The following statemento are from Winer,!, SI There are many kinds of hues, both nataial aad in> fidal, mentioned in the Bible as fashionaMe or Imwt among the Hebrews ; besides white O^b) and blsci C^httj or D^n), there were : 1, principally red (£3 brownish-red), crimson (^3^, h^'Q^^^^pmrpkorrvki- red Cl^J'^K), orange or vermilion (^C^; % eot y'-wwCp?;); 8iP«ley9fiwp(pn|y^3; 4,aarrv«rhTv cinthine (purplish) blue (T^^SD) ; 5i, hnmm cr fex-ccj* ored (P"l^). Many of these are no doubt prsperij.if at least originally, the designation <^tfae cokrii torials. See Cbimbon; Vbrmiijos; Pcmul Itil evident that each of these principal colon had a spN cial significance am<mg the IsraeliteSi aeondiBg M which U would be seledtod idieoever thcce wassa o^
DYE
927
DYSENTERY
a ; and it could not but be that some colors would preferred to others, e. g. white garments ae the thin^ of the respectable (as among us black is the rical color), but dignitaries were arrayed in purple tdg. viii, 26 ; Esth. viii, 15 ; Dan. ▼, 7, 16, 29 ; comp. Qt. vii, 6), which hue was probably so appropriated account of its costliness (comp. the purple sails of I Syrian ships, Ezek. xxvii, 7). See Appabel. Ight, dazzling colors (^^^n) farther indicated, as ght naturally be supposed, hilarity and joy (2 Sam. 24 ; comp. Jer. iv, 80), while dark (black) and dull es were expressive of grief and dejection (Mai. ill, ; Zech. H ^ 6; c<"np- Plutarch, Perid. 88; Mish- , Mtddoth, Y, 8; Apulei Metam. ii, p. 40 Bip. ; see nerally Gdtze, De vetlktm mgrar, tuu, Helmst 1726). >ath and age also constituted a distinction in this spect. White, moreover, was assumed as the color whatever form came from heaven (as being that of e purest light) ; hence angels were dad in Ottering tiite robes (Mark xvi, 5; John xx, 12, etc.). The nmbolical use of colors is cleariy exhibited in the ■ophetic visions. In Rev. vi, 2 sq., the rider upon le tMte horse is emblematical of one bringing pros- srity like victorious champions, the rtd horse signi- 38 bloodshed, the hlack denotes the distress of dearth id scanty, the paU one (x^iapoQ) death. So when Sev. zii, 8) the great dragon (Satan) is depicted red, appears altogether congruous with the character of the riginator of death and of every ruin (Isa. i, 18 ; comp. er. 18 ; see B&hr, Symbol, i, 885 sq. ; also Rev. xvii, ). More difficult of interpretation are the colored teeds of Zech. i, 8 ; vi, 2 sq., which passages certain- f served as a model to the revelator. In matters of rorship (Krause, De co/iore <am;to,yiterb. 1707), oolor- ymbols take a wider range (Creuzer, Symbol i, 125 q.). The priests in general wore wkUe vestments, to ndicate the purity of the divine Being whom they erved. When idols were painted with vermillion Wisd. xiii, 14 ; Ezek. xxiii, 14; see Plutarch, Qtunt.
Bom, 98), this color was not only selected for its bril- liancy, but as that with which even the ^mans, in early times, decorated thehr triumphant warriors (Plin. xx^ii, 86). Hence purple robes were used for robing the statues of the gods (Jer. x, 9 ; Creuzer, Symbol. I, 126 ; ii, 858). In the Israelitish cultus the four prin- cipal colors occur : dark (or purplish) blue, purple-red, crimson, and white (the three essential colors, white, blue, and red, also occur in Rev. xviii, 16) ; they ap- pear connectedly in the decorations (tapestry and veils) of the tabernacle (Exod. xxv, 4; xxvi, 1, 81, 86; XXXV, 6 sq. ; xxxvi, 8 sq.), and in the sacerdotal gar- ments (Exod. xxviii, 5 sq., 15 ; xxxix, 1). Moreover, scarlet and deep blue cloths are prescribed for the transportation of the sacred furniture (Num. iv), and scarlet wool for certain purificatory purposes (Lev. xiv, 4, 6, 51 sq. ; Num. xix, 6) ; and the tassels to the four comers of the covering, which had a religious significance, were to be made of dark blue materials (Num. XV, 88). Perhaps these four colors were se- lected not merely on account of their beauty and cost- liness (God demands the best that man has), but with reference to their special mystical import, which in the last instance (the ritual of purification) is more evi- dent. Philo iOpp. i, 586 ; ii, 148) and Josephus {Ant. iii, 7, 7) too have already an explanation of the four sacred colors (comp. Stud. u. Krit. 1844, il, 815 sq.). See Friederich, Symbol, d. moa. Sajftthuite (Uipz. 1841). Comp. Color.
Dtbo attibb stands in our version of Ezek. xxiii, 15, as a translation of O'^b^S^ (tebuUm', usually re- garded as flrom bs^, to dip, and so to dye with colors ; but Gesenius prefers the derivation flrom an Ethiopic verb signifying to toind or wrap around, and so giving the sense of), head-bands or tianu. The Sept and Vulg. combine both significations (ridpat pawrai, tio' rtBtmctao). See Paint.
DyMntezy. See Flux.
LIST OF ARTICLES IN VOL. IL
t> P*ge
baU
MsUas, Nicolaa. . . .
iMdilaa, Nilus
tMieaat
bbon
bin
Wb
bral
buL,!
bal, 2
ddU
domanxi .........
dee
de8.B&md
dmiel
dooi^
admoo.
aruUrins
SMT
esftrea Pmlisiinse. . . eearea, Coancila of
esarea PhiUppI
esarliu of Aries. . . . eearloB of H«ister-
bach
esarius of Nazian- KU9
»ge
Uana
ilaphas
aiet.
ain (son of Adam). .