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 we may not overlook the judiciousness of the comparison, we must remark that Shulamith is certainly a “daughter of Israel;” a daughter of the people who increased in Egypt, and, set free from the bondage of Pharaoh, became the bride of Jahve, and were brought by the law as a covenant into a marriage relation to Him. The transition to Sol 1:10 is mediated by the effect of the comparison; for the head-frame of the horse's bridle, and the poitral, were then certainly, must as now, adorned with silken tassels, fringes, and other ornaments of silver (vid., Lane's Modern Egypt, I 149). Jerome, absurdly, after the lxx: pulchrae sunt genae tuae sicut turturis. The name of the turtle, תּוּד, redupl. turtur, is a pure onomatopoeia, which has nothing to do with תּוּר, whence דּוּר, to go round about, or to move in a circle; and turtle-dove's cheeks - what absurdity! Birds have no cheeks; and on the sides of its neck the turtle-dove has black and white variegated feathers, which also furnishes no comparison for the colour of the cheeks. תּורים are the round ornaments which hang down in front on both sides of the head-band, or are also inwoven in the braids of hair in the forehead; תּוּר, circumire, signifies also to form a circle or a row; in Aram. it thus denotes, e.g., the hem of a garment and the border round the eye. In נאווּ (vid., at 5a) the Aleph is silent, as in לאמר, אכל. חרוּזים are strings of pearls as a necklace; for the necklace (Arab. kharaz) consists of one or more, for the most part, of three rows of pearls. The verb חרז signifies, to bore through and to string together; e.g., in the Talm., fish which one strings on a rod or line, in order to bring them to the market. In Heb. and Aram. the secondary sense of stringing predominates, so that to string pearls is expressed by חרז, and to bore through pearls, by קדח; in Arab., the primary meaning of piercing through, e.g., michraz, a shoemaker's awl. After Sol 1:11, one has to represent to himself Shulamith's adorning as very simple and modest; for Solomon seeks to make her glad with the thought of a continued residence at the royal court by the promise of costly and elegant ornaments. Gold and silver were so closely connected in ancient modes of representation, that in the old Aegypt. silver was called nub het, or white gold. Gold derived its name of זהב from its splendour, after the witty Arab. word zahab, to go away, as an unstable possession; silver is called כּסף, from כּסף, scindere, abscindere, a piece of metal as broken off from the mother-stone, like the Arab. dhuḳrat, as set free from the lump by means of the pickaxe (cf. at Psa 19:11; Psa 84:3). The name of silver has here, not without the influence of the rhythm (Sol 8:9), the article designating the species; the Song frequently uses this, and