deceptive’ (Cheyne), it is difficult to class in an envirely different category the sphinxes of Egypt and of Greece and the gryphons of Teutonic fable. While the representations of the nature and functions of the ‘living creatures’ in Ezk and Rev are closely allied, there are marked differ- ences. In Ezk the four creatures have each four heads, looking four different ways, the face of a man being in front, and the faces of animals on the three remaining sides: in Rev three creatures out of the four are like animals, and only one has the face of a man (47). In both (whether μόσχος must be a calf or may be an ox) the animals are the same, and in both therefore we have the intelligence of the man, the sovereignty of the lion, the strength of the ox, and the swiftness of the eagle. (Cf. Schultz, OL Theology, ii. 236). In Ezk each has four wings, in Rev six wings. In Ezk 1 the wheel accompanying each creature and containing its spirit has its felloes full of eyes (118): in Rev the creatures themselves are full of eyes (as apparently in Ezk 10", where the wheels and the ies are confused) In Ezk their function is that of unitedly bearing in one direction or another the firmament and, above that, the throne, with the manifestation of Jehovah upon it: in Rev the throne is im- movable, and the function of the four living creatures is that of choregi leading and concluding the various portions of the unceasing hymn of adoration (4° 5% 14) ; their position being somewhat enigmatically described as ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου (45), ‘in the midst of the throne and around the throne,’ the first part of which may possibly mean that they supported the throne on each of its sides, or may be some original con- fusion or early corruption due to the retention or insertion of the simple καὶ ἐν τῷ μέσῳ of Ezk 15. The symbolic, imaginary, and variable (cf. Ezk 4118 two faces) figures of Ezk became, by easy transference, before the date of the Book of Enoch, simply an order of angels, as did the wheels likewise. In that book we read (61°) of the ‘host of God, the Cherubim, Seraphim (per- haps= princes), and Ophanim (wheels), and all the angels of power,’ etc. At ch. 40 we are intro- duced to ‘four presences’ (7.e. four angels of the Presence), different from (t.e. higher than) those that sleep not (i.e. those that unceasingly bless the Lord of spirits, saying ‘ Holy, Holy, Holy is the Lord of spirits: He filleth the earth with spirits’): and these four presences, ‘angels of the Lord of spirits,’ are Michael, the merciful ; Raphael, the healer; Gabriel, the mighty; and Phanuel, the a of repentance and hope: these 4 ore glory before the Lord of glory.’ The function of the seraphs, each with six wings, in Is 6%, is simi- lar : ‘One cried to another, Holy, Holy, Holy is the Lord of Hosts: the whole earth is full of his glory.’ We can now see the syncretic character of the nature and functions of the ‘living creatures’ in Rey. We can see how the composite, symbolic creature-forms of the throne-bearers in ick —of which storm and lightning clouds had probably been the prototype—had been assimilated in nature and in function to the seraphs of Isaiah, and to the four angelic ‘presences’ and ‘voices’ of Enoch, and had thus fnally taken up their poeeon as the highest angels, standing imme- | iately before the throne, and leading the heavenly choir. And so we can understand how, in the later Psalms, He who is said to be ‘enthroned upon the cherubim’ (Ps 80! 99!) can also be spoken οἱ (22°) as ‘enthroned upon the praises of Israel.’
If we take note of the diversifications in the
symbol as displayed in the history of its use (even
by one and the same writer), we shall not be hasty
to define rigidly the ideas its several attributes | VOL. 111.—a
embody. The notion that the living creatures in Rev 4°": represent ‘ the quintessence of creation’ will scarcely be maintained in face of the fact that in 5 creation is viewed as something quite distinct from them. But if we regard them as standing for the noblest of God’s creatures, the most honoured and efficient of His servants, the most devout and constant of His worshippers, then the numerical symbol of all pervasiveness, the human and animal symbols of intelligence, of sovereignty, of strength, and of swiftness, the eyes-symbol of ubiquitous watchfulness and pene- tration, and the sanctus-symbol of unceasing raise and adoration, will all readily and easily all into their proper place. For early Christian interpretations see Zahn, Forsch. ii. 257 tf. ; Swete, St. Mark, xxxi ff. J. MASSIE.
LIZARD (axy> létd’ah, καλαβώτης, stellio). —The word lizard occurs but once in AV (Ly 11”). It is one of the following six names of unclean animals (Lv 1159: 8°), which we give with their Heb. originals and AV and RV equivalents :—
AV RV Ay zab tortoise greatlizard. See CHAMELEON 2. ADIN 'dndkah ferret gecko. »» GECKO. 8.nD> kodh chameleon land crocodile. ,, CHAMELEON. 4. ayy> Wta’Gh lizard ὠ lizard. δ. pan hdmet snail sand lizard. » SNAIL. 6. n2wintinshemeth mole chameleon. », CHAMELEON,