184 Essay towards a Grammar of the Berber Language. 



language. Sometimes his text may vary ; as in Luke viii. 23, " Aggak- 

 hanni royan, igan ; iyli agSad-)(,arS luaro iqwhn ; Ulan itctcarayan ayral- 

 yaci ; — As tliey went, he slept ; fell upon lake a wind strong; they were 

 filled with people :" " Qorban yores iicakwal ; — They came near to liim to 

 awake him," &c. In i. 59, we read : " On the third day, the days came 

 that they circumcise," &c. In ii. 4 : "Joseph went up also into Galilee, 

 FROM (or, of) the city of Nazareth, into Jndea, to the city of David." In 

 ix. 23 : "Let him deny himself, take up his cross, and follow me," he has 

 expressed cross by Ablar, a word which in iv. 3, and elsewhere, has its 

 Arabic sense of stone. We apprehend that he did not understand " cross," 

 and perhaps by "stone" understood a burden. Yet it is suspicious, that 

 in xii. 16, azzad stands for "Take thine ease," and here, izad for "deny 

 himself." However, it may be our own ignorance tiiat makes us marvel. 

 In vi. 27 and 35, " Love your enemies," each time in place of " love," he 

 has used j(^amla9, a word which he no where else uses for "love," and 

 •which (interpreted by Arabic) means " bear with." But elsewhere he 

 uses xibb and ^acaq, both Arabic, and both emphatic. The words, "Thy 

 faith hath saved thee," occur twice ; in vii. 50, and in viii. 48. The for- 

 mer place he renders Ael/a^lim ayak mhnan^an, which we fear means, 

 "Opera vestra tibi salvatoria," "Thy work hath saved tliee." Our first 

 thought was, that fa^l, which in Arabic means Work, had in Berber 

 come to mean Faith. But, on remembering that Faith had previously been 

 Lamna, (once only it is Dm,) and that Believe is Amen ; and considering 

 the frequent laxity of the translation ; it seemed more probable that fa^l 

 meant Work. But what says the other passage? Ayall'i, cel^alim: ayak 

 mhnan^an: ro^ sel-a^ir ;" Oh daughter, be of good cheer; hath saved 

 thee ; go in happiness." Here we are perplexed by the entire omission of 

 the word Faith. In our rendering we are quite confident ; for cel^ali 

 occurs very often as a salutation or blessing; and here lel^albn! is, Bea- 

 tudo vestra ! We see no other explanation, than that the printer was in- 

 duced, by the similarity of the words cel^alim celfa^lbn, to omit the 

 latter improperly. 



The Arabic Djama^ (an assembly), pi. Djwamn^, forms Madjma^ 

 (a meeting house), or popularly a mosque : but the Berber writer employs 

 Ladjma^, sometimes for a Crowd, ordinarily for a Synagogue, and likewise 

 for the Temple ; and in vi. 4, for Priests ! Amak ikcam yar waxxam er- 

 Rabbi, yayi ayrom er-Rahbi, itctca9, ifka iivicak yores, tvinna or-djoz-ara 

 el-makles, alamayal iladjwarna^ imanansan; "How he-entered to the- 

 house of-God, took the-bread of-God, ate-it, gave to-those-who (were) for- 

 him, wliich is-not-lawful the-eatiiig-it, except {or-the-priests their-selves." 

 Nor can we tell what to think of his always rendering Pharisee by Atn- 

 nay (qu. A believer? A devotee ?). That the Berbers can have in their 

 own tongue any true name for Pharisees is scarcely credible. 



