What our version renders "crimson," Isai. i. 18, and Jer. iv. 30, should be scarlet. See PURPLE, SCAR LET. CROCODILE. See DRAGON and LEVIATHAN. "The shell-fish taken near mount Carmel 63. | ture name, it is the saf-saf, a bird But as the name of the mount is which he thus describes. said to mean a vineyard, I should rhaad, or saf-saf, is a granivorous rather suppose the colour to signify and gregarious bird, which wanteth that of grapes; like the redness of the hinder toe. There are two spethe vesture of him who trod the cies of it; the smaller whereof is of wine-press, Isai. Ixiii. 1, 2. 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 safsaf, the other name, very naturally expresseth the beating of the air when on the wing." CRYSTAL. I. п KOREн. 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 Psalm cxlvii. 17; KPYETAAAOΣ, Rev. iv. 6; and xxii. 1. The principal objection to adopting this bird is, that the SACAPH was Crystal is supposed to have its name from its resemblance to ice. The Greek word Kovoraλoç is formed from ovog, ice, and sɛλλopai, 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 astonish-prohibited as unclean, and it cannot ing brightness of ice. be supposed that the saf-suf, 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 now 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 fieshy, must always be unwholesome: and this is reason sufficient why such should be prohibited. II. The word 'ZECUCITH, is translated "crystal" in Job xxviii. 17. Mr. Good observes: "We are not certain of the exact signification, further than that it denotes some perfectly transparent and hyaline gem.' [The name is derived from a word signifying purity. Shaw supposes the diamond to be meant, which is called, both in Barbary and the Levant, ain yaccout (eye of purity?) Golius supposes the hyacinthus rubra to be intended.] CUCKOW. W 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 scrip 63 Mr. Harmer says: 66 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." Obs. V. 4. p. 338. A. Clarke's edition. CUCUMBER. DWP KISCHYIM; Ethiop. kusaja; Arab. kattsæa; Gr. KIKVOç; Lat. cucumis. Occurs Numb. xi. 5, only. The fruit of a vine very common in our gardens. Tournefort men tions 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 agreeable kind. An essential oil is obtained from them by distillation. the most common; and Celsius 64 and Alpinus 65 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; KYMINON, Matth. xxiiii. 23; Arab. kimmum 66; 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 64 Hierobot. V. 2. p. 247. 65 Medecin. Ægypt. 1. 1. c. 10. 66 Meninski, Lex 2500 and 4022. tain the Egyptian mummies, were of cypress 67. 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 Bishop Lowth, that the pine is intended. The cypress, however, was more frequently used, and more fit for the purpose which the pro67 [More generally of sycamore. SYCAMORE.] See phet mentions, than either of these trees. [Pococke observed, that the cypress is the only tree that grows towards the summits of Lebanon. Being nipped by the cold, it does not grow spirally, he says, but like a small oak. Pliny mentions a species of cypress which grew on the highest point of Mount Ida; and some of the mountains in Persia are covered with these trees. That it is indigenous in Syria, is clear from Ecclus. xxiv. 13, "I was exalted like a cedar in Lebanon, and as a cypress-tree upon the mountains of Hermon."] אילות .plur אילת Isai. xxxv. 6; and a hind or doe, Jer. xiv. 5; 2 Sam. xxii. 34; Psalm xviii. 34; et al. The Septuagint renders the word, whether masculine or feminine, by ελapos, which denotes both a stug and a hind. Dr. Shaw 68 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, 68 Travels, p. 414. ed. 4to. been considered as the most valuable, the dog a filthy creature, and there y 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. fore drive him from their houses; Our Translators thus render the word, from a verb which signifies to break; whence П 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 70. See CRYSTAL. For the word 'ow SHMIR, rendered "diamond," Jerem. xvii. 1, and "adamant," Ezek. iii. 9, and Zech. vii. 12, see ADAMANT. These voracious creatures were of DOG. 5 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 let manners, and he was of the house of In 1 Sam. xxv. 3, Nabal is said to their cities. They were not, how-to have been "churlish and evil in his ever, 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 71, that the Turks reckon 70 Michaelis, Suppl. Lex Hebr. after examining several opinions, thus concludes, "Ergo donec nove quid lucis affulgeat, que gemma D sit fateamur nos ignorare." 71 Legat. Turc. Epist. iii. p. 178. ed. Elzev. Compare also Dr. Russell, Nat. Hist. Alep. p. 60. Sandy's Trav. p. 45, and Volney, The irritable disposition of the dog is the foundation of that saying, Prov. xxvi. 17. "He that passeth Voyage, tom. i. p. 216; tom. ii. p. 355. 72 The son of Sirach says, Ecclus. xiii. by, and meddleth with strife be- | borne in all religious ceremonies. longing not to him, is like one that taketh a dog by the ears;" that is, he wantonly exposes himself to danger. In Deut. xxiii. 18, CHELEB seems to be used for a pathic, a catamite, called plainly up, in the immediately preceding verse, and joined, as here, with the "whore." Such abominable wretches appear like wise to be denoted by the term KUVEC, "dogs," Rev. xxii. 15, where we may also read their doom. Comp. Rev. xxi. 8. The Pagan Greeks in like manner, though they practised the abomination without remorse, as St. Paul, Rom. i. 27, 28, and their own writers 73, abundantly testify, yet called male prostitutes Kvvaido from kvwv, a dog, and aidws, modesty 74. The Son of Sirach says, Ecclus. xxvi. 25, "a shameless woman shall be counted as a dog." The dog was held sacred by the Egyptians. This fact we learn from Juvenal, who complains in his fifteenth satire, “Oppida tota canem venerantur, nemo Dia nam is The testimony of the Latin poet confirmed by Diodorus, who, in his first book, assures us, that the Egyptians highly venerate some animals, both during their life and after their death; and expressly mentions the dog as one object of this absurd adoration. To these witnesses may be added Herodotus, who says, when a dog expires, all the members of the family to which he belonged worship the carcass; and that in every part of the kingdom, the carcasses of their dogs are embalmed and deposited in consecrated ground." "that The idolatrous veneration of the dog by the Egyptians, is intimated in the account of their god Anubis, to whom temples and priests were consecrated, and whose image was 73 See Leland, Advantage of Christianity, v. ii. p. 49, 61, and 126. Grotius de Verit. 1. ii. c. 13. note 4. Wetstein on Rom. i. 27. 74 See more in Le Clerc's note on Deut. xxiii. 18, and Daubuz on Rev. xxii. 15. Cynopolis, the present Minieh, situated in the lower Thebais, was built in honour of Anubis. The priests celebrated his festivals there with great pomp. "Anubis," says Strabo, "is the city of dogs, the capital of the Cynopolitan prefecture. These animals are fed there on sacred aliments, and religion has decreed them a worship." An event, however, related by Plutarch, brought them into considerable discredit with the people. Cambyses, having slain the god Apis, and thrown his body into the field, all animals respected it, except the dogs, which alone eat of his flesh. This impiety diminished the popular veneration. Cynopolis was not the only city where incense was burned on the altars of Anubis. He had chapels in almost all the temples. On solemnities, his image always accompanied those of Isis and Osiris. Rome having adopted the ceremonies of Egypt, the emperor Commodus, to celebrate the Isiac feasts, shaved his head, and himself carried the dog Anubis. In Matthew, vii. 6, is this direction of our Saviour to his disciples: the dogs, neither cast ye your pearls -"Give not that which is holy unto before swine; lest these (the swine) trample them under their feet, and those (the dogs) turn again and tear you." It was customary not only with the writers of Greece and Rome, but with the Eastern sages, animals supposed to resemble them to denote certain classes of men by among the brutes. Our Saviour was naturally led to adopt the same concise and energetic method. By dogs, which were held in great detestation by the Jews, he intends men of odious character and violent temper; blem of moral filth, the abandoned by swine, which was the usual emand profligate; and the purport of his admonition is, " as it is a maxim with the priests not to give a part of the sacrifice to dogs, so it should be a maxim with you, not to impart |