li^ 'iiii*-'- - -.-.,-. 7,7 lipi: |M.I.1.M.I.I.I...I.I.<.I.I.I.I.I.I.I.1.I.U.I.I.1.I.I.I.I.M.I.I.I.I.I.I.1.I.M...I.I.I.I.I.I.I.I.I.I.I.I.I.1.I.I.I i Library ofthe l^ale SJivinit? Scbool The Books of ITrank Cbamberlain porter Winkley Professor of Biblical Theology iv,,l,|,.,,..,,.,.|...|V)V|VlVfi'lVl'nvlVIVIVIVIVIVlVlVlVlVlVI'.'lVlVlVIV PUBLICATION No. 6 Qirqisani Studies BY HARTWIG HIRSCHFELD, Ph.D. Hi LECTURER IN SEMITIC LANGUAGES AT JEWS' COLLEGE- LONDON LONDON 1918 printed at OXrOKD, ENGLAKD EY FREDEEIOK HALL PRINTER TO THE UNIVERSITY PREFACE The following essay is based on a MS. -which is not only incomplete, but of -which only one copy -was available. Of another copy, presumably existing in St. Petersburg, I have been unable to obtain any infor mation. I have published the Arabic text in Arabic characters, because the MS. from -which it is borro-wed is so -written. To all appearance the author -wrote his -work in Hebre-w script. This point, -which is not -without importance, is dealt -with in the essay. My thanks are due to the authorities of the British Museum for the loan of the manuscripts and books necessary for the -work. H. HIRSCHFELD. May, 1914 A a QIRQTSANI STUDIES A THOUSAND years ago intellectual life in the domains of the Caliphs of Baghdad manifested itself in an intense and many-sided activity. Every branch of human knowledge sent forth representatives proficient in a high degree. Indirectly, all these studies, except theology which was its direct outcome, were connected with the interpretation of the religious law. The doctrines laid down in the Qoran left much room for theological discussion. The metaphysical side of the Moslim faith especially favoured the development of a speculative theology known by the name of Kalam.^ Later on, the Arabs became acquainted with the writings of Greek philosophers, notably Plato and Aristotle. Through this influence the Kalam was widened to such an extent that the tenets of the original creed were almost overgrown with a kind of philosophic criticism which produced what is termed the Mu tazilite Kalam.^ Side by side ' See AI Shahrastani (translated by Haarbriicker), I, p. 26 ; Schreiner, Der Kalam i-n der judischen Literatur ; Goldziher, Die isla-mische und jUdiscke Philosophie {Allgemei-ne Geschichte der Philosophie, 2nd ed.), p. 302 sqq. ^ Schreiner, Studien -uber Jeshu'a b. Jehuda (Berlin, 1900), pp. 50 sqq., endeavours to prove that Mu'tazilitism owes its origin to the dictates of Je-wish teachings in Moslim tradition. This may be true in a small degree. In the main, Mu'tazilitism seems to be the natural reaction against the degeneration of Moslim theology which set in in the second century of Islam. It may be ascribed in the first instance to a more critical study of the Qoran, in which the grosser forms of anthropo morphisms are carefully avoided (see my New Researches into the Composition and Exegesis of the Qoran, p. 89). There is even in it no lack of passages in which human free will is allowed. There are many views which Mu'tazilites had in common with Muhammed himself in the earlier stages of his career. The advancement of education, and especially the 6 QIKQISANI STUDIES with this the Moslim church was torn by the rivalry of sects of widely differing beliefs whose followers combated one another in bloody encounters. The consequence was an unrest both spiritual and political. All this deeply influenced the numerous Jewish sub jects of.the Caliphs. They were irresistibly drawn into the medley of different convictions. They, too, were divided into the two camps of Rabbanites and Qaraites, who fought one another with great bitterness, though they spilled nothing but ink in their battles. It is, however, interesting to observe that in two important matters both sects sunk their differences. The first is that frorn the political struggle of the Moslim sects they drew a common messianic hope, secretly siding with the Shiite rebels who, in the event of a successful issue, were bound to abolish the Caliphate, with its harsh laws con cerning non-Moslims.^ The second was the adoption by both sects of the Mu'tazilite Kalam for purposes of theo logical speculation, but with a dissimilarity which brings out in the most marked manner the fundamental differ ence between their respective tenets. Whilst the Rab banites were careful to apply the Kalam only to the metaphysical side of religion, the Qaraites insisted in subjecting the whole religious law to philosophical speculation. In the earlier half of the tenth century each of the two sects was represented by a leader remarkable for ability, learning, and zeal for his cause. The champion of the Rabbanites was the G-aon Sa'adyah who, as defender of his creed, interpreter of the law in its various aspects, Bible exegete and philosopher, has few equals among his brethren. The vindicator of the Qaraites was Ya'kub al Qirqisani,^ a man not less valiant than Sa'adyah, acquaintance with Greek philosophy, had a powerful influence. "We thus see that various influences were at work to produce the movement. ' See my Jephefs Commentary on Nahum, p. 9. 2 The name is given in the form of Ya'kub b. Isaac by Trigland, Notitia QIRQISANI STUDIES 7 and endowed with great intellect and learning. A clear indication of his fame is given by Abraham b. Daud, who mentions Anan and Al Qirqisani as 'the heads of the sectarians '.^ Little is known of the life of this man. His name is derived from the town of Qirqisan,^ which is said to be the ancient Circesium (Karkemish) on the Euphrates. The date of his birth is unknown. His education embraced the study of the Bible and the writings of the older Qaraite teachers, besides which his works reveal ac quaintance with the Mishnah, the Talmud, and the Rabbanite prayer-book. He was versed in the Kalam, and took part in discussions with professors of this school of thought. He had also read the Qoran, although he must have had difficulties to overcome in procuring a copy of this book. He had read works on Moslim tradition, and was familiar with the tenets of the Moslim faith. He was also instructed in Aristotelian philo sophy, probably from the books of his older contemporary Karaeorum, p. 115. According to him Al Qirqisani, Solomon b. Jeroham, and Joseph b. Noah were disciples of David Al Moqammas. The last named is eulogistically mentioned by our author. Al Hiti (ed. Mar- goliouth), p. 9, has the same name, which is also repeatedly given in various colophons in cod. Brit. Mus. Or. 2492, foil. 54 v° and 55 r", viz. Abu Yusuf Ya'kub b. Ishaq b. Sam'awaih. The absence of the kunya Abii Yiisuf in my Arabic Chrestomathy, p. 116, caused an unnecessary flutter in the criticism of this book by the late Prof. Bacher in REJ. XXV, p. 155 (but modified in JQR., VII, p. 689), and by Dr. Poznanski in Semite Studies in memory of Dr. A. Kohut, p. 436, who overlooked the identity of the names Ya'kub and Abu Yusuf. Even his patronymic Ibn Ishaq is uncertain. We find exactly the same names with Al Kindi, 'the Philosoplier of tho Arabs', viz. Abu Yusuf Ja'kub b. Ishaq. Another instance is Abu Yusuf Ja'kub b. Ishaq Al Sikkit (died 858). A flagrant example of the free play made with Biblical names even in ancient Arab sources is given in Qor. XIX. 29 where Mary, whose Arabic name is Maryam, is called ' sister of Aaron '. Our author's kuvya Abu Yusuf is evidently fictitious ; see also Steinschneidor, JQR., X, 620 sq. ' n?3pn 'D, see Neubauer, Mediaeval Chronicles, I, p. 51. 2 Yaqut writes Qarqasan, see also Noldeke, ZDMG., XXXVI, p. 183. 8 QIRQISANI STUDIES Al Farabi.i He had also studied the works of Arab grammarians. He was conversant with the doctrines of the Samaritans and Christians, as well as with other forms of belief, such as the Manichaeans and followers of the doctrine of the transmigration of souls. The fruits of his labours he laid down in a number of works, the majority of which are unfortunately either lost or have come down to posterity in fragmentary condition. They are, however, sufficient to secure him our respect, and to justify the expenditure of time and trouble in the study of the remains of his writings His principal work bears the somewhat fantastic title ' Book of Lights and Lighthouses '.^ It is of encyclopaedic character, consisting of thirteen sections with nearly five hundred chapters. The subjects dealt with are in turn historical, philosophical, polemical, exegetical, ritual, and legal, and contain much important information about the older Qaraite sects. Apart from this work he wrote commentaries on various books of the Bible,^ and a treatise on the Unity of God.** On various occasions he mentions an essay on ' Translation ',^ but does not enable the reader to learn whether this embodied a translation of the Pentateuch or a criticism of translations known to him, or observations on the art of translating. His commentary on the Pentateuch, of which we only possess a small portion, is not accompanied by a coherent trans lation. This commentary is headed by an Introduction which forms the subject of this essay. ^ See further on, p. 21. '^ The first two chapters giving a burvey of the Qaraite sects we published with an instructive introduction by A. Harkawy in the ' Proceedings of the Imperial Academy of Sciences at St. Petersburg, 1894 (in Russian); the chapter on the 'Transmigration of Souls' has been edited by Dr. Poznanski (see p 22); the ' Refutation of Christianity' is printed in my Arabic Chrestomathy, pp. 116 sqq. ; see also rem. 5. s Sie below, p. 10, and Harkawy, 1. c, p. 250. This work is not mentioned by Steinschneider. * .See Steinschneider, Die arabische Literat'ur der Juden, p. 79 sq. ^ See p. 18, rem. 2, and the last passages of propositions 20 and 21. QIRQISANI STUDIES 9 Although Al Qirqisani was a contemporary of Sa'adyah, he displayed his principal literary activity after the latter had laid his pen aside. This we gather from internal evidence rather than from historical sources, which are neither full nor very reliable. From Al Hiti's ' Chronicle ' ^ we gain, not without a certain amount of manipulation, the year 937 as the date of the compilation of the ' Book of Lights'. This was four years after Sa'adyah had written his philosophical work which is the last of his writings. Al Qirqisani's ' Introduction ' could not, there fore, have been written much before 940. This explains why we learn nothing about him from Sa'adyah's writings, whilst, on the other hand, the works of the latter were known to the former. In his ' Introduction ' Al Qirqisani mentions ' a fine commentary on Genesis ' by David b. Marwan Al Moqammas. He criticises this work for being too brief in parts, whilst in others it is irrelevant and verbose, 'but one of my contemporaries, he adds, composed another fine book similar to that of David, and we intend using what is best in both and showing where they differ.' ^ This can only refer to Sa'adyah, and the admission is remarkable in a Qaraite. It is, indeed, quite noticeable that Al Qirqisani was not so bitter an opponent of Sa'adyah and the Rabbanites as other Qaraite teachers, notably Jepheth b. Ali, who did not hesitate occasionally to indulge in abusive terms. It also seems that Al Qirqisani had read Sa'adyah's ' Book of Beliefs',^ which must have impressed him deeply, as he found in it theories which Qaraites freely endorsed, and which in many respects harmonized with his own arguments. ' I.e., p. 5. Margoliouth, ibid., p. 10, rem. 1, discusses the discrepancy between the two dates given by Al Hiti, viz. A. Sel. 1278 and a. h. 815, which he ascribes to a blunder by the writer. If we read 325 we get the right date 936/7. We gain the same date by reading A. Sel. 1248 instead of 1278. ' This passage is also given by Harkawy, 1. c, p. 261. 3 See further on, pp. 13, 15, &c. :o QIRQISANI STUDIES It is rather strange that Al Qirqisani did not receive the attention he deserved at the hand of historians. His name is not mentioned either by Graetz or by the author of the article on the Qaraites in "Winter und "Wiinsche's Judische Literatur. Fiirst makes but one passing reference to him, and even Pinsker has very little to say about him. The reason of this is undoubtedly to be sought in the fragmentary character of his writings, and this circumstance renders it difficult to assign him his right place, not only among his co-sectarians, but also in Jewish literature in general. As far as is known at present, fragments of his writings are extant in the British Museum and in St. Petersburg. A survey of those kept in the former place has been given by Dr. S. Poznanski, but it is curious that he completely overlooked the volume which contains his 'Introduction'. From a reference contained therein to his ' Book of Lights ' and his Commentary on the Pentateuch we gather that this was a later work. Although of small extent it is better for gaugeing his abilities and learning than his legal and polemical writings. He reveals himself as a ripe scholar, philosopher, exegete, and linguist, so that the loss of so many of his writings is sincerely to be deplored. Al Qirqisani's legal code takes the form of a commentary on the laws of the Pentateuch. This work he professes to have supplemented by a commentary on the non- legislative portions of the Torah under the title BooTc of Lawns and Gardens, which, as stated before, has not been preserved. "We possess, however, a fragment of an abridged form of this work in MS. Or. 2492 of the British Museum. It was penned later than the Introduc tion, to which it contains the following reference in the preface : ' I shall mention only part of it (the commentary) in this compendium, and shall also omit the thirty-seven propositions ^ which I framed to elicit the interpretation ^ See further on, p. 13. QIRQISANI STUDIES II of the Book.' ^ The fragment hereinafter published forms the first part of B. M. MS. Or. 2557, and contains the Introduction to the original commentary. That these two fragments belong together is further illustrated by the following prefatory remark in the latter : ' We intend to undertake the explanation of the Book of our Lord which He revealed through Moses, I mean the Torah, with the explanation of its contents as far as they are non-legislative, since we have already dealt with the laws, to which we devoted a special volume.' ^ The external dissimilarity of these two fragments is accounted for by the fact that the former fragment is of more recent date, and is written in Hebrew characters, whilst the latter is considerably older, and is in Arabic writing. It seems to me, however, that the ' Introduction ' was originally also written in Hebrew characters, and that our fragment is but a transcription. I have, on an earlier occasion,^ suggested that Qaraite copyists adopted this means in order to rule out the Rabbanite reader who, on the whole, was not very familiar with Arabic script. I must uphold this view in spite of Dr. Poznanski's diversity of opinion.* The fragment in question not only contains many orthographic characteristics of Arabic in Hebrew square, but also numerous Hebrew passages. The copyist was, in many cases, oblivious of his self- imposed task of transcription, and allowed Hebrew script to stand for Arabic words. These words are distinguished by overlines in the following reproduction of the Arabic text. It is not superfluous to add here that this game 1 Fol. 1 r" : ']bi2^ h^btt PT snivn iNsnas^K xin is lais ijns jN-iariDN^ xhsx »nr\bvi '¦nl'N rioipD pjis^iii yaoi'N lai fjinN Nifs ' See the Arabic text, p. 39. 5 ZDMG., XLV, p. 332. * Semitic Studies, p. 439. It is to be noted that the passage from the Introduction, quoted by Harkawy, is given in square characters, which leads to assuming that it is taken from a MS. written in the same style. 12 QIRQISANI STUDIES of hide-and-seek is confined to older MSS., and is there fore helpful in ascertaining the approximate age of the same. In many of these MSS. the copyists even went so far as to transcribe Hebrew passages in Arabic characters. This not only gives them a strange appear ance, but also interferes with the orthography to such an extent that thej' cannot be read without close examination. This peculiar practice ceased in later MSS., probably because the faculty of reading Arabic script gradually waned among Karaites. The British Museum fragment has been fully described in the new Catalogue.' There are, however, a few details to be added. On the recto of fol. 1 we find the title njy nbhi^ iii ijxopnpi'^ n'-a'Nnn TOan 'Commentary on Genesis by Al Qirqisani, may God be pleased with him'. "We gather from these words that the copy was made after the death of the author. The name of the scribe is not given. The volume was owned in the first instance by Abul Majd b. (name of father illegible), and later on by Aaron b. Moses Feiruz.^ The MS. is of considerable age, although no date is mentioned. The frequently faded writing and the absence of a large number of diacritical points render the reading difficult. Many places are worm-eaten, and corners have broken away, to the detriment of the text. Wherever it was possible to restore missing passages they are enclosed in square brackets. I. Al Qirqisani as Philosopher. As far as we can gather from the existing fragments of the works of our author, he has given expression to his philosophic views in three different places. He states that the seventh chapter of the second section of his ' G. Margoliouth, vol. I, p. 189. Por facsimile see plate IX. ^ Sec Poznanski, Die kariiische Familie FetrUz, p. 16 ; but 250 is a misprint for 2557 ; Pinsker, Liqgute qadm., p. 169. QIRQISANI STUDIES I3 'Book of Lights' contains a systematic discussion of his metaphysics, but this chapter is unfortunately lost. His second, and fullest, opportunity he takes in his commentary on the Book of Genesis, each word of the opening verses forming a nucleus of philosophic research. A few extracts from his reasonings will be given in the following pages. The third place devoted to philosophical speculations is to be found in the 'Introduction'. It consists of a preamble and thirty-seven propositions dealing with the various aspects of Bible interpretation. It is in the preamble that the author lays down his philosophic views, linking them to the opening words of the Bible. These words, he says, contain abstruse questions which demand logical thinking, especially on the part of those persons who endeavour to proceed on the way of rationalism and philosophy. Many who desire to estab lish harmony between the 'teachings of the opening passage and their powers of thought are troubled by the apparent incompatibility of the former with the pheno mena of nature. This, however, is not so. Whoever strives after truth will find that the two supplement one another. The Bible is in reality the fountain-head of philosophy, only the student must not be swayed by inclination and bias. These remarks show the above-mentioned unity in the application both by Rabbanites and Qaraites of the Mu'tazilite Kalam to matters metaphysical. It is only necessary to peruse a few pages of Sa'adyah's ' Book of Beliefs ' to observe this. Although the latter, as a rule , demonstrates his axioms first and merely supports them by quotations from the Bible, he deduces the first axiom of monotheistic belief direct from the Bible in the words : Our Lord has taught us that all things are created and that He created them from nought as stated in Gen. i. 1.' 1 Anianat, ed. Landauer, p. 32. 14 QIRQISANI STUDIES Al Qirqisani's comment on the same verse runs as follows : ' In the beginning ' means that this is a beginning which was preceded by (the existence of) the Creator only, that He began and created : the world from naught and from no-time. For had He created it in a (definite) period, time must have preceded Him. Time, however, was created together with heaven and earth, and the proof of its having been thus created lies in the fact that we witness the termination of one (span of) time and the appearance of another. If one period was created, all must be created. — While thus combating the Aristotelian conception ofthe eternity of time,' he adopts his definition of time in the words : ' Time is the measure which is cut and numbered by movements. Time is a notion in itself, and is not identical with movement, but move ment counts and comprehends it.' In this definition Al Qirqisani differs from Sa'adyah, whose conception of time is that of Plato. ^ * At all events we see that he must have studied the writings of the Stagirite philosopher. Now Sa'adyah, as well as Al Qirqisani, indulged in philosophic speculations not without misgivings, being aware that they were contrary to the Jewish spirit. Al Qirqisani, though not bound by any tradition, alludes to the warnings of the Rabbis against metaphysical speculations by saying that many of ' our people ', i. e. Jews in general, consider philosophical research either superfluous or forbidden. Whilst Sa'adyah allays his scruples with the plea that honest philosophic reasoning is a duty, Al Qirqisani describes reluctance to pursue it as foolishness and lack of understanding. 'If, he says, ' the fountains of their minds were opened they would become aware that these things are but the implements of the Bible, the ladders and bridges leading to the 1 See Zeller, Die Philosophie der Griechen, vol. II (3rd ed.), p. 399. ' See Guttmann, Die Religionsphilosophie des Saadia, p. 80. QIRQISANI STUDIES 1 5 kno-wledge oftruth.' The verity of the Bible, he thinks, can only be arrived at by applying the mind to it. These words sound like a direct protest against the well-known sentence ofthe Mishnah (Hagigah, II. 1 ). Philosophic axioms, our author continues, are based on logical arguments which, in their turn, rest on the perception of tangible things and its corollaries. Whoever denies the dictates of reason and philosophy denies the comprehension of every perception. 'The learned of the people ' (i. e. not only Qaraites) find it expressed in the Biblical description of Solomon that he was the wisest of men, that is to say, that he discoursed on every kind of plant, from the greatest to the smallest, and every kind of animal, their nature, good and evil effects. From him philosophy was handed down to the Greek philosophers in whose writings it was laid down, and the Bible makes a similar statement concerning Hananiah, Mishael, and Azariah (Dan. i. 20). It should be noted that the King of Babel, when inquiring of them about various learned matters, found that they eclipsed all his other counsellors. This is the strongest proof that they excelled the magicians in every branch of philosophy, and establishes the fact that philosophy was the property of the people of Israel.' The importance of applying the mind [in the recognition of the creative power of God] is taught in Isa. xii. 20, because this furnishes the most convincing proof that action presupposes an agent. Further evidence of this is given in Isa. xiv. 6, which at the same time demonstrates the Unity of God. The passages Isa. xlviii. 6, 7 show that things are, of necessity, created and are not without a beginning, which is corroborated in xlvi. 9.^ From Ps. o. 3 we infer that things could not have created themselves.^ Eccles. vii. 27 lays down that things are so created as to depend one upon another, which leads to the recognition of a Prime ' See further on, p. 19 sq. ' Amanat, p. 38. ' Ibid. l6 QIRQISANI STUDIES Cause.' Job xii. 11, 12 ^ alludes to understanding by means of inference, whilst the words no-w men see not light (Job xxxvii. 21) mean that he who denies the existence of God is like him who denies- the existence of light. The mind proves its existence by arguing, just as light is known by perception. This is also expressed in Isa. xliv. 11 and xiv. 8, which illustrates the movement arising from the region of the ether, or rather from the sphere of fire which gives forth vapour, as alluded to in Gen. ii. 6. The passage Isa. xiv. 8 also points to the sphere of water which surrounds the earth. The words let the earth open (Isa. ibid.) point to tellurian activity to produce 1 In his comment on elohim (Gen. i. 1) the author says. Or. 2492, fol. 3 v" : nDJjnsD jfN3t3 N:n3i WN in ma-i ^3 v^nv^js ¦b'H h^ nddi ini'N mN-ini5to f-ja \a xnvjja niaa^Ni nwni'x msB' p rnNitriD NnsiiJii riDiT^N nxitn ti^n riaiDi^Ni nhto lajni rinna^N ns'itn nit<3 nalriNi namoNi nyonax ip naxjn^Ni pN3n^^?1 is'itnbN xin yo NnjxrncN in ^^^ lo x:o^vq NnaNtnoxi NnyxonaN iv ^5''!^'N^N asinDN^N |X3 ix xmnp nnxpi xnyo? v»x5 p x^x \y< th nyxonaxi Xp-i?td nijx 1X1 pxiin^xi nsxjn^x lo xnynto ''S xc n'iti yxonaxi^xi IXD''!'D vr\-i ipi ''^xjjni bi pi'xii'x ini iin? b'2 ;d xhs^jx xnpijxa xnyoai nl'np mox tixvo nr nxn n^ip jx n^Jii ^•'^n^x xinn canl^x nnxv^ li'ii inxi xix3 inxi ri^nxpno x'lB'xi'x mai ''ix '':v'' (f5"r 'np) piPii siny nijoxni lij-i 13 niaoi'x maax ix n:x •'iV axon^xi naaiix n2X3 on pn n^ xn:x nnfi'' ^''i'l^x x'inni xmaiioi xnnxi ''^5? hjd ' A proof of the existence of the Maker is that we find varied and opposite characteristics, one being opposed to and removed from the other, as heat which is opposed to cold and removed from it, moisture being opposed to dryness. Yet we find that things come into being from the combination and commixture of these contrasts. From this we learn that this combination can only be caused by one who forced them to combine, since this combination is contrary to their nature. He who united them is their Creator, viz. God. It is this what Solomon makes clear, viz. "I find matters being ranged one opposite the other, so that when a thoughtful person ponders over it he will derive therefrom the existence of their Creator and Governor.'' This further establishes the fact that things were not, but arose.' '' The same quotation is given by Sa'adyah, p. 65, in refutation of the Aristotelian doctrine of the eternity of the univer-ie. QIRQISANI STUDIES 17 vegetation. This is how the doctors of the Kalam prove the creation of the world to be the result of the united efforts of the sphere and the elements ' as well as the work of a wise Creator. This, the author here inserts, is explained in connexion with the third word, viz. Elohim,^ and is further illustrated by the passage : I, the Lord created it (Isa. ibid.), viz. that He placed in these things the proof of His existence. These are constructive proofs built upon perfect knowledge. On these grounds David describes the Torah as being linked to reason and beauty in the words of Ps. xix. 8, meaning the nous which no harm can touch. The words gladden the heart convey that the heart is at rest on account of the perfect condition both of premisses and corollaries. The words enlightening the eyes (ibid.) allude to the light emanating from the word (kalam) and the removal of ambiguity therefrom. The phrase enduring for ever (ibid.) expresses the firmness of the word in the face of attacks ; and to complete these five fountain-heads David adds : ' They are true and righteous altogether' (ibid. v. 10). In the passage Prov. xviii. 4 Solomon teaches that God has enabled the learned to elicit the meaning of words and to render them intelligible to mankind, to put them together and to organize them, just as He endowed their minds with the power to draw water from the earth. Whoever denies the exercise of judgement 1 Sa'adyah, ibid., p. 55, ' the sixth view ', which is a compromise between the theory of Aristotle (see Zeller, 1. c.) and monotheistic theology. 2 Concerning this the author says in his comment on Gen. i. 1 : ijip:3 ijipjJD^x ID -[h'i 'hv i» ^133 rj)i ^"^ p!'xii5'x nxnnx nhi cn^x Dll pn tb riynnio xnjxi x'K'xi'x rnn '^y ^in '¦ni'x b^xhi'x ix ¦ ,iyx3X^X3 ninn ^inp'' rnn^jx jxa •ix D'ipni ^? nxai'x nnii'' xnjxj njxj yOXS ''itnpn ' Elohlm entails the establishment of [the existence of] the Creator. We prove this logically by saying that the arguments which demonstrate the creation of things from nought also establish the existence and eternity of the Creator, since a thing created must have a creator as the work a worker ' B 1 8 QIRQISANI STUDIES and its power to draw conclusions by means of argument and analogy is guilty of audacity and ignorance untold.' Do men rival one another in aught but the mind ? Did not the mind, and the understanding resulting from it with its power of removing ignorance and disclosing latent goodness by means of proof, exist, how could man excel over animals as stated in Job xxxv. 11 ? Although animals such as the bee, the ant, and the spider (which weaves its nest to catch the fly for food) are possessed of some wisdom, this is implanted in them. Man, however, is superior to them by the power of free choice, as illustrated by his ability to draw water from the depth of the earth. For this see Ps. viii. 9. The passage : Who hast set thy glory above the heavens (ibid. v. 1) means : Thou hast put it in the heavens and hast created it as a proof of thy glory and greatness. This is also expressed in Ps. xix. 1, and is further alluded to in the discussion of 'heaven' in Gen. i. 1.^ The word strength (Ps. viii. 3) teaches that the divine power and justice are so conspicuous in the creation that even infants are able to comprehend it. If a person set a boy a task which he is unable to discharge, this boy may confess his inability to do so, but if the man wax angry and punish him for it, he may, no doubt, accomplish it. The know ledge of the justice and power of the Creator grows firm in the mind of every individual, child as well as adult. The Psalmist, then, returns to the description of the firmament and what is therein, deriving from it evidence of the existence of the maker (ver. 4). He, then, speaks of man and his high station aboVe the whole creation, and concludes with an allusion to whatsoever passeth 1 This vigorous remark refers, of course, to the Rabbanites. 2 Or. 2492, fol. 7 v, nn Tl'' ob DwH n^ip XDoi'X hv ix^x ^ipjs ••bv '7-tn nd:x nob^x nin ;x ihi nxny nxiDD b rinnxi xdd 'bii bip^x •'a i^i xjmB' npi 'dd xnaxvo txa ix nxna "^bv ab yo? ricnn^x. QIRQISANI STUDIES ig through the paths of the seas (ver. 8),' which means that man has been taught by God to plough the waters with skilful steering. All these quotations (thus the author concludes his observations) confirm the theory of the effect of logical deductions, and many more are to be found in Scripture. The foregoing sketch contains, though in disconnected fbrm, the principal doctrines which one would seek in a treatise on Jewish philosophy of religion, viz. the exist ence of God, His Unity and Eternity, the refutation of the eternity of time and matter, and the divine attributes of the Creator of the world and His omnipotence. The biblical anthropomorphisms are discussed by the author in Mu'tazilite style later on in one of the canons of exegesis.^ Human free-will is alluded to in a passing remark. Although all this is gained from direct deductions from Biblical passages, the author shows himself a true follower of the Muta'zilite Kalam, in which the doctrine of human free-will occupies a prominent position. His whole attitude in regarding reason as the mainspring of meta physical as well as physical knowledge is Mu'tazilite. In his doctrine of human free-will he is entirely in accord with Sa'adyah, and even uses the same term to express it.^ Nevertheless, the author cannot escape the soft im peachment of a little self-deception. He operates with notions gained in the course of his training from the writings of metaphysicians, but overlooks that only with their assistance was he able to formulate those arguments which he took as mere deductions from the Bible. He seems to have had some consciousness of inconsistency, and finds solace in the assertion, mentioned before, that the Greeks derived their philosophy from Solomon. ' A similar exposition of Ps. viii is given by Sa'adyah, p. 146. ^ See p. 25 (proposition 4). 3 Viz. nX'inixi'X ; Amanat, p. 152. 1. 1 B 2 20 QIRQISANI STUDIES This view, however, was not an invention of our author, but was of older date, and widely spread among Jews.' One of the leading doctrines of the Mu'tazilite school was that of the creation of the Qoran. This was a protest against a theory of the old orthodox school that the Qoran was one of the attributes of God, and therefore eternal. One of Al Qirqisani's contemporaries, Abul Hasan Al Ash'ari, who had been a Mu'tazilite, suddenly recanted, and returned to the orthodox view. The matter caused great sensation, and may perhaps also have impressed Jews. At any rate, it was probably a Mu'tazilite tendency that caused Jewish authors to lay stress on the com pilation of the Torah by Moses. In a fragment, probably belonging to Joseph al Basir's 'Book of Laws', we find the following passage ^ : I must now describe how these things were handed down from records of the Messenger. We say that these matters with their nature, quantities, and qualities were witnessed by the people through the doings of the Messenger before he wrote the Torah down in the fortieth year. For Scripture lays down that the Torah was not written till the fortieth year, thus : God said to His Messenger, write h'rishith hara elohim. He dictated to him word fbr word and he wrote from h'rishith to w'shammah M ta'bor (sic) (Deut. xxxiv. 4).^ As can be seen, here the author follows the Talmudic 1 See Targum II to Esther i. 2. This view is much older than the author. Josephus, Contra Apionem, II, 4, alludes to the great learning among Jews. See also Judah Hallevi, Kitab Al Khasari, I, 463 (my Translation, p. 53), and Matter in J.Q.R., N. S., I, pp. 166 sq. ^ B. M. Or. 2580, fol. 44 r". This passage is a quotation from a hitherto unknown work by Sa'adyah, being a refutation ofthe speculative method of the Qaraites. It was probably entitled yxntl'^N ''aDX''p^X ^XD3X li'yDDPX (see J. Q.R., XVIII, p. 600). 3 On the question of the rejection of the doctrine of the eternity of Torah by Jews, see Schreiner, 1. c, p. 3, and Studien iiber Jeshu'a b. Jehuda, p. 15. See also further on p. 23. QIRQISANI STUDIES 21 Agada (Babha bathra, fol. 15 v°.) which states that the last eight verses were written by Joshua. There is one subject in which Al Qirqisani is so entirely in harmony with Sa'adyah, that he simply seems to have followed in his wake. That is his psycho logy. It is probably more correct to say that they are both dependent on Al Farabi's treatise on the ' Quiddity of the soul '.' It is particularly noteworthy that in his exposition of the nature of the soul he does not follow Anan,^ the nominal founder of his sect, but the most powerful antagonist of the same. His affinity to Sa'adyah's opinions is visible from the outset in his translation of the hreath of life (Gen. ii. 7) by the same term as that used by Sa'adyah, viz. the rational soul.^ He describes the soul as a simple substance, but not as an accidence, since its definition is identical with that of substance. A substance allows contrasts in its essence, and, consequently, the human soul is open to intelligence and folly, good and evil, joy and sadness.* The soul was created simultaneously with the body and did not exist prior to it.^ The body is nothing but the 1 See Edelmann nt"l3J nlDn , PP- 45 sq. See also Al Farabi's treatise on 'the Beginnings of being' in the Hebrew version by Mosesb. Tibbon, ed. Filipowski in Pl''DXn 'D, p. 3 ; Munk, Melanges, p. 344. 2 See Guttmann, 1. c, p. 198. 3 Or. 2492, fol. 360: fiptixji'x ninbx HX^n^x riDon ^iy I3''^n notyj Sa'adyah; XpDXJ XD33 DIX "iXVa ilX''n^X liODS. * Ibid., fol. 38 v : amnh py ab nni? dbj^jx hv ^'''i'n^x ici 1^31 nnxi *a nxnxitnoi^x bp' nnu^x ix i^ii "iniJ^x nna rinnno irni^xi ms^jxi nty^xi yitbai ^nj^xi bpvbit xnnxi '3 bpn d32^x niX'inD^X XnpX^SX yo?'). See also Amanat, pp. 116, 194 ; Guttmann, p. 200. ¦' Ibid., fol. 36 v" : D^i D"n nDir: i'lp ™xa bapz b'no Ijxd ixi DDJ^x pb5 npi "s riniJiD n3X3 oa^i^x ix onv xin ixai nnbx pbi" IN Dyr ID btp Q'^nba mm n^Dsn 'a xnai X33 ip b)pi npbb '¦nca njx ini nix bv l^i '3i .Q^rbit nni Tp 'a bit np ixdjx^x nn pb^ 22 QIRQISANI STUDIES tool and instrument of the soul. The words and man hecame a living soul allude to this; the soul is the life and the real man even apart from the body. Man is not what appears to the eye, but is the internal force which moves and guides him, and this is the soul. The creation of the soul is an additional proof of the creation of the world from nought.' Its seat is in the heart,^ and it endures after the decay of the body. In his ' Book of Lights ' the author devotes one chapter to the belief in the transmigration of the soul, refuting it even in greater detail than did Sa'adyah.^ II. Al Qirqisani as Bible Exegete. No attention whatsoever has as yet been paid to our author as interpreter of the Bible. The obvious reason is that he was overshadowed by Sa'adyah who also eclipsed him as philosopher. Possibly his peculiar method of treating the legislative and non-legislative portions of the Pentateuch in separate volumes contributed to the neglect of exegetical labours as being of minor impor tance for his Qaraite brethren. As an introduction to 'ji ns'"i /ip ''3 113' IN ii3''a nnsni;N2 Nnpban xjnn -i32' th ix3 ini .DDJ^x yo if.'i\pbh naxa -ixn5x This is also alluded to in mp3 (Isa. Ixiii. 11), and in li. 18 ; Jer. xxxviii. 16 ; cf. Guttmann, p. 204. 1 Ibid., fol. 37 v» : ''n^l ip3 NJyX njN DytB pnOBD^N )>y3 X0X3 'n -nbx r\tit,h ri^xi lixnN iNDJxi^x dd? [n inhn n'n k'33^ mxn hi ixijx in^i DD?^N tn np''pn^N3 indjn^n 'n D3:i:N ixi ri'nijN IXDJN^N INI Nmi31 "b bh-hii. ID3 XnnMNOI D33^X ni3i hv .Daj^N im maT'i nanm niN 'jyo ma b^ Dpa 'Nno^N xin in t>h The interpreter alluded to in this passage seems to be no other than Sa'adyah. = Ibid., 2bpbii 'a XniriD IX XJ^p npi , see Amanat, p. 196 ; Guttmann, p. 201. ^ See above, p. 8, rem. 2. QIRQISANI STUDIES 23 his commentary, he lays down thirty-seven propositions of interpretation, partly of theological, partly of philological character. It is particularly the latter which secure him a place uot only amongst the oldest Jewish Bible inter preters, but also grammarians. (1) The first of these propositions, leading from meta physical to purely religious doctrines, deduces from Deut. xxxi. 9 that Moses was Israel's prophet and master. It was he who ' compiled ' the Torah from h'reshifh to the end, and recorded the historical events from the creation of the world down to his own death. For this reason is the Torah coupled with his own name as stated by Mal. iii. 22, and this is one of the fundamental articles of belief.' (2) The intrinsically Qaraite way of literal conception of the holy text is discussed in the second proposition, with the modification that absolute literalness in every case lays the Bible word oJ)en to misconception. There are many passages in which literal conception is made impossible by the context. Free interpretation must, however, be controlled, as it might result in garbling the narratives, commands, and prohibitions of the Bible. Mu'tazilite influence cannot here be mistaken. Possibly this also means a side glance at the allegorical explana tion of the Bible in which some Qaraite authors indulged, perhaps also at Philo, whose writings were known to Oriental Jews ; and very probably at the very free interpretation of the Qoran by the Shiites, for whom the author as a Qaraite entertained secret sympathy. Literal conception is, however, impossible in Exod. xxiv. 10, since no human eye can see God, and in Deut. xvi. 2, because this verse refers to peace-offerings, inclusive of the pascal lamb. In other passages both conceptions are allowed, as in Gen. xiv. 26. The alle gorical interpretation of this verse (which is supported by Num. xi. 17), betrays the influence of the Rabbinic ' See above, p. 20, rem. 2. 24 QIRQISANI STUDIES Agada. Onkelos paraphrases the passage by translating 'the holy Spirit rested on Jacob, their father', and it is alleged by Jewish interpreters (Rashi) that the holy Spirit kept aloof from Jacob during the time of his mourning for Joseph.' Another instance is Deut. xxxiii. 14 which either refers literally to the annual produce regulated by the seasons, or allegorically to the bounties of this world and the effects of the yearly and monthly revolutions of sun and moon upon the harvests. (3) Theological rather than philological is the next proposition, which endeavours to establish the fact that Hebrew is the oldest language, and the speech in which God spoke to Adam. This idea is not the author's own, being borrowed from the Rabbanite camp, and based on Midrash rabbah on Gen. ii. 23.^ He rejects the opinion of those who claim for Aramaic the honour of being the oldest language. The evidence for the priority of Hebrew is to be found in alphabetical psalms as well as in the final chapter of the Book of Proverbs and in the Book of Lamentations. All these chapters would, if translated into any other language, lose their alphabeti cal arrangement. This is absolutely certain, and checks the audacity of the opponents. Further evidence is to be found in Gen. ii. 7 (Dix and nonx) and ver. 23 (b"X and nK'X). A similar proceeding is impossible in Aramaic, because the words for man and woman are taken from different roots. This is irrefutable. The name of Cain is derived from qanithi ^ (Gen. iv. 1), but the Arabic form, Qabil, is not formed from (the Arabic) iqtanaitu. Another instance is Seth from shath, whilst the Arabic form Shith has no connexion with 'appointing'. Similar are the cases of Peleg, Jacob, Israel, Reuben, Simon, Levi, Judah, Issachar, Gad, Naphtali, Asser, Zebulun, Dan, Joseph, Moses, Menasseh, Ephraim, Gershom, Eliezer, Peres, ' See also Onkelos. = See Kitab al Khazari, II, 68. * Ibid. QIRQISANI STUDIES 25 for which names the Aramaic and Arabic languages retained the same or very similar forms. No one dare contradict the statement of Gen. xi. 1, which shows that there was no other language side hj side with Hebrew. With the dispersion of the people the language was split up, but according to Zephaniah iii. 9-10 will ultimately be re-united, and all other ways of invoking God will disappear. (4) In the next proposition the author seems intention ally to lay stress on the fact that in matters non-legislative he shares an important Rabbinic rule of Bible explanation. The Torah, he says, speaks to human beings in their own fashion, or, as the Rabbis have it, the Torah speaks according to the speech of mankind.' This means that when the Creator desired to describe himself as seeing everything, He assumed the attribute of the eye ; not that He was really visible. In man's mind, contemplation depended on what he knew and was familiar with and judged by outward appearance. Likewise, when God wished to convey to him that no sound could escape Him, whilst the human conception of sound is bound up with real hearing. He represents himself as being possessed of an ear, &c. The Mu'tazilite influence, which is visible here side by side with the older Jewish custom of transcribing Biblical anthropomorphisms, is given in the form of an inquiry, put to a Doctor, as to how God could speak to man, whilst His speech is of a kind too exalted above him. The answer was that, when God created man, and desired to communicate to him His commands, promises, and rebukes. He employed a speech resembling man's own, and adapted to his understanding. Man proceeds in a similar way when speaking to animals which do not understand human speech, but are directed by gestures and vociferations, differing according to the nature of 1 Berachoth, fol. 31 v°. 26 QIRQISANI STUDIES the animal.' This describes how we should interpret God's speech to man, and is also expressed in Exod. xix. 19. (5) In the fifth proposition the author demonstrates that the Bible never makes an untrue statement, unless it is to show this statement to be false, or to make its author responsible for it. Were it possible that the Torah gave utterance to a falsehood without stigmatizing it as such or ascribing it to an author, it would proffer an untruth in the guise of truth. True statements would be indistinguishable from untrue ones, but God is exalted above such description. All such passages in the Bible are given in the name of their authors as Exod. v. 2 ; Ps. xciv. 7 ; 2 Sam. i. 10 ; 2 Kings v. 25 ; Gen. xviii. 15. This also refutes the charge that Balaam's she-ass did not speak and that the story about her is false. (6) The next feature of the Bible is the manner in which it reproduces words spoken by gentiles either in the original or in translation. Some people are of opinion that whenever the Bible reports such words as part of the revealed text, they are in Hebrew, unless the other language is mentioned. This is illustrated by the examples of the two different names given to the cairn built by Jacob (Gen. xxxi. 47), and Dan. ii. 4 ; Jer. X. 11 ; Ezra iv. 7, whilst all preceding and following is in Hebrew. It is, however, argued that this rule has exceptions as in Exod. v. ,2 ; 1 Kings x. 9 ; v. 23, x. 6; Num. xxiv. 11; 1 Kings xx. 18, 31; 2 Kings v. 18; Ezra i. 2 ; Neh. ii. 2 ; and also in the colloquy between David and Goliath. Is it likely that all these people spoke their respective languages, but used Hebrew in these instances ? The only established fact is that, whatever they spoke, was rendered in the language of the Bible. Now, as Hebrew was shown to be the oldest 1 The author mentions _^ for the ass, i^iTand ^ for birds, and |_^i.l for the dog ; see alio ZDMG., LXVI, 735 sqq. and LXVIII, 273. QIRQISANI STUDIES 27 language, it is possible that kings, nobles, and learned men acquired its knowledge, as we see in the instance of Rabsakeh (Isa. xxxvi. 11-13), and Ahasuerus (Esther i. 22 ; viii. 9). Against this it is argued that professional scribes and interpreters were sufficient for the official intercourse of various nations, a view which the author supports by the usage of his own time. In the case of Hezekiah, it is quite clear that only his nobles, and not the people, understood Aramaic. From Gen. xiii. 21-23 we gather that Joseph's brothers did not credit him with the knowledge of Hebrew, which shows that each party used its own language. The Bible, however, renders the incident in Hebrew. Thus, although the Book of Esther is written in Hebrew, the king and other persons mentioned therein spoke their own language and were addressed in the same by the queen. (7) When recording a narrative, the Bible does not always exhaust all incidents, but makes up for omissions in another place. Thus Jacob's words to his wives (Gen. xxxi. 7, 41) fill a gap left in the preceding narrative itself. The story of Joseph contains nothing about a humble entreaty by him to his brothers not to cast him into the pit or to sell him, but the Bible mentions it in Gen. xiii. 21. When, subsequently, his brethren came before him, nothing is said about his question to them whether they had a father or a brother, whilst Gen. xliv. 19 says the opposite. They could not have reminded him of words which he never had spoken. Further instances are Gen. xxxi. 11; Deut. i. 22; Num. xiii. 2; Exod. xii. 22, the bunch of hyssop not being mentioned in the previous paragraph (ver. 7). Similar instances are Deut. v. 21, 28; Num. xi. 12; Gen. 1. 16; Exod. xiv. 12 ; Ps. Ixxviii. 19 ; Num. xxxi. 16. The chief purpose of these observations seems to have been to meet the charges of a would-be (or real) critic who thought he detected discrepancies and omissions iu the Biblical narratives and laws. Charges of falsifying 28 QIRQISANI STUDIES the Torah by the Rabbis were made by Mohammed, and later theologians who were better acquainted with the Bible may have laid their finger on passages such as those mentioned above. Strange to say we have no record that Rabbanite Jews ever attempted to refute these charges, but we are in possession of at least one instance where this was done by a Qaraite.' No doubt their strict adherence to the word rendered the retort of the latter more cogent. Be that as it may, the author must have felt the necessity of defending the holy book against defamation. Less severe but apparently well- founded are the strictures refuted in the next proposition. (8) Many passages in the Bible are prolix and broad, whilst others are terse and succinct.^ Instances of the former class are to be found in Gen. i. 29, 30 ; Lev. viii. 17; xiv. 45; Num. xix. 13; Lev. xxv. 8; Num. vii. An instance of terseness is given in Num. xxviii. 24 in connexion with the sacrifices of the days of Passover forming a contrast to the sacrificial laws enacted for the Feast of Tabernacles.. Other instances are Num. xv. 1 1 ; Lev. xii. 2 ; v. 10, &c. Now several of these instances (as Lev. xiv. 45 and Num. xix. 13) bear in reality a grammatical complexion, and belong to the chapter of syntax. They represent examples of permutation which is a subdivision of apposition. We shall have an opportunity of seeing that our author was a keen observer of the peculiarities of the Hebrew style, although he was unable to formulate rules by way of induction. (9) Rabbinic interpretation frequently makes use of the maxim laid down in the Talmud that certain state ments in the Bible occupy an earlier, or later, place than they should occupy in their chronological arrangement.^ 1 See my article: 'Ein Karaer iiber den von Muhammed gemachten Vorwurf judischer Torafalschung,' Zeitschr. Assyr., XXVI, p. ill, and New Researches, p. 107. ^ Cp. Ibn Janah's Kitab al luma' (Riqmah), ed. Goldberg, ch. xxvi. s Pesahim, fol. 6v°. QIRQISANI STUDIES 2g This was also recognized by Qaraites, and here again our author is the first to employ it exegetically. Scripture, he says, gives priority to incidents which should have been told later, and defers others that actually took place at an earlier date. Thus the death of Adam is related prior to the birth of .^nos ; likewise that of Seth before the birth of Cainan. The ^^same is the case with Sem, Arphaxad, and Salah. The next instance is Gen. xxix. 30, where the fact that Jacob served -with him yet seven other years is placed before the reference to the birth of his sons. Yet several of them must have been born before the seven years were terminated. Num. i. 1 refers to an ' incident later than that told in ch. ix. 1.' The command related in Deut. x. 1 is inverted in ver. 3. Similar instances are to be found (but no passages are quoted) in the books of Psalms and Jeremiah. Gen. xxiv. 29-30 ^ should have been told in inverted order, and Zach. iv. 4 precedes ver. 5, but should, in reality, follow it. Ps. xxxiv. 18 should precede ver. 17, and finally Gen. xxxvii. 28 does not state whether the Midianites or the brethren lifted Joseph out of the pit.^ (11) Something akin to historical criticism is visible in the author's reviev/ of geographical names. Since he lived in the country of the early history of mankind, the subject of the change of biblical names, into others such as were employed in his time, was possessed of a certain amount of actuality. He therefore considers it a special feature of the Bible that it mentions names of places which were not known at the time when the events recorded took place. The first case is Gen. ii. 1 1-14. Neither KUsh nor Assur were known at the time of creation. At the time of Moses, however, these names were Habesh and Mosul. Another instance is Gen. xiii. 10, whereof the names are not those known to 1 See also Rashi on Num. ix. 1, who adds min3 UlpVO pNC mrh, ^ Rashi tries to justify the arrangement in the Bible. ' As to propositions 10, 12, 13, see further ou. 30 QIRQISANI STUDIES Lot, but to Moses. The next cases are Gen. xiv. 7 ; xix. 37, 38; xiv. 14; xxi. 14; xxxiii. 16; xxxv. 6 {Luz, i. e. Beth El) ; Exod. xv. 23 ; Num. xiii. 23, after which (ver. 24) the reason of naming the place JSshcol is given. The author, then, mentions Judges ii. 1, the cause of giving the place the name of Bochim being given in ver. 5. These instances, he says, can be multiplied. (14) The Bible avoids the use of objectionable terms by circumscribing them in order to preserve the hearer from unpleasant expressions, as in 1 Sam. iii. 13 (where the word Dni' is used reflexively whilst in reality referring to other persons). ' This is as if a person who is the subject of another person's imputations would say that this individual accuses, abuses, and curses himself. By this means he rids himself of the idea that he is accused or abused or cursed.' Similar instances are 2 Sam. xii. 14 ; Ps. Ixxx. 7, and xliv. 11 ' (in both of which the author probably understands 12^ for 1D^) ; Ezek. viii. 17^; 1 Sam. xxix. 4^; Num. xvi. 14' for 'our eyes'; Neh. vi. 13, t:r\b standing for v ; 1 Sam. xxi. 5. Some commentators explain the passage he shall stand at the latter {day?) upon earth. Job xix. 25, in the same way, viz. the last shall be so and so. Finally 1 Sam. xxv. 27 mentions the servants by way of respect.* (15) If a person witness some prohibited deed which he does not prevent he would be held responsible for it. Instances of this kind are given, Joshua xxii. 20 ; 1 Sam. iii. 13; Joshua xxii. 18; 1 Kings xxi. 19 In the last named instance Ahab is made responsible for the murder which he was able to prevent. The foundation of this is in Lev. xix. 17. Know therefore that if thou see a person committing a sin without rebuking him, thou bearest the sin to which thou givest countenance. This is also intimated in Num. xxv. 13 ; Ezek. iii. 17 ; xviii. 30, which means return and turn others, for if you do not 1 Ibn Ezra tlth 103. "^ See Rashi and Kimhi. ^ See Kimhi. < See Kimhi. QIRQISANI STUDIES 31 do so it will be unto you for the stumbling -hloc'k of iniquity. This is also the meaning of Eccles. x. 4, and the guilt of Sodom as described by Ezek. xvi. 49. III. Al Qirqisani as Geammaeian. As in philosophy and biblical exegesis, Sa'adyah is also regarded as the earliest pioneer in the scientific treatment of the Hebrew language. His claim to this title is directly and indirectly derived from the gram matical observations dispersed over various of his works which reveal a goodly amount of fairly accurate know ledge. This being so, we must assume that at that time investigations on the Hebrew language had already run through the initial stages, though the names of the fathers of this movement are not at present known to posterity. However that may be, we know of two of Sa'adyah's contemporaries who rank with him in the front row of Hebrew linguists. The one is the Masorete Aaron b. Moses b. Asher, the other Judah b. Qoreish of Tahort (North-west Africa) who even went so far as to paj' attention to comparative studies. A vague notion is current that the awakening of the study of Hebrew grammar is due to Qaraites. There exists no evidence either to confirm or to reject this notion, but we may, a priori, conjecture that the Qaraites were, for reasons of religious practice, compelled to find means for an accurate understanding of the holy text. This was in a lesser degree the case with the Rabbanites whose ritual was regulated according to the Talmud. The late Prof. Bacher, in his well nigh exhaustive essay on the beginnings of Hebrew Grammar,' says that hitherto no proof has been adduced that any Qaraite teacher had, under the influence of Arab linguists, arrived at similar beginnings of Hebrew Grammar prior to Sa'adyah. We are now in possession of a grammatical 1 ZDMG., vol. XLIX, p. 2. 32 QIRQISANI STUDIES note by a Qaraite who wrote a hundred years before Sa'adyah. We also see that Al Qirqisani is the third to whom a place is due side by side with Sa'adyah as one of the early Jewish grammarians. Both Sa'adyah and Al Qirqisani lived in a country where the study of grammar had been developed to the highest degree of perfection. They had almost in their immediate neighbourhood, in Knfa and Baghdad, two great centres in which the study of the Arabic language, which was their own, flourished. It is undoubtedly due to this environment, and books produced by Arab gram marians, that they were prompted to pursue similar studies in Hebrew, and learnt the way how to do so. We are not, unfortunately, in a position to do full justice to Al Qirqisani's achievements as a grammarian. As about half the propositions devoted to grammatical research are lost, we can only judge him by the scant material saved. This is, however, sufficient to reveal not only his close familiarity with the Bible and its language, but also his ability to deduce rules from instances which present common features. This is a sure sign of a scientific training. Particularly interesting is it to compare his method to that of the man who, a hundred years later, compiled the first real Hebrew grammar, viz. Ibn Janah. The latter probably was not acquainted with Al Qirqisani's writings. Leaving aside the greater fulness in Ibn Janah's work, the similarity of method visible between them can, therefore, only be explained by the circumstance that both drew inspiration from Arab models. In many instances they use the same quotation for the same rule. Occasional grammatical notes also appear in other places of Al Qirqisani's writings. I quote here one which shows his bent for comparative study. In his comment on Gen. i. 1, discussing the use of the particle nx, he says ' : 1 Or. 2492 fol. 10 vo. : y:pD 1^ ''S 1X3^ D'D^n Xn3 bxp 1^ nx N'N xnxjyD •'jx-iay^x iih '¦a hbavnoD .ioi'S xin in axijbx QIRQISANI STUDIES 33 ' Had this word been omitted, it would not have mattered, but it is employed in Hebrew as iyya (in Arabic). Hebrew has it frequently after a (transitive) verbal form. In Arabic iyya is used less often, and would be entirely missing in a sentence like Jer. xxiii. 14.' This statement is not, of course, exhaustive, but is not without a certain amount of critical tact, since the relationship between nx and iyya is an established fact. There is at present no older authority known to have ventured the above remark. It is, however, curious that Al Qirqisani does not offer his grammatical notes as such, but simply as keys for exegetical difficulties. They are nevertheless original, often suggestive, and deserving of attention. (10) The first class of these notes outwardly forms an annex to that which deals with the question of chrono logical arrangement of dates, but differs from it, as it merely treats on the logical structure of sentences, and therefore belongs to the chapter of Syntax. The first instance is Lev. xiv. 44, which should run the leper has been healed from the plague of leprosy.^ In Exod. xiv. 21, the waters were divided should stand before He made the sea dry land.^ In Exod. xvi. 20, it stanJc should precede and it bred worms.^ In Exod. xxvi. 20, the second side of the tabernacle is meant. Gen. x. 21 does not convey that Japhet was the eldest, but the elder refers to brother, just as the instance prior to it does not speak of a second tabernacle but of the other side of the latter. In 1 Kings vi. 24 the other refers to wing, but not to the cherub, since the second cherub is mentioned in the next verse. Num. xi. 28 (the passage is defective in the MS.). xnbioynD'' npi i'ysi'x nhv ypi xd b'z •'3 xn^iis xnijoyno' ''Jxiayisxi ijNniyijN ^ip'' XD bm "jxnsyijx rinns •'3 vh yixio^x ^-yi *3 inny^x .nxiDD^x x''X N^» ''JN 'anyiiN ¦'3 hpi d'^^i d^dot nx \3 Ps. xcii. 12 for imitrn ; 3vnni Exod. ii. 4 for 3S''nni. 1 So also Ibn Janah, Kitab al usal. ' Probably error in the author's copy. QIRQISANI STUDIES 39 n^cxns Tioan njy n^j^JN 'v'l iJNopnpi'i' ^J\ fJ*='J\ 4JJI «-o ^\ ^j\j^^ " OK* tiy b'-\yo ^^.^ JU, •'i 0^3 X3n in3 d15x n''i'y nn _jl.UJj ^.a;-j JjUJI tJl iji L?;si (JJJ' e^i^ i:!}*^' ?r/>'' J** ''^ 1*^'^' Jjkl^ll 4U J*i.li sJ.C L-iJIj lx«o. »jl.»-.l Oi-.jJU jJlil ^w-Ij \XLi^\ !,*S J I_J,.AJ Xa. "3. JLi; ij.a &! (j--J) lilj-»< ^J^ i|j Jp J ij'SW J^l lj.« il L»C .^=.1 sjlj KJioIjcj jjcj iJlC djlj ^49 UfrJiJli. JJLC 'W-'^l J^ Ja. IjJj i_>U;.} ^;.<^) <— ii5J JJ^ UU JjiJ Ul IJka. (JUjj lijlsrf^ i ^1 l4*)ljt« j-jij iil^_jxJl (.iel J— Jl !-^!ic ^o* '.S-^. 1^ 4'"'' '^'^' 'j'"^ \>\S 14! Uj,9lj |_,iijl^aJl Ic UJijCs J.9 Hi il bLojllj ,^_ji^\jiS\ jJi 4 (jojLj' ..ajj L?JJ1 -^^Ij sjli-J^l (.iWI ^^ (jJI JjUAI^^j 1jJ!s* ijl CjJ|.e Jjj *A/.sij A.*jUll Ji« ^jjj..^'j ^jj-oJU^' l^) (jJuo jjull . . .J) j ill l^iC (_)-l-Jl J.i~J ^^1 JjLAl 1^ Ja.j (ji lv>. l^ ... col il (jjijl^ij JjJlj ^^kJl Jal j^j) U)Ur°' j^ Uy (^1 |_jjl eUij s-i.^ m'^ 1X4 |i ^5 l4-i-« (J.» 1-»;J ill (jjJlX^) il) (jUlkl) JjUAI i^ jk.e Ui. sj lj.ifj ijl ,_»s:i (^jJI (jl U«JJ>=.I ^;;*i4». ^ t^^yi i;/^ (^j-jois^ ^ill i^LiJl A^ilj ^_*K.05 ij.i U jl dJj ^ Is^j Ja. U (?) (,il5olj JixJl j^* j^c «.LL^ i<«^'j '^^4' J^-" iJ-*^^ *^^^l_5 JUL! ^x:j\ Uj^ sjl J Ul iilsNsOj 8,)lja. 9 I— ai-i SJJ.C U,iJ JU!I U; ^jjL^ij ^jjl iJlJi.1 u U;»j Jj lsJU-f«i Ijui l*c »_ilsr^' ^_*si i) elLlJls >_i1j=" W '^-^-^ \^. 40 QIRQISANI STUDIES ii,.9^ il^^l Jjl yt ijlT il n^BiNnS J>\ju, -yiJ dJi ^^ Jm^) »^ Jt' UsUo Jl i!lU.j wjU. Jaij jlu Jl -US' iiii JjU-.^ i-Ltlc ^_^U« ^!j (»Ui 1^1^ (^;»* Ujj (jl dJij A-iJUJl iJLiiJI JUS.1 Jc elJi ^1^*1 ^ U (jl \jjty JjJitllj v^^l (.5^1 W?=^ c^ir"^^- *jl-^* j.*^ c? •• fol 2ro. u-t^lj A.^-.m. iJ-JiiJl (^.olydJ i^jaJib.j \^^f.J^ij ii*ljU^i ^^* k_jl3JI (jl JiC ls*;s-o Isy. U*«3. j^y^i" (Jc >— ajj ij-° J', l}])^ !¦¦» ;i*^^' (J^Xj Ijuij ii^JtiJl J^yal ^^ J-ol i_)U5ol Jj^a.iU Jij.« l4io Jj>.lj Jj ijlUI i_*~<.=^- eUi (^.« 1^ i : M. jAlj Lfy^JI ii-»«J tJ^.^'^' r)" '^' n''!J'Nn3 ^,*-A) |i (joUaiU i 'J/*^' LjV'' ul5/-° c/. -^i'-^ c/^- "^J lUx a^U.^ |i ^9jJ^~J J sjl ^.j^ ivj^*-ik)~'ll V-***^ ry *^^ U— a- uUi i_>Ui>^l« ,J.4JI r.i.)l ».JU Uljlj S.,JlC JjaJl J-aS U* 5.J1 j-.Us- U x<^». Ijji J4I j^.0 Ubl ij^ UJ'M "^^ ^a-U. tJ j^jXj j U.0 jiSl &i» Jirfl^ (I 1^ j.i«.lj 1^=-% JjU 5-5u^ U) l4.*-ti ihs' sl-U. U-a. \A.S lalJi (i j.a3tll sSi 1^ laii^ U4il l£;-5 U JjiJl (0-» sUi Jl i Laj, 5.L-.0.I U4.«ilj i*a.JLaJl cUjjill, J^jAI yt\ J».^ ?r^ ^^ eUjj c5J^ J**? M IjuaSj «Jic Jjjj elLli A\ JjU U* ^jU5UI w (jki U (jiij 5i.i i_)U5JI ^^.o JyiAl j,io M»^Uj J;;w.mAj 1j»*-i lii UjU^' ^ [ajs ^jii dJi JJ^j UjIj »4.i)ij Jj sJl »-.U=i i) iLa.9 ^JJlc dJi (jlTj 8.:.* lj_^ i»iJLaJl (?) ^ UJ;^^ '¦^^"^ jIj l«4^yj" *-l^j (»4W c^ ''J^j ^l/^J ];Xl« dJi (jl t5^ ^.V'lx^ ,»JiU)j v_jl:;>Jl ijyill |_a Uil jy-"^^ 'j^ cjl Ij*^ ia-yii* |»4l_)°* oolS^'uij Ji-JU ^ic UJl (^.jJlj vjU53i iS* ijlTil t^jliil ii,« Jl 1.41^1 ^_juJl aJULkJI ^j-^Uil J.C A.^!^ (Jk U.":! UjJ.l i*i-JjJl cUjill J.Ji.9 iJLliJlj djjjl JjjL'ill^l ^ cyl|j^lj (_;-lj!.il j.yic jjc 4*ij.. ^^ A^iUll iJUil ^^ alUJI 1_>U5J1 (j Ij^i J5j u-y^S.' jSj ^_jU<> J^^l dli ^J^J^'> ^J^} U;!' dJi ^^ (jijl/Jl Jc iu9 UjiCi (^jJl ^jL^l ^•f!—*^ ij a-jUvj ^^.--..iJl ij 5..-.11 U.i.a.Li. dlij J^;»-J Uta. Uijl UjiUl ^jj A-j_liJl p_jUllj jjiiAl j^^laJl o-.iJ U* dU« ijjTi Uil nisTNna QIRQISANI STUDIES 41 ujUal ajv>. Jc *& sjl ^ pjl jjj ^1 J^ 5.)1 ^'a:Cll y^l i^jJl fol. 2 vo. (***^ (jUsj vj^jill yt L/jJI s^jL^I j.'a. J^ill yt 15j.ll sjacl ^^.6 eyUJl j,.!^' i^jJI U (jS^l ^.-jJJlj d^lj^r^lj JI4JI ^y. (jl^il ^iUol JxJil Uj jl-^llj U^ ("'^'j UUicj l^JtjUli) iUJ>-i'l K^ 'UiVl 5Ju» Jc ijaj.« ^jill yt^ (•*/!^3 t;;^^^^.^^! (:J* "-^ ii-iilill 8.-lij U yt dJij dUi ^xt5"iD n'jjn ^x'n (^ ^Ijl53i m^-!-*! U. Uiji dJi^j r*-^ J j^ ^L dJdl 1^1 dLlJj JicU 'ji n2''3i nD3n n3n bi Jyu il nntyi i:i>Uil> S^x.J M^JujilSj wls^' Jlc (jj.9 |»4«ic (jlS sjlj i«.X.il ^ ^^5r° il ii— LsJl ujjL9 x^^- (jl!ia. Ui^ j^.ilS^ ^1 Jj; JJj JjI ^^^ Ix^i Jj».j ^Lc JJi UJ ^^.5o J^lj wiU-il S;A50 QiDDin^X j^ 'let ^ilf Jjj 1 'vS J-5U.11 ajU; ji (jlj JJl! uU^ii U^J; J*jU-;l J I ^ iJ-jLiJI (!ill-!i-4 U"iJtJ sU^i JJ !iJ..C luAyt ^ 'l.^i'l dJi j^.* l_>UXll i_*^i^ i_jUx)I s,Si U*. «w..ilJl 4 juij U.0 I — ajU:-j U^j iU:*. 14.1.* S Ju-ij IIaj 'J1 ID^tyl lyil IXTi lyol? nJyJ ii,!l»x::-lj J_jii«S.l^l ji^j L. Uil lyD^J l-i-)! J_jj) ajUIl Jlc Jjj 4Ki.Jl J Jc J_5Jij!il ^^ iJiljJI J dyj Jj-iixil ^^ i-olj*jJl Jc JJj Uu.l Ujij ':i cs'OE' mtcD lyii Jc iJiljJI ^ Vxa, '31 tx» x^i 1X13: nny ni^ipi 'ji ntn nyoB' UjI 113T J^J (>l;.cill ^It ^\ UyUjos)-' j^ jisJ i) sJl ^^-. ^ii lijJ^ ilj J, j..f.9 J, (j^ ^jl j^ il 8Jl Jc iliijJl J, 'ji D^iyD nuB'xi J\ j^. il j,jl Jc iliij^ll Jl i3ti>y Nin DMJsxn xin ''V ''3 iyi ^fj '^^ ijl til '51 n^np nioN 'nNXD nt nNi sJjSj l^-aj oj^^-^ "Uiiil tjj5o iJiljJl J IJ^Aj^^l dlli AsJ^ill Jl 1jl=.1j j5''^Ua? 'Uiill ij.a.j pi>D ItN xisn Jjs Jj ,_,«) Jl ,_,a*! J^j* j5'(?)Mli5 JjUilj iJJl Jc 1^1 11X INI N^ nny sJy slicj JyAl ^*ii nosn O'-^^^^ \r\2r\ l.S'jJjJU SjUkU. jJ JiJI ijlTil^jJlJI J.s:'?- j^^l Ssi:? ^ ul JlSj iiDyi th^ ix3pn'' dind n»n D'B'ini Ujl JISj JLLb ^yJl j*Uj _^"ill 'ij)^ ^ J\3 j;^\ i^Jl J\ dJJJ Ujl bvHK) ffOB' 13'yin sjj.) dySj pxn ID rhv ini ._jU5JI j^ Jl5 (jJJI ^Urtl'^/LU ^LJl s/ j_jicl ^^ill Jc iolll Jl 5^ JU?-^ UjIj:^! Jl Hj-tAi ?1^ hi' D^pncn fol. 3 ro. 42 QIRQISANI STUDIES ^ dUjJ Uyj ij^iil Jii; lu jjy. w 11311 I'lx nn3n iJjij ilUj (^ (;;-j5cil JJj j4 llftj n''Ovn npivi sJjoJ cyUJl ^_.--. ^. ^^ ^'j^j ^-X» *jU. ^^ dJi ub (J^' '^•^ ti* pU^lj i^l^' '^^' uyUil J J_)iJl J ^UUlj dLiill JucUj ^^ Sj^ t^JJl Ji^-^l IJ-* Jl5 dJJis DM^X Ji jJI iJU.ll i»15Cfl ^;,w.ij J dJijj.S) Ja- (.£;U!1 ^_yft dlij »-Juc ilii.1 ^Uiil SX4 J Jj«. yt Jl U.cl vnxis " '':n vijtj J JUI sJlc jjU JU dJjJj j^^y ^jlc Jc ijiJ.1 iliJl JiiljJl Lcl 'ji nD'on 'n nun U*«. j^^Uj JJiJU iU^ l^jb s^Ui-lj ii^^xU U Al 3!? inDK'D iJ_j9^ euUiil (^ i,JuJl Jy»ll ". J-ils U-« dJi ijl i\j\ D^ry ni^ND sJjJj jI:lJIj eyLljdl is^ ^^ ^aJl s-^H j;^^. eyUj jl^l ly^J niDiy iJyj l^Jljjj lUJS ii_^l pUj,U Sjjij j.il^!l U.B ji.:.lj J»-ol ij»*»l liXA ^JUj "UkJI iSlW ij J«. J.9 aUI ul^r^^^s '31 t^iN 13 1131 D'pioy D^O pUJI j.lkJlj v_«J/Jlj |.^ii.Jlj ^Ij (j-UJI pl^il Jl l4-t-.y-=J J^l jr'^*^' ¦^-*^ c)** LO^l^^r" i:;-' '^' i:J,>tH l?^^ ^^ *A;I^I J JjtJ>- US iilc is?Ji jljtj Jj» ,_,«-jUII_5 JjiijJU _.l_^s^i)l ^ i-^y. Uj J_j«k1.I Uj J-iLnJll ill ^_faJ^, (_jll |»4.aJE.J (_^UJ1 Jw^lij Jaj lU-* J-^i^ Jffl/I ^X* ^i/^i j_>*^ eI/^^ o-" jy*^i "^jj ^j j^i ^y J', jj^' '-f^j'. ¦i»-i4JI Jc ^jU-3il! ^jS^_ ijl.S'j.* J-iUlil JoiljJU j^^ll j^ i_^lc U ^JL^-Ji J ^_^1 'ji {"IN niDn3D uai'D i^UiOl JU dJJJj S-^ ey^jXU J*kj (^jJI JsH' J-i-o L* 4»^ L4J J..3-4J Sj u'^ u'j ^/^b n^D: ba 'h JU US' U-ill i_a^l j j.UUl s-jjJ Iw i^jJl j»Jlj j.^ i5Ci -jL)j j*^ is'sW eijjJojJIj '1J1 nonij j'''p3 psn 'ji ^sy ¦ 3 vo. ^jLjJI i«Xa. |^..« j.aUij Lo ^^y-a ^^ dJi r^j iiJt..».WJ i_)U jJl l^j J. ^~^J} eUi> jji l4Jl iXil dlli Ji y^^) U Jio dlij -l_;i~"il|j JoU;^i.oil| yt t5Jjl .Uziill i,S^. l4.s.;^.a. Jc .Sjb Jli Uul dJjSj ^j'3\ j-*J j^ l^J,J Jla. *U1J »JUia.l (^* llj/i -UJl Jc d'l^J. o.U^ iSjsJ 'i) -JOB* mx no i3i:iN 'n J.J1 Uc QIRQISANI STUDIES 43 Jc dJij dUjocj dL^j Jc iJil.5 L^iili-j '^U— 11 j cJuej. di.il Li^l Jc ^ilS^I J dLli -^.iilj 'M ba 1133 D''13DD D^DCn iJjS J J-i U UJl J dLli eJbia. J Jj»'*i JWaill jjl ij^ J°^'^ J dllj^j l^Ji Ai/w o-jl "i^l^ ^jJl i) J^ ^1 J JUJ iuUk?. il ' J:, J*i 1;L-= >_jJS"y liUil ^1 A9^3t»9 aJUs* i) sJlC IjjU. UJ.;* ijlj 8JAXJ Jc 8-^Lc jl i.i.^ J jy»i)| j_^3. Jo.lj Ji JJL.C OJ.15 S^Cj sjUj Ja. (^^Ull JaC fin 'ji TtsB* nxix 13 JlSj «jU1 Jc iliijJl ^ 14-i Uj 'U-ll jSi sJjJi.) dJi V.^j sJUlil *.:;-.j>- J.C w J-iJ Uj ^jUjill_^i ^i JJ>.I d.JU ^jljJi a.^;^ Jc Jy-^ siLt.:^ Uuu. dul is\ D''»'' niniN i3iy Jc diUj ililj ^, joJU tfrs-l. J dJu-jj ,^ («lsA> u' *^j "j-*^' JeLjLiyjillj JjJjJ.1 ^^ 1Jl5^ J-.'jUi'l 8X4 JI;.q.J JyiJI (;;-» -^ !-• 8^=.jj Uj Jj.i«ll li;>liU ^U5dl j_^^JUij dJJij 2;l;^^^^'j |.ic JLc i^.^ ^ j:\\ i^JLlill cUijillj i^UJlj aJi.«jJ1 JJiljJI J I^VJii Jl j:-Us.-^ U.« 'Uil jfi^f»--ajdl i^j^xo ijl lM (•J'"-^ ij-UiUl cj-ojAI ,j.,Uii)o dJi uj5lj i^jUiis Jc J-jjUlj ^UXll JU* ~jii JljJIj^Uillj ^Ikilj ^il5;jl J ^.U5Cfl iU- i.U ^ Uf il s-ic Wil ^Ij vULillj jl^illj ^,.^U-Jlj |.j.x£jlj jiU^illj jlJ-lj sXJlU ^^ (_^ ijU bU j^^-^JlJjj A3if.u ^j a-jjll .T-.-,.il \jy.3 u-« dJi ^f^j J-*^-ll_3 ^^*9jJl AJjbj sJ lij..a3 li Ji4~; dJJJ U»jJi.) Lf J^ll j4 ^UJI lulc |<-y« IJJi^j UIj J JsJ jjl i_*s:^ wl dJi Jjl A-vto- UJl A.9j (^jJI j.i»j La,i.l Jl cju-iij^. ^j ^y 'i\jyS\ 8I4 ;jj.i fol. 4 ro. 3n31 Jjib il sj'llj c:Jj Jl JUJl ^l^jlj UUj BjftUj jji. U Jl S^aUi Jc 8^b L_>U>J1 J jLJlj ^jl Ji« diJij .JiUaJI n-/^ cjl '•-' ^r-^-i 1*^ V^ j' '^'^ U^ '^^ 8.a.Ufcl Jl j.f..;.»a. ^.^^1 elJi ».¦) I— »=y-i («^ s-^*'. i^y-i jl i*^ i.ej[».a 44 QIRQISANI STUDIES ^ s^^i^ ^IjlSJI j U ^>o Jl j^. u'jW.?' "' (sUij^Uall j^ JJs^ wj^^a. J dJi JxaJ uljl4- >sUi Jl IjjCJj ^.^--^ i^ V*^ Ujlj iLi.ll ajU: I jjsj dLli j^.^} LS*-^l5 -/'^l? ^^' LS^' ;U»^' (*s»^ lla J^ ijJt\ii Jc t^ 'J1 ^Nltri M^iN nx 1NT"I u' J>»J u' W^' JJl.]jil sS^jkj L« jJlil u^^. u' J-°*" J •'~*' '^ c^'^- 1/^^ ->* tr^ 'Jl HMijN "i' nD3 nn3Ti Jls U. dJjS^ ^-4^ 11* j^- ^1^ U5^ ell jS^ ¦»j ^y Usij ai3iyn ti3 (i;JJI ^11 II4J. jj^ J bjI Jjjj J UsF^*' I''3 J.li (^jJI 8-aj ^_jJI ^l^il *— »J1 J^ ;_s* (^1 QiD^tJ'i'N ^allaJI J,isr! U ujU5J1 J ^j^o Jjj JalS ^1 j^ ^^. Uil DUiyi ,j_j5G ulj>=--'- J-5 ^^ Q'T'^^ 2P1''' nil inm Ji. dLlij Ux«a. 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V 411 8^...1 li 8_,U>1 JJl J dLli^io j^j 3irx nuN Dnnpi^i JjI^I sjI aDI j^ sJjJj 'J1 UNin in IIDNni JjI,-.! jJJ ^^y Jjs dJi Ji'j IDXn 13 8jU" Ja. L^^Ul ^^y Jj3 dJi Ji-j 1131 IB'X [b] 13iDn J JlS Jjij 'ji ^3^5 ms lux .-suyi Ji];.-.! j^. Jj^j 'Ji 1PM3 inxtr ha fol, 50 QIRQISANI STUDIES bsvn 11DX Jy 8ii.j 'Ji 1J131 IB'X I3in nr x^Jn ^jyi. Jj];-I ^J>. Dyb 1313 i'XItS'i iJ3^ IM un p aJjsj 'J1 ^JX s^olji 9j i_jUIji'lj ^J4]l ^lj« J J*«:^ J^ i_)l:ixJl Jjl jJ (ir'l-^ll innj njn 8J,5 Ji»9 ^.ilsCll s^iSj ^UL>ii| JU^-l UU jU^-iHj jl.>iiiil ji..j nbxb 3B'y pii bn nx Jy.: dJi iUl ^* 'ji 3B'y ^3 nx 03^? ^jJl^ j» ^ i^i^aJlj ^sl-l'j jilJj 'ji my nxi i3n nxi 8Jj3 dJi . nD3 yjjn bn) t.Jy ^^ 'ji lusx nx ni3n nx fnji 8.!j9 dJi Ji.j iE>N1 8Jk9 J-1..J 'J1 DUB'n ninSB* y3B' idi h Vni bJj^j 'ji t5'3J3 Ji'jj Jjij fiiNiB'J plp^ j/l Ji.j Ui. ^\> sjb J wliLlj niDDn aJjUlj DiD^'K'- n3ri5i 'ji inx Diry iiyc 'ji 103 niyp iJ3ip j..a.lj L.=.:Li.iil 8-^ J-^~~j. U UU^^^dJi Jj*j jjiU pip nr Jjiu. 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Jy-2 p-S D1J3N nimis ue ib boa J-.ll ^J:j iniDii nii^nn 13 iy^JVi^ dJ:iS^ 5503X1 piN eyNi JU J^l uj^ jj.-.ljjJlj jU^illj ,jn--.iJl 11 .JjsJ ^jjiu ipyv JjJi.9 yoe ni ipyv dU j*)j yi iey3 « ij3 dJi y ^ Dnyie ^jn lutxi -4.^ JIj u'si\ jj.^.aJI ^-=3 w^ j^^jJwl jjl ^_Ji*J! u-Jj 'J1 DMnD DUMD Di^JX lisyi i^y ^j-tM) dJi J*9 i»*r'^ C^^ O^-"^^ "J^' i-^' '-^ ^ 8jJjt->l j aJj ^J.5j »J1 jjij UjI dlJi Jiji Jxll j ajb J5 i..)l 9 .iUI 1311 sJjJJ Ji. dJij j_ji==il J 8;=yil j4 i.JJi.J.1 jjl i»-JiU jj JjiJl Deii , nyivn yj: p ynvn X31J sU*-. ynvn p nyivn yjj xau DM nx Dei sJjJi.! plibx. DiDn iyp3ii sJjSj DiDn lypni n3ini' dm nx Jjjuj Diy^in Diiii j.jji-::-. ex3ii Jjjii ex3ii Diyhn dii .n3ini» ^lun nai ipx : peoJI "ia nuen y^v 8U.»_. nuen peDn vb'ib) vb)h) . MX lijN ^\j ^lUn sJj.^ Uilj y^\ y n3i jjl xj^-j y-^l . j^jSCil j^ jUl aUill jA ijlj jUJl peD^N Jit jj-J nuen peDn -Uil s>.ji nuen 3ii3n fi33 niDN eDni inNn 31131 ^133 niDN eon JjJij 8Jil jUll s-Jj^Jlj A=.ljJI 3113JI J.^) ^j jUJI ^liiij Jo-ljJI . . b neD meD tu p yeini jj^i., , y Duue y-in . iinnei px uei bn hna [fix uei b] iMneii j^jl 8lu«* iuiy3 i^vy D3n : hz'' ynnn DiDy sjjt) J i^on 131X 3^ foi. 8 vo. 8Jjij n33i DID DMIsX 131 sJj.? jjl JJ Jjj s.-.aj J^ic ^.jC j^iUjCjl J5C4JI J (^^i U*^ ^XIDe Jjl dJJJ JJ;J. D^ 11 ^3113 33ie ^XIDei 11 ^3113 1331 Cl•^o QinijX ui sJjS Jl ^xa.lj n ^3113 8Jj9 UjIj L4J dJ>i Xi jJl 'U-ilb 'Uill /jj v-USCJI Jjl jJZT'^ ei3 px b nx 33iDn xin sJjS jj:.. di.li U! »Xj 'i^j J i^-i-iJj ei3 jjSC J iaJil e:*.'9j jj iiex nDip ^i'1nn xin rhmn px i's nx il^jjl jjj"j J^l j4 |JuJl 8Jc ^y JLCI JjJI jjl^li. ^^j iieN i)j D a 52 QIRQISANI STUDIES dL" e»9;C j5 I4I sJUjJJ cjJj J jjlSj Jjill v_>liXJI j U^jj U Jft Sija-jll jUXb yi ^Ulj ^U^l laUi^i dJi^r^j J-jllj ii-^lj. Lrt)^! 'Ji 11 nne us^j 'ji xm luiy nx ah xei 8Jj5 eUi Ji*j ir^ J H;, U Jc i^l »Jc ^j.. J,3 jA l4)lj Jojl Jj9 _j« ^ Jjill \sp J D11D jU.9 J-i^ill ll* si. jjlS'jflJ jjl^;U>' alJjJ uj-^' J* l^'^' nx 1311 sJji dLJi jji.j j.jJ- jU-9 ijlS i_iS jf^:^ ^.Jai.-'- dJi Sio, yp.\ . p iy eimi . iiDy ij3 i3x xm . 3xid i3n Nin sJjSj '31 'yn me ^53 . I'N ni3 NM J_j5)j nni' npv nsi . nn3D yaj 3pyii . y3e 1x2 i31D3 y, ^\ iLJU dLli j..«j yi>.\ p3 bex i'nj iy IN311 . nniD in3ii iiji'jn p 11 hnI'D biy) JyJI jj- j.j.-iu U dLljSj bn^a bm ^j^\ l4Ul ^^dJi^j D133 JLl .J^'l f) 01331 ijN ^^ j:UJ1j j.j««11 ^jJ^ j>lil jr^i^. J9 ujUSCll jjl j^ic jUJl iy X311 3333 i^jyii . ijxiei yoe 8^ Ji.i ^yii i.^^ UU yy^ . D33vni sUji^ U3vni Diejxn ue nx nexn npni . 1x311 ilx^u. tnnn Dy . 13 miyxi . 'ei 11133 ua jji.j wU^' j^). iidni sUx.. ijini' idni Jjiuj Diiaon nN iniprni npi . lui jna ijxe [mi nue uuj . ^jsj 13 iji. dUij jl/ ^j A^jij j,jj U 5JU.J in[ei3ii . 11 ni3 i>yii inxipi] HDi Dini'xy3 . Diny3ix. oi-ei ne3[3n nxi ^^p Dpi] Diny3e fol. 9 ro. Ull '31 DM1 5)311 N^) . DU3xn bv iniNn . ne mpDi Ulj 'Ji iin33i 1U3 e33 b . mu n3n . dix neyj Ji»5 J^U^ 5...J** Dn nijx . sxi^ix xii'3 U3i . Dien p U3i sj-a-lj aju.I dULa jjlS' Jlc xjij. Ul ^..iy jS' J DM^X jjl Jc DnVD nx DODn DM^'Xn Jjj Ul IjjI did dJJi'j Nin Dienp dm^jn 13 . mS'n siUs.. j^i) **^ Jl.j i\jj ti (j-Jj D133 8il.j 8-!J> :i\,i sJ jj-^lj ID siUi.. jjil jyS Jc Jl^b p-l L4.ix. j^ljU jj-J iDe DiDe dlljij h)T\2 Di5'in3 dJi j3j Nin DniDe bh . nm Duipr p 13 . Diiiy3n 133 p . omyj neNi i2lil ^Jj]y 8U«.. DUrND Ji. a»a. ifiJiib jsj a-jlIS _^ *U,1 ^-i ja._^l bUl* di^jji y3iN h leN a=.^' sUi*. ^1333 ee . urND siU. sl* i^Si L*3| jj^j ley luipi U^l dmi bip jjU.iU Duei' yonn QIRQISANI STUDIES 53 jjl;-J.l jjl dJij Uljjl jj_j5j jjl ^1 J l45U y j^i) ijiJb "Uiill Jti-rJ c;*="^ '^ CiJ^ ul./jlWl ij--- dJjS^ y?^. jjj^" jjl UW- c?-s==*^ ^/llj c«i/ ojt;«^l u*j c^^^ '^ u.^^ J Jy^ jjc ^_^ jij-^iJl Jjl ^jjxi ij^\y ujU5^l J jjl J^^ viJLJl ^1; wl u\ ,_X, iJUfl-U Jc j4j l-jUi' v»jJ. JJ" SJlJb J (_JlJ1 i^a. p xisi sU.. 'ji araii ba e'x x^i Jy Ji. dJij sJ JUj Jjiii J* 1133 nn33 n3in mn iix L^l jUJl Jc «a.l^ jpi j xi) sJji din laiN x!?! sU* 'jy tsixi nsp eiii }'nn3 xi) 13 . pny xvi x^ii sUx* 'ji 111331 , DipMv niy3 Dixon xi'i U3eD3 Diyei iDipi xij p by , nbjy ny mpn xi'i tvsN n3ei n)S3b ab 13 , Di^'iosi' ¦N . umeN Dm Niji ij3i> imn jidj Niii . iyi? . ry 'pi Don iNje xi^i ipe isix intei i'x . pny 'iti ii3in . nijD 1DI11 xiii pan i'x iddt . uidm nnDn3 xi'i unoin i3vp3 {jn h xiii 1331 xi) [i£>o^n DD11] yix Dienp nyi xi'i iDsn MiDi) x^i ^ Dini I'l Niii 131 Ni' pi . [eiN u3] nji "tnbo uy xi) 13 . !h''b2 nii Dupr xi'i iD3ni D131 Ni' . [hbr^' niD ni]in ijiNe Ni) o . m''b)i'> foi. 9 - Jjj . 113 MDN in33x ipnD Niii eiDN xi'i iin3e niXD . Dseo 13131 me f\a nsy mD3 ino s..Ij3^i dJij v-iJI^ j b^.l dJi a^ De 13 jliJi ye, Jpl wjUJl v-lJ nry non nasi jU... . nry non pn3 inDe uiiixe ijiijiiim A:j^ nnDe uiiiiiini lie nsi ijise i3ii>Ne usSi ^.^ij (^:.^i j.ii5C)i J j««:^. ss ^\~s3\ J jjirrnji dJi 1U3 Diil DiijijpD 13 iiy jjji* dJij sj_,iOl pU, ^ »xUll iil^oj |,lijj uJ6 Jc ijyji Jjj |J j^il.9 jjl sJc Uj-JiJ y-i JjUJI J_jia iX Jc ljy.su Jjiu jjl y LjAJiJj 8— «-) /<-Ki dJJ) J-)^ S«-S-5 jj«ljj i>-~^ uyi)' 131311NI sJjSj 11 131N nx nsx3 ya: 13 d3n sJi.j JLb jl j.:^; jl nD3i . D3N i'x morn nN DMi'e Djm p4lj9j . mb loe uxjeDi . ioi* dJij U— j^ IjljJij Jj Dnn DiejNn ieNi3 Niin luix i'x nr nsini 15 jJj ii5ipi Di'i ni:y3 Ni) ip3n Dnn Die3Nn uiyn^^j Uu.l USU yi Dei' h iMi JjiLj jl^l uiami lyoi' yi rxh nth imi sJjSj 54 QIRQISANI STUDIES nexD IN Diiy3n nDe3 dx JjS Ji. j* ^1 J ^-i-'j |.4^ Jj^' ¦^^li jjlS' J si JlSj il;-.l Jl lyjJ jJ oiS^jjl sJ Jji. jjl^. sUSi-?. u^ ^^ Dipi IDy bv pmxi ^.jS ^-j dli Ji.^ si^.! Jl Jj-^i c^ Irv*' o^' 13131 nnyi ini) i^uisx Jy sii-j ls^) u's^ tij^t y*^' J^"^ ^ j^U sLLi-j jjl sJ Jjju- jjl sJ iiiUl y3i' un3i ^ ae n lex nNrn sUt::-J. jl sj."=.b lj.4 j:;b sJ Jj«J J^J^l |Jj l;^ Jc l;-5lS CJ^J^ l/^' "^i) cT o' li v'^'' '-^^'^ Din3 ijyD bvo nir 13 py Ni'i tiy y-t (sUi ^J^j dJjJ jJ^Ull soiS^ anb ahbpo '3 ym leN pys lijy j sJjiLl . . . 5lll i^V^ <^^h '^^ my i's ijy iidi iu dim iiidi [DnN mm ... D3] nnis xi^i lui neii DJI nnsm sxnxi) J-^ dJjii Ij ivp'' i'f'is^'' fol. lOro. J^lj^.aj Ji^^-^iJl Jc IjjlS j^lS' sil ^ dJi (^ J*J s^j) Jj tl^ Jc i:d]j lii dil Jcls 'ji imDy nx ni3in nsin sJjS dJi iMi'xi' xjp lex nnn Dn3ia j sJj9 dJi jS^s li^ oJ*a. j-is sS^j i3ie Jl-9 dJJJj i'xiei nisi) ninn3 nsv i<.Sj i>xiei 133 jjjj -^sy^ J3 jjlfijU) J jjl j^li |^.c ijS,, lj«jyl JUi D3iye3 ijSD i3iem lii'y ni>yn beiDn mi dx loije Jy9 ^^.,„ yt dJij py i'lesDi' m jjij il J.JJ..-, j-iiU. ji^Jl ^j dJi Ji. Jcj 'Jl un i'x idipd jJI ^UjAI j U_/i Jj- jjlS' jjlj v'UJl ll4j npnnn xi) fi'^xi uy -'cls.t'. JJ S-iU 8.J Jjl ^^^1 i^i u" ^' L^lz-ll *-^ (j Ul ^^- . a.ilu-j Ui dJi jj-».Ai-j ^-jJl A.9^ 9 UaU U)1 sJl v_;Uxil JUt:«,l J ^Lji^L-ill jjl ^j9 ^c; ^L4i.i-,i)l J ^U-^ ^j-jUll sJjjj '31 T"l^ ""^S* rS''"' i'^'^ J-^ <^JJ 1-^' ^^-"^^ UJ^. ill ^ il s-t-il Uj ley 133 nr nnxn . Dni) Dnei ip3i iNvn sJjSj ivpn n im jCj^xJj Ul4i.:i.jl jjjX) il 5..)U J*-:-JI aj-a Jc ^jXj J U UU UllS dli bja.j J.9 Ul U: >_*lci)l^*ill jJc AiUl JUcliAil 9 ^l4iiuill 8j9 SJA jjl nr nnx IDXI sJjj dLlij 'ij^y dJi JjtJ 54!! ^Xay-e. Jc j,l4-si-ol Jyj fivpn myn i>3 i^yi xani inx eixn sJjij ux idxi ley us nsyin nx nsrJ in . uDipi xi'i i3ii dLljSj neyi xi'i idx xinn QIRQISANI STUDIES 55 iDxn ID . lUN ii:i inun Ni> iDNi'i i3Ni> n3n 'ji Dnuiyi' dmvd J_jiu \S jJS^\^ ^i?^' i«» J« laUj ujIs""- u^--^' J^- "'•'^ ^•'*^'' ^'^^^ J^ jjjll jjii ij\ ism nDV M "h^n ii3y3 \SL jjj5^ ^jils J.i. jjUiil me Disn mnei) DD3eD pN leN ui jS^^ -J^ baj.l dJij o.*.^ j* mi'y IDe xip3 lex iiy3 ui is . 'ji xi' ipjn np3 xm nnxi mei eix inDi DX [ipjn xi' ip3]n np3n onxi ym iinD i33x IvJl iU ....[. , DiDen nx xi? n] n dx3 uxix xi' uxi DnnoDS foi. lo vo. Jj il Dsus nx Misn xiei" . 'ni xi) mi npb numi in3 ie33 i>;iiij JU" Dsi' eiix UXI Dsii'ii'3 i'si' dixdd3 dix ..^1% Ijlliu J -jiii, DJ J) lii ya non . nuu i'y omx xi' uni pipipn bv non un . iJM h fT'B'S' injisnsi •]nDsn3 . bnpi ab ym nxi i'3p3 sian nx J4i JoJ,j jJU isiya.^ lii Ij-ilS' Ul Lfl DunD i's Dni' niDyii Jls* Ijji l4«Jj-)j |.-4Jji-. Ai~) jjia. jj_5^:-)j d;4* IjJ'*^ J j}^- dJi jJc jA-a, J.4 (jrl Dipnei' IDy ypm . 53x1310 inx Dsn un j^li jj>iJl (^-. 8j_^ U Ulj lja.^s£rdJi Ji.j nil nyi n3yi Dsnn pxn IDI sJji Ji. dJij |.l4ij:-.ill i Ul jjj.iJl J^jc^-j JS kj^l ii*»-,t d^li J*- 3D1M DIM nxan mi'sxi Ji.j nn dx xm n3Den ytUi -ijJtUi U jjji>-J J^j iS-^-i:-' -^-^ "Slli jj—si' d-li jjiju Sjj J.I J8 lux nuii MiiiJJ niijjn j)i. dlij ^U^'j |.j=- iJ^Jiil J..y»j j.U-ii-l nrn yi'Dn pn -iiy dJi J-i^j -j-^j ^Uj .5-»j j.l4.ai-iil ^jiU s^Ui DiDin my nx D3enn . ni'nx nx osenn . did n'h xixu Jc Ijjij Iu.:; . lL^U U^i Xijj lii s-uUl JUiill jjl^r^ *).U1I (*^1>-* ij >^'^*¦^ >*^ '^^ u' j^ **^'j v_)b5JI JU«:;-. er-* "i^; J-j Jl ^Us^. ^"^ ^UiJl J jjl jjj/uli aJ5 ijUj Jl ^lisi U si.j^^io sjlij Jl _Usi U 4-i ii)l4a. jj».j»j j^. IDy sryn 3iry^piiS' Jl ^si j^iiu ^y, 8.5bj Jl ^s> U si.j Uilj J«cl J. ^]jL,i J^_ il9 ijDy UN 105)1 ijljJl y dJL9 J U eJ/j cr" J^' 1^.^^ ^^ ^^S"2 '1"'23 liilN Jy (so) Uj).l ^Til ^ J pii pim 113X1 DMD nx mm s^ Jl JAI ^ j^; 'n nN isyb li'sin Ni' tsjj j^. QIRQISANI STUDIES 57 ,_5i«j. li'Ui vi'y V1DS1 :iDei dmd c^aIjj sjt^l eJua. (^1 iDe nxi pe]DDi sU... eDDi iinx i'x i'lND nMxi . li'Ui ii^j; 1^15' ^j-^\ bisn) , numx cJlS" jjl Dsi) nx nson [. peo i'x foi. n vo. Ulj 'n nxii lex is ^M^- dini inii leN n5' 13 iy in nasi' . . -,ba:J sjlxi (_»Ui ytj v'l'?^ j eybjl |»»jJ U siU iij,».lj ijj Jl j-UsJ U lexsi sli*.. 31D pi IDy ijiey lexsi jj;.. dUij ^ilJ^I jj i) s^b; Jl eiDV UDDei 1^ i..i9Ui. Jjiill jjlS" iilj^ ill d«* J.xi J l^jl i3iey xi? DID xi" IS sUju tl^'T'n QltS ''3 'TiyT' Ul j^j lUc Jjisr; il oJ sUm _U3.r! U 8-ij L^jSj (^jS j)xfl) jjjj, Jjl Ooi jj-J jjUiiU JU) US PXIM X31 i'si! . ni5'y lex sLlk... ni5'y Dyi' noej inJ Jju dLlij lex Jl sUj.-. d'ixds mn eiDVi ^,.^ Uiil IIaj x3i lex i'si? sUu imisj . 1x131 lex sU-jM 1X131 i'5'en id xmn dvs 'ni' insrii . nm lex nosi Ji* Vxtyij oi'e D335' lex Dy bU^ th^ tinnb nv pmtvh Jkj..i jjl-jl J j,a.l ^jii) il sU* pNn nN nixii" 5)311 xi'i pxn yv nx l5'Dn in 5'3ni . ^i'V ^^^v onni sU* Ti'y onni ijmi) idxi j_ri,iii Jl nx npi 8l.i«-. . uii'jn i'3ninx nx Diijesx ni:ei 111 e33 sUj.,. iD'sn . DMryi' IJ11 sU.«... ui peDe xs iDxi' Dmryi' . in i'3nMx . eaj U3 sliju DMi'x xei xi'i . Dnsxn udd sU* Dnsxn iix i'x •])bbr] lex . sxv nnx ni'i ,j_j5^. Jl-j.^^. sxv nnx mi' lex idi ^yjtj ID iy yiv unx xi'i . 13 ^Us?. s.^^ djj.^ c^JJl j^. umisx Uft jj-. A-»ay.:Lll J.C i..^ UJl>J i_)Uxll J UvSi JJj lj.j» j.^* Jla. ijS ^Ljil ^ oy' J^ v_)l:^ll |i joi J3 8)1 9 ijjjjj.£j (^jUI iksU UDD sljii.9 xi' yn 31D nyin fyDi Jju dUij UJl ^Usi ii ilssL 'n nx sii-j si* J_j»J J j^U-sil J jSb" il (^jS' ijJ' yj JlS lii siil IDNI eiieiN h^n [idni] s-Uu, ikiu inN sljSj lenpn inx nixss Diiiun [neiei ppn xm 1111] sJI ^Us?. i) idxi i-ib" slyLs di moxi' ue Dney I3[d ilsiU isiin s.yi.9 ijixe Mnx isi>n TceDn lejxi nyji mxi [un pNi] nMi ue Diee p iyi 58 QIRQISANI STUDIES fol. 12 ro. jjo u_j5^- U JJl U-l-^ ^::.UUiil sXAj DiDe3 unjx px imx lex dlij iJisU jjjSo nx ij^S (X^lj-. J >iii) JSj jiKjlj^l c^ J"^ C'^^**" ijUJl J U_^i jJj ikiU nxi'XB Sim sU»* 311 nxi Mxi xsi Ji. liU li;l= JLjt* i»a^Jl Jc J_yJl jj* jUll sjb; Ui aoJ jJl *15ol J8j |.jii U [J.].*^-,^4 U^ y>y-*^^i J^' jij-c J i»a._^l ^Jsi J_jiJI J »b_^i jJ U^'^ DiyiD Dieiie . msys sUx* nx nioj nsysi" is . ym DiDn uiJJl 8U«* ie xi3d5' 13 . pi'p bU.« pijpipi . iiicn sU*. i'lDnx . [oiyi] sUx* fol. 12 vo. t''0'33 Tinx j l^^jSGj ^M QIRQISANI STUDIES 59 I sUSi Ss niD3 DV MSUJ ^jL jm rrji' vb lax . . 13 8i.j iiys nnsn iDie j);* ^-iy aJ3^1 JjI y j_^o t? J^'l l^l' e)U» aU.^;, unj mx eix us . Dniuni) ab*. ins Dninjii . lonm sUn^iom Ja-^1 y jjasii (jjJI Ul. . iniDS sU»* nmo Di33y D131 . Un3X aU* XII1 11 i'x (so) DMip . DixDin sU* Din i'y i'lsxi' "i' . DiDin Ji. sjU yv ' innnyi3 iV^ mi innyu . ixam aU« ise nx] lam . D3yi . lines sUw [mes uiy] Dsni . ex nsni's ex r^nbi . in3re minx svMni ini 3^,.^n1 6730 ifif^?l5H>''^'*i