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. THE BAT. The Bat mentioned always with abhorrence-Meaning of the Hebrew name --The prohibition against eating Bats-The edible species, their food and mode of life-The noisome character of the Bat, and the nature of its dwelling-placeits hatred of light-Baruch and his prophecy-Appropriateness of the prophecy-Singular Mahommedan legend respecting the original creation of the Bat--The legend compared with the apocryphal gospels-The Bats of Palestine -Mr. Tristram's discoveries--Bats found in the quarries from which the stone of the Temple was hewn-Edible Bats in a cave near the centre of PalestineAnother species of long-tailed Bat captured in the rock caves where hermits had been buried-Other species which probably inhabit Palestine. AMONG the animals that are forbidden to be eaten by the Israelites we find the BAT prominently mentioned, and in one or two parts of Scripture the same creature is alluded to with evident abhorrence. In Isaiah ii. 20, for example, it is prophesied that when the day of the Lord comes, the worshippers of idols will try to hide themselves from the presence of the Lord, and will cast their false gods to the bats and the moles, both animals being evidently used as emblems of darkness and ignorance, and associated together for a reason which will be given when treating of the mole. The Hebrew name of the Bat is expressive of its nocturnal habits, and literally signifies some being that flies by night, and it is a notable fact that the Greek and Latin names for the bat have also a similar derivation. In Lev. xi. 20, the words, "All fowls that creep, going upon all four, shall be an abomination unto you," are evidently intended to apply to the bat, which, as is now well known, is not a bird with wings, but a mammal with very long toes, and a well developed membrane between them. Like other mammals, the Bat crawls, or walks, on all four legs, though the movement is but a clumsy one, and greatly different from the graceful ease with which the creature urges its course through the evening air in search of food. Perhaps the prohibition to eat so unsightly an animal may seem almost needless; but it must be remembered that in several parts of the earth, certain species of Bat are used as food. These are chiefly the large species, that are called Kalongs, and which feed almost entirely on fruit, thus being to their insectivorous relatives what the fruit-loving bear is among the larger carnivora. These edible Bats have other habits not shared by the generality of their kin. Some of the species do not retire to caves and hollow trees for shelter during their hours of sleep, but suspend themselves by their hind legs from the topmost branches of the trees whose fruit affords them nourishment. In this position they have a most singular aspect, looking much as if they themselves were large bunches of fruit hanging from the boughs. Thus, they are cleanly animals, and are as little repulsive as bats can be expected to be. But the ordinary bats, such as are signified by the "nightfliers" of the Scriptures, are, when in a state of nature, exceedingly unpleasant creatures. Almost all animals are infested with parasitic insects, but the Bat absolutely swarms with them, so that it is impossible to handle a Bat recently dead without finding some of them on the hands. Also, the bats are in the habit of resorting to caverns, clefts in the rocks, deserted ruins, and similar dark places, wherein they pass the hours of daylight, and will frequent the same spots for a long series of years. In consequence of this habit, the spots which they select for their resting place become inconceivably noisome, and can scarcely be entered by human beings, so powerful is the odour with which they are imbued. Sometimes, when travellers have been exploring the chambers of ruined buildings, or have endeavoured to penetrate into the recesses of rocky caves, they have been repelled by the bats which had taken up their habitation therein. No sooner does the light of the torch or lamp shine upon the walls, than the clusters of bats detach themselves from the spots to which they had been clinging, and fly to the light like moths to a candle. No torch can withstand the multitude of wings that come flapping about it, sounding like the rushing of a strong wind, while the bats that do not crowd around the light, dash against the explorers, beating their leathery wings against their faces, and clinging in numbers to their dress. They would even settle on the face unless kept off by the hands, and sometimes they force the intruders to beat a retreat. They do not intend to attack, for they are quite incapable of doing any real damage; and, in point of fact, they are much more alarmed than those whom they annoy. Nocturnal in their habits, they cannot endure the light, which completely dazzles them, so that they dash about at random, and fly blindly towards the torches in their endeavours to escape. If, then, we keep in mind the habits of the bats, we shall comprehend that their habitations must be inexpressibly revolting to human beings, and shall the better understand the force of the prophecy that the idols shall be cast to the bats and the moles. There is another, and a very forcible passage, in which the Bat is mentioned. In the apocryphal book of Baruch, the Bat is used as a lively image of something peculiarly repulsive and hateful. Baruch was the secretary and faithful friend of Jeremiah the prophet, and Chapter VI. of the book of Baruch purports to be an epistle of Jeremiah to the captive Jews about to be led away to Babylon. After showing that they had brought their fate upon themselves by neglecting the worship of the true God, and prophesying that they would remain in captivity for seven generations, the writer proceeds, in a strain of scathing and sustained satire, to deride the idols which they had adored, and to censure the infamous ceremonies that formed part of the worship. After describing the idols, made splendid with silver and gold, whose hands hold sceptres, and axes, and wands, and yet cannot save themselves from robbers; whose tongues are polished by the workman and yet cannot speak a word; whose eyes are covered with dust which they cannot wipe off for themselves; he proceeds as follows: "Their hearts are gnawed upon by things creeping out of the earth; and when they eat them and their clothes they feel it not. Their faces are blacked through the smoke that cometh out of the Temple. Upon their bodies and heads sit bats, swallows and birds, and the cats also. By this ye may know that they are no gods; therefore fear them not." It is not to be expected that so strange looking an animal as the Bat would escape mention in the legends which are so plentiful in the East. • Signor Pierotti, who has done such signal service in the investigation of the Holy Land, gives a most remarkable seiniMahommedan and semi-Christian legend respecting the origin of the Bat. The Mahommedans, unlike the generality of Jews, have always respected the memory of our Lord Christ-the Prophet Isa, as they call Him-ranking Him as one of the greatest of God's prophets, though they deny His actual divinity. In this curious legend, they have confused the forty days fast in the wilderness with the enforced Mahommedan fast called Ramadhan, much as the writers of the apocryphal gospels attributed to the holy family and the apostles certain phrases and acts of worship which were not in existence until several centuries after the Christian era. Towards the west of Jericho, there is a mountain which is identified both by Christians and Mahommedans as being the spot to which our Lord retired during his passion, and which, in consequence of this supposition, is called Kuruntun, or Quarantine. The reader, while perusing the following legend, must bear in mind that the fast of Ramadhan lasts for a month, and that from sunrise to sunset an entire abstinence from all kinds of nourishment is imperative upon all good Mussulmans. Even such luxuries as smoking or inhaling perfumes are forbidden, and although washing is permitted, the head must not be plunged under water, lest a few drops might find their way through the nostrils. In consequence of this strict prohibition, the moments of daybreak and sunset are noted with the most scrupulous care, the tables being set, pipes lighted, coffee prepared, and every luxury being made ready just before sunset, so that as the orb disappears beneath the horizon, the fasting multitudes may not lose a moment in satisfying their wants. A similar anxiety marks the approach of daybreak, because, as the first beams of the sun break through the darkness, neither food nor drink may pass their lips. We will now proceed to the Mahommedan legend, as it is given by S. Pierotti: "In this wild spot the great prophet Isa retired with his disciples to keep the holy month of the Ramadhan, afar from the tumults of the world. As the view westward was obstructed by the mountains of Jerusalem, and, consequently, the sunset could not he seen, he made, by the per |