Page:03.BCOT.KD.HistoricalBooks.B.vol.3.LaterProphets.djvu/1343

 and maintained the correctness of the translation, sicut stercus suum (Jer. sicut sterquilinium), which is also favoured by the similar figurative words in 1Ki 14:10 : as one burneth up (not: brushes away) dung (הגּלל), probably cow-dung as fuel, until it is completely gone. גּללו (or גּללו with an audible Shevâ) may be derived from גּלל, but the analogy of צללו favours the primary form גּל (Ew. §255, b); on no account is it גּלל. The word is not low, as Eze 4:12, comp. Zep 1:17, shows, and the figure, though revolting, is still very expressive; and how the fulfilment is to be thought of may be seen from an example from 2Ki 9:37, according to which, “as dung upon the face of the field shall it be, so that they cannot say: this is Jezebel.” In Arabic, gille (גּלּה) and gelle (גּלּה) is the usual and preferred fuel (hence used as synon. of hhattab) formed of the dung of cows, and not indeed yoke-oxen (baqar 'ammâle), because they have more solid fodder, which produces no material for the gelle, but from cattle that pasture in the open fields (baqar bat.tâle), which are almost entirely milking cows. This dung is collected by women and children in the spring from the pastures as perfectly dry cakes, which have the green colour of the grass. Every husbandman knows that this kind of dung - the product of a rapid, one might say merely half, digestion, even when fresh, but especially when dry - is perfectly free from smell. What is collected is brought in baskets to the forming or pressing place (mattba'a, מטבּעה), where it is crumbled, then with water made into a thick mass, and, having been mixed with chopped straw, is formed by the women with the hand into round cakes, about a span across, and three fingers thick. They resemble the tanners' tan-cakes, only they are not square. Since this compound has the form of a loaf it is called qurss (which also signifies a loaf of bread); and since a definite form is given to it by the hand, it is called ttabu’ (טבּוּע), collective ttêbâbi’, which צפוּעי (צפיעי), Eze 4:15, resembles in meaning; for ssaf’, צפע (cogn. ssafhh, צפח), signifies to beat anything with the palm of the hand. First spread out, then later on piled up, the gelle lies the whole summer in the mattba'a. The domes (qubeb) are not formed until a month before the rainy season, i.e., a circular structure is built up of the cakes skilfully placed one upon another like bricks; it is made from six to eight yards high, gradually narrowed and finished with a vaulted dome, whence this structure has its name, qubbe (קבּה). Below it measures about eight or ten paces, it is always hollow, and is filled from beneath by means of an opening which serves as a door. The outside of the qubbe is plastered over with a thick solution of dung; and this coating, when once dried in the sun, entirely protects the building, which is both storehouse and store, against the winter rains. When they begin to use the fuel, they take from the inside first by means of the doorway, and afterwards (by which time the heavy rains are over) they use up the building itself, removing the upper part first by means of a ladder. By the summer the qubbe has disappeared. Many large households have three or four of these stores. Where walled-in courts are spacious, as is generally the case, they stand within; where not, outside. The communities bordering on the desert, and exposed to attacks from the Arabs, place them close round their villages, which gives them a peculiar appearance. When attacked, the herds are driven behind these buildings, and the peasants make their appearance between them with their javelins. Seetzen reckons the gelle among the seven characteristics of the district of Haurân (Basan . It appears that Eze 4:12. - where the prophet is allowed the usual cow-dung, the flame of which has no smell whatever, and its ashes, which smoulder for a long time, are as clean as wood ashes, instead of the cakes (גּללי) of human dung - is to be explained according to this custom. My fellow-travellers have frequently roasted mushrooms (futtr) and truffles (faq’, פּקע) in the early spring in the glowing ashes of the gelle. On the other hand, it would be an error to infer from this passage that the Semites made use of human dung for fuel; the Semites (including the Nomads) are the most scrupulously particular people respecting cleanliness. According to the above, Zep 1:17 may be explained: “their flesh shall become like dung,” i.e., be burned or destroyed like dung. And also we understand the above passage in