[342]. Even Philo lays the chief momentum of the story of Hagar on her flight: μέμνηται γὰρ (sc. ὁ ἱερὸς λόγος) πολλαχοῦ τῶν ἀποδιδρασκόντων, καθάπερ καὶ νῦν φάσκων ἐπὶ τῆς Ἄγαρ ὅτι κακωθεῖσα ἀπέδρα ἀπὸ προσώπου τῆς κυρίας (De profugis, p. 546, ed. Mangey).
[343]. I leave it for the present undecided whether the name Terach, given to Abraham’s father, belongs to this class. Ewald (History of Israel, I. 274) puts it in connexion with ârach ‘to wander,’ though in an ethnological sense.
[345]. The first to discover this origin of the relative asher was the Hungarian Csepregi, pupil of the great Schultens, Dissert., Lugd., p. 171 (quoted by Gesenius, Thesaurus, p. 165): he did not, however, follow out the idea very clearly. Compare also Stade’s view, essentially the same, in the Morgenländische Forschungen, Leipzig 1875, p. 188; I could not get a sight of this till after the above was ready for the press. On the other side Schrader, Jen. Literaturzeit 1875, p. 299.
[346]. In Assyrian the Moon is called arḥu, with a mere hamzâ (Schrader, Assyr.-babyl. Keilinschr., p. 282). In Arabic the reverse has happened; from warch (yârêach) has been formed the verb arracha ‘to fix the time (by the lunar calendar), to date,’ the w (Heb. y) being weakened into hamzâ (aleph). Whether the Coptic Ioh and Arabic yûḥ are connected with yârêach (the abrasion of r is not uncommon), is another question.
[347]. So Böttcher, Ausführl. Lehrbuch der hebr. Sprache, I. 516–17.
[348]. The poet Dîk al-Jinn had a mistress named Dînâ (Ibn Challiḳân. ed. Wüstenfeld, IV. 96. 7). See also Abû ʿUyeynâ al-Muhallabî (Agânî, III. 128. 2, 6).
[349]. Edwin Norris, Assyrian Dictionary, I. 248.
[350]. We find also al-ʿulya opposed to al-dunya in Ibn Châḳân ḳalâʾïd al-ʿiḳyân, ed. Bûlâḳ 1284, p. 60 ult.: ‘wa-dâmat laka-d-dunya * wa-dâmat laka-l-ʿulya.’
[351]. Cod. Leyden, Warner’s Fund, No. 597, p. 325.