CANDACE
68
CANDLE
the fourth centmy, Bays that in his day the queens of Ethiopia continued to be called Candace (Hiti. Eoel, ii, 1, 10). A curious confirmation of the fact of female sovereignty having prevailed in Ethiopia has been re- marlLed on the existing monuments of the country.
Ancient Ethiopian Qaeen triamphing over Captives.
Thus, on the largest sepulchral pyramid near Assour, the ancient Merod (see Cailliaud, plate xlvi), a female warrior, with the royal ensigns on her head, drags for- ward a number of captives as offerings to the gods ; on another compartment she is in a warlilce habit, about to destroy the same group. Heeren, after de- scribmg the monuments at Naga, or Nalca, southeast of Shendy, says, ** It is evident tliat these representa- tions possess many peculiarities, and that they are not pure Egyptian. The most remarkable difference ap- pears in the persons offering. The queens appear with the kings ; and not merely as presenting offerings, but as heroines and conquerors. Nothing of this kind has yet been discovered on the Ejicyptian reliefs, either in Egypt or Nubia. It ma^herefore with certainty be concluded that they are subjects peculiar to Ethiopia. Among the Ethiopians, says Strabo (p. 1177), the wom- en also are armed. Herodotus (ii, 100) mentions a Nitocris among the ancient queens of Ethiopia. Upon the relief [on the monument at Kalabsh^] representing the conquest of Ethiopia by Sesostris, there is a queen, with her sons, who appears before him as a captive*' (Heeren, On the Natioiu of Africa, ii, 899). The name Candace, or Kandahaiy appears on the Egyptian mon-
Hieroglyph for Candace.
nments on. a royal cartouche, followed by the deter- minative sign for a woman. It is singular enough, that when Bruce was at Shendy, the government of the district was in the hands of a female called SittincL, i. e. the lady or mbtress. He says, *' There is a tra- dition there that a woman, whose name was Henda- qu6, once governed all that country, whence we might imagine that this was part of the kingdom of Can- dace ; for, writing this name in Greek letters, it will come to be no other than Hendaqu^, the native or mistress of Chendi or Chandi" (Traveli to discover ike Source ofi^ Nile, iv, 529 ; comp. i, 605). It is true that, the name Kandak6 being foreign to the Jews, it is in vain to seek with Calmet for its etymology in Hebrew, but the conjectural derivation proposed by Bruce is wholly inadmissible ; nor is the attempt (see above) of Hiller to trace its meaning in the EthioiHC i
language much more satisfkctory. De Diea flseerts, on the authority of ecclesiastical tradition, that the proper name of the queen mentioned in the Acts was LacoM, and that of her chamberlain Judick, It is not unlikely that some form of Judaism was at this period professed to a certain extent in Ethiopia, as well as in the neighboring country of Abyssinia. Irentens (lii, 12) and Eusebius (Hut. Ecd, ii, 1) ascribe to Candace's minister her own conversion to Cliristianity, and the promulgation of the Gospel throughout her kingdom; and with this agrees the Abyssinian tradition that he was likewise the apostle of Tigr6, that part of Abys- sinia which lay nearest to Merod ; it is added that he afterward preached the Gospel in Arabia Felix, and also in the island of Ceylon, where he suffered jaaityr- dom. (See Tillemont, Mem, Hist. Ecd. tom. ii; Bias- nage, EioercitaU. caUUBaron. p. 118 ; Ludolf, Comment, ad Hist. jEthiop. p. 89 ; Wolf, Cum, ii, 113; American Presb. Review, April, 1865.)— Kitto, Cffdop. s. v. See Ethiopian Eunuch.
CandXdiis, an Aiian writer, who flourished about 864, and is the author of a boolL addressed to Marius Yictorinus, de Generatione Divind, which, together with the answer of Yictorinus, is extant. It wfll be foond in Zeigler's Commentary on Genesis (Basle, 1548, fbl.). A fragment of an epistle of Candidus to Yictorinus is preserved by Mabillon, Analeda, iv, 155. — Cave, HisL LU.y Atmo 864 ; Landon, Eccl. Did. s. v.
Candle, ^3, tier, a lamp, as elsewhere rendered; \vxyoQ, a light, as elsewhere.
I. Houses in the East were, fhrni the earliest times, lighted up with lamps, and those of the Hebrews prob- ably resembled such as we find depicted in the tombs at Thebes. Job, describing the destruction of a family among the Arabs, and the rendering one of their habi- tations desolate, says, " The light shall be dark in his tabernacle, and his candle shall be put out with him" (xviii, 6; xxi, 17). On the other hand, when God promises to give David a lamp always in Jerusalem, it is an assurance that his house should never become desolate. In the language of Jeremiah, to extinguish the light in an apartment is a convertible phrase for total destruction (Job xxv, 10). A burning lamp is, on the other hand, a symbol of prosperity (Job xxix, 8). Maillet, in his LtUres SEtfypte, says, ** The houses in Egypt are never without lights ; they bum lamps all the night lon^, and in every occupied apartment. So requisite to the comfort of a family is this custom reckoned, that the poorest people would rather retrench a part of their food than neglect it." Roberts, in illns- tration of the passage, *' I will search Jerusalem with candles" (Zepb. i, 12), remarks, " Does a man declare his innocence of any crime, the accusers say, * We will search thee with lamps ;* * Tes, yes, I will look into that afiair with lamps ;* * What, have your lamps gone out? You see I am not guUty.' " See Lamp.