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Vv ^f7iin\v.<:mN^^ t?/.ja3/\iwn Q^^ -- -^ 'R.V//. ^ ?;; ^^ILIBRAf '^A'OIIWI Ol-l /AdVuaiiAx^ 'c^Aavautii^^' i rn ^/^ciJAIiNll Jt\v ■'^Aii\ :fv ^Of-CAiif ^ ^ -lOSANC 0/ t ^ ^^OfCAllFO% '4r ^.Z -v^\ "Jili'JiVvSOV^^ ^lOS OS o u— '^/sm • VJ JU iiiig "aujuvj iu OQ = sV 'JiUJ.NV:iUi fi '/^clJAI.Nil JU^ O c. 4 iS-« ^OfCAIIFO/?^^ 'yc Ll[)liAl ^(!/0JITV3 ^OPCAilF CD ■^ ^6 .'jNvsoi^ "^/saaAiNa-JHV** '^^AavaaiH'^ ^«^ ^^^l•llBRARYQr^ ^;^t•LIBRARY6>/^ J!lV3jO>^ %0JnV3J0>^ ,\WEUNIVERS'/A -vlOSANCElfj> '^-^mm iJ^ CO ^^Aa3AINa-3WV '^ii/OiilVJjO^- ■''' ' .waan-^ "^i OSANCElfj-^ '■i\^r^s iu:^' ■•J t 1 f % i Kf ^ CD jjijjisy-^iUi-'-'' ^ !?% -^ 1- vj^ir tlKARYOc A 'audllVDJO^ '^^ui Mt A CD ^7. \ ^ 2 C3 iNV-^m^'^' ^^;OFCA1IFO% MaMNfimY ^OFCAIIFO/?^ ^/9JlHV«fIIlAS^ ^OAHVHflll^^ ^^WE■UN(VER5•/^ 4 Hebraica No. 2 IV 3,11 * Come forth -^ and gaze' on the King ^^^ there, thus crowned ^^ as his mother has crowned him ! On the (festival) day of his wedding, on the day when his heart was (right) joyful ! 2. Charms of the Bride during her Sword-dance.' I 6,10 Who is this, looking forth like the dawning," striking awe' like an army with banners, Fair as the moon* (and as lovely), bright as the sun^ (and as spotless) ? II 7,1 Turn thee,*^ O Shulamite,' turn thee ! turn, turn ! that we may gaze on thee. Gaze ye now (all) on the Shulamite (dancing) the round of the warriors.^ ni 2 How gracefully now art thou stepping in chopines,^ O nobleman's daughter I'" The turns" of thy hips are'^ a necklace wrought by the hand of a master, rv 8 Thy stature is (tall) like a palm-tree,'^ thy breasts" like (its) clusters of fruitage,'''^ 6 Thy head resembles Mount Carmel,^' the locks of thy head are (dark) purple.^" '>' V 5 Thy neck is the Tower of Ivory ;^* thine eyes are the lakelets in Heshbon f^ * Thy nose is like Lebanon's Tower"' looking (far forth) to Damascus. 3,10 (9) maidens of Jerusalem 11 (t) maidens of Zion. 11 (' 1, 5 Swarthy' am I, but comely, ii ye maidens (who live) in Jerusalem,* (Dark) like the tent-roofs" of Kedar,^" (but) like arras in Solomon's" (palace).'^ 6 Heed not my swarthy complexion, iii the sun it is that has burned me : Wroth were the sons of my mother,'' of the vineyards they made me the keeper."* 8, 8 ''We have a (tiny) little sister, iv and breasts, not as yet, has she ; But what shall we do with our sister, when the time draws near for her wooing ?" 7,10 (e) it goes down smoothly 29 to my deores< 6, 3 (o) who feeds on the (dark purple) lilies i 7,11 (/3) my dear one's am I 2, 2 (v) As the lily stands amid thistles,^ so amid maidens my darling.6 1, 6 (5) but I have not kept my own vineyard 15 2,15 Catch us the foxes, the little foxes, Destroying vineyards, our vineyards in blossom ! 6 Hebeaica No. 4 V 8, 9 If she be like a wall (barring lovers), we will place on it copings of silver ;^* * If a door (open wide to all lovers), we will bar it with boards (made) of cedar.^* VI 10 Albeit a wall am I, thus far,"^ my bosom is now (growing) like towers,^* And to them I am (verily) seeming ready to surrender (the fortress).^* vn IX "Ah, would that thou wert my brother,^*" nursed at the breast of my mother V Then wheresoever I met thee i I miofht kiss, and none would contemn me. "&' VIII 2 To my mother's house I would lead thee,^ ''to the chamber of her who there bore me,* And make thee drink wine that is spiced ^^ and the must of pomegranate^" fruitage. *■ ■^ "^ ^p "^ T^ 'i^t T^c 7p tF Tr* v^c yf\ y^ t^ *^ ^ ^ ^ ^ ^ ^ ^ ^ ^ j^ **^- 4. One sole Love. 11 A vineyard'" there is at Baal-hammon,^ — a vineyard entrusted to keepers ;* Any man could have had for its fruitage n tlionsand (shekels) of silver.'' 1,11 (•) Strings of jfolrt (coins) will wo mako thee,'" stmldnd with (tiny build of) silver. 20 8, 2 (i) I would brinj? thoe (t,) tliou wouldst toach me 2'* 7,13c {$) there will I give thee my love 3 (t) His loft arm under my head, and bis riffht arm clingiDg around mo. 4 O maidens of Jerxisnlem, lo, I besooch you That yo stir not nor startle our loving, before our fill we have drunken. 3i 8,11 (a) of Solomon was 2 No. 5 The Book of Canticles 7 8,12 In my sole charge^ is my vineyard,' ii nought else on earth do I care for :^ (I will resign) to thee, Solomon, the thousand' — but two hundred (fall) to the keepers!^" 6, 8 Solomon's" queens (numbered) sixty, m his concubines eighty in number •/ 9 But one is my dove,^^ (and one only,) and one alone my perfection." From her birth" she was pure (and was spotless,) i"^ unsullied'^ she was from an infant." The maidens who see her admire her,'^ both queens and concubines praise her. 5. Protection from all Dangers.' 4, 8 From Lebanon with me thou mayst journey, i from Lebanon with me, my bride," Descend from the height of Amana,'* from the heights of Shenir* and Hermon,^ From the resting-places of lions,^ n from mountains (haunted by) leopards.' ************** ************* 6. Beauty of the Lover. 5, 2 As I lay on my bed at night-time, i I was longing for my own dear one :' My heart^ was awake though I slumbered -r- Hark, hark !^ my dear one is knocking ! *Make open (thy door) to me, sister,^ n my darling, my dove,® my perfection ;' My head with dew-drops is dripping,^ and my locks with the vapor of night-time." 6, 8 O) and (other) young women without number 1 1 8 Hebraica No. 6 III 5, 3 ''Of my tunic I now am divested/" how again can I resume it ? My feet I have (just now) been laving, how again can I pollute them ?" IV 4 His hand then my dear one inserted where, in the door,'" was the (key-) hole /^ My heart leaped'* at his (impetuous) wooing, all my being was stirred to its deepest 15 16 "V 5 When I arose to undo the fastening," (and clasped) the (strong) bar by the handles," My hands with myrrh (straightway) were dripping,'^ and my fingers with (odorous) stacte.'* VI 6 But when I unbarred for my dear one, my dear one was gone and had vanished. I longed for him, but could not find him ; I called, but he gave me no answer.^ VII 8 ''"(Ho!) maidens,^ (lo'-) I beseech you, (perchance,) if you find my own dear one, Will you not give him assurance that with love (for him) I am pining ? VIII 6. 1 ^'Whither is gone thine own dear one, O fairest thou among women ?^* (Say,) Whither is vanished thy dear one ? (Oh, tell, ere) we help thee to seek him ! IX 5. 9 Wherein differs thy dear one from others,'"' O fairest thou amonj? women ?^* Wherein ditfers thy dear one from others'* that tlius tliou dost fervently beg us ? 25 6, 5 (a) for my doar one 7 O) I met wntchmen, men who fared forth throuRh the city, Uiey hit me, wounded me, of my mantlo (of «anze)M they deprived me, the watchers of the walla^^ 8 (y) of Jonisalom No. 6 The Book of Canticles 9 5,10 My dear one is white and is ruddy ,^' x preeminent he, in ten thousand ; 11 Golden his head, yea, like fine gold,''* *his hair is as black as a raven. 12 His eyes are (the color of) dovelets'""* xi that sit by a pool that is brimming," ^^ And bathe in (the pool's) milky whiteness,^^ which is fringed with (dark purple) lilies.^^ 13 His beard ^^ is a bed of spices,^* ^ii where every sweet herb is growing ;'' His mustache ^*^ is like (dark purple) lilies,^ dropping with (odorous) stacte.' 14 His arms are poles that are golden,'*^ ^^^^ bedecked with rubies of Tarshish f^ His body is one piece of ivory '^ adorned with (azure blue) sapphires. «0 15 His legs are white marble columns set up in pure golden sockets." Like Lebanon is his appearance and, like (its) cedars, ^majestic 42 43 XIV 16 (The speech of) his mouth *^ is (sheer) sweetness, nought is he but charm (and attraction), — This is my friend, my own dear one," O maidens (who live) in Jerusalem.*' 7. The Bride to the Bridegroom on the Morrow after the Marriage.' 1,16 "Behold, thou art fair my own dearest, aye, sweet ; ^our bed will be green.* 17 Of our home all the rafters are cedarn, and (its walls are) all paneled with cypress.* 5,11 (S) his locks 12 (e) by brooks of water 16 (0 a youth" XV 1,15 (a) Fair indeed art thou my darling, thou art fair, thine eyes are (the color of) dovelets.2 16 O) aye 10 Hebraica No. 7 II 2. 3 As the apple ^ amid trees of the forest, so amid youths is my dearest.^ I delight to dwell under its shadow, and sweet to my taste is its fruitage. III 4 To the tavern where wine flows' he brought me, 'Love' was the sign hanging out there. ^ 5 He refreshed me with cates made of raisins^ and with apples^ appeased all my cravings.'' '>' IV 6 On his left arm my head was reclining, while his right arm around me was clinging." 1,12 As long as the King'" stayed there feasting," my spikenard its scent was exhaling.'* V 13 My sachet of myrrh''' was my dear one,'^ scenting my breasts with its perfume,'' 14 My dearest is a cluster of henna '^ (blooming) in Engedi's gardens.'** VI 2 With kisses of thy mouth do thou kiss me, for thy love than wine is far sweeter.^" 3 *Thy name is thrice-clarified perfume;'"" all maidens therefore do love thee.' VII 4r Take me with thee! (Oh, come,) let us hasten ! to thy chamber,' O King,'^ do thou lead me ! There let us rejoice and make merry, and be drunken, not with wine, but with loving. ^'^ ^ vni 2.16 My dearest is mine, and his am I, who feeds on the (dark purple) lilies"^ 17 Till the breeze (of the morning)'* arises, and away the shadows are fleeing. 2, •') (y) for with lovo (for liim) I am pining"' I, 3 («) with rotcard to frnffranco thy perfumes are swoot 4 («) riglitly do they love thee 5, 1 (<) Eat and drink, friondst, and ho drunken with loving !22 No. 8 The Book of Canticles 11 2 (Do thou spring to the) feast,^' O my dearest, ix like a buck of gazelles^® or a pricket,"' 'J (To the feast) on the mountains of myrrh,^® (to the feast) on the hillocks of incense !'^* '' 7 O maidens,' lo, I beseech you, x by the gazelles ^^ and the hinds ^* of the meadows,^^ That ye stir not nor startle" our loving before our fill we have drunken.*" 8. The Maiden's Beauty.' 4, 1 Fair, indeed, art thou, my darling,^ i •* thine eyes are (the color of) dovelets.^^ Like a flock of (black) goats ^ are thy ringlets, — (goats) bounding'* over Gilead's^ mountains. 2 To (ewes) thy teeth may be likened, n newly shorn and fresh from the washing,^ (and those ewes bear,) all of them, twinlings,^ and none among them is barren.'" 3 Thy lips are like ribbons of crimson, ni and thy mouth (between them) is beauteous ; Like rifts" in pomegranates, thy temples, (as they are disclosed) through thy veiling. 4 Thy neck is like the Tower of David,'" iv constructed to ward off (besiegers),^' Whereon are">' the thousand of targes,'* all shields of the (most valiant) heroes. 1, 9 To the horses'^ in Pharaoh's chariots, v my darling,"* (here) do I liken thee ; 10 Thy cheeks are embellished with trappings,*' Thy neck with beads strung (in bandlets).** 2,17 (?)) on the cloven mountains -8 [spices!-" 8,14 (6) Bolt,30 O my dearest, like a buck of gazelles26 or a pricket27 on the mountains of 1, 7 (0 of Jerusalem 32 8, 5h (k) I wiU startlers thee under the apple, 3" where thy mother conceived thee,^^ where she who bore thee conceived.39 4, 1 (a.) thou art fair (|3) through thy veiling * 4 (y) hung 12 Hebraica No. 8 VI 4, 5 Like two (lovely) fawns is thy bosom, or like a gazelle's (pretty) twinlings.'®^ 7 Fair art thou all over, my darling, nor in thee is aught of a blemish. VII 6. 4 Fair (indeed) art thou, my darling,**^ and, like Jerusalem, comely.^ 5 Turn thou thine eyes away from me, they are to me (truly) bewildering.'' viij 4, 9 *With one glance thou hast shattered my reason,^® with (only) one (link) of thy necklace ! 10 How fair is thy love, O my sister !' thy love than wine is far sweeter !^^ IX 11 From thy lips* virgin honey is dropping,^' * sweet milk is (stored) under thy tongue,^' No spices can equal '^thy perfumes,^^ "thy garments yield Lebanon's fragrance. ^^ X 12 A garden ^^ hedged in is my sister,^ a spring" in a closely sealed fountain, 15 A well'' of (fresh) living'' waters down from Mount Lebanon flowing.''* 4, 5 (i) foedinK on tho (dark purple) lilies 6 till tho broozo (of tlie morning) arises, anil away the shadows are fleeing, I will go to tho mountain of myrrh and to the hillock of incense. 20 6, 4 (•) likeTirzah^i (^) striking awe like an army with banners 2» ') (ij) Like a flock of (black) goats ■'> are thy ringlets,— (goats) bounding^ over Gilead'e ' mountains. 23 6 To ewes 2* thy teeth may be likened, wliich have just come up from tho washing.s And (those ewes bear,) all of them twinlings,' and none among them is barren.'" 7 2.'i Like rifts in pomegranates, t) the fragrance of 11 (i*) the fragrance of 12 (f) bride27 (0) hedged in 1.5 (n) a garden fountain 35 No. 9 The Book of Canticles 13 4,13 Thy supply ^^ is a grove of pomegranates*^ ' xi (full) of the most luscious fruitage ;'' • 14 Of cimiamon/* sweetflag," and spikenard/'^ and every plant yielding incense/' '^ 16 Awake, O northwind ! xii come thou southwind ! Fan my garden, exhale its spices ! ^° 9. The Bride's fair Garden.' The Bride. 4,16'' May my dear one enter his garden^ and eat of its luscious fruitage !^ 7,12 Oh come, let us forth,* my own dear one," for a night among flowers of henna ! 6 13 Let us go to the vineyards^ at daybreak,^ ii let us look if the grapevines are budding, If the blossoms of the vines are opening, and if the pomegranates^ are blooming. 14 The mandrakes''' are breathing their fragrance, in at our door is most luscious fruitage,^ Now ripe or ripened aforetime," which I, for thee, dearest, have treasured. The Bridegroom. 6,11 I went to the garden of nut-trees'^ ^ to look at the fruits of the valley,'^ To look if the grapevines were budding,^ and if the pomegranates were blooming.'* 4,13 (p) henna *i and spikenard *2 14 () the watchmen* 16 Hebraica No. 12 III 3 I clasped him and would not release him,* and then, lo, I said to my loved one : ^ 8, 6 Hang me close to thy heart like a signet,^* on thy hand, like a ring,'* (do thou wear me !)^^ IV For Love as Death is strong,'' and Passion as Sheol unyielding." Its flames are*' flames of fire, its flashes are*'^ flashes of lightning.** V 7 Nothing* is able to quench it,^ neither can any streams drown it. If one'' should resign for it* all his possessions, could any man therefore contemn him ? 9 3, 4 (5) Till I had brought him to the house of my mother, to the chamber of her that there bore me,5 .5 O maidens of Jertisalem,^ lo, I beseech you, by the gazelles and the hinds of the meadows, That ye stir not nor startle our loving, before our fill we hare drunken ! 8, 7 («) much water (i) Love (i) a man [0) for Love The Book of Canticles 17 Notes on Canticles.* Renan says that Canticles, commonly known as the Song of Solomon, and Ecclesiastes are a few profane pages which, by some curious acci- dent, have found their way into 'that strange and admirable volume termed the Bible ;' they are just like a love-ditty and a little essay of Voltaire which have gone astray among the folios of a theological library. f Ecclesiastes is the latest book of OT ; it was written about the time of our Savior, not by a theologian but by a man of the world, probably a physician. J Nor can Cant, be ascribed to Solomon. Solomon in Cant, (c/. n. 11 on No. 3) is merely the impersonation of glory and splendor, and the passages in which Solomon refers to the bridegroom seem to be subsequent insertions (c/. n. 11 on No. 1). Cant, is not the work of one poet but a late post-Exilic collection of popular nuptial songs and love-ditties which may all have been sung at weddings, although they were not originally composed for this purpose. || They were probably compiled in the neighborhood of Damascus § after the beginning of the Seleucidan era, 312 b. c. Gratz advanced the theory (1871) that Cant, was influenced by the idyls of Theocritus, who flourished about 270 b. c, under Ptolemy II. Philadelphus. There are some striking parallels between certain lines of the Greek bucolic poet and some passages in Cant.,** and it must be admitted that Cant, may have been compiled after the time of Theoc- ritus ; but there is no evidence to justify the conclusion that Cant, was influenced by the idyls of Theocritus. All the points of contact * Note the following abbreviations : — AoF = Hugo Winckler, Altorientalische Forschun- gen (Leipzig, 1893 S.) ; — AV = Authorized Version ; — AVM = Authorized Version, margin ; — AW = Friedrich Delitzsch, Assyrisches WGrterbuch, parts I-III (Leipzig, 1886-1890) ;— BA = Delitzsch and Haupt, Seifrage zur Assyriolog ie (Leipzig, 1889 ff.) ; — Cant.= Canticles ; — D = Dsilnxan, Paldstmischei- Diiuan (Leipzig, 1901); — E = East; — EB = Cheyne-Black, Encyclo- paedia Biblica (New York, 1899 ff.); — ff. = and following; — ® = Septuagint ; — La-w sabab el-'aris; c/. D 210, Nos. 1. 2). Martial games are performed by them before the bride and the bridesmaids ; \ cf. n. 15. The groomsmen act as vv/x<^aya)yoi or 7rapavv/x- ^tot {cf. the term viol tov vvfxvLfiJ! el-faride. This may mean 'separation, leave- taking, send-ofiE.' t According 1 J The Jews in Eussia and Palestine, I am told, still call the bridegroom ' King.' t According to Wetzstein, ^^lt>!vAJI el-farradat. 22 Hebraica No. 1 guiding-light at night, while the smoke signaled the direction during the day. This is the origin of the legend that Jhvh went before the Israelites in the wilderness, by day in a pillar of a cloud to show them the way, and by night in a pillar of fire, to give them light, so that they could travel by day and by night (Exod. 13,21 ; cf. 14,19; Num. 14,14; Deut. 1,33; see also Is. 4,5; Neh. 9,12. 19; Ps. 78,14. According to the Priestly Code the cloud was over the Tent of Meeting by day, and by night fire beaconed there (c/. Exod. 40,38; Num. 9,15). Curtius (V, 2,7) states in his history of the exploits of Alexander the Great that, when the Macedonian conqueror marched through Babylonia and Susiana, a long pole, which was widely visible, was over the royal tent, and a signal, which could be seen everywhere, beaconed from it, fire by night and smoke by day (perticam, quae undique conspici posset, supra praetorium statuit, ex qua signuvi eminebat, pariter omnibus conspicuum, observabatur ignis noctu, funius interdiu). (6) That is, the bridegroom. This seems to be a misplaced variant (cf. nn. 14. 20) to the opening double-line, just as 6,12 is a misplaced illustrative quotation to v. 10 (see n. 21), or 8,5t> an illustrative quota- tion to 2,7h (see No. 7, u. 39). Cf. n. 29 on No. 2 and nn. 6. 15. 18 on No. 3. (7) The bride is perfumed so much that the sweet smell may be noticed at a distance. In Prov. 7,17 the bed of the adulteress is per- fumed with myrrh, aloes, and cinnamon (see nn. 43. 48 on No. 8). In Ps. 45,9 the garments of the bridegroom (i. e., King Alexander Balas of Syria at his wedding with the Egyptian princess Cleopatra, the daughter of King Ptolemy VI. Philometor, which was celebrated at Ptolemais in 150 B. c, with the Maccabee Jonathan present as an honored guest ; cf. 1 Mace. 10,58) are fragrant with myrrh, aloes, and cassia.* D 277, 1. 5 we read : 'The fragrance of her mouth is like a box of the dealer in spices ;' D 286 the brown ones and the white ones (see n. 7 on No. 3) are addressed as ' boxes of civet which the merchant brought from below Bagdad.' D 7, b a maiden is addressed as a 'fragrant bunch;' D 181, 1. 3 the hair of the bride is said to be perfumed with powdered cloves and civet (a pomade consisting of cooking butter and powdered cloves and civet); D 245, 1. 21 the hair over the forehead of a maiden is said to be bathed in musk and ambergris. Cf. M 45, u. 9. (8) The gummy resinous exudation from Commiphora Myrrha, a spiny shrub in Arabia and Eastern Africa, which was used for incense, perfumery, &c. {cf. n. 19 on No. 6). Frankincense, also called olibanum or gum thus, was an aromatic gum-resin obtained from balsamic plants of the genus Boswellia (especially BoswelUa Carteri) in Arabia and Eastern Africa. Cf. n. 46 on No. 8. (9) Powdered perfumes. (10) This word means not only a dealer in spices but a spicer in the widest sense of the term {cf. French Spicier, German Spezereihdndler), a • Cf. Dr. Albert Hai;oD, Die aexuelle Oaphreaiologie (Berlin, 1901), pp. 221. 230. 232, also pp. 57. 139. 181. No. 1 The Book of Canticles 23 grocer, which meant originally a wholesale dealer (c/. French en gros, German Grosshandler, Grossist). The original meaning of the Heb. term bSII was peddler, hawker. (11) That is the bridegroom (cf. No. 7, stanzas iv and vii). Solomon seems to be a subsequent insertion (see p. 18, n. *||, and cf. the two glosses € and k). Kmg is merely a name for the King of the Wedding Feast, i. e., the bridegroom, just as they speak in England of the May-lord and the May-queen, or as a lady may be referred to on the Continent as the Queen of the Feast or Queen of the Ball (German Ballkonigin). The first seven days after a wedding {cf. Gen. 29,27; Jud. 14,12; Tob. 11,19) were called in the neighborhood of Damascus the King's Week; during this time the young pair play king and queen ; the best man is styled the vizier of the king. The names King and Queen are applied to the bridegroom and bride also in certain districts west of the Jordan (D xii) ; cf. n. 2, The idea that Cant, was intended for use on the seven days of the marriage festival* was suggested by Bossuet (1627-1704) as well as by Bishop Lowth (1710-1787); cf. Cheyne-Black's Encycl, Bibl, 689. (12) This is the name given to the royal body-guard of David ; cf. 2S 10,7; 23,8; IK 1,8. (13) The meter shows this to be an explanatory gloss. (14) This is a variant to the following double-line. Cf. nn. 6 and 20, also No. 8, n. 49. (15) In former times an armed escort may have been necessary; afterwards it was a mere ceremony. Even in the Syrian cities no wedding of any importance is celebrated without some warlike display (D 144). In Aleppo the bridegroom is sometimes preceded by nearly a hundred warriors armed with swords and shields, some also with helmets and coats of mail (D 193, 7 ; see also D 205, n. 2). D 210, 1 the groomsmen {cf. u. 2) number 160, in D 210, 2 there are several hundred. Warlike songs are often sung at Bedouin weddings (D 144). (16) Cf. the Parable of the Ten Virgins where the bridegroom arrives at midnight (Matt. 25,6). Even in Matt. 25 the wedding is not cele- brated in the home of the bride, but at the house of the bridegroom {cf. D 193, 7 ; 206, 8). (17) The word used in the Hebrew text (appiryon) is a Greek loanword, a corruption of the Greek term cjyopelov employed in the Septuagintal rendering of this passage. In the Mishnah (Sot a 9,14) the same word "iV^lSi^ appiryon (Syr. ^a-.^as , j_»9a^) is used for the bridal litter : in the last war (the Hadrianic) it was decreed that the bride should not proceed through the city in an appiryon (j^blT T\Tj, "I'^yn "linn "iV"l3i<3 nblDn b^^n) ; afterwards it was permitted again by the rabbis. This is the only Greek loanword found in Cant. Cf. nn. 13. 17 on No. 8. (18) Cedar and cypress ; cf 1 K 5, 22 (Eng. 8). Even the threshing- board {cf. n. 2) is generally made of hard wood, walnut or oak, at least * In Egypt the celebration seems to have been confined to a single day ; cf. M 4, 1. 14. 24 Hebraica No. 1 in the neighborhood of Damascus; cf. Wetzstein in Delitzsch's com- mentary, p. 162. (19) The columns supporting the top {cf. n. 22) of the portable couch ; it is not necessary to refer the term to the feet of the frame of the litter, although we read in Athen. 5,13 that the philosopher and tyrant Athenian appeared ctt' dpyvpoTrdSos -?l5^l ^^\ ibn-el-akabir 'a son of the nobles' (D 260, 1. 7 ; cf. n. 10 on No. 2). The desire of my heart (lit. soul), says the bride, is fulfilled {cf. Prov. 13,12. 19; also Job 6,8); I am to be married to him whom I love, and this has placed me on the carriage (or litter) of the kinsmen of a noble man, the magnificent conveyance which the groomsmen have brought to escort me from my home to the house of the bridegroom. The phrase I do not know at the beginning of this verse is unintel- ligible, unless it be the confession of a scribe stating that he is unable to read the beginning of the line which I have conjecturally {cf. n. 8 on No. 4) restored above : Fulfilled is the desire of. In the cuneiform texts we find occasionally the corresponding Assyrian phrase ul Idl (3/""'|f^ bl}<) 'I do not know' used in the same way; cf. my Akkadische Sprache (Berlin, 1883), n. 22, p. 32, 1. 3. (22) The litter was provided with a hood, or top, and curtains lined with red purple cloth. (23) Women are addressed ; the Hebrew uses the 2 pers. fem. plur (24) In the Mishnah (Taanlth 4,8) it is stated that before the destruction of the Temple passages from Cant, were sung at certain popular yearly festivals. We are told that on the Wood Festival {^v\o6pLa) on the 15*^'i of Ab, and at the close of the Day of Atonement it was customary for the Jerusalem maidens to go out and dance in the vineyards, and whosoever had no wife went there also. There was alternate singing, and the youths were wont to quote the last stanza of the present poem, Come forth, and gaze on the king there, &c. See Cheyne-Black, Encycl. Bibl., 683. 689 and Lazarus Goldschmidt, Der babyl Talmud, vol. 3 (Berlin, 1899), pp. 509. 527. •A hyfiinn of &Jv£ . J No. 2 The Book of Canticles 25 (25) Not only the bride wore a bridal crown (see n. 19 on No. 3) but also the bridegroom {cf. Is. 61,10). According to Sot a 9,14 this custom was abandoned after the disastrous war with Vespasian. It is said, however, that at certain Jewish weddings the bridegroom is still crowned. (26) Arab. ^j^.ySi^\ jli umm el-'aris; cf. D 210, 3; 298, 2. Notes on No. 2. (1) Just as there is no Syrian or Palestinian wedding of any impor- tance without some warlike display {cf. n. 15 on No. 1), so there is no wedding without dancing. Wetzstein (in Delitzsch's commentary, p. 171 ; cf. ibid., p. 163, n. 1 and ZDMG 22,106) states that in the neighborhood of Damascus the bride dances, on the evening of the wedding day, the sword-dance in a ring (jij^ howesh) one half of which is formed by the men, and one half by the women. The bride is therefore called yA yiijj^l abu-'l-howesh, the one in the ring. Her dark hair hangs loose over her shoulders {cf. u. 6 on No. 8), her feet are bare; in her right hand she brandishes a naked sword, while she holds a handkerchief in her left. Fires are lighted, illuminating the scene which forms the climax of the wedding festivities in the country east of the Jordan- D 196, however, it is stated that the bystanders do not form a ring, as a rule, but are usually lined up opposite the dancer. D 272 we have a description of the sword-dance of the men in northern Palestine (D ix), and D 254 we find some Palestinian songs accompanying the torch-dance of the bride, in which she parades {^J>^S\J tit jail a)* in her wedding array (D 185, 2), either at the house of her parents or at the house of the bridegroom. The bride holds two lighted candles in her hands (D 257, 1. 19) and executes slow movements in all directions. This ceremony, however, is confined chiefly to the cities ; in the villages it is not gener- ally observed. Cf. the Fackeltanz of the cabinet ministers at the wed- ding of a member of the royal family at the court of Berlin. (2) Cf. D 193, 1 -\^^^ ^f> x^vC 'his bride is the light of the dawn ' (and the bridegroom is the light of the moon ; see n. 4). (3) In her bridal array and with her armed escort (see n. 15 on No. 1). Cf. M 46, ad p. 16 (Her love is like the advance of an army, i. e., irresistible). (4) This is one of the most common comparisons in Arabic ; c/. D 111, below; 212,2; 216,1.15; 226, n. 4; 227,12; 234,1.2; 238,1.10; 245,1.2; 251, 1. 9; 261, 1. 20 ; 262, 2. The beloved is often addressed O Moon (or O Full moon) ; D 66, n. 4 ; 170, 3 ; 219, 1 ; 241, 10. (5) Cf. D 191, 1. 20. * ^k^Sfc = nb3i means ' to unveil,' especially, to show the bridegroom the bride unveiled 26 Hebraica No. 2 (6) lu the rhythmic movements and cadenced steps of the sword- dance. Lit., turn round. Cf. D 231, n. 2 ; 256, 1. 11 (^^Ja^) and n^lTH r;3 or Tr n-'^rn • (7) That is, a maiden of Shunem,* the present Solem, SW of the Sea of Galilee, S of Nazareth, N of Zer'in (Jezreel) in the ancient tribal district of Issachar, mentioned in the geographical list Josh. 19,18 and in the story of Elisha who raised the dead son of the good Shulamite woman who had befriended the prophet (2 K 4,8). The term Shulamite denotes the bride as a maiden of the highest beauty. We read in the beginning of the Book of Kings, When King David was old and stricken in years he could get no heat, although he was covered with clothes ; 80 his servants tried to find a beautiful virgin who should lie on his bosom to warm him ;t and they looked for a fair damsel throughout all the districts of Israel. Finally they selected a Shunamite, Abishag, who was a most beautiful maiden, and brought her to the King. So Shula- mite denotes a most beautiful maiden, just as we use the name of Nabal's wife, Abigail, as a popular synonym for a lady's maid ;J or as we call a driver Jehu after the exterminator of the dynasty of Ahab, Jehu, who stood with Ahab on the royal chariot, as the King's driver, when the prophet Elijah announced to Ahab, who had taken possession of the vineyard of Jezreel, the terrible prediction : In the place where the dogs licked the blood of Naboth shall the dogs lick thine own blood. |j Cf. the appellative use of Hercules, Don Juan, Don Quixote, Lovelace, Shylock, Joseph, Daniel, &c. This explanation of the term Shulamite was undoubtedly the inter- pretation of the LXX and of the Masorites.§ It is possible, however, that the name was originally not a gentilicium but an appellativiim, meaning 'perfect' like H/Qri (cf. n. 13 on No. 4).** In that case we should have to read n''':^lbl23 shelomith instead of n'^'sblTT Shulamite; cf. the name of Zerubbabel's daughter, Shelomith, 1 Chr. 3,19 and the Arabic iw^Lww Sal lame. The word shelomith, however, may have reminded the editors of Shelomith, the daughter of Dibri, of the tribe of Dan, whose son blasphemed the name of Jhvh (Lev. 24,11), and this may have been looked upon as a bad omen.*f • For tho interchange between I and n compare the modern Zer ' in = Jezrool, Betin = Beth-nl, .Vssyr. ne5u 'lion' = Hoh. laiS, &c. (see my paper cited on p. 27, u. *, note 104). Tho LXX hail h ^oui-a^irn, witli n, for Shulamite; or, witli transposition, ij SoDfiai-eiTt! (so in tho cod. Vat. 2ouAa»i.iTi« in codd. Sin. and Alex, is a correction from tho Masoretic text). Wo Hnd tho same transposition in 1 K 1,3 &c. (Siofiavetris for ^uva/xeiTLs) . For the 257, n. 2. (10) Arab. c>i;^i &aj! D 191, 1. 23 ; ^jxi\ ^\ c>-o D 192, 1 ; .L^^5t c>^ D 257, 11. 17. 18 ; r?!^^' ^^^^ ^ 260, 1. 11 ; ^\S o^ D 298, 2. C/. n. 21 on No. 1. (11) That is, circular motions, rotations, revolutions; also forms, shape. Cf. d*-o^ ^^-^ D 261, 1 (y-^^J^ = D'^llbn, Assyr. xin§a).* Cf. i^^^y^ mixnaq (pi. ;^LiS?) torques, necklace (D 15, 1.2: ;^l«Ji..) ; ia>L=». 'to strangle' seems to be denominative (to collar). For the inter- change of m and n hefore q, cf. Assyr. dunqu for dumqu and modern Arabic ;3*-^ ^°^ L?"*^^ • (12) As flexible as. (13) Cf. D 263, 2 ; see also D 87, n. 5. (14) This is a scribal expansion derived from 4,5. In the present description the breasts are mentioned in v. 8^. (15) As round, full, and sweet. Each of the spadices of the female date-palm bears a bunch of 180-200 dates. The Heb. word sinsinnim (Assyr. sissinnu) denotes the spadices (German Fruchtstdnde), not the feather-shaped leaves of the date-palm or the panicles (German Rispen), that is, the paniculate inflorescence (German Bluthenstand). Cf. the Assyrian reliefs representing female date-palms with bunches of dates on p. 125 of the translation of Ezekiel in The Polychrome Bible. (16) This stanza must be a gloss ; cf. n. 20 on No. 8. (17) Cf. Ezek. 23,3, also D 250, 1. 3: 'I stretched out my hand for the pomegranates,' i. e., the breasts {cf. n. 19 on No. 8). (18) That is, full and stiff; cf. Ezek. 16,7 and n. 23 on No. 3. The addition of the vine seems to be a tertiary gloss (cf. n. 29) ; the clusters refer to the bunches of dates. D 239, n. 4, however, a woman is called a beautiful grape. (19) Cf n. 5 on No. 7. (20) Lit., the fragrance of thy nose like apples; she breathes through her nose, especially when her mouth is covered with kisses. Cf. M 23, xii, stanza 3. (21) It is as prominent and as bushy as that richly wooded head- land which is conspicuous from most parts of Central Palestine and one of the most striking features of the country. A great deal of the forest of Carmel has been cleared for charcoal during the past thirty years. (22) Heb. a r gam an means especially red purple, but it seems to be used here in the sense of our purple, i. e. violet, especially dark violet. In Greek, purple is often used for black: II. 17,551 a dark cloud is called purple. Anakreon and Lucian speak of purple hair {iropcfyvpai xairat, '7rop(f>vpeo^ 7rXoKa/x.os) . The famous Tyrian purple was a dark dusky color. Pliny 9,135 says of it, Laus ei summa in colore * See my paper on Babylonian Elements in the Levitic Ritual in Jourjial of Biblical Literature, vol. 19, p. 60. 28 Hebraica No. 2 sanguinis concreti, nigricans aclspectu, iclemque suspectu refulgens; uncle et Homero purpureus dicitur sanguis, i. e., Tyrian purple is especially appreciated if it has the color of coagulated blood, blackish wheu seen from above, and glossy when seen from the side. Homer, therefore, calls the blood 'purple' (II. 15,360). See also n. 33. (23) This is evidently a gloss. Cf. D 86, 13 ; 252, below (her tresses are like ropes); 260, 1. 13 (thy black hair hangs down; seven tresses capture us) ; M 16, n. 13. For King see n. 11 on No. 1. (21) This must have been a well-known building; cf. the ivory palaces in Ps. 45,9 and Ahab's ivory house 1 K 22,39; also Amos 3,15 and Odyss. 4,73. See also n. 12 on No. 8. (25) Cf. n. 30 on No. 6. Heshbou was a Moabite town, the modern Hesban. On the east, at the base of the hill of the citadel, there was a great reservoir, which is now dry and ruined, and traces of other ancient pools and conduits have been found NW of Hesban. (26) Bath-rabbim may have been the name of the eastern gate of Heshbon; it means 'Daughter of the Multitudes,' just as the eastern gate of Nineveh bore the name Nerib-masnaqti adnati* 'entrance of the crowd of nations;' cf. Delitzsch, HW 505^ AW 162. Cheyne, Encyclopoidia Bihlica, 502 proposes to read: Thine eyes are like Solomon's pools, by the wood of Beth-cerem ; but these emendations are unnecessary. The meter shows the clause at the gate of Bath- rabbim to be a gloss. (27) This does not refer to a watch-tower, but to a conspicuous point on the eastern side of Mount Lebanon,! which must have projected from the face of the mountain-range like a buttress-tower ; cf. the Bastei {i. e. bastion, bulwark) the name of a well-known rocky height in the Saxon Switzerland. Hebrew noses are more prominent than those of other races. In Arabic a promontory is called a nose of a mountain, just as we speak of the nose of a ship, &c. In anatomical terminology we have a promontory of the sacrum and a promontory of the tympanum. (28) Lit., palate. (29) This seems to be an illustrative quotation {cf. n. 6 on No. 1) from Prov. 23, 31 ; to my dearest must be a tertiary gloss {cf. u. 18). (.30) RVM, causing the lips of those that are asleep to move (or speak). This may mean either, pursing the lips of those that are asleep, i. e., thy kisses are so sweet that if a man has tasted them, he will, even when asleep, purse his lips in expectation of another kiss {cf. the Gorman sich auf ctwas spitzen, which is derived from die Lippen •Aflnftt.i = r"1T2nS ; spo Crit. Notes on Isaiah (SBOT), p. 133, 1. 22. See also vol.1, pp. 229. 231 of this Journal and KB 2, 229, 1. 109. tit can hardly bo the ^•.x^wLs (J>>^ , the mons Casiua, NW of Damascus. Ibn Batata, pd. Dofr6mory ot San^ninotti, 1,23.5 (Paris, 18.")3), says that the grace and beauty of this monntnin in hnyond description : i^V^ i»ln Ci p»Uu' I (? a m>'^» 2i«.J«JI tJV ♦ '^ ^ \.jL*Cyi\ au l a A -^fc ^1. See also Eoiuaud's Gi'oj/rap/iie d'^i)OMy^ is the scrotum, and for the 'water-skin' (see also D 29, 1. 8) cf. n. 39 on No. 8, and nDSlT Deut. 23,2. See also n. 4 on No. 11, and cf. M 19, vii and No. 7, n. 30. * Cf. Augustine on Psalm 46, 1 : ut, quando audit, sit similis manducanti; quum autem audita in memoriam revocat, sit similis ruminanti. tC/. Thoma, Ein Bitt in's gelobte Land (Berlin, 1887), p. 40, quoted in Stickel, Das Hohelied (Berlin, 1888), p. 18. 30 Hebraioa No. 3 (2) That is, the colchicuni autumnale, a liliaceous plant with pale- lilac crocus-like flowers appearing in the autumn. Contrast n. 47 on No. 8. (3) The fertile plain S of Mt. Carmel (see n. 21 on No. 2) extending along the coast of the Mediterranean from Caesarea to Joppa. Or sharon may be a common noun meaning 'plain.'* (4) That is, I may be a little tanned, like the pale-lilac flowers of the meadow-saffron (see n. 2), or even like the dark purple sword- lilies (cf. n. 33 on No. 2), yet I am also just as beautiful as these flowers. Cf. Matt. 6,29 : Consider the lilies of the field : even Solomon in all his glory was not arrayed like one of these. See also n. 12, and especially the passage of Theocritus quoted in No. 9, n. 18. (5) That is, the Syrian thistle {cniciis Syriacus or notobasis Syriaca), with milky-veined leaves, the heads (one to three) on short axillary branches, each head embraced by a rigid pinnatified spiny-pointed bract. This thistle is from 1 to 4 feet high. (6) This verse may be an illustrative quotation {cf. n. 6 on No. 1), or scribal expansion, giving a feminine pendant to the following verse 2,3 (see n. 2 on No. 7). Cf. also D 308, 5. (7) The Bedouin girls consider themselves black (or brown) and call the city girls white (v::jLjvI«>2» hawariyat). The brown ones and the white ones ((jo.xJt. -«.a*JI) play a prominent part in modern Palestinian erotic poetry; cf. D 25, 2; 74, 28; 86, 13; 200, u. 2; 236, below ; 240, below ; 250, c ; 396, a ; 309, 8. For the brown girls, cf. also D 21, 3; 237; 294 ((^vjJt o^ '^y^)\ and for the white ones, D 15, n. 1 ; 69, 12; 225, n. 2; 339, 1 and n. 3. (8) In several passages the addition of Jerusalem after ye maidens seems to be a subsequent insertion ; as a rule, she says only Ye maidens (;::jLajo L> ya benaiyat, D 6, 5), e.g. 8,4 (No. 3, i); 5,8 (No. 6, y); 2,7 (No. 7, i); 3,5 (No. 12, 8). Cf. also No. 1, 9 and t. At the end of No. 6 and in stanza vii of No. 8 Jerusalem may have been substituted for another name; the maiden addressed the ci>'^ L^-Oj Joo , D 308, 5. (9) The tent-cloth of the Bedouins is woven of goat's hair, and the goats are, as a rule, black. Cf. 4, 1 (No. 8) : Thy (black) hair is like a flock of (black) goats. Michal uses a net of (black) goat's hair to represent David's (black) hair (1 S 19,13). The Bedouins are called in Arabic -j^I Jjc| ahl el-wSbar 'the people of the goat's hair.' (10) A famous Bedouin tribe in Northern Arabia, SE of Edom. The Kedarenes are mentioned in the cuneiform account of the Arabian campaign of King Sardanapalus of Assyria (668-626 B.C.). They must have tented at that time as far north as the Hauran, E of the Jordan, S of Damascus {cf. my translation of the cuneiform text in the Etudes «&c. dMUes Ci M. Leernans, Leyden, 1886, pp. 139-142, and my paper on * Cf. Journal of the American Oriental Society, vol. 22, p. 62. No. 3 The Book of Canticles 31 Wateh beu-Hazael, sheikh of the Kedarenes, about 650 b.c, in vol. 1, pp. 217-231 of this Journal (c/. Lagarde, Mittheilungen, 2,69). See alsoEzek. 27,21; Ps. 120,5. (11) Solomon was the impersonation of glory and splendor; cf. Matt. 6,29 quoted in n. 4, also n. 11 on No. 1. (12) She is a little swarthy like the black tents of the Bedouins, yet beautiful like the magnificent hangings in Solomon's palace, especially in her bridal finery. Cf. n. 4. (13) Cf. ^\ ^1 D 69, 12; 156, 2. The common expression axxai 'my brothers' would have been too short for the meter; the poet wanted two beats. For the same reason the unusual midbar6kh seems to have been used instead of pikha in 4,3 (No. 8). (14) The vineyards are exposed to the sun {cf. n. 8 on No. 4), so she could not protect her complexion. (15) That is, my maidenhood; cf. n. 1 on No. 4. The glossator who added this hemistich thought that to make her keeper of the vine- yards was like setting a fox to keep the geese. The metaphorical meaning of vineyard is explained in the misplaced illustrative quotation (cf. n. 18 and No. 1, n. 6) : Catch us the foxes, &c., which may be com- pared to the Schnadahiipfeln in the Bavarian, Tyrolese, and Styrian Alps. The foxes are the young men (cf. D 106, 2 : Look out for the w^olf !). Foxes are very fond of grapes ; cf. the Aesopian fable of the Fox and the Sour Grapes. For the name 'destroyers of the vineyards' cf. the German term Waldverderber for animals and plants injurious to the woods. This little song consists of 4 hemistichs of two beats like the last stanza of No. 8 and the first and the last stanza of No. 10. (16) Supply, My brothers used to say when I was still an immature little girl. (17) Lit., when she is spoken for, i. e., when any one asks for her hand ; cf. 1 S 25,39. The bride was given away by her brothers; cf. Gen. 24,50; 34,14; see also Jud. 21,22, and 2 S 13,22. (18) We will crown her with a silver bridal crown and give her a handsome bridal outfit when she marries with our consent. The double- line 1,11, which does not suit the context in 1,9.10* (No. 8), seems to be a misplaced illustrative quotation (cf. n. 15) explaining this state- ment. (19) The poet probably refers to the gold coins (or medals) with which the crown of the bride is ornamented. In the neighborhood of Damascus the bridal crown (^^yxi\ L> taj el-' arils) consists of a silver hoop covered with a network of strings of corals. On this net are fastened strings of gold coins, the largest coins being in the lowest row, and the smallest in the uppermost row. The lowest row of gold coins covers the forehead of the bride (cf. D 228, below), the bridal crown being placed on the front part of the head. Cf. Delitzsch's commentary, p. 166, also D 121, 1. 3; 123, n. 3: J^ ^^-^^ i^^^ O^^^**"'' *^ * Note the future mUl^D in 1, 11, while we have perfects in the two preceding verses. 32 Hebraica No. 3 Jiyij^ cjU^jC- y^itXJl ; 124, 1. 1: ^lXjw ^ ,j^b b ,j.aa4-I Lo| obwCO . C/. nn. 14. 17 on No. 8. The bridal crown is placed on the xjU-wwJ kesmaye, a long strip of dark red silk, embroidered with gold and fringed on both ends. One end of the kesmaye hangs down in front, the other over the back. The kesmaye is often very costly. Cf. also D 277, 1. 16. (20) Between the fringes of the kesmaye (see n. 19) are small crescent-shaped* silver bells {-y^^o §umux); they are heard, as a rule, only during the sword-dance of the bride {cf. n. 1 on No. 2). The Heb. text means literally, Rows of gold will we make thee, with studs of silver. This must refer to silver grelots ; otherwise it would be unin- telligible why the rows of gold should be studded with silver. Silver bells are supposed to have an especially soft and musical sound. For chains of gold and silver cf. D 244 ; 6, 4, (21) We will shut her up and watch her with untiring watchfulness as lasting as cedar wood which does not rot {cf. Is. 40,20 and my trans- lation of the opening chapter of Deutero-Isaiah in Drugulin's Marksteine (Leipzig, 1902). (22) I have not encouraged any lovers until now ; I have defended my fortress ; cf. D 226, n. 1, (23) I am no longer an undeveloped little girl but a marriageable young woman full of youthful vigor and strength. Cf. Ezek. 16,7 (see n. 18 on No. 2) and D 29, 1. 11. (24) Lit., I have become in their eyes (cod. Vatic, iv 66a\fxoL-ucJl S->^ J6bel el-Shekh, i. e., the Mountain of the (white-haired) Old Man, or ^-LiJl iS->^ J6bel eth-Thalj (the Mountain of Snow), the highest peak of Antilibanus. It has three craggy summits which rise out of a plateau. It is 9166 feet above the level of the sea and widely visible in Palestine, nearly as far south as Jericho. The snow hardly ever disappears from it. Cf. the full-page illustration facing p. 146 of the translation of the Psalms in The Poly- chrome Bible. Lebanon in our passage stands for Antilibanus. The poet mentions first the Amana near Damascus (NW) ; then the Shenir, a high peak of the Antilibanus between Baalbec and Homg, N of Damascus ; and finally, the highest peak of the Antilibanus, Mt. Hermon, SW of Damascus. Cf. also n. 27 on No. 2. (6) Cf. ^\jti\ ^y*} usud el-rab, D 227, 1. 2. Lions were numer- ous in Palestine in ancient times but have entirely disappeared since the 12*^1 century. (7) Leopards are still found occasionally in Lebanon. Along the Litani (the upper course of the Nahr el-Qasimiye, N of Tyre, which forms the northern boundary of Palestine) and in the Antilibanus they are not so rare. Notes on No. 6. (1) Two hemistichs seem to have been lost at the beginning of the first stanza. They are here conjecturally restored {cf. n. 8 on No. 4) from the beginning of No. 12 (3, 1) ; but, of course, the same idea may have been expressed differently, e. g., 'my dear one' was probably used instead of 'him whom I love' (lit., whom my soul loves). The preceding *It is, however, possible that Mt. Hermon in 1 Chr. 5,23 is simply an explanatory gloss to the preceding name Shenir. 36 Hebraica No. 6 first verse of c. 5 in the Keceived Text has no connection with the fol- lowing verses but belongs to the last two hemistichs of c. 4 (see No. 9). (2) That is, my mind was alert (c/. n. 26 on No. 8) ; he was never out of her mind {cf. ^Jii ^ ^o Lo k^Lw , D 234, below ; 76,36). She slept, but lightly, so that she awoke at once when her lover knocked at the door. The whole incident may be imaginative but it is not a dream. The story is a poetic device* to introduce the description of the beauty of the lover in vv, 10-16. When the maiden opens the door and finds her lover gone, she asks the maidens of her native town ( L^Juo J>^ >^^ , D 308, 5) to help her find her lover, whereupon they ask. What distinguishes him from other youths ? This gives the poet an opportunity to make the maiden describe the beauty of her lover. Songs describing the beauty of the lover are comparatively rare ; as a rule, only the charms of the maiden are praised (c/. Nos. 2 and 8). D 242 (c/. ibid., p. xii, 1. 5) gives but a single poem celebrating the beauty of a young man. (3) C/. No. 10(2,8). (4) Supply, My dearest began to speak and said to me ; cf. No. 10, /8. (5) Cf. above, p. 18, n. I and n. 27 on No. 8. (6) Cf. n. 12 on No. 4. (7) Cf. n. 13 on No. 4. (8) During the Palestinian rainless season {cf. n. 53 on No. 10) the sky is cloudless ; but, except in the desert, there is often a profuse pre- cipitation of dew, or rather mist, at night, which may saturate a fleece of wool so that Gideon was able to wring from it a whole bowlful of water (Jud. 6,38). A great deal of this so-called dew is moisture brought by westerly winds from the Mediterranean, and the vapor becomes condensed in the air before it is precipitated. It can therefore hardly be called dew ; it corresponds rather to the heavy and wetting Scotch mist which is common in the highland of western Scotland. On Mt. Hermon {cf. n. 5 on No. 5) this night-mist is so profuse that the tents of travelers are often completely drenched during a summer night, as though a heavy rain had fallen (EB 2023). (9) Supply, I replied to my lover. (10) It was customary to sleep entirely undressed, without a night- gown or under-garment, the upper garment being used as a covering (Exod. 22,26; Deut. 24,13; cf. also Gen. 9,23 and Job 22,6). The garments of the ancient Israelites were probably not very different from the clothing worn by the modern Fellahs and Bedouins, which consists of a tunic, or short shirt, confined at the waist by a belt, and an upper garment, a large oblong piece of woolen stuff wrapped around the body. This tunic is called in Arabic ^y^s thob, Heb. kuttoneth, Greek chiton, Latin tunica. Chiton and tunic are derived from the Semitic name for under-garment, Heb. kuttoneth, tunic being a ♦ Cf. my remarks ia the translation of Ezokiol, in The Polychrome Bible, p. 177, 1. .37. No. 6 The Book of Canticles 37 transposition of cut in (the final -eth in Heb. kuttoneth is merely the feminine ending). The modern Arabic name of the upper garment is iol-*^ 'abaye, Heb. simla, or, with transposition, sal ma, Greek himation, Latin toga. (11) The ancient Hebrews wore sandals which protected only the soles of the feet so that it was necessary to wash the feet after a walk or before retiring at night (Gen. 18, i; 19,2; Luke 7,44). Water is more precious and scarce in the East than it is in our modern cities. The Bedouins look upon the use of water for washing as an unpardon- able luxury ; they rub their bodies with the fine sand of the desert. It is unnecessary to suppose that the maiden walked about barefoot (Budde); the shoes referred to in 7,2 were chopines; see n. 9 on No. 2. (12) The meter requires the insertion of the clause in the door. (13) The hole is not the aperture of the window (c/. n. 52 on No. 10) in the front-wall (Siegfried); nor is it a peep-hole in the front-door (Budde); but it is the key-hole of the front-door. Doors in Eastern villages are fastened with wooden locks, and wooden keys (D 19, 1. 7) are used, often of an enormous size, large enough for a stout club. The key of an ordinary street-door is commonly 13 or 14 inches long, and the key-holes are correspondingly large. Cf. the cuts on p. 160 of the trans- lation of Isaiah in The Polychrome Bible, representing an Oriental key and a merchant of Cairo carrying his keys on his shoulder (Is. 22,22). The lock was what is commonly known in England as the Egyptian lock ; cf. the cuts on p. 60 of the translation of Judges in The Poly- chrome Bible and Moore's commentary on Judges, p. 99. The lover could put his hand through the keyhole but could not open the door without the key. His sweetheart, however, could open the door from inside without a key. The door-bolt had special handles for this purpose corresponding to the door-knobs on the inside of our front doors. (14) Lit., my soul went out when he spoke. This does not mean, my soul failed when he spoke (so AV) or, Mir entivich die Seele, als er redete (Budde), which I presume is intended to mean, I fainted when he spoke ; nor can it mean, I was beside myself when he spoke (Siegfried, Ich ivar ganz ausser niir, als er sprach), but it means, I was inwardly moved toward him in love, just as we say, her heart went out towards him. C/. also D 234, 1. 14: jli 1^ ^ ^^JjJ. (15) This hemistich, which appears in the Received Text after the second hemistich of v. 6, must be inserted before the last hemistich of V. 4. (16) Lit., my intestines made a noise within me (AV, my bowels were moved for him ; RV, my heart was moved for him). (17) Lit., upon the handles of the bar, i. e., by the handles. In the Received Text this hemistich stands at the end of the verse. (18) The lover had put his hand in the keyhole {cf. n. 13) and poured out a flask of precious myrrh {cf. n. 8 on No. 1) which dropped 38 Hebraiga No. 6 from the keyhole to the handles of the bar on the inside of the door, so that the hands of the maiden were perfumed with myrrh when she touched the handles of the bar to open the door. This pouring out of myrrh was a token of love, showing that he had been at the door, just as a modern lover might throw a bunch of flowers through an open window, or through the transom of a door. Lucretius says in his didactic poem De reruni natura (4,1171) that the lover often stands, with tears in his eyes, at the closed door; he decks it with flowers and wreaths, anoints the proud door-posts with sweet marjoram oil (aniator pastes superbos ungit amaracino), and covers them with kisses. (19) Lit., oozing, spontaneously exuding, myrrh, i. e., myrrha stacte (from cTTa^etv ' to ooze, to trickle ') which exudes without incisions being made in the bark of the tree; cf. Pliny 12,35; 13,3 (sudmit sponte priusquam incidantur stacte dicta cut nulla prefertur). See also Exod. 30,23 and n. 8 on No. 1. (20) Not the veil, which is called gamma (RV, behind thy veil; AV, within thy locks) in 4,3 (No. 8) and 4,1 ; 6,7 (No. 8, (i and 77), but a gauzy outer wrap (Is. 3,23; cf. also D 212, n. 2) which she left in the hands of the men, just as Joseph left his garment in the hands of his master's wife (Gen. 39,13), or as the young man who was following Jesus, at the time he was betrayed by Judas, left his linen tunic, and fled naked (Mark 14,51). The maiden was deprived only of her wrap; she kept her tunic and perhaps also her upper garment (cf. n. 10). (21) V. 7a is a scribal expansion derived from 3,3^ (No. 12); the words printed in Italics represent tertiary glosses (cf. n. 18 on No. 2). In the present poem the maiden does not encounter any men, but appeals only to the maidens of her native town (cf. n. 2) asking them to help her to find her lover. The LXX inserts a repetition of the last hemistich of v. 6 after 3,1, and the last hemistich of that verse is merely an erroneous repetition of the last hemistich of 3,2; cf. n. 1 on No. 12. (22) Supply, I said to the maidens (cf. n. 8 on No. 3) whom I met. (23) Supply, the maidens answered. For the following question. Whither is gone thy lover? cf. D 247, c: L j^^ r>^ • (24) Lit., that I am sick with love ; cf. D 70, 16 ; 227, below, and n. 10 on No. 7, also M 18, vi. (25) Lit., that we may seek him with thee. This stanza appears in ths Received Text as the first verse of the following chapter, after the last verse of the present poem, but it must evidently be inserted between vv. 8 and 9. (26) Lit., What thy lover from a lover, i. e., in what way is thy lover diffenmt from another lover? (27) This does not mean, He looks like Milch und Blut (Budde), i. e., white and rosy ; even the maiden was sunburnt and tanned (cf. nn. 4. 12 on No. 3); it means that the skin of her lover was white wherever it was covered by his garments, but bronzed (cf. nn. 28. 37. 41) wherever it was exposed to the sun. No. 6 The Book of Canticles 39 (28) His face and his neck are bronzed by exposure to the sun. The gold alluded to is red, not yellow; cf. Shakespeare's 'golden blood' (Macbeth ii, 3) and Horace's pudor flavus; also ^av^i^cj 'to brown a roast.' D 86,12 speaks of 'golden lips and silvery teeth.' Cf. nn. 37. 41. (29) ' His eyes are like doves ' does not mean only that he is dove-eyed, having eyes expressive of gentleness and affection, but also that his eyes are dove-colored, i. e., that the color of the iris is a warm gray or light bluish. Cf. No. 7, a (1,15) and No. 8 (4,1). (30) His large liquid eyes are clear and transparent like the water of a reservoir (cf. n. 25 on No. 2) and shine like the luster of an expanse of water reflecting the light of the sun. In Arabic a lustrous pearl is called a wet pearl {^^fJ^\ ^y lu'lu' ratib); c/. our phrase ' a diamond of the first water.' Ovid, Ars am. 2,722 says that if the lover touches his sweet- heart, he will see oculos tremulo fulgore micantes ut sol a liquida saepe refulget aqua. In a letter received by Mrs. Kate Soffel (who aided Edward and Jack Biddle to escape from the Pittsburgh Jail) the writer, who signs herself as Julia, and who is said to be rich and prominent in society, says of Edward Biddle that 'his soulful orbs swam in a flood of their own natural moisture' (Baltimore 'Sun,' March 4 '02). It is evident that this hemistich does not contain a reference to the eye-water, i. e., the vitreous humor (a glassy fluid filling the rear com- partment of the eyeball, behind the lens) and the aqueous humor (in front of the lens, filling the space between the lens and the cornea). Although the iris divides this anterior space into an anterior and a poste- rior chamber, it cannot be compared to a dove sitting by a pool that is brimful. Nor can this hemistich allude to the fact that the vitreous humor fills about four fifths of the eyeball. For the medical knowledge of the later Hebrew poets, cf. my paper on Ecclesiastes (quoted above, p. 17, n. X), p. 244, n. 60. In the Received Text this hemistich stands at the end of the stanza, but it seems to be the second hemistich, while the second hemistich of the Received Text is probably nothing but an explanatory gloss. The original last hemistich appears to have been lost; it may have been something like 'fringed with dark purple lilies' (cf. No. 2, n. 33), i. e., in this case, the eyelashes ; cf. n. 36. (31) The white of the eye, the opaque milk-white sclerotic of the eyeball. (32) Cf. n. 33 on No. 2 and n. 18 on No. 9. (33) Not his cheeks. Arab, i^^ lihye (plur. lihaQ or luhan) denotes the beard on the cheeks and on the chin. Contrast D 223, 5 : t>j* x»-;i> jLs-l , her cheek is a bunch of roses ; see also D 243, 1. 3. (34) As sweet -smelling ; cf. Dr. Hagen's book (cited in n. 7 on No. 1), p. 71. (35) Lit., raising, rearing all sorts of aromatics. (36) Not the lips but the mustaches, Arab, ^^^y^ sawarib (in Egypt, «i>Ly-Ci senebat); Heb. QS^U safam. Lev. 13,45; Mic. 3,7; Ezek. 24,17". 22; 2 S 19,25; cf. D 305, 2; 319, 3; 333, last stanza. 40 Hebraica No. 6 (37) That is, bronzed ; cf. n. 28 and D 101, 1. 5 : her arms are sticks of pure silver {i. e., white ; cf. the end of n. 28), and her fingers pointed styles of gold {i. e., her hands are bronzed). (38) That is, his bronzed (n. 37) arms are covered with ornamental patterns tattooed in vermilion (the brilliant red pigment formerly made by grinding selected pieces of cinnabar*), while his white (n. 39) body is tattooed in ultramarine (the beautiful blue pigment formerly obtained from lapis lazuli; see n. 40). The usual explanation that the hemistich studded ivith tarshish \ refers to the finger-nails is not satisfactory. The precious stone of Tarshish seems to have been finely crystal- lized cinnabar J found in the famous mines of Almaden (^jcXJi-t-M) N of Cordova ; cf. Pliny 33, 118. 121. 114 ; 37, 126. These crystals of cinnabar may be termed rubies just as we use the term ruby for several different gems ; e. g., the rich ruby-red garnets from South Africa are known as Cape rubies, and even the pale-red topaz from Brazil is sometimes called Brazilian ruby. Tarshish |! is a Phenician word meaning 'mining.' It is an infinitive § of the intensive stem of ITIT"! ? ' to strike with a pick,** to pound, crush, stamp' (ores, &c.). The names Turdetania and Tartessus, &c., are modifications of the Semitic Tarshish, not vice versa. This name must be discussed in a special paper. Tattooing is still practiced by the modern Palestinians and Syrians, especially by the Bedouins; cf D 6, 4; 25, 2; 36, 1. 4; 44, b; 68, 9; 85, 10; 135, b; 171, a; 217,2; 267, n. 1 ; 277, below. It must have been common among the Semites from the earliest times ; cf. the translation of Levit. 19,28 in The Polychrome Bible, You shall not make any inci- sions in your skin for the dead, nor shall you tattoo any marks upon you, Rashi (1040-1105 A. D.) remarks in his commentary on this passage, that it refers to indelible marks made by puncturing the skin with a needle and introducing some dark pigment into the punctures. *t The LXX translates, ypajx^iara (TTiKTo. ov TTOLrja-eTe iv Vfxiv. Srt'^co is the term which Herodotus and Xenophon use in describing the tattooing prac- ticed by the Thracians and the Mocto-vvolkol (i. e., the inhabitants of wooden towers ; cf. Anab. 5, 4, 24) in Pontus near the coast of the Black Sea. Herodotus (5, 6) says of the Thracians that they think it a sign of ♦(/innabar is often used for tattooing ; also henna (see n. 18 on No. 7) and indipo (or Indian blue). tC/.Exod. 28,20; 39,13; Ezok. 1,16; 10,9; 28,13; Dan. 10,6. Id Ezek. 10,9 LXX has anthrax, that is, cinnabar (Vitr. 7, 8, 1), for tarshish. t There is a fine specimen from Almaden in the mineralogical collection of Columbia Uniyersity, New York. II Cf. the copper mines of Tharsis, N of Huelva in southwestern Spain. %Cf. Haupt, in vol. 1 of this Journal, p. 179; BeitrSge zur assyr. Lautlehre (GOttin- Ken, 1853) p. 93, n. 2 ; Praetorius in Dolitzsch and Haupt's Beitr&ge zur Assyriologie, 1, 38, n. * (LeipziR, 1889). ** Cf. German Hduer (hewer) = miner. •jman lyprp-aii: abnrb pnia: ".rxTU npwi np^nia arz rprp nnrDi *t No. 6 The Book of Canticles 41 noble birth to have all sorts of tattooed figures in the skin ; he who has none is not considered well-born (to fiev ia-TLxOai cvyevh KeVptrat, to Se dariKTov dyevve's. Xenophon (Anab. 5, 4, 32) relates that the Mossynoeci exhibited to their Greek friends and allies children whose backs were painted in colors, and who were also covered with tattooed arabesques in front {iTreoeiKvvcrav avTotetween the l)reasts (D 85, n.3; 91, 1. 4) at night to perfuino the bosom (D 260, 1. 15), and he was so sweet that I needed no other perfume (H, n. 30). Cf. M 16, iii. (18) The Flower of Paradise (H, n. 31). Cf. n. 6 on No. 9. No. 7 The Book of Canticles -tS (19) Cf. H, n. 32. (20) Cf. 4,10 (No. 8, viii) ; H, n. 8. (21) That is, thy name is to me the sweetest thing on earth {cf. the Shakespearian 'Love's thrice-repured nectar'); see also nn. 14. 16. Lit., oil that has been decanted (H, n. 33). Cf. D 214, 6: |.fyi^ JU-w-l ijLoJi «-*-Uu v^aS'^cXJI, Thy name is a golden nose-ring in the case of the goldsmith (see the translation of Ezekiel, in The Polychrome Bible, p. 126, n. 10). (22) This seems to be an illustrative quotation {cf. n. 6 on No. 1) describing a symposium v^^ith hetaerae.* (23) Cf. n. 1 on No. 3. (24) Cf. H, n. 12. (25) Lit,, Accumb (recline at the meal ; cf. n. 13), O my dearest, and be {i. e., leap, cf. H, n. 13, and below, n. 30 ; contrast n. 50 on No. 10) like a male gazelle or like a male fawn of the (fallow) deer. In the Hebrew text this imperative Feast ! (or Regale !)f forms the conclusion of the preceding stanza. (26) Cf. D 261, 1. 13 (Play like a gazelle! (j^SviJi ^ ^^)\ 271, 2. For this 'playing' cf. pn^ Gen. 26,8; 39,14. 17; also bb^nn Jud. 19,25 and TraT^e for o;(eve in n. 12 of my paper cited on p. 17, n. J. Cf. below, n. 33. (27) That is, a buck of the fallow-deer (German Damhirsch) in his second year, not a young hart or a roebuck. Cf. n. 34. (28) That is, the pudendum ("iH = mons Veneris, '^TQ, = rima mulieris) ; cf. H, n. 36 ; n. 39 on No. 8, and n. 13 on No. 9. The trans- lation mountains of malabathron {cf. H, p. 53) seems to me improbable. (29) Mountains of myrrh and hillocks of incense, or mountains of spices {6), are all hyperbolical expressions for the sweet body of the bride ; cf. nn. 14r-18, n. 7 on No. 1, and n. 17 on No. 9. (30) This has a double meaning, like "ibT in Eccl. 12,1; see my paper cited on p. 17, n. J, p. 261. It means not only 'to go off like a bolt, to spring away suddenly,' but it has also an erotic meaning {cf. our term 'male screw,' &c.); it may be taken as a denominative verb derived from fr^2 'door-bolt, bar;' cf. Ex. 36,33 (AV, shoot through); or as a denominative from Aram. !j^ri"i3 'he-goat, buck' {cf. rpayL^w). See also n. 4 on No. 11 and M 19, vii cited at the end of n. 1 on No. 3. (31) The last two hemistichs of this stanza may be restored on the basis of the variant in 4,6 {cf. n. 20 on No. 8); or we may keep 'on the cloven mountains' (n. 28) in the text and add 'on the mountains of spices ' {6) as fourth hemistich. * Cf. J. D. Michaelis' remarks on this passage (he seems to think of a lupanar) in his Neue orientalische und exegetische Bibliothek, part 4 (GOttingen. 1787), p. 91 (review of J. C. Velthusen, Das Hohelied, Braunschweig, 1786). On pp. 82. 83 of this review Michaelis says of the Song of Solomon, ' Ich denke, es ist eine alte Sammlung von Idylleu, die man, woil oft von Salomon die Rede ist, mit Recht oder Unrecht Salomon zuschrieb .... Ahnlichkoit und manches Gleiche finde ich freilich in den verschiedenen Gesangen von Liobe, aber mir zerfallen sie doch immer in mehrere nicht zusammenhangendo Lieder von Liebe.' See also Michaelis' remarks on the metrical problems in part 3 of his Bibliothek (review of Velthuson's Catena cantilenarum, in Salomonem, Helmstad, 1786), pp. 145-1.55. f Cf. Spanish regular which means not only 'to regale' but also 'to caress,' &c. 44 Hebraica No. 8 (32) Cf. n. 8 on No. 3. (33) The gazelle was the symbol of Astarte, just as the dove {cf. No. 4, n. 12) was sacred to the Goddess of Love; see W. Robertson Smith, Kinship and Marriage in Early Arabia, pp. 195. 298 ; cf. M 24, n. 11. Girls are often compared to gazelles ; cf. D 25, 7 ; 45, n. 2 ; 70, 14; 80,1.3; 99, n. 1 ; 131, n. 3; 170,3; 236, below ; 259, below ; 261,1.12; 279; cf. also 321, last stanza, and n. 19 on No. 8. (34) More accurately, females of the fallow-deer {Cervus dama or Dama plafyceros), 'pricket's sisters;' cf. n. 27; Prov. 5,19. (35) Lit., field, i. e., country, rural parts. Cf. D 91, n. 1 ( -Jl J'v^)- (36) Cf. H, n. 20. / ' > (37) Under the caresses of the bridegroom ; cf. n. 5 and H, n. 19. (38) This hemistich seems to be a variant or gloss explaining the following hemistich. Her mother conceived her ' under the apple,' i. e., under the caresses of her husband, but she will not be allowed to enjoy her connubial bliss. (39) This seems to be an illustrative quotation (cf. n. 22) from a poem in w^hich a revengeful enemy threatens the bride that he will startle her 'under the apple,' while she is in the wedding-bed. Cf. H, p. 55. (40) Cf. n. 31 on No. 3. Notes on No. 8. (1) This description is more moderate (c/., however, n.39) than No. 2. Budde, following Wetzstein, believes that the present poem was sung on the first day of the King's Week {cf. n. 11 on No. 1), i. e., on the day following the wedding, but it may correspond to the songs sung by the women while the bride is dressed in the house of her parents {cf. D 214, C ; 185, 2) or while she parades in her nuptial array {cf. n. 1 on No. 2). (2) Cf. n. 2 on No. 7. (3) Cf. n. 29 on No. 6. (4) This is an erroneous repetition from the end of v. 3. Cf. n. 1 on No. 12. (5) Cf. n. 9 on No. 3. (6) Lit., waving, or wavering, /. e., moving up and down or to and fro. The? hair of the bride is not plaited during the wedding festival (n. 1 on No. 2), but hangs loose over the back and in front. Cf. D 260, 1. 12 (Thy black hair hangs down). (7) That is, the region E of the Jordan, between the rivers Yarmfik (near the southern end of the Sea of Galilee) and Arnon,* divided into two halves by the river Jabbok,* where the tribes of Reuben and Gad settled. The naine is, however, used also (Deut. 34,1 ; 1 Mace. 5,20 flF.) for the entire region E of the Jordan, between the river Arnon* and Mt. Hermon (n. 5 on No. 5). From the mountains of Western Palestine Gilead appears like a great mountain range, the top of which is, as a rule, uniformly level and does not rise into peaks. The beautiful hills * See the cuts on p. 78 of the translation of Judges in The Polychrome Bible and cf. ibid., p. 79, n. 11. No. 8 The Book of Canticles 45 and dales of Gilead afford splendid pasture grounds for herds and flocks (Num. 32, 1). Flocks of goats still feed there. (8) Lit., Thy teeth are like the flock of shorn ones (fern.) which have come up from the washing. The word ewes is omitted in the present passage, but we find it in the variant 6, 6 (gloss v) ; cf. n. 24. The meaning is, of course, thy hair is black, and thy teeth are white. ' White as wool' is a common comparison in Hebrew; cf. Is. 1,18; Ps. 147,16; Dan. 7,9. For sheep = white, and goat = black, c/. D 34, nn. 1. 2. In modern Palestinian poetry the teeth are said to be like pellets of hail (D 100, below; 112, 1. 10; 253, 1. 4), or like pearls (D 112,1.9; 261, below), or like silver (D 86, 12 ; cf. n. 41 on No. 6), or like the finest gold with corals between them (D 292, 1. 4). (9) Her teeth are so perfectly shaped that each upper tooth and the corresponding lower tooth look like twins. (10) There is no gap anywhere, not a single tooth is wanting. If a tooth was lost, it was not 'barren,' but was replaced by another one. The comparison is not carried through quite consistently, and the details must not be pressed. The chief object of the poet is to impress on his rustic hearers that it was a very fine flock of sheep. (11) According to Wetzstein the poet refers, not to a slice of pome- granate, but to a rift in a ripe pomegranate that bursts on the tree (Lg.>o| ^J>£. 'ala ummiha 'on her mother,' as the Arabs say) so that the seeds enclosed in the reddish pulp become visible. Cf. D 261, 1. 3 : Over thy cheeks are pomegranate blossoms, and n. 30 on No. 3, also the last hemistichs of ii and iv of No. 9, and M 38, n. 2. (12) This must have been a well-known bulwark ; cf. n. 14 and No. 2, n. 24. (13) AV, for an armory; KVM, with turrets; Vulg., cum propugna- culis; the LXX ets ®a\TTLw9 keeps the Hebrew word le-thalpiyoth. Gratz thought that Heb. talpiyoth represented the plural of a Greek T-qXwTTia, 'far-reaching view,' connected with tt^Awttos, fem. ri^AwTrts, 'far- seeing;' but this explanation is very improbable. If talpiyoth had been a Greek word the Septuagintal translators would probably have recognized it. Cf. n. 17 and No. 1, n. 17. (14) The well-known thousand shields ; cf. n. 12. In the description of the commerce of Tyre, Ezek. 27,11, we read: The people of Arvad were on thy walls round about, and the people of Gammad were in thy towers ; they hung their shields upon thy walls round about ; and in 1 Mace. 4,57 it is stated that after the dedication of the altar and the offering of burnt-offerings (Dec. 165 B. C.) the front of the Temple was decked with crowns (or wreaths) of gold and with shields (ornamental circular plates) — Koi KaTCKoa-ix-qcrav to Kara TrpocrwjTOV tov vaov OTfc^avots Xpvo-ots Kal dcTTrtSto-Kais. According to 1 K 10,16 Solomon had 200 large shields and 300 small ones, of beaten gold, for the decoration of the House of the Forest of Lebanon. They were carried away by Shoshenq of Egypt in the fifth year of Rehoboam, i. e., about 928 b. c. (1 K 14,26) The shields of King David in the Temple are referred to in 2 K 11,10 Cf. p. 175 of the translation of Ezekiel in The Polychrome Bible. 46 ' Hebraica No. 8 The thousand targes probably allude to coins on the necklace of the bride {cf. u. 19 on No. 3). (15) Theocritus says in Helena's Bridal Song (18, 30) that Helena is like a Thessalian steed before a chariot ; Anacreon addresses a maiden as TToiAe ®prjKir] 'Thracian filly;' and Horace (Od. iii, 11, 19) says of Lyde that she frisks on the fields like a three year old filly : Die modos, Lyde quibus obstinatas Adplicet auris, Quae velut latis equa trima campis Ludit exsultim metuitque tangi, Nuptiarum expers et adhuc protervo Cruda niarito. D 319, 4: a wife is called a iU.^^ kehele 'a thoroughbred mare,' and in D 327, 4 a girl is addressed as 'a four year old filly' (Sy^ muhre). (16) The same term of endearment ("^n'^yi, lit., my friend) is used as in 4, 1(1); c/. 6,4(vii). (17) Probably gold coins (cf. nn. 19. 20 on No. 3). Heb. torlm may be a masculine plural of t6rah = vo/Atcr/xa 'coin.' The LXX has in 1,11 (No. 3, e) OjU-otw/AttTa ;(/3uo-tbv for Heb. tore zahab and o/xotw/Aara 'likenesses' may refer to medallic portraits (io«JL)| aiqone = ctKwv, cf. Jiyb D 121, 1. 3); cf. D 292, n. 3 (She put on gold medals, large gold coins, hanging over the temples). (18) Beads, or little shells, or pearls, or other gems (ui>Kvi>-). The translation 'bandlets of corals' (Siegfried; cf. Q"^j"'33 Lam. 4,7) is unwarranted ; see, however, D 15, 1. 16 ; 244, 1. 24. (19) As graceful and of as delicate form as a gazelle and as sym- metrical as twins (cf n. 9). The gazelle is celebrated in Arabian poetry for its beauty (cf. n. 33 on No. 7). In modern Palestinian poetry the breasts are compared to apples (D 253, 1. 10 ; cf. n. 5 on No. 7) or to pomegranates (D 101, 1. 3; 214, 6; 231, 1. 7: J>cX-o ^Lo. ; cf. u. 40 and No. 2, n. 17, also M 38, n. 3. ^ (20) This is a misplaced variant (cf. n. 23) to 2, 16. 17 (No. 7, viii. ix), or it must be explained like the gloss /3 in No. 2. Cf. n. 31 on No. 7. (21) The residence of the rulers of the Northern Kingdom from Jeroboam (930) to Omri (880) who founded the city of Samaria. The name probably means 'Pleasure' (LXX ws eiSoKta). For the beauty of Jerusalem cf. Lam. 2,15; Ps. 48,3. See, however, n. 8 on No. 3. The name Samaria would proljably have suggested to the Jews of the Greek period the idea of schism and apostasy ; it would have been ill-omened ; cf. Karl J. Griinm, Euphemistic Liturgical Appendixes in the Old Testament (Baltimore, 1901), p. 4 (Johns Hopkins dissertation). (22) This is a scribal expansion derived from the first stanza of No. 2 {cf. n. 3 on No. 2). (2.3) Verses 5''-7 are a scribal expansion derived from 4, 1''. 2. 3^ in the first three stanzas of this poem. We find some variants just as in 8 {cf n. 20). No. 8' The Book of Canticles 47 (24) In 4, 2 (stanza ii) we have 'shorn ones' (fem.) instead of 'ewes.' Eives is simply an explanatory gloss which has superseded the original 'shorn ones.' Cf. n. 44 on No. 6. (25) The first two hemistichs of the third stanza are here acciden- tally omitted ; cf. n. 31 on No. 3. (26) Lit., thou hast disheartened me, but this does not mean in Hebrew, thou hast discouraged me, or, thou hast stolen my heart, but thou hast deprived me of my reason, deranged my intellect, thou hast crazed my wits; cf. n. 2 on No. 6 and D 124, 1. 3; 217, 2; 224, 1. 7 ; 234, n. 2; 240, 7; 241, 10; 245, 1. 19; 257, 1. 10. It is not impossible that 6, 5 is merely a variant to 4, 9, and 6, 4 a variant to 4,7 ; cf. n. 14 on No. 9. (27) The glossator was probably afraid that the term 'my sister' (cf. above, p. 18, n. J) might be understood literally (cf. Lev. 18,9). If bride were not an explanatory gloss, we should expect my bride. In modern Palestinian poetry the beloved maiden is often addressed as 'my brother,' i. e., my sister (e. g., D 28, 1. 8 ; cf.D xiii). (28) Cf. 1, 4 (No. 7, vii). (29) Cf. D 32, 2 (honeyed lips); 134, 1. 9 (honeycombs in the mouth) ; 253, 1. 5 (her lips are nectar) ; 223, 5 (^^Lbv , i. e., luscious, fresh, ripe dates drop from thy lips). (30) The Heb. deb as 'honey' denotes also, like the corresponding Arabic dibs (D 29, n. 4), a syrup made of grapes or dates. The word is different from the term for 'virgin honey' (Heb. nofeth). Deb&s is the word used in the phrase ' flowing with milk and honey ' (Pi jT Y'"'!}^ 12;2"1 nbn) Exod. 3, 8, &c.), milk representing cattle-raising, and debash (=dibs) agriculture. The addition of deb as in our line was probably suggested by that proverbial phrase. Cf. EB 2104. (31) D 125, 1. 7 we read, her spittle is sweeter than sugar ; D 349, 1. 1 a poetic message is said to be like sugar mixed with honey, better than the most precious ambergris ; D 309, 8 the beloved is addressed as candied fruit and a box of sugar. (32) Lit., the fragrance of thy oils is above all spices (cf. No. 7, 5). In the Received Text this hemistich stands at the end of the preceding stanza. The prefixed 'the fragrance of is due to scribal expansion ; so, too, in the followingjiemistich (gloss v). (33) This refers to the cedars and aromatic herbs of Mt. Lebanon ; cf. Hos. 14,7 (6); also Gen. 27,27. (34) Cf. n. 15 on No. 3, n. 1 on No. 4, and nn. 2. 12 on No. 9. (35) This gloss shows that v. 15 followed originally v. 12. For the 'closely sealed fountain,' cf. n. 35 on No. 2. (36) We find the same metaphor for bride and young wife in Prov. 5,15-17, where the allegorical language is explained in the following vv. 18-20 (cf. the Critical Notes on Proverbs, in SBOT, p. 38, 1. 18). The meaning of the exhortation in Proverbs is. Avoid illicit intercourse and observe conjugal fidelity! Cf. also Eccl. 12,1: Remember thy well (i. e., thy wife) in the days of thy youth, &c., and my remarks in the 48 Hebraica No. 8 paper cited above, p. 17, n. J, pp. 261 and 276, u. 63 {cf. n. 30 on No, 7). In a Talmudic passage we read, One does not drink out of a cup before examining it, i. e., one does not marry a woman before one is sure that she is without blemish ; another passage says, Do not cook in a vessel in which thy neighbor has cooked (see Levy s. v. pTQ and Hlip = Assyr. diqaru).* In NT 'vessel' is used for 'wife' in 1 Thess. 4,4 and 1 Pet. 3,7. Aquila translated TW^'^^ JTHIZJ Eccl. 2,8 (RV, concu- bines very many) by kvXlklov koL KvXUta (Vulg. scyphos et urceos hi ministerio ad vina fundeyida). In modern Palestinian poetry a maiden is often called a well or a fountain ; cf. D 8, n. 1 ; 43, n. 2 (my fountain is like streams of water); 49, n. 1 ; 213, n. 3; 225, 8; cf. also D 45^ 1. 9; 75, 32; 294, n. 2. Water-wheels (norias, Ss«.£-Lj) and buckets often symbolize the enjoyment of love ; cf. D 85, n. 4 ; 106, 2 ; 107, 1. 7 {^d^'i L« •Jt> ^). The beloved is said to have a water-wheel in her palate, because her kisses are so refreshing (D 290, n. 4). The bride is the fountain of pleasure, the source of delight, the wellspring of happiness, the cistern of bliss, the stream of enjoyment. (37) That is, running, not stagnant; cf. Gen. 26,19 (AV, a well of springing water) and notes on the translation of Leviticus in The Poly- chrome Bible, p. 77, 1. 32. (38) The forest of Lebanon (see full-page illustration facing p. 72 of the translation of the Psalms in The Polychrome Bible) will protect the source of supply so that the waters will never dry up ; they will be perennial, unceasing, never-failing. Cf. n. 3 on No. 7. (39) Lit., thy conduit. The same word is used in Neh. 3, 15 for the Pool of Siloam (Vulg., piscina Siloe). This name denoted originally not the pool but the conduit conducting the water of the Virgin's Spring (just outside Jerusalem) to that reservoir cut in the rock. In the Siloam Inscription this tunnel is called H^pD ' perforation,' f and T\'2'D'} p^f- forata is the Hebrew word for 'female;' cf. n. 35 on No. 2, n. 1 on No. 3, n. 28 on No. 7, n. 13 on No. 9, also the passages in D cited in n. 36. (40) Cf. n. 30 on No. 3. D 28 the beloved is called a pomegranate- tree, on whose seeds the traveler feasts at night as well as in the morn- ing, i. e., he feeds upon her dark purple lilies {cf. n. 1 on No. 3) before he retires and before he rises; cf. n. 8 on No. 9, also M 38; 20, 1. 13. (41) Cf. n. 18 on No. 7. (42) Cf. n. 14 on No. 7. (43) See my remarks on malabafhron cited in n. 28 on No. 7. The Received Text has spikenard, saffron, sweetflag, and cinnamon, but 'saffron' should be inserted between myrrh and aloes in the third hemi- stich. Spikenard and cinnamon have been transposed in the English translation to improve the rhythm ; but this transposition is not neces- sary in the Heb. text. (44) The Acoru,s calamus whose thick creeping rootstock (the offici- nal calamus aromaticus) is pungent and aromatic, and is still used in confectionery, distilling, and brewing. * See n. 101 of my paper cited on p. 27, n. *. tCf. Journal of the American Oriental Society, 22, 5". No. 9 The Book of Canticles 49 (45) Cf. n. 8 on No. 1. In D 112, 1. 17 the slww surre, i. e., the navel or center (a euphemism for pudendum ; cf. n. 34 on No. 2) is said to be like a box of civet {cf. n. 7 on No. 1) exhaling musk and camphor. Cf. Dr. Hagen, op. cit., p. 50. D 309, No. 7 it is said of a young woman that seven kings water her sweet basil plant (i^^^^^a. habaq). (46) See n. 8 on No. 1. (47) The autumnal crocus {crocus sativus) which has a sweetish aromatic odor. It was highly esteemed by the ancients and by the Ara- bians. Contrast n. 2 on No. 3. (48) The dark aromatic resin of the agallochum {Aqiiilaria Agal- locha) or lign-aloes, which is much used by the Orientals, especially in the preparation of incense. (49) This double-line seems to be a variant to the first half of v. 14 ; cf. n. 14 on No. 1. (50) That is, Let me enjoy the charms of my bride, may she recipro- cate my love in the most enthusiastic manner {cf. n. 14 on No. 7) ! The various spices merely symbolize the incomparable sweetness of the bride {cf. n. 29 on No. 7). The last stanza of this poem has but two beats, not three, in each hemistich ; cf. n. 15 on No. 3 and n. 1 on No. 10. Notes on No. 9. (1) No. 9 seems to be the immediate sequel of No. 8, as in the Received Text {cf. D 15, n. 4) ; 7,12-14 and 6, 11 and 6,2 were probably displaced in order to make the erotic allusions less obvious ; see above, p. 19, and cf. below, n. 14. (2) The fair garden with dark purple lilies (n. 18), henna-flowers (n. 6), pomegranates (n. 9), &c., symbolizes the charms of the bride; cf. nn. 7. 12 and the ancient Egyptian 'garden songs;' see A. Erman, Life in Ancient Egypt (London, 1894), pp. 194. 389,* and M 26-28, especially No. xix, also 18, v. The wife was called the 'field' of her husband (M 6, n. 12) ; cf. Sophocles' Antigone 565 : dpioa-LixoL yap xaTipoiv eio-iv yuai, also apovpa 'field' = womb, &c. In D 261, below, at the beginning of a nuptial song accompanying the giving away of the bride, we read. When thou goest to the flower-garden ; and in the second line of a poem sung during the torch-dance of the bride {cf. No. 2, n. 1) the bride is addressed : O thou flower in the garden-land (D 259, below) ; cf. also D 248, 1. 9 (My dearest entered the vineyards). (3) Let us enjoy our connubial bliss ; cf. No. 8, xi, 1. 2. (4) This 'outing' must not be understood literally ; it is a pleasure- trip in the garden of the bride (n. 1) just as the 'leaping of the gazelle and the pricket on the mountains of myrrh and the hillocks of incense' (No. 7, n. 25). (5) Cf. n. 35 on No. 7 and the end of n. 2 above. (6) Cf. No. 7, n. 18 ; No. 8, n. 41. AV, Let us lodge in the villages ; so, too, Budde, following Delitzsch ; contrast Ewald and Siegfried ad loc. * In the first German edition of the work (Tabingen, 1885) , pp. 272. .520. 50 Hebbaica No. 9 (7) Cf. n. 2 and No. 3, n. 15. (8) In the morning fresh pleasure will be in store for us ; after the refreshing sleep they will be ready for new erotic achievements ; cf. No. 7, n. 3, and especially the song D 28 quoted in No. 8, n. 40. (9) Cf. No. 8, n. 40. See also D 15, 1. 7 ; 22, 1. 9 ; 237, below ; 238, 1. 2. (10) The mandrake is regarded as an aphrodisiac in the East ; cf. Gen. 30,14. The Heb. name duda'Im (for dtidayim; ZA 2, 275, n. 1) is connected with the Heb. word for 'love,' dod. According to M 17, nn. 3. 10, however, duda'im is an Egyptian loanword. For the sweetish aroma of the golden apples of the mandrake see Wetzstein in Delitzsch's commentary, p. 440. The reddish-orange apples (or rather berries) of the mandrake are about \^ in. in diameter and resemble small tomatoes (German Liehesapfel). (11) Lit., new as well as old, of this year as well as of former years, i. e., the sweet remembrance of former kisses ^nd caresses. (12) Bearing sweet -seeded nuts with fragrant foliage. This garden of nut-trees denotes again the charms of the bride (n. 2). The walnut- tree is particularly common around the village fountains in the East ; cf. nn. 36. 39 on No. 8 and M 27, n. 10. (13) The Heb. word denotes especially a wadi, i. e., a valley bisected by the bed of a mountain-torrent (cf. No. 7, n. 28). (14) It is not impossible that stanzas v and vi are merely variants of stanza iv. Or the last stanza, in which the bride speaks again, may be the sequel of the first three stanzas, and 6,11 and 5,1 variants to 6,2. Cf. the second paragraph of n. 26 on No. 8. (15) 'My sister' in this context cannot be vocative; these lines are not addressed to the bride. (16) Cf. n. 27 on No. 8. (17) I enjoyed the charms of my bride ; she was as fragrant as myrrh and other costly spices, as sweet as honey, as intoxicating as wine, as pure and refreshing as milk.* For the 'beds of spices' cf. D 247, 1. 12 (She blossomed like a meadow, grew like musk and nutmeg). (18) Cf. n. 1 on No. 3. The Greeks called this dark purple sword- lily vdKLvOo<;. Apollo caused this 'hyacinth' to spring from the blood of Hyacinthus. Ovid (Met. 10, 210) says that the hyacinth looks like a lily, but is not white but purple : — Tyrioque nitentior ostro flos oritur formamque capit quam lilia, si non purpureus color his, argenteus esset in illis. *We must remember, however, that the LXX read 1,2. 4; 4,10; 7,13 dadcl^im 'breasts' (Assyr. didft, KB 6, 126, 16) instead of dodim 'love.' The Vulffato renders 1,2: meliora sunt uhera tua vino; 4,10: qnum pulchroe simt manimcB tuce, soror rtiea, sponsa ! pulchriora sunt uhera tua vino; 7, 13 : ibi dabo tibi ubera mea. We find ' breasts ' in similar contexts of ancient Egyptian love-ditties ; cf. M 15. n. 7 ; 22, n. 12 ; see also Prov. 5. 19 and D 70, 15; 106, 2, 1.4; 212, 2; 240, n. 2. The Peshita renders 'love' in 1,2 ( ^^Va^ j;) and 1,4 (,^3_»«); but in 4, 10 ( -" •'*'^) and 7,13 (^VZ) it has 'breasts.' Cf.Qeiger, Urschriftund Obersetzttngen der Bibel (Breslan, 1857), pp. :»6-404. No. 9 The Book of Canticles 51 Theocritus (10, 26-29) says to the graceful but sunbiirnt Syrian maiden Bombyce, The violets and the lettered* hyacinths are dark, but both flowers are considered the most beautiful in any wreath. f Bo/x^VKa x'^'P^^'^'^^^ "Zvpav koK^ovtI tv Trdvres, tax""-'', (xXt6/cai'«..^j ^^wo j^s-I alhanu min Yahudi 'more fond of veiled allusions than a Jew ; ' cf. Wetzstein's remarks on p. 454 Delitzsch's commentary, also D xi, and n. 30 on No. 7. (5) Cf. No. 6, viii. ix. In the present passage this phrase seems to be a scribal expansion ; the answer given by the bridegroom is not polite or complimentary. (6) This may be an expression like our 'Follow your nose!' (7) A kid was the customary present given to a harlot or to a female 'friend' (JubtX.^ gadlqe) who was visited by a man from time to time. When Judah saw his daughter-in-law, Tamar (whom he mistook for a harlot, because she had covered her facet aiid wrapped herself as the harlots used to do (Prov. 7, 10)), he said to her, I will send thee a kid (Gen. 38,17). When Samson visited his Philistine 'friend' at Timnath he brought her a kid (Jud. 15, 1).^ Such a gift was probably expected *Cf. also tlin tliird doublo-lino of Samuel Hauatjid'a (g^-lO.-jo A. D.) erotic poem pub- lished in LaKarde's MittheUunqen, vol. 3 (GOttingcu, 1889), j). .32 (see H. u. 34, third paragraph). Contrast M 8, n. 6. tThe Received Text roads therefore iti our passage, 'As one that is veiled,' so EV and AVM. t Cf. Jud. 14. 1 and the notes on Judges in The Polychrome Bible, p. 83, 1. 40. i No. 11 The Book of Canticles 53 at every visit of the 'husband.' The 'bride' remained at her father's house, and the 'husband' visited her there. The old Arabic term for the present a man makes to his female friend is ^j^\tX^ gadaq. According to Ammianus Marcellinus (14, 4) marriage among the Sara- cens was a temporary contract for which the wife received a price. The husband took the wife on hire for some time. These temporary alliances, which were common in Arabia at the time of Mohammed, are called in Arabic, kjiX^JI -X^ nikah el-m6t'a. In Persia they are still recognized as legal ; see W. Robertson Smith, Kinship and Marriage in Early Arabia (Cambridge, 1885), pp. 65, 67, 76. In the Book of Tobit we read (Tob. 2, 13) that after Tobit had been stricken with blindness, his wife, Anna, went to a factory where women were employed as weavers* (cf. M 6, n. 4), and when the owners gave her a kid one day, in addition to her wages, she fell out with her husband who would not believe her story and insisted on the kid being returned to the owners of the factory, as he felt ashamed of his wife. A young he-goat was the oflfering of the Greek hetserae to the Goddess of Love, Aphrodite {cf. our 'goatish' = salacious, lecherous, and n. 30 on No. 7). (8) That is, if you do not love me enough to be instinctively guided to the place where I shall rest at noon, you may bestow your erotic favors on the other shepherds, and receive, as the price of consent, a number of kids which you may feed at the tents of the shepherds. She will have so many kids that she will be able to start a flock of her own. Similarly a poor actor might be told that he would receive so many apples and eggs that he would be able to open a grocery store after the performance. Notes on No 12. (1) This is an erroneous repetition of the last hemistich of the fol- lowing verse (gloss /3). Cf. n. 4 on No. 8. (2) Supply, I said to myself. (3) This is a scribal expansion derived from No. 6, vi, 1. 3 ; on the other hand the first line of the second stanza of the present poem has been inserted, with some tertiary additions, in No. 6 (gloss /3) ; see n. 21 on No. 6. (4) This is an incorrect explanatory gloss : the men going about the city were not all watchmen. Cf. No. 9, n. 4. (5) These two hemistichs belong to No. 3, viii ; cf. n. 28 on No. 3. The following stanza (v. 5) is a scribal expansion derived from the last stanza of No. 7 ; cf. n. 31 on No. 3. (6) Cf. n. 8 on No. 3. (7) This is a conjectural restoration of the missing hemistich ; cf. n. 8 on No. 4. ♦The Greek text has ripi.OfvtTo iv rots yuvaiKeiots, the Vulgate translates, ibat ad opus textrinum. Hugo Grotius, ad loc, explains: lanificium faciebat in domo aliqua divitum quaestum inde facientium. 54 Hebraica No. 12 (8) Cf. the ancient Egyptian love-ditty (M 44, x): Oh, that I were her ring on her finger ! D 205, 8 we have a song from Aleppo, in which the bride is addressed as follows : Let me be a silver necklace, shake me on thy breast ; let me be a fine garment and put me on thy body ; let me be a golden earring and hang me in thy ear! D 276, 1. 16 we find, Put me in thy pocket instead of thy handkerchief ! (9) The last line is generally translated. If a man would give all the substance of his house for love, it would be utterly contemned ; but the last hemistich is interrogative. In the same way we must translate in Prov. 6, 30, Do not people despise a thief, even if he steal to satisfy his hunger ? (38-43) These figures refer to the notes on my paper (H) cited in n. 1 on No. 7. 1^ The Book of Canticles 55 Some Critical Notes on the Hebrew Text of Canticles. I subjoin here a few brief critical notes on the Heb. text of Cant. A systematic discussion of the Ancient Versions must be reserved for the critical edition of the Heb. text in The Polychrome Bible (SBOT). Nor do I deem it necessary to repeat the statements bearing on the text, which have been made in the explanatory notes to the translation or in the notes to my paper (H) on Some Difficult Passages in the Song of Songs, printed in vol. 21 of the Journal of Biblical Literature (1902). When I prepared those notes I did not think I should be able to add any special notes on the Heb. text ; otherwise I should not have included in the explanatory notes several remarks which might have been reserved for the critical notes. It is preferable to keep the critical and philological remarks entirely distinct from the explanatory notes. The latter should be free from all purely technical details, and this course will be followed when I publish the translation in a different form. The metrical problems can be discussed only in connection with an accented transliteration of the Hebrew text which will appear elsewhere. 1 (1) rrabirb "I"123J!5 is a later addition. In the following love-ditties and wedding-songs the relative pronoun is throughout not TyTS, but "C (c/. Siegfried's Neuhebr. Graimn., § 29, b). 3 (6) It is unnecessary to read, with Budde and Siegfried, H^ instead of M ^"Q; ^53 refers to the bride, not to the threshing-board ; cf. Tyler in the Jewish Quarterly Revieiv (JQR) 11, 515. For m nin'j^nD read ni^-a^nn; so, too, nbn^jn for m ribn7JD in 7,1 (n)- n^/JTl must be derived from a stem I^JJ^ 'to be high, to ascend' {cf. n^7Ji< and nci^Q for nC5<"3) ; cf. klma qutri lit6ll 'may it go up like smoke;' see Delitzsch, HW 600b. Assyr. temeru 'to cover with dust' seems to be a denominative verb. Cf. our English phrase 'their jackets smoked,' i. e., emitted dust, or 'I will smoke his jacket' = I will dust his jacket, raise dust from it by beating him (German, ich werde ihm die Jacke ausklopfen). biD7J , at the beginning of the fourth hemistich, is correct ; the preposition ■J7J must not be canceled (against Budde). (7) For M npbirblU read "jb^jblT and relegate rT'jbli: to the margin. Cheyne's statement (JQR 11, 563) that M D^T2J123 is certainly a corruption of ilH n73b"Db'J3 is certainly erroneous. I regret to say that I cannot accept any of Cheyne's emendations proposed in his paper The Song of the Palanquin (JQR 11, 561-564) and in his other articles in the same volume of JQR. See also EB 2806. 56 Hebraica i< 3 (8) For m nib^bn Cheyue(Z. c, p. 562) reads ^li^zb 'lions.' He supposes 'that, far back iu the history of the text, the scribe mis- wrote Jnlb^bz > and then corrected this by writing HlJ^nb • This latter word, under the hand of a thoughtless scribe, became "pS^b; and this, by the ingenuity of an editor, who had both learning and exegetical skill, was converted into "iT"iE[i<] •' This conjecture, it seems to me, shows learning rather than exegetical skill. M "iVISJ^ is not a dittogram of "pjHb but a corruption of op€iov. The original vocalization may have been "lI'^IBn ; we must have the article. Cases in which the traditional pronuncia- tion of a later Hebrew word is based on a single corrupt Biblical passage are not exceptional.* "ii"'"l£n is a synonym of TlX^'2 V. 7 ; the following M "lb?Jin lb 111133' is a relative clause ; f lit., the (fiopeiov (which) the King made for himself of the wood of Lebanon, its columns he made of silver, &c. Cf. Ges.-Kautzsch^^, § M3, c. For M "ib'JJl Cheyne proposes to read nj!!bT2 5,14 (1, xiii^); see Ges.27, § 117, y. The clause llDiri "IlSjlSJi must be transposed to the end of the verse (Budde). Cheyne proposes to read D''';2itb!J5 (cf- 2 Chr. 2,7): Its seat — almug-wood in the center, | inlaid with ebony. (11) For riD5<:2 instead of M Tl^^'Z see Critical Notes on Ezra-Neh. (SBOT), p. 71, 1. 19. In the same way we must read Hj^n for n nD5-- H^'^X see note on 6,4 (n). 7 (1) It is unnecessary to read, with Budde, "IIIO for ffl 'Z^' following ffi^ ; but ffi'^ prefixes ti, and cf. V. 7 and 4,10 (m). For m. DTl^ nn Bickell reads n2^1j[n] ^53? T\J. • For ^p1"an {cf. p7^n 5,6) Gratz suggested ■^plirn 'ribbons.' For m n^^bn = D^^bn see ZA 2, 275, n. 1. Ummanu is common in Assyrian ; see HW 86^. (8) M T\^l at the beginning of this verse, which Bickell cancels, should be inserted after 'MZViZi in the following verse (gloss ^); cf- ri5 adds Cheyne, is probably a corru^Dtion of D"l5n T\''^ — "Ain Karim, near St. Mary's Well, a little to the SW of Jerusalem. He translates therefore : Thine eyes are like Solomon's pools By the wood of Beth-haccerem, reading 15?'' for M "ly^, following Winckler. Cheyne thinks, with Rashi and Gratz, that ~}}^ means 'face' (D^DS). For m "jlniunn Wlnckler (AoF 1, 294) suggested "iinbHa (Ezek. 27,18), but Cheyne (JQR 11, 405) says, we must certainly read n'jblT, although 'he knows that this is a considerable alteration.' Winckler, AoF 1, 294 proposed to read : ■pnbnn ni^nn yr^ TD'^n bn37jD ^nnj:: that is, Thy neck is like the tower of Senir, thine eyes like pools in Helbon, at the grove under the terebinths. He adds that if any one considers these emendations too violent he may try to obtain a reasonable meaning in a simpler way. I have availed myself of this generous permission. (10) For m nlt^n 7^^ (Ges.-Kautzschs^, § 128, w) we may read, with Bickeii, nitan '^^^}^_- in D'^jlZJ'' ■'DS'IC 3Q1"I is correct. It is not necessary to read ■"31251 "nsifl or T'Slz:'! TflSiT , or D''3"J:1 DTlS'lT • G tKavov/xevos ~* "T: T-; T ~' "t: ^et Aecrtv /xou koX oSoucrtv ' made fit for my lips and my teeth ' and S -jI^o ^Za^a? ''i-k'pas?, did l!ot understand this clause; but S y'7121 is better than (& i/cavov'/xevos which is merely a guess. For 3 labiisque et dentibus illius ad ruminandum, see the Explana- tory Notes. (7) For fH D-:.i:3''na ron^ read D-3ijyn nn nnnx ; 'a, e^r^arcp Tpv^v, a> U^^ J.-^. Cf. Cheyne, JQR 11, 407. 3i The Book of Canticles 59 7 (3) iffil "jTlir must be pointed TI^iIlT , from an intransitive form "11123 = sirar, syncopated sirr 'mystery, secret parts' (c/. -wwo tasarra and ^^y^ *to keep a concubine,' &c.) and ^y*> 'to undress.' For fH nnon "i35< Cheyne (JQR 11, 404) proposes to read lire *|i»i< 'a chalice of pure gold' {cf. Job 28,15). (11) For IE ^b:? read '^b^^ ; the second, fifth, and eighth forms of |VLi (syn. i-X^, if>^i )^0 are construed with (Jl. It is not necessary to read, with Nestle and Ball, nnTilltl (® ^ai k-K ifik y iTn(TTpor] avTov) instead of M nplTUri • If Ball considers 'the reference of this suspicious term to {J^<^ unphilological,' he may satisfy his philological conscience by pointing the word JlpYirtl with 123 = (^1^. In Assyrian we have sliqu (which may have a §2 = ""121)) ij") as a synonym of xegallu 'abundance, luxuriousness,' and this may have the meaning of 'libidinous- ness,' like kuzbu, xigbu, baltu, lalti, lullti, &c. (HW 647^, 324b, 287b, 177b, 377a; cf. especially KB 6, 126). ffi iinarpoi^-^ and dTroa-Tpoea\fxoi<; avTod, 3 coram eo, S >^ginT*s^), referring to the lover, read, with ffi^, iv 66aXiJ.oh avTwv, UTT^''^^, referring to the brothers. M r\^'^V2 is fem. part. Hif. of J^:!'', but it should be pointed rii^Iii"- (for maugit, maugi't, maugi'at); cf. note on HDi^^ 3,11 (5<). (2) For m ^•''^'Q read -j^^^J ; contrast M "^^D 7,10 (j.) for "j^ss. m -|7J is correct; c/. -j^3 nip^-i33"a ^DplZJj 1,2 (t); p^i: "pT -n^j Ps. 36,9. For im ^d''E^ read Q^3"l2^ ; c/. Crit. Notes on Isaiah (SBOT), p. 83, 1. 11 ; p. 117, 1. 36. 7 (13) Gloss r) (ffi €Ket 8w(T0) Toix; /xacTTOus yu-ov crot; cf. above, p. 50, n. *) appears in ffi not only after 7,13 (I3, ii) but also after 6,11 (12, iv). 8 (4) fil DiriU^ need not be corrected to "pni5 ; see my remarks in Crit. Notes on Judges (SBOT), p. 66, 1. 29 and Crit. Notes on Ezra-Neh., p. 64, 1. 49 ; cf. Siegfried's Neuhebr. Gramm. (Berlin, 1884), § 27, a and note on 5,3 (1). ffir inserts the hemistich iv raU Swa/xecnv kol rats la-xva-eo-iv ToS Aypov=m tiiwn nib^isn li^ ni^^nrin 2, 1 (t), not only in the present passage, but also in 5,8 (1); cf. on 2,7 (7). n?J in nmyn ni3l in^yn-n^J is negative {cf. Prov. 20,24); contrast note on iTHri TV2 7, 1 (n)- (11) The addition of TlTit which was afterwards supplemented by H/QblUb (contrast note on 6, 8), was probably suggested by mzDb n^n d^d ik 21,1 and ^rrb n^n on^ is. 6,1. For |H "ji^^n by^ read -^53)1 b:'^ ; see n. 3 on No. 4 ; con- trast taTl"!, Q"re i:^ni 1,17 (T)- Gratz proposed to read "p'a'^M b"n- Cheyne (EB 405) thinks that M "p'^M b^n is merely an incorrect repetition of the name n^'blU- ■jriS is impersonal ; see Crit. Notes of Numbers (SBOT), p. 43, 1.31. We may also read the Nif'al, "jri], or the passive Qal (Ge8.27, § 52, 6. s; § 53, u) -^np (Ges.27, § 121, a; cf. Num. 32,5; 1 K 2,21),* but it is not necessary. *Some of the Nif'al forms "JPS • "'ISPS . &c., might just as well bo pointed "jp; , 13riD ; cf- npb, impf. np^. &c., and vol. 3, p. 39, of this Jouenal, also JAOS 22, 53. n The Book of Canticles 61 8 The meter requires the insertion of bp'iT ; it dropped out because it was customary to omit bp'vT in such phrases (Ges.^", § 134, n). 6 (8) For m nrn read, with Budde and Siegfried, H^b^b ; contrast above, note on 8,11. It is unnecessary to insert, with Bickell, "]b7jn ""11)12 after v, 8. See Addenddm, on p. 74. (9) After J!<^n"rin&< ^n^n (the ^^n is enclitic: t am mat hi axxdth-hi) we must insert JJ^'ll'mirTD • For m ni3Sb and r^nibvb read n52^|l7J and HHlbV:^ = rr'^^yV/2 and nn^lb'i?^ ; cf. (^^^0 -m"^, nrn:2- in post- Biblical Hebrew QJ^ is used for womb (cf. German Mutter = uterus and in^ "iT^^lb 0^^:25111 Dm Jud. 5,30).* The expressions H52i<"2 and timbl^^ are unparalleled, but this is no argument against the correctness of the emendation. If the phrases had not been unusual, they would not have been mis- understood for more than 2000 years ; see my remarks on -ini237J nrni2, Ps. 110,3, in JHUC, No. 114, p. 110^, n. **. 4 (8) ffi SeCpo = TlS! , imp. of nri5< 'to come,' instead of ffl ■'pi^^ ; so, too, 3, Veni de Libano, &c., and S ^in\ ,_:aD ^z . ""iV^rn (®j 8teAew>7, has ^^« ^ ^'^v oiZ^slo, ffi f^ocTTpvxoL avTov iXdvaL, 3 comae ejus sicut elatae palmarum. (12) (K has for this stanza : oi^OaXfxoX avrov ws TrepLtTTepal iirl -rrXrjpu)- fxara vooltwv, AeAovcryu,€vat iv yaXa/CTi, Kadrjixivat eirl TrXrjpttifjiaTa (ffiSA -(- iSaTwv) ; SO D"?- ■'p"'25< b3? is translated in the same way as fH fli^ 'perfection,' which is meaningless in this connection, is a trans- position of ]ZnNsnA> = ]Zn*\v = TrXrjpoifia ; cf. the Saf 'el derivative |« \v? A. ' completion, fulfilment, perfection.' The Saf'el usamli and the Saf'el of the intensive stem, usmalll, and its reflexive- passive ustamalli or ultamalll are common in Assyrian (HW410a). Milu (=millu, mil'u, mila'u; cf. xitu 'sin'= xittu, xit'u) means in Assyrian 'abimdance of water, high water, flood,' and this word appears in Syriac as J«' in the first hemistich; cf. mp ^bPlXS 1,5 and mbTT Hi^llT-S 8,10(3). ^" ' ■■ ' 64 Hebraica T 5 (13) For in njiin:?D read ri3Tl3'!D, following (& ws e^iaAat tov dpu)- /u,aros cndant to v. 16 just as 2, 2 ( 3 , /3) is the feminine x>endant to 2,3. Bickell cancels the second ns^ tlBH ; Budde, the following D^'DT' "TV^ at the end of the verse ; it is sufficient to omit the second HS^ ; cf. 4, 1 (n). (16) M -jSpi at the beginning is indispensable (against Budde), but we may omit the second ^J^ , following S. Bickell's emendation W!2V' r5< Ti"'"'^ W'lT is superfluous. For f£\. nj!5'"i cf. my remarks in Crit. Notes on Proverbs (SBOT), p. 35, 1. 16. Budde suggests rMyp_ or r'jpt^; cf. 7,7 (2). ffir renders ctwkios, S ^s^ ^i (cf. 3, 10), 3 floridus. (17) M irnS is an amplificative plural; see Crit, Notes on Proverbs (SBOT), p. 34, 1. 31. It is not necessary to read, with Budde, the singular TjT}^:^ (S ,^)- For m iDt:*""! read, with the Qf^re, l:t2^nn (cf 7,6 = 3, 7), • rT or, better, iDtiTi^ blDl • Wetzstein's emendation iDtiTll (Budde, TDTI) is unnecessary ; nor need we read, with Budde, VtSTtI ; T " see H, n. 24. 2 (4) ffii ■jS'nri (^ introduxit me) is correct in the present passage ; bvxt in 1,4 it must be emended to the imperative "]Jj<''2n • ® lias the imperative eto-ayayere fie {& ^a.1^]) here, in the second chap- ter, but not in the first. Gratz suggested "'jj<"2n • For m -p^n rri Cheyne (JQR 11, 234)"suggests '^^r^ TTI. For bjl 8«B Gray's paper cited in the note on 5, 10 (1). Accord- ing to Cheyne (JQR 11, 234) v. 4'> 'is surely a corrupt form of V. 5c ; '':5< MaHS nbl~""D became distorted into "'b? ib^ill T The Book of Canticles 65 2 nnrii^ • This is not really bold ; it is an every day proceeding, and justified by numerous parallel cases which will at once occur to scholars like Budde.' — I doubt it. Gratz proposed ^ib'ljl for iPK ibrni ; and Bruston, Jlbjll (© Ta^are, S sJiL=4). 3 ordinavit in me caritatem. (5) For m ■'D^lD^D and ^Jtns'l read ^DD^QD and ■^Jisn ; both verbs refer to the bridegroom. Bickell's insertion ^"Illb T>^2^ ^TjTl before M nbliT'D ■^Si^ nznj^ is unnecessary. The last clause of the verse is a scribal expansion derived from 5,8 (1). Bickell reads nbin'jj, as in 5,8, for M nblH-^D- (6) Bruston's emendation btiriri 'she envelops' for £H b PImD is not good. The parallel passage 8,3 has simply ''123!5<1 HmH instead of ^"J35i\y}a-aT0i fxe d-n-o inXrjfidTWv o-To/Aaros avTov, 3 osculetur me osculo oris sui, S> ]Z^.fl-fc,Qj ^ ^ in ^ n (Ti^asj) read yB nip^lTD^J ^Dp^j (Martineau, ^Dp'^T'; see on V. 4) ; but if V. 1 is preceded by vv. 12-14, the third person of ilHffiSS would not be impossible ; nor would the transition from the third to the second person in the second hemistich be open to any serious objection. Bickell and Siegfried do not alter fll in the first hemistich, but read Til for ffl yTl in the second hemistich. For (!5 jLtao-Tot (3 ubera) = U^H instead of M W^ll see n. 17 on No. 9 of the Translation. For the preposition p in nip'^"^::3:j cf. 8,2 (3). (3) Budde suggests n^l for m nnb at the beginning of this verse (S I '-^l ■ .iV/M^^ " -^V) ffiP Kol ocTfJir] fJ.vpo)v (Tov vTrep Travra ra ip^fiaTa = n^-d^zi bs-a y:^^ n^ii 4,io (n, ix). Gratz's emendation irjITl for M "j^D^J^ is unnecessary. M pniri is a relative clause ; cf. Luzzato's emendation 2llT r^yW (Ges.2', §155, f) for M nrj ^:2lnT EccI. 10,1 and above. 66 Hebraica T 1 note on v. IS'^. It is unnecessary to read, with Bickell, "p^fl = Thracian; or, with Gratz, pT'JH (Esth. 2,3.9.12); or, with Budde, p"|!l7J (3 oleum effusum, ffirP, /juvpov iKKevwOiv, S j^a^? | ^»4V), or p-jr , "or ■|7J"i p^"in5 ; or, with Siegfried, pn^?iT2J • 151 ■^:2"j: is here construed as fem., just as "i2J7J123 in v. 6. The fern, form may have been suggested by nn"i2352n (c/. 5). Nor need we read, with Budde," ~n'2^J^ or "i:2T232 for fH -I7j'a3 at the end of this hemistich. (4) The sing. suflBxes in jM ^jDt2J'2, "'DSJ^'ZH ^iiust not be altered, : T with Gratz and Martiueau, into the plur. 12^11313 , IDJ^"*"?! ; c/. on V. 2. ©P repeats "^12^ lT'"lb, from the beginning of v. 3, after "T'^^rt^^ : OTricro) aov eis Saixrjv ixvfuav aov Spafxovfxev, 3 post te CUr- remus in odorem unguentorum tuoruni. For fH ""ISf^nri (®^ elo-^veyKeu fxt, 3, introduxit me) read ^5!J^"'Zin ) imperative, following Ss v^a^ i nN j^nNv^ -i -'^^l (con- trast note on 2,4); the following fH ~h'2T'\ is vocative (Ges.27, § 126, f). Siegfried prefers IH but inserts 4* before v. 5 ("i). Bickell's tVHT^ instead of fH H^I^D is unnecessary. For fil V*nn (©^ ei's TO rafxeiov avTov, 3 in cellaria sua) read "Ilir; (Budde, ■j^'lin) following S. For M "73 (ffi^ cv o-ot, 3 m #e, S >f^), on the other hand, read in (Budde, Dn). For £51 niDTD C®^ dyaTTT/o-o/xev, but S i^?^ , 3 memores) read, with Martineau and Budde, m'^STTj, cf. 5,1 (gloss e); GrStz, riTS'iTD • Siegfried prefers JH and refers to Ps. 71,16. See, however, E. W. Lane, Manners and Customs of the Modern Egyptians^, 2, 78, u. 2. 2 (17) fH zb (®f airoa-Tpeil/ov, 3 revertere, & i^^.^]) belongs to the end of the fourth hemistich ; it is the imperative of the denominative verb mC, ?'• e., to be ijlC7iIl; cf. 1,12 (iv). 8 (14) In the same way ri"'!Zl in the variant at the end of the Book (gloss f) has an erotic meaning; it is a denominative verb, derived from Vi'^IZ 'bolt,' meaning 'bolt the open door' (8,9), &c. 2 (17) The second double-line of the last but one stanza of this poem has been restored on the basis of the variant in 4, 6 (n , 8), but we might also keep ffl "^nz "^"iH b^' in the text and supplement the last hemistich from 8,14: D^'-"!Z3Z "'"^n bV- The addition of a parallel hemistich to fH "iHZ ^IH b" would have made the meaning of this objectionable phrase too obvious. Bickell reads, inn ni3?nj "byi D"2TCn ^^n "by. The translation 'on the moimtains of malobathrou ' (cf. Field ad loc.) seems to me very improbable (ffi cVi oprj (cotXwjuaTwv, 3 super montes Bether, but & hsrn- Jiz4 \^ as in 8, 14). The Book of Canticles 67 (7) For m DSnU^ instead of 'pn5< see note on 8,4 (3, 6). According to Winckler, AoF 1, 293 QblTl^" rii:Z does not mean 'maidens of Jerusalem,' but 'inhabitants,' but cf. the parallels from D cited in the Explanatory Notes. Father Oussani has called my attention to the modern Egyptian love-songs in Lane's Manners and Customs of the Modern Egyptians^ (London, 1871) 2, 78 where we find JLocX^Jt 1^ cj^aj L '0 maidens of the city (of Cairo)' and io.cX-LC*/! c^Lo b 'O maidens of Alexandria.' Contrast Crit. Notes on Isaiah (SBOT), p. 182^, 1. 30, and Ges.27, § 122, s. For the plur. Il'li^nik (® ^v 8wa/u,eo-iv koI iv to-;^Txreo-tv tov dypov) instead of pil'^m see note on Q'^S^bn 7,2 (z). T ; D5< in such clauses implies an ellipsis : if ye stir or startle our loving, zrcr l-iil D^nbX -pb-r^T niDl contrast Ges.27, § 149, b. For the masculine forms I'T'yr^ and 1"i'^iyin see above, note on 1,6(3). 3 neque evigilare faciatis dilectam, quoadusque ipsa velit seems to have read nnri5< for M TiZitlil^ ; cf. 7, 7 (2) carissima = M T\'2V])^, ^ dyaTTT^. & \h^^l bJ, amicam. (5) For the masculine suffixes in the illustrative quotation i {M ^■'Fl"!"!'!?; W2i^ TlVb^'n, Titnb'') we must substitute feminine suffixes (t^^rnmy, rpzi^ T^nbnn, T^n-b";) following s ^z-r^, ^«^iic| >Aa£>\nii , ^*aZf2Xk . Even Delitzsch departs here from the Received Text. Budde thinks that M "IlTlbzin is perhaps a corruption of 'nribpri 'she wrapped thee in swaddling clothes.' For M Smb"' read, with Konig, Budde, Siegfried T^rnb", following fflr y TeKova-d aov (var., ae), ffi genitrix tua. Cf. 6,9 (I). The third hemistich is not a somewhat modified dittogram of the second (Budde), but the second hemistich is a prefixed explanatory gloss, or variant, to the third; cf. 3,8. 10 (J^). n (1) Bickell reads Tl'^yn rii< Ha"' (cf. 6,4, i. e., stanza vii) instead of M ^tr^y"! nS^ TIBH , and for the second Hs^ 'nSH of M he sub- stitutes nib3i35 niz-'i^ it). For m Tjn^s^ib ^:f^2 onr jrj? he inserts 6, 5^ (vii") ; but it is sufficient to omit the second ns"* of 151 and M TlTO^^b 1^'3.'^2 , at the end of the second hemistich, which is an erroneous repetition from the end of v. 3 ; cf. notes on 1,15 (T, a) and 3,1 (n^). Siegfried cancels m ^T\'B'2.b 13?^^ not only at the end of v. 1 but also at the end of v. 3 ; he thinks that the clause is especially awkward at the end of v. 3, which is cer- tainly wrong. 68 Hebraica n 4 Cheyne (JQR 11, 233) thinks that fH Q^]^ "j^r^? is far from probable, especially in view of 6,5 (vii). In both passages, says Cheyne, we should very possibly read "'Zl^bn ' have overpowered me.' Cf. Lane, op. cit., p. 11. For £H lyhj "IJl^ at the end of the verse Bickell reads rj "lybju '18 in 6, 5 (gloss v). Budde prefers IJ/'bii/J • (2) Bickell cancels the second hemistich. For fH DiS and DHB » fit the end of the verse, instead of "j^D T "■, V T ' and "iJlQ see note on 8,4 (3, 6). (3) The Qore TrniLlTJ (ffi 17 A.aXia aov, 3 eloquium tuum, & .nNNviV) instead of fH Kothib "T'"^ jlTJ is preferable ; a pluralis magni- tudinis is out of place in this case. The rare word is chosen in order to get two beats ; cf. note on 1,6 (3). (4) m. ni^Ebnb "iDn ti^^<^:2 i^n bi j:2D , © ;Aos (Tov, 6 {OKoBof/.r]fjievo<; els ©aXirnaO, 3 Sicut turris David collum tuum, quae aedificata est cum propugnaculis, Ss lie jj.^^* "built with battlements, merlons' (Graecus Venetus, €7raA^eis). fH rii^cbn is neither a corruption of D'^tsb'iZJ * (Cheyne, Expository Times, 9, 423; JQR 11, 562) nor a Greek loanword = TrjXwTTia (Gratz, Martineau, Budde) but the plural of the fern. inf. Piel,t ri'^Ebn or n^Sbn, from nsb 'to surround, to protect with walls and other fortifications.' The permansive lapi or labi is repeatedly met with in the cuneiform texts (HW 368^), and it is not impossible that the aira$ Xeyofxevov W'jb'ai 1 K 7,28 (cf. Assyr. sulbti) is connected with this stem ; cf. Crit. Notes on Kings (SBOT), p. 95, 1. 11. ffl ^ibn is a superfluous insertion. For ffl rb^" Bickell reads l^- Siegfried considers the fourth hemistich, D''"i!ll3ri Tib'JJ b'D , a gloss. (6) At the end of the second hemistich we may supply "^niSQ . © TTpos Tov fiovvbv Tov Ai/^dvov for £H Mwlnbn Jny^j biCl ; con- trast note on nilTD (fj- We may read, however, Xi/Sdvov (= 3 ad collem thiiris) ; so, too, in v. 14 (where 3 = ffi, cum universis lignis Libani, but Sh j^J^ n\j )ja-i_D >oii). 1 (9) For fH TCCb (© rfj l-rriru) fiov, 3 equitatui meo) read "'f^OCb ; cf. £H "^^ for "33 5,1 (D, v). For the double plural ending see Ges.27, § 87, s and Haupt, Assyi'. E-vowel (Baltimore, 1887), p. 5. Neither TCCb nor ''2p"'Z is an amplificative plural (against Siegfried); contrast T\^^Z'Z'^'Z 6,12 (S, t?)- (10) It is not necessary to read, with Budde, IIJ^] XTi2, following ffi Tt' <'ip(uw6r](Tav ; contrast 4, 10 (viii). •Asayr. tukkn is a synonym of aritu and qababu 'shield, pavise' (HW 129'', 578b, 7ft» . t Cf. above, p. 40, n. S- The Book or Canticles 69 ffi ws Tpuydves, m opfx-Lo-Koi (3 sicut turturis, sicut monilia) = D^^"n3, D'^TI'^mID; the same mistake in £H ri1l7JTli 3,6 (HO and nbh7JD 7,1 (n)- (5) 151 "^3123 at the beginning of the verse must be prefixed to M n^2^ ''■Jlii^ri in the second hemistich. Bickell omits ^^IJ^IH (4) Cheyne(JQR 11,233) thinks that 'the true reading is n^ PIS^ nyw riBiriirs niisa nbsnnD ^m^i; cf. 2,1 and notice CSlElir in 6,3. The meadow-saffron became Tirzah; the lily, Jerusalem. The valleys (D"'p7J2?) became 'a terrible one' (»152"'5^)> and this suggested to the scribe rilb'IH^S ; lie thought of 8, 10. rilbj"ij is neither an army with banners, nor the hosts of heaven (AoF 1,293), but simply a corruption (; for 7^).* In 6,10 the parallel passage is an interpolation,' — But rilb^HDlD n/!2*'i< (f) is an interpolation in the present passage, not in 6,10 {"2, i). Cf. also Perles' Analekten, p. 31, quoted by Cheyne, I. c. For (5 ws €vBoKui (3 suavis, & Ulo^ .^]) = f«[ Hil^n^ ; cf. on n''-i< 4,8 (n)- Budde, following Bickell, is inclined to omit not only IH HlinnD (e) but also OblTin^S mS"7J. (12) Bickell's insertion rii< before JH '^nrii^, which is endorsed by Budde, is superfluous. * So Gratz, Martineau. 70 Hebraica 13 4 Bickell reads JT^inn ",^3? instead of £51 QinH '^3?:j • IH bj at the beginning of the second hemistich is better than ■,3 (so several MSS and editions, (S3S, Gratz, Budde, Siegfried) ; b^ could easily become Zj , but it is difficult to see why p should have been corrupted to bj • "13 is nothing but a repetition of the beginning of the first hemistich just as the following Mi biS'S which must be canceled. (15) V. 15 must be inserted after v. 12. Budde's emendation "3^ •■('y:2 for M D^33 '7J (gloss tt) is imnecessary, although it is adopted by Siegfried (Budde thinks that ffiV TT-qyr] k-^ttov Kai points to Ijj , and that ^153 was mis- written for ■'23); nor can we read with Winckler (AoF 1, 293) D'^Tj 1"'2?"2- ®^ TT?;-/^ KriTTov, ffiSA Ki^TTcov, 3 /ons hortorum, B 'T JjL, |i .sv do not favor the reading Q^bS^ although ffi has K^TTos = 7j for b j» in v. 12 ; k^ttos means ' garden ' and according to the ancient lexicographers it is used also for pudendum nmlieris. For -|1J<:^ instead of M IV^'Zl see note on HDJ^:! 3,11 00. (13) Bickell reads the plural D'^DnS for ffl Dn"l3j and cancels M Before fH ^~|£ we must insert, with Budde, bS ; cf- l^'' and the variant tr^; also 7, 14^ (t3). The blD was probably omitted owing to the VHUt) "'"'S at the end of the chapter (t3 , I, *'), where b^ is, of course, inappropriate. (14) fH nbnS should be inserted between fH nibHJ^ ^'^ in the first hemistich of the variant c. It is not necessary to read, with D. H. Muller, DiD7J!D = [•*-C^, KayKafxov, cancamum (Pliny 12, 98), a gum-resin from South Arabia ; cf. Ges.-BuhU^ s. v. D313 (omitted in Ges.-Buhli:'). (16) Bickell's 133 ^H'Sni is not good. t: (16^) It is not necessary to read, with Bickell, •'S^ for M 133 (so, too, GS3) ; rf. 6,2 (vi) and note on 1,2 (T). 7 (12) Itl rilTn is an incorrect explanatory gloss ; the lovers do not want to go to the country, but they desire to promenade in the fair garden of the bridal chamber. Bickell cancels the second hemistich. fH D'^'^S^n means 'among the henna-flowers' {cf. 1,14; 4,13), not 'in the villages' (G «V Ko'j/xat?, 3 in rill i.'^, S li-s-iLC ; so, too, Ges.-Buhli^ ; Siegfried in Sifgfried-Stade, contrast Siegfried's commentary; Brown- Driver-Briggs). (13) Prefix C5< to the third hemistich (Bickell cancels ilH nriS ■^TJCn)- 3 repeats .s? Ijefore each of the three clauses, but this does not show that D5< was read three times in the Hebrew text. •^ The Book of Canticles 71 7 ffi has -^vOrjat not only for !« y;!n, but also for fSl ms and nns. (14) Bickell cancels fil iD'^ririS b>"l • It is better to read the singular iDnnS, although i!flffiS3 have the plural {im Ovpai-i rnxoiv, inijortis nostris, .;^'^ Vi.©) ; cf. note on "T^nQITJ 4, 3 (H). iffil "lb TD522 "^Tll is a relative clause (against Budde); cf. note on 3,8 (j<). 6 (11) For £H nS-i (Est. 1,5; 7,7) we may point n33; c/- the plural D^3r« ill 6,2c (vi) and note on 5,13 (1). It is not necessary to read, with Gratz, ni^^b for m DllJ^nb- 5 (1) For iH *33 (so, too, ffiS3) read ^33i, pluralis amplificativus, = the beautiful garden; c/. above, note on 6,11 and contrast note on 1,9 (n). fH ■^ririj^ is not vocative, but nomen rectum depending on the nomen regens ^33 . S repeats the first hemistich thrice (the third time without the vocative nbS Tin^^)- iK "^7-122 U$ ''^172 J &c., is idiomatic Hebrew; cf. 4,13. 14, where we have this D3? four times. Budde says that Qy in 1,11 (3, S) qcSn ril'^i^D D3> • • • • nni ^^m is not Hebrew. Cf. also Eccl. 2,16 (bx^H D3? Q^nn HTJ^); 7,11 (HTJ^m nnit: nbriD D>"), &c. D3? means 'as well as.' Stanzas iv and v may be variants of stanza vi. 2 (9) The first two hemistichs (a) must be canceled, with Bickell, Budde, Siegfried, as a scribal expansion derived from 2,17 (T, ix^). <& adds also the last words of 2,17, eVt ra op-q BaiOrjX, although iriQ "'"in b^ is rendered in 2,17 by ctti oprj KotXw- The dativus ethicus in iH sb TVZ'l 2, 17 is correct (against Ges.2^, § 119, s); it means, 'Make thyself like, jump like,' &c. (cf. Noldeke, Syr. Gr.^ ^ 224). Bickell cancels f&. T/Z^O ; it is omitted in ffi^, but not in (TjAPS (ffiS has it at the end of the line, after fH iDb^D T\\K). According to Winckler (AoF 1, 293), btlS does not mean 'wall' but 'side-building.' Contrast BA 4, 513, 1. 2. For M. "■'31237- and yiST^? referring to the lover, we must read, with Budde, H^jITi^ and yiSi^, referring to the maiden; contrast Siegfried ad loc. (10) Cancel IQa (/3) with Martineau. fflt av6.(TTa iXOe (3 surge, propera) misunderstood the dativus ethicus in "nb "'"^Ip (c/ note on 4,8; H) and added therefore TT€pL(TT€pd fjiov lustead of Kttt i\6e = fH trb'^'ibl at the end of the stanza (so, correctly, Budde). 3 inserts colnmba mea before 72 Hebraica i<^ 2 formosa mea = M T^S'^, although it has et uewt — ":b"''lDbl at the end of the first stanza. At the end of the second stanza* the refrain is correctly translated in 3. although several MSS prefix the conjunction. (12) For the plural form D^m" see Haupt, Assyr. E-voiuel (Baltimore, 1887), p. 5. Before iiH 13^"iK2 (canceled by Budde and Siegfried) the meter requires the insertion of J U^), but eka means 'where?' in Assyrian (HW 48<'i). For ffl HTil^D (®) <^s ntpifiaXXo^ivq, cf. i:(.pipX-qfxa =^ irtpi- fioXaiov 'cover, wrap') read ri"'b!D (^ ]£^-«^ t^l , 3 ^^e vagari incipiam) with Noldeke, Gratz, Siegfried. Bickell reads rrp^D which is said to mean 'fainting, swooning;' he compares Arab. iuJ^ i^"**-*^ '■> ^^^^ t^i^ combination is impossible. Nor can we * Here (ft adds >coi «Afle, preceded by Trtpuntpo. nov. tSee Crit. Notes on Numbers (SBOT). p. 48. 1. 23. The Book of Canticles 73 adopt the suggestion of Wetzstein (endorsed by Budde) that Mi n''t:b? = x-coliJI 'pining with love' (c/. 5,8; 1, vii^). (8) M Q""ir3II nSTi must be canceled, with Bickell ; contrast Budde ad loc. M Tib after "^yiri must not be omitted (against Budde) ; cf. note on 2,9 (■>). Nor need we read, with Budde, "^^^^l^ instead of M "^iKltl (fflr TiiiV TTOt/MVtW). ffif'^ adds to TU)v TToifXiViDv, at the end of the second stanza, aov ; this is an erroneous repetition of the pronoun at the end of the first stanza; cf. note on 6,5 (1, 8). (1) Cf. for this song my remarks in H, p. 58. rnt^iS^iJ i^bl rmirpn (a) is not a refrain (Budde) but an erroneous repetition of the second hemistich of the following double-line (^) which is a scribal expansion derived from 6,6 (1, vib). ffi inserts here also cKaAeo-a avrbv kol oix vTrrJKova-ev /Aou = '«3DJ ^^bl rni^^p 6,6 Cl, vid), and in ©ap this clause is added again at the end of v. 2. (2) For the final -a in m mnlCi^l 5<3"n?Jlp55 see BA 1,10, below (cf. ibid., p, 340) and my paper on the particle U^O" (Syr. JJ , ^ = Assyr. emphatic -ma) cited in Ges.27, § 105, b, n. 3. For 151 D^plTIJS point D^p^lS^- (3) fH D"''*i"2'©n is an incorrect explanatory gloss {cf. 1 , (S; t3 , a) to D''n2Dn • Bickell, on the other hand, cancels M W'JJJon ■ (4) For t:y7J5 cf Crit. Notes on Proverbs (SBOT), p. 45, 1. 19. M ^r\ii<'112'J^"iy' is correct (against Budde); it must be explained in the same way as the corresponding lol ^e^'^ — ^ ^1 ; cf Wright-de GoejeS, 2, p. 13, D and p. 339, C (e. g. Ui oouJl Jj>.t> iXs i>*-uw^! tj>t jc^^^ '^iS*^ ioy*-^); Reckendorf, Arab. Synt. (Leyden, 1898), p. 774. Budde thinks that 125 ly (ffi Iws ov, V 2 )8 7, 1.2 2, ii. iii 3-6 . 7, ii-iv 3a viib 7 X 3b viia 8-14 10 4 a 15 3, y 5 V 16.17 7, viii. ix 6 ivb 3, 1-5 12, i-iiia 7 vib 6-11 1 8 iva 4, 1-4 8, i-iv 9 p 5-7 vi 10 vi 8 5 11 3, i 9-12 8, viii-xa 12-14 9, ib-iii 13.14 xi 13c 3, T) 15 Xb 8, 1-4 3, vii. viii 16a xii 5 1, /8 16b 9, ia 6.7 . 12, iiib-v 5, la V 8-10 3, iv-vi lb ^ ( 11.12 4, i. ii 2-16 6 13 10, 8 5') ^ n-in m n C^TID or D^IBD (P) 13 D^Sri "J-'y^ ('f) 112 t2 iD^nsDn nrbD ^tijb ^Ti^ sn^ 4,16" "^i^^sD "in n^b 7,12 n D^isnsb n:j^D^3 13 I- III IV n^Tj'^ b^ iDnns-b3?i nn iddd D^u^^i'nn 14 bnsn ^iiS2 ni5<-ib ^mr 7i35< nsrbx 6,11 -airn-D:? ^ni^ ^n^n« ^^nr5< ^pb ^ni)) 8,14 : a^Tairn •'in br nnn ■'"in by 2,it Tymiiy niEPn nnn (o 8,n" nbnn"' w 2, t (!yr:s !|rbsn n:2C) : Tjmb-' nban nmu The Book of Canticles 81 :rGnn^ bi^T :nni55S ninnir rn"5i V'^s Di^i^ r^nb 13 xn n'^pw^^ i3n 16 XIII nriT "b^b^ TT u iTTT ''ii^y rpiis It: XIV XV Tnn (0 15 s^ n'l'a ^p^SK br (o 12 TimsD (S) 5,11 82 Hebraica nib^bn "^nDiir/j-by 5, 2 I- ' n III ■^n^n •'nsv ^n^yn inb-'b ^TC^Trn ^ni^p_ n3"»rnbjS! ti'D^^a^ "nn^ ^b ^nna bt: xb)jD ^ir^'nin IV biJD^n niDD b3? ^nnsb ^3« ^wjp n "11)J 12t:D ^T'l VI nny pisn ^mi ^irib ^ma, ^nnns 6 vn pDt^ nnns nbimr ib irsn n^j 8 VIII I- i\i^i -jbn n:x 6, u< IX r : (• T ^^r/2 T|-iii n?j 5, 9 oblDIT^ (y) 8 •^inb («) 5,n The Book of Canticles 83 n-^ntaib onsn-n^^ "jinD -ji^n b3?nn «Dn5 8,11 i yn^n ^n^sn-u^b 1535>^ ^Dsb ^bis ^^jns 12 n : r"]S-ni< D^nt:bb n^mi2^ rab^ -jb qb^n ^D^ir^b^Q D^D^tri nisb^j nnb^b d^ttit 6, 8 m I nsD^ ]"'S nTabri 6, 8 o) nb'bicb n-'n («) 8,ii ^^^inn "pDnb?j ^nt^ nbD -pDib^j "n5< 4, 8 - 1" I- ******* ****** 84 Hebraica II UI IV VI vn VIII IX nnpi^n •'bu^i -^b-^iiii ^^i^b ^Di< 7,ii;6,3 nii^Di ^Di< nninir 1, n nip ^bnxs t: I: IV ins nnTO ni^n i T T ''^as ^iw par rb iTin^ 5)) 6,12 - - -I m^'bTU («) IT^s m:3 (<) obisi-i"^ m:3 («) 3,11 86 tJ i^ X T »_.*V»J* A * V^* U •>^i fV, Los Angeles This book is DUE on the last date stamped below. **> - GWiPi 7 19« )V^ YQ Form L9-S€rie8 4939 ^1 I e y nrr o c? «:.» g ^ ,^^ io- .-^v '^/y i-r .H- iOFf ■ ■% '■^y. > :.- ^.. nRDADV/n. uTIIPnADYn. \\\^ I'K'IVFP.^/>, vlOS . -J-> 3

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