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Thamudic inscriptions at Wadi Rum.

Thamudic, named for the Thamud tribe, is a group of epigraphic scripts known from large numbers of inscriptions in Ancient North Arabian (ANA) alphabets, which have not yet been properly studied. These texts are found over a huge area from southern Syria to Yemen. In 1937, Fred V. Winnett divided those known at the time into five rough categories A, B, C, D, E. In 1951, some 9,000 more inscriptions were recorded in south-west Saudi Arabia which have been given the name Southern Thamudic.[1]

Thamudic F

Thamudic A is now known as Taymanitic. Thamudic E is now known as Hismaic. Southern Thamudic is also known as Thamudic F.

Varieties

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Thamudic B

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The Thamudic B inscriptions are concentrated in Northwest Arabia, but can be occasionally found in Syria, Egypt, and Yemen.[2]

Thamudic C

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The Thamudic C inscriptions are concentrated in the Najd, but can be found elsewhere across western Arabia as well.[2] They typically contain the word wdd, of unknown meaning.[2]

Thamudic D

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Thamudic D inscriptions are concentrated in northwest Arabia, and one occurs alongside a Nabataean tomb inscription in Hegra (Mada'in Salih) dated to the year 267 CE (JSNab 17).[2] Many inscriptions start with the word 'n "I (am)", previously misread as zn and interpreted as a demonstrative pronoun, "this (is)".[3]

Thamudic F (Southern Thamudic)

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Thamudic F texts come from the southwestern part of the Arabian Peninsula and seem to contain only names, although some of these names contain mimation and one example of a hl- */hal/ definite article.[2]

References

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Further reading

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Thamudic

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Thamudic refers to a diverse group of ancient scripts and the rock inscriptions composed in them, primarily from North Arabia, dating from roughly the BCE to the CE. These epigraphic materials, often simple graffiti etched into sandstone outcrops, were produced by nomadic and semi-nomadic peoples, including the tribe known as (ṯmd), and offer key evidence of pre-Islamic Arabian s, social practices, and religious beliefs. Originally classified as a single "Thamudic" category by early scholars like Julius Euting in the late , the term now serves as a catch-all for several distinct script traditions within the broader (ANA) corpus, reflecting a linguistic continuum closely related to rather than a unified . Recent discoveries, such as a bilingual inscription from in Saudi Arabia's featuring Thamudic alongside early , further highlight this transition. The Thamudic inscriptions are geographically concentrated in northern —particularly around Ḥāʾil, Ṭaymāʾ, and Madāʾin Ṣāliḥ—and southern , with outliers extending to , the in southern , , and even . They typically consist of short texts, such as personal names, memorial formulas (e.g., "I am X, son of Y"), invocations to deities like or Allāt, declarations of love or revenge, and markers of passage or ownership, written in a variety of directions including left-to-right, right-to-left, or (alternating directions). The scripts evolved from earlier South Semitic influences but developed independently, featuring angular letter forms adapted to carving on hard surfaces, and they predate the emergence of the fully developed used in the . Modern classification, refined by scholars like Michael C.A. Macdonald, recognizes principal variants including Thamudic B (widespread in the Ḥijāz and , often with particle nm for oaths), Thamudic C (concentrated in the northern Ḥijāz, featuring love poetry and the particle l-), and Thamudic D (found in the Nafūd desert, with unique forms and ongoing efforts). Earlier groupings like Thamudic A and E have been reclassified as and , respectively, highlighting the diversity within ANA . Linguistically, the texts reveal an ANA dialect with shared features like the definite article ʾl- and broken plurals akin to , underscoring the region's role as a cradle for the Arabic language's development, though full remains challenging due to the brevity and formulaic nature of many inscriptions.

Definition and Classification

Overview of Thamudic Scripts

Thamudic designates a collection of ancient epigraphic scripts belonging to the Ancient North Arabian (ANA) family of consonantal alphabets, which derive from the South Semitic script tradition. These scripts were employed to record various early North Arabian dialects, though the term "Thamudic" itself is a modern conventional label rather than a precise linguistic or cultural designation. Despite its name deriving from the tribal name ṯmd that appears in some inscriptions, Thamudic is not exclusively tied to the historical Thamud tribe and instead encompasses a broad range of writings from diverse groups across pre-Islamic Arabia. The epigraphic nature of Thamudic is evident in its primary medium: short rock carvings, , and inscriptions etched into stone surfaces, often in remote landscapes. These texts, typically consisting of personal names, invocations to deities, or simple commemorative phrases, were produced by nomadic or semi-nomadic populations and are concentrated in regions such as northern , southern , , the in southern , , and . Unlike longer literary or administrative documents, Thamudic inscriptions provide glimpses into everyday expressions of identity, travel, and piety, with over 15,000 examples documented across its varieties, forming a substantial portion of the ANA corpus. Thamudic stands apart from other ANA scripts like , which emerged later and features more standardized forms, or Nabataean, which shows influences and was used for longer texts. As a "catch-all" category, it applies to unclassified or transitional early ANA writings that do not align with more precisely defined scripts such as or , highlighting its role in encompassing the diverse, pre-standardized epigraphic traditions of ancient North Arabia.

Classification History

The classification of Thamudic scripts began in 1937 when Canadian archaeologist Fred V. Winnett published his seminal work, dividing the known inscriptions into five stylistic categories labeled A through E, based primarily on variations in letter forms and ductus observed in rock from northern Arabia and surrounding regions. This framework provided the first systematic approach to organizing the diverse corpus, which at the time consisted of thousands of short, often anonymous inscriptions, though it was acknowledged as provisional due to the limited sample and interpretive challenges. Subsequent scholarship led to significant reclassifications, recognizing that certain categories represented distinct scripts rather than mere variants of a single "Thamudic" system. Winnett himself later identified Thamudic A as a separate entity, renaming it to reflect its association with the Taymāʾ oasis, where it was predominantly found; this script is now considered an independent (ANA) alphabet. Similarly, Thamudic E was reclassified as by epigrapher Geraldine King in the late , distinguishing it as another standalone ANA script linked to the Ḥismā region in southern and northern , based on paleographic and onomastic evidence. These adjustments, influenced by scholars like M.C.A. Macdonald, shifted the focus from a monolithic "Thamudic" label to a more nuanced understanding within the broader ANA family. A major expansion of the corpus occurred in 1951 during the Philby-Ryckmans expedition in southwest , where approximately 9,000 additional inscriptions were documented, primarily in a previously unrecognized style that Winnett designated as Thamudic F, also known as Southern Thamudic. This group, concentrated in areas like the ʿAbīdah region, exhibited unique letter shapes and was later studied in depth by researchers such as Christian Robin and Prioletta, who proposed the alternative name Himaitic to better capture its geographical and chronological specificity, dating roughly to the BCE to CE. In the , ongoing refinements have been driven by digital projects like the Online Corpus of the Inscriptions of Ancient North Arabia (OCIANA), directed by M.C.A. Macdonald at the , which compiles high-resolution photographs and transcriptions of over 13,000 Thamudic B, C, and D inscriptions to address earlier recording inaccuracies and enable more precise paleographic analysis. This initiative has facilitated the identification of subtle stylistic overlaps and potential linguistic distinctions, contributing to a gradual deconstruction of the original Thamudic umbrella and its integration into a refined ANA taxonomy, though Thamudic B, C, and D remain provisional pending further decipherment.

Historical Context

The Thamud Tribe

The were an tribe or confederation of tribes active from the BCE to the CE, primarily in the northwestern regions of the . They are first attested in Assyrian records, such as those from in 715 BCE, which describe military campaigns against Arab groups including the in the context of tribute and subjugation. Assyrian texts also reference Thamudic deities like Baʿthrastam, ʿAthar, and Nahāy, noting that transported cult images to after conflicts, highlighting the tribe's polytheistic practices involving celestial and totemic symbols. In Islamic tradition, the Thamud are prominently featured in the Quran as an example of a people punished by divine intervention for their idolatry and rejection of the prophet Salih. The Quranic narrative portrays them as advanced builders who carved dwellings into mountains but were destroyed by a cataclysmic event—described variably as an earthquake or thunderous blast—due to their arrogance and worship of false gods, serving as a moral cautionary tale against polytheism and disobedience. Scholarly analyses emphasize that these accounts blend pre-Islamic Arabian folklore with theological lessons, positioning the Thamud alongside other ancient peoples like 'Ad to illustrate patterns of rebellion and retribution. The likely led a nomadic or semi-nomadic , traversing the arid steppes of northwest Arabia and engaging in , raiding, and routes that connected the to and the . Their mobility is reflected in the widespread distribution of rock inscriptions and petroglyphs—often depicting animals, hunts, and invocations—suggesting seasonal movements between oases and grazing lands, with possible early semi-permanent settlements tied to water sources and caravan paths. This way of life facilitated cultural exchanges but also conflicts with neighboring powers, as evidenced by Assyrian interventions. The term "Thamudic" for the associated ancient inscriptions stems from a 19th-century scholarly convention linking them to the due to their prevalence in the same northwestern Arabian regions, but this is now widely critiqued as misleading. Modern epigraphists argue that the scripts represent diverse languages and hands from various unidentified groups, not exclusively or directly attributable to the historical ; the name persists mainly for convenience in cataloging unclassified texts spanning to . Thamudic inscriptions, , and petroglyphs are found at sites in northwest , including near (ancient Dedan), alongside early oases that supported tribal activities in the region. Excavations in the Al-Ula valley reveal monumental structures and trade networks from the 1st millennium BCE, predating later Lihyanite and Nabataean occupations and highlighting the area's role as a hub for groups.

Dating and Chronology

Thamudic inscriptions are generally dated to the first millennium BCE through the fourth century CE, with some evidence suggesting extension into the fifth century CE. For example, in , a bilingual inscription in Thamudic and early scripts was discovered in Alqan village, Tabuk region, , dating to the 5th century CE. This temporal range is inferred from paleographic analysis and contextual associations rather than internal chronological markers, as the inscriptions rarely include explicit dates. Early estimates placed the origins as far back as the eighth century BCE, while the latest examples align with the post-Nabataean period. Dating primarily relies on associations with contemporaneously dated artifacts, such as Nabataean or Greek inscriptions, and comparative paleography of letter forms. A notable example is a Thamudic D inscription found alongside a Nabataean tomb text at Madāʾin Ṣāliḥ, precisely dated to 267 CE, providing a firm anchor for the later phases of the script. Other methods include stratigraphic context from archaeological sites and correlations with historical events, like references to Babylonian kings such as in Thamudic B texts, indicating composition from the sixth century BCE. Greek influences in some inscriptions further support a Hellenistic to Roman-era span for certain varieties. Relative chronology among varieties indicates an evolutionary progression, with Thamudic B and C representing earlier forms predominantly from the pre-Common Era period, likely the early to mid-first BCE. Thamudic B inscriptions, concentrated in northwest and central Arabia, show archaic features tied to sixth-century BCE or earlier contexts, while Thamudic C, found in and western regions, lacks direct dates but exhibits stylistic traits predating later developments. In contrast, Thamudic D and F are considered later, with D extending into the third century CE as evidenced by the 267 CE example, and F tentatively placed in the post-Common Era phase based on regional and stylistic overlaps with Nabataean scripts. This sequence was first proposed in F. V. Winnett's 1937 classification, which grouped inscriptions into script types A through E (later adjusted), reflecting gradual changes in glyph forms over time. Precise dating remains challenging due to the brevity of most inscriptions, which seldom exceed a few words and contain no calendars, regnal years, or extended narratives for cross-referencing. The absence of long texts limits linguistic analysis, and many sites yield undated without clear stratigraphic layers, leading to scholarly debates over exact spans and transitions between varieties. These limitations underscore the reliance on indirect evidence, with ongoing research emphasizing interdisciplinary approaches like epigraphic surveys and comparative Semitic paleography to refine the chronology.

Discovery and Research

Early Explorations

The earliest documented encounters with Thamudic inscriptions occurred during the travels of British explorer Charles Montagu Doughty in northern Arabia between 1876 and 1878. While accompanying pilgrim caravans from to , Doughty observed numerous rock carvings and graffiti in unknown scripts across regions such as the and near , which he described as non-Arabic and attributed to ancient inhabitants. These observations, detailed in his 1888 publication Travels in Arabia Deserta, marked the first Western mentions of what would later be classified as Thamudic, though Doughty could not decipher them and viewed them primarily as ancient graffiti. Systematic exploration began in the early with the French archaeological mission led by Antonin Jaussen and Raphaël Savignac, who conducted expeditions in the from 1907 to 1910, with documentation extending through 1914. Their surveys, centered around sites like Medain Saleh (al-Hijr) and extending to Teima and the Harrah volcanic region, recorded over 1,000 inscriptions, many in the Thamudic script, through photographs, tracings, and rubbings. Published in Mission archéologique en Arabie (–), this work provided the foundational corpus for Thamudic studies, emphasizing the inscriptions' prevalence on cliffs and boulders as personal dedications or memorials by nomadic groups. The expedition's efforts highlighted the scripts' distribution in northwest and laid the groundwork for paleographic analysis. In the 1930s, Canadian archaeologist Frederic Victor Winnett advanced fieldwork through surveys in Transjordan (modern ) and northwest Arabia, collecting hundreds of rock inscriptions from desert regions including the area and near . His expeditions, often in collaboration with local guides, focused on epigraphic documentation using photography and squeezing techniques, resulting in the initial classification of Thamudic into varieties A through E based on script forms observed in these corpora. Winnett's 1937 monograph A Study of the Lihyanite and Thamudic Inscriptions synthesized these findings, distinguishing Thamudic from related North Arabian scripts and attributing them to pre-Islamic activity. Saudi Arabian contributions gained prominence with the 1951–1952 Philby-Ryckmans-Lippens expedition, sponsored by the Saudi government and led by explorer alongside Belgian scholars Gonzague Ryckmans and Jacques Lippens. This joint effort traversed southwest , including the and regions, and documented approximately 9,000 previously unknown inscriptions, forming the core of the Thamudic F (Southern Thamudic) corpus. The findings, later published in works like Ryckmans' Les inscriptions sud-arabiques (1950s–1960s), revealed a distinct southern variant characterized by unique letter forms and concentrated in highland areas, expanding the geographical and typological scope of Thamudic research.

Modern Decipherment Efforts

In the 2010s, the Online Corpus of the Inscriptions of Ancient North Arabia (OCIANA), directed by Jeremy Johns at the University of Oxford's Khalili Research Centre, initiated a major digitization effort for Thamudic inscriptions, compiling approximately 13,000 texts into a fully searchable database with accompanying photographs where available. This project has facilitated reclassification of previously ambiguous "Thamudic pending" inscriptions into more precise categories, such as or , thereby accelerating scholarly analysis and interpretation across varieties. A pivotal figure in post-2000 decipherment is Ahmad Al-Jallad, whose 2025 publication in the Bulletin of the School of Oriental and advanced the reading of Thamudic D by identifying new glyphs and proposing values for previously neglected symbols, such as those resembling Proto-Arabic emphatic consonants. Al-Jallad's work builds on his earlier contributions, including epigraphic surveys of and texts, to propose sound assignments with varying degrees of certainty based on recurring patterns in inscriptions. Decipherment efforts have increasingly relied on comparative Semitics, drawing parallels between Thamudic glyphs and those in Proto-Arabic and to assign phonemic values, as exemplified in Al-Jallad's of shared emphatic and forms across these traditions. This method has enabled tentative readings of formulaic phrases in fragmented texts, linking Thamudic to broader North Arabian linguistic evolution. Emerging technologies have complemented these philological approaches; a 2025 study by Nahla Aljojo and colleagues in npj Heritage Science developed models, including an optimized ResNet-18 that achieved 99.59% accuracy in recognizing Thamudic characters from 13,450 inscription images, to predict missing sequences in fragmented texts and translate them into modern . These models employ and contrast-limited for preprocessing, significantly improving readability of incomplete inscriptions compared to earlier baselines like InceptionV3. Advances in Thamudic D, such as Al-Jallad's identifications, have informed these AI applications by providing ground-truth data for training.

Script and Linguistic Features

Alphabetic Structure

The Thamudic scripts, collectively part of the (ANA) writing traditions, feature a 28-letter derived from the Phoenician script through the intermediary of the , reflecting adaptations within the broader Semitic epigraphic landscape. This system primarily employs 28 consonants, aligning with the consonantal nature of Semitic abjads, though not all letters may appear in every inscription due to regional or temporal context. The script's design emphasizes simplicity and durability, making it suitable for incision into hard surfaces like . Key shapes in Thamudic inscriptions exhibit angular and linear forms optimized for rock carving, with adaptations from earlier Semitic involving bolder, more geometric strokes to ensure and resistance to on desert rock faces, distinguishing Thamudic from more variants. Thamudic writing proceeds in a right-to-left direction, typically arranged in horizontal lines, though (alternating direction per line) appears in some longer inscriptions to accommodate limited space on boulders. This convention mirrors other Northwest Semitic scripts but is executed with minimal diacritics or word dividers, prioritizing efficiency in monumental or funerary contexts. The phonemic inventory of Thamudic captures the core Semitic set, with distinctive representations of emphatic sounds such as ṣ (a pharyngealized ) and ḍ (a pharyngealized dental stop), which are hallmarks of ANA dialects and absent or differently realized in some neighboring . These emphatics, often denoted by specialized s like dotted or thickened forms, underscore the script's role in encoding the phonetic nuances of pre-Islamic Arabian vernaculars. While baseline features remain consistent, minor variations occur across Thamudic varieties, influencing local orthographic preferences.

Common Inscriptional Elements

Thamudic inscriptions across their varieties typically feature short, formulaic texts that prioritize brevity and repetition, reflecting the epigraphic habits of ancient North Arabian nomads. Common forms include self-identifying statements such as "ʾn [personal name]" or "zn [personal name]," translating to "I am [name]" or "This is [name]," often followed by a patronymic to denote lineage. Dedications to deities frequently employ the preposition "l-" (meaning "to" or "for"), as in phrases like "l- [deity name]," invoking protection or favor, a pattern shared with other Ancient North Arabian scripts. Morphological traits in these texts exhibit Semitic characteristics adapted to a consonantal script, with occasional mimation endings (-m) marking nominative nouns, preserving an archaic case system seen in early . The definite article appears variably as "hl-" in certain varieties like Thamudic F, alongside simpler "h-" forms, indicating dialectal diversity within the corpus. Verb forms commonly use the perfect tense to denote past or completed actions, such as in expressions of dedication or , e.g., verbs like sʿd interpreted as wishes for or success. Recurring enigmatic terms highlight the formulaic nature of Thamudic, particularly in Thamudic C where "wdd" appears frequently, possibly functioning as a verbal or nominal element with debated interpretations including "love," "greet," or a participle form. Bilingual examples are scarce but illuminating; a 2024 discovery in Alqan near Tabuk, Saudi Arabia, presents a tombstone with two lines in Thamudic D and one in early Arabic, both employing the "ʾn [personal name]" formula to identify the deceased, dated to the 5th century CE and underscoring script transition in the region.

Varieties

Thamudic B

Thamudic B represents one of the principal varieties within the Thamudic group of scripts, characterized by its distinctive angular and archaic letter forms that distinguish it from other contemporaneous epigraphic traditions. The script typically employs approximately 22 letters, following a Semitic alphabetic order, as evidenced by a rare abecedary inscription that lists forms such as h, l, ḥ, m, q, and others in a sequence aligning with South Semitic conventions rather than the later Phoenician-derived order common in many North Arabian scripts. These inscriptions often feature longer texts compared to other Thamudic varieties, including prayers, dedications, and personal names, which provide glimpses into the social and religious practices of their authors. The corpus of Thamudic B inscriptions comprises several hundred examples, predominantly short etched into rock surfaces, dating from the mid-6th century BCE—contemporaneous with the Babylonian king Nabonidus's campaigns in the region—to around the CE. Linguistically, these texts frequently include personal and tribal names that suggest affiliations with nomadic or semi-nomadic groups in ancient North Arabia, such as Ḥrt, interpreted as a gentilic reflecting social identities. Scholars have proposed links between the language of Thamudic B and early stages of Proto-, based on phonological and morphological features like the particle nm (a reflex of the dative preposition l-m), which appears uniquely in this variety and hints at an evolving Arabic dialect. Geographically, Thamudic B is primarily concentrated in northwest Arabia, particularly around sites near and Taymāʾ, but its distribution extends more widely than other Thamudic subtypes, with attestations in , the in , and as far south as . This broad spread underscores the mobility of the communities that produced these inscriptions, likely pastoralists traversing trade and migration routes across the and adjacent regions. A representative example is a from wādī al-Ḥašād near aṣ-Ṣawāfī, which bears a dedication stating, "Verily, Ḥrt has erected a cult-stone, so, Nhy, restore ʾqṭr to health," alongside the abecedary, illustrating both religious invocation and script practice.

Thamudic C

Thamudic C represents one of the principal varieties within the Thamudic group of scripts, distinguished by its concentration in the plateau and broader western Arabia, where dense clusters occur at central sites such as those around al-Jawf. Unlike the more peripheral extensions of Thamudic B or the southern, name-heavy focus of Thamudic F, Thamudic C inscriptions emphasize formulaic expressions tied to central Arabian contexts. The corpus comprises numerous short texts, estimated in the hundreds based on recorded examples, though exact totals remain uncertain due to ongoing discoveries; these are typically carved on rock surfaces and remain undated, with estimated chronology from the 1st millennium BCE to the early centuries CE based on stylistic and regional comparisons, though precise dating is challenging without associated artifacts. The script of Thamudic C employs the standard alphabetic system, featuring distinct glyph shapes that align with broader Thamudic characteristics. A hallmark is the frequent initial use of the term "wdd," commonly followed by "f" and a (e.g., wdd f PN), interpreted possibly as "love" or a , potentially linked to expressions of in short poetic-like formulas. Linguistically, these inscriptions consist of brief dedications, , and simple statements, showcasing dialectal variations from northern varieties, including the merger of the voiced interdental ḏ with z (e.g., in zn and zt), mimation on names, the 3ms pronoun -s, and innovations like the ʔn for "I," as well as the particle l-. For instance, a typical formula appears as wdd f sw tʾlʿs swʾ wdd, reflecting short, repetitive structures potentially linked to social or acts. These features highlight Thamudic C's role in documenting a distinct linguistic , potentially non-Arabic in core aspects. The variety's central Arabian emphasis provides key insights into localized epigraphic practices, contrasting with the longer, narrative-oriented texts of Thamudic B. Ongoing efforts continue to refine understandings of its and , underscoring its importance for reconstructing pre-Islamic North Arabian dialects.

Thamudic D

Thamudic D inscriptions are primarily found in northwest Arabia, with concentrations at key sites such as al-ʿUlā, Madāʾin Sāliḥ (ancient Ḥegrā), and Taymāʾ, locations situated along ancient trade routes like the Incense Road that facilitated caravan travel across the region. This distribution suggests the script's use by mobile communities engaged in commerce and pastoral activities during the late pre-Islamic period. The script of Thamudic D features a distinctive linear style, comprising approximately 28 letters adapted from earlier North Arabian alphabetic traditions, with unique forms such as a radiated sun shape for the phoneme /s²/. Inscriptions typically begin with the "ʾn" (meaning "I am"), followed by a (PN), often introducing amorous or personal declarations. One notable example, JSTham 1, is a funerary inscription from Ḥegrā that parallels a dated Nabataean text, establishing its composition in 267 CE and providing a rare chronological anchor for the variety. Linguistically, Thamudic D texts consist mainly of short personal statements and proper names, reflecting individual expressions rather than communal or dedicatory formulas common in other Thamudic varieties. The corpus includes several hundred inscriptions, most containing fewer than ten glyphs, which has historically limited full efforts. Recent advances, particularly in Ahmad Al-Jallad's 2025 study, have identified previously neglected glyphs—such as those representing the /š/ and /ġ/—and proposed refined values based on comparative epigraphic analysis, enhancing readability for longer texts. Complementing this, 2025 computational studies have introduced AI-assisted models for sequence prediction and of Thamudic scripts, including D, to accelerate processing of the growing digital corpus.

Thamudic F

Thamudic F, also known as Southern Thamudic or more recently Ḥimaitic, represents a distinct variety of the Thamudic script and language primarily attested in the southwestern , particularly along the borders of the region in and , with concentrations around Najrān and the Ḥimā area. This variety is characterized by its geographical isolation from northern Thamudic forms, reflecting local epigraphic traditions in a region influenced by proximity to South Arabian cultures. The corpus consists of over 9,000 inscriptions, largely graffiti, first systematically recorded during the 1951 Philby-Ryckmans-Lippens expedition in the Ṭāʾif and Najrān regions of south-west . These texts are dated approximately from the 1st century BCE to the 5th century CE, though most remain undated and chronology relies on archaeological associations such as and regional historical correlations. The script of Thamudic F exhibits simplified letter forms that suggest a more fluid, potentially cursive-like adaptation compared to northern varieties, though it remains firmly within the alphabetic tradition of 28 consonants. A notable grammatical feature is the heavy use of mimation, marked by the suffix -m on nouns, which appears in onomastic elements and indicates archaic Semitic nominal endings. The definite article varies, including forms like h-, hl-, ʾ-, and ʾl-, with hl- being particularly diagnostic and unattested in , suggesting a unique dialectal development. This variety of articles points to a Central Semitic affiliation but with innovations possibly influenced by neighboring . Linguistically, Thamudic F inscriptions predominantly feature personal names, often theophoric, accompanied by occasional genealogical notations that link individuals to tribal or familial lineages, providing glimpses into social structures. Examples include names like hl-ʿṯtr ("the ʿAṯṯār") or s²lm bn hl-ʾṯr, where the hl- article prefixes deities or kin terms, and mimation appears in forms such as rḍw-m. These elements show possible South Semitic influences, such as shared onomastic patterns and morphological traits, likely due to cultural exchanges in the border regions, though the core remains North Arabian. The brevity of the texts limits deeper syntactic analysis, but they underscore a practical, commemorative use of writing among mobile populations.

Geographical Distribution

Regional Concentrations

Thamudic inscriptions exhibit a broad geographical distribution across the western and adjacent regions, reflecting the mobility of the nomadic groups who produced them. These texts are primarily found in arid zones suitable for rock carvings, such as deserts and wadis, and their placement often aligns with ancient pathways used by pastoralists and traders. The northern extent of Thamudic inscriptions reaches into and throughout , where they appear in the Syrian Desert's harra regions and the northeastern and southern parts of the country, including areas like Wadi Rajil and the Hisma desert. In southern , concentrations in the Hisma region, though some now reclassified as , highlight early influential distributions linked to Thamudic traditions. Outliers extend to the in southern and even . These northern findings underscore interactions between nomadic communities and settled areas near the fringes of the . At the central core, inscriptions are densely concentrated in northwest and central Arabia, particularly the and regions, often along key caravan routes that facilitated and migration across the , including around Ṭaymāʾ in the northwest. This placement in the , including volcanic harra landscapes, and the sandstone plateaus of , suggests Thamudic use by groups traversing vital corridors between oases and coastal areas. The southern reach extends into and southwest , where inscriptions blend stylistically with South Arabian scripts, as seen in the Himaitic varieties. A major concentration here includes approximately 9,000 texts recorded in southwest , indicating significant activity among southern nomadic populations. Overall, Thamudic inscriptions span from the Mediterranean-influenced fringes of to the coast and 's highlands, a distribution that attests to the extensive nomadic mobility of the tribes who inscribed them.

Major Inscription Sites

Thamudic inscriptions are prominently featured on rock faces in , , particularly near the ancient settlement of Dedan, where varieties B and D are common among the over 50,000 documented ancient inscriptions across the region. These inscriptions, often carved into cliffs and boulders, reflect the area's role as a hub for nomads and traders, with archaeological surveys revealing dense concentrations in wadis and near prehistoric structures. In , , Thamudic inscriptions appear as desert graffiti on cliff bases and within ancient stone enclosures, encompassing early forms of the script amid an estimated 20,000 total inscriptions and 25,000 petroglyphs. The site's arid landscape preserves these markings, which include personal names, invocations, and simple drawings, highlighting the mobility of pastoral communities across the Hisma desert. The northern plateaus of , especially around Ha'il, host dense clusters of Thamudic C variety inscriptions, with thousands etched into outcrops and walls, forming one of the highest concentrations of this script type in northern Arabia. Archaeological documentation in the region underscores the prevalence of these texts in open plateau terrains, often associated with water sources and caravan routes. Along the near the Saudi-Yemen border, Thamudic F (also known as Southern Thamudic or Himaitic) inscriptions adorn boulders and rock shelters, with approximately 9,000 examples recorded during the 1951-1952 Philby-Ryckmans-Lippens expedition in the southwestern highlands. These findings, concentrated in areas like the Hima cultural zone, illustrate the script's adaptation in mountainous terrains tied to local pastoral and ritual practices. A notable recent discovery occurred in 2024 in , , where a bilingual inscription combines two lines of Thamudic script with one in early Arabic, unearthed during heritage surveys and providing evidence of linguistic transitions in northwestern Arabia.

Cultural and Religious Significance

Content of Inscriptions

The content of Thamudic inscriptions primarily consists of short, informal , with approximately 98% of all texts, including Thamudic, being such markings, the majority of which are simple personal names or assertions of presence like "'n" (I am) followed by a name. These name-based graffiti served as basic markers of identity and travel, akin to modern "I was here" etchings. Invocations to deities and travel notations make up a smaller but significant portion, around 10% including those beginning with wdd (love or may love be), reflecting the inscribers' immediate concerns during nomadic movements. Religious elements are prominent in the non-graffiti texts, featuring dedications and invocations to a polytheistic pantheon, such as "l-Rḍw" (to Rudā), a solar deity frequently invoked in Thamudic inscriptions for protection or favor. Other examples include pleas to gods like ("BDYN WD AMWT" – I die in the religion of Wadd) and the moon god , underscoring a conception of the divine as personal patrons in daily life. Deities such as Allāt and Ba'al appear in related North Arabian contexts, with Thamudic variants invoking them for blessings during journeys, though Rudā remains one of the most attested. Recent 2025 scholarship analyzes these dedications to reveal evolving divine conceptions among Thamudic speakers, portraying gods as both benevolent guides and enforcers of moral order through implied reciprocity. Secular content focuses on personal achievements and warnings, including boasts of arduous journeys across deserts, such as notations of passing oases or enduring hardships, which hint at lifestyles and occasional routes without detailing . Curses against are common, often wishing affliction like blindness ("ʿwr") on those who deface the carvings, serving to preserve the inscriptions' sanctity. Simple travel markers, like directional indicators or rest stops, further emphasize mobility, but these remain terse and individualistic. Thamudic inscriptions rarely contain extended narratives or stories; instead, they offer fragmented hints at activities like camel herding or caravan travel through incidental references, prioritizing brevity over elaboration. This epigraphic style aligns with standard linguistic formulas in , such as the "wdd" (, or may love be) construction for dedications.

Insights into Ancient North Arabian Society

Thamudic inscriptions offer crucial evidence for the social structure of ancient North Arabian communities, highlighting a tribal system organized around kinship and lineage. Personal names in these texts frequently incorporate patronymics structured as "l + name + bn + father's name," underscoring patrilineal descent and familial ties that reinforced tribal identity and social cohesion. This naming convention reflects a society where individuals identified primarily through their clan or extended family, facilitating alliances, inheritance, and communal responsibilities within nomadic groups. Such patterns indicate a hierarchical yet egalitarian tribal framework, where kinship networks provided security amid the harsh desert environment. The nomadic pastoralist is vividly captured in notes and journey descriptions within Thamudic texts, portraying a mobile existence tied to seasonal migrations and resource availability. Inscriptions often mention pasturing camels and setting up temporary encampments, illustrating how communities adapted to arid landscapes by following sources and lands. This evidence points to a deeply integrated with their environment, where mobility ensured through and periodic relocations across vast territories. Economically, Thamudic inscriptions suggest a reliance on supplemented by interactions with broader networks, as references to routes and journeys imply involvement in caravan movements across North Arabia. related to , combined with mentions of raiding for spoil, indicates a where formed the core, while opportunistic and conflict provided additional resources. These texts hint at nomads' role in facilitating or protecting caravan passages, linking oases and settled areas through their intimate knowledge of paths. Religiously, the inscriptions reveal a polytheistic , with frequent invocations to deities such as Ṣalm at the oasis of Taymāʾ and Ḏū-Ġaybat at Dadān, portraying gods as localized tied to fertile enclaves amid the . These practices, involving prayers for , , and , stand in stark contrast to later Islamic traditions that depict the tribe as recipients of divine monotheistic , ultimately punished for disbelief, thereby reframing pre-Islamic beliefs as idolatrous. Deity invocations in Thamudic texts often parallel those in related corpora, emphasizing shared ritual elements. Thamudic inscriptions address critical gaps in pre-Islamic literary records by providing epigraphic testimony to the linguistic continuum from early varieties to . As part of the corpus, these texts exhibit morphological and lexical features—such as verbal roots and nominal formations—that bridge proto-Arabic dialects with the standardized language of later Islamic texts, illuminating evolutionary processes absent in narrative sources. This underscores the inscriptions' role in tracing phonetic shifts, grammatical innovations, and vocabulary persistence over centuries.

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