciebus, inquit Cleomedes, quia veteres tres in luna figuras observabant, bicornis scilicet lunae, mediae et plenae.'" In the Argonautika,3 a poem of late date, but to which in common with numerous other apocryphal productions the name of Orpheus * has been attached, Hekatê Triformis appears as Horse, Dog, and Snake. Sir G. W. Cox connects the Horse with the Full-moon, the Snake with the Waxing-moon, and the Dog with the Waning-moon; but, whilst this connexion is anything but obvious, another view of these phases will I think be admitted to be the correct one. And here let me call special attention to one of the most venerable relics in England, a drawing of a portion of which forms the Frontispiece of this Monograph, namely, the ivory horn of Ulf

1 Prof. Sayce, in T. S. B. A. iii. 147.

2 Montfaucon, vol. i. pt. i. p. 152.

3 V. 975 et seq.; vide Sir G. W. Cox, M. A. N. ii. 142.

4 Probably 'the Vedic Ribhu or Arbhu, a name which seems at a very early period to have been applied to the sun' (Sir G. W. Cox, Introd. 191; cf. R. B. Jr., G. D. M. i. 10).

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now in the vestry of York Minster. An inscription in Latin upon the horn states that Ulphus, prince of the Western parts of Deira, originally gave it to the church of St. Peter, together with all his lands and revenues. Camden, in his Britannia, mentions this horn, and quotes an ancient authority for an account of the donation of which it served as a token. The church holds by this horn several estates of great value, not far eastward from the city of York, and which are still called Terrae Ulphi.' And now upon this famous Horn we find both Hekatê Triformis and the Unicorn; the Horned-horse is palpably the Crescent-moon; the Snake or Serpent is the emblem of the rays of light from the Full-moon, the Gorgô Medousa; 2 and the Dog, whose head and neck only appear, represents the Half-moon. The Dog may be also connected with the New or Invisible-moon. Pausanias says that the Kolophonians sacrifice a black whelp to Enodios,' 3 i.e., Hekatê, as goddess of cross-roads. The Unicorn of Ulf has the prominent eye before noticed in unicornic representations, and which refers to the increasing moon soon to be full. The horn, it will be observed, is fast in the Sacred Tree, and this feature of the myth I shall have occasion subsequently to notice particularly. Suffice it

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1 Winkle, Cathedral Churches, i. 62.

2 Sec. VII.

3 Paus. III. xiv. 9. It is to be noticed that he uses a masculine form

of the name of the goddess. Euripides calls her Enodia.

4 Sec. III. Nos. V. XIII. XXX.

5 Cf. the instances of Unicorn and Tree, sec. III.

6 Sec. XII. subsec. 3.

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