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The team has already found the drawing in the village (Tayma village). He gave this description: “The painting is quite distinctive, and does not resemble any of the rock inscriptions scattered throughout the region, because it was drawn by specialized people and not by itinerant shepherds. The royal painter wanted to give the impression of strength and tyranny in the expressions and form of the king with his Babylonian beard spread out on his horse, and he urged him to accelerate with a cane on his left, although the Persians galloped wonderfully as if he were flying. in the air ”(same source above).
As we can see, also from the beginning, the team assumed that the sculpture was real, not the work of shepherds, and that Nabonido was the knight on horseback. Furthermore, the team found an inscription that was originally expected to be near the horse and its rider, assuming from the beginning that it also belonged to Nabonido: “More importantly, we found a symbol and an inscription to the left of the drawing. The inscription is written and Dr. Majeed Khan assured us that the text explicitly refers to King Nabonidus, King of Babylon. (Same source above).
The horse is Nabonidus, the knight is Nabonidus, and the inscription is Nabonidus as Majid Khan said. From that moment on, the “rumor” spread that a Nabonido horse and another inscription of it had been found, and Twitter was filled with images of the horse under the title “Nabonido Inscription”. And the videos that talk about the real horse were distributed. From this enormous “rumor” the inscription near the horse was read. This means that the inscription was not actually read, but a Nabonidus was imposed on it.
The inscription under the horse.
And the fact is that the inscription is not from Nabonidus or Nebuchadnezzar as others have assumed, and neither is mentioned in it. More than that, there is no connection between the horse and the engraving. Also, the horse is not Nabonido either, and the one who drew it is not a real painter, but one of the people of the region, which means that in most cases it is a shepherd. And the man put his signature under the horse. But everyone ignored this signature. Everyone confirms that the inscription under the horse is later than when the horse was carved, although I have not found anyone who has given us a reading of this short inscription so that we can be sure that it is from another era. The relationship between the horse and the inscription below it is denied without proof.
Therefore, I will start with the inscription under the horse, I suppose with the signature of the sculptor. It is a very clear inscription that can be easily read as follows: “Let us know.”
As for “Haja”, it is the name of the one who carved a sculpture. Consequently, the problem is the word “ta”. It seems that its darkness is what led to the separation of the horse’s inscription, and its time from his. But the word “bt” is not that vague at all. A bait is a horse with a thick neck with a strong neck or a long neck or back. It is said: The mare has been sold and the female is Bataah, which means that her neck is tight: “Al-Bitta’a: the neck lengthens with the severity of her lace. It is said: “The neck is bought and sold. Of it it is said: He sold the mare, splitting her, because she is a sold mare, and the female is a gift.” And the neck of Bataa and Bataa: severe, and it was said: excessive. She said: Everything superfluous is sold as a prayer. And a man who sold him: tall, and a woman who also sold him, Ibn al-Arabi: bitta with a long neck and a long back. Ibn Shamil said: One of the necks is sold, and it is thick with a lot of strong meat … Ibn Sayda adds: “The neck is tight, supervised, and the length of the neck is worn. It is said: a mare, a btat, a btat and a ballad.
Therefore, we have a “sold mare”, which is one whose neck or body is as described above. Consequently, the inscription under the horse’s legs reads: “Go [ال] Sold “. That is, to go to this horse to sell. One cannot help but understand that the inscription refers to the horse carved on top, and that “Hajj” carved this horse. He used the form of the word “baa” without the definition (al-bta’a) or ha-definition (habt’a), and this misled those who tried to read the inscription as it seemed to me. But this is because Haja was apparently a talented artist and linguist.
So the horse belongs to the Hajj, but the illusion made it the work of a royal painter and gave it to Nabonido. He supposed that the horse resembled the Babylonian horse, and that its rider with his beard resembled the Babylonian knights. But it can also look like old mares. Therefore, the carved horse shape does not solve the problem of the history of sculpture.
The most extreme form of horse sculpture is that the sculptor followed a tradition of horse carving that may have come from the Babylonians in the days of Nabonidus, or from the Persians after them. This means that the inscription may have been recorded between the 6th and 3rd centuries BC, for example.
However, a well-groomed beard and a curly-haired kibbeh on his back are no strangers to the island. On the contrary, long hair with a beard was predominant until Islam and post-Islam.
Recorded
Now let’s go to the inscription to the left of the horse that says it mentions Nabonidus or Nebuchadnezzar.
The inscription is read from right to left. It is evident in most of its parts. But after letter 17 there is an area with three or four letters that was damaged. Consequently, it is not possible to provide a confirmed reading of the entire entry. Also, the letters Baa, Kaaf, and Alef are sometimes confused due to the presence of scratches that occurred accidentally over time.
However, it can be said that the first three words of the inscription are clear. However, the third letter can read A or B. I am inclined to accept reading it as a thousand. The eighth letter can also be read kafa or b. The curved bar on it could be accidental, making it an insufficient B. It is not as direct as the letter 17 K. I prefer to read it as B. Consequently, the three words say:
Trace causing facility
Some of them had the first word read as manna. However, researcher Ahmed Al-Jallad explained that the name of the goddess “Manat” is written “Mint” or “Minto”, which means that alif is not usually written in “Manat”. Therefore, we are with “Mena”. This name is very common in the Safi inscriptions. And you can get at least two dozen sign-ups that mention it.
As for the word “cause”, here it means: uploaded paper. The root (cause) gives the meaning of ascension and ascension: “The causes of heaven: its observers; Zuhair said: And whoever wants the causes of sins, will find them, * Even if the causes of heaven are seen in peace, and the only one is a cause ”(Lisan Al-Arab). The surrounding dictionary adds: “And the causes of heaven: its observers” (Al-Fayrouzabadi, the surrounding dictionary).
This corresponds to the next word “path”. There is a path, and there is a climb on this path. Which means that “Mena”, our friend, ascends the path towards some goal. Based on this, the engraving is close to the horse of a person named “Mana”. As for the horse itself, it was carved by a person named “Haja”. This means that the horse has nothing to do with the inscription on the left. Their relationship is only for the inscription below.
After these words, comes the letter group (LBBBLKD). It is not certain that the last character is ad. The second letter has a line on it, but it is difficult to read it as sufficient because the line is in the opposite direction from the regular kef line. Whatever our reading of these letters, they seem to me to represent the name of the path Manna climbed. It seems to me that the name of this trail says “Labab Belkad”, or “Balqa” if the last letter is an eye. This is supported by the fact that the root of “pulp” gives the meaning of hard and sloping sand: “And the pulp is sand: that which has been stolen and descends from the greater part, so that it becomes between the skin and the thickness of the earth “(Lisan Al-Arab). Thus, Menah was ascending in this descending core.
As I showed above, the following area was severely damaged, which makes reading it just a guess. However, there are four clearly visible letters at the end of the inscription, which may have consisted of one word, “Maban”. As for the affected area, I read it in recognition of “various”. Consequently, at the end of the inscription we have this sentence: “With various examples”. The word “various” refers to time and timing. We have Abacus Day: “Abacus Day: The Day of the Offer; Utbah ibn al-Waal said: And the saying on the day of the counterattack to his Baal: I see a change in the threshold of Ibn al-Waal after me. He said: And the metric is the day of giving. And the counter is on the day of the exhibition. And Sammar sang to Jahm ibn Sabl: Of the white families of the clans, the fathers did not neglect them on the day of the kidnapping ”(Lisan al-Arab). And in a prophetic hadith it came that the fever used to return to the Messenger, that is, it came to him at specific times: In the hadith: The eating of goodness keeps giving me back, so this is the moment when my father has been cut off. Some of them generalized the counter and said: It is something that comes to you at the moment, like the dumb fever and the fourth trimester, as well as the poison that kills at the moment, and its origin is from the number as mentioned above »(Lisan Al-Arab).
Consequently, a manna rose on the road at a time called “Udh Mabkan”, and we do not know this place until we know the time of its prayer. We don’t know if it was a month, a holiday or something else.
Consequently, the entire inscription reads: “One manna caused a path to a labyrinth (??) with several buildings.”
That is, he ascended the path of the libbab, with the help of [وقت] Kit can.
But if we assume that the last letter is lam and not a noun, then we will find a last sentence that says “with many calamities”. The whole is confused. In this case, we may have been with an appointment related to cattle abscess. So that everything is confused. The bakela is a mixture of lamb and goats together: “Bakela: sheep and goats mingle” (Ibn Sidah, the referee and the greatest ocean). The word “after” appears frequently in Lihyanian-Dadaan inscriptions, but is generally read “after” and is wrongly understood to mean: following and behind. But it actually means the date of the annual count of crops and livestock, which is the count in which the fruits and livestock belonging to the gods are taken.
Based on all this, the inscription is not the Nabonidus inscription, but the “Mana” inscription. Manah has nothing to do with the horse carved out of the rock. So the one who carved under the horse went, sold by hand.
Therefore, Nebonid is not present in this rock. It entered him as an illusion and a mistake.
* Palestinian poet
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