APPENDIX. Having, in the alphabetical order of the preceding work, introduced only those names which occur in our common translation of the Old and New Testament, I have found it necessary to make an APPENDIX for the illustration of a few others, which our Translators have not mentioned expressly, and some, which are to be found only in the Apocrypha. AMARANTHINE. AMAPANTINOE. [From a, negative, and pagaiouai, to fade, wither. That cannot fade away, not capable of fading]. This word occurs in 1 Peter, v. 4, where the apostle seems to allude to those fading garlands of leaves, which crowned the victors in the heathen games, and were consequently in high esteem among them. Comp. 1 Cor. ix. 25; 1 Peter, i. 4. But the learned Henry Stephens, in his Greek Thesaurus, thinks it improbable that Peter should use αμαραντίνος for αμαραντος, since αμαράντινος is not formed from the adjective αμαραν Tos, as signifying unfading, but from the substantive apagavtos, the name of a flower, AMARANTH, so called from its not speedily fading. ApagavTivos, therefore, will properly signify amaranthine, but will be equivalent to unfading. Immortal Amaranth! a flower which once In Paradise, fast by the tree of life, Began to bloom; but soon, for man's offence, To heaven removed, where first it grew, there grows, And flowers aloft, shading the fount of life; And where the river of bliss, through midst of heaven, Rolls o'er Elysian flowers her amber stream: With these, that never fade, the spirits elect Bind their resplendent locks, inwreath'd with beams." αμάραντος, MILTON. The fibrous mineral substance, commonly called Asbestos, "Lapis ex quo fila duci possunt, et telæ fieri, quæ comburi non possunt." Hederic. Lex. in verb. 1 1 It is called aoCeotos, from a negative, and σCɛoros quenchable, from obɛvvvw, to quench, and means indestructible in the fire; or, as in Matth. iii. 12; Mark, ix. 43, 45, and Luke, iii. 17, as an adjective, unquenchable, inextinguishable. By Strabo, 1. ix. p. 606, it is used as an epithet for the constantly burning lamps in the temples; and in Plutarch, Numa, p. 66, for the vestal fire. That this extraordinary mineral, and its use, were well known to the ancients is evident from the following passage, cited and translated from Dioscorides, lib. iv. c. 156. "The mineral called Amiantus is produced in Cyprus, and resembles the scissile, or plumose alum; and as it is flexible, they manufacture and make it into cloth, as an object of curiosity; for if one throws this cloth into the fire, it burns, indeed, but without being consumed, and comes out more beautiful." Pliny, N. H. I. xix. c. 1, speaking of the same, says, "We meet also with a kind of cloth which is not consumable by fire. They call it living (or immortal); and I have at feasts seen towels made of it, burning in the fire, and in this manner more thoroughly cleansed, than they could have been with water. Of this are made the funeral vests of kings, to preserve the ashes of their bodies separate from the It is rarely to be found, and hard to weave by reason of its shortness; and is exceeding costly." rest. From its peculiar property of not being destroyed by fire, the term apavos is figuratively used for imperishable, indestructible. In 1 Peter, i. 3, 4, we read, "Blessed be the God and Father of our Lord Jesus Christ, who, according to his great mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible, and undefiled, and that fadeth not away." This blessed inheritance is called aQbagrov, incorruptible, because it will not, like the earthly Canaan, be corrupted with the sins of its inhabitants, [Levit. xviii. 28.] For into the heavenly country entereth nothing that defileth. [Rev. xxi. 27.] It is declared to be apavтov, indestructible, because it shall neither be destroyed by the waters of a flood, as this earth hath been, nor by fire, as, in the end, the earth will be and it is to be apagavrov, unfading, because its joys will not wither, but remain fresh through all eternity. Scheuchzer, in his Physica Sacra, conjectures that the CARPAS, in Esther, i. 6, may mean the cloth made of Asbestos, or Amiantus. The Septuagint render it by a word derived from the Hebrew, иарraσivos, and the Vulgate "carbasini3." But, though we may suppose this kind of cloth to be known to the Persians in the reign of Artaxerxes Longimanus, yet it is hardly 2 It is thus described by Hierocles: Χρονίαι δε εσθητι λινη τη εκ πετρων λίθων τα μηρύματα μαλακα και δέρματα, ο δε συν ὑφαίνάζιν, εξ ων ὑφασματα γιγνεται, μηλε πυρί καιόμενα, μηλε ύδατι καθαίρομενα αλλ' επειδαν έυπε και κηλείδος εμπληθη, εμβληθεντα us proya, kuna nai diapan yiverai, i. e. Utuntur veste linea, ex lapidibus. Quod quidem texunt. Mollia sunt lapidum stamina, et membranæ ex quibus panni fiunt, qui neque igne exuruntur, neque aqua expurgantur, sed cum sordes et maculas contraxerunt, in flammam injecti albescunt. ? Valerius Maximus describes carbasus as a robe that the rich wore, made of fine linen. The word also is used for cloth of which sails are made. From the Hebrew word above we may derive carpet. to be imagined that it could have been procured in quantities sufficient to form any considerable part of that vast veil which was expanded over the court of the royal gardens. Taylor, Hebr. Lex. says, "I am inclined to think it calico:" but besides the uncertainty whether this kind of fabric was then known, it seems insufficient to answer the purpose of an awning from the thinness of its texture. It was more probably a strong and thick kind of cloth; but of what material it was made it is now impossible to determine. In ANTIMONY. PHUPH; Gr. Quxos; Lat. fucus. In 2 Kings, ix. 30, the Septuagint render it quicato. Jer. iv. 30, the Chaldee renders it by COHAL, and the Septuagint, ß. Grandius explains the cohal, or al-cohal, of the mineral called in the East, "surma 5." Antimony is a ponderous brittle semi-metal, composed of long shining streaks, intermingled with a dark lead coloured sub stance. 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, 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, which rendered them either sparkling 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 4 The reason of its modern denomination is referred to Bazil Valentine, a German monk; who, as the tradition relates, having thrown some of it to the hogs, observed, that after it had purged them, they immediately fattened; and therefore he imagined that his fellow monks would be better for a like dose. The experiment, however, succeeded so ill, that they all died of it; and the medicine was thenceforward called antimoine; monk's bane. 5 Grandius, "Disert. de 2, sive stibio, ejusque usus apud antiquos in re cosmetica, per epistolam, in cujus exordio de aqua Nilotica, deinde de stibie mentione in Sacris litteris, et de fucorum materia disquiritur." [In Ephemerid. Naturæ Curios. decad ii. an. vi. p. 83.] 66 Hispanis eodem vox etiam nunc in vulgari usu est, uti et alcoħolar fucare, et alcholado, fucatus. Scilicet et has voces cum innumeris aliis a Saracenis Arabibusque retinuerunt." HASEUS. See also a Dissertation, “De lapide PUCH, ad Isai. liv. 11, in Biblioth. Brem. Class viii. Fasc. v. p., 791. 6 The use is thus commended by Galen: Οφθαλμες δε τονώσεις τω δια το φρυγικ λιθεα χρωμενος ζηρω κολλυρίω. Oculos vere ipsos corroborabis si sicco collyrio quod ex Phrygio lapide componatur. silver or ivory, about two inches long, made very smooth, and about the size of a common probe: this is wet with water, and then dipped into a powder finely levigated, made with what appears to be a rich lead ore, and 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 SAT. II. "These with a tiring-pin their eyebrows dye, This custom is referred to by Jeremiah, iv. 30. Though thou clothest thyself in scarlet, Gifford. Though thou adornest thyself with ornaments of gold, In vain shalt thou set forth thy beauty; Thy paramours have rejected thee. And Ezekiel, describing the irregularities of the Jewish nation, under the idea of a debauched woman, says, ch. xxii. 40, Ty, thou didst dress thine eyes with cohol; which the Septuagint render εςίβιζε τους οφθαλμες σου, 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 probably the mineral used of old for this purpose is the same that is used now3. "Wherefore this boldness, wherefore thus desire The author of the book of Enoch says, that before the deluge the angel Azleel taught the women the art of painting them 7 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 to strengthen the eyes, they often add flowers of olibanum or amber. 66 The Ethiopic word is cuchel. See Meninski, Lexic. 3886. 3998. Niebuhr, Description de l'Arabie, p. 58, speaking of the women in Arabia Felix, says, "They paint the edges of their eyelids with lead ore prepared, which is called kochel," and Savary, let. xi. sur l'Egypte, p. 131, tells us, Cohel is a preparation of burnt tin with 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. selves. 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, KAREN HAPPUC, that is, a vessel of antimony9; 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 10." Xenophon, Cyropæd. l. i. p. 15. ed. Hutchinson, speaks of Astyagas, the king of Media, as adorned our iπorgan, with painted eyes; and Clemens Alexandrinus, Pæd. 1. iii. c. 2. mentions υπογραφας οφθαλμων, the painting of the eyes, as a practice of the Alexandrian women in his time; and Tertullian, De Cultu fæmin. 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, και προς ευπρέπειαν υπογράφοντες τες opaλμss, and, to set themselves off, tinging their eyes. In later times Herodian, 1. v. c. 16, says the emperor Heliogabulus, Προηει, υπογραφομενος τες οφθαλμες, came into public with his eyes tinged. Commodianus, a christian writer of the third century, in his Instructions, 1. ix. v. 6, reproaches a christian matron in these terms, "Nec non et inducis malis medicamina falsa; Ludolph, Hist. Æthiop. 1. vii. c. 7, describes this custom among the Ethiopians; Pollux, Onomastic. l. 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 note11, I shall only make one or two quo tations. 11 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 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 ? See Heath on Job, xxxii. 14; and Monthly Review, vol. xiv. p. 244. 10 De Pau, Recherches sur les Egyptiennes. 11 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' Embassy to Ava, v. ii. p. 235. See also Scheuchzer, Physique Sacrée, fol. vol v. p. 144, with a beautiful plate. |