The Syriac and Arabic Lexicon of Hasan Bar Bahlul (Olaph-Dolath) 9781463241025

Citation preview

The Syriac and Arabic Lexicon of Hasan Bar Bahlul

The Syriac and Arabic Lexicon of Hasan Bar Bahlul

Volume I (Olaph-Dolath)

Editors George Anton Kiraz Mario Kozah Abdulrahim Abu-Husayn Haya Al Thani Saif Al-Murikhi

Introductory Material Translated By Samuel Barry

gp 2019

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2019 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC.

‫ܝ‬

1

2019

ISBN 978-1-4632-4101-8

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Table of Contents........................................................................................................ v Acknowledgments ..................................................................................................... vii Editors’ Preface ........................................................................................................... ix An Illustrated Bar Bahlul Lexicon ............................................................................. xi Duval’s Introductions ............................................................................................ xxxv Translated by Samuel Barry Preface to the First Fascicule.......................................................................... xxxv I. Introduction ................................................................................................. xlii Syriac Preface ............................................................................................. xlix Arabic Preface................................................................................................ li II. On the Method of Editing the Lexicon ....................................................... lii III. On the Sources of the Lexicon ................................................................... liii IV. On the Aramaic Dialects Cited in the Lexicon ..................................... lxxiv V. Description of the Manuscripts of the Lexicon........................................lxxv Manuscript H .......................................................................................... lxxvi Manuscripts CFM .................................................................................. lxxvii Manuscript M ....................................................................................... lxxviii Manuscript C ...........................................................................................lxxix Manuscript F .............................................................................................lxxx Manuscript P .............................................................................................lxxx Manuscript S ........................................................................................... lxxxv Manuscript Ss .........................................................................................lxxxix Manuscript R ............................................................................................... xc Manuscript B ............................................................................................. xciv Mixed manuscripts..................................................................................... xcv VI. On the Syriac and Arabic Prefaces of Bar Bahlul .................................... xcvi v

ACKNOWLEDGMENTS This book was made possible by NPRP grant NPRP 9–002–6–001 from the Qatar National Research Fund (a member of Qatar Foundation). The statements made herein are solely the responsibility of the authors.

vii

EDITORS’ PREFACE The reissue of Duval’s edition of Bar Bahlul’s lexicon is part of a larger project that aims at producing resources for the study of Syriac, Aramaic and Arabic lexical and toponymical data of Beth Qaṭraye based on historical, archaeological and lexicographical evidence. Beth Qaṭraye, Syriac for “region of the Qataris,” is a term found in Syriac literature from the 4th to 9th centuries referring to Northeast Arabia (including the modern-day countries of Qatar and Bahrain). Beth Qaṭraye was an important cultural, linguistic and religious crossroads in the pre- and early Islamic periods when it produced one of the most widely translated Syriac authors in history: Isaac of Nineveh (“the Qatari”). A number of other important Syriac authors also came from Beth Qaṭraye in this period, and scholarship has so far focused only on their writings instead of the region as a whole. The objective of the research project is to collect and analyze information on the pre- and early Islamic historical geography and toponyms of the Beth Qaṭraye region. The toponyms will shed light on the language of Beth Qaṭraye at time by analyzing their Syriac, Aramaic, and Arabic etymology and name components. The historical and archaeological geography will clarify the cultural relations between this region and other areas around the Gulf, and how patterns of social predominance shifted over time. This will provide a better understanding of not only the dynamics of society within Beth Qaṭraye, but also the context of the region within the larger history of the Middle East. As such, it was important for the team members to look at the earliest lexical compilation that was put together just after the Beth Qaṭraye authors in the hope that this data will help in understanding the substrata of the language(s) used in the Beth Qaṭraye region. The Syriac and Arabic lexicon of Bar Bahlul, being a compilation of previous lexica from the ninth century, if not earlier, seemed the perfect choice. We chose Duval’s edition as it already provides a critical view of the text. Having said that, we understand that the transmission and development of the lexicon still ix

x

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

requires much research as it developed organically throughout the centuries. Duval’s text was transcribed and an XML marked-up version was produced that permits researches to search the data more affectively. An electronic version of a text permits one to look at it from a “distance reading.” A word cloud of the entire corpus, for instance, gives us a feeling of the most common tokens in the text. Figure 1, an archimedean “word cloud” of the text, clearly shows how much Bar Bahlul relies on ‫ܒܪ ܣܪܘ‬, far more than Hunayn whom we would otherwise assume gets most of the references. In fact, out of the over 20,500 entries found in the lexicon, ‫ ܒܪ ܣܪܘ‬is cited 6764 times. Figure 2, a similar figure but with a larger text size for the most common words, shows Hunayn, the Mervene (‫)ا��روزي‬, and Gabriel as major sources. The electronic version, in other words, quantifies what is already encoded in the text. Another quantitive measure is to determine how many of the Bar Bahlul lexemes lie outside of the typical Syriac corpus. According to our computation, which is preliminary at this stage, the vast majority of the lexemes of Bar Bahlul do not occur in the Syriac corpora that were transmitted to us. Less than half, and may be as low as quarter, of the lexemes in Bar Bahlul are not found in the transmitted corpus. This raises the question as to why the transmission of the Bar Bahlul lexicon itself is very strong with manuscripts produced as late is the nineteenth century. What was the motivation of scribes to produce a lexicon most of whose lexemes were no longer relevant? These are the sort of questions that can arise from having a version of the text that can be digitally manipulated. While the team will be making the XML-ed version of Duval’s edition available to researchers, they are content to provide the more traditional scholar with a facsimile edition of original edition with Duval’s Latin introductory material translated into English by Samuel Barry. The Editors

AN ILLUSTRATED BAR BAHLUL LEXICON (MS ST. GEORGE, ALQOSH; HMML DCA 84) Manuscripts provide room for the scribe to communicate directly with the reader through peritexts and illustrations. In a way, lexica are ideal for this as the scribe is free to add his own contribution between the letters of the alphabet. So does our scribe, Shammas “Deacon” ʿĪsā, who write this MS in AG 2186 (1875 CE). The scribe also gives the Islamic era of 1292. The lexicon begins with the three-sided border, common in many Syriac MSS, which is found on f. 3v. The scribe then adds decorative illustrations at the end of letter sections. These usually occupying part or most of a column. The illustration on f. 99v, for example, is at the end of the letter ‫ ܒ‬and the beginning of the letter ‫ܓ‬. What is more interesting is the poetry, sometimes in Garshuni and sometimes in Arabic, which the scribe adds between letter sections. In this case, we have:

‫صف ��ف البا اكتمل‬

‫�ي معونتك يا ذو ا��زل‬

‫وك�تبه منك ��أل‬

‫���يمه ب�� زلل‬

‫يا �القنا ا����ن‬

‫فهّم قا ريه ك� ك�ن‬

‫ح�ى يوعب �ي ا��ذهان‬

‫الفاظه �ي ا��وزان‬

��‫يا سيدي ا��ح‬

��‫��ع ك�تبه السق‬

��‫وا�� حندسه العظ‬

����‫ح�ى ينسخ ��ف ا‬

xi

xii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

In the first stanza, the scribe addresses God, “the setting of the letter b is completed with your help, O eternal one” and asks for “its completion without a mistake.” The second stanza is devoted to the reader where the scribe asks “our merciful creator” to make the reader, whoever he was (i.e. of any scholastic level) comprehend the words in the lexicon. In the third stanza, the scribe then asks God to give him courage and “lighten the darkness” so he can finish the letter j (whose name rhymes with the stanza). The verse, while in Arabic, exhibits Syriac poetic structure that can only be understood if read in a quasi-colloquial manner. The meter seems to be the Syriac sevensyllabic one (the so-called Ephrem meter). One has to read it colloquially. One possible reading of the first stanza may be (this is my own reading and a local from the region may have different vowels): ṣaf ḥarf el-bā ʾik-ta-mal fī m-ʿun-tak yā ḏū al-ʾa-zal wkā-tib-hu min-ka yas-ʾal tat-mī-ma-hu bla za-lal

The scribe completed the manuscript for the user of two parishes in Alqosh, St. George and St. Michael (f. 489r).

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 3v.

xiii

xiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 99v.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 118v.

xv

xvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 151r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 153v.

xvii

xviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 163r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 184v.

xix

xx

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 196v.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 202v.

xxi

xxii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 220v.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 231r.

xxiii

xxiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 284r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 304v.

xxv

xxvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 331r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 350r.

xxvii

xxviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 399r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 436r.

xxix

xxx

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 450r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 471v.

xxxi

xxxii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

MS St. George, Alqosh; HMML DCA 84, folio 488r.

AN ILLUSTRATED BAR BAHLUL LEXICON

MS St. George, Alqosh; HMML DCA 84, folio 489r.

xxxiii

DUVAL’S INTRODUCTIONS TRANSLATED BY SAMUEL BARRY The following is an English translation of Duval’s Preface to the first fascicule as well as his lengthy Introduction to the edition. This translation, by Samuel Barry, was produced as part of his Fellowship program at Beth Mardutho during 2018. This Fellowship was supported by Dr. Khalid and Mrs. Amira Dinno of Toronto.

PREFACE TO THE FIRST FASCICULE The first fascicule of Bar Bahlul’s Lexicon, which I hand over to your judgment, kind reader, consists only of a series of words beginning in ālap. That indeed a single letter may extend across the space of 348 large columns should not seem surprising to you, given that you will discover upon examination, in part, a mass of Greek words collected and added to these lines. The author here collected words beginning with vowels as well as with diphthongs, being α, αυ, αι, ε, ευ, ει, η, ι, ο, οι, ου, υ, as well as words beginning with certain consonants, such as σ and στ; in addition to the above, he has not rarely insinuated other words rendered erroneous due to corruption. As the remaining twenty-one letters each will occupy much less space, I take it for certain that it will be easy to divide (the entire lexicon) into four fascicules. The first part, now departing for the presses, was the work of the preceding 18 months; as I am confident that bringing to light a single one of the others which will follow hereafter will take about the same span of time, it is thus to be greatly hoped that the whole of the work will be brought to a close by the year 1893, or, if later, not after 1894. Truly a long time! As a question of emotion, I know well that it would be much to be preferred for the lexicon to be published as a whole with complete critical apparatus and indices, rather than to be published in parts, both in terms of ease and of (public) perception; but, as a question of reason, it seems preferable not to delay any longer. xxxv

xxxvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

I completed long ago the preface which I have in mind to give to the book, but it seems preferable to hand over the entire work to the press at last, for certain obscurities that would occur if such were done now will be avoided in doing so. The subjects treated in the preface are: 1. The origin and the composition of the lexicons; 2. The method of editing; 3. The authorities and sources cited by Bar Bahlul; 4. the Aramaic dialects named in the lexicon; 5. The manuscripts of the lexicon preserved in Europe; 6. The Syriac and Arabic prefaces which Bar Bahlul affixed to his work, Latin translations of which will be provided. The indices will include: 1. Syriac words arranged according to the order of their roots; 2. Arabic words of interest to note on account of their form or sense, in particular the names of plants; 3. Persian words; 4. Hebrew words; 5. Biblical texts cited or interpreted in the lexicon. Moreover, the Greek words that occur most frequently would seem to be of little importance for the study of Greek; it is clear that the greater part of these comes from translations of Greek books into Syriac, or out of Greek glosses in the margins of Syriac manuscripts written in the lexicons of Bar ʿAli and Bar Bahlul, many of which are erroneous or corrupt; what little care was given to restoring these to their Greek form was employed inconsiderately. Other words, no doubt, which passed over to the Syriac language would have been subject to various changes in the mouths of the Syrians, but not many derive from such sources as would allow for the Greek dialects customary in Asia to be investigated. Nevertheless, although these words are weak in themselves, they display particular utility by (virtue of) the Syriac and Arabic glosses which follow them. Of these, certainly, the many names of animals and plants they preserve whose senses appear clear may securely be investigated here; this is the core of the lexicon. For these reasons it does not seem appropriate to me to arrange the Greek words in alphabetical order, (but rather) to add to the first fascicule an appendix that will allow for them to be consulted according to their place in the lexicon, thus allowing for the form of the Greek words to be restored. Whenever a word is repeated in various places in the section for the letter ālaṕ, the subsequent instances will be noted with the initial instance; if in fact (that word) is repeated under another letter, that instance will not be noted, unless it is convenient; for example, concerning words beginning with the vowel ε or the consonants σ and στ collected in the section for ālap, very many of these will be repeated in the sections for the letter ‫ܗ‬ and the letter ‫ ;ܤ‬in the appendix to section ālap, no reference will be made to the presence of these words in sections ‫ ܗ‬and ‫ܤ‬. In the introduction, as I mentioned before, the codices of the lexicon will be discussed extensively. Here it would not be inappropriate to include a few notes for un-

DUVAL’S INTRODUCTIONS

xxxvii

derstanding certain abbreviations which will be encountered in these pages. It is known that the codices number 13, which I note in the following sequence: A. Anglicus, Kept in the British Museum under shelfmark 2441. B. Beroliniensis, Kept in the Royal Library of Berlin under shelfmark 212–213 in the Sachau collection. Bb. Shelfmark 194 in the same collection. Bbb. Shelfmark 395 in the same collection. Bbbb. Shelfmark 171 in the same collection. C. Cantabrigiensis, kept in the Cambridge University Library. F. Florentiensis, kept in the Laurentian Library of Florence. H. Huntingtonianus, kept in the Bodleian Library of Oxford under shelfmark 187. L. Lipsiensis, kept in the Leipzig University Library. M. Marshianus, kept in the Bodleian Library of Oxford under shelfmark 188. R. Romanus, kept in the Museum of the Propaganda in Rome. S. Socinianus, one of the oriental language manuscripts (in the library) of Albert Socin, professor at Tübingen. Ss. Another Socinianus. The manuscripts may be divided into three sets. The first set is constituted of oriental, specifically ‘Nestorian,’ * manuscripts, which I denote with the letters BRSSs. B is a fragment of an old manuscript, completed with a supplement copied out of another manuscript in the year 1883. R consists of four volumes, which were copied at various times. The third volume, which proceeds from the letter ‫ ܝ‬to the letter ‫ܥ‬, I conjecture was at one time the second volume of the manuscript Ss, on the basis of the evidence of several signs in the incipit. Ss provides only the third part of the lexicon and ends after ‫ ;ܛ‬its first pages, up to the words ̄ ‫ܐܝܪܐ‬, 147:7, are (written) in a recent hand; the oldest part begins on the for‫ܒܨ ܩܕܣܐ‬ ty-first page. Written in the year 1796, S contains the entire lexicon; it follows precisely the manuscript Ss, but not a few words have been added from Bar ʿAli’s lexicon. The

* Quotation marks have been added to Duval’s use of the terms ‘Jacobite’ and ‘Nestorian’ by the Editors of the present volume.

xxxviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

oldest of these manuscripts is Ss, which was written in the year 1214 (22 Ab in the year 611 of the Arabian age). The final volume of manuscript R gives the year 1508, but parts of the first are undoubtedly much older. A note to this manuscript in Italian assigns it to the year 1233–1234 with the words ‘This manuscript was written in year 631 of the Ḥijra.’ I do not know whence the author of the note gained his knowledge, but I do not doubt that at one time there was a note in the title which is now lost; part of the first page of the manuscript has been effaced. I refer to the 16th century the old manuscript written in ‘Nestorian’ script of which B is a fragment. Western manuscripts, ‘Jacobite’ and Maronite, form the second set, which I denote with the letters CHFM. H, the most outstanding, was completed in the month Kānūn I in the Greek year 1596 (the month of December 1284). CFM were copied from one and the same manuscript which was owned by the monks attached to the monastery of Saint Anthony, and naturally were written in Mount Lebanon: M in the year 1597, C in the year 1601, and F in the year 1606; they do not differ amongst themselves. The manuscripts of the third set, ABbBbbBbbbL, include the glosses of the lexicographers Bar ʿAli and Bar Bahlul altogether, due to which fact they are of little value for the edition of the lexicon of Bar Bahlul. I have consulted all of the manuscripts HFSSs, that, at my request, the custodians of the Bodleian library, of the Laurentian library, and my friend Albert Socin, separately, kindly sent to Paris, all of the various readings of which you will discover in these pages; moreover, in many places I have inspected and noted the other manuscripts. I have reported the incipits of each of the manuscripts so that anyone may evaluate their mutual relationships. I have omitted all of the copies that Bernstein took upon himself to prepare from several manuscripts, which are kept in the royal library of Berlin under the shelfmarks 542–544, but I have inspected carefully the lexicon of Bar ʿAli using Hoffmann’s edition and Paris manuscript 255. This manuscript is replete with vocabulary that is lacking in Hoffmann’s edition. In the notes this is designated: B. Ali, Paris. 255; Hoffman’s own edition is noted with these words: B. Ali Hoff., or simply: B. Ali. Concerning the sources of Bar Bahlul’s lexicon, which, as I mentioned above, will be discussed later, a little will now suffice. Concerning the lexicographer who somė ‫ܡ‬, ܵ ‫ا��روزي‬, I would recall times is called Zachariah, ‫ܙܟܪܝܐ‬, and sometimes Marwazī, ‫ܪܘ ܵܙ ܵܝܐ‬ (that he) is one and the same, cf. inf. col. 3:3. Concerning that which pertains to the Book of Paradise, the following may be noted: In the western manuscripts, CHFM, ̄ ;‫ܕܦܪܕ‬ ̄ ̄ this book is designated thusly: ‫ܟܬܒܐ ܕܦܪܕܝܣܐ‬, or in abbreviation, ‫ܟܬ‬ ‫ܟܬ‬ ̄ , cf., for example, 225:18. For these words SSs and the other ̄ ‫ܕܦܪܕܝܣܐ‬, as well as ‫ܕܦܪܕ‬ ‫ܟܬ‬

DUVAL’S INTRODUCTIONS

xxxix

̄ eastern manuscripts in many places give ‫“ ܟܬܒܐ ܕܦ�ܣܝܐ‬Book of the Persians”, or ‫ܟܬ‬ ̄ ‫ܕܦ�ܕ‬. The true reading of this will be considered in part of the preface; now it must be mentioned that the various readings of this sort in the manuscripts SSs are noted up to ̄ ̄ or �‫ܕܦ‬ ̄ for the 225: 18. After column 225, SSs show regularly the words ‫ܟܬ ܕܦ�ܣܝܐ‬ ‫ܟܬ‬ ̄ or ‫ܕܦܪܕ‬ ̄ , but I have not mentioned these discrepancies in the ap̄ words ‫ܟܬ ܕܦܪܕܝܣܐ‬ ‫ܟܬ‬ ̄ ‫ ܐܝܟ‬occurs, and no paratus. Thus, after column 225, whenever the gloss ‫ܟܬ ܕܦܪܕܝܣܐ‬ ̄ note is added, you may understand that SSs read ‫ܟܬ ܕܦ�ܣܝܐ‬. You have a Syriac and Arabic text scrupulously maintained. While the forms of the letters of the Arabic glosses are assumed in certain manuscripts, these common forms are given (expressly) in others; but where all the manuscripts are in agreement, I have not dared to change anything; nevertheless, I have added a diacritical mark at certain times, where the sense required it, to wit: 1. The two points of the letter ‫ة‬, which are often lacking; 2. Hamza, in ‫“ ماء‬water,” for example, in order that it not be confused with the word ‫“ ما‬what”; 3. Tashdīd, when in the form ‫ ;تفع ّل‬hamza and tashdīd are commonly depicted and rarely omitted. In fact, many of the vocalizations of words are not found in the old manuscripts. I give these out of manuscripts H and Ss, but take care not to accord them too much value; words which a later scribe has added have at times been a cause for me to repent. The vocalizations of the Arabic dialects of ِ “grape juice” is often pointed Syria appear to be written, for example, the word ‫ح�ْ�ِم‬ ‫ حُ��م‬in manuscript H, cf. 67: 3, 189: 7, 191: 2. Notes in the manuscripts in which ḍamma (is given) for kasra or fatḥa not rarely are to be discovered; for the form ‫تَف َ ُعّل‬, the form ‫ تف ُ ُع ّل‬often occurs, but in our edition only ‫ تفع ّل‬remains. You may complain of confused words, which, in inverted order, do not have their places; certain (words) are found two or three times in various places in the columns; others occur on the facing page, which you might expect to be on the opposite page. But nothing can be changed without less than the removal of all vestiges of such words as were written by scribes in the margins after the preparation of the work and thereafter handed down as part of the received text. Moreover, in many places repeated words are explained with varying glosses, which if (presented) in one place would have occasioned not little detriment by way of congestion and confusion. Again, for corrupt (items) of vocabulary, I note the place which they occupy, and when it is easy to do so, I restore them, for example: The word ‫ܐܣܛܪܘܦܝ‬, at 195:24, is found within a series of words ‫ܐܢܐܣܛ‬..., and you may thus restore it (as) ‫ = ܐܢܐܣܛܪܘܦܝ‬ἀναστροφή. Men well-versed in oriental matters have, previously to the editor, already felt many of the irregular difficulties (that pertain) to the lexicon of Bar Bahlul, first among them Paul Lagarde, who exhibited a most careful way of undertaking the

xl

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

work, cf. Gesammelte Abhandlugen, 1–5, and Symmicta, 81 and subsequent. Happily Gesenius, Larsow, Bernstein, and above all Payne Smith have partly prepared the way, (the latter) of whom not having been reluctant to excerpt and extract from the Syriac lexicographers in his Thesaurus. Truly, most valuable aid was offered in a willing and most friendly manner by Albertus Socin, professor of oriental languages at Tübingen, and by Immanuel Loew, arch-rabbi of Szeged. (The former) compared the proof of the text with his manuscripts a second time, read sedulously the Arabic glosses, and noted emendations. (The latter), who reviewed the entirety of the lexicon of Bar Bahlul in writing the eminent work Die aramaeischen Pflanzennamen, which he compiled, corrected not a few errors and identified certain malformed Greek words. It is my great pleasure to take this occasion, which is now presented to me, to give to these men my greatest thanks. Should the typographical art of the edition please you, I ought not to keep from you repayment of praise to Ernest Renan and Barbier de Meynard, who have publicly declared themselves to be supporters of the work undertaken, and who sent to their associates their advice regarding the books to be printed free of charge by the typesetters of the Republic, on account of which Bar Bahlul’s lexicon was accepted among those books. Therefore I have ordered their names to be written at the front of the book with a grateful spirit. Finally, please accept some compensatory interpretations of certain writing conventions to which Bar Bahlul was accustomed: ܵ = ‫̄ܨ‬ ‫ܨܚ ܵܚܐ‬ “Manuscript, copy.” ܵ ‫ܒܨ= ܿ ܼܒ‬ ̄ ‫ܨܚ ܵܚܐ‬ “In a certain manuscript.” ̄ ‫ܒܨ‬ ܵ ‫ ܿ ܼܒ‬.. =‫ܐ‬ ̄ ‫ ܒܨܚܚܐ ܚܕ‬and rarely ‫ܨܚ ܵܚܐ‬ “In another manuscript,” “in one manuscript.” ܵ ‫ ܿ ܼܒ‬sometimes in error for ,‫ܬܪܝܢ‬ ܵ ‫̄ܨ ̄ܒ= ܿ ܼܒ‬ ‫ܨܚ ܵܚܐ ܼܿܥܬ ܼܝ ܵܩܐ‬ ܸ ‫ܨܚ ̤̈ܚܐ‬ “In two manuscripts”, “in an old manuscript.”

̄ ‫ܒܨ ܙ̄= ܒܨܚܚܐ ܕܙܟܪܝܐ‬ ̄ . “In a manuscript of Zachariah,” but ̄‫ ܙ‬sometimes is erroneously given for ‫ܐ‬ ܵ ‫ܒܨ ̄ܚ= ܿ ܼܒ‬ ̄ ‫ܨܚ ܵܚܐ ܼܿܚܬ ܼܝ ܵܬܐ‬

DUVAL’S INTRODUCTIONS

xli

“In an accurate manuscript.” ܵ ‫ܒܨ ̄ܛ= ܿ ܼܒ‬ ̄ ‫ܨܚ ܵܚܐ ܵܛ ܵܒܐ‬ “In a good manuscript.” ̄ ‫̄ܨ‬ ܵ ‫ܥ = ܿ ܼܒ‬ ‫ܨܚ ܵܚܐ ܼܿܥܬ ܼܝ ܵܩܐ‬ “In an old manuscript.” ̄ ‫ܒܪ‬ ̄ ‫ܣܪܘ= ܒܪ ܣܪܘܫܘܝ‬ or ‫ܣܪܘ‬ “Bar Serošway.” ̄ ‫ܒܪ‬ ‫ܣܪܦ= ܒܪ ܣܪܦܝܘܢ‬ “Bar Serapion, the son of Serapion.”

̄ ‫ܐܝܟ ܓܒܪ‬

“According to Gabriel Bokhtišoʿ.” ̄ ‫ܚܘ ̤ܢܝܢ‬ ܼ =‫ܚܘ‬ “Ḥunayn.” ̄ ܵ ܵ ‫ܝܘ ܼܿܚ ܼܿܢܢ‬ ܼ or ,‫ ܿ ܼܝܘܢ ܵܝܐ‬or ,‫ܝܘ= ܿ ܼܝܘܢܐ ܼܝܬ‬ “Greek,” or “Septuagint,” or “John (the son of Serapion)” ܿ ̄ ‫ܝܙܕܦܢܗ‬ ܼ =‫ܝܙ‬ “Abdos bar Yazdpanah,” 227:1. ̄ ̄ or ‫ܕܦܪ‬ ̄ or ‫ܕܦܪܕ‬ ̄ ̄ �‫ܟܬ ܕܦ‬ ‫ܟܬ‬ ‫ܟܬ‬ See above. ̄ ̄ ‫ܟܬ‬ ‫ܕܦܘ= ܟܬܒܐ ܕܦܘܠܘܤ‬ “The book of Paul of Aegina.”

̄ ܵ ‫ܣܘ‬ ‫ܪܝܐ ܼܝܬ‬ ܼ =‫ܣܘ‬ “Syriac.” ̄ ‫ܣܪܓ‬ ‫ܐܝܟ‬ “According to Sergius of Reš ʿAynā.” ̄ ‫ܐܝܟ‬ ‫ܦܘ‬ “According to Paul of Aegina.” Rubens Duval

xlii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

I. INTRODUCTION The Syrians painstakingly prepared glossaries after the ninth century A. D., when the custom of (speaking) the Arabic language had come to prevail among them and to sever them from the speech of their fathers. They worked to distinguish the vocalizations of words that scholars had written as homographs in prior works that merely treated ambiguous words (æquilitteris). Difficult words, and those having similar senses, were added as well, with brief commentary, and furthermore these short texts discussed homonymous and synonymous terms. It is not at all surprising that the genuine Syriac glossaries should have come forth in eastern Mesopotamia, in deepest Baghdad, for at that time in the city of the Caliphs, you may recall, there flourished eminent scholars who presided over (the practice of) medicine and a variety of other disciplines. In the year 785, at the request of the caliph al-Manṣūr, the famous physician George Bokhtišoʿ, who had taught the sciences at the school of Gundēšāpur, went to Baghdad and gained great fame. This doctor founded a new school in Baghdad, which easily obtained the first place, and came to be distinguished by the finest men, such as Yaḥyā ibn Māsawayh, Gabriel Bokhtišoʿ, his son George Bokhtišoʿ, Ḥunayn, and many others. These translated all of the Greek literature up to the fifth century. Gabriel Bokhtišoʿ composed a compendium in Arabic out of the works of Dioscorides, Galen, and Paul of Aegina; Ibn Māsawayh and Ḥunayn translated Greek works into the Syriac or Arabic idiom, and in addition Ḥunayn revised older versions made by Sergius of Reš ʿAynā. Nevertheless, rendering word for word was difficult work, for which the proper Syriac word might be lacking; sometimes it was necessary to let a Greek word serve in Syriac transcription. No small difficulty arose, furthermore, in translating Syriac works into the Arabic idiom. At that time the scholars thus began to use for this purpose the glossaries in Greek and Syriac letters studied in the schools. The first author of a glossary seems to have been the physician Ḥunayn, who ̈ ‫“ ܦܘܫܩ‬The Interpretation of Words,” as Ibn al-Baiṭar tells wrote (the work) ‫ܫܡܗܐ‬ us, though (the latter) unskillfully wrote this Syriac word with the Arabic letters ̈ ‫ܫܡܗܐ‬ ̈ ‫“ ܦܘܫܩ‬The Interpretation of Greek ‫�ِ� ُمشُما�ى‬. 1 The full title was ‫ܝܘܢܝܐ ܒܣܘܪܝܝܐ‬ Words in Syriac,” if you will credit Immanuel Loew, who adduces the gloss of Bar

1 Cf. Dozy, Z.

D. M. G. XXIII, 196; R. Gottheil, Ibid., XLIV, 392.

DUVAL’S INTRODUCTIONS

xliii

Bahlul at 667:10. 2 Ḥunayn had already treated other ambiguities and difficult items of Syriac in another short work, 3 wherefore the doctor Bar ʿAli, in the preface to his glossary translated into Latin below, said that Ḥunayn had interpreted not only difficult items of Greek, but also of Syriac. Ḥunayn’s book of ambiguous words, which is extant in a single epitome, was mixed with excerpted glosses. 4 The fortune of his glossary was otherwise. This work, which should have enjoyed all favor, afterwards was refashioned and enlarged with many foreign glosses. Thereafter it was included in all later lexicographical compilations, but without retaining its original form; its fate was to become many books. There is no doubt that, by virtue of his use of them, Bar Bahlul preserved both of these works of Ḥunayn in his lexicon, being the glossary and the short book on ambiguous words. He also seems to have had in his hands the rich original of the work from which the author of the above-mentioned epitome excerpted; Bar Bahlul cites certain συνωνύμους λέξεις, the compiler of which he omits, for example ‫ ܫܛܝܐ‬and ‫ܫܛܘܪܐ‬, 1967:1. On the other hand, he professes to have excerpted the entirety of Ḥunayn’s lexicon, as he says in his preface: “Most of the glosses collected in this lexicon whose author is not indicated, their author is our teacher Ḥunayn.” Even while Ḥunayn was still living, his lexicon was enlarged with so many new glosses by Išoʿof Merv, also called Zacahariah, that Išoʿof Merv was held to have authored his own glossary. As ʿAbdišoʿ (Ebedjesu) of Nisibis said: 5 ‫ܒܪ ܒܗܠܘܠ ܥܒܕ ܠܗܟܣܝܩܘܢ‬ ̈ ‫ܟܬܒܐ ܣܘܓܐܐ‬ ‫ܡܟܫܢܐ ܕܡܢ‬ ‫ܘܝܫܘܥ ܒܪ ܥܠܝ ܐܣܝܐ‬ ‫ܘܡܪܘܙܝܐ ܘܓܒܪܝܠ‬ 2 Cf. Z.

D. M. G. XL, 764. See Bar Hebraeus, Œuvres grammaticales, ed. Martin, II, 77; Payne Smith, Catal. cod. ms. syr. Bibl. Bodleianae, no. 182, cod. Hunt. 125, col. 604; Gesenius, Sacra Pentecostalia, 10; Sachau, Verzeichness der syrischen Handschriften zu Berlin, 1899, no. 228, 711. 4 See G. Hoffmann, Opuscula Nestoriana, 2 and subsequent. Fragments of another, richer recension are found in ms. Sachau 72 (Sachau, Verzeichness, no. 69, 271; R. Gottheil, A Treatise on Syr. Grammar of Mar Elias of Sobha) and in a manuscript of the college called Union Theological Seminary of New York (R. Gottheil, Hebraica, VI, 215 and subsequent). 5 See Assemani, B. O., III, part i, 257. 3

xliv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

“Bar Bahlul composed a lexicographical compilation from many books, and from Išoʿ bar ʿAli the doctor, the Mervene, and Gabriel,” not, as Assemani mistakenly thought, “Bar Bahlul composed a lexicon out of many books, (as did) Išoʿ bar ʿAli the doctor, the Mervene, and Gabriel.” There is no mention of a glossary (composed by) Gabriel Bokhtišoʿ. The true fact is that Išoʿ of Merv only revised Ḥunayn’s lexicon, and did not compose his own, as we are told by Bar Bahlul himself, who refers to this author in the following way: ‫“ زاد ا��روزي‬al-Marwazī adds,” if treating a gloss in Arabic, or ‫ܐܘܣܦ‬ ‫ܡܪܘܙܝܐ‬, if the gloss is in Syriac. The students of the scholars of Baghdad judged the recension of the lexicon produced by Išoʿ of Merv to be poorly arranged and divided, if we are to listen to Abraham, the student of Išoʿ bar ʿAli, who asked his teacher to rewrite the glossary in a more suitable fashion. We may employ a part of the preface to the lexicon of Bar ʿAli as testimony to this, a translation into Latin of which should be of use. I begin with the text from G. Hoffmann’s book, Syrische-arabische Glossen, 2–5, whose edition we follow, which we may compare 6 with Gesenius’ book Sacra Pentecostalia, 13–21, and with the prefaces of manuscripts A and L: 7 ̈ :‫ ܐܘ ܐܒܪܗܡ‬:‫ܟܬܒܐ‬ ‫ܡܛܠ ܓܝܪ ܕܙܒܢܐ ܢܓܝܪܐ ܘܣܓܝܐܐ ܡܬܐܢܐ ܗܘܝܬ ܡܢ ܒܩܪܝܢܐ‬ ̈ ‫ܕܦܓܥܢ‬ ̈ ‫ܥܠ ܟܠ ܚܕܐ ܚܕܐ ܡܢ ܠܟܣܝܤ‬ ‫ ܚܦܝܛܐܝܬ ܒܙܒܢ ̇ܡܢ ܕܡܢ ܠܫܢܐ ܣܘܪܝܝܐ‬:‫ܗܘܝ ܒܟ‬ ̈ ‫�ܪܒܝܐ ̇ܫܐܠ ܗܘܝܬ‬ ‫ ܡܢ ܥܣܩܬܐ‬:‫ ܡܢܗ ܟܕ ܡܢܗ ܠܠܫܢܐ ܣܘܪܝܝܐ‬:‫ܕܢܫܬܢܝܢ ܒܙܒܢ ܕܝܢ‬ ̇ ‫ ܘܡܢ ܢܘܟܪܝܬܐ ܠܥܝܕܢܝܬܐ܆ ܐܬܥܗܕܬ ܠܝ ܕܝܢ ܠܠܗܟܣܝܩܘܢ ܗܘ ܕܡܢ ܪܒܢ‬:‫ܠܦܫܝܩܬܐ‬ ̇ ‫ ܬܘܒ ܕܝܢ ܘܠܠܗܟܣܝܩܘܢ‬:‫ܐܬܛܟܤ ܘܐܬܬܣܝܡ‬ ̇ ̇ ‫ܐܬܟܢܫ܆‬ ‫ܗܘ ܕܡܢ ܝܫܘܥ ܡܪܘܙܝܐ‬ ‫ܚܘܢܝܢ‬ ̈ ̈ ‫ ܕܙܒܢܝܢ ܣܓܝܐܢ ܒܬܪܝܗܘܢ ܗܪܓ ܗܘܝܬ‬.‫ܘܐܟܚܕܐ ܩܪܒܬ ܐܢܘܢ ܠܝ ܘܐܘܕܥܬܢܝ‬ ̈ ‫ ܘܡܩܠܤ ܗܘܝܬ ̇ܡܢ ܠܣܕܝܪܘܬ‬:‫ܘܡܬܥܢܘܐ‬ :‫ܛܟܣܐ ܘܝܠܝܦܘܬܐ ܕܠܗܟܣܝܩܘܢ ܕܪܒܐ ܚܘܢܝܢ‬ ̇ ̇ :‫ܠܗܘ ܕܝܫܘܥ ܡܪܘܙܝܐ ܟܕ ܡܛܟܣܐܝܬ ܘܠܒܪ ܡܢ ܣܕܪܐ ܥܒܝܕ‬ ‫ܡܓܢܐ ܗܘܝܬ ܕܝܢ‬ ܿ ‫ܕܫܘܚܠܦܐ ܕܝܢ ܕ� ܿ ܼܒܙܥܘܪ‬ ‫ ܘܡܢ‬.‫ܡܫܟܚ ܗܘܝܬ ܕܐܝܬ ܒܝܢܬܗܘܢ ܒܦܘܫܩܐ ܕܚܫܚܬܐ‬ ܼ ‫ܗܕܐ ܡܬܐܠܨ ܘܗܝܬ ܡܬܐܢܩ ܒܕ� ܡܣܬܡܟܐ ܗܘܬ ܬܪܥܝܬܟ ܥܠ ܡܕܡ ܡܬܚܡܐ‬ ܿ ̈ ‫ܠܗܟܣܝܩܘܢܐ ܗܠܝܢ‬ ‫ܕܐܚܘܪ ܒܬܪܝܗܘܢ‬ ‫ܘܝܕܝܥܐ܆ ܐܦܝܣܬܢܝ܇ ܐܝܟ ܪܚܡ ܝܘܠܦܢܐ‬ ܼ ‫ܕܐܬܥܗܕܬ ܐܢܘܢ ܠܝ܇ ܘܠܚܕ ܐܟܢܫ ܐܢܘܢ܇ ܟܕ ܐܚ�ܢܝܬܐ ܘܐܚ�ܢܝܬܐ ܐܘܣܦ܇ ܐܝܠܝܢ‬ ‫ܕܡܢ ܡܠܦܢܝ ܫܡܥܬ܇ ܘܡܢ ܟܬܒܐ ܒܢܘܓܪܐ ܕܙܒܢܐ ܝܠܦܬ܇ ܘܠ�ܒܢܐ ܥܠܝܗܘܢ ܫܐܠܬ܇ ܠܘ‬ ‫ ܐܦܝܣܬ‬:‫ ܐܘ ܐܚܘܢ‬:‫ ܐܘܣܦܬ ܕܝܢ‬.‫ܒܠܚܘܕ ܠܗܟܣܝܤ ܥܣܩܬܐ ܐ� ܘܗܠܝܢ ܥܝܕܢܝܬܐ‬ ̈ ̈ ‫ܘܕܡܕܡ ܡܕܡ ܡܢ‬ ‫ܥܣܩܐ܇ ܕܐܝܬ ܒܨܘܪܬ ܟܬܒ܇ ܐܝܟ ܕܡܫܟܚܐ ܥܡ ܗܠܝܢ‬ ‫ܫܡܗܐ‬ 6 See again Payne Smith, Catal.

cod. ms. syr. Bibl. Bodleianae, col. 603. See the preface to the first fascicule, ii. (Translator’s note: All internal references in this translation refer to the pagination of the original Latin text). (Translator’s note: I provide here the Syriac text from Hoffmann’s edition of Bar ʿAli’s lexicon for reference; the following English translation is made on the basis of the Syriac with reference to Duval’s Latin version.) 7

DUVAL’S INTRODUCTIONS

xlv

̇ ‫ܥܣܩܘܬܗ ܕܫܐܠܬܟ‬ ‫ ܐܢܐ ܕܝܢ ܒܕܐܕܪܟܬ ܡܢ‬.‫ܐܟܚܕܐ ܢܬܪܫܡܘܢ ܘܢܬܛܟܣܘܢ‬ ‫ܐܬܟܠܝܬ ܕܝܢ � ܒܨܝܪ ܘܡܢ � ܣܦܝܩܘܬܐ ܕܗܘܬ ܠܝ ܒܬܫܡܫܬܐ ܥܠܡܢܝܬܐ܆ ܦܫܬ ܡܢ‬ ̇ ̇ ‫ ܘܟܕ ܛܒ ܗܟܢ܆ � ܐܡܐܢܬ܇‬.‫ܕܐܫܡ� ܪܓܬܟ ܗܢܐ ܟܠܗ ܙܒܢܐ‬ ‫ܢܕܠܗ ܠܫܐܠܬܟ‬ ‫ܕܠܗ‬ ̈ ‫ܬܥܦܦ܇‬ ̈ ‫ܙܒܢܬܐ ܕܝܬܝܪ‬ :‫ ܟܕ ܝܗܒ ܠܝ ܙܒܢܐ ܐܬܪܐ ܠܘܬ ܗܕܐ‬.‫ ܘܒܕܓܘܢ‬.‫ܣܓܝܐܢ‬ ‫ ܘܐܬܚܫܒܬ ܕܠܘ ܠܟ ܒܠܚܘܕ ܐܝܬ‬:‫ܒܪܐܩܠ ܡܢܝ ܝܘܩܪܐ ܕܬܫܡܫܬܐ ܕܥܠܝ ܪܡܝܐ ܗܘܬ‬ ̇ ̈ :‫ܘܠܝܠܘܦܐ ܟܝܬ ܘܠܡܫܡܠܝܐ‬ ̈ :‫ܝܠܘܦܐ ̇ܡܢ‬ :‫ ܐ� ܘ�ܚ�ܢܐ ܕܐܟܘܬܟ‬:‫ܗܘ ܝܘܬܪܢܐ‬ ̈ ̈ ‫ ܒܥܘܗܕܢܐ ܕܗܢܝܢ ܕܐܬܩܕܡܘ‬:‫ ܡܫܡܠܝܐ ܕܝܢ‬:‫ܒܝܘܠܦܢܐ ܕܗܢܝܢ ܕ� ܩܕܡܘ ܐܬܕܪܫܘ ܒܗܝܢ‬ ‫ ܕܢܬ ܕܐܫܡ� ܪܓܬܟ܇ ܘܡܚܕܐ ܐܘ ܫܛܬ ܐܝܕܐ ܒܬܐܓܘܪܬܐ ܗܕܐ܇ ܟܕ‬.‫ܐܬܝܠܦܘ‬ ‫ ܬܘܟܣܐ ܕܝܢ ܠܠܗܟܣܝܤ ܥܒܕܬ ܥܠ ܐܠܦ ܒܝܬ܆ ܐܝܟܢܐ‬.‫ܥܠ ܣܦܪܐ ܐܠܗܝܐ ܬܟܝܠ ܐܢܐ‬ ̇ :‫ ܐܝܬ ܕܝܢ‬.‫ܕܡܬܒܥܝܢ‬ ̈ ̈ ̈ ‫ܘܟܠܗܘܢ ܐܝܠܝܢ‬ :‫ܐܘ ܐܚܘܢ‬ ‫ܢܫܬܟܚܢ ܐܝܠܝܢ‬ ‫ܕܝܬܝܪ ܦܫܝܩܐܝܬ‬ ‫ ܟܕ ܒܥܡ� ܕܥܡܠܬ ܚܠܦܝܟܘܢ ܬܬܕܪܫܘܢ‬:‫ܕܦܓܥܝܢ ܥܡܟ ܒܬܐܓܘܪܬܐ ܗܕܐ‬ ‫ ܘܐܢ ܡܕܡ ܐܚܪܝܢ‬.‫ ܨܠܘܬܐ ܦܪܘܥܘ ܘܩܘܒܠ ܛܝܒܘܬܐ ܠܥܒܕ ܛܒܬܟܘܢ‬.‫ܘܬܬܢܦܩܘܢ‬ �‫ܝܬܝܪ ܬܫܟܚܘܢ ܒܢܘܓܪܐ ܕܙܒܢܐ܆ ܥܠ ܗܠܝܢ ܕܪܫܡܢ ܠܟܘܢ܇ ܐܘܣܦܘ ܟܬܘܒܘ ܕ‬ .‫ܡܐܝܢܘ܇ ܟܕ � ܩܨܦܝܬܘܢ܇ ܘܐܦ ܐܢܬܘܢ ܬܘܬܪܘܢ ܠܕܒܬܪܟܘܢ ܐܬܝܢ‬ “Because you have given yourself over 8 to the reading of books for a very long time, O Abraham, and have asked me persistently about every word, one by one, that you met with; carefully asking, whenever it was something of Syriac, for the Arabic, whenever it was a difficult item of the Syriac language, for its explanation, and (when it was) a foreign word, 9 for the familiar, you have put me in mind (to compose) this lexicon out of the careful and exact (lexicon) of our teacher Ḥunayn, as well as out of that of Išoʿof Merv. You have asked these things of me and at the same time you have made known to me that you have thought about them and diligently studied them many times. You praise the accurately arranged and erudite lexicon of Ḥunayn the physician, but you fault that of Išoʿ of Merv as disordered and poorly arranged, having also found not a few variations in interpretation and usage existing between them. You have been troubled and sighing over this, as though there is to be found in your mind nothing of understanding or knowledge. You have therefore asked me as a scholar to take up these lexicons which you have mentioned to me and gather them into one, collecting those things that I learned from my teacher and that I have patiently learned from books, and that I have inquired of the learned, not only difficult and foreign 10 words but also the familiar. You have thus caused to be added, 8 Reading with Gesenius and AL:

‫ ܡܬܥܢܐ‬in place of ‫ܡܬܐܢܐ‬, which is certainly an error. ̈ Payne Smith, in the Catalogue, col. 602, and in the Thesaurus Syriacus, col. 2380, for �‫ܡ‬ ‫ ܢܘܟ�ܝܬܐ‬vocabula insolita, absonia, gives in one place peregrina, externa. 10 Adding ‫ ܘܢܘܟ�ܝܬܐ‬with Gesenius and AL. 9

xlvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH) our brother, to the extent possible, such difficult words as are in the Scriptures, noted and placed in order with those (formerly mentioned). I, then, being informed of their difficulty by your questions, have occupied all of the free time allowed to me by my worldly affairs with fulfilling your wish, though they hinder me not a little. Yet your repeating these requests again and again has not tired you (needlessly). For, whenever an opportune time has presented itself for this (work), when the burden of service imposed upon me has been lifted, I have considered that there is benefit in this not only for you, but also for others of your brethren, both students and, indeed, those who have completed their studies: for the students, in their learning subjects that they have not yet studied, and for the graduates, in their remembering those things that they had learned before. Thus the fulfillment of your request appears to me. Now in this manner I present this endeavor, hoping in the divine trust. 11 I have arranged the lexicon according to the alphabet, and that which is searched for may easily be discovered. Thus, oh brother, when you are studying and learning the work that I have done on your behalf, you and all of those who enter upon this endeavor with you should repay with prayers and thanks the author of your happiness. And if over time you find many others, add them without reluctance to those that I have written for you, for you should not begrudge to benefit those who will come after you.”

In obedience to the commands of the teacher, we find after the preface in certain manuscripts 12 a note added by Abraham the deacon with the following words: “I, the weak sinner Abraham, named deacon, in compliance with the intention of our brother mentioned among the just, Išo bar ʿAli, have added to this book such words as I have found in the sacred books, which I have attended to, that I might profit those who should read them. We shall add others as far as our weakness allows, if the Lord wills to give us life.” It very much merits surprise that the genuine work of Bar ʿAli should have been preserved in the manuscript whose first part G. Hoffmann published in the book referred to above. Several manuscripts signed with the name of Bar ʿAli, whose number is not small, contain another edition revised by Abraham, and the glosses incorporated by the rival scholar Abraham more or less swarm. Bar Bahlul’s lexicon is also men11 I read with Gesenius and AL ‫ ܣܒܪܐ‬for ‫ܣܦܪܐ‬. 12 Oxford ms. 25; see Gesenius, Sacra

Pent., 21; Payne Smith, Catal., col. 604; mss. AL.

DUVAL’S INTRODUCTIONS

xlvii

tioned in the note given above, to which Payne Smith in his Catalogue (col. 604) refers, noting: “It thus is clear that the scribes in no way intended to present word-forword the text of the lexicon that Bar ʿAli had written, but (instead) to gather together absolutely all of the words that were in use. Five of the copies conserved in the Bodleian Library each exhibit many (glosses) that are lacking in the rest.” It does not seem that Bar Bahlul used Bar ʿAli’s glossary; although he did use the testimony of Ḥunayn and Zachariah frequently, he never mentioned the name of Bar ʿAli himself. 13 Thus when ʿAbdišoʿ (Ebedjesu) says, in the place cited above, to wit, “Bar Bahlul took from Išoʿ bar ʿAli the physician,” it is either a false representation, or it is a reference to certain additions which in later times came to be insinuated into the lexicon. Ḥunayn, Zachariah, and Bar ʿAli became famous in the ninth century. At the beginning of the following century Ḥenanišoʿ bar Serošway, the author of a fourth lexicon, whose accuracy and completion of Ḥunayn’s glossary Bar Bahlul affirmed in his preface, came to prominence. This now-lost lexicon is usually cited with the words ̄ ‫ܣܪܘ‬ ‫ ܐܝܟ ܒܪ‬in Bar Bahlul’s lexicon. In the middle of the tenth century Bar Bahlul wrote a long and rich lexicon, which has come down to us with many glosses added later. Abū al-Ḥasan bar Bahlul 14 hailed from the vicinity of Awānā not far from the city of Tikrīt in the province of

13 To which writer the name ��‫�ي‬

‫ ا�ن‬at 42:10 belongs we do not know, but it is certainly not Bar ʿAli. 14 The name Jesu or Josue which J. Assemani introduced for him (B. O., III, part i, 237, n. 2) seems to have arisen from confusion between the names of Bar Bahlul and Bar ʿAli, which are often mixed in the lexicons. The man indeed erred in saying “That this Syrian was called Jesus or Joshua, in Arabic ��‫�ي‬, is clear from the title of the Syriac-Arabic lexicon which he composed, which once was in the possession of Thomas van Erpe, and is now kept in the public library of Cambridge.” See herein the description of manuscript C. Gesenius fell into this same error, when he said (Sacra Pentec., 26, n. 46) “He is given the name Jesus in the title to the Oxford manuscript Marsh 194 (read 198), and also in the Cambridge copy.” See herein the descriptions of these manuscripts. The name Bahlūl, ‫����ل‬, is common among the Arabs, and signifies “jester.” The jester of the Caliph Hārūn al-Rašīd was designated in this way. At present the people of the Orient likewise give this name to a certain spirit, at times benevolent and at times malevolent, to whom the commonfolk assign a prominent part in stories.

xlviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Ṭirhān, 10 farsangs distant 15 from Baghdad, as Ibn Abī Usaybiʿa relates to us, who says (ed. A. Muller, I, 109): ‫ونق�� ا��دي�ي الك�تب ���ن ا��سن �ن نفيس ا��تطبب �ي سنة ��ان ع��ة وثلثماىة‬ ‫ وهو أحسن عبارة من نقل ا��سن �ن ����ل ا��وا�ي الط��ها�ي‬16. “Two works collected by John, son of Serapion were composed in Syriac, one greater, composed out of 12 books, and one shorter and more famous, divided into seven books, which was translated into the Arabic language, with later additions, by al-Ḥādithī al-Kātib for Abū al-Ḥasan ibn Nafīs the physician in the year 218 (930 after Christ), which is a better rendering than that of Ḥasan ibn Bahlūl al-Awānī al-Ṭirhānī.” That Bar Bahlul did in fact spend the first years of his life in the ‘Nestorian’ diocese of Ṭirhān is clear from his own lexicon, for it is a fact that each time Bar Bahlul speaks about his own dialect, he uses the following words: ‫ ܠܘܬܢ ܒܬܓܪܝܬ‬،‫عندنا بت��يت‬, “as we say in Tikrīt,” or ‫ ܠܘܬܢ ܒܛܝܪܗܢ‬,‫“ ܠܘܬܢ ܒܛܪܝܗܢ‬as we say in (the province of) Ṭirhān (or Ṭrihān).” 17 Of his life and writings little is known; it is unknown in what year he was born and when he died. That he flourished around the year 963, when ʿAbdišoʿ I was elevated to the ‘Nestorian’ patriarchate, is clear from the Book of the Tower, written by Mari son of Solomon, which makes reference to this: “ʿAbdišoʿ, then bishop of Maʿalthāyā, was recommended to the patriarchate by Abū al-Ḥasan ibn Bahlūl and other bishops.” 18 The title of physician is not given to Bar Bahlul, and he is not among the doctors enumerated by Ibn Abī Usaybiʿa, but it would not seem erroneous to call him a physician, as this discipline was taught in the school of Baghdad. We have assurance that he wrote his lexicon in Baghdad from the Paris manuscript Syr. 318 (for the description of which see below) and from a note in the ‘Jacobite’ manuscripts, 19 which reads: “The book of the lexicon of Bar Bahlul, able doctor 17F

18F

19F

15

Cf. Yakut, I, 395. Awānā seems to signify a mansion or caravansaray, cf. G. Hoffmann, Auszüge aus syr. Akten pers. Märtyrer, 211, where another place called Awānā in Bēt-Nuhadrē beyond Mosul appears to be mentioned. 16 A scribal error reads ‫ ;الط��ها�ي‬on account of the same error al-Bakrī and Yakut give ‫ الط��ها�ي‬in place of ‫ الط��ها�ي‬under ‫ا��وصل‬, as G. Hoffmann noticed, Auszüge, note 1465. 17 The spelling ‫ ܛܪܝܗܢ‬occurs too often to allow for the assumption that it is a scribal error. The name of the city and province is seen very often as Ṭirhān and as Ṭrihān. 18 See: Maris, Amri et Slibae de patriarchis Nestorianorum commentaria, ed. Gismondi, Pars prior, 101. 19 Oxford manuscripts 25 and 163; see Gesenius, Sacra Pentec., 27; Payne Smith, Catal., columns 604 and 610.

‫‪xlix‬‬

‫‪DUVAL’S INTRODUCTIONS‬‬

‫‪of the ‘Nestorian’ sect, who wrote in Arsacid Babylon (Baghdad), the seat of power‬‬ ‫‪and the city of peace.” 20‬‬ ‫‪We learn according to what plan and which method Bar Bahlul’s lexicon was‬‬ ‫‪composed from the work itself and from the preface and dedication (see col. 1–4). The‬‬ ‫‪preface is double: one Syriac, and one Arabic. It is certain that both of them were writ‬‬‫‪ten by Bar Bahlul’s own hand. In the following a very literal translation into the Latin‬‬ ‫‪language is given: 21‬‬ ‫‪Syriac Preface‬‬ ‫̈‬ ‫ܕܝܠܘܦܐ‪ .‬ܐܝܟ‬ ‫ܐܬܛܟܤ ܠܗܟܣܝܩܘܢ ܗܢܐ ܩܦܝܣܐ ܘܡܟܢܫܐ ܒܝܕ ܐܢܫܐ ܚܠܫܐ‪ .‬ܘܒܪ ܬܘܠܡܕܐ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܣܓܝܐܐ ܕܐܫܬܟܚܘ‪ .‬ܘܡܢ ܟܬܒܐ‬ ‫ܠܗܟܣܝܩܘܢܐ‬ ‫ܒܛܝܠܘܬܐ ܕܡܚܝܠܘܬܗ‪ .‬ܚܣܢ ܒܪ ܒܗܠܘܠ ܡܢ‬ ‫ܡܫܒܚܝ ̈‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܒܝܕܥܬܐ‪ .‬ܐܝܟ ܕܠܕܘܪܫܐ ܕܒܢܘܗܝ ܘ̈ܪܚܡܘܗܝ ܘܕܟܠܗܘܢ ܐܝܠܝܢ‬ ‫ܚܕܚܕܢܐ‬ ‫ܕܡܬ̈ܪܓܡܢܐ‬ ‫̄‬ ‫̄‬ ‫̄‬ ‫̇‬ ‫ܕܦܓܥܝܢ ܒܗ ܒܟܬܒܐ ܗܢܐ‪ .‬ܛܟܣܗ ܕܝܢ ܥܠ ܐܠܦ ܒܝܬ ܒܣܕܪܐ‪ .‬ܟܕ ܡܫܪܐ ܒܐܬܘܬܐ ܐܠܦ‪ .‬ܘܚܡܠ‬ ‫ܠܗ ̄‬ ‫̄‬ ‫̇‬ ‫ܐܠܦ‪ .‬ܕܐܫܟܚ ܕܢܩܝܦܐ ̇‬ ‫ܫܗ ̇‬ ‫ܒܣܕܪܗ ܩܕܡܐܝܬ‪ .‬ܥܠ ܡܠܬܐ ܐܝܕܐ ܕܪ ̇‬ ‫̇‬ ‫ܘܒܬܪܗ ̇ܗܝ ܕܢܩܝܦܐ‬ ‫ܒܝܬ‪.‬‬ ‫ܠܗ‬ ‫ܹ‬ ‫̄‬ ‫̄‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܠܗ ܓܡܠ‪ .‬ܘܒܬܪܗ ܗܝ ܕܢܩܝܦܐ ܠܗ ܕܠܬ‪ .‬ܘܗܟܢܐ ܒܬܪ ܒܬܪ ܥܕܡܐ ܠܗܝ ܕܢܩܝܦܐ ܠܗ ܬܘ܀ ܒܢܝܫܐ ܕܝܢ‬ ‫̄‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫ܗܢܐ‪ .‬ܐܦ ܡܛܟܤ ܠܣܕܪܐ ܕܒܝܬ‪ .‬ܘܒܬܪܗ ܠܚܕܐ ܚܕܐ ܡܢ ܐܬܘܬܐ܀ ܐ� ܙܒܢܐ ܗܘ ܠܡ ܕ ܸܢܕܥ‪ .‬ܗܘ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܕܦܓܥ ܒܠܟܣܝܩܘܢ ܗܢܐ‪ :‬ܕܡܟܢܫܢܗ � ̈‬ ‫ܘܡܫܬܚܠܦܢ‬ ‫ܡܬܬܘܣܦܢ‬ ‫ܒܐܬܘܬܐ ܕܒܕܘܟ ܕܘܟ‬ ‫ܢܢܐܪ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܒܫܘܪܝܗ ܕܠܗܟܣܝܤ‪ .‬ܥܛܦ ܓܝܪ ܠܫܬܐܣܬܐ ܕܡܠܬܐ‪ .‬ܘܡܢ ܬܡܢ ܢܣܒ‬ ‫ܕܐܬܝܢ‬ ‫ܒܗܘܦܟ ̈ܡ� ܡܐ‬ ‫̄‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̄‬ ‫ܠܗ ܫܘܪܝܐ ܘܡܥܠ ܠܗ ܒܣܕܪܗ‪ .‬ܐܝܟ ܣܕ̈ܪܐ ܕܢܘ ̇‬ ‫ܢ ܘܕܡܝܡ‪ .‬ܘܕܬܘ‪ .‬ܐ� ܒܣܕܪܐ ܗܘ ܕܚܝܬ‪ :‬ܒܕ‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܐܝܬܝܗܘܢ ܓܝܪ ܡܢ ܚܕܡܐ‪ .‬ܦܬܓ ̈ܡܐ ܕܝܢ ܚܕܚܕܢܐ ܗܢܘܢ ܕܥܡ ܐܬܘܬܐ ܝܬܝ�ܬܐ ܝܬܝܪ ܝܕܝܥܝܢ‬ ‫̈‬ ‫̈‬ ‫ܡܫܬܚܠܦܢ ܒܫܘܪܝ ̈ܡ�‬ ‫ܐܬܘܬܐ ܕܝܢ ܕܒܕܘܟ ܕܘܟ‬ ‫ܘܓܘܢܝܝܢ ܡܕܟܪ ܠܗܘܢ ܒܬ̈ܪܝܗܘܢ ܣܕ̈ܪܐ‪.‬‬ ‫̄‬ ‫̄‬ ‫ܐܢܝܢ܆ ̄‬ ‫ܵ ܵ‬ ‫̈‬ ‫ܐ܆ ̄ܒ܆ ̄ܕ܆ ̄ܘ܆ ̄ܠ܆ ̄ܡ܆ ̄‬ ‫ܒܡܢܝܢܐ܆ ܣܘܓܐܐ ܕܝܢ‬ ‫ܘܒܗܘ ܵܦ ݂ ̈ܟܝܗܝܢ ܗܠܝܢ‬ ‫݂‬ ‫ܠܗܝܢ܆ ܥܙܝܙ ܸ‬ ‫ܢܢ܆ ܬ‪ .‬ܕܣܟܐ ܹ‬ ‫̈‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܡܠܬܐ‬ ‫ܐܝܬܝܗ‬ ‫ܡܦܫܩܢܝܗܝܢ܆ ܕܪܒܢ ܚܘܢܝܢ‬ ‫ܣܝܩܘܢ ̇ܗܢܐ‪ :‬ܕ� ܪܫܝܡܝܢ‬ ‫ܕܚܡܝܠܢ‬ ‫ܣܝܤ‬ ‫݂‬ ‫ܒܠܗܟ ݂‬ ‫ܕܠܗܟ ݂‬ ‫ܼ‬ ‫ܵ‬ ‫ܘܒܪ ܿܕ ܵ‬ ‫̇‬ ‫ܿ‬ ‫̈‬ ‫ܕܥܠܝܗܝܢ‪ .‬ܣܛܪ ܡܢܗܝܢ ܕܝܢ ܪܫܝܡܝܢ‬ ‫ܫܢܕܕ܆ ܘܙܟܪܝܐ‬ ‫ܡܦܫܩܢܝܗܝܢ ܗܢܘ ܕܝܢ܆ ܓܪܝܓܘܪܝܘܤ ܕܢܘܣܐ‪ܼ ܼ .‬‬ ‫ܿ‬ ‫ܿ ܼܡܪܘܙܝܐ ܘܫܡܠܝ ܐܣܝܐ܆ ܐܝܟ ܕܡܢ ܚܘ ܼܢܝܢ‪ .‬ܬܘܒ ܘܝܘܚܢܢ ܒܪ ܣܪܦܝܘܢ ܐܣܝܐ܆ ܘܕܢܝܐܠ ܓܡܪܝܐ‬ ‫ܐܦܣܩܘܦܐ ܕܬܚܠ܆ ܵ‬ ‫̇‬ ‫ܠܗܟܣܝܩܘܢ ܕܝܠܗ‬ ‫ܘܚܢܢܝܫܘܥ ܒܪ ܣܪܘܫܘܝ ܐܦܣܩܘܦܐ ܕܚܝܪܬܐ܆ ܝܬܝܪ ܕܝܢ ܚܬܝܬ‬ ‫̈‬ ‫̈‬ ‫̈‬ ‫ܗܘܐ ܚܘܢܝܢ ܐܣܝܐ‪ .‬ܬܘܒ ܕܝܢ܆ ܘܚܕܚܕܢܐ ܡܢ ܒܕܩܘܐ ܘܡܦܫܩܢܐ‪ .‬ܘܡܕܡ ܡܕܡ ܙܪܝܩ ܒܗ ܡܢ‬ ‫ܘܡܢܡܠܝ ݂‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫ܕܡܟ ܹܢܫ‪ .‬ܐܝܟ‬ ‫ܓܘܢܝܐ‬ ‫ܕܬܚܙܝܬ ܠܗ‪ .‬ܒܦܝܣܐ ܐܘ ܩܪܘܝܐ ܒܪܝܟܐ‪ .‬ܨ� ܥܠ ܢܦܫܟ ܩܕܡܝܬ ܘܬܘܒ ܥܠ‬ ‫ܸ‬ ‫ܡܠܝܬ ܝܘܬ̈ܪܢܐ‪ .‬ܘܐܦ ܥܠ ܟܬܘܒܐ ܕܘܝܐ ܕܣܪܛ‪ .‬ܐܡܪ‬ ‫ܩܢܝܐ‪ .‬ܘܥܠ ܟܠ ܕܐܫܬܘܬܦ ܒܣܝܡܬܐ ܗܕܐ‪.‬‬ ‫ܸ‬ ‫̇‬ ‫ܣܝܩܘܢܗ ̇ܗܟܢܐ‪̈ .‬‬ ‫ܕܚܫ ܵܚܬܐ ܐܝܠܝܢ ܕܠܘ ܓܡܝܪܐܝܬ ܒܪܒ�ܝܢ‪ .‬ܐܦܢ‬ ‫ܕܠܗܟ‬ ‫ܕܝܢ ܪܒܐ ܚܘܢܝܢ ܒܦܪܘܡܝܘܢ‬ ‫݂ ܹ‬ ‫̇‬ ‫ܝܕܝܥܢ‪̇ .‬‬ ‫̇‬ ‫̇‬ ‫ܠܘ ܣܓܝ ܵ‬ ‫̇‬ ‫ܦܘܫܩܝܗܝܢ܆ ܵܣܡܬ ̈‬ ‫̈‬ ‫ܐܢܝܢ ܐܝܟ ܕܐܫܟܚܬ ܟܕ ܐܘܣܦܬ ܥܡܗܝܢ ܡܕܡ ܕܡܘܕܥ ܥܠ‬ ‫ܐܘ‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܵ‬ ‫̇‬ ‫ܐܨܚܬ ܠܗܠܝܢ‪ .‬ܘܗܟܢܐ‬ ‫� ܬܘܟܠܢܝ ܕܥܠܝܗܝܢ ܐܘ ܣܘܪܝܐܝܬ ܗܝ ܕܠܡ‪ .‬ܐܘ ܐܪܒܐܝܬ ܗܝ ܼܕܙܥܡ܆ ܘܗܟܢ‬ ‫̇‬ ‫̇‬ ‫̈‬ ‫̈‬ ‫ܕܕܡܝܢ ܠܗܝܢ܀‬ ‫ܕܐܫܟܚܬ‬ ‫ܚܫܚܬܐ‬ ‫ܐܘܣܦܬ ܥܠ‬

‫̈‬ ‫‪),‬ܡܚܘܙܐ ‪Literally: “Arsacid Babylon” (= Ctesiphon), city of treasures (= Māḥozē,‬‬ ‫‪city of‬‬ ‫‪ “of the‬ܡܢ ܗܪܣܝܤ ܕܢܣܛܘ̈ܪܝܢܘ ‪). In the Paris manuscript the words‬مدينة الس��م ‪peace (= Baghdad,‬‬ ‫‪‘Nestorian’ sect” are lacking.‬‬ ‫‪21 Translator’s note: In the following, transcriptions of the texts of the Syriac and Arabic are‬‬ ‫‪given along with translations from the original languages into English made with reference to‬‬ ‫‪Duval’s Latin translations. Please consult the edition for Duval’s full critical apparatus.‬‬ ‫‪20‬‬

l

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

“This lexicon was composed by way of abbreviation and collection by a feeble man and student of learning, Ḥasan bar Bahlul, as the scantiness of his diligence allowed, from many extant lexicons, and from the translations of a few books illustrious in the sciences, so that his sons, his friends, and whosoever should find this book might study it. It is arranged according to order of the alphabet, beginning with ālap, and (under each letter) all of those words which begin with ālap are presented first, 22 following which in sequence is bēṯ, after which in sequence is gāmal, after which in sequence is dālaṯ, and so on, one after the other in sequence up to taw. In this manner (the words) are arranged for the letter bēṯ, which follows, and for each of the subsequent letters. Yet the reader may now be warned that the compiler of this lexicon decided not to take into consideration those (letters) that, from time to time, due to addition or mutation in conjugation, come at the beginning of a word. Instead, he returned to the root of the word, and thence took it for the principle and put it (in its place) in the series, such that, for example, the words ‫ ܬܚܕܐ‬,‫ܡܚܕܐ‬, and ‫ ܢܚܕܐ‬are not given under the letters nun, mim, or dālaṯ, but under the letter ḥēṯ, as they derive from ‫ܚܕܘܬܐ‬. 23 He then mentions each one of those properly derived, well-known, and common terms afterwards in order. Those (letters) that occur from time to time in mutations at ̄ , ̄ ,‫ ̄ܡ‬,‫ ̄ܠ‬,‫ ̄ܘ‬,‫ ̄ܕ‬,‫ ̄ܒ‬,‫ܐ‬ the beginning of words and in their conjugations are these: ‫ ̄ܬ‬,‫ܢܢ‬ which number eight. 24 Besides these, many in number, most of the definitions contained in this lexicon, for which an expositor is not mentioned, the words therein belong to our teacher Ḥunayn. 25 Alongside him, those expositors who are mentioned are: Gregory of Nyssa, Bar Dāšandād, Zachariah of Merv, Šamlī the physician, following Ḥunayn, also 24F

̄ ̄ ̇ ‫ܘܒܬܪܗ ̇ܗܝ ܕܢܩܝܦܐ‬ ̇ ̇ ‫ܕܐܫܟܚ ܕܢܩܝܦܐ‬, see Rahlfs, Götting. At col. 1, l. 11 read: ‫ܒܝܬ‬ ‫ܠܗ‬ ‫ܐܠܦ‬ ‫ܠܗ‬ Gelehrte Anzeigen, 1893, 976, note 1. 23 At col. 2, l. 6, a line of text is omitted, which we restore in the following way: .‫ܕܠܡܐܡܪ ܗܫܐ‬ ‫ � ̇ܣܐܡ ܠܗܝܢ ܒܚܕ ܡܢ‬.‫ܢܚܕܐ ܘܬܚܕܐ ܘܡܚܕܐ‬, and at l. 8 ‫ ܚܕܘܬܐ‬is to be read in place of ‫ܚܕܡܐ‬. See Rahlfs, Götting. Gelehrte Anzeigen, 1893, 976. The interpolators of the lexicon and Bar Bahlul himself seem never to have used the reading given in this place. 24 For the signs enumerated here, see R. Gottheil, Z. D. M. G., XLIII, 121. 25 These words of Bar Bahlul himself respond to Gesenius, who questioned why Bar Bahlul referred to Ḥunayn so infrequently (Sacra Pentecostalia, 5, note 16). In the lexicon ‫ ܨܚܚܐ‬and its abbreviation ‫ ̄ܨ‬never designate the works of Ḥunayn, see Bernstein, Z. D. M. G., II, 370, note 1; Payne Smith, Catal., col 621. 22

DUVAL’S INTRODUCTIONS

li

Yōḥannān bar Serapion the physician, Daniel of Gamra, 26 bishop of Taḥal, Ḥenanišoʿ bar Serošway, the bishop of Ḥirta, whose lexicon is large and precise, completing that of Ḥunayn the physician, 27 along with other commentators and explicators, as well as other miscellaneous things 28 scattered about in it, as I saw fit. Oh blessed reader, pray with petitions first for yourself and then for the owner (of the book), and for all those who have shared in this composition so full of benefits, and also for the poor scribe who copied it. As our teacher Ḥunayn said in the preface to his lexicon, “As for those usages which are not wholly ill-formed (barbarin), but are not well-known or widely commented upon, I have placed these as I found them. Then, to make known my lack of certainty concerning them, I have added to these “‫‘( ܠܡ‬thus’),” if it is Syriac, or “‫زعم‬ (‘he contends’),” if it is Arabic; thus have I written these things.” And thus have I (also) added (these) to those expressions that I found to resemble them.” Arabic Preface 29

‫قد كنتُ ��لت ��� ��ي�� ا��لفاظ ا���مع ��� �� ّ��ا دون ما فيه ا��خت��ف و�فراد البيعي ّات عن الطب ّي ّات‬ ‫� ف َنّ من اليونا�ي ا��و�ي ال� �يا�ي الع��ا�ي ا��ستعمل من النبطي و��� ما ��� �دّته فرأيت ما‬ ّ ُ ‫وا��نطقي ّات وتصي�� ك‬ ‫ن أك�� ا��سائل إ�ّ�ا ��ري ب�ن الناس �ي ا��شكوك فيه و�ي الغامض‬ ّ �� ��‫��قط كث��ا ً �دّا ً و�ي الغاية �لظ ع َظ‬

‫ن �ي ��ح‬ ّ ‫ و���ت أ‬.ً‫� ما يبلغ�ي من ا��خت��ف منسوبا ً إ�ى قائ�� إن ك�ن معروفا‬ ّ ‫� فعملت ��� إ��اد ك‬ ّ �‫الوح‬

ً ‫ل وا�دٍ وا�دٍ ويع�� الصحيح من السق�� ���ي��ه وجعلتُ ذل� ��ابا‬ ٍ ‫ذل� منفعة عظيمة ��ن السائل يقف ��� قو‬ ‫وا�دا ً وقصدت ل��تيبه ��� ��وف ا���اء �ي ا��بتداء ا��شو ليقرب طلب اللفظ و��تغ�ى عن تفتيش �دّة كت ُب‬

‫قط ��اب رضيه الناس ��يعا ً فإن و�د الناظر �ي‬ ّ ‫��ب��ا م�ى �� يُع�� من أيّ الل ّغات �ي∞ وقد ���ت أن ّه �� يعمل‬

‫حّم ��� من ��ّ وتعب‬ ُ ��‫ح الثواب �ي ال‬ َ ّ َ ‫ و َليتو‬.‫هذا ال��اب ألفاظا ً ��تغ�ي ع��ا فليع�� أن ّه ��وز أن ��تاج إل��ا ���ه‬ ❊ً ‫ونصب واج��د و�َ� َ َع فإن ّه �ا�� أن ّه مق� ّ� عن ب��غ الغاية إذ النقص مشتمل ��� ��ي الب�� ��يعا‬

“I made this lexicon by selecting expressions for their authenticity, without there being any dispute in that, and by distinguishing (terms) of ecclesiology from those of medicine, logic, and all the sciences, (as they are found in) Greek, Latin (al-rūmī), Syriac, Hebrew, the Nabatean usage, and others, as far as possible. For I saw that very much had fallen into abeyance, and that an extreme number of very serious errors 26 At col. 3, l. 5, on account of scribal error ‫ ܓܡܪܝܐ‬is written for ‫ܓܪܡܝܐ‬. 27 At col. 3, l. 6, in place of ‫ܘܡܫܡܠܝ ܗܘ‬, ‫ ܫܡܠܝ ܗܘ‬is to be read.

28 At col. 3, l. 10, read ‫ܓܘܒܝܐ‬ ̈ ̈ in place of ‫ܓܘܢܝܐ‬, in note 6, read ‫ ܕܡܟܢܫܢܐ‬in place of ‫ܕܡܟܢܫܐ‬. 29 Cf. Payne Smith, Catal.

cod. mss. Bibliothecae Bodleianae, 69.

lii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

(were being made) due to the great number of questions regarding doubtful things and obscure, barbarous locutions now current among the people. I included intentionally, with attribution to those who spoke them, if these be known, all of the assertions of which I am aware. I know that there is a tremendous benefit in such an exposition, for should inquirers have doubts about one word or another, they will know the correct from the erroneous by virtue of (the correct word’s) being selected. I made that into a single book, and sought to arrange it according to the letters of the alphabet from the beginning and throughout, in order to make searching for words easy and, by virtue of that (arrangement), to aid the investigation of many books, whenever unknown words (are encountered therein), no matter in which language they are written. I know that no book can ever please everyone, but if one who studies certain words in this book is enriched by them, let him know that another (than he) may have need of them. May there be a reward with the Merciful for him who composed this with toil, travail, exertion, and striving, though he knows that it falls short of fulfilling the design, for imperfection encompasses all of the sons of men.”

II. ON THE METHOD OF EDITING THE LEXICON In each of his prefaces, Bar Bahlul tells us that he arranged his lexicon in nearly the best (possible) method and order. However, should you leaf through the work in our edition, you may be greatly surprised at the extent to which it is disordered and confused, as we noted in our preface to the first fascicule (p. v). Again, Bar Bahlul did include prefixed letters at the beginning of words, not, as he says, with the words reduced to their roots; not rarely for these the word is not reduced, but rather is placed in order according to its initial letter. That an immense mass of excerpted things was accumulated by Bar Bahlul himself at one time outside of their proper order does not seem unlikely; yet the interpolators who added new glosses may have been responsible for this confusion, one of whom per century augmented the lexicon with new glosses. There occur excerpts from the writings of Bar Hebraeus, who lived three hundred years after, and also glosses transmitted by ‘Jacobite’ scribes, whereas Bar Bahlul was an acolyte of the ‘Nestorian’ sect. There is a question, therefore, concerning what method it is the editor’s duty to adopt: If it is his task to restore Bar Bahlul’s original work, rejecting extraneous additions, or to present to the judgment of the public the oldest and best copies of the work. Regarding this question a few things might be said. In his mind, Bar Bahlul did not intend to prepare a new work of his own, but rather he took upon himself the responsibility of writing a compilation of the most useful things from the lexicons of Ḥunayn, Zachariah of Merv, and Ḥenanišoʿ, and the

lii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

(were being made) due to the great number of questions regarding doubtful things and obscure, barbarous locutions now current among the people. I included intentionally, with attribution to those who spoke them, if these be known, all of the assertions of which I am aware. I know that there is a tremendous benefit in such an exposition, for should inquirers have doubts about one word or another, they will know the correct from the erroneous by virtue of (the correct word’s) being selected. I made that into a single book, and sought to arrange it according to the letters of the alphabet from the beginning and throughout, in order to make searching for words easy and, by virtue of that (arrangement), to aid the investigation of many books, whenever unknown words (are encountered therein), no matter in which language they are written. I know that no book can ever please everyone, but if one who studies certain words in this book is enriched by them, let him know that another (than he) may have need of them. May there be a reward with the Merciful for him who composed this with toil, travail, exertion, and striving, though he knows that it falls short of fulfilling the design, for imperfection encompasses all of the sons of men.”

II. ON THE METHOD OF EDITING THE LEXICON In each of his prefaces, Bar Bahlul tells us that he arranged his lexicon in nearly the best (possible) method and order. However, should you leaf through the work in our edition, you may be greatly surprised at the extent to which it is disordered and confused, as we noted in our preface to the first fascicule (p. v). Again, Bar Bahlul did include prefixed letters at the beginning of words, not, as he says, with the words reduced to their roots; not rarely for these the word is not reduced, but rather is placed in order according to its initial letter. That an immense mass of excerpted things was accumulated by Bar Bahlul himself at one time outside of their proper order does not seem unlikely; yet the interpolators who added new glosses may have been responsible for this confusion, one of whom per century augmented the lexicon with new glosses. There occur excerpts from the writings of Bar Hebraeus, who lived three hundred years after, and also glosses transmitted by ‘Jacobite’ scribes, whereas Bar Bahlul was an acolyte of the ‘Nestorian’ sect. There is a question, therefore, concerning what method it is the editor’s duty to adopt: If it is his task to restore Bar Bahlul’s original work, rejecting extraneous additions, or to present to the judgment of the public the oldest and best copies of the work. Regarding this question a few things might be said. In his mind, Bar Bahlul did not intend to prepare a new work of his own, but rather he took upon himself the responsibility of writing a compilation of the most useful things from the lexicons of Ḥunayn, Zachariah of Merv, and Ḥenanišoʿ, and the

DUVAL’S INTRODUCTIONS

liii

books of other writers, interweaving with these a multitude of glosses for ecclesiastical, medical, and logical terms, adding the names of their authors, as well as expressions of various dialects, of which they were aware, as he himself professes in his preface. From these sources, many glosses, which Bar Bahlul had omitted, were very likely interpolated, given that these are lacking in certain manuscripts. Very likely there is but little interest to know whether these glosses were introduced by Bar Bahlul himself, or by another compiler, and (furthermore) the one who would attempt it would work in vain. Thus it is most expedient to choose the manuscripts (containing) the best versions of the lexicon, and subsequently to note the varying readings of the other manuscripts at the bottoms of the pages. Lagarde himself recommended this approach, writing: 30 “Those (works) that we name ‘Bar ʿAli’ and ‘Bar Bahlul’ are collections of glossaries of unequal value and diverse authorship (produced) over several centuries.” He ultimately prescribed the edition of an “integrated corpus of glosses.” You should know that the oldest manuscript of the lexicon which has come down to us was written long after the death of Bar Bahlul and contains a great deal of interpolation in the text. You may see also an article in a journal where at one point we discussed this question: Journal Asiatique, January-February 1894, 142 and subsequent. The manuscripts of Bar Bahlul’s lexicon are described below. The method I have used in editing is described in the preface to the first fascicule. A new ‘Jacobite’ manuscript (under the sign P) is to be added (to that account), which is kept in the national library in Paris. It came to us from the Orient while the letter pē of our edition was in press. Various readings which it offers may be seen from column 1535 (see note 4 beneath that column). It differs a little from the Socinian manuscripts, and contains many additions.

III. ON THE SOURCES OF THE LEXICON Bar Bahlul excerpted the glosses of his lexicon from many books, mentioning both the titles of works and the names of authors. Whatever we know of these we give (here), following the order of the alphabet: 31 Abba of Kaškar. He became patriarch of the ‘Nestorians’ in the year 741, 1063:24, ‫ܡܪܝ‬ 30 Gesammelte

Abhandlungen, 3. Translator’s note: These entries are given following the order in which Duval arranged them, and thus do not follow strictly the order of the alphabet in translation.

31

DUVAL’S INTRODUCTIONS

liii

books of other writers, interweaving with these a multitude of glosses for ecclesiastical, medical, and logical terms, adding the names of their authors, as well as expressions of various dialects, of which they were aware, as he himself professes in his preface. From these sources, many glosses, which Bar Bahlul had omitted, were very likely interpolated, given that these are lacking in certain manuscripts. Very likely there is but little interest to know whether these glosses were introduced by Bar Bahlul himself, or by another compiler, and (furthermore) the one who would attempt it would work in vain. Thus it is most expedient to choose the manuscripts (containing) the best versions of the lexicon, and subsequently to note the varying readings of the other manuscripts at the bottoms of the pages. Lagarde himself recommended this approach, writing: 30 “Those (works) that we name ‘Bar ʿAli’ and ‘Bar Bahlul’ are collections of glossaries of unequal value and diverse authorship (produced) over several centuries.” He ultimately prescribed the edition of an “integrated corpus of glosses.” You should know that the oldest manuscript of the lexicon which has come down to us was written long after the death of Bar Bahlul and contains a great deal of interpolation in the text. You may see also an article in a journal where at one point we discussed this question: Journal Asiatique, January-February 1894, 142 and subsequent. The manuscripts of Bar Bahlul’s lexicon are described below. The method I have used in editing is described in the preface to the first fascicule. A new ‘Jacobite’ manuscript (under the sign P) is to be added (to that account), which is kept in the national library in Paris. It came to us from the Orient while the letter pē of our edition was in press. Various readings which it offers may be seen from column 1535 (see note 4 beneath that column). It differs a little from the Socinian manuscripts, and contains many additions.

III. ON THE SOURCES OF THE LEXICON Bar Bahlul excerpted the glosses of his lexicon from many books, mentioning both the titles of works and the names of authors. Whatever we know of these we give (here), following the order of the alphabet: 31 Abba of Kaškar. He became patriarch of the ‘Nestorians’ in the year 741, 1063:24, ‫ܡܪܝ‬ 30 Gesammelte

Abhandlungen, 3. Translator’s note: These entries are given following the order in which Duval arranged them, and thus do not follow strictly the order of the alphabet in translation.

31

liv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

‫ܐܒܐ ܟܫܟܪܝܐ ܩܐܬܘܠܝܩܐ‬, where his sermon on the martyr Zachaeus is cited. For the works of Abba II see Assemani, B. O., III, part I, 154. ʿAbdus bar Yazdpānah, ‫ܥܒܕܘܤ ܒܪ ܝܙܕܦܢܗ‬, whom Bar Bahlul mentions under the word 178:22 ,‫ܐܠܦܫܪܐ‬. The note ̄‫( ܝܙ‬227:1) seems very likely to be an indication of this name. It is doubtful whether this author is the same as ʿAbdus, the physician of the caliph Muʿtadid, who wrote a book of medical memorabilia (‫( )����ة �ي الطب‬cf. Ibn Abī Usaybiʿa, I, 231). Abū Yaʿqūb ibn ʿAbdān. In the lexicon this name is cited three times: 487:2, under ‫ܓܝܠܝܕܪܘܓ‬, ‫( الشيخ أبو ا��اق‬sic) ‫ ;قال ا�ن عبدان‬495:1, under ‫ܓܠܙܪܕ‬, ‫;قال الشيخ أبو يعقوب‬ 944:ult, under ‫ܠܗܘܩܝ‬, ‫وقال أبو يعقوب‬. Among the Arabs the name Isḥāq and the cognomen Abū Yaʿqūb are not rare, but whether these were Ibn ʿAbdān, a contemporary of Bar Bahlul’s, we do not know. Abū al-Ḥasan ʿAlī ibn Yaʿqūb wa-akh Iṣṭafān, who is styled the patriarch of Antioch. He had asked Bar Bahlul about the term διάψαλμα, to whose response written by letter he refers, 557:15: ‫سألت عن تفس��ه أبا ا��سن ��� ا�ن يعقوب أ�ا اصطفان وقد صار بطرك انطاكية بعد‬. Abū Zayd. His interpretation of the word ‫ ܫܝܘܬܢ‬in the Pešiṭtā (Dan., I, 13) is cited, 1970:11. It is doubtful whether this refers to Ḥunayn, whose full name was ‫أبو ز�� حن�ن‬ ‫ا�ن إ��ق العبادي‬. Abzud the Scholar, ‫ܐܒܙܘܕ ܐܣܟܘܠܝܐ‬, who is also (called) Bazud and Michael. He was the author of the Book of Definitions. Bar Bahlul, in his gloss to the word ‫ܩܪܝܬܐ‬, 1843:8, excerpted from this book, which is contained in manuscript 88, folio 191b in the Royal Library of Berlin (cf. Sachau, Verzeichness der syr. Handschr. zu Berlin, 1899, 322b). This author is called Bazud or Bazwad the Doctor, ‫ ;ܒܙܘܕ ܒܕܘܩܐ‬in another manuscript (India Office), kept in London, the Book of Definitions is attributed to Michael, cf. Hoffmann, De Hermeneuticis apud Syros Aristoteleis, 151, and Opuscula Nestoriana, xx1. Abzud seems to have lived around the year 900. ̄ ‫ܬܫܥܝܬܐ‬, 171:3, where he is said to be of the disThe Life of Aharon, ‫ܕܩܕ ܡܪܝ ܐܗܪܘܢ‬ trict Alon in the province of Melitene. For the life of this holy monk, see Bar Hebraeus, Chronicon Ecclesiasticum, I, 87; Wright, Catal., 1124, no. 7. Aqulas (Aquilas? Ocellus?), 1785:20 ,‫ܐܒܐ ܐܩܠܘܤ‬, who is cited for alchemical vocabulary. For this alchemist see Berthelot, La chimie au moyen âge, II, xxxv, not. 1, and in the index under the entry Acolos, Aquila, Akoulas. Al-Manṣūrī, see al-Rāzī.

DUVAL’S INTRODUCTIONS

lv

̄ ‫ܐܢܐܦܘܪܐ‬ The Anaphora of Saint Jacob, Brother of Our Lord, ‫ܕܩܕ ܡܪܝ ܝܥܩܘܒ ܐܚܘܗܝ‬ ̈ 1650:7 ,‫ܕܡܪܢ‬, under the word ‫ܦܬܝܐ‬. Books of Antidotes. Books of this genre are cited in Bar Bahlul’s lexicon under the Greek word γραφείδιον in the following ways: 517:6, ‫ ;ܓܪܘܦܪܝܢ‬828:6, 26:6, ‫;ܓܪܦܕܝܢܐ‬ 2047:9, ‫ܓܪܦܕܝܢ‬. In Arabic: 517:6, ‫ ;اقراباذ�ن‬1516, not. 3, ‫ ;القراباذ�ن‬2047, not. 9, ‫القرابادينا‬. Fables of the Aramaeans, ‫ ̈ܡܬ� ܕܐ̈ܪܡܝܐ‬, a 269:3, 313:17; 547:19; 612:8; 866:24; 883:18; 896:12; 1037:3; 1051:19; 1148:2; 1153:24; 1352:24; 1356:16; 1369:15; 1979:10; 2007:2; 2072:18. In these places it is our belief that the book of the fables of the Aramaeans of Bēt ܿ (paܵ ‫ܐ‬ Āramayē (‫ )ܒܝܬ ܐ̈ܪܡܝܐ‬is reproduced. There are those who prefer to read ‫̈ܪܡ ܹܝܐ‬ ܼ ܵܵ ܵ gan) for ‫( ܐ̈ܪܡ ܹܝܐ‬Aramaean), and understand (these to be) the fables of the pagans, i.e. the Ḥarrānenes, cf. G. Hoffmann in Z. D. M. G., XXXII, 756. It is true that in a gloss of the present lexicon, 295:23, ‫ ܐ̈ܪܡܝܐ‬is used to explain ‫ܚ�ܢܝܐ‬. But in many places in the lexicon, words of the Ḥarrānene usage are referred to and cited under the name ܿ cf. the Book of the Ḥarrānenes, beܵ ‫)ܐ‬, Ḥarrānenes (‫)ܚ�ܢܝܐ‬, not that of pagans, (‫̈ܪܡ ܹܝܐ‬ ܼ ̈ ̈ ̈ , 1849:9, low; furthermore, the term ‘pagan’ is expressed using ‫ܚܢܦܐ‬, cf. ‫ܕܚܢܦܐ‬ ‫ܚܫܚܬܐ‬ and again, the word ‫ܡܘܣܪܕܐ‬, 1037:3, which seems to have been borrowed by the Syrians of Babylon from the Persian language. Gloss 1226:7 is not an obstacle, ‫ܢܘܝܦܐ‬ ̈ ‫ܐܫܟܚܬܗ‬, which signifies that the given word occurs in both ‫ܒܡܠܬܐ ܘܒܟܬܒܐ ܕܚ�ܢܝܐ‬ books, to wit, in the fables (of the Aramaeans) and in the Book of the Ḥarrānenes. Immanuel Loew demonstrated, in Z.D.M.G. XXXI, 535 and subsequent, that these fables are foreign to the book of Kalila and Dimna.

ʿAwān (?), a doctor in the ‘Nestorian’ monastery of Mar Gabriel, near Mosul, ‫ܚܕ ܡܢ‬ ̈ , for the ‫ܡܢܦܢܐ ܕܐܝܬ ܗܘܐ ܒܡܘܨܠ ܕܫܡܗ ܗܘܐ ܥܘܢ ܕܒܕܝܪܐ ܕܡܪܝ ܓܒܪܝܠ ܕܢܣܛܘ̈ܪܝܢܘ‬ word �‫ܟ‬, Ecclesiastes, VI, 6. Babay the Monk (569–628), ‫ܡܪܝ ܒܒܝ ܝܚܝܕܝܐ‬, who was archimandrite of the monastery of mount Izla, wrote many books. Bar Bahlul mentions him, along with Zachariah of Merv, under the word ‫ܨܦܘܦܐ‬, 1675:9. ܵ ‫ܒܪ‬, a Syriac author of whom little is known, cf. Assemani, B. O., Bar Daqnānā, ‫ܕܩܢܢܐ‬ III, part 1, 232, note 2 (where the reading Ecchellensis is to be preferred). Bar Bahlul cites some verses from his metrical homilies, which seem to be devoted to wine and romance: 1189:3, and 1193:3 (each of these two verses are seven-syllable verses ending with the homeoteleuton aḥ, ‫ ܿ ܼܝܚ‬, making it reasonable to believe that these are excerpts from homilies); 1975:4 (one verse containing 12 syllables). From the homeoteleuton and the writing on the art of love, you may say that the author was not much older

lvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

than Bar Bahlul and lived in the 9th century. Single words occurring in other glosses may have been taken from this source: 102:12; 380:9; 811:7; 953:17; 1266:4; 1340:pen.; 1407:1; 1468:14; 1674:14, 1680:7; 1937:1. Bar Dāšandād (Abraham), middle of the 7th century, ‫ ا�ن‬,‫ ܒܪ ܕܫܢܕܕ ܘܚܒ�ܘܗܝ‬,‫ܒܪ ܕܫܢܕܕ‬ ‫داشنداد وأ��ابه‬. Abraham the son of Dāšandād taught at the school of Babay bar Nesibnāye established at Bašuš; his associates, ‫ ܚܒ�ܘܗܝ‬,‫أ��ابه‬, seems to refer to the instructors of this school. In his preface Bar Bahlul mentions Bar Dāšandād expressly. He wrote in Syriac, and the glosses cited in the lexicon refer to Syriac words: 145:1; 161:6; 1215:22; 1367:1; 1390:18; 1784:20; 2052:9. ʿAbdišoʿ mentions the work of Bar Dāšandād in his catalogue; see Assemani, B. O., III, part 1, 194.

Bar Ḥatim, ��‫ ��يى ا�ن �ا‬,��‫ ا�ن �ا‬,‫ܒܪ ܚܬܝܡ‬. Under this name a few Greek and Syriac words are included, which for the most part are corrupted: ‫ ܒܩܠܘܤ‬and ‫= ܦܩܠܘܤ‬ βουκέφαλος, 167:15; 1823:19; and perhaps 92:23; ‫ = ܓܝܗܣܝܤ‬γνῶσις, 484:25; ‫= ܗܓܪܦܝܐ‬ γεωγραφία, 607:3; ‫ = ܦܪܦܣܝܛܐ‬πραιπόσιτος (praepositus, cf. 954:13, 1633:10; ‫= ܦܘܠܘܤ‬ ̈ ; 304:2 ,‫ ;ܐܪܫܟܐ‬767:4, ‫;ܚܫܟܪܘܬܐ‬ Παῦλος (?), 1507:11; Syriac (words): 232:26 ,‫ܐܣܢܝܐ‬ ̈ ̈ ‫ ; ̈ܩܝܣܐ‬1847:17 ,‫;ܩܪܢܒܝܐ‬ ̈ ; 1776:11 ,‫ܡܩܠܥܢܐ‬ 1366:4 ,‫ ;ܣܣܛܪܐ‬1487:17 ,‫ܦܓܢܐ‬ = ‫ܦܝܓܐ‬ ܵ ̈ ; 2067:18 ,�‫ܬܠ‬. The Arabic name ‫��يى ا�ن‬ 1987:17, �‫ ;ܫܡ‬2031:5, ‫ ;ܬܒܝܠ‬2055:18 ,�‫ܬܚ‬ ��‫ �ا‬is written fully, 1366:4. Who this Syrian was, we do not know; it is neither Aḥmad ibn Ḥātim, ��‫أ��د �ن �ا‬, nor Abū Ḥātim al-Sijistānī, ‫أبو �ا�� السجستا�ي‬. The Longer Grammar of Bar Hebraeus, which the author called the Book of Splen̈ dor, ‫ܕܨܡܚܐ‬ ‫ܟܬܒܐ‬, cf. Œuvres grammaticales d’Abou-l Faradj, ed. Martin, I. It is reasonable (to assume that) a ‘Jacobite’ interpolator was responsible for adding a certain number of glosses from this grammar, which was written several centuries after Bar Bahlul’s death, to the lexicon; Bar Hebraeus himself died in the year 1286. These glosses relate to the art of grammar, 150:21, etc.

Bar Ṣawma of Taḥal, ‫ܒܐܪ ܨܘܡܐ ܬܚܠܝܐ‬, 167:22; he may be the same as Bar Ṣawma, bishop of the city of Nisibis, who was expelled from Edessa after the death of Ibas (♱ 457) with the other ‘Nestorians’. ̄ Bar Serošway, ‫ ا�ن ��وش ويه‬,‫ܒܐܪ ܣܪܘܫܘܝ‬, often ‫ܣܪܘ‬ ‫ܒܪ‬, that is, Ḥenanišoʿ (or Ḥenanjesu), the son of Serošway, bishop of the city of Ḥirta, who flourished at the beginning of the 9th century. His Syriac lexicon, for which see above, is cited on many pages of Bar Bahlul’s lexicon. It seems that his name was inserted many times through scribal error: ̄ 12:9, after ‫ܣܪܘ‬ ‫ܒܐܪ‬, ‫( ܐܪܟܝܛܪܘܤ‬ἀρχίατρος) is read, which epithet applies to Sergius and not to Bar Serošway, cf. ibidem, not. 23; in other places (52:22, 64:8) the epithet ‫ܡܠܦܢܐ‬

DUVAL’S INTRODUCTIONS

lvii

(doctor) occurs, (which is) equally false. Basil the Great. (Fragments) from his nine sermons on the creation of the world are extant in two places in the lexicon; one, on the halcyon, is given next to a gloss of Bar Serošway’s, 180:9; the other, on crystals, 1836:ult. Cf. below Physiologus, and Land, Scholia in Physiologum Leidensem in Anecdota syriaca, IV, 133. Basil is cited in other places under the following words: ‫ܙ̈ܪܐ‬, 698:23 ; ‫ܥܝܢܐ‬, 1428:16; ‫ܩܐܫܐܦܘ‬, 1705:9. Benjamin the Monk, ‫ ܒܢܝܡܝܢ ܝܚܝܕܝܐ‬,‫ܒܢܝܐܡܝܢ ܕܝܪܝܐ‬, 369:25; 475:9; 776:24; 1383:7, where his commentary on the writings of Dionysius the Areopagite is cited. A note added to the London manuscript, Add. 12152, which contains the works of Dionysius the Areopagite, reads, “At the time that these works were transcribed (the year 837), in the great monastery of Teleda, situated in the province of Antioch, our master in dogmatics Mar Benjamin lived tranquilly”; see Wright, Catal., 498. This description seems appropriate for our Benjamin the Monk, who was a monk of Teleda and of the Monophysite sect. It is true that translations and commentaries on the works of Dionysius the Areopagite were composed by Syrian Monophysites, but nothing indicates that the glosses of Benjamin in the lexicon of Bar Bahlul the ‘Nestorian’ were inserted by an interpolator. Works on Alchemy, Goldwork, Metallurgy, ‫ ̈ܦܠܚܐ‬,‫ ̈ܦܠܚܝ ܐܘܡܢܘܬܐ‬,‫̈ܦܠܚܝ ܟܡ�ܐ‬ ‫أ��اب ال�كيميا ;ܒܐܘܡܢܘܬܐ‬, which words in the lexicon have this meaning; see entries in Indice vocum syriacum et hebraicum cited under the words ‫ ܦܠܚ‬and ‫ܟܡ�ܐ‬, being ̈ ‫ ܟܡܝ�ܝܐ‬297:6; 331:7; 876:7, which seems to be a corruption of ‫ܟܡܝܐܝܐ‬ “of alchemy,” just as ‫ ܟܡ�ܐ‬for ‫ = ܟܡܝܐܐ‬χημεία is an old mistake (cf. 901:9; 904:10). For alchemy among the Syrians see Berthelot, La Chemie aux moyen âge, vol. II, where many of Bar Bahlul’s glosses on metals and stars are found. ̈ , 75:12 Chronograph, ‫ܚܫܒܝ ܟܪܘܢܝܩܘܢ‬ Arabic Commentary on the Psalms, whose author is not mentioned, ‫مف� ّ� ا��اود‬, 85:11; ‫ا��ف� ّ� ل��اود‬, 1999:14.

Acts of the Councils, ‫ ܣܘܢܢܕܘܤ‬or ‫��اب س��وذس ;ܣܘܢܗܘܕܘܤ‬, 23:22, 248:24, 277:12, 281:2, 1771:15, cf. 264:17, on the patriarch Ephesinus ordered arrested by the council of Nicaea. Constantine, ‫ قوسطنط�ن‬,‫قسطنط�ن‬. A few glosses inserted into Bar Bahlul’s lexicon under this name seem to come from an Arabic commentary on the Pentateuch following the Pešiṭtā version, 532:3, 592:3, 732:7, 870:3, 1365:5, 1632:15.

lviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Cyriacus, ‫ܩܘܪܝܩܐ‬, 1121:23, on the word ‫ ;ܡܣܬܐ‬this may be Cyriacus, bishop of the city of Nisibis (around the year 630), for whose works see Assemani, B. O., III, part I, 215. Cyril, cited for the word �‫ܓܡ‬, 500:20. This Cyril is indeed the Alexandrian, whose gloss on Matthew XXIX, 24 it is reasonable to believe was excerpted from his commentary on the New Testament. It appears that this gloss is not found in the ‘Nestorian’ manuscripts, and was inserted into the lexicon by a ‘Jacobite’ interpolator. Thus Gesenius’ note is not correct, who wrote on Cyril in discussing the rich manuscripts of Bar ʿAli: “This is Cyril of Jerusalem, rather than the Alexandrian so hated by the ‘Nestorians’”; Sacra Pentecostalia, 24. Daniel of Garam, Bishop of Taḥal, whom Bar Bahlul mentions among the writers cited in his lexicon in his Syriac preface, but whose name occurs nowhere in the lexicon. This is Daniel bar Ṭubanita, bishop of Taḥal, who composed many Syriac works, and who refuted the doctrine of Isaac of Nineveh. The era in which he lived is uncertain; it may be that he was a contemporary of Isaac’s in the seventh century, cf. Chabot, Notes sur la littérature syriaque, in Revue sémitique, 1896, 254 and 257. Dioscorides at times is cited from the Arabic compendium of Gabriel ibn Bokhtišoʿ, and at times from Ḥunayn’s Syriac version; see Gabriel and Ḥunayn, below. The Homilies of Domitian, ‫ܡܐܡܪܐ ܕܡܪܝ ܕܝܡܛ‬, 1276, note 9; this is a sermon in praise of the martyr Domitian; see Wright, Catal., 1149, Add., 17201. The life of this saint has been edited by Bedjan in Acta mart. et sanctorum, VI, 536 and subsequent. ̈ Tales of the Edessenes, 678:13, ‫ܬܘܢܝܐ ̈ܕܒܢܝ ܐܘܪܗܝ‬ ‫ ;ܘܐܫܟܚܬ ܒܚܕ ܡܢ‬this may be a book of entertaining stories composed in popular dialect; compare ‫ܡܡܠ� ܕܐܘܪܗܝ‬, 1755:4; ‫ܠܫܢܐ ܐܬܪܝܐ ܘܐܘܪܗܝܐ‬, 2077:6. Elias of Anbar, ‫ܐܠܝܐ ܕܐܢܒܪ‬, 803:pen, on the name ‫ܛܝܡܝ ܒܪ ܛܝܡܝ‬, Marc., x, 46. This Elias flourished around the year 922; he composed three volumes of verse, an apology, letters, and sermons. See Assemani, B. O., III, part 1, 258.

Elias the Bishop of Jerusalem, who is said to be ʿAli the son of ʿUbayd, ‫الي ّا أسقف ا��قدّس‬ ‫ا��عروف بع��ّ �ن عبيد‬. The lexicon of Bar Bahlul contains Arabic glosses of Syriac words under his name, 286:12, 583:19, 620:3, 659:13, 1263:8, 1313:22, 1488:1, 1710:pen., 1942:5, 2068:8. He may be the same as Elias al-Jawharī, who was bishop of Jerusalem, and who was made metropolitan of Damascus after the year 893. Elias al-Jawharī translated the collection of ‘Nestorian’ councils from Syriac into the Arabic language and composed a book on a proposed unification of the Christian sects; see Assemani, B. O., III, I, 513;

DUVAL’S INTRODUCTIONS

lix

II, 220; Guidi in Z. D. M. G., XLIII, 388. Emmanuel the Catholicos, ‫ܡܪܝ ܥܡܢܘܐܝܠ ܩܐܬܘܠܝܩܐ‬, who was made patriarch of the ‘Nestorians’ in the year 937 (♱ 960), cf. Bar Hebraeus, Chron. eccl., II, 245. Cited under the word ‫ܫܒܝܩܐ‬, 1930:6. ʿEnānišoʿ the Monk, ‫ܥܢܢܝܫܘܥ ܝܚܝܕܝܐ‬, 2064:11, who lived in the middle of the seventh century. He composed a book on the rules of grammar, from which Bar Bahlul’s gloss on the word ‫ ܬܟܬܘܫܐ‬seems to be an excerpt; for this book see G. Hoffmann, Opuscula nestoriana; R. Gottheil, A treatise on Syriac grammar by Mar Elias of Sobha.

Ephrem the Syrian (♱ 373), ‫ ܐܦܪܝܡ‬,‫افر�� ;ܡܪܝ ܐܦܪܝܡ‬, 712:22, 1709:18, 1732:21, 1769:6, 1774:9, 1929:11. His Testamentum is cited, 712:22, 1774:9; his hymn and praise of Abraham Qidunaya, 1769:6. Canon of the Epiphany, ‫ܩܢܘܢܐ ܕܕܢܚܐ‬, 377:23, 791:22; from the book of the Syriac liturgy. Epiphanius, on Job, 116:8. ̈ ‫ܒܥܐܕܐ‬ ̈ On the Pagan Festivals, 1423:19, ‫ܕܚܢܦܐ‬ ‫ ;ܥܘܪܨܐ ܐܫܟܚܬܗ‬this may be the book of the liturgy of the Ḥarrānenes, see Book of the Ḥarrānenes, below. ̈ ‫ ܐܝܟ‬,‫ܕܝܘܒܠܝܐ‬ ̈ ̄ , 15:11, On Etymology, which treats the derivations of words, ‫ܝܘܒܠܝܐ‬ ‫ܒܨ‬ 36:23, 57:4, 58:8, 194:13, 196:6, 224:ult, 225:16, 264:23, 399:19, 655:6, 794:8, 799:13, 820:10, 1148:1, 1151:8, 1316:25, 1850:17, 1886:17, 1928:18, 1934:5, 1941:20, 1966:19, 1971:8. The book that Bar Bahlul cites under this name seems to have been a compendium of derivations and difficulties of words, to which Payne Smith draws attention in his Thesaurus syr., 1541. ̄ ̇ ‫ܐܘܣܒܝܘܤ ܩܣܪܝܐ‬, 958:2; cf. Eusebius of Caesarea, ‫ܐܝܬܘ ܗܘܐ‬ ‫ܐܡܪ ܕܠܘܩܐ ܡܢ ܐܢܛܝܘܟܝܐ‬ Eusebius’ Historiam eccl., III, iv, 6. Gabriel of Qaṭar, ‫ܓܒܪܝܠ ܩܛܪܝܐ‬, 491:22, for the word ‫ܓܠܒܘܥ‬. This man flourished around the year 740 and composed a book on faith and unification; see Assemani, B. O., III, i, 172.

Gabriel ibn Bokhtišoʿ (Bokhtjesu), ‫�� �يل‬, sometimes in the manuscripts ‫���ايل‬, son of the celebrated physician George Bokhtišoʿ and himself a physician in Baghdad, in the ninth century, under the rule of the caliphs Hārūn al-Rashīd, Amīn, and Maʼmūn. He composed a compendium (‫ )��اش‬of the works of Dioscorides, Galen, and Paul of Aegina in Arabic, from which the names of plants and materia medica are very often cit-

lx

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

ed in Bar Bahlul’s lexicon, in the following ways: ‫وأمّا �� �يل ا�ن ��ت ��وع ����� عن �الينوس‬ ‫وفولوس ود��قور��س‬, 11:23; ‫�� �يل أن �الينوس �� ����ها وقال فولوس‬, 22:7, 98:4; ‫��� �� �يل عن‬ ‫د��قور��س‬, 62:22, 63:10, 98:7; or more briefly, ‫ قال �� �يل‬,‫ ��� �� �يل‬,‫ زعم �� �يل‬,‫ذ�� �� �يل‬, 18:3, 29:10, 32:2, 55:1, 63:16 and 21, 68:16, 69:22 and pen., 71:2, 83:pen., 84:6 and 23, 89:19, 93:23, 94:27, etc. Gabriel did not himself make use of Greek sources, not going beyond the use of Syriac and Arabic translations; see herein Galen, Dioscorides, Paul of Aegina. “This Arabic compendium,” according to Immanuel Loew (Aramaeisch Pflanzennamen, 12 and 13), “contains no Syriac words, yet on the other hand generated an abundance of errors. During the translation into Arabic of Greek words using the Syriac script, the Greek names of plants were corrupted in a shocking way, and Bar Bahlul did not omit the occasion to carry over this corrupt vocabulary as new words at the heads of entries or as synonyms in the midst of entries.” For the false attribution of a lexicon to Gabriel, see above, viii. Galen is cited from the Syriac translations of Sergius and Ḥunayn and from the Arabic compendium of Gabriel; see Sergius, Ḥunayn, Gabriel. At times Bar Bahlul gives Syriac and Arabic glosses of Galen without indicating the translator: 84:26, 819:9, 864:7, 1516:4, 2000:12. Syriac Geoponica. Bar Bahlul excerpted a few names of plants and animals from an agricultural work, whose author he names Ionios, Ionanes, Ivannes: ‫ܐܝܟ ܟܬܒܐ‬ ̄ ̄ ‫ܕܐܟܪܘܬܐ ܕܐܝܘܢܝܘܤ‬, 1492:13; ‫ܒܟܬ ܕܐܟܪܘܬܐ‬ ‫ܐܝܘܢܢܝܤ‬, 395:16; ‫ܒܟܬ ܕܥܠ‬ ‫ܐܝܟ ܝܘܢܐܢܝܤ‬ ‫ܐܟܪܘܬܐ‬, 471:22; ‫ܐܝܟ ܐܝܘܐܢܢܝܤ ܒܟܬܒܐ ܕܐܟܪܘܬܐ‬, 630:25; at times it is named with̄ , 1449:9; ̄ , 191:20: ‫ܒܟܬ ܕܐܟܪܘܬܐ‬ out an author: ‫ܡܢ ܟܬܒܐ ܕܐܟܪܘܬܐ‬, 170:8; ‫ܒܨ ܕܐܟܪܘܬܐ‬ 1701:15. It is now an established fact that the form Ionos is to be preferred, which is certainly an abbrevation of the name [Οὐϊνδαν]ίωνος. We know that Vindonius Anatolius (or Vindanus) wrote a work on agriculture in Greek, which was entirely included in Cassiani Bassi’s now-lost Greek compilation. It seems that the Syriac version of Vindonius’ Geoponica by Sergius of Reš ʿAynā was an elaboration, but the version which Paul of Lagarde edited in the year 1860, being incomplete, only has the quality of a poor epitome. Bar Bahlul cites very few words from the Syriac translation, to the extent that they are apparent, and to the extent that it is possible to distinguish, without specifying which of the above-mentioned books he used in his lexicon, as Immanuel Loew notes well, Aramaeische Pflanzennamen, 20. In one place, 1580:16, an Arabic gloss said to come from ‫ ��اب الف���ة‬occurs. Nothing of this work is known. A Book of Agriculture, ‫��اب الف���ة‬, is attributed to Ḥunayn by Ibn Abī Uṣaybiʿa (ed. A. Mueller, 200, 14).

DUVAL’S INTRODUCTIONS

lxi

̇ ‫ܬܫܥܝܬܐ‬, 886:14, for the word Life of Gregory the Wonder-worker, ‫ܕܣܥܪ ܬܕܡ�ܬܐ‬ ‫ ;ܟܚܬܐ‬cf. Bedjan, Acta mart. VI, 83. Gregory of Nazianzus the Theologian; Gregory of Nyssa. “The Theologian” is cited several times in the lexicon: 169:2, 259:3 and 11 (Carmina iambica, cf. the edition of Bollig and Gismondi), 283:3, 485:14, 1430:2, 1824:17, 2045:ult, “The Nyssene” himself: 11:17, 167:19, 180:13, 237:11, 243:2, 244:9, 286:17, 292:22, 963:4, 1387:8, 1639:3, 2037, note 9; often “Gregory,” without anything added to the name: 84:10, 86:1,96:6, 126:3, 154:8, 160:ult, 180:22, 187:16, 189:23, 190:7, 192:14, 193:13, 204:14, 240:22, 265:17, 270:8, 273:13, 279:20, 282:15, 284:13, 295:23, 298:10, etc.; in addition, 1922:13, 1957:12, 1971:7, 2036:19, 2037:15. In these places it seems the Nyssene is intended, whom Bar Bahlul expressly mentions in his preface. The Hexameron, which was published under the name of the Nyssene, seems to have furnished many glosses for the lexicon, cf. P. S., Thes. syriacus, 266 (under ‫)ܐܢܛܝܛܘܦܘܤ‬. Glosses on geographical and Biblical names may have been excerpted from this work and from the Nyssene’s commentaries on the Bible, 84:10, 86:1, 154:8, 180:13, 180:22, 187:16, 244:9, 295:23 (cf. 292:22). The work on Theology was much used and commented upon in its Syriac translation by the Syrians, ‘Nestorians’ as well as ‘Jacobites’, thus it is not surprising that it is cited in the lexicon, cf. “On Theology” 96:6 (Homilies of Saint Basil), 222:3, 282:15, and 283:3. Book of the Ḥarrānenes, ‫ܟܬܒܐ ܕܚ�ܢܝܐ‬, 168:25, 507:11, 1037:23, 1226:7. Parts of this book, demonstrably written as a work of poetry, provide conserved Greek fables. The Mesopotamian city of Ḥarrān, or Carrhae, preserved the practices of many ancient pagan religions, and the Syriac Christians held its inhabitants to be pagans, which in ̈ We hold unresolved whether the Book of the their language are called ‫ܚܢܦܐ‬. Ḥarrānenes cited in Bar Bahlul’s lexicon and the Book of the Pagans cited by Bar Hebraeus (Œuvres grammaticales, ed. Martin, I, 38, l. 8) are one and the same work, cf. Fables of the Aramaeans, above. Another gloss of the lexicon, 1420:2, refers to the “Prayers of the Ḥarrānenes,” which seems to be the same book, if one compares the text in Bar Hebraeus (Œuvres gramm., I, 38, l. 18). This work seems to have been composed in (decasyllabic?) verse. Whether a gloss on the word ‫ܥܘܪܨܐ‬, which Bar Bahlul ̈ ‫ܒܥܐܕܐ‬ ̈ attributes to the Pagan Festivals (‫ܕܚܢܦܐ‬ ) at 1423:19, pertains to this book, is doubtful but possible. The Heraclea (Version of the New Testament), ‫ܚܪܩܠܝܐ‬, 198:2, 4, and 7; 200:ult.; 258:8; 314:ult.; glosses added by a ‘Jacobite’ interpolator.

lxii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Hexaplar (Syriac Version of the Old Testament), ‫ܝܘܢܝܐ‬, passim. ̇ Hippocrates, On Regimen, 2067:19, ‫ܐܡܪ ܐܝܬ ܒܫܡ �ܝܦܘܩܪܐܛܝܤ ܟܬܒܐ ܕܥܠ ܕܘܒ�ܐ‬ ܵ ‫ ;ܘܬܠ� ܡܦܝܣܢܐ‬this may be the book Περὶ διαίτης; see Hippocratis opera omnia, ed. Gottlob Kühn, I, 625 and subsequent. Ḥubayš al-Aʿsam, the much-celebrated physician, student of Ḥunayn and his son-inlaw, is cited a single time, 11:18: ��‫ذ�� عنه حبيش ا��ع‬, “which (word) cited from Ḥubaysh al-Aʿsam”, cf. in the preceding line ‫ܐܝܟ ܚܘܢܝܢ‬. The Syriac translation of the works of Homer, which Theophilus of Edessa (♱ 785) prepared, is cited, 1644:18, under the word ‫ܦܫܪ‬, (which occurs) very frequently in this translation, as is said there. Ḥunayn (♱ 873), ‫ حن�ن‬,‫ ܚܘܢܝܢ‬,‫ ܪܒܢ ܚܘܢܝܢ‬,‫ܪܒܢ‬. Bar Bahlul tells us in his Syriac preface, (see above, p. xi), that wherever the author of a definition is not indicated, it belongs to Rabban Ḥunayn. These words seem to refer to Ḥunayn’s thesaurus and lexicon, cf. above, p. vii. 32 Others of this author’s works are cited after the fashion ‫ ܐܝܟ‬,‫ܐܝܟ ܪܒܢ‬ ̈ ‫ܒܡܟܬܒܢܘܬ‬, 322:20, 684:17, 802:20, 1781:19, ‫ܚܘܢܝܢ‬, namely: His Chronicon, ‫ܙܒܢܐ ܕܚܘܢܝܢ‬ and his translations of Greek works into Syriac and Arabic, to wit: 1. On Foodstuffs, ‫حن�ن �ي ��ابه ا���ذية‬, 583:3, 678:8, in Syriac and Arabic, as is clear from this gloss: ‫ فت ّشت ع��ا فو�دت حن�ن قد ذ��ها �ي ���ة من ��ابه �ي ا���ذية بال� �يانية وقابلت به �دّة ��خ‬.....�‫ܙܘܓ‬ ‫ع�بية ف�� أ�ده ف� ّ�ها و��ّ�ا ذ��ها �ي ال� �يانية‬, perhaps from Galen’s book Περὶ τροφῶν δυνάμεως, translated into Arabic ‫( ��اب قوي ا���ذية‬cf. Klamroth, Z. D. M. G., XL, 631; 2). 2. His Syriac translation of Dioscorides. “In all, as Bar Bahlul informs us,” as Immanuel Loew says, 33 “the important fragments of the Syriac version of Dioscorides prepared by Ḥunayn are very numerous, and many of these are introduced with the words ‫ܐܝܟ ܪܒܢ‬, others with the word ‫ܚܘܢܝܢ‬. Those introduced in this way relate to the translation of Dioscorides. 34 Moreover, glosses are included which were taken from Ḥunayn’s lexicon, 35 although selections from a translation may have sufficed.” He 34F

35F

32

The full title of Ḥunayn’s lexicon may be seen written in full at column 667, line 10. Glosses excerpted from his book of ambiguous words are inserted with the words ‫ܐܝܟ ܪܒܢ‬, for example at col. 1966:ult; 1967:1. 33 Aramaeische Pflanzennamen, 13. 34 See the various drugs made from wine introduced with the words ‫ܐܝܟ ܪܒܢ‬, columns 71–75. ̈ 35 Cf. ἀηδών, 7:2; ‫ܐܒܒܢܐ‬, 9:11; ‫ܐܒܐ ܕܢܗܝ�ܐ‬, 10:9; ‫ܐܒܘܒ‬, 11:17 and 21; �‫ܐܒܘ‬, 12:1 and 7; �‫ܐܒ‬, 16:16; ‫ܐܒܢܐ‬, 17:17 and 25; ‫ܐܒ�ܐ‬, 19:17, etc.

DUVAL’S INTRODUCTIONS

lxiii

adds afterwards (p. 15): “Bar Bahlul, or whoever undertook to excerpt the glosses, provided such excerpts as were most correct; in truth, very few mistakes are to be found in the text. When (a gloss of) Gabriel’s is to be corrected, and (a gloss of) Ḥunayn’s is to be accepted (in its place), Bar Bahlul uses the word ‫“ �� ّ�ه‬he corrected it,” as in all glosses that combine two sources. “To Ḥunayn is owed the preservation of a great number of Greek words; when he translated these, it is done with circumspection, and we are able to confirm the smallest things; when he does not know (certain) Greek words, he confesses it openly; see, see for example, κρίθμον (1841:16), μελία (1021:pen.), νάσκαφθον (1208:ult.), σίσαρον (1344:22), σκάνδυξ (1379:5), and the names of fish: κωβιόν (1720:pen.), σμαρίς (1356:9). “Which translation of Dioscorides Bar Bahlul excerpted has come into contention. Bar ʿAli often cites words in harmony with Ḥunayn, from whom he drew, and whom he calls Rabban, he having been his student. Bar ʿAli may have excerpted Ḥunayn, but our compendium of Bar ʿAli is too composite to admit consideration of the question. 36 It seems likely that Bar Bahlul used Ḥunayn’s translation of Dioscorides in the lexicon, and included his definitions (along with the word) ‫ ;حن�ن‬see for example πάνθεον, 1476:14. The Arabic commentary written by Ḥunayn is expressly cited, that is, (his) commentary on the Arabic version prepared by Stephen, which he revised. 37 Ḥunayn is cited alongside Zachariah elsewhere, for example 1468:11. “Ḥunayn also examined the accuracy of the translations made by Sergius. But Sergius’ own words, which Bar ʿAli and Bar Bahlul very often cite along with Ḥunayn in the lexicons, usually introduced with the words ‫ܩܪܐ ܣܪܓܝܤ‬, are in many points already confused with Ḥunayn’s, cf. 1521:14, 1846:15, 1954:1.” 37F

Loew added this: “Why Bar Bahlul in some places wrote “Ḥunayn confirmed it” after Rabban may be understood in the following way: The one refers to Bar ʿAli, and the second to it having been taken from Ḥunayn’s lexicon.” He cited the following text: ‫ܦܪܐܣܐ ܐܝܟ ܪܒܢ و���ه‬ ‫حن�ن‬. But other manuscripts have a better reading, ‫و���ه �� �يل‬, 1603:7. Under �‫ܐܒܘ‬, 12:8, in place of ‫ܪܒܢ‬, ‫ ܣܪܓܝܤ‬is to be read. It should be kept in mind that Bar ʿAli’s name does not occur in Bar Bahlul’s lexicon save for once or twice in certain manuscripts. 37 With these words Loew alludes to a gloss on the word ἀβρότονον, which he reports as follows, loc. Cit, 78, no. 3: ‫ وقال حن�ن �ي تفس�� د��قور��س القيصوم‬...‫ܐܒܪܘܛܘܢܘܢ‬, that is, “Ḥunayn said in the commentary of Dioscorides: ‫القيصوم‬.” But in our edition, 20:21, this reads ...‫ܐܒܪܘܛܘܢܘܢ‬ ‫وقال حن�ن تفس��ه عن د��قور��س هو القيصوم‬, that is, “Ḥunayn said, ‘The interpretation of this (Arabic) word in (the translation) of Dioscorides is ‫القيصوم‬.’” 36

lxiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Ḥub, or Job. Under the name ‫ܚܘܒ‬ ܼ a certain number of Syriac glosses on terms from the Old Testament are inserted in the lexicon. The manuscripts unanimously exhibit (the name) ‫ ܚܘܒ‬in the following glosses: ‫ܐܣܛܩܛܐ‬, 223:13 (Gen. xxxvii, 25, Hex.); ‫ܒܠܛܫܝܪ‬, 397:12; ‫ܡܝܫܟ‬, 1077:16; ‫ܢܒܘܟܕܢܨܪ‬, 1212:3; ‫ܥܒܕܢܓܘ‬, 1400:5; ‫ܫܕܪܟ‬, 1937:3 (from the ̈ Book of Daniel); ‫ܡܩܒܝܐ‬, 1143:4. In other places the manuscripts do not agree, and var̄ (Num. ix, 22) ‫ܥܕܢ‬ ious names are written: ‫ ܚܘܒ‬,‫ ܐܚܘܒ‬,‫ܐܝܘܒ‬. 1407:pen, ‫ܒܨ سنة سنتان‬ ̄ ... ‫ ايوب( ܒܥܕܢ‬var.) ‫ ;��� قول احوب‬1450:5, (var: ‫ܒܨ ܥܫܝܪ ܐܚܘܒ )عش�� احوب( )ايوب‬ ‫ ;ܥܣܪܘܢܐ‬At 1646:1, under the word ‫ܦܬܘܬܟܐ‬, ‫ ܐܝܘܒ‬and ‫ܐܚܘܒ‬, and equally ‫ ܐܝܘܒ‬and ̈ ‫ ܐܚܘܒ‬in Bar ʿAli, according to Payne Smith; 1792, note 22, under the word ‫ܩܠܝܬܐ‬ (Lev., xxiii, 14), ‫ ܐܝܘܒ‬and ‫ ;ܐܚܘܒ‬2092:3, under the word ‫( ܬܪܫܝܫ‬Ps., lxxii, 10), ,‫ܐܝܘܒ‬ ‫ ܚܘܒ‬,‫ܐܚܘܒ‬. All of these clearly cite the same book, which is very likely to be a book of interpretations of difficult words in the Old Testament; works of this type were not rare among the Syrians, cf. Hoffmann, Opuscula Nestoriana, 85 (and ibid., 116, where an interpretation of the names in the Book of Daniel attributed to ‫ ܚܘܒ‬occurs). Thus, two authors, one Ḥub and the other Job, should not be understood; ,‫ ܐܚܘܒ‬,‫ܐܝܘܒ‬ ‫ ܚܘܒ‬would seem to be one and the same name; ‫ ܚܘܒ‬and ‫ ܐܚܘܒ‬have the appearance of no (other) Syriac names; very often ‫ ܐܝܘܒ‬is read for Job. Mari and Amr (ed. Gismondi, I, 55; II, 44) mention an Interpretation of Job, which coincided with the patriarchate of Jesuyabo in the year 581. ʿAbdišoʿ, furthermore, cites in his catalogue a Job of Qaṭar (around the year 900), who commented on certain books of the Bible; cf. ‫ܐܝܘܒ ܒܡܡܠܠܗ‬, at 1646:1, with the Qaṭarene dialect, 734:2. Ibn Sīnā, ‫( ا�ن سينا‬manuscript H), ‫( ا�ن سينة‬manuscript F), ‫( ا�ن سنة‬manuscripts SSs). We learn from some glosses that a (certain) physician named Ibn Sīnā was a contemporary of Bar Bahlul’s, the citation of which is of interest: 90:15, under ὄρος, ‫وسألت عنه ا�ن سينا‬ ‫ ;وقال ا�� ا��بل‬157:10, under ‫ = ܐܟܠܘܤ‬ὄχλος, ‫;سألت عنه ا�ن سينا الطبيب ا��و�ي فقال هو ܐܘܟܠܘܤ‬ 161:9, under ἀξίωμα, ‫ ;وسألت ا�ن سينا فقال ܐܟܣܝܘܡܐ اﺳﺘﺤﻘﺎق‬162:9 ‫ܐܟܣܝܕܟܪܐ ܣܥܘܪܐ‬ ‫ ;ܕܐܟܣܝܕܘܟܝܤ ا�ن سينا‬182:22, under ἀμυγδαλή, ‫ ;وا�ن سي�ى يقول ال��ز ا��ر ّ ا����ى‬190:10, under ἔμφωμα, ‫روزنة وا�ن سينا ��ا قال‬. It is unclear who this physician was, but we can hardly mention another than the illustrious Avicenna (‫)ا�ن سينا‬, who was born in the year 978 and died in the year 1036, and thus would seem to have lived after Bar Bahlul, if (the latter) in fact flourished around the year 963; yet it is not unthinkable that Bar Bahlul would have lived to the beginning of the 11th century. The epithet “Greek physician” (‫الطبيب ا��و�ي‬, 157:10) is surprising, since it is known that Avicenna migrated from the Orient; this perhaps could refer to Avicenna’s being imbued with Greek learning. Howsoever it is, it is clear that Payne Smith is not to be followed (on this matter), who

DUVAL’S INTRODUCTIONS

lxv

wrote, at column 605 in his catalogue to the manuscripts held in the Bodleian library, “Bar Bahlul worked very carefully in his lexicon, and frequently mentions that he consulted Elias of Nisibis for difficult texts, (writing) ‫سألت ا�ن سي�ى‬.” It is true that Elias of Nisibis was commonly called “Ibn Sīnā,” as Amr said (ed. Gismondi, pars altera, 99, line 3): ‫مار إيليا مطران نصيب�ن ا��عروف با�ن الس�ى‬, but he was not a physician, and lived much later than Bar Bahlul, dying after the year 1050. ̄ Homilies of Irenaeus on Balʿam, 1989:1, ‫ܒܡܐܡ ܕܥܠ ܒܠܥܡ ܩܨܘܡܐ‬ ‫ܐܝܪܝܢܝܘܤ‬. Isaiah the Ascetic, ‫ܐܫܥܝܐ ܝܚܝܕܝܐ‬, 724:13. For the Syriac works of Isaiah, who lived as an ascetic in the Egyptian desert of Scete, see Wright, Catal., General Index, under the entry Isaiah of Scete. Išoʿ bar Nun, (Jesus the son of Nun), ‫ ��وع ا�ن نون‬,‫ ܝܫܘܥ ܒܪ ܢܘܢ ܩܬܘܠܝܩܐ‬,‫ܝܫܘܥ ܒܪ ܢܘܢ‬, who was made patriarch of the ‘Nestorians’ in the year 823 and died four years later: 52:1, 60:4, 79:12, 106:27, 123:6 and 10, 216:5, 416:3, 551:2, 650:22, 652:19, 715:17, 1193:22, 1194:2, 1768:19, 1840:4, 2078:3. Išoʿ bar Nun wrote many works (see Assemani, B. O., III, i, 165), and it is difficult to say from which book Bar Bahlul took the glosses cited under his name. Nevertheless, the citations, 551:2, 652:19, 1193:22, 1194:2, 1768:19, 1840:4, 2078:3, seem to pertain to a glossary of synonyms and doubtful words, such as that mentioned by Bar Hebraeus (Œuvres grammat., ed. Martin, II, 77). The Greek words, 52:1, 79:12, 106:27, 123:6 and 10, 216:5, may have been taken from this book, whereas the word ‫ܗܦܝܛܪܝܦܣܝܤ‬, at 650:22 perhaps comes from his Biblical Questions (cf. Payne Smith, Thes. syr. 1032, for this word), to which the glosses 60:4 and 715:17 may also refer; the gloss 416:3 may cite the Biblical book of Joshua. Išoʿbokht (Jesubocht), ‫ ܝܫܘܥ ܒܘܟܬ‬,‫ܝܫܘܥܒܘܟܬ‬, 287:7, 420:21, 875:6, 878:19, 900:ult., 1394:3, 1462:21, 1676:9, 1726:16, 1761:10, 1777:2. Which author is cited in these places is not known. A Jesubocht is mentioned in ʿAbdišoʿ’s catalogue (see Assemani’s Bibliothecam orient., III, i, 194) as metropolitan of Persia, whose book on the Universe is said to be composed of ecclesiastical resolutions and works of prophecy. But in Bar Bahlul’s lexicon, it is clear that the glosses under the name of Jesubocht refer to a physician, as they concern names of plants and vessels of medical use, 287:7, 420:21. Jesubocht may be the same as the name Bokhtišoʿ, just as the monk Zechajesu is sometimes called Jesuzecha. In Baghdad, as we have said above, the celebrated (Bokhtišoʿ) family of physicians once flourished, two of whom the name Bokhtišoʿ, cited without any cognomen, may designate, to wit, Bokhtišoʿ the son of George and Bokhtišoʿ the son of Gabriel, both of whom wrote books of medicine. Bar Bahlul tells us that a book of

lxvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

expositions of causes, written ‫ ܨܦܪܙܝܫܝܗ‬or ‫ܨܦܪܙܝܫܢܝܗ‬, was published by Jesubocht, 1679:9. Išoʿ of Merv, also called Zachariah of Merv (Bar Bahlul in his preface calls him ‫ܙܟܪܝܐ‬ ‫)ܡܪܘܙܝܐ‬, author of a Syriac lexicon, as we said above, p. viii, out of which Bar Bahlul excerpted many glosses, and whom (Bar Bahlul) designated in the following ways: ̄ ̄ ‫ ز� �يا‬,‫ ا��روزي‬,‫ܡܪܘ‬ ,‫ ܡܪܘܙܝܐ‬,‫ ܙܟܪ‬,‫ܙܟܪܝܐ‬. This name occurs in 600 citations, but the name ‫ ܝܫܘܥ ܡܪܘܙܝܐ‬is written only a single time, 835:14. Išoʿyab the Arab, ‫ܝܫܘܥܝܗܒ ܥܪܒܝܐ‬, or Jesuyab II, who was patriarch of the ‘Nestorians’ during the years 628–644. His commentary on the Psalms, which ʿAbdišoʿ mentions in his catalogue (Assemani, B. O., III, part i, 105), on Psalm xvi, 6, is cited, 711:26, 832:4–5. Išoʿyab the Arzanene, ‫ܝܫܘܥܝܗܒ ܐܪܙܢܢܝܐ‬, who was patriarch of the ‘Nestorians’ during the years 581–595, is cited on the word ‫ܐܠܗܐ‬, 167:21. For his works see the catalogue of ʿAbdišoʿ, in Assemani, B. O., III, part i, 108. Jacob of Edessa (♱ 708). The following works of his are cited in the lexicon: 1. Hexaemeron, under the name ‫“ ܛܘܒܢܐ ܡܦܫܩܢܐ‬the Blessed Commentator,” 779:25, on the word ‫ ;ܚܫܘܟܐ‬2. Biblical Scholia, under the name Jacob of Edessa, ‫ܝܥܩܘܒ ܐܘܪܗܝܐ‬, ̈ (Job, xxxix, 13); and 116:pen., on Job; 907:9, on the item of vocabulary ‫ܟܢܦܝ ܫܒܚܝܢ‬ 957:ult., on Luke the Evangelist. Jacob the Presbyter. He is cited for the item ‫ܟܘܟܒܐ ܐܪܐܒܝܐ‬, 874:21: ‫زعم يعقوب القسيس‬ ‫ن ا�مه الشك�ع‬ ّ ‫أ‬. Jacob of Sarug (♱ 521). Three places from his metrical homilies under the name of Saint Jacob the Doctor, ‫ ܡܪܝ ܝܥܩܘܒܐ ܡܠܦܢܐ‬are cited in the lexicon: 1. On Moses, 1044:pen.; 2. From the sermon on the Flood, 1327, note 5, under the word ‫ ;ܣܚܪܬܐ‬3. From his metrical oratory on death, 1865:3, under the word ‫ܪܒܚܐ‬, which oratory seems to differ from the sermon on death edited by Bedjan, Acta mart., V, 615, and VI, 674. John Chrysostom, ‫ܐܝܘܐܢܢܝܤ‬, is cited on ὄβρυζον, 20:ult.; on Job, 116:8; on ‫ܕܠܡܢܘܬܐ‬, 577:pen. John, son of Ḥenanišoʿ. This name occurs in the lexicon a single time, 1993:13: �‫��� ذل‬ ‫عن يوحن ّا �ن حننيشوع‬, which gloss seems to have been added after the composition of the lexicon, as it does not occur in some manuscripts; in other manuscripts the name ‫��ت‬ ‫ ��وع‬is written in place of ‫ ;حننيشوع‬thus nothing certain can be said about this author.

DUVAL’S INTRODUCTIONS

lxvii

John, son of Masawayh (♱ 857), ‫ ܒܪ ܡܣܘܝ‬,‫ܝܘܚܢܢ ܒܪ ܡܣܘܝ‬, (next to the Arabic, ‫أبو ز� �يا‬ ‫)��يى �ن ماس ويه‬. A famous physician, he taught in Baghdad and had Ḥunayn among his students; he composed many works on the art of medicine in Syriac and Arabic and translated Greek books. Under his name Bar Bahlul cited not a few glosses in Syriac, 104:26, 258:16, 394:17, 638:13, 878:3, 1495:13, 1854:6, etc. John, son of Serapion, who flourished in the ninth century, ‫ ܒܪ‬,‫ ܝܘܚܢܢ‬,‫ܝܘܚܢܢ ܒܪ ܣܪܦܝܘܢ‬ ̄ ‫ ا�ن ��افيون‬,‫ يوحن ّا �ن ��افيون‬,‫ܣܪܦ‬. Born the son of the great doctor Serapion, who came originally from the province of Bēt Garmay, he became a physician himself. He wrote in Syriac a large medical compendium in twelve books, and a smaller abridgement in seven books. Bar Bahlul seems to have cited the abridgement, which was widely used by physicians. He cited under the name of Bar Serapion many weighty Greek, Syriac, and Persian words relating to medicine, for example, 11:22, 159:22, 209:24, 245:12, 265:15, 512:5, 514:21, 517:5 and 19, 518:ult., 525:8, 557:7, 579:21, 673:19, 677:22, 1377:6, 1807:18, 1815:2, 1847:7, 1876:13, 1884:14, 1995:18, 2013:16, 2085, note 3, and others of different types: 11:22, 1389:14, 1880:15, 2024:15, etc. This brief compendium is said to have been translated into Arabic by Bar Bahlul and others, see above, p. x. Job, see under Ḥub. Jonah of Jordan, ‫ܝܘܢܢ ܓܘܪܓܢܝܐ‬. Under this name certain Syriac glosses on plants are included, to wit: ‫ܙܪܢܒܘ‬, 702:9; ‫ܙܪܢܦ‬, 702:16; ‫ܙܪܩܘܦܬܐ‬, 704:14 and 22; ‫ܙܪܫܩ‬, 705:2; ‫ܚܠܦܐ‬, 755:3. In the gloss at 705:2, the epithet ‫ ܡܪܝ‬is accorded him; it thus seems that this Jonah ̇ ‫ܓܡܢܗ‬ was a man of high eminence in the clerisy. In another place, 502:2, it reads: ‫ܗܝ‬ ̄ ̇ ‫ܐܝܬܝܗ ܐܗܦܟܗ ܡܢ ܦܘܡܗ‬ ‫ܕܒܟܬ ܝܘܢܢ‬ , that is, ‫ܗܡܢܗ‬, which occurs in the Book of Jonah, means “he vomited him out of his mouth.” This may mean the book of the prophet Jonah, II, 11, where the Pešiṭtā version shows the word ‫ܦܠܛܗ‬. Josephus (Flavius), 261:10, ‫ܐܝܟ ܕܐܡܪ ܝܘܣܝܦܘܤ ܚܟܝܡܐ ܕܗܘܝܘ ܩܝܦܐ‬, on Melchisedek, ̈ cf. Josephus, Ant., I, x, 2; 361:11, ‫ܕܡܩܒܝܐ‬ ‫ܒܗܠܝܕܐ ܒܝܘܣܝܦܘܤ‬, which Payne Smith, Thes. syr., col. 472 line 6, understood to mean that Josephus wrote the first book of Maccabees, but Bar Bahlul here may allude to (Josephus’) book De martyrio septem fratrum Maccabaeorum; 1779:11, ‫ܩܝܦܐ ܗܘܝܘ ܝܘܣܦ ܡܟܬܒܢܐ‬. For the confusion of Josephus with the High Priest Caiphas, see: The Book of the Bee, ed. Budge, 106:7; Chronique de Michel le Syrien, ed. Chabot, text: 94, translation: I, 154; Bar Hebraeus, Chron. syr., ed. Bruns, 54:12; ed. Bedjan, 50:1; Assemani, B. O., II, 165; Cureton, Ancient Syriac Documents, 171, note to page 31.

lxviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

̈ ‫ܡܐܡ�ܐ‬, 104:17, where Julian the Apostate’s book Satires of Julian, ‫ܡܒܙܚܢܐ ܕܝܘܠܝܢܘܤ‬ entitled Caesares appears to be cited, to which Michael the Syrian alluded in these words (Chronique de Michel le Syrien, ed. Chabot, 142 in the text): ‫ܥܒܕ ܒܐܡܪܐ ܘܒܙܚ‬ ̈ “he wrote a book (in which) he mocked the emperors preceding him.” ‫ܒܡܠܟܐ ܕܩܕܡܘܗܝ‬ Julius the Roman, on Job, 116:7 Kalilag and Damnag. The Syriac and Arabic title of a book of fables, the Syriac version of which was edited by Bickell (Das Buch von Kalilag und Damnag, Leipzig, 1876), cited under the letter ‫ ܩ‬in the following way: 1789:11, ‫ ;ܩܠܝܠܓ ܘܕܡܢܓ ك�ي�� ودم�ي‬1794:4, ‫ ܩܠܝܓ ܕܡܢܓ ك�ي�� ودمنة‬and ‫ ;ܩܠܢܝܓ ܘܕܡܢܝܓ‬the book itself is cited on the jackal, 1934:7, ‫ܫܓܠ ا�ن أوى من قليلج ودمنج‬. ̈ Book of Signs, ‫ܕܫܘܘܕܥܐ‬ ‫ܟܘܪܣܬܐ‬, 127:23, 816:21, 827:26, 1282:19, 1697:4, 1855:17, which seems to have been a book of natural philosophy.

Book of Paradise; Book of the Persians. We have said a little in the preface to the first fascicule on this book, which the occidental manuscripts of the lexicon call The Book ̄ ̄ and ‫ܕܦܪ‬ ̄ ); while the oriental ̄ ‫ܟܬ‬ ‫ܟܬ‬ of Paradise (‫ܟܬܒܐ ܕܦܪܕܝܣܐ‬, often abbreviated ‫ܕܦܪܕ‬ manuscripts rarely have that title, but often give the name Book of the Persians ( ‫ܟܬܒܐ‬ ̄ ‫ ܕܦ�ܣܝܐ‬and �‫)ܟܬ ܕܦ‬. The confusion was introduced on account of the similarity bē ̄ ), but that it should have occurred so often is tween the abbreviation written (‫ܟܬ ܕܦܪ‬ surprising, given that it is a very famous work and often used as a reference (more than seventy times under the letter ālap alone). It is clear that in some of these places glosses from the Lausiac Histories of Palladius, or Paradise of the Fathers, are excerpted. Several Syriac translations of this history were written, of which most widely used was the compilation collected by the monk ʿEnanišoʿ in the seventh century and published in modern times by Patre Bedjan. The following glosses pertain to this (work): ὤ βία, 49:25, 50:1; ὑπόληψις, 619:1, 620:pen., 646:7; 544:2, ‫ ;ܕܘܡܢܝܢܐ‬954:13, ‫( ܠܘܣܐ ܦܪܦܣܝܛܐ‬Λαῦσε πραιπόσιτε = “Captain Lausus,” for whom Palladius composed his history), and others which may be collected from Bedjan’s edition. Furthermore, it is certain that Bar Bahlul used another work, whose title is given in very diverse ways. Certain Persian words at one time were insert̄ ̄ ‫ ܐܝܟ‬or �‫ܕܦ‬ ̄ ‫( ܐܝܟ‬45:23, 2024:21), which naturally do not ̄ ed with the words ‫ܕܦܪܕ‬ ‫ܟܬ‬ ‫ܟܬ‬ occur in Palladius’ history. Each of the sources seem to be indicated under the word ̈ ‫ܬܐܘܦܣܛܝܩܘ‬ (θεοπασχίται), 2024:19, where this word is said to have been interpreted in the Book of the Persians (‫ )ܟܬܒܐ ܕܦ�ܣܝܐ‬with a Persian word, ‫)اشوب��( ܐܫܘܒܓܪ‬, and ̈ . Both books are cited in in the Book of Paradise with a Syriac phrase, ‫ܡܚܫܝ �ܠܗܐ‬

DUVAL’S INTRODUCTIONS

lxix

Hoffmann’s edition of Bar ʿAli’s lexicon: ‫ܒܟܬܒܐ ܕܦ�ܣܝܐ‬, no. 6716 (= B. B., 1159:19) ̄ , no. 3497 (B. B. lacks ‫ܕܦܪܕ‬ ̄ ) ̄ and 7254 (lacking in B. B.); ‫ܒܟܬ ܕܦܪܕܝܣܐ‬ ‫ܒܟܬ‬ It is thus our belief that Bar Bahlul extracted glosses from both of these books, and that later scribes seem to have confused their titles. One was the Lausiac Histories, and the other the Book of Persians (perhaps a lexicon), most of the glosses of which in time came to be cited in this way. Under the letter ālap alone 45 Greek words and 25 Syriac words are found noted after this fashion. Massīḥ, ‫مسيح‬. This cognomen is a designation of a Damascene physician, Abū alḤassan, cf. Kitāb al-Fihrist, p. 297; but of him very little is known. It may be that in Bar Bahlul’s lexicon it signifies Avicenna’s teacher, whose full name was ‫أبو ال��ل �ي�� �ن‬ ‫��يى ا��سيح ا��ر�ا�ي‬. Al-Massīḥī died in the year 1000, at the age of 40; he thus was a contemporary of Bar Bahlul’s, who seems to have known of his student Avicenna (see Ibn Sīnā, above). Al-Massīḥī wrote many works on medicine and physics in Arabic, the most notable of which is a compendium of the whole art of medicine, the Book of One Hundred Chapters. Under the name ‫ مسيح‬in the lexicon glosses are included which transcribe Greek words and usually provide explanations (of them), for example: 32:1; 173:15; 204:ult.; 233:14; 262:11; 863–865 (names of stones); 1074:17; 2029:11; 2081:5; rare Arabic and Persian words, for example: 229:6; 1645:1; 1859:6; 1916:10. There is little likelihood that a Damascene physician would have been familiar with Persian medical vocabulary. Methodius, ‫ متدي ّوس‬,‫ܡܬܕܝܘܤ‬, 1009:27; 1011:22; 2077:13, copied from the apocryphal book Revelation to Methodius in Prison; see The Book of the Bee, ed. Budge, chapters lii–liv; Assemani, B. O., III, part i, 53; Migne, Patr. gr., vol. XVIII. The Mervene, see Išoʿ of Merv. ̈ Michael, ‫مي�ايل‬, 794:ult.; under the word ‫ܛܘܢܒܐ‬, taken from the Pešiṭtā version of the Old Testament. Michael himself, who was known by the cognomen “Interpreter of the Bible,” seems to have lived around the year 900; he wrote (a book) of questions on the Holy Scriptures divided into three volumes. Cf. Assemani, B. O., III, part i, 147; The Book of the Bee, ed. Budge, chapter lvii; G. Hoffmann, Opuscula nestor., p. xxi. Moses bar Kepha (♱ 903), ‫ܡܘܫܐ ܒܪ ܟܐܦܐ‬. Two places from his commentary on the New Testament are cited: 500:21, on the word �‫( ܓܡ‬Matthew xix, 24), and 957:14, on Luke the evangelist. Moses ibn Ḥunayn, ‫ مو�� ا�ن حن�ن‬,��‫مو‬. This author is cited for a few Arabic glosses in

lxx

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

the lexicon, 192:21, 532:3; it is not clear from which work they were taken. The Nativity of Our Lord Jesus Christ (κάθισμα), 341:1, on the word ‫ܐܬܩܨܠ‬. This gloss seems to have been selected from the book of the ‘Jacobite’ Syriac liturgy, and is omitted in the ‘Nestorian’ manuscripts. Orod (Arud, Arvad?), ‫ܐܘܪܖܕ ܟܠܕܝܐ ܦܘܢܝܩܝܐ ܕܡܢ ܨܘܪ‬, Orod the Chaldean Phoenician of Tyre, 116:15 and 23, on Job; cf. Payne Smith, Catal. cod. syr. Bibliothecae Bodleianae, 4, ‫ܐܪܘܕ ܡܟܬܒܢܐ‬, which P. S. translated Arvad historicus (“Arvad the Historian”); Chronique de Michel le Syrien, ed. Chabot, text 12, translation 24. ‫ ;ܐܪܘܕ ܟܢܥܢܝܐ‬also B. H., Chron. syr., ed. Bruns, 10; ed. Bedjan, 10. Paul of Aegina. The Arabic version of Paul of Aegina’s compendium, 38 which treats plants and materia medica, ‫( ��اش فولوس‬277:15; 1993:13), is often referred to in Bar ̄ ‫ܐܝܟ ̄ܨ‬, 76:23 and 26; Bahlul’s lexicon in the following ways: ‫ܐܝܟ ܦܘܠܘܤ‬, 53:22; ‫ܦܘ‬ ̄ 252:1; ‫فولوس زعم‬, 190:22; ‫وصفه فولوس‬, 131:13 and 14; ‫�اء به فولوس �ي �لل ال��ن‬, 181:22; ‫ܦܘ‬, 184:19, etc. For the compendious translation of the works of Dioscorides, Galen, and Paul that Gabriel seems to have compiled for use, see Gabriel, above. An Arabic commentary on Paul’s compendium is not rarely cited: ‫مف� ّ� فولوس‬, 789:8, 1022:4, 1089:21, 1091:ult., 1343:17, 1455:20, 1692:7, 1697:10; ‫ܡܬܪܓܡܢܐ ܕܦܘܠܘܤ‬, 508:7, 1332:26. The words ‫صاحب ��اب فولوس‬, 1661:19; ‫صاحب فولوس‬, 731:19 very likely indicate a note written ̄ in col. in the margin of a manuscript by its owner. All of the glosses are in Arabic; ‫ܦܘ‬ ̄ (Ḥunayn, ‫ ;)ܚܘܢܝܢ‬at 2028:18, after ‫ܦܘ‬ ̄ ‫ܘܐܝܟ‬ 282:9 is a definite error and may be read ‫ܚܘ‬ add ‫ الت�ن‬and the following period from note 24. Paul the son of ʿAnqa, the Edessene, ‫ܦܘ� ܒܪ ܥܢܩܐ ܐܘܪܗܝܐ‬, who is said to be the inventor of the Estrangelo script under the word �‫ܐܣܛܪܢܓ‬, 226:1 (where the phrase ‫ܒܪ‬ ‫ ܥܪܩܐ‬is to be read ‫ܒܪ ܥܢܩܐ‬, as the name is written in note 16, cf. Lagarde, Praetermissorum libri duo, 96, line 3). It does not seem that this Paul is the same as Paul the Edessene, who translated Greek books into Syriac around the year 624. Pethion, ‫فثيون‬, 1373:9; 1987:9; Arabic glosses on the names of gems. This may be the same as Pethion, the author of the history of the church, whom Elias of Nisibus mentioned and who lived and died in the eighth century. Bar Hebraeus, in his Libro Chronicorum arabico (ed. Pocockius, 114–115; ed. Salhani, 176), wrote: “His (Paul of Aegina’s) work is on medicine, and is divided into nine parts, which Ḥunayn the son of Isaac translated.” 38

DUVAL’S INTRODUCTIONS

lxxi

Life of Peter of Spain, 1801:13, on the word ‫( ܩܡܨܐ‬Matthew iii. 4); see the same place cited in Petrus der Iberer, ed. R. Raabe, 125–126. Physiologus. Three Syriac recensions of the Physiologus or the History of Animals have been discovered up to this time: The first in a Vatican manuscript, which Tychsen edited, the second in a Leiden manuscript, published by Land in Anecdotis syriacis, vol. IV, and a third in a London manuscript, which Ahrens submitted to the judgment of the public. The third recension does not deal solely with animals, but treats trees, stones, and geography, many parts of which Bar Bahlul took and cited verbatim, for example: 96:20 = Ahrens, 49; 175:10 = Ahr., 21–22; 262:15 = Ahr., 29; 692:23 = Ahr., 36; 1006:16–23 = Ahr., 66; 1322:15 = Ahr., 39; 1324:19 = Ahr., 49–50; 1348:1 = Ahr., 59; 1353:12 = Ahr., 37; 1353:ult. = Ahr., 50; 1421:11 = Ahr., 42; 1677:14 = Ahr., 34; 1690:19 = Ahr., 53; 1747:1 = Ahr., 31–32; 1758:pen. = Ahr., 25; 2044:18 = Ahr., 42–43. These are excerpted with no indication of their source, and the recension itself was recorded under the name of Aristotle and not that of the Physiologus, cf. 892:1: ‫و�دت �ي ��اب ا��يوان ا��نسوب إ�ى ار��طوطاليس‬, where the following Arabic gloss consists of a summary from this recension. Yet the name Physiologus does occur in two places: 1294:22, ‫( ܚܟܝܡܐ ܦܘܣܠܠܘܓܘܤ‬which treats the word σηπία, which does not occur in the Syriac recension); 1354:50, ‫( ܚܟܝܡܐ ܦܘܣܘܠܠܘܓܘܤ‬which treats σαλαμάνδρα, (in a way) close to the Landian recension). In another place, 578:6, a gloss on the dolphin ̄ ] occurs which is close to the Tychsenian recension. That ̈ with the words [‫ܕܟܝܢܝܬܐ‬ ‫ܒܟܬ‬ ̈ recension carries the title of ‫ܟܝܢܝܬܐ‬ ‫ =( ܡܡܠܠ ܥܠ‬Physiologus). Bar Bahlul seems to have added these texts and others from an earlier compilation, cf. 115:7, 200:7, which is ̄ close to the Tychsenian recension (but occurs) with the words ‫ܣܪܘ‬ ‫ ;ܒܪ‬127:7 (Land, chapter xvi; Ahrens, 15), etc. It is to be noted that the Physiologus is attributed to Basil the Great in the Landian recension; cf. Land, Scholia in Phys. Leid., in volume IV Anecd. syriac., p. 133, and Basil the Great, above. Commentary of Probos, cited under the word ‫ܦ�ܨܦܘܢܝܬܐ‬, 1635:17. For Probos, who seems to have lived in the eighth century, and who wrote a commentary on Aristotle’s book Περὶ ἑρμηνείας, see Hoffmann, De hermeneuticis apud Syros Aristoteleis, 62 and subsequent. Al-Rāzī (♱ around the year 932), ‫( ا��ازي‬in Arabic ‫)أبو ب�� ���د �ن ز� �يا ا��ازي‬, the famous physician originally from the city of Rayy. The author of works of medicine of the highest regard, of which the Manṣūrī, Manṣūr being said to be prefect of the city of Rayy, is cited in two places by Bar Bahlul: 178:8, under ‫ܐܠܦܫܪܐ‬: ‫ا��ازي يقول �ي ا��نصوري‬

lxxii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

‫ ;الفا��ا‬1645:1, under ‫ܦܫܪܫܬܝܢ‬: ‫�اء به ا��نصوري الفا��شت�ن‬. In each place he is cited for a spe-

cies of living thing.

Šamli (flourished ninth century), ��‫ �م‬,‫ܫܡܠܝ ܐܣܝܐ‬. In his Syriac preface Bar Bahlul mentions Šamli to have written following Ḥunayn, and in fact the lexicon reads: ‫�ك�ه‬ ‫�م�� عن حن�ن‬, for example, 188:ult., and ‫ܫܡܠܝ ܐܣܝܐ ܐܝܟ ܕܡܢ ܚܘܢܝܢ‬. Under the name Šamli Greek words with Syriac and Arabic glosses are included: 22:16; 32:1; 47:22; 76:5; 89:19; 147:8; 177:16; 182:7; 183:6 and 11; 184:13; 185:11; 188:13, 18, 22, and ult.; 193:11; 233:14; 237:1; 243:10; 247:16; 267:11; 271:9, 20, 23, and 27; 273:3; 275:13; 277:14; 298:20; etc. It is not clear from which work this vocabulary was excerpted. A translation of book Λ of Aristotle’s Metaphysics and a translation of a Book of the Humors, ‫ ��اب ال�كيموس‬are attributed to Šamli (see Kitāb al-Fihrist, 251, l. 30; 290, l. 25; Z. D. M. G., XL, 632). Sergius of Reš ʿAynā (♱ 536), ‫ܣܪܓܝܤ ܪܝܫܥܝܢܝܐ‬. Excerpted from his books are: 1. Astrō ̈ nomical vocabulary: ‫ܕܟܘܟܒܐ‬ ‫ܣܪܓ ܪܝܫܝܢܝܐ ܥܠ ܢܡܘܣܐ‬ ‫ ܒܡܐܡܪܐ ܕܥܒܕ‬...‫ܐܫܬܘܪܝ‬, 312:23–24 (cf. Sachau, Inedita syriaca, 101 and subsequent; Immanuel Loew, Aramaeische Pflanzennamen, 21); 2. Names of plants and medicines: �‫ ܒܪܟܬܐ ܕܚܩ‬under ‫ܐܒܪܘܛܘܢܘܢ‬, 20:21; ‫ܐܣܛܩܛܐ‬, 223:15, 1076:24; ‫ܕܪܟܬܐ‬, 596:25; ‫ܙܡܒܘܪܐ‬, 691:22; ‫ܟܫܘܬܐ‬, 926:19; ‫ܠܘܦܐ‬, 955:17; ‫ܠܚܟܐ‬, 961:12–13; ‫ܥܪܒܬܐ‬, 1459:5; ‫ܨܘܨܪܐ‬, 1660:pen.; ‫ܓܪܓܢܣܐ‬ under ‫ܩܘܡܐܪܘܤ‬, 1733:18; ‫ܫܢܬܐ‬, 1995:17; �‫ܬܥ‬, 2078:5 and 8; and others (cf. Merx, Z. D. M. G., XXXIX, 237 and subsequent; Sachau, Inedita syr., 88 and subsequent; Imm. Loew, loc. cit., 20); 3. Ambiguous vocabulary and synonyms: ‫ܐܘܠܘܢܐ‬, 62:ult.; ‫ܒܣܪܐ ܕܦܣܝܢܐ‬, 1589:12; ‫ܕܪܝܟܘܢܐ‬, 594:5; ‫ܚܪܦܬܐ‬, 776:15, 911:18; ‫ܦܘܘܪܐ‬, 1501:21, 1502:3; ‫ܨܨܐ‬, 1679:7l ‫ܩܥܬܐ‬, 656:13, 1819:12; ‫ܩܦܘܦܐ‬, 1820:16; ‫ܩܪܢܐ‬, 1846:15; ‫ܩܪܩܦܬܐ ܕܕܒܒܐ‬, 1852:pen.; ‫ܫܡܢ‬, 1988:3; ‫ܫܪܦܐ‬, 2016:2, etc.; 4. Translations from Greek: κανθαρίδες, 1700:22; καστρησιανός, 1816:11; κατάθεσις, 1759:18; κατάστασις, 1761:7; κοιτών, 1688:8; ‫)?( ܩܪܐܘܢ‬, 1834:9; κύριος, 1770:12, 1843:14; τὸν οὐρανὸν τοῦ οὐρανοῦ, 2025:3; πατρίκιος, 1537:4; πέρας, 1495:25; πληροφορία, 1575:6; πρόθεσις, 1618:6, 1620:14; πρόσωπον, 1625:3; προφῆται, 1615:10; �‫)?( ܦܘ‬, 1505:ult., πύρωσις, 1615:11; σποδιόν, 1954:2; φιλομαθής, 1548:1; φιλοπάτωρ, 1544:19; φρυκτή, 1616:12; φύκος, 1521:14; φύλη, 1541:23; ψωμίον, 1541:13; φῶς, 1541:6, etc. It is likely that Bar Bahlul took Sergius’ glosses from Ḥunayn’s lexicons (Imm. Loew, Aram. Pfl., 18). Cf. Ḥunayn, above. For the Syriac translation of the Geoponica which is referred to several times in the lexicon, very likely composed by Sergius, see Syriac Geoponica, above. Simeon of Ṭaybuta, ‫ܫܡܥܘܢ ܕܛܝܒܘܬܗ‬, noted among the Syriac physicians (cf. B. H., Chron. eccl., II, 139; Chron. syr., ed. Bruns and Kirsch, 62; ed. Bedjan, 57), he flourished

DUVAL’S INTRODUCTIONS

lxxiii

and died in the seventh century. ʿAbdišoʿ mentions his book on medicine in his catalogue, see Assemani, B. O., III, part i, 181. Bar Bahlul drew upon this book for a few glosses, 36:25; 83:24; 463:12; 1168:3; 2013:22. Sinān ibn Thābit (♱ 943), ‫ �ن قرة‬,‫أبو سعيد سنان �ن ثابت‬, originally of Carrhae (Ḥarrān), he converted from the Sabian religion to the faith of Muḥammad, and was physician to the caliphs Muqtadir, Kāhir, and Raḍī. The following gloss of Sinān’s occurs in Bar Bahlul’s lexicon 734:3: ‫ وقال �ي سنان ا�ن ثابت أن ّه ا����ة بعينه‬...‫ܚܘܪܫܐ‬. We take this usage to mean that Sinān was a companion of Bar Bahlul’s, if the gloss is sound; in some manuscripts the word ‫ �ي‬is omitted. ̈ Diatessaron of Tatian, ‫ܕܡܚܠܛܐ‬ ‫ܐܘܢܓܠܝܘܢ‬, 1486:17, on Luke xix, 4. Theodore bar Koni, ‫ܒܪ ܟܘܢܝ ܬܐܘܕܘܪܘܤ‬, 491:12, on the word ‫ ;ܓܠܒܐ‬also ‫ ܒܪ ܟܘܢܝ‬in Bar ʿAli, ed. Hoffmann, number 2881. For this writer, who it seems lived at the beginning of the ninth century, cf. Pognon, Inscriptions mandaïtes des coupes de Khouabir, Append. II; Sachau, Verzeichniss der syr. Handschr., Vorrede, xiv, Nachschrift. Theodore of Mopsuestia, whose Biblical commentary was translated into the Syriac language by Ibas and his students of Edessa during the fifth century, is cited three times: 116:18, on Job; 599:15, for the word ἑωσφόρος; 1186:18, on Methodius (Commentary on the Psalter in five parts). Theodosius of Edessa. ‫ܬܐܘܕܘܣܝ ܐܘܪܗܝܐ‬. He flourished at the beginning of the ninth century, and was the brother of the patriarch Dionysius of Tellmahar; he translated an iambic poem and a sermon on the prophet Elias by Gregory the Nazianzene. In the lexicon, 92:pen., an interpretation of the word ‫( ܐܘܪܝܩܐ‬ὠρικός) is related under his name. Ṭubānā, ‫ܛܘܒܢܐ‬, for the word ‫ܐܠܗܐ‬, 167:20. This Ṭubānā was a ‘Jacobite’ monk, who it seems worked a great deal in the Biblical tradition, or Massora, of the Syrians, cf. in the lexicon col. 1363, l. 20 and subsequent. He lived in the city of Reš ʿAynā at the beginning of the seventh century. It is notable that the relevant gloss does not occur in the ‘Nestorian’ manuscripts. Yaḥyā ibn Ḥātim, see Bar Ḥatim above. Zachariah of Merv, see Išoʿ of Merv. Zosimus, ‫ܙܘܣܝܡܘܤ‬, common for chemical vocabulary. Zosimus is often cited among the chemists; cf. Berthelot, La chimie au moyen âge, t. II, 408, under the word Zosime.

lxxiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

He may be intended at 1089:pen, where the word ‫ ܒܕܝܣܡܘܤ‬may be read ‫ܙܘܣܝܡܘܤ‬.

IV. ON THE ARAMAIC DIALECTS CITED IN THE LEXICON It is obvious that the popular dialects of Babylon would be especially well-known to the lexicographers, who resided in Baghdad; thus it is not surprising that these are often cited in the lexicons of Bar ʿAli and Bar Bahlul. Thus, it will be helpful to give an exposition of these at the beginning. Provincial dialects (διάλεκτος τῶν ἐπιχωρίων, Larsow, De dialectorum linguae syr. reliquiis, 22; γλῶσσα ἐπιχώριος, Lagarde, Uebersict ueber die Bildung der Nomina, 39, note 3, ‫ܠܫܢܐ ܐܬܪܝܐ‬, 188:10, 228:3, 438:4, 507:20, 575:10; 875:5, 2030:13, 2077:6. This seems to refer to the Aramaic speech of the people of southern Babylon and Arabic Iraq, cf. 507:20, ‫“ ܠܫܢܐ ܐܬܪܝܐ ܐܘ ܐܪܒܝܐ‬the provincial language or Arabic.” ̇ ‫ܐܝܠܝܢ‬ Dialect of the region of Bēt Āramayē, ‫ܠܫܢܐ ܐܪܡܝܐ‬, 212:23, 242:5, 497:ult.; ‫ܕܥܡܪܝܢ‬ ‫ܒܝܬ ܐ̈ܪܡܝܐ‬, 668:6; ‫ܐ̈ܪܡܝܐ‬, 1377:7; ‫السواد‬, 1965:7; ‫ܐܪܡܐܝܬ‬, 2056:22, where the dialect of Mesena [‫ܡܝܫܢܐܝܬ ]ا��يسان‬, is compared. For this region, situated in northern Babylon, and now called by the Arabs Sawād al-Kūfa (‫)سواد ال�كوفة‬, see Noeldeke, Z. D. M. G., XXV, 114–115. ̈ Dialect of Mesena, ‫ܡܝܫܢܝܐ‬, 101:21; ‫( ܡܝܫܐܝܬ‬better read ‫)ܡܝܫܢܐܝܬ‬, 2056:22, used in the region of Mesena, which is called by the Arabs Sawād al-Baṣrā; cf. Noeldeke, cited (in the previous entry). Dialect of Qatar (on the Arab shore of the Persian Gulf), ‫ܩܛ�ܝܐ‬, 734:2. Dialect of Maṭarta (Arabic ‫مط��ة‬, near Samarra?), ‫ܠܫܢܐ ܕܡܛܪܬܐ‬, 1752:12. Dialect of Tagrīt or Ṭirhān, which was most familiar to the ears of Bar Bahlul, who indeed hailed from the province of Ṭirhān (also Ṭrīhān), as we said above on p. x. The usages of this dialect are often related in the (following) ways: ,‫ ܛܝܪܗܢ‬,‫ ܛܪܝܗܢ‬,‫ܠܘܬܢ‬ ,‫ ܒܡܡܠܠܢ‬,‫ عندنا بالط��هان‬,‫ ܬܓܪܝܬ‬,‫ ܬܐܓܪܝܬ‬,‫ ܠܘܬܢ ܒܬܓܪܝܬ‬,‫ ت��يت‬,‫ عندنا بت��يت‬,‫أهل ت��يت‬ ‫ ܒܛܝܪܗܢ‬,‫ ܡܡܠ� ܕܛܝܪܗܢ‬,‫ ;ܡܡܠ� ܕܛܝ�ܗܢܝܐ‬out of many (examples), we give: 106:15, 192:2, 451:1, 498:14, 503:7, 514:24, 536:9, 733:10, 751:5, 768:18, 820:12, 1392:11, 1745:12, 1784:19, 1852:3, 1855:pen., 1891:7, 1906:18, 1916:18, 1937:8, 1943:7, 1997:7, 1999:11, 2048:6, 2075:8. The Arabs called this region Bārimma (‫بارمّا‬, in the mountain of Ḥemrīn, ‫�ُ�ر�ن‬, near Takrīt), as is clear from the gloss 867:17: ‫عندنا ببارمّا‬. Dialect of the Higher Regions, ‫ ܠܫܢܐ ܕܠܥܠ‬,‫ ܐܬܪܐ ܥܠܝܐ‬,‫ ܣܘ̈ܪܝܝܐ ܕܠܥܠ‬,‫اللغة العالية‬, 154:21,

lxxiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

He may be intended at 1089:pen, where the word ‫ ܒܕܝܣܡܘܤ‬may be read ‫ܙܘܣܝܡܘܤ‬.

IV. ON THE ARAMAIC DIALECTS CITED IN THE LEXICON It is obvious that the popular dialects of Babylon would be especially well-known to the lexicographers, who resided in Baghdad; thus it is not surprising that these are often cited in the lexicons of Bar ʿAli and Bar Bahlul. Thus, it will be helpful to give an exposition of these at the beginning. Provincial dialects (διάλεκτος τῶν ἐπιχωρίων, Larsow, De dialectorum linguae syr. reliquiis, 22; γλῶσσα ἐπιχώριος, Lagarde, Uebersict ueber die Bildung der Nomina, 39, note 3, ‫ܠܫܢܐ ܐܬܪܝܐ‬, 188:10, 228:3, 438:4, 507:20, 575:10; 875:5, 2030:13, 2077:6. This seems to refer to the Aramaic speech of the people of southern Babylon and Arabic Iraq, cf. 507:20, ‫“ ܠܫܢܐ ܐܬܪܝܐ ܐܘ ܐܪܒܝܐ‬the provincial language or Arabic.” ̇ ‫ܐܝܠܝܢ‬ Dialect of the region of Bēt Āramayē, ‫ܠܫܢܐ ܐܪܡܝܐ‬, 212:23, 242:5, 497:ult.; ‫ܕܥܡܪܝܢ‬ ‫ܒܝܬ ܐ̈ܪܡܝܐ‬, 668:6; ‫ܐ̈ܪܡܝܐ‬, 1377:7; ‫السواد‬, 1965:7; ‫ܐܪܡܐܝܬ‬, 2056:22, where the dialect of Mesena [‫ܡܝܫܢܐܝܬ ]ا��يسان‬, is compared. For this region, situated in northern Babylon, and now called by the Arabs Sawād al-Kūfa (‫)سواد ال�كوفة‬, see Noeldeke, Z. D. M. G., XXV, 114–115. ̈ Dialect of Mesena, ‫ܡܝܫܢܝܐ‬, 101:21; ‫( ܡܝܫܐܝܬ‬better read ‫)ܡܝܫܢܐܝܬ‬, 2056:22, used in the region of Mesena, which is called by the Arabs Sawād al-Baṣrā; cf. Noeldeke, cited (in the previous entry). Dialect of Qatar (on the Arab shore of the Persian Gulf), ‫ܩܛ�ܝܐ‬, 734:2. Dialect of Maṭarta (Arabic ‫مط��ة‬, near Samarra?), ‫ܠܫܢܐ ܕܡܛܪܬܐ‬, 1752:12. Dialect of Tagrīt or Ṭirhān, which was most familiar to the ears of Bar Bahlul, who indeed hailed from the province of Ṭirhān (also Ṭrīhān), as we said above on p. x. The usages of this dialect are often related in the (following) ways: ,‫ ܛܝܪܗܢ‬,‫ ܛܪܝܗܢ‬,‫ܠܘܬܢ‬ ,‫ ܒܡܡܠܠܢ‬,‫ عندنا بالط��هان‬,‫ ܬܓܪܝܬ‬,‫ ܬܐܓܪܝܬ‬,‫ ܠܘܬܢ ܒܬܓܪܝܬ‬,‫ ت��يت‬,‫ عندنا بت��يت‬,‫أهل ت��يت‬ ‫ ܒܛܝܪܗܢ‬,‫ ܡܡܠ� ܕܛܝܪܗܢ‬,‫ ;ܡܡܠ� ܕܛܝ�ܗܢܝܐ‬out of many (examples), we give: 106:15, 192:2, 451:1, 498:14, 503:7, 514:24, 536:9, 733:10, 751:5, 768:18, 820:12, 1392:11, 1745:12, 1784:19, 1852:3, 1855:pen., 1891:7, 1906:18, 1916:18, 1937:8, 1943:7, 1997:7, 1999:11, 2048:6, 2075:8. The Arabs called this region Bārimma (‫بارمّا‬, in the mountain of Ḥemrīn, ‫�ُ�ر�ن‬, near Takrīt), as is clear from the gloss 867:17: ‫عندنا ببارمّا‬. Dialect of the Higher Regions, ‫ ܠܫܢܐ ܕܠܥܠ‬,‫ ܐܬܪܐ ܥܠܝܐ‬,‫ ܣܘ̈ܪܝܝܐ ܕܠܥܠ‬,‫اللغة العالية‬, 154:21,

DUVAL’S INTRODUCTIONS

lxxv

265:4, 475:1, 520:10, 768:18, 769:12, 771:1, 773:21, 900:25, 981:21, 1355:20, 1451:10, 1752:11; this is the mountainous region beyond the river Tigris, situated to the south of the province of Bēt Garmay, cf. the glosses 475:1 and 768:18, where is read: ‫ܒܠܫܢܐ ܕܠܥܠ‬ ‫ܘܕܛܝܪܗܢ‬, “in the dialect of the Highlands and that of Ṭirhān.” This dialect is contrasted with the speech of the residents of the plains, ‫أهل قرى أسفل‬, 632:24. But ‫ܥܡ�ܝ ܛܘ̈ܪܐ‬ “of the mountains,” 732:14, seems to designate those resident in the region of the city of Amid (Diyarbakir). Dialect of the Province of Bēt Garmay, ,‫ ܒܝܬ ܓܪܡܝ‬,‫ ܓ�ܡܩܐ‬,‫ ܓܪܡܩܐܝܬ‬,‫لغة ا��رامقة‬ ‫ܠܫܢܐ ܓܪܡܩܝܐ‬, 731:13, 741:26, 775:15, 919:17, 977:21, 1960:4. The province of Bêth Garmay, or Garama, was situated beyond the river Tigris to the south of the Lesser Zab river. ̈ , 1463:16; ‫ܡܡܠ� ܕܡܘܨܓ‬, 1916:9; ‫ا��وصل‬, Dialect of Mosul, ‫ܐܬܘ̈ܪܝܐ‬, 955:15; ‫ܒܢܝ ܐܬܘܪ‬ 192:2. Dialect of the Province of Diyār Rabīʿa (between Mosul and Reš ʿAynā), ‫ديار ربيعة‬, 1392:16; 1965:7. ̈ Dialect of Mesopotamia, ‫ܡܡܠ� ܕܓܙܝ�ܬܢܐ‬, 27:1; ‫أهل ا��ز��ة‬, 711:8; ‫ܕܒܢܝ ܓܙܝܪܬܐ‬ ‫ܠܫܢܐ‬, 835:9 and 24; ‫ܒܓܙܝܪܬܐ‬, 924:15; ‫ܒܥܝܕܐ ܕܓܙܝ�ܬܢܐ‬, 1104:10, where the Mesopotamian is contrasted with the Babylonian. Dialect of Edessa, ‫ܡܡܠ� ܕܐܘܪܗܝ‬, 1755:4; ‫ܠܫܢܐ ܐܘܪܗܝܐ‬, 2077:6. ̈ ‫ܚܫܚܬܐ‬ ̈ , 1849:9; Dialect of Ḥarrān, ‫ܠܟܣܝܤ ܚܪܢܝܬܐ‬, 1378:22; the same, perforce, ‫ܕܚܢܦܐ‬ cf. The Book of the Ḥarrānenes, p. xvii, above. Dialect of Samosata, ‫لغة أهل �مشاط‬, 575:15.

Dialect of Syria, ‫ لغة الشام‬,‫ �ي الشام‬,‫أهل الشام‬, 732:6, 1917:10, 1932:4, 1965:6. Dialect of Palestine, 668:4.

V. DESCRIPTION OF THE MANUSCRIPTS OF THE LEXICON The manuscripts that we have used in editing the lexicon are here described extensively. It will be sufficient to note others that were of no utility for us. We shall begin with the description of the manuscripts that were copied or prepared before the others.

DUVAL’S INTRODUCTIONS

lxxv

265:4, 475:1, 520:10, 768:18, 769:12, 771:1, 773:21, 900:25, 981:21, 1355:20, 1451:10, 1752:11; this is the mountainous region beyond the river Tigris, situated to the south of the province of Bēt Garmay, cf. the glosses 475:1 and 768:18, where is read: ‫ܒܠܫܢܐ ܕܠܥܠ‬ ‫ܘܕܛܝܪܗܢ‬, “in the dialect of the Highlands and that of Ṭirhān.” This dialect is contrasted with the speech of the residents of the plains, ‫أهل قرى أسفل‬, 632:24. But ‫ܥܡ�ܝ ܛܘ̈ܪܐ‬ “of the mountains,” 732:14, seems to designate those resident in the region of the city of Amid (Diyarbakir). Dialect of the Province of Bēt Garmay, ,‫ ܒܝܬ ܓܪܡܝ‬,‫ ܓ�ܡܩܐ‬,‫ ܓܪܡܩܐܝܬ‬,‫لغة ا��رامقة‬ ‫ܠܫܢܐ ܓܪܡܩܝܐ‬, 731:13, 741:26, 775:15, 919:17, 977:21, 1960:4. The province of Bêth Garmay, or Garama, was situated beyond the river Tigris to the south of the Lesser Zab river. ̈ , 1463:16; ‫ܡܡܠ� ܕܡܘܨܓ‬, 1916:9; ‫ا��وصل‬, Dialect of Mosul, ‫ܐܬܘ̈ܪܝܐ‬, 955:15; ‫ܒܢܝ ܐܬܘܪ‬ 192:2. Dialect of the Province of Diyār Rabīʿa (between Mosul and Reš ʿAynā), ‫ديار ربيعة‬, 1392:16; 1965:7. ̈ Dialect of Mesopotamia, ‫ܡܡܠ� ܕܓܙܝ�ܬܢܐ‬, 27:1; ‫أهل ا��ز��ة‬, 711:8; ‫ܕܒܢܝ ܓܙܝܪܬܐ‬ ‫ܠܫܢܐ‬, 835:9 and 24; ‫ܒܓܙܝܪܬܐ‬, 924:15; ‫ܒܥܝܕܐ ܕܓܙܝ�ܬܢܐ‬, 1104:10, where the Mesopotamian is contrasted with the Babylonian. Dialect of Edessa, ‫ܡܡܠ� ܕܐܘܪܗܝ‬, 1755:4; ‫ܠܫܢܐ ܐܘܪܗܝܐ‬, 2077:6. ̈ ‫ܚܫܚܬܐ‬ ̈ , 1849:9; Dialect of Ḥarrān, ‫ܠܟܣܝܤ ܚܪܢܝܬܐ‬, 1378:22; the same, perforce, ‫ܕܚܢܦܐ‬ cf. The Book of the Ḥarrānenes, p. xvii, above. Dialect of Samosata, ‫لغة أهل �مشاط‬, 575:15.

Dialect of Syria, ‫ لغة الشام‬,‫ �ي الشام‬,‫أهل الشام‬, 732:6, 1917:10, 1932:4, 1965:6. Dialect of Palestine, 668:4.

V. DESCRIPTION OF THE MANUSCRIPTS OF THE LEXICON The manuscripts that we have used in editing the lexicon are here described extensively. It will be sufficient to note others that were of no utility for us. We shall begin with the description of the manuscripts that were copied or prepared before the others.

lxxvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Manuscript H Manuscript Hunt. 157, now kept in the Bodeleian library at Oxford, and described by Payne Smith in his Catalogue, no. 187, col. 617, in the following way: “A manuscript on smoothed paper in quarto, consisting of 494 folios, with Syriac and Arabic characters in plain (‘Jacobite’) script, very elegantly copied in the Christian year 1645.” The title, embellished with red ink: ̈ �‫ܥܠ ܚܝ� � ܡܒܗܬܢܐ ܕܐܠܗܐ ܡܪܐ ܟܠ ܐܫܪܐ ܠܡܟܬܒ ܟܬܒܐ ܡ‬ ‫ܚܝܐ ܘܝܘܬ̈ܪܢܐ‬ ̈ ‫ܕܣܕܝܪܘܬ‬ ̈ �‫ܒܢܬ ̈ܩ‬ ̈ ‫ܫܟܝܚܢ ̄ܗ ܠܟܣܝܩܘܢ ܕܒܪ ܒܗܠܘܠ‬ ‫ܕܒܟܬܒܐ ܕܒܣܦܪܐ ܣܘܪܝܝܐ‬ .‫ܣܦܪܐ ܡܗܝܪܐ‬ “By the unconfounded might of God, Lord of all, I begin to write a book full of life and benefit, in which the words which occur in books are digested following the order of the Syriac alphabet, that is, the Lexicon of Bar Bahlul, the able doctor.”

There follows the Syriac preface up to ‫( � ̇ܚܐܪ‬see 2:2), then a lacuna of two pages is declared; following this, the Arabic preface occurs in full, with the following added: ‫وأنت يا �� ّي إ��انا ً با��� تع�� فاحتفاض )= فاحتفاظ( ��ذا ال��اب البديع و�� ��رج عن ��ك‬

�‫ فإن أحبت أ��ا�ه أ�دا ً ��طت �ليه أن ينس�ه �ي م��ل‬.‫وقبظتك )= وقبضتك( وحوزك‬ .‫وعندك ح�ى �� ��رج عن مل�كته إن شاء ا��� وهو حسبنا ونعم الو��ل‬

“And you, my son, with faith in God Most High, preserve this book of wonders, and let it not leave your hands, nor your possession, nor your home. And if you desire to allow anyone to copy it, it is requisite that it he copy it in your home and in your presence so that it does not leave your possession, God willing, and He is sufficient for us and the best trustee.”

.‫ ܒܥܘܕܪܢ ܡܪܢ ܝܫܘܥ ܡܫܝܚܐ‬.‫ܐܫܬܠܡ ܟܬܒܐ ܕܠܟܣܝܩܘܢ ܕܒܪ ܒܗܠܘܠ ܣܦ�ܐ ̇ܣܦܩܐ‬ ̈ ‫ܠܗ ܘ�ܒܘܗܝ ܘܠܪܘܚܗ ܩܕܝܫܐ ܟܠ‬ ‫ܬܫܒܚܢ ܠܥܠܡ ܥܠܡܝܢ ܐܡܝܢ ܐܡܝܢ ܐܡܝܢ܀ ܐܬܟܬܒ‬ ̈ ̈ ̈ .‫ ܟܘܦܪܐ ܕܒ�ܝܐ‬.‫ܣܡܠܝܬܐ‬ ‫ ܘܕܚܝܩ ܠܘܬ‬.‫ܝܡܝܢܝܬܐ‬ ‫ ܘܪܚܝܡ ܡܢ‬.‫ܒܐܝܕܝ ܐܢܫ ܕܘܐ ܡܢ ܟܠ‬ ̈ ̇ ̈ ̈ ̈ � ‫ܕܥܒܕܘܗܝ‬ ‫ ܘܒܥܐ ܐܢܐ‬.‫ ܛܪܕܬܗ ܡܢ ܒܝܢܬ ܩ�ܝܐ‬.‫ܟܣܝܐ‬ ‫ ̇ܨܐܬܐ ܕܡܐܢܘܗܝ‬.‫ܕܟܝܐ‬ ̇ ̈ ‫ ܕܟܕ ܒܣܘ̈ܪܛܐ ܗܠܝܢ‬.‫ ܡܢ ܟܠ ܐܚܐ ܦܪܘܫܐ‬..‫ܗܫܐ‬ ‫ ܒܟܝܠܬܐ ܕܚܘܒܗ‬..‫ܒܠܝ� ܢܦܓܥ‬ ̇ ‫ ܟܬܒܬܗ ܠܢܦܫܝ ܘܠܘ‬.‫ ܒܗ ܗܘ ܠܗ ܡܬܬܟܝܠ‬.‫ܘܒܗܘ ܡܐ ܕܡܟܝܠ‬ .‫ܨܠܘܬܐ ܠܓܘܐ ܢܫܦܥ‬ ̈ ̈ ‫ ܗܘܝ ܗܠܝܢ‬.‫ ܐ� ܡܛܠ ܝܘܬܪܢ ܢܦܫܝ ܕܘܝܬܐ‬.�‫ܕܐܬܚܙܘܙܐ ܒܣܘ̈ܪܛܐ ܗܠܝܢ ܥܩܠܩ‬ ̄ ̄ ̄ ‫ܒܝܘܡ ܐܪܒܥܐ‬ .‫ܕܐܝܬܘ ܝܘܡ ܥܐܕܐ ܡܒܪܟܐ ܘܡܥܠܝܐ‬ ‫ܝܫܬ ܒܟܢܘܢ ܬܪܝܢܐ‬ ‫ܒܫ‬ ܵ ̄ ̈ ̈ .‫ ܗ ܡܪܝ ܒܣܝܠܠܝܘܤ ܘܓܪܓܘܪܝܘܤ‬.‫ܛܘܒܬܢܐ ܘ̈ܪܝܫܢܐ ܕܟܠ ܡܬܐܠܗܢܐ‬ ‫ܕܐܒܗܬܢ‬ ̇ ̈ ‫ ܘܠܝܗ ܕܘܟܣܐ ܐܝܢ܀‬.‫ ܫܢܬ ܐܨܢܘ ܕܝܘܢܝܐ‬.‫ܘܒܝܕܗܘܢ ܐܬܡܛܝܢܢ ܠܢܘܦܐ ܘܫܘܡܠܝܐ‬ “The book of the Lexicon of Bar Bahlul the able doctor is completed by the power of our Lord Jesus Christ, to whom and to his Father and to the Holy Ghost belongs all glory for ever and ever, amen, amen, amen. It was copied by the hands of a most wretched man, far from the right hand and cast out from the left hand, filthy with

DUVAL’S INTRODUCTIONS

lxxvii

profanity, whose works are not clean, and who was expelled from the number of the elect on account of the horrible aspect of his soul. I thus implore every wise brother, that whenever you should meet confusion in these lines, that you should pour forth with prayers in proportion to your love for the monastery, and by that same measure so shall that be measured. I wrote it for myself, not that I should be well-regarded for these crooked lines, but in order to benefit my miserable soul, this being the fourth day of the week and the sixth 39 of the month of Second Qanun, being the blessed and exalted feast-day of our benevolent fathers and chiefs of all the divines, saints Basil and Gregory, with whose aid we have reached the end and the completion (of the work), in the Alexandrian year 1956. Glory to God!” Qanun II 1956 corresponds to January 1645 after the birth of Jesus Christ. 40

Bernstein was unaware that this manuscript, that, intending to edit the lexicon, he occupied himself with transcribing, contains the most outstanding recension of Bar Bahlul’s lexicon. 41 Without doubt many glosses have been inserted by a ‘Jacobite’ reader, but the ‘Nestorian’ manuscripts do not lack the interpolated glosses excerpted from the ‘Jacobite’ recension. The Arabic glosses were written in Arabic characters, but the scribe transcribed from a Garšuni exemplar, that is, with Arabic words written in Syriac characters, as is clear from the fact that certain Arabic words remain written in Syriac characters. Manuscripts CFM Three exemplars of an archetype that were at one time conserved in the monastery of St. Anthony, situated in Mount Lebanon: M dates from 1597, C from 1601, and F from 1606. The exemplar of the Maronite monastery seems to have been copied from the same old archetype from which H was copied; it is the same redaction, if you would exclude some added glosses, for which reason manuscripts CFM serve well to fill some of the lacunae of manuscript H. Manuscripts CFM faithfully exhibit the text of their Maronite archetype, the Syriac and Garšuni writings being wonderfully con-

Sic; it is certain that this is the best emendation, as the feast of St. Basil was customarily celebrated on the first day of January. 40 We erred shamefully, when we wrote on page iii of the preface to the first fascicule, above: “Qanun I of the Hellenic year 1596 (the month of December 1284).” 41 See Z. D. M. G., II, 371. 39

lxxviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

̄ ‫ܗ‬. They contain gruent amongst them; the pronomial suffix ‫ ܗܘܢ‬is usally written ‫ܢ‬ no prefaces. Manuscript M Manuscript Marsh 198, now kept in the Bodleian library at Oxford and described in Payne Smith’s Catalogue, no. 188 col. 623. Paper, 749 folios (0.31 x 0.20), in two columns, small but easily readable characters in the simple or ‘Jacobite’ script. It was sent to Jacob Golius by his brother in the year 1650, as is learned from a note written at the beginning of the manuscript: “Sent to me out of Mount Lebanon, in the year of the Lord 1650.” – “Copied in Mount Lebanon by a learned man, expertly able in the Syriac language, as my brother Peter Golius, now called brother Caelestine by S. Liduina, signified to me by letter on the Calends of November, 1649.” After the letter šin there reads: ‫“ ܣܪܓܝܤ ܚܛܝܐ‬Sergius the sinner” and, in Garšuni: ‫ ح�� أبونا ا��ب ��ي ��جس ا��طران ا�ن‬: ‫ ̄ܒ‬: ‫ �ي ����ن‬:‫ ܕ‬: ‫ف��ا ك�ن سنة ܐܬܩܨܙ̄ ܕܡܪܢ‬ ̈ ‫ وأ��م حقار�ي �ي‬:‫ܩܘܙܚܝܐ وأ�اب هذه النس�ة‬ ‫����ا ا��دنا�ي إ�ى عندنا ���� ܡܪܝ ܐܢܛܘܢܝܘ‬

‫���ا��ا وأنا �ي طا�ة ا��� وطا�ة أ�ي ا��طران يونان وطا�ة ا��ب ا��ذكوراقتبلت منه مع ��ط أنه‬

���‫ ا��وما�ي وهذا �ي رضاه ورضانا مع رضا ا‬...‫ و��اب القداس‬... ‫يكتب وينسخ �ي عو��ا‬

���‫وكنيسته و�ي رضا ا���ى ا��ذكور�ن و��اد��م مع ا��ب القس يعقوب وا�ن أ�ي خوري ��يا وا‬

.‫ ك� من يو�ى ��ره‬:‫الو��ل ��� ما نقول أم�ن‬

“In the year of the Lord 1597, during the month of Second Tešrin, our father, Mar Gregory the Metropolitan, the son of ʿAmīr of Hadnān, came into our presence in the monastery of Saint Anthony Quzḥaye and arranged for this manuscript (to be written), requiring my wretchedness to copy it. I, in obedience to God and to my father the Metropolitan Yūnān, and to the aforementioned father, accepted this, on the condition that there be written and copied for me in return 42… and the book of the liturgy… in Greek/Latin, and this pleased him and pleased us with the pleasure of God and the church and the pleasure of the aforementioned fathers and their witnesses with the father elder Jacob and Ibn Akhī Khūrī Yaḥyā, and God is Trustee for what we have said, amen. He fulfills whosoever keeps faith.” Here a few words have disappeared. At the end of letter ālap the same note appears, but the final part from ‫ اقتبلت‬has been erased. 42

DUVAL’S INTRODUCTIONS

lxxix

Manuscript C A manuscript kept in the library of the University of Cambridge, it consists of two volumes (one containing pages 1–655, the other 656–1501) on paper, two columns per page, with folios measuring 0.31 x 0.21. It was copied in the year 1601 by the hand of the same Sergius 43 who prepared manuscript M. At one time it formed part of Erpen’s library, and after his death it was passed to the library of Cambridge. Castellus used this copy for his compendium Lexicon heptaglotton. At the end of section ālap it reads: ‫�� ّ ��ف ا��لف بلطف من ا��� وحسن توفيقه ور��ته وص�� ��� الك�تب ا��ق�� ���يس ܨܡܪܝܐ‬ ̄ ̄ ‫ܐܒ‬ ̈ ‫ܒܩܘܙܚܝܐ ܒܪܝܟܬܐ ܘܥܠ‬ ̈ ‫ܗܘ‬ ̈ ‫ܡܛ�ܝܦܘ ܡܪܝ ܝܘܢܢ ܡܪܝ ܝܘܣܦ ܡܪܝܐ‬ ‫ܐܚ ̄ܘ‬ ‫ܓܒܝܠܝܐ‬ ܵ ̈ ̈ ̄ ‫ ܒܫܢܬ ܐܠܦ‬.‫ܢܫܘܙܒ ܐܢܘܢ ܡܢ ܟܠܗܢ ܒܥܠܕܒܒܐ ܟܣܝܐ ܘܓܠܝܐ ܐܡܝܢ ܘܐܡܝܢ‬ ̈ ‫ܒܩܘܙܚܝܐ ܕܝܪܐ‬ ‫ ܗܘܐ ܫܘܡܠܝܐ ܕܗܢ ܣܘܪܛܐ‬.‫ܘܫܬܡܐܐ ܘܚܕܐ ܡܢ ܡܢܝܢܐ ܕܡܫܝܚܐ‬ ‫ ܡܪܝ ܒܪ ܢܐܪܕ ܪܝܫ‬.‫ܒܪܝܟܬܐ ܟܕ ܡܪܝ ܩܠܝܡܘܤ ܪܝܫ ܥܠܡܐ ܒܪܘܡܝ ܡܕܝܢܬܐ ܡܒܪܟܬܐ‬ .‫ܐܬܪܐ ܕܨܝܕܢ ܐܘ ܠܡ ܕܕܪܡܘܣܩܐ‬

“The letter ālap is completed by the grace of God, His beneficent providence, and His mercy; pray for the miserable scribe Sergius, originally of Samarra, (resident) in blessed Quzḥāyē, and for the fathers and brothers, the Metropolitans Mar John and Mar Joseph, may God preserve them from all enemies hidden and manifest, amen and amen. This letter was completed in the monastery of Quzḥāyē in the year 1601 after the birth of Christ, with Saint Clemens (VIII) being prince of the world in Rome, city full of blessings, and Mar Bar-Narde (?) head (of the church) in the province of Saidon, or Damascus.”

There is a similar note at the end of letter bēṯ; the monastery of Saint Anthony of Quzḥāyē is said to be in Mount Lebanon, and the name of the bishop of Syria is written ‫��ناردا‬. The date for this letter is 6 Šebat (February) of the year 1601. Notes are also found following letter zayn and at the end of the first volume following letter kap. In the latter note Quzḥāyē is written with the Arabic letter ‫قوز�ايه‬. The scribe asks for pardon from the reader errors in the book to be corrected: “I am of small understanding, the manuscript is old and (contains) a mixture of Arabic and Syriac, and all men are imperfect. Perfection is with God alone, to Whom belongs eternal glory.”

43 For this Sergius, see Wright, Catalogue

of the Syriac Manuscripts, 2b and 3a.

lxxx

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Manuscript F A manuscript kept in the Laurentian library of Florence. With clear characters in the simple or ‘Jacobite’ script on paper, two columns per page, folios measuring 0.42 x 0.27, it consists of two volumes (one with 381 folios, the other with 289). At the end of the first volume, after the letter mim, it reads: ̈ ‫ܕܥܒܕܘܗܝ ܕܠܗ‬ ‫ܫܠܡ ܣܕܪܐ ܕܡܝܡ ܕܥܘܕܪܢܗ ܕܐܠܗܐ ܡܪܐ ܟܠ ܡܚܝܠܢܐ ܘܡܣܝܥܢܐ‬ ̄ ̄ ̈ ‫ܐܚܝ ܘ̈ܪܒܢܝ ܨܠܘ ܥܠ ܐܢܛܘܢܝܘܤ‬ ‫ܐܘ‬ ‫ ܒܒܥܘ‬.‫ܫܘܒ ܘܐܝܩܪܐ ܘܣܓܕܬܐ ܐܡܝܢ‬ ‫ܨܗܝܘܢܐ ܕܟܬܒ ܡܛܠ ܡܪܢ ܕܢܫܬܘܐ ܕܢܬܡܢܐ ܒܡܢܝܢܐ ܕܕܝ�ܝܐ ܕܡܪܝ ܐܢܛܘܢܝܘܤ‬ ̄ ‫ ܡܐܐ܀ ܘ ܀ ܫܢܝܢ ܠܡܘܠܕܗ ܕܡܪܢ ܠܗ‬: ‫ ܘ‬: ‫ ܐ‬: ‫ܐܒܘܢ ܕܝܠܢ ܘܗܝ ܒܫܢܬ‬ ‫ܫܘ ܐܡܝܢ ܒܪܘܡܝ‬ .‫ܢܛܝܪܬ ܒܫܡܗ ܠܥܠܡܝܢ ܐܡܝܢ‬ “The section of mim is complete, by the power of God the Lord of all, supporter and helper of His servants, who glorify, honor, and adore Him, amen. I implore you, oh brothers and masters, to pray for Antonius Siona, 44 who wrote by (the power of) our Lord, as befits his having been one of our number among the monks of our father Saint Anthony. It was done in the year 1606 after the birth of our Lord, to whom be glory, amen. His name is ever worshipped in the city of Rome, amen.”

At the end of the last volume the following writing is found: ̄ ̄ ‫ܫܠܡܬ ܐܬܘܬܐ ܕܬܘ ܕܡܢ ܠܟܣܝܩܘܢ ܕܒܪ ܒܗܠܘܠ ܘ�ܠܗܐ‬ ‫ܘ̈ܪܚܡܘ‬ ‫ܫܘ ܕܥܕܪ ܐܡܝܢ‬ .‫ܕܐܠܗܐ ܥܠ ܟܬܘܒܐ ܘܥܠ ܩܪܘܝܐ ܘܥܠ ܩܢܝܐ ܐܡܝܢ ܐܡܝܢ‬ “Letter taw of Bar Bahlul’s lexicon is complete, Glory to God, who aids, amen, and may the mercy of God be upon the scribe, the reader, and the owner, amen, amen.”

Manuscript P A Paris manuscript, kept under shelfmark 318 in the National Library; a text copied very accurately in neat ‘Jacobite’ characters in the year of Christ 1886; it consists of 343 paper folios (0.40 x 0.28). Title in rubric: ‫ܥܠ ܚܝ� ܕܬܠܝܬܝܘܬܐ ܩܕܝܫܬܐ ܕܐܒܐ ܘܕܒܪܐ ܕܪܘܚܐ ܩܕܝܫܐ ̇ܟܬܒܝܢܢ ܠܗܟܣܝܩܘܢ‬ ̈ ̈ �‫ܐܘܟܝܬ ܦܘܫܩ ̈ܡ‬ ̈ ‫ܘܝܘܢܝܬܐ‬ ̈ ‫ ܡܕܡ ܡܕܡ‬.‫ܥܘܕܢܝܬ‬ �‫ܘܡ‬ ‫ܚܫܚܬܐ ܣܘ̈ܪܝܝܬܐ‬ ̈ ̈ ̈ ̈ ‫ܕܡܫܬܟܚܢ ܒ‬ ̈ ‫ ܘܡܢ ܣܘܪܝܝܐ �ܪܒܝܐ ܕܡܟܢܫܢ ܠܪܒܢ ܚܣܢ ܒܪ‬.‫ܥܣܩܬܐ ܠܦܫܝܩܬܐ‬ ‫ܟܬܒܐ‬ .‫ܒܗܠܘܠ ܣܦܪܐ ܡܗܝܪܐ ܕܥܒܕܗ ܒܒܒܝܠ ܐܪܫܟܝܬܐ ܩܘܪܝܬ ܥܘܫܢܐ ܘܡܕܝܢܬ ܫܠܡܐ‬ ̈ ‫ܐܬܐܘܣܝܐ‬ ̈ ̈ ‫ܘܕܐܝܬܝܝܢ ܐܠܘܝ ܢܐܬܘܢ ܐܒܗܐܝܬ �ܝܠ ܐܠܝܠܘܬܝ ܐܝܠ ܕܐܝܠܝ‬ ‫ܐܝܠܝܟ‬ 44 For Antonius Siona, cf. Wright, Catal., 2b.

DUVAL’S INTRODUCTIONS

lxxxi

‫ܐܪܐ ܐܡܨܐ ܠܡܐܟܦ ܠܡܐܚܕ ܒܐܘܪܚܐ ܐܠܦܐܝܬ ܕܐܨܘܪ ܘܐܨܘܒ ܘܐܪܫܘܡ‬ .‫ܘܐܦܓܪܦ ܐܬܘܬܐ ܐܠܦ ܐܟܝܦܐܝܬ‬ “By the power of the Holy Trinity of the Father, the Son, and the Holy Spirit, we have written the lexicon, that is, “The Explanation of Regular Terms of Syriac and Greek and of Irregular Words such as are Found in Books Difficult to Translate, 45 and (in translations) from Syriac to Arabic,” collected by our master Ḥasan bar Bahlul, the able doctor, that he prepared in Arsacian Babylon, the seat of power and the city of peace. 46 Your divine and eternal provisions, oh God, have come in a 46F

fatherly manner to aid my weakness, oh God who is my helper, 47 that I should be 47F

able to proceed, following the order of the alphabet, carefully to represent, to prepare, to inscribe, and to transcribe the letter ālap.”

At the end of the letter ālap:

.��‫�� ُ� باب ا��لف بعون ا��� ��� �� الفق�� عبد العز‬

Chapter alif is complete, by the aid of God to the hand of the mendicant ʿAbd alʿAzīz.

At the end of letter beṯ:

̄ ‫ܕܒܝܬ ܒܐܢܛܘܠܝܦܛܘܪ ܘܒܐܢܛܗܒܐܠܗܛܘ ܡܪܢܝܫܘܥܡܫܝܚܐ ܡܢ‬ ‫ܫܠܡ ܘܐܣܬܝܟ ܣܕܪܐ‬ ̈ ‫ܐܝܕܝ ܥܒܕ ܐܠܥܙܝܙ ܦܝܓܢܐ ܒܫܡ ܐܦܘܕܝܩܢܘ ܒܪ ܩܫܝܫܐ ܓܘܪܓܝܤ ܒܫܢܬ ܡܫܝܚܝܬܐ‬ ̄.‫ܐܦܦܘ‬

“The chapter of beṯ is complete and concluded by the strength and aid 48 of our Lord Jesus Christ by the hands of ʿAbd al-ʿAzīz Pigana, in the name of the subdeacon Gregory bar Qašišā in the year of Christ 1886.”

After these words a few clauses of this type occur that are of no interest to reproduce. At the end of the book it reads: ̇ ‫̄ܫ ܸܠܡ ܐܟܡܐ‬ .‫ ܗܟܢ ̇ܚܕܐ ܟܬܘܒܐ‬.‫ ܡܐ ܕܡܢܥܬ ܐܠܦܗ ܠܠܡܐܢܐ‬.‫ܕܚܕܐ ܡܠܚܐ‬ ‫ܒܣܪܓܕܐ ܐܚܪܝܐ ܕܣܪܛ‬ “It is complete.

45 Cf. Payne Smith, Catal., columns 601 and 609.

46 For the titles of Baghdad, see page xi, note 1, above.

47 The scribe joins the ambiguous senses of the word ‫ܐܝܠ‬, which we cannot render into Latin. 48 For this word see the lexicon of Bar Bahlul, in our edition col. 207:2 and 4.

lxxxii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH) Just as the sailor rejoices When his ship arrives at port So rejoices the scribe When he copies the final line”

After this, the following verses are written in rubric: ‫ܒܢܝܫܐ ܕܡܪܝ ܝܥܩܘܒܘܤ‬ ̄ ‫ܒܚܝܠ‬ :‫ܝܗ ܡܪܝܐ ܐܝܬܝܐ ܓܢܝܙܐ ܐܬܐܢܐܛܘܤ‬ ̄ :‫ܐܦܦܘ ܠܡܪܢ ܟܪܝܣܛܘܤ‬ ‫ܚܬܡ ܗܢ ܟܬܒܐ ܒܫܢܬ‬ ݂ ̄ :‫ܒܩܨܚ ܕܠܝܘܢܝܐ ܐܠܟܣܢܕܪܘܤ‬ ‫ܘܒܫܢܬ‬ ‫ܡܪܢ ܒ�ܚܡܝܟ ܚܘܢ ܠܟܬܘܒܐ ܒܕܡܘܬ ܛܝܛܘܤ܀‬ ̈ :‫ܒܐܝܕܝ ܟܠܛܘܠܪܐ ܐܣܬܐܗܘܢܝܤ‬ ‫ܘܐܬܟܬܒ‬ :‫ܥܒܕ ܐܠܥܙܝܙ ܫܛܝܐ ܘܣܟ� ܒܫܡ ܐܘܪܐܢܝܤ‬ :‫ܒܓܢܣܐ ܕܝܢ ܒܪ ܩܫܝܫܐܡܢܚܐ ܓܘܪܓܝܤ‬ ‫ܡܪܝܐ ܢܢܝܚ ܠܗܘܢ ܒܒܝܬ ܡܠܟܘܬܟ ܥܡ ܣܕܪܐ ܐܘܪܢܝܤ܀‬ “In the meter of Saint Jacob (of Sarug). By the power of the Lord our God, of hidden essence, immortal This book was completed in the year 1886 of Christ our Lord Being the year 2198 49 of Alexander the Greek Oh our Lord, in your mercy, pity the scribe as you did Titus It was written by the hands of a poor scribe ʿAbd al-ʿAzīz, foolish and ignorant, in the name of a priest Of the family of Bar Qašišā, Gregory, now deceased Oh Lord, give them rest in your kingdom amidst the heavens”

.‫سيبقا ا��ط م�ي �ي ال��ا�ي‬ .‫ال�كف �ي ال��ا�ي‬ ُ ��‫وَيُب‬

.‫فيا ليت م َن يقرا �ي ��ا�ي‬

.‫��عو ا�ى ا��لص من العذا�ي‬ 49 ‫ ܒܩܨܙ‬2197 is to be preferred, see above.

‫‪lxxxiii‬‬

‫‪DUVAL’S INTRODUCTIONS‬‬ ‫‪“My writing will remain in this book‬‬ ‫‪After my hands have become dust‬‬ ‫‪So let ye who read my book‬‬ ‫”‪Pray that I be delivered from torment‬‬

‫‪In Garšuni, that is, in Syriac letters:‬‬

‫قد ��� و��ز هذا ال��اب ا��ي هو ��اب ا��كسيقون � �يا�ي تاليف ربان حسن ا�ن ����ل العا��‬ ‫الفاضل �ي سنة مسي�ة ܐܦܦܘ◌̄ ‪ ١٨٨٦‬ا��وافقة لسنة اليونانية ܒܩܨܙ◌̄ ع���ن يوم من نيسان‬

‫ا��بارك �ي أيام أب ا��باء ور� ّ� ا��وساء الغيور �ي ا��مانة ا��ستقيمة ا���د تاج ا���� ال� �يانية �افظ‬

‫ا��قاليد الشمعونية ضابط ���� أنطاكية نور ا���ن وصاحب ا����ان ا��ستق�� أبون ��ن ��ي‬ ‫إيغناطيوس بطر��ك بطرس الثالث ا��وص�� ا��ز�ن ضاعف اللهُم َ ����� ومد ��� ا��قطار البسيطة‬

‫ض���� )‪ read‬ظ����( وذل ّل �� ا��عناق الصعاب )و(اجعل ��ائف �����ة وأرائه يقودنا بالسداد‬

‫والصواب‪ .‬وأبينا ��ي قو ريل��س مطران إلياس موص�� ضابط ���� د�� القد�� ماري م�ى‬

‫و��عيثه أع�ى الق ُري وأبينا ��ي ديوننسيوس مطران ��نام موص�� ضابط ���� ا��وصل مع با�ي‬

‫��نا ����هم �ي ��اع��م أم�ن܀ وقد كتبه العبد ا��ق�� الفارغ من‬ ‫ا����ات ا��ستقيمي ا��مانة ّ‬ ‫ا��سنات والصا��ات ا��ا�ي العا�ي �ي ا��طايا وا���ّ�ت الغارق �ي ��ر ا��نوب ا����ب�ن )‪read‬‬ ‫ا����وب?( �ي مو�ات ا��فوات‪ .‬ا��ا�ي العفو من ا��و�� �ي يوم ا���� ا���اسبات الضعيف ب�ن ز��ة‬

‫القا ري�ن اللبيب�ن ء العز�� ا�ن قس جور�يس ا��ي أص�� �ي جبل الطور �ي ق رية ا�مها أحباب‪.‬‬ ‫فا��رجو من ك� أبا أو ك�هنا )‪ (sic‬أو أخ إن يصادف �ي هذه ا����ف ا��ميمات أم �لطة �� ��مّر‬

‫�لينا ال��م �ا��� با��فرات بل يغت�� من الثوابات ويقول يا باسط ا��رض ورافع السماوات اغفر‬

‫لعبدك ا��اطي ك�تب هذى ا����ف ا��ميمات ولوا��يه معه‬

‫با��سا��ات ��ن انقبل ��م د ُ�ا‬

‫وطلبات أم�ن܀ وقد كُتب هذا ال��اب �ي ق رية بعشيقه أ�ى الشماس سا�� ا�ن فطروس ا��ي هو �ي‬

‫ق رية ��طل�� و��ل بيعة ���ي �مو�ي �ي ق رية ا��ذكورة ���ن قدره ��سماية غ�س ا��� ��عل هذا ال��اب‬ ‫�ليه يكون مبارك و���ا ً وس��ما ً ��اه السيد ��وع ا��سيح أم�ن܀ لعن ا��� سارقه لعنة �� تفارقه‪.‬‬

‫ساكنة �ي خوانقه‪ .‬أ�ن ما سار ��افقه‪ .‬ܘܕܟܝܪܐ ܗܝ ܝܠܕܬ ܐܠܗܐ ܡܪܝܡ ܘܟܠܗܘܢ ̈‬ ‫ܩܕܝܫܐ ܐܝܢ‬

‫ܘܐܡܝܢ‪.‬‬

‫‪“This book, being the Syriac lexicon authored by our master Ḥasan bar Bahlul, the‬‬ ‫‪able doctor, was completed and fulfilled in the Christian year 1884, which corre‬‬‫‪sponds to the Hellenic year 2197, on the twentieth day of Nīsān the Blessed, in the‬‬ ‫‪days of the father of fathers and prince of princes, fervent in orthodox faith, the dis‬‬‫‪tinguished, the crown of the Syrian nation, keeper of the Petrine keys, seated on the‬‬ ‫‪throne of Antioch, light of the religion, companion of the orthodox faith, our fa‬‬‫‪ther and master Mar Ignatius, as patriarch named Peter III of Mosul, the venera-‬‬

lxxxiv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

ble—may God increase his majesty, spread his shade over the regions of the Earth, abase before him obstinate necks, and ordain that the nobilities of his signs and judgments direct us to the right and just (way)—, in the time of our father, Mar Cyrillus, called metropolitan Elias of Mosul, seated on the throne of the monastery of Saint Matthew and its diocese (meaning its environs), and in the time of our father Mar Dionysios, called metropolitan Behnām of Mosul, seated on the throne of Mosul with the remains of the righteous and faithful fathers; may our Lord abide them in their dioceses, amen. It was written by a miserable slave, vacant of good qualities and righteous deeds, a sinner refractory in offending and error, drowned in the sea of sin, buffeted by waves of faults, who desires to be forgiven on the day of judgment and accounts, the weakest of the body of intelligent readers, ʿAbd al-ʿAzīz, the son of Gregory the Elder, who is of a village called Iḥbāb 50 in Ṭūr ʿAbdīn. Whosoever, whether father, priest, or brother, happens to find an error in these reprehensible pages, let him not hasten to cast the stench of blame upon us, but rather let him enrich himself from the irreproachable, 51 saying ‘Oh you who made the Earth extensive and exalted the Heavens, forgive and pardon your sinning servant who copied these reprehensible pages, and his parents with him, that they might remain among those from whom prayer and entreaties will be accepted, amen.’ This book was written in the village of Baʿshīqa for Sākah ibn Peṭrūs the deacon, to whom is entrusted the church of Saint Shamon in the village of Barṭella, 52 for the price of 500 piasters. May God guard this book for him, and may it be blessed, sound, and complete in honor of Jesus Christ our Lord, amen. May God curse the one who steals it with an unbroken curse, and may his throat be silenced wheresoever he takes it. In commemoration of the Mother of God and all of the saints, amen.”

Manuscript P shows the same recension as that of manuscripts SSs, but it contains many additional glosses. At the end of letter ālap, it has seventeen columns of verbs beginning in ‫ ;ܐܬ‬at the end of letter mim, it has 21 columns of verbs beginning with 50 Ḥaebāb according to Prym and Socin, Ṭur 51 Perhaps ‫?صواب =ثوب‬

Abdin, vii.

52 For the villages of Baʿshīqa and Barṭella in the region of Ṭur ʿAbdin, see Prym and Socin, Ṭur

Abdin, v.

DUVAL’S INTRODUCTIONS

lxxxv

‫ ;ܡܬ‬at the end of letter nun, it has seven columns of verbs beginning with ‫ ;ܢܬ‬for the following letters, see our edition. Manuscript S A manuscript on paper, 341 folios (0.33 x 0.23), two columns per page, written in 1796 anno Domini in Syriac and Garšuni. Previously having formed a part of the library of the distinguished professor Albert Socin, it is now kept in the library of the German Oriental Society (Die deutsche morgenländische Gesellschaft). It shows the same text as manuscript Ss, but many foreign glosses have been included. It begins with an Arabic note, which mentions the name of the master of students ʿAbd al-Aḥad ibn al-Muqaddisī Elias. At the end of letter ṭêṯ: ̄ ‫ܐܫܬܠܡ ܣܕܪܐ‬ ‫ ܝܫܘܥ‬.‫ܕܛ ܕܠܗܟܥܩܘܢ ܕܒܪ ܒܗܠܘܠ ܒܥܘܕܪܢ ܡܪܢ ܘܐܠܗܢ ܘܦܪܘܩܢ‬ ‫ ܒܝܘܡܐ ܕܬܠܬܐ‬.‫( ܘܥܠ ܬܘܟܠܢܗ ܘܣܒܪܗ ܫܪܝܬ ܘܫܠܡܬ‬sic) ‫ܡܫܝܚܐ ܕܒܗ ܐܬܓܣܬ‬ ̄ ‫ܒܬܫܪܝܢ ܩܕܡܝܐ‬ ̈ ̄ ‫( ܝܘ‬sic) ̄‫ܝܘ ܒܗ ܫܢܬ ܒܩܙܙ‬ ‫ܒܐܝܕܝ ܐܢܫ ܡܚܝ� ܘܚܛܝܐ ܡܫܡܫܢܐ ܥܒܕ‬ ‫ܢ‬ ̄ ‫ܝܫܘܥ ̈ܥ ܐܠܡܣܝܚ ܒܪ ܡܒܡ ܓܪܓܝܤ ܒܪ ܐܨ�ܢ ܡܢ ܡܕܢܝܬܐ ܕܡܪܕܐ ܡܢ ܒܝܬܐ‬ .(sic) ‫ ܘܟܬܒܗ ܒܕܝܪܐ ܕܟܘܪܟܡܐ ܕܝܪ ܐܠܙܥܦܐܢ‬.‫ܕܛ�ܦܐ ܡܬܟܢܐ‬

“The section of ṭêṯ of Bar Bahlul’s lexicon is complete, by the power of our Lord, our God and our Savior, Jesus Christ, with whom I have taken refuge and upon whose trust and whose hope I begin and end, on the third feast and sixteenth day of First Tešrin (October) of the Hellenic year 2107 (1795 after the birth of Jesus Christ), by the hand of a weak and sinful man, ʿAbdišoʿ or ʿAbd al-Massīḥ, son of George bar Aṣlān the deacon, originally of the city of Mardin, from the house of Folios (ṭarpē). It was written in the monastery of Kurkāmā, or Dayr al-Zafarān.”

In the margin, in Arabic letters:

‫ يوم �ي‬١٤ ‫( إ�ى هاهنا‬sic) ‫ يونانية وا���نا‬٢١٠٦ ‫ يوم �ي ��ر آب سنة‬١٥ (sic) ‫قد صار استبدائة‬ ‫ يونانية يوم الث��تة ا��رجوا من ك� أبا أم أ�ا ينفس به يتأم�� و��تفاد منه‬٢١٠٧ ‫����ن ا��ول سنة‬

‫���ى �ي أنا الش�� ����ص نف�� و�ن أنظر به �لط أم ذائة ناقص يصل�ه ��عرفته ��ن ليس ك�مل‬ .(‫)إ�ّ� ا��� و�ده‬

“It was begun on the 15th day of the month of Āb (August) of the Hellenic year 2106 (1795 after the birth of Jesus Christ), and we have now reached this the 14th day and third feast of First Tešrīn in the year 2107. It is to be hoped, from any father or brother who may desire to consider it or make use of it, that he would pray for me, I who am miserable, for the salvation of my soul, and if he should see in it a mistake

‫)‪THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH‬‬

‫‪lxxxvi‬‬

‫‪or error, that he correct it according to his knowledge, for there is none perfect save‬‬ ‫”‪God alone.‬‬

‫‪At the end of the manuscript, in Syriac letters:‬‬

‫قد ��� و��ز هذا ال��اب ا��بارك ا��ي هو ��اب ا��كسيقون ال�����ي‪ .‬وقد أ���ت ��ابته �ي ܟܕ◌̄ يوم‬ ‫��ر ك�نون ا��ول لي�� عيد مي��د سيدنا و��لصنا ��وع ا��سيح وذل� بعناية ا��ب ا��ز�ي ا��ي ��‬

‫��دة ا��عوام والسن�ن‪ .‬مع ا���ن ال��مدي �الق ال��ايا العا���ن‪] .‬و[ا��وح ا��ي القدوس العا�ى عن‬

‫إدراك ا��فن ّن�ن إ��ه ً وا�دا ً �� العز ّة ا�����اووت )‪ .(sic‬قادرا ً قاهرا ً حي�� ً �� ��وت‪ �� .‬التثليث‬ ‫والتوحيد‪ �� .‬التسبيح ا���جيد‪ .‬معروف بوا�دانية ا��ات‪ .‬وتثليث ا��قان�� والصفات‪ .‬أب وا�ن ورح‬

‫)‪ (sic‬ق ُدس‪� .‬الق التأ��� والتقد��‪ .‬ا��ب أب ليس مثي�� ً ا��بوته‪ .‬وا���ن ا�ن �� شبيه ��بنوته‪.‬‬

‫ل وا�دا ً‪ .‬قوة ً وا�دا ً‪.‬‬ ‫ن وا�دا ً‪ .‬فع ً‬ ‫وا��وح روح �� نظ�� ��زليته‪ .‬إ��ه ً وا�دا ً‪ .‬معبودا ً وا�دا ً‪ .‬سلطا ً‬ ‫جوهرا ً وا�دا ً‪ .‬طبعا ً وا�دا ً‪ .‬مشي ّة ً وا�دة ً‪ .‬ك��ا ا��ب ل���ن‪ .‬ما ��� ا��بوة‪ .‬وك��ا ل���ن ل��ب‪ .‬ما‬

‫��� البنو ّة وا��ت��د‪ .‬وك��ا ل��ب ول���ن للروح‪ .‬ما ��� ]ا��بو ّة البنو ّة‪ .‬وك��ا للروح ل��ب ول���ن‪ .‬ما‬

‫���[ ا��نبتاق )‪ read‬ا��نتفاق?(‪ .‬ربا ً وا�دا ً أ��يّ راحم ليس لبقاة فناء‪ .‬و�� ����ته ��ا ً وعنا‪.‬‬

‫ا��ي أياه ��جوا �ي حياتنا‪ .‬و�� نتوقع �ي بعثنا ومماتنا‪ �� .‬السبح ا���د دا��ا ً أ��ا ً ��مدا ً أم�ن‪ .‬وك�ن‬ ‫ذل� بتأر�خ سنة الف�ن ومائة وسبعة يونانية‪ .‬ا��وافقة لسنة ألف وسبعمائة وستة و��ع�ن مسيحية‪.‬‬

‫ا��وافقة لسنة ألف ومائت�ن وع��ة ها� �ية‪ .‬ܟܕ◌̄ يوم �ي ��ر ك�نون ا��ول لي�� مي��د سيدنا و��لصنا‬ ‫��وع ا��سيح‪ .‬وك�ن ا��ه�� �ي تكتيبه أبينا ربان نعمه ا��� الصددي ا��ي من بيت الع��ي متكنيا ً وهو‬

‫ا�ن ا��رحوم سليمان من بيت ال�كوري وقد كتبه لنفسه‪ ..‬وك�ن ذل� �ي رياسة ا��ب ا��عظم‬ ‫وا����� ا����م سيدنا ��ن ��ي ايغناطيوس البطر��ك متيوس ا�����م ا��اردي�ي وأبينا ا�����م ��ي‬ ‫غ�يغو ريوس أي أبونا مطران إلياس ا��وص��‪ .‬ضابط ال����� ا��ورشليمي‪ .‬وأ��اتنا ا��طار�ن مطران‬ ‫إ��اه�� ماردي�ي ومطران ء ا��� �ل�ي‪ .‬ومطران يعقوب ديارب���ي ومطران �معون ش��وا�ي وأسقف ء‬

‫العز�� موص��‪ .‬وا��هبان ماردي�ي ء ا��� �ل�ي‪ .‬ومطران يعقوب ديارب���ي ومطران �معون ش��ا�ي‬ ‫وأسقف ء العز�� موص��‪ .‬وا��هبان ا����م�ن أبينا ربان د�ا طورا�ي وربان يونان ء ا���د د�ا�ي‬

‫وربان هندي وربان م�ى وربان ثوما وربان ��نام وربان إلياس وربان �معان ا��واص�� )‪ .(sic‬وربان‬ ‫ء ا��� أيضا ً موص�� وربان ء ا��ب ماردي�ي وربان ء ا���د بنابي�� وربان ثوما ديارب���ي وربان‬

‫إ��اه�� ��� �يوي‪ .‬وربان يوسف صددي وربان ء ا���د �م�� )‪ (sic‬وربان م��زا ��� �يوي وربان‬

‫��جس �ل�ي وربان يوسف طورا�ي وربان ء ا��� �� ريوي والشمامسة ا����ي�ن ��� ا��هبنة أو�� ً‬ ‫�ماس بطرس ماردي�ي و�ماس ء ا��سيح ماردي�ي و�ماس �معون ماردي�ي �ماس حنا موص��‬

‫و�ماس ي��ا ديارب���ي و�ماس أم��زا )‪ (sic‬ديارب���ي و�� حنا ا���� ديارب���ي و�� مو�� بناب��‪.‬‬

‫وقد كتبه ا��ق�� الفق�� ا��ي ليس هو مستحقّ بأن ���� ا�مه �ي ال�كتب ا��قّدسة با�� �ماس‬

‫وبالفعل مك�س �ماس ء ا��سيح ا�ن �ماس ��جس ماردي�ي من بيت ورق ول�كن يا أ��ا�ي وأخو�ي‬

‫ن ��قيق ما كنت من الك�تب�ن ا��اهر�ن ل�كن من ا���ربض�ن‬ ‫ا����م�ن �� يكون توا��و�ي ��� ال��ابة �� ّ‬

DUVAL’S INTRODUCTIONS

lxxxvii

‫الضعيف�ن ول�كن السبب هو الضجر )?( ا��ي ال��مت �ي ��و�� هذا ال��اب ال� �يف ح�ى تقوي‬ ‫��نا ��� ال��ابة فا��رجوا من ك� أبا أو أ�ا ينظر �ي هذا ال��اب ا��بارك ويصادف به ك��م أم‬

‫ ا��ي يقرى به‬.‫ن ليس ك�م�� ً إ�ّ� ا��� و�ده‬ ّ �� ‫ا��روف زا�� أم ناقص أم �لط فيصل�ه ��عرفته‬

‫( ��� ا���ربض الفق�� و��� وا��يه وأمواته و���ى �� ����س‬sic) ‫و��تفاد منه أم يتع�� منه فالي��حم‬

��‫ وقد كتب �ي د�� ال����� ا��سو�ي أي د‬...‫نفسه وا��ي ي��حم ��د ا����ة من قبل ا��� تع‬

‫( و��ى‬sic) ‫ا��عفران العا�� ا��عروف ��� ا�� القد���ن العظيم�ن ��ى أو��ن و��ى و�اننيا‬ ‫شليمون وهو ���ي مدينة مارد�ن ا���روسة وقد كت ّبه أبينا ا��ذكور ربان نعمه ا��� الصددي أ�ى نفسه‬

‫ن �ي تل� ا��مك�ن ما‬ ّ �� .‫وتك�ف �ليه ك�فة وافرة وقصده ��ل� يوديه إ�ى ب��ه أي إ�ى ب�� صدد‬

‫يو�د هذا ال��اب ل��� يقرى به ويع�� لغ��ه وبعد زمانا ً ط ويل يب�� �� ��ك�را ً صا��ا ً �� ولوا��يه‬

.‫ أ�ن وأم�ن‬.‫ وك��ا يب�� يقرى به و��تفاد منه ب��حم �ل��م‬.‫ا��رحوم�ن‬

“This blessed book, being the book of the Bahlulī lexicon, is completed and fulfilled. I have finished it on the 14th day of the month of First Kānūn, on the eve of the feast of the birth of our Lord and Savior Jesus Christ, by the aid of the eternal Father, whom ages and years do not limit, with the eternal Son, creator of the creatures of the worlds, and the living Holy Ghost, exalted beyond the understanding of all the adepts, one God, to whom belongs majesty and sovereignty, powerful, overwhelming, and mighty, who does not die, who is proclaimed three and one, to whom belongs glory and magnification, known by the unity of the essence and the trinity of hypostases and attributes, Father, Son, and Holy Ghost, creator of the last and the first. Father, without there being anything similar to Him in His fatherhood, Son, without there being anything like to Him in His sonhood, and Spirit, a spirit without there being anyone to observe His eternity, one God, one worshipped, one sovereign, one doer, one power, one essence, one nature, one willer. The relation between the Father and Son is never devoid of fatherhood, the relation between the Son and the Father is never devoid of sonhood and begetting, the relation of the Father and the Son to the Spirit is never devoid of fatherhood and sonhood, and the relation of the Spirit to the Father and the Son is never devoid of procession. One eternal, merciful Lord, whose everlastingness is never extinguished, whose wisdom requires no effort nor labor, for whose help in our lives we hope, upon whom we rely in our life and our death, and to whom belongs unending, everlasting, and eternal glory and magnification. This was done in the Hellenic year 2107, corresponding to the Christian year 1796, and corresponding to year 1210 of the Ḥijra, on the 14th day of the month of First Kānūn on the eve of the feast of the birth of our Lord and Savior Jesus Christ. The

lxxxviii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

one who asked that it be written was our father and master, may God bless him, alṢadadī, named for the house of al-ʿAlīmī, son of the deceased Suleymān of the house of al-Kūrī; he asked that it be written for himself. This was done under the leadership of the great father and most magnificent bishop, our lord and master Mar Ignatios the Patriarch, who is the venerable Matthew of Mardin, and that of our venerable father Mar Gregory, who is our father metropolitan Elias of Mosul, seated on the throne of Jerusalem, and during the time of our metropolitan fathers, metropolitan Abraham of Mardin, metropolitan ʿAbdullah of Aleppo, metropolitan Jacob of Diyarbakir, metropolitan Simeon of Širwān, and bishop ʿAbd al-ʿAzīz of Mosul, and that of the blessed monks, our fathers, Rabbān Denḥā of Ṭur ʿAbdīn, Rabbān Yūnān of Ṭur ʿAbdīn, Rabbān ʿAbd al-Aḥad of Dajāl, Rabbān Hindī, Rabbān Mattai, Rabbān Thomā, Rabbān Behnām, Rabbān Elias, Rabbān Simeon of Mosul, Rabbān ʿAbdullah, also of Mosul, Rabbān ʿAbd al-Ab of Mardin, Rabbān ʿAbd al-Aḥad of Banābil, Rabbān Thomā of Diyarbakir, Rabbān Abraham of Bušīrayw, Rabbān Joseph of Ṣadad, Rabbān ʿAbd al-Aḥad of Šamš, Rabbān Mīrzā of Bušīrayw, Rabbān George of Aleppo, Rabbān Joseph of Ṭur ʿAbdīn, and Rabbān ʿAbdullah of Ḥazarayw, and that of the deacons, who are being prepared for the monastic life, deacon Peter of Mardin, deacon ʿAbd al-Massīḥ of Mardin, deacon Simeon of Mardin, deacon Ḥannā of Mosul, deacon Yaldā of Diyarbakir, deacon Mīrzā of Diyarbakir, deacon Ḥannā al-Raʾīs of Diyarbakir, and deacon Moses of Banābil. It was written by a miserable pauper, undeserving to have his name mentioned in the Holy Books, deacon in name but in reality a tax-collector, deacon ʿAbd alMassīḥ, son of George the deacon, of Mardin, of the house of Leaves. Oh my blessed fathers and brothers, would that you would not be angry with me concerning the way in which it is written, for in reality I am not an expert scribe, but rather a foolish corrupter, the cause of that being my weakness (al-ḍajr), on account of which I found it necessary to draft a copy of this illustrious work, though our hand feared to write it. It is to be hoped, then, from any father and brother who looks upon this blessed book and chances upon a superfluous, lacking, or mistaken word or letter, that he rectify it according to his understanding, for there is none perfect save God alone. May the one who reads this book and benefits or learns from it pray for mercy upon this corrupting pauper and his ancestors with a sincere soul, and may the one who prays for mercy himself find mercy from God the most high.

DUVAL’S INTRODUCTIONS

lxxxix

It was written in the monastery of the apostolic throne, which is Dayr al-Zaʿfarān the prosperous, famous for the names of its majestic saints Mar Eugenius, Mar Ḥānanī, and Mar Solomon, lying to the east of the wealthy city of Mardin. Our renowned father Rabbān al-Ṣadadī, may God bless him, caused it to be written, taking upon himself great expense, with the intention of removing it to his homeland, that is, to the land of Ṣadad, where this book is not to be found, that he might read it and teach it to others, and that it might be for a long time a blessed memorial to him and his deceased parents, may God have mercy upon them. May mercy be given unto them whenever anyone reads it and benefits from it, amen.”

From these clauses it is clear that this manuscript belongs not with the ‘Nestorian’ manuscripts, as we mistakenly said in the preface to the first fascicule, p. iii, but rather belongs with the ‘Jacobite’ manuscripts. Manuscript Ss A manuscript of polished paper, with 248 folios (0.25 x 0.16), written in Syriac and Arabic, containing the first volume of the lexicon extending from ālap to ṭēṯ. Written ̄ ‫( ܐܝܪܐ‬for us, column 147:7); the text followin an old hand up to the words ‫ܒܨ ܩܕܣܐ‬ ing is renewed in a more recent hand from an archetype which lacks the Arabic glosses, but these latter glosses are added from another manuscript at the ends of lines or in the margins. It contains the same Syriac and Arabic text as manuscript S. Forming at one time a part of the library of professor Albert Socin, it is now kept in the library of the German Oriental Society. At the end of the volume it reads: ̄ ‫ܐܫܬܠܡ ܣܕܪܐ‬ ̈ ‫ܒܐܝܕܝ ܡܚܝ� ܘܚܛܝܐ ܘ� ̇ܫܘܐ‬ ‫ܕܛ ܕܠܗܟܣܝܩܘܢ ܒܪ ܒܗܠܘܠ‬ ‫ ܒܪ ܩܫܝܫܐ ܣܒܪܝܫܘܥ ܒܪ ܩܫܝܫܐ ܡܘܗܘܒ ]ܒܪ ܚܘܣܡܪܢ ܒܪ‬٨٤٤١ ‫ܠܡܬܩܪܝܘ ܫܡܗ‬ ‫[ ܕܒܝܬ ̈ܪܡܝ ܐܠܗܐ ܢܚܣܐ‬in margin ‫̇ܦܨܠ ܒܪ ܓܐܒܪܝܠ ܡܢ ܒܝܬ ̈ܟܐܢܐ ܩܪܝܬܐ‬ ̄ ̈ ‫ܕܒܬܘ ܩܕܝܫܬܐ ̇ܝܠܕܬ ܐܠܗܐ ܡܪܝܡ ܘܕܟܠܗܘܢ‬ ̇ ‫ܩܕܝܫܐ ܐܡܝܢ‬ ‫ܒܨܠܘܬܗ‬ ‫ܠܗܘܢ ܘܠܗ‬ ̈ ‫??( ܬܨܠܘܢ ܥܠ ܬܚܘܒܐ ܕܛܪܛܫ ܠܩܠܦܐ ܗܠܝܢ ܘܨܠܘܬܐ‬erased ‫ܒܒܥܘ )ܕܡܪܢ ܝܫܘܥ‬ ̄ .‫( ܠܦܠܓܗ ܬܡܛܐ… … ܐܫܬܠܡ ܒܐܒ ܝܪܚܐ‬sic) ̈ ̄ ‫ܒܟ‬ ‫ܫܬܡܐܐ ܘܚܕ‬ ‫ܘܒ ܡܢܗ ܒܫܢܬ‬ ̈ ‫ܐܒܗܬܐ‬ ̈ ̈ ̈ ‫ܩܕܝܫܐ ܡܪܝ ܡܝܟܐܝܠ ܘܡܪܝ ܐܝܘܐܢܝܘܤ ܘܡܪܝ‬ ‫ܒܝܘܡܝ‬ ‫ܕܛܝܝܐ‬ ‫ܥܣ�ܐ‬ .‫ ܐܡܝܢ‬.‫ܓܪܝܓܘܪܝܘܤ ܡܦܪܝܢܐ ܕܡܕܢܚܐ ܨܓܘܬܗܘܢ ܬܢܛܪ ܠܢ ܘܠܟܘܢ ܡܢ ܟܠ ܢܟܝܢ‬

“Section ṭēṯ of the lexicon of Bar Bahlul has been completed by the hands of a weak sinner unworthy to have his name mentioned, Joseph, son of the elder Sabrišoʿ, son of the elder Mawhub, son of Ḥusmarān, son of Faḍl, son of Gabriel, of the village of Bet Kene, of the house of Ramay. May God forgive them and him by the prayer of the holy virgin Mary, mother of God, and that of all the saints, amen. I implore

xc

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH) thee, oh lord Jesus Christ, to pray for this fool, blackened with these sins, and pray for the one who, approaching, shares (in it)… … It was completed in the month of Āb (August), on the twenty-second day, in the 611th year of the Arabs, in the time of the holy fathers Mar Michael, Mar John, and Mar Gregory, Maphrian of the Orient, may their prayer preserve you and us from all evil, amen.”

Following, in Syriac characters:

‫هذا ما بعنا هوده ال�كتب ث��ثة وهم ��اب ا��كسيقون ا�ن ����ل إ�ى مقد�� يوسفشاه النسطوري‬

.‫ح ��عيا ً سنة ܐܨܗ◌̄ يونانية‬ ً ‫ا�ن درو�� با��ان قروشات بي ًع ��ي‬

“We sold these three volumes, which contain the lexicon of Ibn Bahlul, to Muqaddasī Yūsufšah ibn Darwīš the ‘Nestorian’, for eight piasters, a sound and legitimate transaction, in the Hellenic year 1905.”

Next, written in rubricked Arabic characters:

‫نظر �ي هذا ال��اب ا��بارك ا��سما ا��خسيقون أحقر عباد ا��� وأرذل الناس قس إ��اه�� من قس‬

‫مسعود �ن قس ��صومه �ن قس إ��اق من ب�� الصور من ق رية قالوق وك�ن �ي تأر�خ سنة ألف‬

‫و��عمائة وسبعة ع�� سنة �ي ��عة أيام �ي ��ر أيار �ي يوم صعود سيدنا و��لصنا ��وع ا��سيح �ن‬

.‫ا��� ا��� ��حم ا��ي كتب هذا ال��اب ولنا وا��ي يقرأ أيضا ً وي��حم أم�ن‬

“This blessed book, called the lexicon, was inspected by Abraham the elder, a miserable slave of God and the most wretched of humanity, son of elder Masʿūd, son of elder Bar-Ṣawma, son of elder Isḥāq, of the village of Qālūq in the land of Tyre. This was in the year 1917 on the ninth day of the month of Iyār, on the day of the Ascension of our lord and savior Jesus Christ the Son of God, may God have mercy upon and be merciful to the one who copied this book, upon us, and upon the one who reads as well, amen.”

It is now clear that this manuscript is to be counted among the ‘Jacobite’ manuscripts, and not among the ‘Nestorian’. Manuscript R A manuscript on paper in four volumes, now kept in the Borgian Museum of Rome, with the shelfmarks H. III 1–4. The volumes were written neither by a single hand nor at a single time, but rather seem to be dispersed parts of ‘Nestorian’ and ‘Jacobite’ originals, which were later made into one collection. In these volumes the Arabic words are written in Arabic characters.

DUVAL’S INTRODUCTIONS

xci

The first volume, written on folios scarcely countable (measuring 0.22 x 0.16), defective at the beginning and end, worm-eaten, carries no date; it may be referred to the thirteenth or fourteenth century. The final part of the Syriac preface and the entirety of the Arabic preface are extant. The names of the authors to whom Bar Bahlul refers (in the text) are almost always rubricked. It begins with letter ālap and continues through letter dāleṯ. It lacks many glosses that are present in other manuscripts; some lines have been lost due to moisture. The title of letter ālap expresses the following: ̈ ‫ܒܝܕ ܚܝ� ܐܠܗܝܐ ܘܚܕܢܝܐ ܕܡܬܗܝܡܢ ܬܪܝܨܐܝܬ ܡܢ ܫ�ܝܪܐ‬ ‫ܒܢܝ ܡܕܢܚܐ ܐܒܐ ܘܒܪܐ‬ ̄ ‫ܘܪܘܚܐ ܕܩܘܕܫܐ ܐܫܪܐ ܒܐܬܘܬܐ‬ ‫ܐ ܕܠܗܟܣܝܩܘܢ ܕܒܪ ܒܗܠܘܠ ܡܪܢ ܚܝܠܝܢܝ ܒ�ܚܡܝܟ‬ .‫ܐܡܝܢ‬ “By the power divine and unique, in which the righteous sons of the East put their trust, Father, Son, and Holy Ghost, I begin letter ālap of the lexicon of Bar Bahlul. Oh Lord, strengthen me and have mercy upon me, amen.”

At the end of that letter:

.ً‫�� ّ ��ف ا��لف بلطف ا��� وحسن توفيقه ور��ته وقوبل به أيضا‬

“Letter ālap is completed by the kindness of God, His benevolent provision, and His mercy, and repaid by Him as well.””

Following this, a prayer is written in ‘Nestorian’ script, which begins ‫ܠܟ ܝܠܕܐ ܓܢܝܙܐ‬, “a secret was born unto you,” then: ‫ܐܓܙܪܬ ܠܟܬܒܐ ܗܢܐ ܕܠܗܟܣܝܩܘܢ ܠܥܕܬܐ ܕܡܪܝ ܦܬܝܘܢ ܐܢܐ ܡܚܝ� ܐܠܝܐ ܘܟܠ‬ .‫ܒܥܠܬܐ ܕܝܥܢܘܬܐ ܢܗܘܐ ܬܚܝܬ ܚܪܡܐ‬ ݂ ‫̇ܡܢ ܕܢܫܩܠܝܘܗܝ‬ “I, infirm Elias, grant this book of the lexicon to the church of Mar Petion, and let whosoever takes it due to greed be anathema.”

The second volume is written on folios scarcely countable (0.25 x 0.17) in very thick and somewhat more modern letters; the names of the authors cited by Bar Bahlul are written in black ink. It begins with letter ḥēṯ and continues up to the word ‫ ܟܬܪ‬of letter kap. Many glosses have been added by another, yet still old, hand. The folio containing the words ‫ܚܝܒܘܬܐ‬-‫ ܚܛܝܘ‬was at one time separated from the rest; it is found five folios away from its proper place (after ‫)ܚܘܪܪܐ‬. The beginning reads ‫ ܒܪ ܩܫܝܫܐ‬...‫( ܕܡܫܡܫܢܐ ܥܒܕ ܐܠܗ ܒܪ ܡܫܡܫܢܐ‬sic) ‫ܐܝܬܘܗܝ ܟܬܒܐ ܗܢܐ ܟܣܝܩܘܢ‬ ‫ ܩܫܝܫܐ‬...� ‫ ܒܪ ܚܣܢ‬...‫ ܐܢܐ ܩܫܝܫܐ‬...‫ ܙܒܢܬ ܠܟܬܒܐ ܗܢܐ ܘܚܒܪ‬--(sic) ‫ܒܪܗܝܡ‬

xcii

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH) .‫ܦܟܪܐܠܕܝܢ ܒܪ ܣܘܠܛܢܫܐܗ ܒܣܝܡܬܐ ܕܐܪܒܥܝܢ ܐܪܒܥܐ ܕܝܢ�ܐ‬ “This book of the lexicon belongs to deacon ʿAbdullah, son of the deacon… … son of elder Abraham, I sold this book and a friend… … I the elder… … Bar Ḥasan did not… … elder Fakhr al-Dīn bar Sulṭānšāh for the price of forty-four dinars.”

At the end of the letter kap, in ‘Nestorian’ characters: ‫ܐܓܙܪܬ ܠܟܬܒܐ ܗܢܐ ܕܠܗܟܣܝܩܘܢ ܐܢܐ ܡܚܝ� ܐܠܝܐ ܡܛܠ ܐܘܪܫܠܡ ܘܡܢ‬ ̈ ‫ܕܐܒܗܬܐ‬ ‫ܕܢܫܩܠܝܘܗܝ ܒܥܠܬܐ ܕܙܒܢܐ ܐܘ ܕܙܘܒܢܐ ܐܘ ܕܝܥܢܘܬܐ ܢܗܘܐ ܬܚܝܐ ܚܪܡܐ‬ .‫ܐܝܢ ܘܐܡܝܢ‬ “I, infirm Elias, bestow this book of the lexicon for the sake of Jerusalem, and let whosoever takes it in order to sell it, or in order that it be sold, or out of greed be anathema to the fathers, amen.”

Following, in Arabic characters:

ً ‫ ��ز ا��زو الثا�ي من اللهكسيقون حس�ن �ن ال����ل الك�تب الط��ها�ي ا���د ��� أو�� ً وآ���ا‬.

“The second part of the lexicon of Ḥussain (sic) ibn Bahlūl, the scholar of Ṭīrhān is complete, praise be to God at the first and the last.”

Upon the final page, a librarian has attached a fragment of paper, upon which is written: “Questo codice è scritto l’anno dell’ Egira 631 (‘this manuscript was written in the year 631 of the Ḥijra’)” (1233–1234 after the birth of Jesus Christ). This date may have been noted in Arabic on a now-lost folio of the manuscript. The third volume, containing 235 folios (0.25 x 0.16), at one time seems to have been the second volume of manuscript Ss, described above. It shows the same scribal hand and calligraphy, both are written on polished paper, and both have the same yellowish ink. As in manuscript Ss, missing folios have been re-copied in a more recent hand and restored; see among others the folio numbered 339. While the other volumes ̄ ̄ (251) to ‫ܬܦܘ‬ (486) on have no page numbers, this volume gives page numbers from ‫ܪܢܐ‬ the recto of the folios. The folios of manuscript Ss are indicated in the same way, to number 248. It begins with the letter yoḏ and continues to the end of the letter semkaṯ. Whatever the case may be, it contains a different recension from that of the second volume, as is clear from (comparing) the sections for the letters yoḏ and kap, which occur in each of the two volumes. At the end of the letter kap there is written in ‘Nestorian’ characters: ̄ ‫ܐܝܬܘܗܝ ܟܬܒܐ ܗܢܐ ܕܠܟܣܝܩܘܢ ܕܥܒܕܐܓܝܘܪܓܝܤ ܕܒܫܡ‬ ‫ܩܫ ܒܓܢܣܗ ܐܪܒܠܝܐ‬ .‫ܘܝܘܡܢ ܐܝܬܘܗܝ ܐܡܕܢܝܐ‬

DUVAL’S INTRODUCTIONS

xciii

“This book of the lexicon belongs to George the slave (of God), named elder, of an Arbelan family, now of Amid.”

At the end of letter mim: .‫ܐܝܬܘܗܝ ܟܬܒܐ ܗܢܐ ܠܡܫܡܫܢܐ ܥܒܕ ܠܚܕ ܒܪ ܡܩܕܣܝ ܝܘܣܦܫܐ ܒܪ ܕܪܘܫ ܐܡܕܢܝܐ‬ “This book belongs to the deacon ʿAbd al-Aḥad bar Muqaddasī Yūsufšāh bar Darwiš of Amid.” Compare the note in manuscript Ss, cited above, p. xxxv, which states that three volumes of the lexicon were sold to the ‘Nestorian’ Muqaddasī Yūsufšāh bar Darwiš. Comparing these notes to one another makes again the argument that the third volume of manuscript R was once a volume of manuscript Ss. The fourth volume was written in the year 1508 on unnumbered paper folios (0.25 x 0.17) in a ‘Jacobite’ hand. It begins with letter ʿayn and concludes after the end of letter taw. The glosses of letters ʿayn and pē are written continually, without distinguishing space; in the subsequent letters, each of the glosses has its own distinct place. Letter ṣāḏē contains many abbreviations. In the margin of the recto of the final folio it reads: ‫�� ّ ��ف التاء ومع ��امة ��ز ��اب ل�كسيقون وهو ��س�ن �ن ����ل وذل� �ي أوا�� ��ر أذار شنه‬

.‫ يونانيه و��� ا���د أم�ن‬٨١٩ (sic)

“Letter tāʾ is complete, and with its completion the book of the lexicon of Ḥussain (sic) ibn Bahlūl is finished, in the final days of the month of Adar (March) of the Hellenic year [1]819 (1508 after Jesus Christ), and the glory is God’s, amen.”

On the verso of the final folio: ‫ܐܢܐ ܡܚܝ� ܩܫܝ̄ ܐܒܪܗܡ ܒܪ ܩܫܝܫܐ ܡܣܥܘܕ ܒܪ ܩܫܝܫܐ ܒܪ ܨܘܡܐ ܒܪ ܩܫܝܫܐ ܐܣܚܩ‬ ̈ ‫ܟܬܒܐ‬ ‫ ܚܪܬ ܒܗܢܐ ܟܬܒܐ ܘܒܬ̈ܪܝܢ‬.‫ܡܢ ܢܚ� ܕܨܘܪܐ ܡܢ ܩܣܛܪܐ ܡܒܪܟܬܐ ܩܐܠܘܩ‬ ܵ ̇ ‫ܘܟܬܒܬ‬ ̄ ̈ ̇ ̈ ‫ܘܬܫܥܡܐܐ ܘܟܓ‬ ‫ܬܠܬܝܗܘܢ ܫܢܬ ܐܠܦ‬ ‫ܘܐܨܚܬ ܐܢܘܢ‬ .‫ܚܒ�ܘܗܝ ܬܘܒ‬ ̇ .‫ܘܐܨܚܬ ܐܢܘܢ ܐܡܝܢ‬ ‫ܕܝܘܢ ܕܝܗܒ ܠܝ ܘܟܬܒܐ‬ “I, the infirm elder Abraham, son of elder Masʿūd, son of elder Bar-Ṣawma, son of elder Isaac, of the valley of Tyre and the blessed castle Qālūq, inspected this volume along with two others joined with it, and copied the three in the Hellenic year 1923 (1612 after Jesus Christ) (for elder ʿAbd al-Aḥad), 53 who gave them to me to transcribe, amen.” 53 These words may be supplied from the Arabic note transcribed below.

xciv

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

The same note is then transcribed in Arabic in the following way:

‫( م��م أنا‬read ‫( �ي هذا ال��اب ال� �يف وا��ثن�ن ا���� إرفاقه و���ه )و��خت‬read ‫نظر )نظرت‬

‫الضعيف قس إ��اه�� �ن قس مسعود �ن قس ��صوم �ن إ��اق من ب�� الصور من قالوق سنه ألف‬ ‫ ا��ب ��فط صاحب هذا‬.���‫و��عمائة وث��ثه وع���ن يونانيه �ي أيام البطرك ا��عظم بطرك هداية ا‬

‫ال��اب قس عبد ا���د ا��ي أعطا�ي هو�� ً ال�كتب ح�ى ��خت م��م بص��ة العذره أم النور أم�ن‬ .‫أم�ن‬

“I, infirm elder Abraham, son of elder Masʿūd, son of elder Bar-Ṣawma, son of elder Isaac, of the land of Tyre, of Qālūq inspected this noble book and two others joined to it, and copied them in the Hellenic year 1923, in the days of the great patriarch Patriarch Hidāyatullah. 54 May the Lord preserve the owner of this book, elder ʿAbd al-Aḥad, who gave to me these books so that I could transcribe them, by the prayer of the virgin mother of the Light, amen, amen.”

Another brief note informs us that the elder ʿAbd al-Aḥad bar Muqaddasī Yūsufšāh received ordination as a priest on the twenty-ninth day of the month of Tamuz in the Hellenic year 1921. Manuscript B A manuscript written in ‘Nestorian’ characters on 554 paper folios (0.31 x 0.21), with the shelfmark 100 in the Royal Library of Berlin; see Sachau, Verzeichness der syr. Handschriften zu Berlin, 356. It consists of old and new fragments and is divided into two volumes; the first part contains letters ālap-ṭēṯ, and the second part contains the rest of the letters. The older fragments, which we have referred to the sixteenth century, Sachau preferred to assign to the seventeenth or eighteenth century (see Verzeichness der syr. Handschr., 356); folios 83–88, 90–99, 101–118, 120–139, 141, 142, 147–159, 162–185, 187–191, 218–225, 242–271, 288, 289, 340–350, 367–545 make up the older part, which is written in continuous script, except for folios 218–405, which are written in two columns. The more recent folios were written from another copy in the year 1883 to complete the manuscript; they abound in mistakes, cf. Rahls, Göttingen gelehrte Anzeigen, 1893, 984.

Perhaps better Hadiyat-Allah, that is “Gift of God,” in French Dieudonné. It refers to the patriarch of the ‘Jacobites’. 54

DUVAL’S INTRODUCTIONS

xcv

The Arabic glosses are almost always written in Syriac script. At the beginning Bar Bahlul’s Syriac and Arabic prefaces are found. At the end of the verso of folio 554 it reads: ‫ ܘܟܬܒ ܚܣܝ�ܘܬܗ ܐܢܫ‬.‫ܫܠܡ ܒܥܘܕܪܢ ܐܠܗܐ ܚܝܐ ܟܬܒܐ ܗܢܐ ܕܠܗܟܣܝܩܘܢ ܡܟܢܫܐ‬ ̈ ‫ܬܠܟܐܦܐ ܒܫܢܬ ܡܫܝܚܝܬܐ‬ ‫ ܕܡܢ ܩܪܝܬܐ‬.‫ܡܚܝ� ܡܫܡܫܢܐ ̇ܦܪܢܣܝ ܒܪ ܓܝܘܪܓܝܤ ܹܡ ܹܪܐ‬ ̄ .‫ܐܦܦܓ‬ ̈ ‫ܕܙܒܢܐ‬ ̄ ̈ ‫ܫܘ ܠܡܕܒܪܢܐ‬ .‫ܘܥܕܢܐ ܐܡܝܢ‬ “This book of the compiled lexicon is complete, by the power of the living God, the lacking parts of which were re-written by a weak man, Pransi the deacon, son of George Mere, of the village of Tel-Kepe, in the Christian year 1883. Glory to the Director of the times and ages, amen.”

Mixed manuscripts Manuscript A, of London, kept in the British Museum under the shelfmark no. 2441 Orient. Written on 400 paper folios (0.34 x 0.24), in two columns, in Garšuni, in the year 1878. The incipit carried the name of Bar ʿAli, which was then erased and replaced with Bar Bahlul’s name. It contains the preface to Bar ʿAli’s lexicon. After the publication of our edition the British Museum acquired three other manuscripts, which we have not seen; here we shall give their descriptions from the catalogue recently collected by G. Margoliouth, Descriptive list of Syriac and Karshuni mss. in the British Museum acquired since 1873, London, 1899: P. 30. “Or. 4097. A Syriac and Arabic lexicon (the Arabic taking the Karshuni form) compiled from the lexicon of Bar Bahlul by the Maphrian Simeon al-Ṭurani. It is stated in the colophon (fol. 137 b) that the compiler omitted the Greek words and only retained the Syriac ones; but this principle has not been consistently followed in the work itself. Paper, foll. 137. Sm. folio. Dated A. D. 1886.” P. 30. “Or. 4098. The Syriac and Arabic Lexicon of Ḥasan bar Bahlul. Paper, foll. 394. Folio. Dated A. D. 1883.” P. 34. “Or. 4406. The Syriac and Arabic Lexicon of Ḥasan bar Bahlul. Paper, foll. 340. Folio. Dated A. Gr. 2196 (A. D. 1885). Manuscript L is kept in the University library of Leipzig, and was formerly part of the library of Prof. Sachau; 248 paper folios (0.33 x 0.23), of which the lexicon occupies 227. It was written in the year 1881 by ʿAbd al-ʿAzīz, son of George the elder, of the ‘Jacobite’ village Bašiqa (in Ṭur-ʿAbdin). In the incipit, the name of Bar ʿAli is erased, and the name of Bar Bahlul is written in its place. It carries Bar ʿAli’s Syriac preface with an Arabic translation.

xcvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Manuscript Bb is kept in the Royal library of Berlin, with the shelfmark 229 (Sachau 194); 295 paper folios (0.32 x 0.22), in two columns. It was completed on the sixth day of November, 1882, by the same ʿAbd al-ʿAzīz. The incipit gives the name of Bar ʿAli, but Bar ʿAli’s preface is lacking. See Sachau, Verzeichness der syr. Handschr. zu Berlin, 711. Manuscript Bbb is kept in the same library of Berlin, with the shelfmark 228 (Sachau 305, not 395, as was erroneously printed in the preface to the first fascicule, p. ii above), 508 folios (0.33 x 0.23). It was completed on the seventh day of June, 1839, by David the elder. But Sachau has claimed that David the elder was (in fact) two scribes, the later of whom did not live much after the earlier. Arabic glosses are written in Syriac script. Syriac and Arabic versions of Bar ʿAli’s preface (are given) at the beginning, as in manuscript L, but the short note carries the name of David the elder, where the name Abraham is written in manuscript L and other manuscripts (cf. above, ix, l. 24). See Sachau, Verzeichness der syr. Handschr. zu Berlin, 710. Manuscript Bbbb is kept in the same library, with the shelfmark 230 (Sachau 171); 342 folios (0.33 x 0.23), in two columns, written in year 1883 by the ʿAbd al-ʿAzīz mentioned above (see manuscripts L and Bb). It contains no preface. See Sachau, Verzeichness der syr. Handschr. zu Berlin, 712. The copies which Bernstein arranged to be prepared from several manuscripts kept in European libraries were deposited in the Royal library of Berlin with the shelfmark 227 (Ms. Orient., 542–544), as we said in the preface to the first fascicule, page iv above. These include: A, a copy of manuscript H, containing 1001 pages, copied in the year 1836, (pages 873–882 of the manuscript being omitted; B, a copy of the first half of manuscript M (letters ‫ܠ‬-‫)ܐ‬, with the additional collation of manuscript F in green and manuscript C in red, containing 701 pages, in two columns, written in the years 1836 and 1837; C, with parts of the same manuscript F (letters ‫ܡ‬, ‫ܦ‬, ‫ܫ‬, and ‫)ܬ‬, written in 119 pages. Cf. Bernstein, Z. D. M. G., II, 371; Sachau, Verzeichness der syr. Handschr. zu Berlin, 709.

VI. ON THE SYRIAC AND ARABIC PREFACES OF BAR BAHLUL It is clear from the descriptions given in the previous section of the manuscripts of the lexicon available to us that Bar Bahlul’s prefaces are only found in manuscripts BHRSs. Having collated these manuscripts with one another, we may relate that the texts (of these prefaces) are printed at the beginning of the edition (col. 1–4), the Latin translations of which are given on pages xi–xii of this introduction, above.

xcvi

THE LEXICON OF HASAN BAR BAHLUL (OLAPH-DOLATH)

Manuscript Bb is kept in the Royal library of Berlin, with the shelfmark 229 (Sachau 194); 295 paper folios (0.32 x 0.22), in two columns. It was completed on the sixth day of November, 1882, by the same ʿAbd al-ʿAzīz. The incipit gives the name of Bar ʿAli, but Bar ʿAli’s preface is lacking. See Sachau, Verzeichness der syr. Handschr. zu Berlin, 711. Manuscript Bbb is kept in the same library of Berlin, with the shelfmark 228 (Sachau 305, not 395, as was erroneously printed in the preface to the first fascicule, p. ii above), 508 folios (0.33 x 0.23). It was completed on the seventh day of June, 1839, by David the elder. But Sachau has claimed that David the elder was (in fact) two scribes, the later of whom did not live much after the earlier. Arabic glosses are written in Syriac script. Syriac and Arabic versions of Bar ʿAli’s preface (are given) at the beginning, as in manuscript L, but the short note carries the name of David the elder, where the name Abraham is written in manuscript L and other manuscripts (cf. above, ix, l. 24). See Sachau, Verzeichness der syr. Handschr. zu Berlin, 710. Manuscript Bbbb is kept in the same library, with the shelfmark 230 (Sachau 171); 342 folios (0.33 x 0.23), in two columns, written in year 1883 by the ʿAbd al-ʿAzīz mentioned above (see manuscripts L and Bb). It contains no preface. See Sachau, Verzeichness der syr. Handschr. zu Berlin, 712. The copies which Bernstein arranged to be prepared from several manuscripts kept in European libraries were deposited in the Royal library of Berlin with the shelfmark 227 (Ms. Orient., 542–544), as we said in the preface to the first fascicule, page iv above. These include: A, a copy of manuscript H, containing 1001 pages, copied in the year 1836, (pages 873–882 of the manuscript being omitted; B, a copy of the first half of manuscript M (letters ‫ܠ‬-‫)ܐ‬, with the additional collation of manuscript F in green and manuscript C in red, containing 701 pages, in two columns, written in the years 1836 and 1837; C, with parts of the same manuscript F (letters ‫ܡ‬, ‫ܦ‬, ‫ܫ‬, and ‫)ܬ‬, written in 119 pages. Cf. Bernstein, Z. D. M. G., II, 371; Sachau, Verzeichness der syr. Handschr. zu Berlin, 709.

VI. ON THE SYRIAC AND ARABIC PREFACES OF BAR BAHLUL It is clear from the descriptions given in the previous section of the manuscripts of the lexicon available to us that Bar Bahlul’s prefaces are only found in manuscripts BHRSs. Having collated these manuscripts with one another, we may relate that the texts (of these prefaces) are printed at the beginning of the edition (col. 1–4), the Latin translations of which are given on pages xi–xii of this introduction, above.