Publishing a collection of fragments from a classical author is a risky business: the moment the book appears in print, it may already be outdated, as new fragments could have come to light. Or, in the words of Ecclesiasticus 18:7: ‘When a man hath done, then he beginneth; and when he leaveth off, then he shall be doubtful’ (Ὅταν συντελέσῃ ἄνθρωπος, τότε ἄρχεται, καὶ ὅταν παύσηται, τότε ἀπορηθήσεται).Footnote 1 The same fate befell me shortly after the publication of my collection of fragments from Rufus of Ephesus' On Melancholy.Footnote 2 Manfred Ullmann wrote to me that the late Rainer Degen had discovered a new fragment;Footnote 3 in the course of my research, I came across some relevant quotations in the Hippocratic Treatments by the tenth-century author aṭ-Ṭabarī;Footnote 4 and recently, Klaus-Dietrich Fischer published two related fragments.Footnote 5 The following short note contains these new fragments together with an English translation and commentary. At the end, I also offer some addenda and corrigenda, partly in light of the reviews that have since appeared.Footnote 6
To give some background, Rufus of Ephesus (fl. c. a.d. 100) wrote his monograph On Melancholy in two books, and it was subsequently translated into Arabic some time in the ninth century. The Greek text and the Arabic translation have not come down to us in their entirety, but survive in a number of later quotations in authors such as Aëtius of Amida (fl. c. 500–50) and ʾAbū Bakr Muḥammad ibn Zakariyāʾ al-Rāzī (d. c. 925). Moreover, we have a number of Latin fragments, based on the Arabic translation, and, as Fischer has shown, on the Greek text as well.Footnote 7 Rufus adhered to the idea of humoral pathology as developed in the Hippocratic treatise On the Nature of Man, and black bile, one of the four humours, obviously plays a major role in his conception of melancholy. The new fragments collected here illustrate that his thought on the subject greatly influenced Galen, who rightly said that τῶν δὲ νεωτέρων ἰατρῶν ἄριστα γέγραπται περὶ μελαγχολίας τῷ Ἐϕεσίῳ Ῥούϕῳ (‘among the recent physicians, Rufus of Ephesus has composed the best work on melancholy’).Footnote 8
F 7a ʾAbū l-Ḥasan aṭ-Ṭabarī, Hippocratic Treatments (al-Muʿālaǧāt al-Buqrāṭīya), Book [maqāla] 9, ch. [bāb] 50; edited according to Sezgin, 2.309, line 16–penultimate line (henceforth MS S); Oxford, Bodleian Library, MS Marsh 158,Footnote 9 fol. 340b, lines 4–15 (henceforth MS O); and Munich, Bayerische Staatsbibliothek, MS Cod arab 810, fol. 305a (henceforth MS M).
[1] والمتأخّرون من شيعته متّفقون على أنّه خلط سوداوي يحصل في الأوراد مع الدم المحترق الغليظ، [2] ويحتبس في المعدة من انصبابهFootnote 10 بأكثرFootnote 11 ممّا يجب من الطحال إليها، [3] ويحصل في الأوراد التي ترد المعدة أيضاً، فيحدث فيها ورماً. [4] ثمّ تنحلّ منه بخارات غليظة سوداوية، فترتقي إلى المراق، [5] فتحتقن هناك وتزداد حدّة وعفونة. [6] ثمّ تصعد منها بخارات سوداوية أرضية إلى الدماغ وإلى فم المعدة [7] فتورث الوسواس والأفكار الرديئة والغمّ والحزن.
[8] وأمّا روفس فإنّه يعتقد أنّ هذا الورم سوداوي يكون في أسفل المعدة عند البواب [9] وتنحلّ منه بخارات سوداوية أرضية غليظة، [10] فترتقي إلى المراق وإلى فم المعدة، [11] فيورث الأفكار الرديئة والغمّ والحزن. [12] ويستدلّ على أنّ هذا الورمFootnote 12 في المعدة من وجع يجده العليل بين الكتفين، [13] لأنّ رباطات المعدة تتّصل بذلك الموضع وبالترقوة. [14] فإذا انتقلتFootnote 13 المعدة بالورم الحديث فألّمت ذلك الموضع بطريق التمدّد. [15] ويستدل علىFootnote 14 الورم في قعر المعدة وعند البواب [16] بأنFootnote 15 العليل يحتبسFootnote 16 له خروج البخر ولا يخرج إلّا في كلّ ثلاثة أيّام أو أربعة منقطعاً [17] ويحسّ العليل بالألم في ذلك الموضع [18] وأنّ الجشاء هي منهFootnote 17 بخارات غليظة أرضية تنحلّ عن ذلك الورم [19] فتصعد إلى فم المعدة [20] وأنّ الجنبينFootnote 18 ينتفخان من ارتقاء هذهFootnote 19 البخارات الغليظة إلى المراق واحتدادهاFootnote 20 وتعفنهاFootnote 21 هناك ثمّ ارتقائها إلى الدماغ وإيراث العليل الغمّ والحزن والفزع يكون عن هذه البخارات السوداويةFootnote 22.
[1] The more recent authors belonging to his [sc. Hippocrates'] faction agree that it [sc. the efficient cause of hypochondric melancholy] is a melancholic humour that occurs in the blood vessels together with viscous burnt blood. [2] It is blocked in the stomach, because more of it than necessary is poured into it [sc. the stomach] from the spleen. [3] It also occurs in the blood vessels leading to the stomach, so as to produce in them a swelling. [4] From/through it (minhu), viscous melancholic vapours are dissolved, and then move up to the hypochondriac area. [5] There they are blocked and increase in acidity and putrefaction. [6] Then earthy melancholic vapours rise from there [sc. the hypochondria] to the brain and the orifice of the stomach. [7] Then they create delusion [al-waswās], bad thoughts [al-ʾafkār al-radīʾa], sorrow [al-ġamm], and sadness [al-ḥuzn].
[8] Rufus thought that this swelling is a melancholic one that appears in the lower part of the stomach near the pylorus. [9] From/through it (minhu), earthy melancholic vapours are dissolved, [10] and then rise to the hypochondriac region and the orifice of the stomach. [11] There, they produce bad thoughts [al-ʾafkār al-radīʾa], sorrow [al-ġamm], and sadness [al-ḥuzn]. [12] One can deduce that this swelling is located in the stomach from pain that the patient feels between the shoulders, [13] because the ligaments of the stomach are connected to this place and to the collarbone. [14] If the stomach is moved by the recent swelling, it then affects this place by way of a spasm. [15] One can deduce that the swelling is in the depth of the stomach and near the pylorus [16] from the fact that the excretion of excrements [?] is blocked, only coming out every three or four days in an interrupted fashion; [17] that the patient feels a pain at this place; [18] that burping causes thick, earthy vapours that dissolve from this swelling, [19] and then rise to the orifice of the stomach; [20] and that the two sides are inflated because these thick vapours rise to the hypochondriac region, and become sharper and putrefied there, and because they then rise to the brain and cause the patient to be affected by sorrow, sadness, and fear, generated by this melancholic humour.
Commentary
This fragment deals with the aetiology and diagnosis of hypochondriac melancholy. It is taken from the Hippocratic Treatments, a medical handbook (kunnāš) by ʾAbū l-Ḥasan aṭ-Ṭabarī, a physician active in the second half of the tenth century. This handbook consists of ten treatises (maqālas), each further subdivided into chapters (faṣls). After the first treatise on general principles, the author arranges his material roughly from tip to toe, beginning with trichological disorders and ending with conditions of the liver, spleen, and intestines. The ninth treatise deals with ‘the description, position, and usefulness of the stomach, and the various types of diseases affecting it, and how to treat them’. Towards the end of this treatise, we find chapter 50 on the ‘disease known as the “epigastric” [disease] and the delusion [waswās] that results from it’, in which the present fragment is located. We know from al-Rāzī (F 38 §3) and Isḥāq ibn ʿImrān (F 5 §7) that Rufus only discussed the hypochondriac type of melancholy, and thought that the other two types (general and encephalic) could be diagnosed and treated in analogy to this type. This fragment deals more specifically with the cause for hypochondriac melancholy, namely a swelling (waram) in the blood vessels, and with how to diagnose this swelling.
Al-Ṭabarī begins this chapter by explaining that the ‘epigastric disease (al-ʿilla al-marāqqīya)’ is a type of melancholy, and that he has decided to discuss it in the context of diseases of the stomach rather than the brain because it originates in the epigastric region. As specific symptoms, he mentions, for instance, bad thoughts, delusion, stomach ache, burping, and flatulence, and excessive excretion of faeces. He then reports that the Ancients (al-awāʾil) differed in their opinions about the efficient cause of hypochondriac melancholy: Hippocrates, Galen, and their school believed that sharp, burnt melancholic blood mixed with some thick humour causes a swelling in the blood vessels in the epigastric region. More recent authors, however, believe that the swelling is caused by burnt melancholic humour (§1). It then blocks the blood vessels in the stomach itself (§2) and those leading to the stomach (§3) by producing a swelling. This in turn causes melancholic vapours to rise to the region below the rib cartilage (§4), where they are corrupted further (§5). Then ‘earthy’ melancholic vapours rise to the brain (§6), creating the symptoms mentioned above (§7).
Paragraphs 8–20 are specifically attributed to Rufus, but the first three (§§8–11) actually echo the opinion of the ‘more recent authors belonging to his faction’, mentioned in paragraph 1. Therefore, whoever these more recent authors may have been, they clearly adopted Rufus' ideas here. The rest of the report (§§11–20) is concerned with diagnosis. Shoulder pain provides an indication (§12), because the shoulders and collarbones are connected to the stomach (§13). Spasm in the stomach indicates a recent swelling in the stomach (§14). Infrequent stool indicates a swelling near the pylorus (§16), as does pain there (§17), burping resulting from vapours ascending through the body (§§18–19), and the inflation of the sides (§20).
This new fragment from Rufus' On Melancholy offers two new insights into his ideas about this disease, namely about the aetiology and the diagnosis of hypochondriac melancholy. ʾIsḥāq ibn ʿImrān (d. before 909), author of a book On Melancholy, mentioned as one of the causes that melancholic vapours rise from the hypochondria to the brain.Footnote 23 I had previously surmised that this idea goes back to Rufus of Ephesus.Footnote 24 This fragment confirms this surmise. Moreover, Rufus insisted that early diagnosis of this condition is of crucial importance (e.g. F 13 §1), and even described the dire consequence of not catching it early in a case history (F 68). In this fragment, Rufus offers a number of indications as to how to diagnose this disease, which had been previously unknown.
F 13a Seminar Classics 609, State University of New York at Buffalo (ed.), Agnellus of Ravenna: Lectures on Galen's ‘De sectis’ (Buffalo, NY, 1981), 118–19:
[1] Bene enim dicit Rufus Effesius differentias melancholiae, [2] quia aliqui melancholia habentes credunt semet ipsos gallos esse et cantant, alii autem credunt se uas figuli esse, clamant et dicent: Illuc sta, ne me rumpas. [3] Sic autem et aliqui astronomus melancholia habens dicebat: Ne aliquando Atlans se subtrahat, qui portat humeros suos caelum et cadat super nos. [4] Sic enim et huic melancholia facta est, subsecutum spasmum mortuus est, quia et prope aqua erat quando morsit eum canis, et timens aquam pertulit melancholia et mortuus est.
[1] Rufus of Ephesus describes different kinds of melancholy well. [2] For some people suffering from melancholy believe that they are cocks, and crow; others think that they are an earthen vessel, shout and say: ‘stay there; do not break me’. [3] In this way a certain astronomer who suffered from melancholy also used to say: ‘Let not Atlas, who carries the sky on his shoulders, slip away, so that it fall upon us’. [4] In this way, he [sc. the patient affected by rabies], too, suffered from melancholy, and died after a spasm, because he was close to water when the rabid dog bit him: he feared water, contracted melancholy, and died.
Commentary
This fragment and the next come from lectures on Galen's On the Sects for Beginners, the first and most important text in the late antique medical curriculum.Footnote 25 This fragment is taken from Agnellus of Ravenna, an iatrosophist who lived around the year 600 in Byzantine Ravenna and about whom very little is known.Footnote 26 Agnellus is here discussing chapter 8 of Galen's On the Sects. There, an empiricist explains how he would treat a wound inflicted by a dog: instead of just letting it scar over, he would cleanse it and keep it open, as well as administer drugs against madness. The empiricist insists, however, that he does not need knowledge of hidden causes to come to this treatment. Moreover, the empiricist also quotes the case of a patient who has not been treated correctly, then succumbs to rabies and dies (ἐξαίϕνης ἔδεισέ τε τὸ ὕδωρ καὶ σπασθεὶς ἀπέθανεν; 1.88, 19 Kühn). At the end of his commentary on this lemma, Agnellus quotes Rufus as cited above. Agnellus first praises Rufus for his discussion of the various types of melancholy (§1), and then provides three examples of melancholic delusions: that one is (1) a cock or (2) a fragile earthen vessel (§2); or that an astronomer fears that the heaven will fall upon him, when Atlas becomes tired (§3). Agnellus then returns to the patient suffering from rabies who has not been treated correctly (§4): he is similarly delusional about water, because he is affected by melancholy.
Rufus of Ephesus did conceive of rabies as a form of melancholy (see F 20, and F 20a below), and this is probably the reason why Agnellus quotes Rufus in the context of rabies. But, more importantly, this fragment has a close parallel in Galen's On the Affected Parts, Book 3, chapter 10:Footnote 27
ἀεὶ μὲν οὖν οἱ ϕόβοι συνεδρεύουσι τοῖς μελαγχολικοῖς, οὐκ ἀεὶ δὲ ταὐτὸν εἶδος τῶν παρὰ ϕύσιν αὐτοῖς γίγνεται ϕαντασιῶν, εἴγε ὁ μέν τις ὀστρακοῦς ᾤετο γεγονέναι, καὶ διὰ τοῦτ' ἐξίστατο τοῖς ἀπαντῶσιν, ὅπως μὴ συντριβείη· θεώμενος δέ τις ἄλλος ἀλεκτρυόνας ᾄδοντας, ὥσπερ ἐκεῖνοι τὰς πτέρυγας προσέκρουον πρὸ ᾠδῆς, οὕτω καὶ αὐτὸς τοὺς βραχίονας προσκρούων ταῖς πλευραῖς ἐμιμεῖτο τὴν ϕωνὴν τῶν ζῴων. ϕόβος δ' ἦν ἄλλῳ, μή πως ὁ βαστάζων τὸν κόσμον Ἄτλας ἀποσείσηται κεκμηκὼς αὐτόν, οὕτως τε καὶ αὐτὸς συντριβείη καὶ ἡμᾶς αὐτῷ συναπολέσειεν· ἄλλα τε μυρία τοιαῦτα ϕαντασιοῦνται.
Fears always accompany melancholic people, but they do not always get the same kind of unnatural imaginations. For instance, the one thinks that he is a piece of pottery so that he avoids those who approach him in order not to be broken. Another one saw cocks crowing, just as they flapped their wings before crowing. Like them, he would beat his arms against his side and imitate the animals' voice. Another feared that somehow Atlas, who carries the world, would get tired and shrug it off, and thus he would be crushed and he would cause us all to perish with him; and innumerable other of such imaginations.
Both Rufus and Galen thus list the same cases of fearful delusions that accompany melancholy: being a cock, being made of pottery, and having the sky crumble upon one because Atlas no longer supports it. Importantly, however, Rufus provides an additional detail: the person fearing that Atlas would no longer be able to sustain the heavens is identified as an astronomer. This fits in well with Rufus' notion of scholarly melancholy: too much thinking leads to melancholy (FF 35–6); he also lists the case of the geometer succumbing to melancholy in his case notes (F 68).
This parallel between Rufus and Galen further confirms Philip J. van der Eijk's and my suspicion that much of what Galen writes in the section on melancholy in On the Affected Parts actually goes back to Rufus;Footnote 28 in other words, Galen drew on the latter here (as presumably elsewhere)Footnote 29 without any acknowledgement. The delusion of being an earthen vessel is also mentioned in another fragment found in Aëtius of Amida (F 11 §3), where Aëtius also mentions cases of melancholics thinking that they have parchment skin (§4) or do not have a head (§5; see also F 12). Moreover, the Arabic-writing physician ar-Rāzī (d. 925) quotes one of Rufus' cases where someone imagines that he has swallowed a snake (F 13 §3); Galen repeats this story in his Commentary on Hippocrates' ‘Epidemics’.Footnote 30 This last case confirms, again, that Galen drew on Rufus for clinical accounts.
F 13b C.D. Pritchet (ed.), Iohannis Alexandrini Commentaria in librum De sectis Galeni (John of Alexander: Commentary on Galen's ‘On the Sects’) (Leiden, 1982), 73:
[1] unde RufusFootnote 31 bene decernens differentias melancolie [2] dicit quod aliqui melancolia laborantes credunt se esse gallos et cantant, aliqui se a singulis invadi et clamant: ‘Illic sta ne me rapias’. [3] Sic et aliqui astronomici melancoliam habentes timent ne aliquando Atlas se subtrahat et celum cadat. [4] sic et hac melancolia facta subsecutus est spasmus qui propter aquam erat factus quando canis eum momordit, et timuit aquam et pertulit melancoliam et mortuus est.
[1] Therefore, Rufus distinguishes the different kinds of melancholy well, [2] saying that some people suffering from melancholy believe that they are cocks, and crow; other think that they are beset by individual people and shout: ‘stay there; do not rob me’. [3] Likewise, certain astronomers who had melancholy are afraid that Atlas slip away, and the sky fall down. [4] Likewise, after this melancholy came about; a spasm ensued.
Commentary
Westerink and his students have argued that the commentary on the Sects for Beginners attributed to John of Alexandria is little more than a ‘freely rewritten, often much condensed version of most of Agnellus’ commentary', and that one should speak of pseudo-John as the author of this work.Footnote 32 The identities of various late antique ‘Johns’ have in any case often been conflated in the sources and are notoriously difficult to distinguish.Footnote 33 Be that as it may, Fischer also noted correctly that there is at least one textual corruption that would suggest that Agnellus is closer to the source than John (§2): in the latter, we read ne me rapias (‘do not rob me’), whereas Agnellus has ne me rumpas (‘do not break me’).Footnote 34 The latter, of course, makes much better sense: the melancholic thinks that he is a piece of pottery and hence fragile; he is afraid of being broken, not of being robbed. Therefore, in so far as Rufus' text is concerned, Agnellus appears to be closer to the source.
For further analysis of parallels, see the commentary on F 13a.
F 20a ʾAbū l-Ḥasan aṭ-Ṭabarī, Hippocratic Treatments (al-Muʿālaǧāt al-Buqrāṭīya), Book 3, ch. 30; edited according to MS S, p. 139, lines 16–19; MS O, fol. 113b, line 20–fol. 114a, line 4, and MS M, fol. 94a, lines 5–2 ab imo:
[1] ومن أعراض هذه الخاص بها [2] أنه ينظر إلى من ينظر إليه شذرا [3] ويقلب عليه عينيه ويهم بالوثوبFootnote 35 عليه [4] ويهزFootnote 36 في وجه من يكلمه [5] ولأجل هذا يلقبFootnote 37 بالكلب [6] وذكر روفس أنه إنما سمي بالكلب لأنه إذا عض إنسانا قتله كما يقتل الكلب الكلب [7] وحكى أن امرأة حدثت بها هذه العلة [8] وبالت على رجل في البئر فهلكFootnote 38 الرجل [9] ولم يذكر هذا أحدٌFootnote 39 سواه.
[1] The symptoms of this [disease, i.e. rabies] that are specific to it include the following. [2] He [the patient] stares evilly at those looking at him. [3] He turns his eyes against them, intending to jump at them. [4] He shakes in front of those who talk to him. [5] Therefore, he is called ‘dog [al-kalb]’. [6] Rufus said that he is called ‘dog’ because if he bites a human being, he kills him, just as a rabid dog [al-kalb al-kalib] does. [7] He [sc. Rufus] recounted that there was a women who suffered from this illness. [8] She urinated on a man in a well, and the man died. [9] No-one mentions this but he [Rufus].
Commentary
Like FF 13a, 13b, and 20, this fragment deals with rabies as a form of melancholy. It is taken from the Hippocratic Treatments by aṭ-Ṭabarī (see above, F 7a). It occurs in chapter 30 of the third treatise, a treatise which deals with internal diseases of the head, that is, various forms of headaches and mental disorders. Chapter 30 on rabies (strangely entitled ‘On māniyā, that is rabies [al-kalab])’ is followed by chapter 31 on melancholy, which shows that the author saw a connection between the two diseases.
In this chapter, ʾAbū l-Ḥasan aṭ-Ṭabarī first describes the general symptoms of rabies, and then distinguishes it from a number of other similar ailments such as ‘hot brainfever’ (as-sirsām al- ḥārr), ‘phrenîtis’ (spelled qarānīṭis),Footnote 40 and ‘redness (in the brain)’ (al-ḥumra fī l-dimāġ).Footnote 41 The last illness, ‘redness’, for instance, is accompanied by virulent fever, but the patient does not lose his ability to speak coherently, whereas, in the case of rabies, no fever occurs, but the patient gradually loses his ability to speak coherently. Then ʾAbū l-Ḥasan aṭ-Ṭabarī lists a number of symptoms specific to rabies (§1), such as starring in an evil and menacing manner (§§2–3), and reacting aggressively when spoken to (§4). This behaviour resembles that of dogs and the patient is therefore called ‘dog’ (§5). Rufus is cited as supporting this view (§6). Finally, ʾAbū l-Ḥasan aṭ-Ṭabarī quotes the case history of a woman: she had contracted rabies, but then urinated on someone in a well, who eventually died (§§7–8). ʾAbū l-Ḥasan insists that only Rufus related this story (§9). After the fragment above, ʾAbū l-Ḥasan lists further symptoms of rabies, notably incredible daring and insolence: some patients jump into wells or from up high to their death. Then follows a long list of treatments and recipes against rabies.
Rufus here makes the point that rabies can be transmitted from one human being to another. This is not entirely surprising, as Rufus (F 20) and others thought that rabies was caused by a ‘poison’ (ἰός) that is transferred from the diseased animal to the bitten human being.Footnote 42 More remarkable is surely the case history of the rabid woman who urinated on someone in a well, so that the latter contracted rabies. Because of the way in which ʾAbū l-Ḥasan quotes this story, we can be fairly certain that he is indeed quoting a rather strange case history accurately, even if he mentions jumping into wells as a symptom of rabies afterwards.
F 50a Ibn al-Bayṭār, The Enriching Book on Simple Drugs (al-Kitāb al-Muġnī fī l-ʾadwiya al-mufrada), fol. 190b, lines 7–9.
قال روفس في المالنخوليا: شرب الماء البارد يهيج شهوة الطعام أكثر مما يهيجه الخمر
Rufus on Melancholy: Drinking cold water stimulates the appetite more than wine does.
Commentary
Ibn al-Bayṭār (d. 1248) was a botanist and pharmacist from Muslim Spain, most celebrated for his major work, the Comprehensive Book on Simple Drugs and Foods (al-Ǧāmiʿ li-mufradāt al-ʾadwiya wa-l-ʾaġḏiya).Footnote 43 The present fragment is taken from the much more modest treatise titled Enriching Book on Simple Drugs (al-Kitāb al-Muġnī fī l-ʾadwiya al-mufrada), which details, in 20 chapters, various simple drugs according to where they are to be employed in the body.Footnote 44 The short fragment occurs in the entry on the various uses of water. The quotation is nearly identical to F 50 from ar-Rāzī's Comprehensive Book; as Ibn al-Bayṭār often quotes from the latter, it is likely that this quotation is not an independent witness to the Arabic version of Rufus' On Melancholy, but depends on al-Rāzī.
Corrections
F 7 §2: instead of ‘stomach’, read ‘intestines’.
F 14 §7: instead of ‘ṯābitatan’, read ‘nātiʾatan’; change ‘rigid’ to ‘prominent’ (cf. the Latin version ‘eminent’; and F 11 §14 ἐξόϕθαλμοι).
F 17 §13: instead of ‘baʿīr’ read ‘baqar’; change ‘camels’ to ‘cows’ (cf. the Latin version ‘vaccinae’).
F 42 §2: instead of ‘absinth juice’, read ‘absinth wine’ (cf. ἀψινθίτης οἶνος in Dsc. 5.39).
F 49 §1: instead of ‘wa-yuʾṯaru’ read ‘wa-yudαṯṯaru’; change translation to ‘All he eats he must eat warm, he should be covered with blankets, and sit by the fire’.
F 54 §4: instead of ‘yusqā’, read ‘yuṣaffā’; replace ‘Then the water should be administered by drinking.’ by ‘Then filter the water.’ (cf. the Latin version ‘colatum’).
F 57 §1: instead of ‘fī l-ṯāniyati’ read ‘fī maqālatihī’; change translation to ‘Rufus in his book On Melancholy’.
F 57 §3: instead of ‘li-ʾUrfiyūsa’, read ‘li-Diyūniyūsa’; change translation to ‘for Dionysus’.Footnote 45
.
.
.
.
