of some attribute of God. Precisely the same remarks have been made as to the worship of idols, and it is likely enough that the highly educated among the worshippers did look upon a serpent merely as an emblem of divine wisdom, a bull as an image of divine strength, and a monkey as an external memorial of the promised incarnation of divinity. So with idols, which to the man of educated and enlarged mind were nothing but visible symbols employed for the purpose of directing the mind in

worship. But, though this was the case with the educated and intellectual, the ignorant and uncultivated, who compose the great mass of a nation, did undoubtedly believe that both the living animal and the lifeless idol were themselves divine, and did worship them accordingly.

There is one species of monkey, which is extremely likely to have been brought to Palestine, and used for the adornment of a luxurious monarch's palace. This is the WANDEROO, or NIL-BHUNDER (Silenus veter). The Wanderoo, or Ouanderoo, as the name is sometimes spelled, is a very conspicuous animal,

on account of the curious mane that covers its neck and head, and the peculiarly formed tail, which is rather long and tufted, like that of a baboon, and has caused it to be ranked among those animals by several writers, under the name of the Liontailed Baboon. That part of the hairy mass which rolls over the head is nearly black, but as it descends over the shoulders, it assumes a greyer tinge, and in some specimens is nearly white, reminding the observer of the huge wigs which were so prevalent in the time of Charles II, or of the scarcely less enormous head-dresses with which our judges are decorated. As is the case with many animals, the mane is not seen in the young specimens, and increases in size with age, only reaching its full dimensions when the animal has attained adult age. Moreover, the grey hue belongs exclusively to the elder monkeys, and only in the oldest specimens is the full, white, venerable, wig-like mane to be seen in perfection.

In captivity, the general demeanour of this monkey corresponds with its grave and dignified aspect. It seems to be more sedate than the ordinary monkeys, to judge from the specimens which have lived in the Zoological Gardens, and sits peering with its shiny brown eyes out of the enormous mane, with as much gravity as if it were really a judge deciding an important case in law. Not that it will not condescend to the little tricks and playful sallies for which the monkeys are so celebrated; but it soon loses the vivacity of youth, and when fullgrown, presents as great a contrast to its former vivacity, as does a staid full-grown cat sitting by the fire, to the restless, lively, playful kitten of three months old. During its growth, it can be taught to go through several amusing performances, but it has little of the quick, mercurial manner, which is generally found among the monkey tribe.

The docility of the Wanderoo often vanishes together with its youth. The same animal may be gentle, tractable, and teachable when young, and yet, when a few years have passed over its head and whitened its mane, may be totally obstinate and dull, refusing to perform the feats which it accomplished in its youth, or to learn others more suitable to its years. Consistent kind treatment will, however, have its effect upon the creature, but as a general rule, an old Wanderoo is apt to be a treacherous and spiteful animal.

The natives of the country in which the Wanderoo lives, attribute to it the wisdom which its venerable aspect seems to imply, much as the ancient Athenians venerated the owl as the bird of wisdom, and the chosen companion of the learned Minerva. In many places, the Wanderoo is thought to be a sort of king among monkeys, and to enjoy the same supremacy over its maneless kinsfolk, that the king-vulture maintains over the other vultures which are destitute of the brilliant crest that marks its rank.

I am induced to believe that the Wanderoo must have been one of the monkeys which were brought to Solomon, for two

reasons.

In the first place, it is a native both of India and Ceylon, and therefore might have formed an article of merchandise, together with the peacock, gold, and ivory. And if, as is extremely probable, the Tharshish of the Scripture is identical with Ceylon, it is almost certain that the Wanderoo would have been brought to Solomon, in order to increase the glories of his palace. Sir Emerson Tennant points out very forcibly, that in the Tami language, the words for apes, ivory, and peacocks, are identica. with the Hebrew names for the same objects, and thus gives a very strong reason for supposing that Ceylon was the country from which Solomon's fleet drew its supplies.

Another reason for conjecturing that the Wanderoo would have been one of the animals sent to grace the palace of Solomon is this. In the days when that mighty sovereign lived, as indeed has been the case in all partially civilized countries, the kings and rulers have felt a pride in collecting together the rarest objects which they could purchase, giving the preference to those which were in any way conspicuous, whether for intrinsic value, for size, for beauty, or for ugliness. Thus, giants, dwarfs, and deformed persons of either sex, and even idiots, were seen as regular attendants at the court, a custom which extended even into the modern history of this country, the "Fool" being an indispensable appendage to the train of every person of rank. Animals from foreign lands were also prized, and value was set upon them, not only for their variety, but for any external characteristic which would make them especially conspicuous.

Ordinary sovereigns would make collections of such objects, simply because they were rare, and in accordance with the

general custom; and in importing the " apes" and peacocks together with the gold and ivory, Solomon but followed the usual custom. He, however, on whom the gift of wisdom had been especially bestowed, would have another motive besides. ostentation or curiosity. He was learned in the study of that science which we now call Natural History. It is, therefore, extremely probable, that he would not neglect any opportunities of procuring animals from distant lands, in order that he might study the products of countries which he had not personally visited, and it is not likely that so conspicuous an animal as the Wanderoo would have escaped the notice of those who provided the cargo for which so wealthy a king could pay, and for which they would demand a price proportionate to its variety.

There is perhaps no monkey which is so conspicuous among its kin as the Wanderoo, and certainly no monkey or ape inhabiting those parts of the world to which the fleet of Solomon would have access. Its staid, sedate manners, its black body, lion-like tail, and huge white-edged mane, would distinguish it so boldly from its kinsfolk, that the sailors would use all their efforts to capture an animal for which they would be likely to obtain a high price.

The peculiar and unique character of Solomon affords good reason for conjecture that, not only were several species of the monkey tribe included under the general word Kophim, but that the number of species must have been very large. An ordinary monarch would have been content with one or two species, and would probably have been perfectly satisfied if a number of monkeys had been brought from beyond seas, irrespective of distinction of species. But, if we consider the character of Solomon, we shall find that he would not have been content with such imperfect knowledge. We are told that he wrote largely of the various productions of the earth, and, to judge him by ourselves, it is certain that with such magnificent means at his command, he would have ransacked every country that his ships could visit, for the purpose of collecting materials for his works. It is therefore almost certain that under the word Kophim may be included all the most plentiful species of monkey which inhabit the countries to which his fleet had access, and that in his palace were collected together specimens of each monkey which has here been mentioned, besides many

others of which no special notice need be taken, such as the Bonnet Monkeys, and other Macaques.

We now come to the vexed question of the SATYRS, respecting which word great controversies have been raised. The Hebrew word Seirim merely signifies "hairy beings," and does not seem to be applied to any definite species of animal. Several scholars, therefore, translate the word by "wild goats," and instead of reading the passages (Is. xiii. 21, and xxxiv. 14) "Satyrs shall dance there," they read them, "The he-goats shall skip there." This is certainly an easier interpretation than that which is accepted in our translation, but whether it is more correct may be doubted. Moreover, the word "goat" would not convey the idea of utter desolation which the prophecy implied, and which has been so signally fulfilled in the Babylon of the present day. The vast palaces and temples have sunk into shapeless heaps of ruins, affording scarcely a trace by which the buildings can be identified. The many massive gates, for which the city was famous, have disappeared. The double lines of fortification are only to be distinguished by a few scattered mounds, while the wonderful palace of Nebuchadnezzar has left but a few shattered walls as relics of an edifice whose fame spread over the world.

What precise animal was meant by the word Seirim cannot be ascertained, nor is it even certain whether the word signified any particular species at all. The ancient commentators identified Seirim with the semi-human creatures of mythology, known as Satyrs, and strengthened this opinion by a reference to Lev. xvii. 7, where the Israelites are warned against worshipping Seirim, or "devils" according to our translation. In common with all the civilized world, they fully believed that Satyrs were veritable inhabitants of the woods and deserts, with forms half man half goat, with powers more than human, and with passions below humanity. Of course we cannot now accept such an interpretation, but must grant, either that a mere metaphor of desolation was intended, or that the prophecy alluded to various wild animals that inhabit deserted places. Accept which interpretation we will, it is impossible to identify any particular animal with the "Satyr" of Isaiah, and therefore it will be better to decline giving any opinion on a subject which cannot be definitely explained.