SOME MINOR PROBLEMS IN THE QUR'AN

FRANZ ROSENTHAL
University of Pennsylvania

The basic problem which is involved in the following discussion is

whether we are permitted to doubt the traditional understanding of the
Qur'an. It is the same basic problem which, raised in connection with
the Bible and answered in the affirmative, constituted the starting point
of biblical criticism. In the case of the Bible, there can be no doubt in
the philological mind that there is ample reason to be sceptical with
regard to the tradition upon which our interpretation of the Bible de-
pends almost completely. The astonishing discovery of the last few
decades has been that that tradition has so often been proved to be
reliable. Nevertheless, this fact ought to serve only to sharpen our
critical faculties but not to assuage them.
In the case of the Qur'an, the situation is very different. The author-
ship of the Qur'an is a uniform one. The scholarly occupation with it
goes back almost to the time of its author. The milieu and linguistic
environment in which it originated were quite familiar to the early
interpreters. Therefore, it is, indeed, permissible to question the legit-
imacy of any departure from the traditional understanding. One may
add that the amount of independent material for purposes of control is
much smaller in the case of the Qur'an than it is in that of the Bible.
Furthermore, the pre-Islamic history of Arabia is much less known than
the ancient oriental setting of the Bible, so that there will always be
missing links between the statements of the Qur'an and their supposed
sources.
Yet, few scholars would deny that the traditional Qur'an interpreta-
tion can and should be subjected to all the known rules of philological
criticism. If the situation should require it, the traditional interpreta-
tion may, and ought to be dispensed with. It may then be replaced by
hypotheses of our own. Those hypotheses might, of course, often be as
far from the mark as the rejected traditional interpretation. Still, they
will have their rightful place and fulfil a useful purpose in the trial-and-
error method which alone can be expected to throw light into the dark
corners of scholarship: &Ail cu. JO.
67
 68 THE JOSHUA STARR MEMORIAL VOLUME [2] [3] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 69

There are a number of reasons which show the possible fallibility of what God and His Messenger have forbidden, and who do not take as
the traditional interpretation of the Qur'an. It might seem an all too their religious norm the true religious norm, of those who have been
obvious and unconvincing argument to point to the constant differences given the Book, until they give al-jizyata 'an yadin wa-hum
of the interpreters and conclude from their disagreement that none of qiikiriin occurs elsewhere in the Qur'an. It means "humble, lowly."
them is right. However, there is something to such an argument. 41-jizyah and 'an yadin, however, have no parallel in the Qur'an. The
Although most of the commentators have their special axe to grind, one phrase 'an yadin has so far completely defied interpretation. All post-
should think, at least in a number of instances, that if an evident and Queanic occurrences of it are based upon the Qur'an.
simple explanation existed, there would have been much less obstinate For the commentators, especially those who were interested in the
disagreement. legal aspects of Qur'an interpretation, it was very natural to try to find
The existence of words and topics in the Qur'an which clearly are some details about poll tax collection in the difficult phrases, some evi-
of foreign origin offers a better argument. Muhammad himself might dence of how it should be collected, since there was so very little they
have been acquainted with their correct interpretation (though, ad- had to base their poll tax theories on. Therefore, they were eager to
mittedly, this is an assumption which can hardly be proved). But it is interpret the words 'an yadin wa-hum .felkirtin in a way which would
certain that their correct interpretation often eluded the commentators. give them some authoritative hint concerning the collection of the
One may also refer to the tradition according to which the Prophet poll tax.
did not like to be questioned about religious matters, including, prob- On the other hand, it is extremely unlikely that Muhammad himself
ably, the interpretation of the Qur'an.' It would seem very plausible should have bothered with such details. The practical side of poll tax
that when he was developing into the important political leader that he collection must have been entirely uninteresting for him in the historical
became in Medina, Muhammad was hesitant to let himself be forced situation in which the Qur'anic verse was revealed. There was no need
into giving explanations concerning a great many points of the early for him to state anything else except that the People of the Book should
revelation. pay something. Consequently, we cannot expect to find in the verse
Then, there is the fact that the pagan environment in which the details which the commentators were inclined to find in it.
Muhammad grew up began to shrink — through his efforts — already The objection may here be raised that the phrase wa-hum .yakirtin
during his lifetime. The early Muslims who must have possessed a good actually seems to indicate some aspect of poll tax collection. This could
knowledge of it can be certain to have done all in their power to repress be the case, if the phrase is understood as it sometimes is, but in order
that knowledge. to achieve a correct understanding of it, we have to pay attention to a
Finally, idioms change rapidly. In addition, all the efforts which subtle nuance in meaning which, at times, was rather cavalierly dis-
the commentators made, in order to gain authentic information on regarded by Qur'an commentators and translators.' It is, indeed, gram-
linguistic points, may have greatly suffered from the power of suggestion matically possible to interpret the ?ail sentence as referring to the mode
which only the most highly trained and experienced researcher can of giving the jizyah: "being humble, while paying the jizyah" = "paying
avoid in dealing with linguistic informants. it humbly." However, the ?al sentence may refer to the status of the
Three well-known problems in the Qur'an have been here selected as People of the Book at the time when they make their payment:
illustrations of the preceding remarks. The solutions proffered are in no "paying the jizyah while (since) they are in a state of humiliation."
way considered final, but it is hoped that it will be considered legitimate Both interpretations are possible, but the latter alternative is the more
to seek solutions along the lines here suggested. natural one of the two (cf. also Qur'an 27.37/37). Consequently, wa-hum

Cf. R. Dozy, Supplement aux dictionnaires arabes 2.8491r-850a.

2
(1) Qur'an 9.29 (29): ill-jizyata 'an yadin. ' The translators often avoided the issue. Thus, C. H. Becker, article Djizya, in EI, has "in
Erniedrigung." R. Bell's translation, Vol. 1.177 (Edinburgh 1937), has "being subdued." The
The famous verse 9.29 has been of tremendous practical significance wrong side is bravely taken by N. P. Aghnides, Mohammedan theories of finance 398 (New York
in the lives of millions of people. It reads: "Fight those who do not 1916. Columbia University Studies in Political Science 70), who has: "in order to be humiliated."
believe in God and in the Last Day and who do not consider forbidden G. Sale had the same mistake: "until they pay tribute, by right of subjection ( = 'an yadin), and they
be reduced low." L. Marracci (Refutatio "'Moroni 305, Padova 1698) had a dubious: "donee per-
Cf., for instance, al-Butari, iSaljih, ch. on Ptigm, 4.422 ff. (Krehl's ed.) solvant tributum a manu (idest manibus suis) et ipsi sint parvi (idest humiles, ac subjecti)."

II t
70 THE JOSHUA STARR MEMORIAL VOLUME [4] [ 5] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 71

411kiriln does not refer to the mode of payment but to the general con- by Qur'an commentators which, we should think, it would have found
dition in which the people who make the payment find themselves. if they had considered it reliable. It seems, therefore, not necessary for
The phrase, therefore, would not support any interpretation of us to abide by at-Tabari's dictum.
`an yadin as referring to a detail of the manner of poll tax collection, Yad has very many derived meanings in Arabic. The Qur'an com-
and the general tenor of the revelation militates against it. Thus, all mentators naturally thought of that, not only when they were interested
those interpretations that find such a reference in 'an yadin have very in finding details of the manner of poll tax collection (as in the case of
little in their favor. This does away with such interpretations — all of kind, above), but apparently also when they had no such thought in
them conveniently summarized by al-Bayclawi who, in turn, was already mind. We thus find in al-Bayclawl: `fin yad qdhirah ' alayhim bi-ma`nd
quoted by G. Sale in his translation of the Qur'an' — as munqadin `12jizin "from a hand that has power over them, in the sense of being
"being docile;" 'an kind "from wealth;" naqdan musallamah 'an yad impotent;" further: `4n in'am ' alayhim "from (here, apparently, in the
ild yad "in currency, being handed from one hand to the other;" sense of `for')9 being shown kindness." These interpretations, especially
musallimin bi-aydihim kayr beritin "handing it over personally, not the last one, seem to be on the right track. They render, however, no
sending it." account of the meaning of 'an in the context, and, of course, they do
The last mentioned interpretation has been adopted by legal theo- not consider the possibility that jizyah, in this verse of the Qur'an,
rists. It found wide acceptance, especially with the translators. It could be anything but the technical term for poll tax.
occurs, for instance, in the translations of Marracci (Latin), Henning In fact, it would seem possible that jizyah (whatever its origin) was
(German), C. H. Becker (in EI, s. v. Djizya), N. P. Aghnides„' and assimilated here in Muhammad's mind°a to the Arabic verb jaza "to
T. Sabbagh." It also has important philological support. In his Tafsir, recompensate" and that the preposition 'an depends on the noun jizyah
at-Tabari says: " 'iln yadin: from his hand to the hand of the one to which retains part of its verbal force. jizyah 'an would thus mean
whom he pays it. Thus, the Arabs (Bedouins) say to anyone who gives " recompensation for." Such combination of a noun (with article or
something to someone who has control over him: He gave it 'an yadihi, another form of determination) and depending preposition is not in-
or 'an yad."' frequently found in Arabic, cf., for instance, Qur'an 5.7 (10), etc.:
This statement of at-Tabari could well be decisive. It is certainly ni`mata llai ' alaykum, and 12.6 (6): ni`matahti ' alayka; 22.30 (31):
possible that a phrase such as 'an yadin acquired some such special ar-rijsa min al-awtan; 21.18 (18): a/-way/u mim-ma tafiftin; 33.38 (38),
meaning in idiomatic usage. R. Bell, in his translation of the Qur'an, 62 (62): sunnata 111Thi ft 1-ladina . . . ; and 97.4 (4): bi-idni rabbihim
ingeniously translates 'an yadin through "off-hand." In a footnote to min kulli amrin, if this verse must be understood to mean "with the
the translation, he states that the exact meaning of the phrase is un- permission of their Lord for every thing.'"° A minor difficulty is the fact
certain. In fact, "off-hand" would be quite meaningless in the context. that the preposition depending on jizyah would be 'an while, in the
It is, however, a good reminder of the fact that exactly the same ele- required meaning, :laza is construed with bi, cf. Qur'an 33.24. Else-
ments which we find in Arabic 'an (off) yadin (hand) are combined in where, however, 'an is also found in connection with the verb."a
English in an idiomatic expression with a meaning which could hardly What, then, would be the particular meaning of yad which would
be guessed from its component elements.' The same could have been best fit in with the suggestion just made? It might be "kind treat-
the case with Arabic 'an yadin, and the problem would be largely ment."il More fitting, however, would be the meaning of "solidarity,
solved — if we could be convinced that at-Tabari has here preserved
some genuine linguistic information. Unfortunately, there is nothing to 9 Such a sense of 'an is also implied in the interpretation of the Qur'tnic verse which is given in
prove that this was the case. There is no independent information to at-Tabart, dnnales 1.26572, cf. H. Reckendorf, ifrabische Syntax 69 (Heidelberg 1922).
support at-Tabart's statement. It also did not find the general acceptance "As it was by later philologists, cf. Lisa al-'Arab 18.15924 (Wag 1300-8): wa-hiya Platun
min-a-I-jaza'i ka'annaha jazat 'an qatlihi.
4London 1734, p. 152. 10 Cf. also H. Reckendorf, Die syntaktischen Verhaltnisse 157 (Leiden 1895-8), and A. Bloch,
5Loc. cit. (fn. 3). Vers and Sprache im Altarabischen 84 fn. 57 (Basel 1946. Acta Tropica, Suppl. 5); further, op. cit.
5 La mitaphore dans le Coran 133 (Paris 1943). 102: ma fi 1-qurbi li minki rilhatun, where minki, according to Bloch, depends on al-qurb.
7 Tafsir 10.68 (Cairo 1321). na Cf. Lisan al-`Arab, loc. cit.
9 Cf. also the Reader's Digest, June 1949, p. 80b: "he confiscates out of hand anything the farmer 11 Cf. Lisa al-'Arab 20.304 (Balk 1300-8), with reference to a verse by Bigr b. Abi IzIfizim,
possesses," for a related English idiom. see G. von Grfinebaum, in Journal of the Royal Asiatic Society, 1939, 553.
72 THE JOSHUA STARR MEMORIAL VOLUME [6] [7] ROSENTHAL-SOME MINOR PROBLEMS IN THE QUR'AN 73

support coming from solidarity shown to someone," as we find it, for With the publication of A. du Ryer's French translation of the
instance, in the story of klatib b. Abi Balta'ah.u. The meaning of the Qur'an in 1647, the translation of as-famad through "eternal" found
whole doubtful phrase would thus be: universal acceptance. It was promoted by J. Golius' Lexicon Arabico-
Latinum which featured perpetuus, permanens among other significations
"Until they give recompensation (tax) for support from solidarity (shown by us
to them), while they are in a state of lowliness."
of samad.
A brief survey of a number of translations of the Qur'an into various
languages presents the following picture:2°
(2) Qur'an 112.2 (2): ily-famad.
G. Arrivabene (Venice 1547, from Bibliander): necessario a. tutti,
The hapax legomenon as-famad occurs in one of the most prominent & incorporeo.
skrahs of the Qur'an, the famous Skrat al-lhia 4- which, according to the S. Schweigger (Nurnberg 1616, 1623, from Arrivabene) not available,
tradition, equals one-third of the whole book. It has a long and varied but the Dutch translation following Schweigger (Hamburg 1641) has:
history behind itself both in Islam and in western scholarship, but its een eenich God(!).
meaning has not yet been fixed with any certainty. A. du Ryer (Paris 1647, 1649, 1672; Den Haag 1683, 1685; English
The treatment which the word has received in western scholarship translation London 1649, in 8° and 12°, 1688): eternel, eternell.
can by no means be considered an exemplary one. As a rule, it is trans- I. H. Glazemaker (Amsterdam 1696, Leiden 1721, from Du Ryer):
lated by "eternal," a meaning of aNamad which is indicated by some eeuwig.
Arabic sources, but which, though old,'2 has never been credited with L. Marracci (Refutatio .ellcorani, Padova 1698): Deus sempiternus.
much authority. As far back as I was able to follow up the occurrence D. Nerreter (Neu erbinete Mahometanische Moschea, Nurnberg 1703,
of "eternal" for a.Hamad in the west, the first scholar to have it, among following Marracci): der ewige Gott.
other meanings, is A. Giggei in his Thesaurus linguae Arabicae." How- M. Chr. Reinecke (Leipzig 1721, following Marracci): Deus sempi-
ever, for the Queanic passage, Giggei has: Deus ad quem omnia nostra ternus.
diriguntur. Perfectissimus. It might be noted that Giggei's predecessor, G. Sale (London 1734, and numerous later editions): the eternal
Fr. Raphelengius, in his Lexicon zirabicum," renders famad with inde- God.
secabilis, incorporeus. Before that, there could be no question of adopting M. D. Fr. Megerlin (Frankfurt 1772): Der ewige Gott.
the translation of "eternal," except, perhaps, in the thirteenth-century Fr. E. Boysen (Halle 1773, 1775) not available, but S. Fr. G. Wahl
Spanish translation of al-Mubaggir b. Fatik's Mulitar al-liikam where (Halle 1828) who follows Boysen has: Der ewige Gott.
as-famad appears to have been rendered through el durable.'5 The Qur'an M. Savary (Paris 1783), not available, but the editions Paris 1821,
translation produced for Peter of Cluny in 1143, which has been un- 1826, 1829 have: Il est &ernel. However, an undated Paris edition has:
justly maligned as being of a poor quality since the days of the great C'est le Dieu a qui tous les etres s'adressent dans leurs coeurs (cf.
Scaliger,J6 has necessarium omnibus et incorporeum." The Vocabulista in Kasimirski, below).
ilrabico misunderstood the Arabic tradition and thus thought that L. Ullmann (Crefeld 1840, 1842; Bielefeld 1857, 1872; Bielefeld-
as-famad meant venter.18 The ninth-century Theodor Abil Qurrah ren- Leipzig 1881): (der einzige und) ewige Gott.
ders al-famad by ovvpOrnicros "hammered together, solid.'"° M. Kasimirski (Paris 1841, in G. Pauthier, Les livres !acres de
l'Orient; Paris 1847): C'est le dieu eternel. However, apparently under
"a Cf. al-Bullari, Sahih 2.268 Krehl.
the influence of al-Baydawi who was published in 1846-8, the editions
19 See below, p. 79.
" 2, col. 1375 (Milan 1632). " 248a (Leiden 1613). Paris 1857, 1859, 1865, 1869, 1891, and probably many other editions
1' In the life of Socrates. (cf. also J. La Beaume, Le Koran analyse, Paris 1878, p. 250) have:
18 As quoted by Silvestre de Sacy, in Notices et Extraits 9.104 (Paris 1813).

" Published by T. Bibliander, 4.188 (Basel 1543, also Basel 1550).

a
C'est le Dieu qui tous les etres s'adressent dans leurs besoins.
Fr. Crusenstolpe (Stockholm 1843): Gud den Evige.
18 Cf. J. Fiick, Die arabischen Studien in Europa, in Beitriige zur Arabistik, Semitistik und Islam-

wissenschaft 108 (Leipzig 1944).

19 Patrologia Graeca 97.1545. For the derivation of these meanings from the traditional inter-
20 A bibliography of Qur'an texts and translations was attempted by Wm. Sage Woolworth,
pretation, cf. below, p. 76 f. in The Moslem World 17.278-89 (1927).
74 THE JOSHUA STARR MEMORIAL VOLUME [8] [9] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 75

L. J. A. Tollens (Batavia 1859, following Kasimirski and others): Mirza (Allahabad 1912): God the eternal.
Hij is de God, tot wien alle wezens zich in hun behoeften wenden. D. B. Macdonald (EI, s. v. Allah, 1.303a, Leiden 1913): The
J. M. Rodwell (London 1861) not available, but London 1876 has: Eternal (followed by a brief reference to at-Tabari and to the uncer-
God the everlasting. London-New York 1908, 1937 (Everyman's tainty of the interpretation of the term).
Library, p. 29): God the eternal. A. Fracassi (Milan 1914): Dio Eterno.
J. Penrice (.11 dictionary and glossary of the Kor-an, London 1873, L. Goldschmidt (Berlin 1916): Der unwandelbare Gott.
s. v. iamad): A Lord, one to whom reference is made in matters of im- K. V. Zettersteen (Stockholm 1917): Gud, den Evige.
portance; as an adjective it means, sublime, everlasting. `Abdallah Allandin (Extracts from the Holy R,uran, Secundarabad
E. W. Lane (Selections from the Kur-dn, new edition, Boston 1879, 1922, p. 4): Allah is eternel.
p. 5): God, the Eternal. H. Grimme (Paderborn 1923): Ein ewig Seiender.
E. H. Palmer (Oxford 1880, Oxford-London 1928): God the Eternal. E. Montet (Paris 1925, p. 268): Allah 1'Eternel.
Anonymous (Milan 1882, 1912, from Savary): e eterno. R. Briinnow-A. Fischer (Arab. Chrestomathie, fourth ed., Berlin
Th. P. Hughes (A dictionary of Islam, New York-London 1885, 1928, glossary, p. 70): Fiirst, Herr; c. art. Beiname Gottes.
s. v. af-,Famad): The Eternal (followed by some reference to the original L. Bonelli (Milan 1929): Dio l'eterno.
meaning of the word). Hafiz Ghulam Sarwar (Singapore-Woking 1930): God Unique.
E. M. Wherry (A comprehensive commentary on the Qur'an, Vol. 4, M. Pickthall (New York 1930): Allah, the eternally Besought of
Boston 1886, London 1886): The eternal God. all.
K. J. Pentakis (Athens 1886, following Kasimirski and others): A. Laimeche-B. Ben Daoud (Paris-Oran, n. y. [1932]): Dieu, le Refuge
6 6€6s 6 atc5vLos. des bons.
Fr. Ruckert (ed. by A. Muller, Frankfurt a,'M 1888): Ein ewig Mabmild Muljtar-Katircioghl (The wisdom of the .Qur'cin. English
reiner. translation from the French by J. Naish, Oxford-London 1937, p. 143):
M. Klamroth (Hamburg 1890, p. 86): Allah ist ewig, nach Felsenart. God the Unchangeable.
Persian translation (Tehran 1893; Bombay 1325/1907): ljuday `Abdullah Yfisuf 'Ali (Lahore 1937-8): God, the Eternal, Absolute.
bi-niyaz (God without-need)." Cf. p. 292: Eternal, Free of all needs; on whom / Depend, to whom go
C. A. Nallino (Chrestomathia Rprani Arabica, Leipzig 1893, glossary, back, all things (with exegetical note).
s. v. lamad): perpetuus, sempiternus. R. Bell (Edinburgh 1939, Vol. 2): Allah, the Eternal (followed by
Th. Fr. Grigull (Halle 1901): Gott ist der Ewige. a footnote which refers to the Arabic commentators, and suggests a
M. Henning (Leipzig 1901): Der ewige Gott. connection with Semitic .pnd "to bind together," thus: The Undivided).
Sablukov (third edition, Kazan 1907):22 Krepkiy bog (The strong
[firm? God). As the preceding list shows, quite a number of translations were not
Muhammad 'Ali (Lahore 1908): God is He on Whom all depend. available. Moreover, some translations had the good fortune of going
The editions Woking 1917, Lahore 1920, have: Allah is the one on through many editions which at times underwent major or minor
whom all depend (followed by a long exegetical note, with references to changes. Only one or the other of those editions was available, and at
Qur'an commentaries). times, the first and the last editions were not among those available.
E. C. Branchi (Rome 1912, from Kasimirski): E' it Dio, al quale However, the collected evidence makes it sufficiently clear that the
tutti gli esseri si rivolgono nei loro bisogni. fatuous "eternal" has been the favorite of western translators since the
seventeenth century. One of the contributing reason for its persistence
21 The Arabic-Persian dictionary of al-MaydAni (d. 1124), entitled as-Siimi fi 1-asiimi (Ms. or.
probably was the fact that "eternal" was a plain and simple word.
Princeton 274H, fol. 4b), was much closer to the interpretation of the Qur'an commentators: Mihtar Since Kasimirski, there has been, in addition, a haphazard and arbitrary
u-panilh-i-niyazmandan (Lord and refuge of the indigent). usage of the meanings suggested by the Arabic commentators. Occa-
22 This was the only one of the translations into Slavonic languages that was available, cf. sionally, we are treated to a liberal dose of the translator's free imagina-
The Koran in Slavonic, list of translations, compiled by the Slavonic Division of the New York Public tion. To my knowledge, no one ever attempted to take an independent
Library (New York 1937, from the Bulletin of the NYPL 1937).
" Langenscheidts Taschenwarterbuch also lists "dauerhaft, haltbar" among the meanings of
philological approach to the subject before Bell a few years ago.
krepkiy. The passages in Arabic literature which deal with aNamad are very
 [10] [11] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 77
76 THE JOSHUA STARR MEMORIAL VOLUME

(4) Al-klarit<al-tlasan <Warqa', all together <Ibn AM' Najib<

numerous. It would be tempting to trace the history of the word in
Muslim dogmatics," philosophy,25 and mysticism." Though based upon Mujahid: (ditto)."
(5) Ibn Baggar <`Abd-ar-Rabman and Waki` <Sufyan <Ibn Abi
the suggestions of the Qur'an commentators, the meanings which were Najib <Mujahid: 11s-iamad is the one who has no hollowness.
attributed to aHamad to suit particular trends of thought are, of course,
(6) Abil Kurayb <Wald', also Ibn klumayd <Mihran, all together <
far removed from what could possibly have been the actual meaning of Sufyan <Ibn Abi Najib <Mujahid: ditto.
the word. Underneath all the glittering variety and fullness of meaning (7) Ibn Baggar <`Abd-ar-Rabman < ar-Rabr b. Muslim <al-Hasan:
attributed to al-itimad, the fact cannot be concealed that the most
ilHamad is the one who has no hollowness. He said: Ar-Rabi` b.
ancient and prosaic attempts to explain the word were not able to find
Muslim told us on the authority of Ibrahim b. Maysarah who said:
much variety and meaning in it. Mujahid sent me to Said b. Jubayr to ask him about aHamad. He
The fundamental text for the interpretation of aHamad is at-Tabari's
said: He who has no hollowness.
Tafsir. His discussion of aHamad will, therefore, be reproduced here
(8) Ibn Baggar <Yabya <Ismail b. Abi Halid <ag-Sa`bi: "'Hamad
in extenso. At-Tabari says:27 is the one who does not taste food.
"And His word: z11111hu Hamad expresses (the idea): The One who (9) Ya`plb <Hugaym <Ismall b. Abi Halid <ag-Sa`bi who said:
is worshiped, He the .yamad, nobody except Him can be properly wor- AcHamad is the one who does not eat food and does not drink.
shiped. The Qur'an commentators disagree as to the meaning of
(10) Abii Kurayb and Ibn Baggar <Waki` <Salamah b. Nubayt <
a.Hamad.
ad-Dabbak: zil-famad is the one who has no hollowness.
(11) Abu Kurayb <Ibn Abi Za'idah <`Amir: 21Hamad is
(I) Some of them say: He is the one who is not hollow," who does the one who does not eat food.
not eat and drink." This opinion is held by the following personalities: (12) Ibn Baggar and Zayd b. Abzam" <Ibn Dawiid <(al-)Mustaqim
(1) `Abd-ar-Rabman b. al-Aswad <Mubammad b. Rabrah <Sala- b. `Abd-al-Malik <Said b. al-Musayyib: 11s-samad is the one who has
mah b. Sabtir <`Atiyah <Ibn 'Abbas: .elHamad is he (that) who (which) no stuffing (intestines).
is not hollow. (13) I was told on the authority of al-klusayn who said: I heard
(2) Ibn Baggar <`Abd-ar-Ratiman <Sufyan <Manstir <Muj ill-
Abu Mu`ad say: `Ubayd told me: I heard ad-l)abbak say concerning
.famad is the solid one (musmat) who has no hollowness. His expression al-famad: He who has no hollowness.
(3) Abu Kurayb <Waki` <Sufyan <Manstir <Mujahid: ditto. (14) AL'Abbh.'s b. Abi Talib <`Umar b. Riimi" <Tbaydallah b.
Said, the guide of al-A`mag <*alib b. tlayyan <`Abdallah b. Buraydah <
24 Cf., for instance, al-Arari, Mag818t al-Islgmiyin 209, 305, 505, 528, ed. Ritter (Leipzig-

Istanbul 1929-30. Bibliotheca Islamica vol. I); al-Isfarayint, /It-Tab:drfi d-din 10 (Cairo 1359/1940).
`Abdallah's father — He said: I do not know (anything about) it (?)
The Qur'an commentator who dealt with the position of al-Famad within the doctrine of the except that he led it back to the Prophet — who said: ilHamad is the
divine attributes in the greatest detail is Fahr-ad-din ar-Razi, Mafiltih al-gayb 8.534-6 (Cairo 1327). one who has no hollowness.
A verse from a poem attributed to Waraqah b. Nawfal betrays its spuriousness by the fact that (15) Ibn `Abd-al-A`la <Bigr b. al-Mufacklal<ar-Rabi` b. Muslim:
it reflects the dogmatic discussion of samad. It is, anyhow, said to have been composed in Islamic I heard al-klasan say: (ditto).
times. Cf. al-§arigi, arh al-Maqiimat al-ljaririyah, 28th Maqgmah, 2.66f. (BOlaq 1300)=2.57
(Cairo 1306), following Abil Bakr Ibn al-Anb&ri (GilL 1.119); al-Bagdadi, Hizanah 2.37; 3.250
(16) Ibn `Abd-al-A`la <Ibn Tawr <Mu'ammar (Ma`mar) <1krimah:
(Wilk 1299). (ditto).
" Cf., for instance, Ibn Sins, Tafsir al-,ramadiyah, which forms the basis of the articles iS'amad
and h'amadiya in M.-M. Goichon, Lexique de la langue philosophique d'Ibn Sing 181 f. (Paris 1938); (II) Others say that he is the one from whom nothing comes out.
Ab61-Barakat Hibatallah al-BagclAcli, Mu'tabar 3.61 (Hyderabad 1357). This opinion is held by the following personalities:
" Cf., for instance, A. J. Arberry, The Mawgqif and Mukhatabgt of Muhammad Ibn 'Abdi (1) Ya`qiib <Ibn `Ulayyah <Abil Raja': I heard `Ikrimah say con-
al-Niffari 10,33,203 (Cambridge 1935. E. 7.19. Gibb Mem. Ser. N. S. 9), and the references
indicated by Arberry.
27 Tafsir 30.196 f. (Cairo 1321).
s. The brackets indicate that the text of the Tafsir has the full quotation.
31 With h, not h (cf. Ibn Hajar, Tandib 3.393, Hyderabad 1325-7).
28 One should keep in mind that the word jawf means both hollowness, cavity, and belly,
" I. e., Muhammad b. `Umar b. ar-ROmi, cf. Ibn Hajar, Tandib 7.16; 9.360; Ibn Taymiyah,
stomach.
Tafsir Ural al-Ihtd, 5 (Cairo 1323).
29 Cf. also al-Qali, 2.288 (Cairo 1344/1926).
 7-

78 THE JOSHUA STARR MEMORIAL VOLUME [12] [13] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR1N 79

cerning His expression aNamad: He from whom nothing comes out (V) Others say: In reality, al-famad is the enduring one who does
and who did not beget and was not begotten. not disappear. This opinion is held by the following personalities:
(2) Ibn Baggar <Mutiammad b. Ja`far <Su`bah <Abil Raja' Muham- (1) Bigr <Yazid <Said <Qatadah, with regard to area 112: Al-
mad b. irtisuf (leg. Sayf)33 <`Ikrimah: iii-iamad is the one from whom klasan and Qatadah used to say: He who endures after His creation.
nothing comes out. He said: This is a pure (blikcah) Arab. Nothing is mentioned in it
about matters of this world and the other world.
(III) Others say: He is the one who did not beget and was not (2) Ibn 'Abd-al-A`la <Ibn Tawr <Mu'ammar (Ma`mar) <Qatadah:
begotten." This opinion is held by the following personalities: "'Hamad is the lasting one.
(1) Ibn klumayd <Mihran <Abil Ja`far <ar-Rabr <Abil l-`Aliyah:
Al-lamad is the one who did not beget and was not begotten. For (VI) Says Abii Ja`far (at-Tabari): With the Arabs (Bedouins),
nothing begets which is not going to leave an heir. And nothing is as-samad means the lord to whom recourse is had" and above whom
begotten which is not going to die. Thus, He informed them that He there is nobody. It is used with reference to their noble men. Thus,
would not leave an heir and would not die. the poet says:
(2) Ahmad b. Mani' and Mahmtid b. 1:-Iidag <Abel Said a.-San`ani: There came in the morning the herald of the
The polytheists said to the Prophet: Give us the genealogy of your death of the two best ones of the Baal Asad,
Lord. Whereupon God revealed Arca 112. . . . For nothing is begotten Of 'Amr b. Mas'ild and the .famad lord."
which is not going to die, and nothing dies which is not going to leave
an heir. God does not die and leaves no heir. "And He has no equal." And az-Zibriqan says:
And He has nobody who is like Him or equal to Him, and nothing is
comparable to Him. There is no guarantee but (better than) a lamad
(3) Abel Kurayb <Waki' <AV.' Ma`gar <Mubammad b. Ka`b: 44- lord."
famad is the one who did not beget and was not begotten and did not (Conclusion) If this is so, the meaning (of as-.tamad) which is known
have an equal. from the speech of those in whose language the Qur'an was revealed is
(IV) Others say: He is the lord (sayyid) whose lordship has reached to be preferred for the interpretation of the word.
its peak. This opinion is held by the following personalities: If the tradition of Ibn Buraydah on the authority of his father
(1) Abil s-Salb <AV' Mulwiyah <al-A`mag <aqlq: ill-famad (above I, 14) were sound, it would be the statement most likely to be
means the lord whose lordship has reached its peak. sound, since the messenger of God was best informed about what God
(2) AV]. Kurayb, Ibn &Mar, and Ibn `Abd-al-Ala <Waki` < meant and what was revealed to him."
al-A`mag <Abil Wa'il: (ditto). Abil Kurayb and Ibn `Abd-al-Ala All the other commentaries, as far as they were available, con-
omitted lordship.' tribute nothing of any importance for the original meaning of aNamad.
(3) Ibn liumayd <Mihran <Sufyan <al-A`mag <Abil Wall: ditto. They often refer to all the opinions which are found in at-Tabari; occa-
(4) 'All <Abil soh <Mu'awiyah <`Ali. <Ibn 'Abbas, with regard to sionally have some further expansions and additions;" or restrict them-
His expression al—famad: It means the lord whose lordship is perfect; selves to what they consider the preferable interpretation, which as a
the noble one whose nobility is perfect; the great one whose greatness rule is (VI) combined with (IV), and, less frequently, (I) in the sense
is perfect; the kind one whose kindness is perfect; the rich one whose of "solid." It may be added that later authors, such as Ibn Taymiyah,
richness is perfect; the mighty one whose might is perfect; the knowing
one whose knowledge is perfect; the wise one whose wisdom is perfect.
He is the one who is perfect in every aspect of nobility and lordship. "Often with the addition: In any need.
the understanding of the verse, cf. Liscin al-`Arab 5.235, s. v. hayr, and Ibn Higim,
He is God, Praised be He. This is His attribute, applicable only to "For
Sirah 401 Wfistenfeld. Cf. below, fn. 46.
Him. 37 For those verses, cf. below, p. 81.
33 Al-Qastallani, Mad as-sari 7.440 (Wilk 1306), states on the authority of 'Abdallah
b.
u Cf. Ibn llajar, Tandib 9.217. Yazid that "as-samad is a brilliant fire," obviously an invention of SO inspiration. A very detailed
34For III and IV, cf. al-Buljari, ;saw 3.398 Krehl. discussion of as-samad appears in the beginning of Ibn Taymiyah's Tafsir Szlrat al-161iii.
80 THE JOSHUA STARR MEMORIAL VOLUME [14] [15] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 81

Fahr-ad-din ar-Razi, and as-Suyilt1,39 speculate much about the gram- the combination as-sayyid as-samad, or, in one instance, al-bayt al-karim
matical significance of the appearance of the article in connection with al-mtqammad. The evidence was most fully presented by al-Qa11 who
samad. has the following remarks:"
In examining at-Tabari, we can safely, without any further dis- "Abii 'All (al-Qa11) said: Abil Bakr b. al-Anbari told us as follows:
cussion, rule out (III). We can also say that (II) is nothing but a There are three interpretations of as-samad. A number of lexicographers
slightly different interpretation of the same basic concept which is at said: its-samad is the lord above whom there is nobody because the
the bottom of (I). And (IV) is obviously a variant of (VI). people have recourse to him in their affairs. So, he said and recited
We are thus restricted to only three interpretations. One of them to us the following verses:
(V) is very weakly attested and is highly suspect as it seems to be
merely a guess at the meaning of as-samad under the influence of specu- Travel ye all in the middle of the night and be confident.
lations concerning the divine attributes. There is no guarantee but (better than) a samad lord."
On the other hand, the meaning of "solid" which is suggested by
(I) and (II) cannot be discounted on the strength of the fact that this Another poet said:
meaning was later on twisted to suit dogmatic considerations. The I hit him with a sword, then said to him:
meaning of "solid" is much too peculiar to have been invented by later Take it, kludayfah, for you are the ,samad lord.
dogmatists. We are forced to assume that the word samad somehow
had the meaning of "solid" in Arabic. It is, however, quite a different He means kludayfah b. Badr."
story whether this meaning was actually intended in the passage of the
Qur'an. Even if as-samad "solid" must be interpreted as one who has Another poet said:
no need for food and drink, as the exegetes assert and as it appears to
be corroborated by a very obscure verse to this effect quoted by the There came in the morning the herald of the death of the
author of the Lisan al-`21rab," it still would not be clear how a word two best ones of the Baal Asad,
having such a meaning would fit into the context of siirah 112. Unless Of `Amr b. Mas'ild and the samad lord."
a natural application of samad in this meaning to the context can be
found, we would have to assume that this meaning of samad is not the Abil 'All said: yumadu means the same as yuvadu. Tarafah said:
one intended in the Qur'an. And if the whole tribe comes together, you will meet me
Thus, there remains the meaning of "paramount lord," or "lord and At the summit of the noble mu.lammad house."
refuge for those in any need whatever." This meaning would, of course,
fit with the greatest ease into the context of stirah 112. Furthermore,
43 /Thigh' 2.291 f. (BSlaq 1324)=2.288 (Cairo 1344). Al-Qali relied upon Ibn al-Anbari who, as
some good philological evidence appears to exist for it. It is, therefore,
shown by a1-§arigi, lot. cit. (above, fn. 24), in addition to the other verses, also accepted the verse
to the credit of the philological acumen of Muslim scholarship that this attributed to Waraqah.
meaning has in general been the preferred one. The crucial point is 44 At-Tabari (above, p. 79) ascribes this verse to az-Zibrician, an early Islamic poet.
the significance and genuineness of the poetic testimonies.4°. 45 According to Abil 'Ubayd al-Bakri, /kithli al-Zali 1.932 f. (Cairo 1354/1936),
The dubious verse just referred to, the spurious verse attributed to this verse has 'Amr b. al-Asia' al-'Absi (cf. Agani 16.31 f., BOlaq 1285) as its author. It is also quoted
Waraqah," and a verse ascribed to ItIassan b. Tabit which clearly de- by al-Jawhari, t.Stili4 1.240 (Wilk 1282), who, in turn, is quoted in the Lisan al-`Arab 4.246.
" The authorship of this verse is disputed. A male and a female poet of the sixth century are
pends on the Qur'an" can be disregarded. The other verses all refer to mentioned, Sabrah b. 'Amr al-Asadi and Hind bint Ma`bad b. Nadlah. Cf. A. Fischer-E. Braunlich,
Schawahid-Indices 55 (Leipzig 1934 ff.); AbS `Ubayd al-Bakri, loc. cit.; Ibn Durayd, Jamharah
39 Itgan, ch. 42, 1. 192 (Cairo 1317). 2.274 1. (Hyderabad 1345). The last mentioned two authors attribute the verse to Sabrah, but a
49 4.246 f. (1301aq 1300-8). quotation by al-Jahiz, Bayan 158 f. (Cairo 1351/1932), which is distinguished by the fact that it
494 The alleged occurrence of famad in traditions (cf. Ibn al-AtIr, Nihayah 2.299, Cairo 1322) has two additional verses, ascribes the verse to a woman of the Bans Asad. Cf. also above, fn. 36.
can be disregarded as unauthentic. 47 Cf. Tarafah, Diwan, ed. by M. Seligsohn, 34 (25 Arabic) (Paris 1901. Bibliothegue de l'Ecole

41 Above, fn. 24. des Hautes Et. 128).

42 Cf. Ibn Hialm, Sirah 738, Wiistenfeld; Omar A. Farrukh, Das Bild des Friihislam in der Mulammati here probably means "well joined together, well constructed." It hardly has any-
arabischen Dichtung 31 (Diss. Erlangen, Leipzig 1937) thing to do with ai-,samad.
82 THE JOSHUA STARR MEMORIAL VOLUME [16] [17] ROSENTHAL—SOME MINOR PROBLEMS IN THE QUR'AN 83
Abil 'Ali said: This interpretation is the one which is correct accord- which in Arabic and South Arabic-Ethiopic"a appears as timei "to bind,
ing to etymology and idiomatic usage . ..".48 yoke." Aramaic, however, still has .tmd in this case (and not the ex-
The special meaning of al-yamad as such is not indicated by those pected 'md). Thus, if .famad should be a loan in Arabic, the .f, instead
verses. It hardly could be "lord" because it is used as an attribute of the (i which appears to be the regular root correspondence in Arabic,
to the word "lord" and, thus, presumably indicates a quality of a noble would not be surprising.
lord.". This quality could be something like "solid," and then, there In view of this material, the suggestion may be made that al-iamad
would be no difference between this interpretation of as-famad and the in the Qur'an is a survival of an ancient Northwest Semitic religious
afore-mentioned one. However, this cannot be proven. term, which may no longer have been properly understood by
Whether we should stop here with our investigation or not depends Muhammad himself, nor by the old poets (if the Sawahid should be
largely on our willingness or unwillingness to accept the quoted verses genuine). This suggestion would well account for the presence of the
as genuine. That they are more than one does not necessarily speak for article with the word in the Qur'an, and it would especially well account
their genuineness. I submit that we have no means at our disposal for the hesitation of the commentators vis-a-vis so prominent a passage.
through which we could decide the question. There is enough room for Such hesitation is what we would expect if we are dealing with a pagan
suspicion to permit us having a look at some outside evidence. survival from the early period of the revelation.
There, we encounter a noteworthy phenomenon: the not infrequent
religious connotation of the root .ymd.
In Ugaritic, mid appears as a stick or club that is wielded by Bag. (3) ill'-ayttin ar-rajim.
In the Kilammii inscription, line 15, we find b`l lmd, apparently, b`1 as In the case of the "stoned Satan," scholars departed long ago from
the owner of his divine club.49 In the Bible, the adherence of Israel to accepting the traditional interpretation as the original one, although
Baal of Peor is expressed by the nip al of the root imd. The verb is there is very strong evidence (cf. skrah67.5/5) to show that Muhammad
translated by the Septuagint through ireX4o-6n (Numeri 25.3, 5; Ps. himself understood the expression in the traditional sense." The com-
106.28). The use of the verb doubtlessly reflects North-Canaanite bination of rajim with Ethiopic rgilm "accursed," sponsored, among
religious terminology." others, by Th. Noldeke, is certainly very attractive.
From Arabic sources, we learn that an idol of the 'Ad was allegedly The root rgm, to which Ethiopic ragama "to curse" belongs, is
called famed," which brings us rather close to the environment of becoming constantly better known from the other Semitic languages.
Muhammad. Though the fact has occasionally been doubted," it certainly belongs to
The South Arabic evidence unfortunately is not quite clear. It those verbs which originally meant "to speak," and which took on
would seem little enlightening to combine a South Arabic proper name various specialized meanings in the different languages. Ugaritic rgm
qmd with Arabic mid," and the alleged proper name imdn'mr in which means "to say." Accadian rgm means "to call," "to speak up" and
.pndn would represent a theophoric element" appears to be non-existent. appears to be used preferably in connection with court proceedings
It is true that the Canaanite references may belong to the root where people "speak up" and complain loudly. Hence, derived words
mean "noise." The Hebrew cognate is rgn. Its precise meaning would
49 Al-Qali then goes on to refer to two other meanings of as-,tamad: "He who does not eat," and
be very difficult to discover from the context in which the root occurs
"solid."
494 A combination of ,samad in this sense with lindid "leader" would be possible but is not
in the Bible. Neither the parallelism in Proverbs 16.28, nor that in Isaiah
proved. 29.24 is unequivocal. But the approximate meaning is indicated by a
49 Cf. C. H. Gordon, in Journal of Near Eastern Studies, vol. VIII, 11513 (1949). tradition of long standing and general acceptance. In the Isaiah passage,
5° A disputed magical use of the root in Hebrew (cf. A. Guillaume, in Journal of the Royal the meaning would seem to be "those who make only indistinct noises,"
ilsiatic Society 1942, 118 f.; G. R. Driver, ib. 1943,15) is too uncertain to be adduced here.
91 Cf. at-Tabari, iinnales 1.231 and 1.241; al-Mas'acli, Murllj acl-flahab 3.295 (Paris 1861-77).
Lila In South Arabic, this root also seems to occur in a theophoric name, 'meitnd (CIS 4, no. 9730,
5° Cf. G. Ryckmans, Les noms propres sud-semitiques 1.184 (Louvain 1934). The existence of a
cf. Ryckmans, op. cit. 1. 246: `Amm est ami (?).
meaning of "cette stele" for an alleged h,rmd does not appear to be born out by the reference to
" Cf. A. Jeffery, Theforeign vocabulary of the Qur'an 138 f. (Baroda 1938).
H. Grimme, Texte and Untersuchungen zur lafatenisch-arabischen Religion 45 (Paderborn 1929).
"Cf., for instance, F. Praetorius, in Zeitschrift der Deutschen Morgenliindischen Gesellschaft,
" Cf. Corpus Inscriptionum Semiticarum 4, no. 737; C. Conti Rossini, Chrestomathia ifrabica
vol. LXI, 620 f. (1907). It also would no longer seem advisable to attempt to establish a connection
meridionalis epigraphica 222 (Rome 1931).
between rgm "to stone" and rgm "to speak."
84 THE JOSHUA STARR MEMORIAL VOLUME [18]

and in Proverbs 16.28, "slanderer" would fit in very well, as it would in

the other passages of Proverbs in which the root occurs (18.8 =26.22,
and 26.20). For Deuteronomy 1.27" =Psalm 106.25, the meaning of A LEGENDARY STORY OF ICA`B AL-AHBAR'S
"to grumble" is clearly indicated. The root occurs in the later Hebrew CONVERSION TO ISLAM
and Aramaic of the Jews but seems always to be conditioned by the
biblical passages. In a Hebrew context, it is in this manner used for MOSHE PERLMANN
the rebellious talk of the snake in Genesis." In an Aramaic context, the
Dropsie College
root means "to grumble." The Itpa"al in the meaning of "to slander,"
which is indicated by G. Dalman in his ilramaisch-Neuhebriiisches In older Islamic literature Kalb al-Abbar is an authority on
Handworterbuch," remains intangible in the absence of any references
antiquity, the Bible, and early Islam; and Hada authorities, such as
where the word occurs in that meaning. However, Jewish usage appears
Ibn-`Abbas and Abu-Hurayra, seem to have drawn heavily upon this
to be agreed that that was the approximate meaning of the root.
Yemenite scholar. A protege of Mulwiya, he settled in Syria, where
Rajim, according to its form, could be active as well as passive.
he died in 32 or 34 H. at the age, we are told, of 104. His knowledge
And if, in Arabic, it is an old survival of Jewish (or, perhaps, Christian,
is reputed to have been that of a Jewish lzabr, converted to Islam.' His
though in view of the apparent non-existence of the root in Aramaic in
conversion took place when he was a very old man in the days of `Umar,
general, this would be less likely) religious terminology, its meaning
apparently in the year 17 H.'
could be "talker," or "grumbler." Both those meanings would charac-
Ka`b and his conversion became the subject of story tellers, and the
terize Satan as well as the adjective "accursed." Or rajim might even
be "slanderer =Stitf3oXos." On Ka'b, cf. s. v. Encyclopedia of Islam (M. Schmitz), and Encyclopedia 7udaica (M. Zobel);
I. Wolfensohn, Ka'b al "Ibbar und seine Stellung im ljadit und in der islamischen Legendenliteratur,
Frankfurt a/M thesis (Gelnhausen 1933).
2 This date is given in Tabari, ilnnales I 2514. Here Ka'b tried to dissuade 'Umar from launching

the conquests in Iraq:

Don't you do that. For there are ten parts of evil and ten parts of good; one part of the good is
in the East and nine are in the West, while one part of the evil is in the West and nine parts
are in the East.
This motif of a characteristic or item divided into ten parts and distributed over the earth, nine
of them in one element (country, people, sex) and the remaining one elsewhere, occurs in Islamic
variations but has ancient Jewish antecedents. Cf. W. Bacher, "Eine Kulturgeschichtliche Boraytha
und ihre Wandlungen" in Monatsschrift fur Geschichte und Wissenschaft des 7udentums, Vol. XXII
(1873), 270 ff. (the Islamic material was supplied by Goldziher). Caetani, //nnali dell 'Islam, Vol. III,
930, points to the polemiche provinciali reflected in such stories. Cf. Tabari, I 2515 1.: Nine-tenths
of envy in the Arab; Mas'adi, Muritj, Vol. III, 130 f.: Ka% states that reason and science attach
themselves to Iraq. In the canonic 4adit the nine to one motif does not appear; cf. 0. Rescher in
Zeitschrift fur Semitistik, Vol. I, 203 If.; but elsewhere it is stated that there are ten measures of
mercy etc.
The Hebrew passages in question are b. Qiddushin 49b, Sanhedrin 24, Abot de R. Natan, Chap.
26 (Schechter's ed. p. 85), and Midrash Esther Rabbi, Chap. I.
I am indebted to Miss Marjorie Milne of the Metropolitan Museum, New York, for pointing
out to me that the nine to one motif appeared in the story of Teiresias, the legendary Theban
soothsayer.
66 In this passage, the Targum Onkelos uses a derivation of the root r'm. The translator probably ... When Hera and Zeus disputed whether the pleasures of love are felt more by women or
was influenced by etymological considerations of the same sort as we find them in C. Brockelmann, by men, they referred to him for a decision. He said that if the pleasures of love be reckoned as
Lexicon Syriacum' 739a (Halle 1928), where Accadian ragilmu is compared with r'em, etc. ten, men enjoy one and women nine [Apollodorus, Vol. I, p. 336 f., transl. by J. G. Frazer].
57 Genesis rabbis', section 20. The story goes back to Hesiodic fragments (A. Rzach's second edition, fragment 162, pp. 378 f.,
55 Second edition, 398b (Frankfurt a/M 1922). Leipzig 1902) dating perhaps from the seventh to sixth century B. C.
85