Bochart exactly reverses them, and the reasons which he adduces are incontrovertible. Pagninus, Munster, Schindler, Junius, and Tremellius, also suppose the ogur to be the crane; as do also the most learned Hebrews, Jarchi, Kimchi, and Pomarius, following Jonathan in the Chaldee paraphrase, where it is KURKEJA. This latter word is adopted in the Talmud and Arabian writers; and may be assimilated in sound to the Hebrew, whence the Roman grus, the Greek yegavos, the Cambro-Britannic γερανος, garan, and the German cran. From the note of this bird, says Festus, is derived gruere, anglice, grunt. The Arabic name is gurnuk39. "The cranes," says Isidore, " take their name from their voice, which we imitate in mentioning them. The Turks and the Arabs give the name karjeit to a bird with a long bill 40 "

In the Berischith Rabba, sect. 64, is the following fable. "A lion, devouring his prey, was obliged to desist, for a sharp bone stuck in his throat. He exclaimed, I will well reward any one who will take out the bone. The CORE of Egypt put its long beak down his throat, and pulled out the bone; and said, Give me a recompense. The lion answered, Go, and make your boast that you have been between the jaws of the lion, and escaped unhurt." There is a similar fable in Phædrus of the wolf and the crane.

Ancient naturalists, who always mixed fiction with truth, have left us many pleasing but improbable accounts of these birds; holding them forth as a pattern worthy of imitation for the wisdom and policy of their government, their filial piety, and their art in war, displayed in their annual battles with the pigmies. But what is most remarkable is their migration, in which they fly at a height so great as to be imperceptible to the naked eye, but yet known by their note, which reverberates upon the listening ear.

Aristophanes curiously observes, that "it is time to sow when the crane migrates clamouring into Africa; she also bids the mariner suspend his rudder, and take his rest, and the mountaineer provide himself with raiment;" and Hesiod," when thou hearest the voice of the crane, clamouring annually from the clouds on high, recollect that this is the signal for ploughing, and indicates the approach of showery winter."

"Where do the cranes or winding swallows go,
Fearful of gathering winds and falling snow?
Conscious of all the coming ills, they fly

To milder regions and a southern sky.'

PRIOR.

The prophet Jeremiah mentions this bird, thus intelligent of seasons, by an instinctive and invariable observation of their

39 Meninski, Lex. 3396. Forskal, p. viii. mentions among the obscure birds of Arabia, one which they call "ghornak."

40 Ib. 3581.

appointed times, as a circumstance of reproach to the chosen people of God, who, although taught by reason and religion, "knew not the judgment of the Lord."

CRIMSON.

CARMEL.

Occurs only 2 Chron. ii. 7, and iii. 14.

The name of a colour. Bochart supposes it to be the "cochlea purpuraria," or purple from a kind of shell-fish taken near mount Carmel 41. But as the name of the mount is said to mean a vineyard, I should rather suppose the colour to signify that of grapes; like the redness of the vesture of him who trod the wine-press, Isai. Ixiii. 1, 2.

What our version renders "crimson," Isai. i. 18, and Jer. iv. 30, should be scarlet. See PURPLE, SCARLET.

CRYSTAL. KOREH.

This word is translated "crystal" in Ezek. i. 22; and "frost," Gen. xxxi. 40; Job, xxxvii. 10; and Jer. xxxvi. 30; and "ice," Job, vi. 16; xxxviii. 29, and Psal. cxlvii. 17; KPTETAAAOE, Rev. iv. 6; and xxii. 1.

Crystal is supposed to have its name, from its resemblance to ice. The Greek word Kguaraλλos is formed from quos, ice, and κρυος, 5ελλopa, to concrete; and perhaps the Septuagint meant it in the sense of ice in this text of Ezekiel, i. 22, as the glittering of ice, or, the astonishing brightness of ice.

II. The word 'ZECUCITH, is translated "crystal" in Job, xxviii. 17. Mr. Good observes, 66 we are not certain of the exact signification, further, than that it denotes some perfectly transparent and hyaline gem."

CUCKOW. DU SACAPH.
Occurs Levit. xi. 16, only.

Bochart conjectures the "larus," or "cepphus," the sea-mew or gull, is intended here; but Dr. Shaw thinks that, agreeably to its scripture name, it is the saf-saf, a bird which he thus describes." The rhaad, or saf-saf, is a granivorous and gregarious bird, which wanteth the hinder toe. There are two species of it; the smaller whereof is of the size of an ordinary pullet, but the latter as big as a capon, different also from the lesser in having a black head, with a tuft of dark blue feathers immediately below it. The belly of them both is white, the back and wings of a buff colour, spotted with brown, whilst the tail is lighter, marked all along with black transverse streaks. The beak and legs are stronger than birds of the partridge kind. Rhaad, which denoteth thunder, in the language of this country, is supposed to be a name that hath been given to this bird from the noise it maketh in springing from the ground; as saf-saf, the

41 Mr. Harmer says, "As to the carmeel, 2 Chron. iii. 14, I am extremely dubious about its meaning, but am rather inclined to think it does not signify any particular colour, but means flowery, or something of that kind." Öbs. V. 4. p. 338. A. Clarke's edition.

other name, very naturally expresseth the beating of the air when on the wing."

The principal objection to adopting this bird is, that the SACAPH was prohibited as unclean, and it cannot be supposed that the saf-saf, a granivorous bird, should be so considered; besides the SACAPH is placed in the text among birds of prey. Dr. Adam Clarke, who follows Bochart in supposing it the sea-mew, says, it may be named from л SACHEPHETH, a wasting distemper, or atrophy, mentioned Levit. xxvi. 16, and Deut. xxviii. 22; because its body is the leanest, in proportion to its bones and feathers, of most other birds; always appearing as if under the influence of a wasting distemper. A fowl, which, from its natural constitution, or manner of life, is incapable of becoming plump or fleshy, must always be unwholesome: and this is reason sufficient why such should be prohibited.

CUCUMBER. ONU KISCHYIM; Æthiop. kusaja; Arab. kattsæa; Gr. xivos; Lat. cucumis.

Occurs Numb. xi. 5, only.

The fruit of a vine very common in our gardens. Tournefort mentions six kinds, of which the white and green are most esteemed. They are very plentiful in the East, especially in Egypt, and much superior to ours. Maillet, in describing the vegetables which the modern Egyptians have for food, tells us, that melons, cucumbers, and onions are the most common; and Celsius and Alpinus 43 describe the Egyptian cucumbers, as more agreeable to the taste and of more easy digestion than the European.

Hasselquist speaks of a cucumber called chaté in Egypt, which he thinks may be reckoned among those for which the children of Israel longed. It differs not from the ordinary sort, excepting in size, colour, and softness; and in being more palatable and wholesome.

The cooling properties of this fruit render it also a very serviceable medicine in Egypt. Its pulp, beaten up and mixed with milk, is successfully applied to inflammations, particularly those of the eyes.

CUMMIN. CAMMON. Isai. xxviii. 25, 27; KTMINON, Matth. xxiii. 23; Arab. kimmum; Turc. kemmum.

This is an umbelliferous plant; in appearance resembling fennel, but smaller. Its seeds have a bitterish warm taste, accompanied with an aromatic flavour, not of the most agreeable kind. An essential oil is obtained from them by distillation.

The Jews sowed it in their fields, and when ripe, threshed out the seeds with a rod. Isai. xxviii. 25, 27. The Maltese sow it, and collect the seeds in the same manner.

42 Hierobot. V. 2. p. 247.

44 Meninski, Lex. 2500 and 4022.

43 Medecin. Egypt. I. 1. c. 10.

CYPRESS. THA TIRZAH.

Occ. Isai. xliv. 14, only; and KTITAPIZZO, Ecclus. xxiv. 13, and 1. 10.

A large evergreen tree. The wood is fragrant, very compact, and heavy. It scarcely ever rots, decays, or is worm eaten; for which reason the ancients used to make the statues of their gods with it. The unperishable chests which contain the Egyptian mummies were of cypress. The gates of St. Peter's church at Rome, which had lasted from the time of Constantine to that of Pope Eugene the Fourth, that is to say eleven hundred years, were of cypress, and had in that time suffered no decay.

But Celsius thinks that Isaiah speaks of the ilex, a kind of oak; and Bp. Lowth that the pine is intended. The cypress, however, was more frequently used, and more fit for the purpose which the prophet mentions than either of these trees.

DATE.

plur.

Occ. Deut. xii. 15; Psal. xlii. 2; Isai. xxxv. 6; and ♫ na hind or doe, Jer. xiv. 5; 2 Sam. xxii. 34; Psal. xviii. 34; et. al.

The Septuagint renders the word, whether masculine or feminine, by eλaos, which denotes both a stag and a hind. Dr. Shaw 45 understands in Deut. xiv. 5, as the name of the genus, including all the species of the deer kind, whether they are distinguished by round horns, as the stag; or by flat ones, as the fallow-deer; or by the smallness of the branches, as the roe! Volney says that the stag and deer are unknown in Syria: Dr. Geddes supposes the ail to be the larvine antelope, and this opinion is strengthened by Rosenmuller in his notes upon Bochart, 1. iii. c. 17. Vol. 2. p. 233. See HART, HIND, and ROE.

DIAMOND. JAHALOM. Arab. almás 46

Occ. Exod. xxviii. 18; xxix. 11; and Ezek. xxviii. 13.

This has from remote antiquity been considered as the most valuable, or, more properly, the most costly substance in nature. The reason of the high estimation in which it was held by the ancients was its rarity and its extreme hardness.

Our translators thus render the word, from a verb which signifies to break; whence n HALMUTH, is a "hammer," or maul," Jud. v. 26. Of course some stone may be intended which it was hard to break, or used in breaking others. But Dr. Geddes thinks the argument from etymology in favour of the diamond to be unsatisfactory; and indeed we have facts enough from antiquity to make us doubt whether the diamond was in use in the times of Moses. Whatever stone it was, it

filled the sixth place in the high priest's breastplate, and on it was engraved the name of Naphtali $7.

For the word SHMIR, rendered "diamond," Jerem. xvii. 1, and "adamant," Ezek. iii. 9, and Zech. vii. 12, see ADAMANT. DOG. CHELEB; Arab. kilb.

An animal well known. By the law of Moses, it was declared unclean, and was held in great contempt among the Jews. Comp. 1 Sam. xvii. 43; xxiv. 14; 2 Sam. ix. 8; 2 Kings, viii. 13. Yet they had them in considerable numbers in their cities. They were not, however, shut up in their houses, or courts, but forced to seek their food where they could find it. The Psalmist, Ps. lix. 6, 14, 15, compares violent men to dogs, who go about the city in the night, prowl about for their food, and growl, and become clamorous if they be not satisfied. Mr. Harmer has illustrated this by quotations from travellers into the East; and I may add from Busbequius 48, that the Turks reckon the dog a filthy creature, and therefore drive him from their houses; that these animals are there in common, not belonging to any particular owners, and guard rather the streets and districts, than particular houses, and live on the offals that are thrown abroad. The continuator of Calmet, in Fragment, No. liii. "On carcasses devoured by dogs," has explained several passages of Scripture, by the mention of similar circumstances in the narratives of travellers 49.

These voracious creatures were of use to devour the offal from the daily butchery of animals for food, and also what was left after the repasts of the Jews; and to them was given the meat that had become tainted, or the animals that had died in consequence of being wounded, or being torn of other beasts. So Exod. xxii. 31, "Ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs." Comp. Matth. xv. 26; Mark, vii. 27. We see that some of the heathens had the same aversion to eating the flesh of animals torn by beasts, as appears from these lines of Phocylides.

Μηδε τι θηροβόρον δαίση κρέας, αργιποσι δε
Λείψανα λείπε κυσι, θαρων απο θαρες εδονται.

Eat not the flesh that has been torn by beasts; leave those remains to the dogs; let beasts feed on beasts.

47 Michaelis, Suppl. Lex. Hebr. after examining several opinions, thus concludes, "Ergo donec novæ quid lucis affulgeat, quæ gemma o sit fateamur nos ignorare."

48 Legat. Turc. Epist. iii. p. 178. ed. Elzev. Compare also Dr. Russell, Nat. Hist. Alep. p. 60. Sandy's Trav. p. 45, and Volney, Voyage, tom. 1. p. 216; tom. ii. p. 355. Le Bruyn, tom. i. p. 361. Thevenot, part i. p. 51. Maillet, let. ix. p. 30.

49 The son of Sirach says, Ecclus. xiii. 18. "What agreement is there between the hyena and a dog? and Mr. Bruce mentions the hyenas and dogs contending for the offals and carrion of the streets during the night season. Trav. V. iv. p. 81, &c.