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Fifteen chambers were to lodge us two and two Base tyke, callest thou me host? now, together. Bacon. By this hand, I swear I scorn the term. Shakspeare.

Her register was a two-leaved book of record, one page containing the names of her living, and the other of her deceased members. Ayliffe. With huge twohanded sway, Brandished aloft, the horrid edge came down, Wide wasting. Milton's Paradise Lost. Next to the raven's age, the Pylian king Was longest lived of any two-legged thing. Dryden. Time and place, taken for distinguishable portions of space of duration, have each of them a twofold acceptation. Locke. A rational animal better described man's essence than a two-legged animal, with broad nails and without feathers. Iri. The two-shaped Ericthonius had his birth Without a mother, from the teeming earth. Addison.

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Twopence HERB, a species of lysimachia.

TYCHIUS, an artist of Hyle in Boeotia, who made Hector's seven-fold shield.—Hom. Il. 7.

TYDE, a town of Hispania Tarraconensis— Sil. It. 3.

TYDEUS, a celebrated hero, the son of CEneus, king of Calydon. Having killed a friend, by accident, he fled to Adrastus king of Argos, and married his daughter Deithyle, by whom he had the famous Diomedes. Adrastus, wishing to restore his son-in-law Polynices to the throne of Thebes, sent Tydeus against Eteocles, whom he challenged to single combat and defeated. He again went against Thebes in the war of the Epigoni, and was mortally wounded by Melanippus; but would have been cured by Minerva, who came on purpose, had he not offended the goddess by using the body of Menalippus barbarously.—Hom. Il. 4.

TYE, n.s. See TIE. gation.

A knot; bond or obli

Lay your Command upon me; to the which my duties Are with a most indissoluble tye For ever knit. I have no tye upon you to be true, But that which loosened yours, my love to you. Dryden. Honour's a sacred tye, the law of kings, The noble mind's distinguishing perfection, That aids and strengthens virtue where it meets her, And imitates her actions where she is not; It ought not to be sported with. Addison. Lend me aid, I now conjure thee, lend, By the soft tye and sacred name of friend. Pope. Tye (Christopher), Mus. D., a celebrated English musician, born in Westminster, in the reign of Henry VIII. He was admitted Dr. in music at Cambridge, in 1545. Dr. Tye became instructor in that science to king Edward VI., and organist of the Chapel Royal, under queen Elizabeth. He composed a great number of Anthems. TYGER, in zoology. See Felis. TYGER-CAT. See FELIS. TYGER-WOLF. See CANIs. TYKE, n.s. See TIKE. Tyke in Scottish still denotes a dog, or one as contemptible and vile as a dog; and thence perhaps comes teague.

Shakspeare.

Tyke. in zoology. See CAN is.

TYLE, or Tile, in building, a sort of thin laminated brick, used on the roofs of houses; or, more properly, a kind of fat clayey earth, kneaded * moulded of a just thickness, dried and burnt in a kiln like brick, and used in the covering and paving of houses.

TYM'BAL, n.s. Fr. tymbal. A kind of kettle drum.

Yet, gracious charity! indulgent guest!

..Were not thy power exerted in my breast,

My speeches would send up unheeded prayer:
The scorn of life would be but wild despair:
A tymbal's sound were better than my voice,
My faith were form, my eloquence were noise.

Prior. TYMPAN, among printers, a double frame belonging to the press, covered with parchment, on which the blank sheets are laid in order to be printed off. See PRINTING. TYM'PANUM, n. s. Lat. tympanum. A drum; a part of the ear, so called from its resemblance to a drum. The three little bones in meatu auditorio, by firming the tympanum, are a great help to the hearing. Wiseman. TYMPANUM, in mechanics, a kind of wheel placed round an axis or cylindrical beam, on the top of which are two levers or fixed staves for the more easily turning the axis in order to raise a weight required. The tympanum is much the same with the peritrochium; but that the cylinder of the axis of the peritrochium is much shorter and less than the cylinder of the tympaInuin. TYMPANUM, in anatomy. Index. TYM'PANY., n.s. Lat. tympanum. A kind of obstructed flatulence that swells the body like a drum; the wind dropsy. He does not shew us Rome great suddenly, As if the empire were a tympany; But gives it natural growth, tells how and why

See ANAToMY,

The little body grew so large and high. Suckling.
Others, that affect
A lofty stile, swell to a tympany. Roscommon.

Nor let thy mountain-belly make pretence Of likeness; thine 's a tympany of sense. A tun of man in thy large bulk is writ, But sure thou 'rt but a kilderkin of wit. Dryden.

The air is so rarified in this kind of dropsical tumour, as makes it hard and tight like a drum, and from thence it is called a tympany. Arbuthnot.

TYNDALE (William), a zealous English reformer, and memorable for having made the first English version of the Bible, was born on the borders of Wales before 1500. He was first of Magdalene-hall, Oxford. Afterwards he removed to Cambridge, and thence went to live with a gentleman in Gloucestershire as tutor to his children. There he showed himself so zealous for the doctrines of the Reformation that he was forced to leave the place. He then went to Germany, where he translated the New Testament and the Pentateuch. These, being sent to England, made a great noise there; and the clergy procured a royal proclamation, prohibiting the buying or reading such translations. But not satisfied with this, the clergy sent one Philips to insinuate himself into his company, and under the pretext of friendship betray him into custody. He was sent to the castle of Filford, about eighteen miles from Antwerp.; and though the English merchants at Antwerp did what they could to procure his release, and letters were also sent from lord Cromwell and others out of England, yet Philips bestirred himself so heartily, that he was tried and condemned to die. He was first strangled by the hangman, and then burned near Filford castle, in 1536. While he was tying to the stake, he cried with a fervent and loud voice, “Lord, open the king of England's eyes.' TYNDARIDE, an ancient people of Colchis. TYNDARIS, a town of Colchis on the Phasis. TYNDARUS, king of Sparta, the husband of Leda, and father of Castor and Clytemnestra. TYNE, North, a river which rises on the border of Scotland, and Tyne (South), another river which rises on the border of Cumberland. These unite their streams at Hexham, thence dividing the counties of Durham and Northumberland, and passing Newcastle, fall into the German Ocean at Tynemouth. The Tyne forms the noble river of Newcastle, and is there navigable for vessels of 300 tons burden. TYNEMOUTH, a fashionable bathing town in Northumberland, situated at the mouth of the Tyne, nine miles east of Newcastle, and 286 north by west from London. The town of Tynemouth is chiefly composed of one good street, with two or three small ones towards the north. The houses are in general well built, and some of them are even elegant; during the bathing season it is a place of fashionable resort, and all the inns and lodging-houses are filled with company. Tynemouth, as a bathing place, possesses many attractions. The walks, particularly that in the castle yard amidst the romantic ruins of Tynemouth priory, present many delightful and pleasing views. In the year 1807 there were erected very commodious and elegant baths. TY'NY, adj. Dan, tynd. Small. He that has a little tyny wit, Must make content with his fortunes fit.

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Clean renouncing The faith they have in tennis, and tall stockings, Short bolstered breeches, and those types of travel, And understanding again the honest men. Shakspeare. He ratified ceremonial and positive laws, in respect of their spiritual use and signification, and by fulfilling all things typed and prefigured by them . White. The resurrection of Christ hath the power of a pattern to us, and is so typified in baptism, as an engagement to rise to newness of life. Hammond. Informing them by types And shadows of that destined seed to bruise The serpent, by what means he shall achieve Mankind's deliverance. Milton.

The Apostle shews the Christian religion to be in truth and substance what the Jewish was only in

type and shadow. Tillotson. Hence that many coursers ran, Hand-in-hand, a goodly train, To bless the great Eliza's reign ; And in the tupic glory show What fuller bliss Maria shall bestow. Id. The Levitical priesthood was only tupical of the Christian; which is so much more holy and honourable than that, as the institution of Christ is more excellent than that of Moses. Atterbury. TYPE (ruroc), in theology, an impression, image, or representation of some model, which is termed the antitype. In this sense the word occurs often in the writings of divines. Types are to be regarded, therefore, not as mere conformities, or analogies, which the nature of things holds forth between them; nor arbitrary images arising merely from the casual resemblance of things; but there is required a particular institution of God to make a type, and a particular declaration of his that it is so. Gale divides types into historical and prophetical. The first are those used by the ancient prophets in their agitations and visions: the second, those in which things done, or ceremonies instituted in the Old Testament, prefigure Christ, or things relating to him in the New Testament. Or they are things which happened and were done in ancient time, and are recorded in the Old Testament, and which are found afterwards to describe or represent something which befell our Lord, and which relates to him and his gospel. E. gr. Under the law, a lamb was offered for a sinoffering, and thus an atonement was made for transgressions. John the Baptist calls Christ ‘the lamb of God who taketh away the sins of the world,' and St. Peter tells Christians that they are redeemed by the blood of Christ, as of a lamb.” Hence we infer and conclude that the lamb was a type of Christ; and, upon considering it, we find that it has all that can be required to constitute a type; for it is in many respects a very just and lively representation of Christ. The lamb died for no offence of his own, but for the sins of others; so did Christ: the lamb could not commit sin by his nature, nor Christ by his perfection: the lamb was without bodily spot or blemish; Christ was holy and undefiled : a lamb is meek and patient; such was the afflicted and much injured Son of God. These types are useful to persons who have already received Christianity upon other and stronger evidence, as they show the beautiful harmony and correspondence between the Old and New Testament; but they seem not proper proofs to satisfy and convince doubters, who will say perhaps, with the schoolmen, “theologia symbolica non est argumentativa.’ It should also be observed that unless we have the authority of Scripture we cannot conclude with certainty that this or that person, or this or that thing mentioned in the Old Testament, is a type of Christ, on account of the resemblance which we may perceive between them: but we may admit it as probable. The ancient fathers, as well as the modern critics, have been greatly divided about the nature and use of the types and typical representations in the Old Testament; and it is this makes one of the great difficulties in understanding the ancient prophecies, and in reconciling the New and Old Testament. There is no denying, but that there were some types which the divine wisdom instituted to be the shadows and figures of things to come; but various writers run into an excess on this subject; some looking for types in every thing, like Origen, who discovered mysteries in the very cauldrons of the tabernacle. A prudent man should be contented with the more sensible and obvious ones. In reference to this subject, an able author maintains, that not the fathers only but St. Paul himself, was of the opinion, “that Christianity was all contained in the Old Testament, and was implied in the Jewish history and law; both which are to be reputed types and shadows of Christianity.” In order to which, he quotes Hebrews, viii. 5, x. 1, and Colos. ii. 16, 17, He adds “that the ritual laws of Moses, being in their own nature no other than types and shadows of future good things, are to be considered as having the effect of prophecies.’ This is likewise the sense of Whiston and others; but the same author even quotes our Saviour speaking in behalf of this typical reasoning in that passage, Matthew xi. 13, where he affirms that “ the law prophecies; and that he came to fulfil the law as well as the gospel.”—Matthew v. 17; Disc. of the Grounds, &c. But it has been with some reason observed, had the ancients, with the modern retainers of this typical system, expressly designed to have exposed Christianity, they could not have done it more effectually than by thus making every thing types and prophecies. Not that he denies the reality of such things as types. It is manifest there were many under the Old Testament; such were Zechariah's staves, beauty, and bands, c. xi. 7, 10, 14: such was Hosea's adulterous wife, chap. i. 2; and such were his children, v. 4, 6. The prophets designed by these to prefigure future events; but in these instances the reader is at once, by the declaration of the prophet, made to understand as much, and not left to his own conjectures about them after the events are over. In effect, all that is urged from Scripture for the typical or allegorical interpretations of the Jewish law, history, ceremonies, &c., it is asserted, may be set aside, without any violence to the Sacred Text, which may be explained on more natural and intelligible principles, and more consistently with grammar. The word rviroc literally denotes no more than a copy or impression of any thing; and accordingly, in our translation, we find it sometimes rendered by print, sometimes by figure, sometimes by fashion, and sometimes by form. Hence also the word is figuratively applied to denote a moral pattern ; in which sense it signifies no more than example and similitude. Again, the word avrurvirog, antitype, in Scripture, signifies any thing formed according to a model or pattern; and thus, in the Epistle to the Hebrews, the tabernacle, and holy of holies, being made according to the pattern shown to Moses, are said to be antitypes, or figures, of the true holy places. In the like sense, St. Peter, speaking of the flood and the ark, by which eight persons were saved, calls baptism an antitype to

them; by which he expresses no more than a similitude of circumstances. The other words used in Scripture to imply a future event, prefigured by some foregoing act, are, broëetypa, rendered by imitation and example; and oria, shadow. Such being the import of all the terms used in the New Testaunent writers, seeming to imply any prefiguration of future events under the Gospel, it is observed, 1. That to argue from types is only to argue from examples or similitudes; and, consequently, that all inferences drawn from such reasonings are no farther conclusive than reasonings from similitudes are. The intent of similitudes is only to help to convey some ideas more clearly or strongly; so that to deduce consequences from a simile, or infer any thing from other parts of the simile, than what are plainly similar, is absurd. 2. That it cannot be proved that the ceremonies of the Mosaic law were ever designed to prefigure any future events in the state of the Messiah's kingdom. No such declared prefigurations are mentioned in the writings of the Old Testament, whatever notions prevailed among the writers who immediately }. It is granted that the apostles argued from the rites in the Mosaic institution; but this appears to have only been by way of illustration and analogy. There is certainly a general likeness in all the dispensations of Providence; an analogy of things in the natural as well as the moral world, from which it is easy arguing by way of arity, and it is very just and usual so to do ; ut that one of these dispensations was therefore given to presignify another that was future can never be proved, unless it be expressly declared. It is in the same way of similitude, he maintains, we are to understand St. Paul, where he says ‘that Christ our passover is sacrificed for us.' And thus we are to understand John the Baptist, when he calls our Saviour the “Lamb of God.' There was this similitude of circumstance, that Christ was slain on the same day with the paschal lamb; that he died about the same time of the day when the priests began their hillel; that not a bone of the one or the other was broken. And that, as the paschal lamb was without blemish, so was Christ without sin. From these, and other circumstances, the apostle applied the term passover to Christ. Thus, also, we are to account for what St. Paul calls the baptism of the children of Israel in the cloud, and in the sea; and for the comparison betwixt the high-priest entering the holy place every year, and Christ entering into heaven. See Sykes's Essay on the truth of the Christian Religion, 1725. TYPE, in medicine, is used to denote the order observed in the intension and remission of fevers, pulses, &c. TYPHA, cat's tail, or reed mace, in botany, a genus of plants belonging to the class of monoecia, and order of triandria; and in the natural system ranging under the third order, calamariae. The amentum of the male flower is cylindrical; the calyx is tripetalous, but scarcely distinguishable; there is no corolla. TYPHOEUS, in the Grecian mythology, a giant, the son of Tartarus and Terra, who had 100 heads like those of a dragon, flames of fire came from his mouth, and he uttered the most

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