ENTABLATURE
232
ENTERTAINMENT
parallel passage (Isa. lix, 19) the marginal version is to 1)6 followed rather than the text. The character of the Hebrew militarj- standards is quite a matter of conjecture ; they probably resembled the Ej^j'ptian, •which consisted of a sacred emblem, such as an animal, a boat, or the kintj's name (Wilkinson, i, 294). Rab- binical writers state the devices to have been as fol- lows: for tlie tribe of Judah, a lion; for Ileuben, a man; for Ephraim,an ox; and for Dan, an eagle (Carp- sov, Crit. Ap. p. G67) ; but no reliance can be placed on this. As eacli of the four divisions, consisting of three tribes, had its standard, so had each tribe its " sign" (o//i) or " ensign," probably in imitation of the Egyptians, among whom not only each battalion, but even eacli company, had its particular ensign (Wilkin- son, I. c). We know notliing of its nature. The word occurs figuratively in Psa. Ixxiv, 4, apparently in ref- erence to the images of idol gods. — Smith, s. v. See Standard.
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Various Forms of Ancient Egyptian Knsigns.
Entablature (Lat. 7w, tabula), "the superstruct- ure wliicli lies liorizontally upon the columns in classic arcliitecturc : it is divided into nrrhifrave, the pa7-t im- mediately above the column ; frieze, the central space ; and cornice, the upper projecting mouldings. Each of the orders has its aj>propriate entablature, of which l.'oth the general heiglit and the subdivisions are reg- ulated liy a scale of proportions derived from tlie diam- eter of the column." — Parker, Glossary oj' Architecture, s. V.
En-Tannim (Heb. Fijn hnt-tannhn' , S^iPi^ "p", fountain of the. dragons or jaclcnls ; Sept. TD/yv rtoj' avKwi''), n reservoir on the west side of Jerusalem (Nch. ii, LS), probabh' the present upper pool of Gi- hon ; Anglicized Dragox-well (q. v.).
En-tap'puah (Heb. Ejjn Tappu'ach, (l^lBSn 'J'^i;, fountain of Tappuah; Sept. >) TTJ/y;} (r)aTT<j>ovk v. r. Bn05(.')c), a spring near the city Tappuah (q. v.), put for that place in Josii. xvii, 7 (comp. ver. 8).
Eutelechy i}vTtKtxti-a, from tvTiX'tQ, perfect;
and t'xf"'' ^^ have ; in Latin perfectihahia). " In one of the hooks of the Pythagoreans, viz. Ocellus Lucanus, Htfji tov ttc'ivtoc, the word (TwrfXtin is used in the same sense. Hence it has been thought tliat this was borrowed from tlie I'Athagoreans"' (Monbod- do. Ancient Jifetaphysics, book i, chap, iii, p. 16, note). Cicero {Tuscvl. Qiuist. lib. i, quaest. 1) interprets it to mean quandam quasi continualam motionem et percn- nem. Melancthon (Opera, xiii, 12-14, ed. 1846) gives two interpretations of endelechy, as he writes it. He saj-s that h'()t\i\f(; signifies conlinims, and hictKi-xiia continuilas. According to him, Aristotle used it as sj'nonymous with ivipytia. Hence Cicero translated it liy continuous movement or agitation. Argyropo- lus blames Cicero for this, and explains it as meaning "interior perfection," as if it were to trrog Te\itov7>. But Melancthon thinks Cicero's explanation in accord- ance with the philosophy of Aristotle. According to others, h'SeXix^ia means continuance, and is a tot^illy different word from ivrfAf^'fia, which means actuality (Arist. MeUijihys. Bohn's Libr. p. 68, ."01 ; Donaldson, New Cratylus, p. S39-S44). According to Leibnitz, '''■ enielecheia is derived apparently from tlie Greek word which signifies perfect, and therefore the celebrated Hermoliius Barbaras expressed it in Latin, word for word, \)\ perfectihahia, for act is the accomplishment of power ; and he needed not to have consulted the devil, as he did, they say, to tell him this much (Leibnitz, Theodlcle, pt. i, § 87). You may give the name of entelechies to all simple substances or created monads, for they have in them a certain perfection (Jxovai to ivTtXfc), they have a sufficiency {avrapxiia) which makes them the source of their internal actions, and, so to say, incorporeal automatons" (Slonadoloyie, § 18). He calls a nomad an autarchic automaton, or first en- telechie, having life and force in itself. " Enielechy is the opposite to potentiality, yet would l>e ill translated by that which Ave often oppose to potentiality, act- uality. Elfog expresses the substance of each thing viewed in repose — its form or constitution ; ti'ipyiia its substance, considered as active and generative : h'TS- XiX^ia seems to be the synthesis or harmony of these two ideas. The ejfectio of Cicero, therefore, repre- sents the most important side of it, but not the Avhole" (Maurice, Mor. and Metaphys. PMloscphy, p. 191, note). 'EiTfXfYftft ce qui a en soi sa fin, qui par consequent ne releve que de soi-meme, et constitue une unite indi- visible (Cousin, note to his transl. of Aristotle, JShtaph. Lk. xii, p. 212). " V Entelechie est opposee .\ la simple puissance, comme la forme a la matiere, I'ctre au pos- sible. C'est elle qui, par la vertu de la fin, constitue I'essence meme des choses, et imprime le mouvemcnt h. la matiere aveugle; et c'est en ce sens cju' Aristote a pu donner de I'ame cette celebre definition, qu'elle est I'entelechie ou forme premiere de tout corps natu- rel qui possede la vie en puissance" {Diet, des Sciences Philosophiqnes). Aristotle defines the soul of man to be an enteJechy, a definition of which Dr. Leid said he could make no sense. — Fleming, Vucahulury of Philos- oj)hy, s. V.
Entertainment (■iPd';, a "feast,'' comp. Kirv- ^w, to "entertain" a stranger, Heb. xiii, 2). This took place among the Hebrews sometimes in connec- tion with a public festival (Deut. xvi ; Tob. ii, 1) and accompanied by offerings [see Sacrificial Fksti- VAi,] (1 Sam. ix, 13; xvi, 3 ; 1 Kings i, 9; iii, 15; in token of alliance, Gen. xxvi, 30 ; xxxi, 54) ; some- times with a domestic or social occurrence, and, so far as the latter reference is concerned, tliey were chiefly held at tlie weaning of children (Gen. xxi, 8 ; comp. Boscnniiiller, Morgenl. vi, 243 sq.), at weddings (Gen. xxix, 22; .Tudg. xiv, 10; John ii, 1 sq.), on birthdays (.lob i, 4\ jiartiiularly in royal courts ((ien. xl, 20 [? Hos. vii, 5] ; l\Iatt. "xix, 6 ; comp. Herod, i, 133 ; ix, 109; Lucian, Gall. 9; Athen. iv, 143; see Dougtaei Analect. i, 44 ; ii, 33 ; Lauaent, De notulit. conviviisque