Three Iranian Words in the Targum of Job from -x- a Qumran
By Jonas C. Greenfield and Shaul Shared, Jerusalem
The discovery of an Aramaic Targum of Job among the scrolls of the
eleventh cave at Qumran was greeted with great interest by the scholarly
community for a variety of reasons.^ Not the least of these being the fact
that it was a Targum to just this book that is mentioned iu Tannaitic sour¬
ces.* The very availability of such a Targum, even if it is not related to
the one mentioned in those sources, is of prime importance for research in
a variety of fields. Philology is one of these, for this Targum adds im¬
portant documentation to the meager, but thanks to the Qumran finds,
constantly growing information about Aramaic in this period.* The
varied and rich Hebrew vocabulary should evoke an equally rich Aramaic
vocabulary. The information given iu the first survey of the Job Targum
by A. S. van deb Woude* and in the report to the Dutch Academy of
Sciences by J. M. P. van der Ploeg^ showed that this expectation was
essentially correct. The publication of the scrolls by these two scholars
enables us to see the lexical items which they listed in their fuller context.
Among the words that they noted as new to Aramaic were dMt "desert"
and nzk "spear". They recognized that the former was Iranian in origin
and the latter as having its cognates in Arabic. In this article it will be
1 This Targum is now available in the edition of J. P. M. van dbb Plobo,
O. P. and A. S. van dbb Woudb : Le Targum de Job de la Orotic XI de Qumran
(published under tho auspices of the Koninklijke Nederlandse Akademie der
Wetenschappen). Leiden: Brill 1971. In this article this Targum will be
called simply Targum or Qumran Targum to distinguish it from the Targum
to Job printed in the Rabbinic Bible (Miqra'ot Oedolot) and also available in
Paul db Laoarde : Hagiographa Chaldaice. Leipzig 1873. This will be referred to as the Lator Targum.
2 Cf. Tosefta Shabbat XIII: 2 (Ed. S. Libbebman. Now York 1962, p. 57);
Bab. Tal. Shabbat 115a.
3 For a listing of tho material cf. J. A. Fitzmybb: The Oenesis Apocryphon
of Qumran Cave 1. Rev. ed. Rome 1971. (Biblica et Orientalia. 18 A.)
* Das Hiobtargum aus Qumran Höhle XI. In : Vetus Testamentum. Supple¬
ment. 9 (1963), pp. 322—331.
">Le Targum dc Job de la Orotte 11 de Qumran (11 Q tg Job) : Premiere com¬
munication. Amsterdam 1962. Mededelingen der koninklijke nederlandse
Akademie van Wetenschappen. Afd. Letterkunde. N. R. 25, Nr. 9.)
shown that hoth these words are indeed loan-words from Iranian and
that they are both attested in Aramaic. In addition the word hrtk which
translates Heb. ho^h "thorn" is also of Iranian origin. The presence of
Iranian words in the Qumran texts, in Aramaic or Hebrew, should oome
as no surprise, for the following words have been identified in the texts
previously published: 'sprk recognized by W. W. Müller as from
Iranian asparak "spear"*; ndn — nadan "sheath, treasure-house"
discussed independently of the Scrolls by the late W. B. Henning';
nMyr, Iranian naxcir "hunt, battle" discussed by J. de Men.\sce,
J. P. Asmussen, and I. Gershevitch*; and hi'h derived from a putative
Mnah by J. P. de Menasce.' In addition to these one should note the
measure of distance r's — res}° rz "secret, etc." already known from
Daniel and frequent in the Qumran texts, as well as ptgm.
a) dMt = 'äräbä, "desert"
The word occurs iu God's response to Job, where the wüd ass is
alluded to : in''a naiS Tltttr
nnVa vmiDtJ^ai
"For whom I made the desert home.
Whose dwelling is the salt fiats" (Job xx.xix 6).
The Targum (Col XXXII 5) reads: nn'-a mm n-W ^1
nn-'ba s?(-i)k3 nnai
The words b'r' mlyhh reflect the Hebrew melehä and a simüar ampli¬
fication in the rendering of a single Hebrew word is also found in tho
later Targum. dhSt here renders 'äräbä, while the later Targum uses
me&ärä, a more familiar word. The Syriac Pshitta in turn used pqa'tä
"plain". The editors remark that dMt is a word of Persian origin not
hitherto attested in Aramaic.The Middle and New Persian form of
* W. W. Müller: Die Bedeutung des Wortes 'sprk in Genesis Apocryphon
XXII, 31. In: Revue do Qumran 7 (1960), pp. 445—447. Cf. too J. A.
FiTZMYER, op. cit., p. 182.
' As quoted by I. Gershevitch in: Asia Major N. S. 2 (1951), p. 43.
' Cf. J. P. DE Menasce, O. P. in: Vetus Testamentum 6 (1956), pp. 213—
214; J. P. Asmussen in: Acta Orientalia (Copenhagen) 26 (1961), pp. 3—20;
I. Gershevitch in: Dr. J. M. Unvala Memorial Volume. Bombay 1904,
pp. 91—92.
' J. P.deMenasce: Un mot iranien dans les Hymnes. In:Revuede Qumran
1 (1958—59), pp. 133—34.
1° Cf. references in: Journal of tho American Oriental Society 89 (1969),
p. 134.
11 Cf. their remarks in the note a.i., p. 74 and on p. 4 of tho introduction.
They do refer, in a vague manner, to daU in Modem Syriac, for which cf.
Three Iranian Words in the Targum of Job from Qumran 39
the word is dast, but Sogdian presents us with a form that contains a -x-
before the final cluster of consonants, under the spelhngs 6yM- (Buddhist
Sogdian), dxst- (Christian Sogdian).i*
To complete the documentation for this word it may be remarked
that it occurs as a loan word in Armenian and Arabic. In Armenian it
is found as daät.''-^ In Arabic it is recorded as having the form dast by
Ja WÄLIQI in hm Al-mu'arrab min al-kaläm al-a'jami,^* which is a common
form recorded in the standard Arabic dictionaries, with the meaning
"plain, desert". Ja wäliqi also remarks elsewhere on the interchange in
Arabic of -s- for original Persian -S-.^^ Arabic dictionaries also know the
form dast,^^ and the two forms occur as variants in the verse by Al-A'ää
quoted for this word."
It is not entirely accurate that our Job Targum is thc first known
occurrence of the word in Aramaic. The word occurs as dcdtd "field,
prairie" in Babylonian Aramaic in tho Halakhot Gedolot^^ and in the form
distä in Mandaic.i' In Syriac the word is daStä.^" The etymology of the
word in Iranian has boon established by Nyberg as from the base dag-
"to burn".*i But this explanation is perhaps uot above suspicion, as the word seems to signify "plain" or "open, uninhabited place" rather than
"scorched land".
A. J. Maclean : A Dictionary of the Dialects of Vernacidar Syriac. Oxford
1901, p. 71. Maclean records the forms dishta and dashtä and is ofthe opinion
tbat tho word is borrowed from Persian or Turkish. It is undoubtedly an
early loan.
12 Cf. F. W. K. Müller: Soghdische Texte. 1. Berlin 1913. (Abhandlungen
dor kgl. Preußischen Akademie der Wissenschaften. Phil-hist. Cl. 1912, Abh.
3.) p. 94; F. W. K. Müller- W. Lentz: Soghdische Texte. 2. In: Sitzungs¬
berichte der kgl. Preußischen Akademie der Wissenschaften. Phil.-hist.
Klasse. 1934, p. 581; H. S. Nyberg: HUfsbuch des Pehlevi. 2. Uppsala 1931,
p. 50.
1' The latest etymological discussion of Armenian daSl is in Hr. Aj arean :
Hayeren armatakan bararan. 1. Erevan 1971, pp. 623f.
1* Ed. Ahmad Muhammad Säkir. Cairo 1361. Reprinted: Teheran 1966,
p. 138.
15 Op. cit., p. 7.
1' Cf. Lisän al-'Arab, s. v.
1' Cf. Al-Mu'arrab, p. 138; Lisän al-'Arab, s. v.
18 Cf. Halachoth Gedoloth. Ed. J. Hildesheimer. Berlin 1888, p. 131. Cf.
too Aruch Completum. Ed. A. Kohut. Reprinted: New York 1955, 3, p. 168,
s. V. dSf, and B. Geiger's remarks in the volume of Additamenta ad. . . Aruch
Completum, p. 153.
» Cf. E. S. Dboweb and R. Macuch: A Mandaic Dictionary. Oxford 1963,
p. 109.
2" Cf. C. Brockelmann: Lexicon Syriacum. (Edit. sec). Halle 1928, p. 169.
21 Cf. above n. 12. This etymology is quoted by the authors on p. 4.
b) nzk "spear"
The word occurs iu the translation of a verso which describes the
horse's bravery in battle (Job xxxix 23), a verso which contains some
difficulties of interpretation. The Hebrew text is :
rtQm nnn vbv
liT-Di anb
The main problem is the verb HJin which is translated in thc New English
Bible as "rattles", a translation agreed to by other modern translators.**
The first word of the second stich anV which ordinarily means "blade"
has been translated by many of the moderns as "flash" and they have
either emended the text or construed that word as a verb. Thc verse is
rendered in the New English Bible as:
"The quiver rattles at his side.
The spear and sabre flash".
The text of the Qumran Targum for this verse is (col. XXXIII 4—5):
üba? nbn'' ^mbv
«T'O rjim yil ]w
In this translation we find ytlh "hangs" for tho hapax time, whüe slt is
the equevalent ofthe Hebrew aspä; the latter word is universally inter¬
preted as quiver. And Met is often so interpreted by the Septuagint in
some of the passages in the Hebrew Bible where it occurs.** In other
passages it is interpreted as "shield", "ornament", or "javelin, lance".
In the one case where it occurs in the Qumran Scrolls (1 QM VI 2) it is
found in a context which makes it almost certain that its meaning is
a weapon to be thrown, a synonym of zrq. It is, therefore, quite possible
that the author of the Job Targum used slt in cither thc sense already
attested in the Qumran literature, "javelin", as the editors take it,** or
in the sense of "quiver", which would match the Hebrew word. It may
22 Cf. Marvin Pope: Job. New York 1965 (The Anchor Bible.), p. 258
But it is difficult to find any justification for this translation.
2' For a detailed discussion of this and other words discussed here in terms
of their use and interpretation in Biblical Hebrew, tho LXX and the Qumran
Scrolls, especially the Milhamot scroll, cf. Y. Yadin: The Scroll of the War of
the Sons of Light against the Sons of Darkness. (Translated by Chaim and
Batya Rabin). Oxford 1962, pp. 124—131.
^* Cf. the editors a. I. p. 76. If "javelin" is the correct translation, we must
assume that the translators had a different Hebrew text before them. A
detailed examination ofthe versions will reveal a variety of textual problems.
Vs. 24—25 were telescoped in this Targum.
Three Iranian Words in the Targum of Job from Qumran 41
be noted that in the two Biblioal passages where Selätim are described
as 'hanging' (the verb which is used in this Targum), they aro once
(Ezek. XXVÜ 11) rendered by "quivers" and the otlier time (Cant, iv 4) by "lances, throw sticks".
The editors understood snn as "aigue" and took it as an adjective, thus translating Hwhy ytlh slt snn as "au-dessus do lui ost levee la lance
aigue". As will be demonstrated below, snn undoubtedly goes with the
following words. In agreement with the later Targum and the Pshitta,
the word lahab is to be understood here as the blade or the sharp edge
of the sword as is the evident meaning of lahab hereb in Nahum iü 3. It
is also used for the sharp edge of the spear as in lahabal hänit (I Sam.
xvü 7). The usage of the Scrolls tends to show that there is a semantic
continuity with a certain overlapping of usage in the word Ihb iu its two
senses, that of "flash, burn" and that of "blade"*^; though it may be
argued that IQM Ihwb or Ihb always signifies "blade or sword edge"
while in IQH Ihwb and in the Damascus Covenant 11 5 Ihby represent
the effect of fire.** In the new Qumran Targum the equivalent of lahab
is Snn which qualifies the following nzk, while hrp qualifies the following
syp-^^ In the phrase lahab hänit wekidön the author of tho Qumran Targum ,
it is clear, took lahab to qualify each of tho following nouns. This inter¬
pretation makes it necessary to assume that the waw before 7izk in the
text of the Qurmau manuscript is not in place. This assumption is
justified by a close reading of tho Targum which has revealed other
errors of transmission on the part of this scribe.** The verb snn (pi'el in
Hebrew, pa'el iu Aramaic) means in both languages "to whet, sharpen",
and the cognate Arabic sanna also means "to whet, sharpen a knife".
The noun snänä in Aramaic and Syriac is used for the blade of a sword
and the edge or point of a spear. Indeed, the Targum and the Pshitta
translate lahabat of I Sam. xvü 7 by snänä. Arabic has sinän in simüar
contexts.**
25 The word is also spelled Ihxob in IQH and Iwhb in IQM. Theso spelling
variants are typical of tho treatment of segholate nouns in tho Hebrew of
Qumran.
2' In 1 QH H 20 we find the phrase : Ihwh hnyt b'S 'kit 'sym where a deliberate
play on the double moaning of the word Ihwb is noticeable. Cf. J. Light: The
Thanksgiving Scroll (in Hebrew). Jerusalem 1957, p. 71.
2' The word hurpä is frequent in various Aramaic dialects for the sharp
edge of a knife or sword. Cf. Bab. Aramaic hurpä desakkinä and Syriac hurpä
dsaypä (Brockelmann: Lex. Syr.^, p. 258.).
2« Note how the copyist misunderstood tho text of the end of Job xli, 10
(Col. XXXVI 4) misreading kmmh pr' for the original's kSprpr'.
2' Cf. Fb. W. Schwabzlose: Die Waffen der alten Araber. Leipzig 1886,
p. 229.
The word nzk is of Iranian origin, aud has been known to be of that
origin, as it exists as a widely used loan-word in both SjTiac Tiaizkä^
and Arabic nayzak and nayzaq.^^ Indeed, the Pshitta for our verso con¬
tains this very word, the second hemistich is translated: wsalhahitä
drumhä wnaizkä "the edge ofthe spear and (of) the lance", taking kidön
as a javelin or a lance, as the Pshitta does consistently.** In I Sam. xvii 7
we have in the Pshitta a literal correspondence to the phrasing found
here iu the Job Targum; lahabat hanit is rendored by the Pshitta as
Snänä dnaizkä. This clear evidence must have considerable weight in
determining the correct reading of our verse.
The Iranian word from which nzk, naizkä and nayzak are borrowed
and which is represented by New Persian neza "spear" is naiza-ka-, for which we have naeza- "sharp edge" in the Avesta.**
It may be remarked that kidön is translated in the Qumran Targum
as syf "sword", not as "spear". The word kydn in the War Scroll from Qumran definitely signifies "sword", and this meaning is not excluded for the Biblical use of the term.**
c) hrtk "thorn"
The verse in which this word occurs has also been the object of a
degree of scholarly attention for it is open to a variety of translations.
Tho strength of the whale is described and Job is challenged by the
question :
iDna füJN D''B;nn
rnV mpn mnai (xl 26)
This may be translated:
"Can you put an 'agmön in its nose.
Or pierce its jaw with a ho^hl
The first word has been translated as a "ring" or "hook" and even as
"bridle" or "muzzle"*^ even though many of the lexicographers find
Cf. R. Payne Smith: Thesaurus Syriacus. Oxonii 1879—1901, p. 2300;
Brockelmann; Lex. Syr.^, p. 427a.
" Cf. Schwarzlose, op. cit. p. 212; Al-Mu'arrab, p. 332; Lisän al-'Arab, s. v. It is explained as a short lance.
'2 It is worth observing that in IQM Mhwbt is used for tho blade of a sword or javelin.
Cf. Chb. Babtholomae: Altiranisches Wörterbuch. Straßburg 1904,
col. 1037.
'* Cf. Yadin's discussion of this point in his study of tho Milhamot.
Tho "ring, hook" is represented, among tho ancient translations, by the
Septuagint, Vulgate and the later Targum, while the bridle or muzzle is
Three Iranian Words in the Targnm of Job from Qumran 43
the basic meaning of the word as "reed".** The second word, which in
its present massoretic spelling means "thorn", has been taken to mean a "hook" either by ropointing tho word to hah, which requires almost
no change, or by equating hah and ho^^h. Many have compared this verse
to the well known image from II Kings xix 28/Isa. xxxvü 29, in which
the King of Assyria is threatened with a hah "hook" through his nose
and a "ring" (meteg lit. a bridle-ring) in his lips,*' a scene well known from an Assyrian relief from Zencirli.**
The Qumran Targum translated the verse (Col. XXXV 4—5):
nDK3 D)3T swnn
nnob aipn ^nnnm
which we may translate (again leaving the words under discussion un¬
translated) :
"Cau you put a zmm through its nose.
Or pierce its jaw with a Ärifc?"*'
The use of zmm is interesting for it is used in Mishnaic Hebrew and
Aramaic primarily for the muzzle put ou an animal but also for the
ring put in the nose of a camel.*" This usage is also known from Syriac
and Arabic.*! fpjjg translation of 'agmön by zmm also fits a rabbinic
tradition which equates the word gimön used of a ring** or a type of
represented by the Pshitta's pgttdiä (the Pshitta's numbering is v. 24). This is
a loan-word from Akkadian (neo-Babylonian, to be precise) whore the form
pugudatu {(^pagumlu) is foimd in an interesting text, first published by Lutz
in: University of California Publications. Semitic Series 9/3, pp. 269—277
and restudied by Ebelino in: Zeitschrift für Assyriologie 16 (19.52), pp. 203—■
213.
3« Cf. most recently W. BAUMtiABTNER: Hebräisches und aramäisches
Lexikon zum Alten Testament. 3. Aufl. 1. Leiden 1967, p. 11.
" Cf. too Ezek. xxix 4 and xxxviii 4 where the image is partial.
38 Cf. Ancient Near East in Pictures. Ed. J. B. Pbitchabd. Princeton 1954,
no. 447, p. 145.
3» The editors: "Mettras-tu un anneau dans son nez / ct perceras-tu sa
machoire avec ton crochet?" Their justification for "crochet" is philologi¬
cally impossible.
Cf. M. .Tastbow: a Dictionary oj thc Targum.im, the Tahmul Babli and
Yerushahni, and the Midrashic literature. New York 1950, p. 403. It also
serves as the Targum of meteg.
Cf. Bbockelmann: Lex. Syr.-, p. 199; zimäm, "rein, halter" is widely used in Arabic.
*- For gimön cl^^arly used as a ring cf. Tosefta Sukka II: 10 (Ed. Liebeb-
MAN. Now York 1962, p. 265) and Liebkbman's remarks in Tosefta Kifshutah
IV. New York 1962, p. 865. Liebebman also noted the use oi gimön in Sama¬
ritan Aramaic for "ring".
muzzle put on a calf with the 'agmön.*^ The later Targum to this verse
has chosen to mix tho two traditions of translation. As noted above it
translated Hebrew 'agmön by 'unqälä "hook"** but it maintained the
reading ho^h and translated it as silwä "thorn". It would seem that the
same double tradition is to be found in the Qumran Targum with 'agmön
translated by "ring" but ho'^h translated hrtk i.e. Old Persian *xurtaka-
"thorn", attested in this sense only in New Persian xurda "small, fino,
thorn". It is a common word in Middle Persian: xurdag in the sense of
"small, minute".*^
Addendum
For Job xxxix 23 it may be of interest to quote from a Judaeo-Persian
translation of Job (ofthe XIV th century ?), anodition of which by H. H.
Papeb (whom I wish to thank for permission to quote from it) from the
unique manuscript in the possession of Dr. M. Benayahü, Jerusalem,
is being published by the Israel Academy of Sciences and Humanities:
'br 'wij 'w'z dhd j'bh
smsyr nyyzh wzwjyn
"Upon it the quiver makes noise, the edge of the javelin and the spear".
Here Sainser-i neza is the equivalent of our snän {w)nezak.
The translation found in the same manuscript for Job xl 26 is equally
interesting :
" Cf. Pal. Tal. Shabbat 5:4, 7c; Bab Tal. Shabbat 54b. Cf. The discus¬
sion in Liebebman: Yerushalmi Kifsliuto. Jorusalem 1935, p. 98 and J. N.
Epstein: Mabo leNosah ha-Mishna. Jorusalem 1948 1, pp. 103—104. This
tradition deserves examination in fuller detail in the light of this Targum text.
Cf. S. Krauss: Griechische und lateinische Lehnwörter im Talmud,
Midrasch und Targum. Berhn 1899, 2, p. 23.
■"^Nyberg : Hiljsbuch, 2, p. 134, reads this common Middle Persian word
as xörtak, deriving it from a supposed *xör. The alleged cognate xorsand
adduced there is irrelevant, being hunsand; cf. Henning in: Göttingische
Gelehrte Anzeigen 1935, p. 17. It would be tempting to connect our word, to bo read perhaps *xartaka-, with Sanskrit khara- "hard, rough, sharp", which signifies as a substantive, among other things, also a certain thorny plant. A
cognate of Sanskrit khara- has been recognized in Middle and New Persian
xär "thorn", xara "stone, rook", cf. Walde-Pokorny : Vergleichendes
Wörterbuch der indogermanischen Spraohen. Berlin 1927—32, 1, p. 355; BI.
Mayrhofer: Kurzgefaßtes etymologisches Wörterbuch des Altindischen.
Heidelberg 1956, 1, p. 302. However, no suitable verb to go with *xartaka-
has, to our knowledge, been noticed in Indian or Iranian.
Three Iranian Words in the Targum of Job from Qumran 45
Ä' hy nhy qPb bbyny 'wy
wbx'r swPx kwny 'w'rh*^ 'wy
"Do you put a hook through its nose, or pierce its jaw with a thorn ?"
xär may also mean "a hook, a piercing instrument", and is close in
meaning to *xurtaka-, NPers. xurda.
46 'm'rh may seem like a scribal error for 'rtv'rh, New Persian ärvära, but
the same defective spelhng occurs in the manuscript in xxix 17. It may be
justified by a reference to NPers. ära "jaw", which can be explained as a contraction from *äwära.
Von Arthur Vööbus, Oak Park, III., USA
Es gibt Urkunden, die, obwohl wichtig für die Wissenschaft, sehr
langsam und stückweise auftauchen. Dieses ist der Fall mit der Version
der Syro-Hexapla, so höchst wertvoll und unentbehrlich für die Her¬
stellung der Spalte mit der Septuaginta der Hexapla des Origenes. Nur
ganz unwillig und sehr zäh hat die Vergangenheit Teile davon freigegeben.
In der Tat sind die handschriftlichen Funde dieser Urkunde selten ge¬
worden, so daß jeder von ihnen ein ganzes Jahrhundert auf sich hat
warten lassen.
In Jahre 1571 überraschte A. Masius die gelehrte Welt des Westens
mit der Mitteilung von der syro-hexaplarischen Version^. Uio Handschrift,
die in .seinen Besitz geraten war, war, soweit wie wir es von ihm in
Erfahrung bringen können, nur der erste Teil des Alten Testaments*
und dabei hatte sie noch sehr stark gelitten*. Leider war es uns aber nicht
erlaubt in den Besitz dieser Urkunde zu kommen — seitdem ist sie spur¬
los verschollen geblieben.
Im 17. Jh. kam eine Handschrift aus der Verborgenheit des Syrer¬
klosters in der nitrischen Wüste ans Tageslicht. Sie wird jetzt als Hs.
C 313 inf. in der Bibliotheca Ambrosiana verwahrt*. Auch diese Urkunde
war nichts anderes als ein Teilband, nämlich der zweite Teil des Alten
Testaments. Danach ist kein so umfangreicher Fund mehr zutage ge¬
kommen. Was cin Jahrhundert später zum Vorschein kam, war eine
Handschrift, die nur das 4. (2.) Königsbuch enthielt; sie ist die jetzige
Hs. Par. .syr. 27 aus demselben Syrerkloster, und ihr neues Heim ist
die Bibliotheque Nationale in Paris^. Dann dauerte es mehr als ein Jahr-
1 Syrorum Peculium. Antverpiae 1571.
* ". . . praeter hebraea et chaldaea exemplaria manuscripta etiam syra
lingua vetustissimum codicem, in quo sunt Regum libri et alia nonnulla
fragmenta comparavi. . .", Briefe von Andreas Masius und seinen Freunden
1538 bis 1573. Herausgegeben von M. Lossen. Leipzig 1880, S. 173.
" Vgl. P. DE Lagarde : Bibliothecae syriacae . . . quae ad philologiam sacram pertinent. Goettingae 1892, S. 19ff., 121ff.
* E. Galbiati: / fondi orientali minori {siriaco, etiopico, armeno) dell'
Ambrosiano. In: Atti del convegno di studi su la Lombardia e l'Oriente. Milano 1963, S. 190f.
' H. Zotenberg : Catalogue des manuscrits syriaques et sabeens {mandaites) de la Bibliotheque Nationale. Paris 1874, S. lOff.
