magazine stores of grain; but that, with considerable prudence and foresight, she makes use of the proper seasons to collect a supply of provision sufficient for her purposes. There is not a word in them implying that she stores up grain or other provision. She prepares her bread, and gathers her food, namely, such food as is suited to her, in summer and harvest; that is, when it is most plentiful; and thus shews her wisdom and prudence by using the advantages offered to her. The words, thus interpreted, which they may be without any violence, will apply to the species among us as well as to those that are not indigenous." As this insect is such a favourite both with naturalists and moralists, I refer to the following authors for much curious and instructive information respecting its habits and economy. Addison's Guardian, Nos. 156, 157. Smeatham's Account of the Termites of Africa, inserted in the Philosophical Transactions, v. lxxi. p. 139. Delany's Sermon on Prov. vi. 6, 7, 8. Stennett on the Social Duties, p. 356. Toogood on the Seasons, p. 19. Scheuchzer, v. vii. p. 105. labour, which may have been bestowed in other services, might easily be mistaken, by less accurate observers, for carrying food. It may be thought sufficient for the purpose, if it were in Solomon's time but a popular notion. "The Scriptures are not to be considered as unerring guides in NATURAL, although they are in MORAL and DIVINE matters 44." The following remarks are from the "Introduction to Entomology," by Kirby and Spence, vol. ii. p. 46. “Till the manners of exotic ants are more accurately explored, it would, however, be rash to affirm that no ants have magazines of provisions; for, although, during the cold of our winters in this country, they remain in a state of torpidity, and have no need of food, yet in warmer regions, during the rainy seasons, when they are probably confined to their nests, a store of provisions may be necessary for them. Even in northern climates, against wet seasons, they may provide in this way for their sustenance and that of the young brood, which, as Mr. Smeatham observes, are very voracious, and cannot bear to be long deprived of their food; else why do ants carry worms, living insects, and many other such things into their nests? Solomon's lesson to the sluggard has been generally adduced as a strong confirmation of the ancient opinion: it can, however, only relate to the species of a warm climate, the habits of which are probably different from those of a cold one; so that his words, as commonly interpreted, may be perfectly correct and consistent with nature, and yet be not at all applicable to the tion is referred to Bazil Valentine, a Gerspecies that are indigenous to Eu-man monk; who, as the tradition relates, rope. But I think, if Solomon's words are properly considered, it will be found that this interpretation has been fathered upon them, rather than fairly deduced from them. He does not affirm that the ant, which he proposes to his sluggard as an example, laid up in her 44-Durell on Psalm cxxi. and Prov. vi. 6. ANTELOPE. See ROE. ANTIMONY 45. 5 PHUPH; Gr. puкoç; Lat. fucus. In 2 Kings, ix. 30, the Septuagint render it espμioaro. In Jer. iv. 30, the Chaldee renders it by COHAL, and the Septuagint, siẞn. Grandius explains the cohal, or alcohol, of the mineral called in the East, "surma 46" 45 The reason of its modern denomina having thrown some of it to the hogs, ob- Antimony is a ponderous brittle semi-metal, composed of long shining streaks intermingled with a dark lead coloured substance. applied to the eye; the lids are closed upon it while it is drawn through between them. This blacks the inside, and leaves a narrow black rim all round the edge. That this was the method practised by the Hebrew women, we infer from Isaiah, iii. 22, where the prophet, in his enumeration of the articles which composed the toilets of the delicate and luxurious daughters of Zion, mentions "the wimples and the crisping pins," or bodkins for painting the eyes. The satirist Juvenal describes the same practice : Ille supercilium madida fuligine tinctum Obliqua producit acu, pingitque trementes Attollens oculos." SAT. II. "These with a tiring-pin their eyebrows Till the full arch give lustre to the eye.” dye, GIFFORD. The Scripture speaks of its use as a kind of paint, with which the women blackened their eyes. Thus we read of Jezebel, 2 Kings, ix. 30, that, understanding that Jehu was to enter Samaria, she decked herself for his reception, and (as in the original Hebrew) put her eyes in paint. This was in conformity to a custom which prevailed in the earliest ages; originally, perhaps, as a prescription for curing disorders of the eyes 47, but afterwards as an ornament. As large black eyes were thought the finest, the women, to increase their lustre, and to make them appear larger, tinged the corner of their eyelids with the impalpable powder of antimony or of black lead. This was supposed also to give the eyes a brilliancy and humidity, Though thou clothest thyself in scarlet, which rendered them either spark-Though thou adornest thyself with ornaling or languishing, as suited the various passions. The method of performing this among the women in the eastern countries at the present day, as described by Russell, in his Natural History of Aleppo, p. 102, is" by a cylindrical piece of silver or ivory, about two inches long, made very smooth, and about the size of a common probe: this is wetted with water, and then dipped into a powder finely levigated, made with what appears to be a rich, lead ore 48, and [In Ephemerid. Naturæ Curios. decad. ii. an. vi. p. 83.] "Hispanis eodem vox etiam nunc in vul gari usu est, uti et alcoholar fucare, et alcholado, fucatus. Scilicet et has voces cum innumeris aliis a Saracenis Arabibusque re tinuerunt." HASEUS. See also a Dissertation," De lapide PUCH, ad Isai. liv. 11, in Biblioth. Brem. Class viii. Fasc. v. p. 791. 47 The use is thus commended by Galen: Οφθαλμος δε τονώσεις τῳ δια το Φρύγιος λίθες Xemμeros Snow xoug. Oculos vere ipsos corroborabis si sicco collyrio quod ex Phrygio lapide componatur. 48 It is called "Ismed;" the ore is prepared by roasting it in a quince, apple, or truffle; then it is levigated with oil of sweet almonds on a marble stone. If intended This custom is referred to by Jeremiah, iv. 30. ments of gold, Though thou distendest thine eyes with paint, In vain shalt thou set forth thy beauty; And Ezekiel, describing the irregularities of the Jewish nation, under the idea of a debauched woman, says, ch. xxii. 40, у пn, thou didst dress thine eyes with cohol; which the Septuagint render esße TOUS oplaλues oov, thou didst dress thine eyes with stibium, just as they do when the word is employed. [Compare 2 Kings, ix. 30; Jer. iv. 30.] They supposed, therefore, that and , or in the Arabic form Alcohal, meant the same thing; and this purpose is the same that is used probably the mineral used of old for NOW 49. "Wherefore this boldness, wherefore thus | μsc, came into public with his eyes desire By shameless acts low passion to inspire! And prompt them with insidious fire to The author of the book of Enoch says, that, before the deluge, the angel Azleel taught the women the art of painting themselves. Without, however, going so far for the origin of the practice, we may infer that it was very ancient from the name which Job gave to one of his daughters, KARENHAPPUC, that is, a vessel of antimony 50; and from the circumstance, that in some of the mummy pits in Egypt are found coffers containing "small statues of females, in very free attitudes, with pots of surmé, or antimony for blackening the eyes" Xenophon (Cyropæd. l. i. p. 15. ed. Hutchinson) speaks of Astyagas, the king of Media, as adorned oplaλμwv væоуpapy, with painted eyes; and Clemens Alexandrinus (Pæd. l. iii. c. 2) mentions vπoyρapas oplaλuwv, the painting of the eyes, as a practice of the Alexandrian women in his time; and Tertullian (De Cultu fœmin.) exclaims thus against the custom, " Inunge oculos non stibio Diaboli, sed collyrio Christi." Josephus (de Bell. Jud. 1. iv. c. ix. 10) mentions some infamous men, a short time before the siege of Jerusalem by the Romans, as abounding in that devoted city, who affected the manners and dress of women, кαι πρоç evπρeπeiαv vñoYрapoνTES T8 oplaλues, and, to set themselves off, tinging their eyes. In later times, Herodian (1. v. c. 16) says, the emperor Heliogabalus, Προηει, υπογραφομενος τες οφθαλ nutgalls, which the Turkish women use for blackening and lengthening their eyebrows." And this al-kohel, both Sandys and Dr. Shaw mention as a powder of black lead ore. 50 See Heath on Job, xxxii. 14; and Monthly Review, vol. xiv. p. 244. 51 De Pau, Recherches sur les Egyptiennes. tinged. Commodianus, a christian Ludolph (Hist. Æthiop. 1. vii. c. 7) describes this custom among the Ethiopians; Pollux (Onomastic. 1. v. c. 16) among the Greeks; Pliny (N. H. 1. xxxii. c. 6, and xxxiii. c. 9) among the Romans; and most modern travellers mention it among the Arabs, Turks, Persians, and indeed all the oriental nations, as not only of present, but immemorial usage. Referring to some of the principal in the note 52, I shall only make one or two quotations. Pietro della Valle (Viaggi, v. i. let. 17), giving a description of his wife, an Assyrian lady, born in Mesopotamia, and educated at Bagdad, whom he married in that country, says: "Her eyelashes, which are long, and tinged according to the custom of the East, (as we often read in the Scriptures of the Hebrew women of old, and in Xenophon of Astyages the grandfather of Cyrus, and of the Medes of that time,) give a dark, and at the same time majestic shade to the eyes." SONNINI, in his Travels in upper and lower Egypt, v. i. p. 263, observes: "The most remarkable trait of beauty in the East, is large black eyes; and it is well known that nature has made this a characteristic of the women of those countries. But, not content with these gifts of nature, those of Egypt employ every effort of art to make their eyes appear larger and blacker. For this purpose, females of every descrip 52 Sandys' Trav. fol. p. 35. Hanway, v. i. p. 272. Shaw, p. 229, and 376. Russell, N. H. of Aleppo, p. 101. Conformity of Customs between the East Indians and the Jews, Art. xv. Lady Montague's Letters, v. ii. p. 16. Niebuhr, Voyage, v. i. p. 234. La Rocque, Voyage dans la Palestine, p. 261. Symes's Embassy to Ava, v. ii. p. 235. See also Scheuchzer, Physique Sacrée, fol. vol. v. p. 144. Conder's Mod. Trav. vol. v. p. 174. tion, Mahometan, Jew, Christian, tian deity, represented by a human rich and poor, all tinge the eyebrows figure, with the head of a dog. and eyelashes with black lead [galena tessalata], known in the commerce of the Levant by the name of alquifoux or arquifoux. They reduce it to a subtile powder, to which they give consistency by mixing it with the fuliginous vapour of a lamp. The more opulent employ the fumes of amber, or some other fat and odoriferous substance, and have the drug always prepared at hand in small phials. With this composition they themselves paint the eyebrows and eyelids, and, with a small piece of wood or reed, or a feather, they likewise blacken the lashes with it by passing it with a light hand between the two eyelids; an operation which the Roman ladies practised of old, and which Juvenal has described with so much exactitude. They besides mark with it the angles of the eye, which makes the fissure appear greater." Jackson, in his History of Morocco, p. 28, also observes: "The eye and figure of the gazel, so well known to all Arabian poets, are emblematical of beauty; and the greatest compliment that can be paid to a beautiful woman is, to compare her eyes to those of the gazel. Much art is employed by the Arabian females to make their eyes appear like those of this delicate animal. Eyes originally black and lively are made to appear larger and more languishing by tinging the outer corner with Elkahol filelly, a preparation of the lead ore procured from Tafilelt, which gives an apparent elongation to the eye. The eyelashes and eyebrows being also blackened with this composition, appear peculiarly soft and languishing. It is said also to improve and strengthen the sight. Every one who has accurately observed the eye of the African gazel, will acquiesce in the aptness of the simile before alluded to 53." ANUBIS. A symbolical Egyp53 Perhaps our English word COAL is derived from, this black substance. The word n NOBEH, to bark, as a dog, occurs Isai. lvi. 10. Hence, perhaps, the 7 HANUBEH, the barker, had his name. Virgil (Æn. viii. v. 689) and Ovid (Metam. 1. ix. fab. xii. v. 689) call him, "latrator Anubis." A Babylonish idol, mentioned Isai. xlvi. 1, is called " NEBO; and the god of the Hivites, mentioned 2 Kings xvii. 31, named NIBHAZ, is supposed to be the same with Anubis. Mr. Bruce (Trav. vol. ii. p. 337. 2d. ed.) maintains that Anubis is the same as Osiris; and that Osiris is sirius, the dog-star, derived from seir, which, in the language of the first inhabitants of the Thebaid, as well as in that of the low country of Meroe, signifies a dog. It farther appears that seir or siris was the original name of the Egyptian god; for Diodorus Siculus informs us, that the Greeks, by putting O before the word, had rendered it unintelligible to the Egyptians. Sirius then was the dog star, designed under the figure of a dog; because the warning he gave to Atbara, when the first observations were made there, at his heliacal rising, or his disengaging himself from the rays of the sun, so as to be visible to the naked eye. He was the latrator Anubis, and his first appearance was figuratively compared to the barking of a dog, by the warning which it gave to prepare for the approaching inundation. The theory of Jablonski is a little different from this, but is not inconsistent with it; and they both tend to prove that the mythology of the Egyptians had its origin chiefly in astronomy. Clement of Alexandria, who was well informed in the mystic theology of the Egyptians, explains the emblematical deity by a reference to astronomy. It would seem, that, at first, it was only a symbolical image invented by astronomers to give a sensible expression of their discoveries; that afterwards, the people, accustomed to see it in their temples, which were the depositories of science, adored it as a deity; and that the priests favoured their ignorance by connecting it with their religion. The worship of Anubis introduced that of the dog as his emblem. APE. P KOPH. Persic, keibi and kubbi; Greek, κηφος and κηπος, and Roman cephus. Occ. 1 Kings, x. 22; 2 Chron. ix. 21. This animal seems to be the same with the ceph of the Ethiopians, of which Pliny speaks, 1. viii. c. 19. At the games given by Pompey the Great (says he), were shown cephs brought from Ethiopia, which had their fore feet like a human hand; their hind legs and feet also resembled those of a man. "Iidem ex Ethiopia quos vocant CEPHOS, quorum pedes posteriores pedibus humanis et cruribus, priores manibus fuere si miles." Solinus, speaking of Ethiopia, says that Cæsar the Dictator, at the games of the circus, had shown the monsters of that country, cephs, whose hands and feet resembled those of mankind. "lisdem ferme temporibus (quibus Circenses exhibuit Cæsar Dictator) illinc exhibita monstra sunt. CEPHOS appellant, quorum posteriores pedes crure et vestigio humanos artus mentiuntur, priores hominum manus referunt." The same oriental name appears in the monkeys called KHIIIEN, in the Mosaic pavement found at Præneste, and inscribed near the figure there delineated 54. The Scripture says, that the fleet of Solomon brought apes, or rather monkeys, &c. from Ophir. The learned are not agreed respecting the situation of that country; but Major Wilford says, that the ancient name of the river Landi sindh in India was Cophes 55. May it not have been so called from the 'P COPHIM inhabiting its banks? We now distinguish this tribe of creatures into (1.) Monkeys, those with long tails; (2.) Apes, those without tails; (3.) Baboons, those with I short tails. Lichtenstein attributes the 5p of the Hebrews to the class of monkeys called Diana in the system of Linnæus 56 In Deut. xxxii. 17, Moses reproaches the Israelites with sacrificing to devils, to gods whom they knew not, gods newly come up, whom their fathers feared not. The Hebrew word W SADIM, in this place, has some resemblance to the Arabic saadan, the name of the Baboon 57. The ancient Egyptians are said to of antiquity may be seen in Shaw's Travels, p. 423, with a learned explanation; and a history of it is given in Montfaucon's Antiq. vol. xiv. fol. 54 A drawing of this most curious relic 55 Asiatic Researches, v. vi. p. 455. 56 Lichtenstein. De Simiarum quotquot veteribus innotuerunt, formis earumque nominibus. Hamb. 1791. p. 78. 57 The Arabic version of Deut. xxxii. 17, has SHAATAN, or SHATAN, from the root SHATANA, obstinate, refractory. Whence our appellative SATAN. |