Indji, Sen guzellerun gendgi. Pearl, Thou art the treasure of fair ones. o Para, Oldi yureghim yara. Money, My heart is all one vast wound. J Bal, Gonulumi al. Honey, Take my heart. Portukal, Boyour bir hafta bizde kal. Jonquil, Cure me, my dear girl. Chai, Gunduzlerumun gunechi ghedja lerimun aji. Tea, O thou! my sun, and thou! my moon, thou hast given light to my days and brightness to my nights. Darchin, Olursen gorurim khardjin. Cinnamon, Ah, if thou diest, I bury thee, O cruel fair. Selvi, Daima severim seni. Cypress, I adore thee eternally. Jim Sunbul, Ikimiz bulbul. Hyacinth, We breathe out our lamentations like nightingales. Shahpoi, Ikimiz bir boi. Violet, We are of the same stature. Sheker, Yureghim seni cheker. Sugar, My heart sighs for thee. Satche, Sen sin bashime taje. Hair, Thou art the crown of my head. Sari, Chekerim ah ou zari. Yellow, I sigh and languish. Karenfil, Violet bud. Ghanche gul, Rose Karenfil sin kararun yok, Senun benden khaberun yok. To the violet we may compare thee, Kaisi, Bulmadim senden ejisini. Apricot, Thou art the highest prize. ili Kestane, Gözlerun mestanè. Chesnut, Thine eyes are sly thieves. Gool, Ben aglarim sen ghul. مرجان 1 Rose, I weep, laugh thou! Kehrubar, Sende gozum war. Yellow Amber, All looks are directed towards thy throne. Mavi, Hazze ederim Seni. Blue, I worship him as a God. Merjan, Weririm sana bu jan. Mersin, Mevlam seni bana wersin. Myrtle, May Heaven bestow thee on me! Nar, Yureghim yanar. Pomegranate, My heart is burning. Havayi, Al benden haiati. This strophe has been given by Lady Wortley Montague; there is not any other so long in the language of flowers-a rose-bud and a violet are declarations of love, which has been long slighted. Aurora colored, Take away this life which distresses me. So Yasemi, Sen sev beni, benda seni. ياسمي Jessamine, Love me truly, my passion equals thine. BIBLICAL SYNONYMA. No. II. not eat. But flesh with the life thereof, which is the blood thereof, shall ye Genesis, 9. 4. THE North American Indians, through a strong principle of reli gion, abstain, in the strictest manner, from eating the blood of any animal, as it contains the life and spirit of the beast; and was the very essence of the sacrifices that were to be offered up for sinners. When the English traders have been making sausages with hog's flesh, I have observed the Indians to cast their eyes upon them with the horror of their reputed forefathers. An instance lately happened which sufficiently shows their utter aversion to blood-a Chikkesah woman being ill with a complication of disorders, the Indian physician seemed to use his best endeavours to cure her, but without the least visible effect. To preserve his medical credit with the people, he at last ascribed her ailment to the eating swine's flesh, blood, or other polluted food, affirming that such an ugly,accursed sickness overcame the power of all his beloved songs and physic, and in anger he left his supposed criminal patient to be punished by Loah Ishtohoolo. I asked her some time afterwards what her ailments were, and what she imagined might have occasioned them-she said she was full of pain, and that she had Abeeka Ookproo, "the accursed sickness," because she had eaten a great many fowls after the manner of the white people, with the Issish Qokproo, "accursed blood," in them; in time she recovered, and now strictly abstains from tame fowls, unless they are bled to death, for fear of incurring some future evil by the like pollution, Adair's Indians, p. 134. Plato, in lib. 6. De Legibus, mentions that in the early ages men abstained from flesh, thinking it right neither to eat blood, nor polJute the altars of the gods with it. Whoso sheddeth man's blood, by man shall his blood be shed; for in the image of God made he man. Genesis, 9. 6. On arriving at Niagara we found great numbers of the Mississ aguis Indians dispersed in knots in different parts of the town, in great concern for the loss of a favorite and experienced chief. This man whose name was Wompakanon had been killed, it appeared, by a white man, in a fray which happened at Torould, near which place is the principal village of the Mississaguis nation. The remaining chiefs immediately assembled their warriors, and marched down to Niagara, to make a formal complaint to the British government. To appease their resentment, the commanding officer of the garrison distributed presents among them to a large amount, and amongst other things they were allowed no small portion of rum and provisions, upon which the tribe feasted according to custom, the day before we reached the town; but the rum being all consumed, they seemed to feel severely for the loss of poor Wompakanon. Fear of exciting the anger of the British government would prevent them from taking revenge openly on this occasion; but I was informed by a gentleman in the Indian department, intimately acquainted with the disposition of the Indians, that, as nothing but blood in their opinion is deemed sufficient to atone for the death of a favorite chief, they would certainly kill some white man, perhaps one perfectly innocent, when a favorable and secret opportunity offered, though it should be twenty years afterwards. Weld's Travels in America, vol. ii. p. 84. The following trait will give an idea of the ferocious disposition of some of these Americans on the frontiers. One of them belonging to the environs of Fort Blount had lost one of his horses which had strayed from his plantation, and penetrated some distance into the Indian territory. About a fortnight after it was brought to him by two Cherokees; they were scarcely fifty yards from the house when the owner perceiving them, killed one upon the spot with his carbine; the other fled and carried the news to his countrymen. The murderer was thrown into prison, but was afterwards released for the want of evidence, although he stood convicted in the eyes of every one. During the time he was in prison the Indians suspended their resentment, in hopes that the death of their countryman would be revenged; but scarcely were they informed that he was at liberty when they killed a white, at more than 150 miles from the place where the first murder had been committed. To the present moment we have never been able to make the Indians comprehend that punishment should fall only on the guilty. They conceive that the murder of one or more of their people ought to be avenged by the death of an equal number of individuals belonging to the nation of the person who did the deed. Michaux's Travels, p. 215. Among the Circassians all the relatives of the murderers are considered as equally guilty. This customary infatuation to avenge the blood of relations generates most of the feuds, and occasions great bloodshed, among all the tribes of Caucasus; for, unless pardon be purchased or obtained by intermarriage between the two families, the principle of revenge is propagated to all succeeding generations. If the thirst of vengeance is quenched by a price paid to the family of the deceased, this tribute is called Thlil-Uasa, or "the price of blood;" but few accept such a compensation, as it is an established law among them to demand blood for blood. Pallas's Travels, vol. i. p. 405. The law of Solon was in strict conformity with the Jewish law. Numb. 35, 31.-" Ye shall take no satisfaction for the life of a murderer," blood was invariably required for blood; and we may collect from the scriptures that, generally speaking, the retaliative power was vested in the hands of a near relation, such being the meaning of the word ayxσreúv, used in the Septuagint, which we translate revenger. "The revenger of blood himself shall slay the murderer, when he meeteth him he shall slay him, and shall not be guilty of blood." Numb. 35, 19. 27. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. Genesis, 9. 13. The connexion between the rainbow and Noah appears in the Chinese account of the birth of Fohi, whose history is so similar to that of Noah, that there can be no doubt as to their identity. It is said that his mother conceived him encompassed with a rainbow. The account of Homer is almost in the words of Scrip ture; The bow which Jove amid the clouds 2 3 In the hymn to Selene, ascribed to him, he says, " it was exhibited to mortals for an intimation and sign." By Hesiod it is called, "the great oath," to which the deities appealed. And the Lord appeared unto Abraham, &c. Genesis, 12. 7. Mr. Shuckford conceives that the personification of the deity in the form of idols was never thought of in any nation until after the Lord had appeared unto Abraham, Isaac, Jacob, and Moses, and not until after the fame of these appearances had spread into other countries. From all this he concludes, that not science or speculation, but a belief of facts well attested, led the heathens into this newer theology. Cicero hints at this,' sæpe visæ |