Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/2386

 is, linguistically at least, on the right track. A demon is not so named from fluttering or moving to and fro (Levy, Schönhak), for there is no evidence in the Semitic language of the existence of a verb שוד, to flee; also not from a verb sadad, which must correspond to the Heb. השׁתחוה, in the sense of to adore (Oppert's Inscription du palais de Khorsabad, 1863, p. 96); for this meaning is more than doubtful, and, besides, שׁד is an active, and not a passive idea-much rather שׁד, Assyr. sîd, Arab. sayyid, signifies the mighty, from שׁוּד, to force, Psa 91:6. In the Arab. (cf. the Spanish Cid) it is uniformly the name of a lord, as subduing, ruling, mastering (sabid), and the fem. sayyidat, of a lady, whence the vulgar Arab. sitti = my lady, and sîdi = my lord. Since שׁדד means the same as שׁוד, and in Heb. is more commonly used than it, so also the fem. form שׁדּה is possible, so much the more as it may have originated from שׁדה, 5 שׁיד = שׁד, by a sharpening contraction, like סגּים, from סיגים (Olsh. §83c), perhaps intentionally to make שׁדה, a demoness, and the name of a lady (donna = domina) unlike. Accordingly we translate, with Gesen. and Meyer in their Handwört.: “lady and ladies;” for we take shiddoth as a name of the ladies of the harem, like shēglath (Assyr. saklâti) and lehhenath in the book of Daniel, on which Ahron b. Joseph the Karaite remarks: shedah hinqaroth shagal. The connection expressing an innumerable quantity, and at the same time the greatest diversity, is different from the genitival dor dorim, generation of generations, i.e., lasting through all generations, Psa 72:5, from the permutative heightening the idea: rahham rahhamathaim, one damsel, two damsels, Jdg 5:30, and from that formed by placing together the two gram. genders, comprehending every species of the generic conception: mash'ēn umash'enah, Isa 3:3 (vid., comm. l.c., and Ewald, §172b). Also the words cited by Ewald (Syr.), rogo urogo, “all possible pleasures” (Cureton's Spicil. p. 10), do not altogether accord with this passage for they heighten, like meod meod, by the repetition of the same expression. But similar is the Arab. scheme, mal wamwal, “possession and possessions,” i.e., exceeding great riches, where the collective idea, in itself according by its indetermination free scope to the imagination, is multiplied by the plur. being further added. After Koheleth has enumerated all that he had provided for the purpose of gratifying his lusts, but without losing himself therein, he draws the conclusion, which on this occasion also shows a perceptible deficit.