is represented in the round zodiac which was dis- covered at Denderah and in the astronomical drawings in the Ramesseum at Thebes. The most interesting mythology, so far as Orion is concerned, is that of the Euphrates valley. In the ancient star-maps of that land Orion is known
as Duwuzi (=Tammuz, Ezk 814), and appears as a
hunter accompanied by his dogs. In the earliest
ages the sun was the great heavenly hunter; afterwards Orion took his place. Hence the dogs of the latter hunt the hare (the moon). Aratus, in the Phenomena, writes—
“And ceaselessly beneath Orion’s feet
The hare is ever chased.”
With respect to the name, Brown remarks : ‘ His name Urién- Aorién-Oarién-Orién would = an original Akkadian Uru-anna (“ Light of Heaven,” i.e. the sun), as the moon is Uru-ki(‘‘ Light of the earth”).’ Hommel says that the Sumerian name was shu-gi.
LITERATURE.—See Brown, ‘Celestial Equator of Aratus,’ p. 457 of Trans. of Ninth Cong. of Orientadists, and literature referred to in notes there; also, in same Z7'rans., Hommel, ‘Bab. und Zgyp. Gottergeneal.,’ p. 234. J. TAYLOR.
ORNAMENT is in RV the tr of “y in every instance except Pr 9513, where the Heb. is vn. In other instances RV gives a more specialized render- ing for ‘ornament’ of AV: as ‘chaplet’ (livyah, Pr 1° 4°); ‘garland’ (péér, Is 6119); ‘crescents’ (sahdrénim, Jg 8%); ‘anklets’ (dkhasim, Is 38); ‘ankle-chains’ (zéadéth, Is 3”); ‘ plating’ (aphuddah, 15 30"). This last probably refers to the richly embroidered cloth with which the image was partly covered. At the present day, in a shrine-chamber there is such a cloth spread over the ridge of the stone-tomb on which the devotee, usually a woman interceding with regard te child.
ORNAMENT
lessness, sits while making the petition and vow to the saint. The same belief in the immanence of pares and Meigs in the clothing is seen in
lisha’s taking of Elijah’s mantle (2 K 2"), the obtaining of St. Paul’s handkerchiefs (Ac 19"), and in the superstitious use of holy relics generally. RV has ‘apparel’ instead of ‘ornament’ in 1 P 34
The Bible abounds in references to the apprecia- tion of ornament, and at the present day in the East the love of decoration is deep-seated and universal. The laying aside of ornaments appears in Ex 335. as a token of mourning. One of the eminent services rendered by Assyrian and Egyp- tian archeology has been the revelation of the wonderful proficiency to which these nations had attained in the cutting and setting of gems, and in the designing of gold and silver ornaments.
The investigation of the place and value of orna- ment in the Bible does not necessarily imply that the Oriental estimate is faultless because it is interwrought with Scripture metaphor and teach- ing. The Bible does not differ from other litera- ture when referring to the customs and preferences of those addressed, the one requirement being that the statements should correspond with fact. The same simple recognition of things as they are that characterizes its references to natural and _ in- dustrial surroundings and family relationships also marks its allusions to the Oriental love of ornament, and its illustrative use of articles of beauty and decoration.
Oriental life is pervaded by the charm of the picturesque and the attractiveness of whatever is unique or magnificent. The reality of the gratifi- cation afforded by it is evidenced by the presence of ornament in little things, and its preservation even when in conflict with comfort and activity. Male costume has many embellishments that we are accustomed to regard as feminine, and the last stage is often reached in which the man proclaims the apparel. The day-labourer feels himself to be on a higher level if he can wear a shirt with loose
nmdant sleeves and a skirt long enough to reach he ground. Until quite recent times the wearing of soft woollen cloth was jealously restricted to the patriarchal emirs and ruling families (cf. Lk 735). An Oriental cabman in arranging his coloured head-napkin for protection from the sun crosses it under the chin and throws the loose ends over his shoulders to hang down the back and wave in the wind. In the course of an hour he may have to re- arrange it several times, but he never ties a knot or fastens it with a pin, as that would destroy the picturesqueness of the flowing form. A _photo- graph always shows the cheek that has a mole or ‘beauty spot.” The common water-jar, in addition to its own beauty of form, has usually a waved line of etching or colour-stain around the neck. Camels and donkeys have the hair cropped so as to show ornamental patterns on the legs. The stonework of the village fountain generally has some orna- mental treatment. Doors of peasants’ houses have intricate geometrical patterns. Houses are built in alternate layers of dark and light coloured stone. The arch abounds in the humblest archi- tecture. The lattice-screen covering the lower half of the window is ornamentally developed in lemon and walnut wood into the beautiful and intricate meshrabiyeh work. Infants in swaddling- clothes have the edges of the eyelids blackened with antimony from the paint-horn (cf. the name Keren-happuch, Job 42"), the finger-nails stained with the raw-sienna brown of henna-dye (Ca 1} 418), and the little wrist is adorned with a few bangles of coloured glass. The appearance of unusual beauty in a child, as in the case of Moses, is such a source of gratilication to the parents that the fact must not referred to without reverent