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 up, and in garments which his love of display has gathered together, come into the possession of the righteous and the innocent, who are spared when these three powers of judgment sweep away the evil-doer and his family. Dust and dirt (i.e., of the streets, חוצות) are, as in Zec 9:3, the emblem of a great abundance that depreciates even that which is valuable. The house of the ungodly man, though a palace, is, as the fate of the fabric shows, as brittle and perishable a thing, and can be as easily destroyed, as the fine spinning of a moth, עשׁ (according to the Jewish proverb, the brother of the סס), or even the small case which it makes from remnants of gnawed articles, and drags about with it; it is like a light hut, perhaps for the watchman of a vineyard (Isa 1:8), which is put together only for the season during which the grapes are ripening. The watchman's hut, for the protection of the vineyards and melon and maize fields against thieves, herds, or wild beasts, is now called either ‛arı̂she and mantara (מנטרה) if it is only slightly put together from branches of trees, or chême (הימה) if it is built up high in order that the watcher may see a great distance. The chême is the more frequent; at harvest it stands in the midst of the threshing-floors (bejâdir) of a district, and it is constructed in the following manner: - Four poles (‛awâmı̂d) are set up so as to form the corners of a square, the sides of which are about eight feet in length. Eight feet above the ground, four cross pieces of wood (‘awârid) are tightly bound to these with cords, on which planks, if they are to be had, are laid. Here is the watcher's bed, which consists of a litter. Six or seven feet above this, cross-beams are again bound to the four poles, on which boughs, or reeds (qasab), or a mat (hası̂ra, חצירה) forms a roof (sath, שׂטח), from which the chême has its name; for the Piel-forms ערּשׁ, חיּם, and שׂטּח signify, “to be stretched over anything after the manner of a roof.” Between the roof and the bed, three sides of the che=me are hung round with a mat, or with reeds or straws (qashsh, קשׁ) bound together, in order both to keep off the cold night-winds, and also to keep the thieves in ignorance as to the number of the watchers. A small ladder, sullem (סלּם), frequently leads to the bed-chamber. The space between the ground and this chamber is closed only on the west side to keep off the hot afternoon sun, for through the day the watcher sits below with his dog, upon the ground. Here is also his place of reception, if any passers-by visit him; for, like the village shepherd, the field-watcher has the right of showing a humble hospitality to any acquaintances. When the fruits have been gathered in, the chême is removed. The field-watchman is now called nâtûr (Arab. nâṭûr), and the verb is natar, נטר, “to keep watch,” instead of which the quadriliteral nôtar, נוטר (from the plur. Arab. nwâṭı̂r, “the watchers”), has also been formed. In one part of Syria all these forms are written with צ (d) instead of ט fo da, and pronounced accordingly. The נצר in this passage is similarly related to the נטר in Sol 1:6; Sol 8:11-12. - Wetzst.