9. Shaatnez' (TDipj."^), a kind of garments woven of two sorts of thread, linen and wool, like the (ireek v(ptt(Tpa aii<pi;.UTor, Eng. linsey-woolsey, which the He- brews were forbidden to use, as appears from the two passages in the Mosaic law where the word occurs: Lev. xix, 19, " Neither shall a garment mingled of linen andu-oolen come upon thee ,-" Deut. xxii, 11," Tliou shalt not wear a garment of dirers sorts, as of linen and wool- en together." In the former of these passages the term Shaatnez is interpreted by CNpS "152, a garment of two dijfei-ent kinds, i, e. of heterogeneous materials ; and in the latter by the explicit definition, C^PwEI "l'22E "p'nri^, of wool and fax threads together. The Sept. renders KijSSrjXov, i. e. adulterated ; Aquila, ch'Ticia- Ktijxivov, i. e. various, of different sorts ; the Peshito and
LINGA
443
LINGENDES
Samaritan, variegated. Other ancient interpreters have either retained the original word, as Onkelos, or have entirely neglected it, as the Vidg., usually introducing the interpretation from Dent, into Levit,, as the Vene- tian Greek (tQioXivov), Saadias, the Armenian, Erpeni- us, and the Persic. The derivation is uncertain. The early etymologists have sought in vain a Samar. origin for the word, as Bochart {Hieroz. i, 545). The Talmud gives only fanciful derivations (Mishna, Kilaim, ix, 8 ; comp. Nidda, 61 b ; Buxtorf, Lex. Tain. s. v. ; Abr. Gei- ger, Lehrbuch d. Miscknah, ii, 75) ; and the Targums are little better (see Pseudojon. mj i>e«^ ad loc). Ernest Meyer proposes the signitication fjradually formed, from a transposition of the letters and comparison with the Arabic and Ethiopic {Lex rad. Ileb. p. 68G). The word is prob. of Egyptian origin, although Forster {L)e bysso antiquorum, p. 95) and Jablonski {Opusc. i, 29'4 sq.) have not fidly succeeded in tracing its original in the Coptic, which language, however, furnishes the nearest etymon (see Peyron, L^exicon, s. v. KijSSrjXoQ). — Gesenius, Thes. JJeb. s. V. See Woollen.
10. MiKVEii' (nip's, a collection, as often) occurs only in connection with this subject in 1 Kings x, 28, "And Sdlomon had horses brought out of Egypt, and liiK7i yarn ; the king's merchants received the liiieii yarn at a price ;" also 2 Chron. i, IG, where the same language occurs. In these passages it evidently signifies a com- pany of horses, i. e. a drove or string, as brought from Egypt at a fixed valuation. The Sept. in most copies renders Ik Oikovs or t| 'E/couf, otherwise e^oSoq, as in 2 Chron. ; the Vulg. has Coa in both places, as a proper name, referring, as some have thought, to Michoe (Pliny, vi, 29), the country of the Troglodytes (see CaXm&t, Diet. s. V. Coa). Others have sought less direct elucidations (see Bochart, I/ieroz. i, 171, 172; Lud. de Dieu, ad loc; Clericus and Dathe On Kings, ad loc; JiQc^Q, Paraphr, Chald. ad Chron., ad loc, p. 7 ; Michaelis, Supplem. 1271, and In Jure Mosaico, iii, 332, Bijttcher, Specim, p. 170). But of these far-fetched explanations there is no occa- sion ; the passages simply refer to a caravan of horse- merchants carrying on the commerce of Solomon with Egvpt (see Taylor, Fragments, No. 190). — Gesenius, Thes. lieb. s. V.
Liiiga (a Sanscrit word which literally means a sign or symbol) denotes, in the sectarian worship of the Hin- dus, tha phallus, as an emblem of the male or generative power of nature. The Liuga-worship prevails with the Saivas, or adorers of Siva. See Hinuuisji. Originally of an ideal and mystical nature, it has degenerated into practices of the grossest description, thus taking the same course as the similar worship of the Chaldasans, Greeks, and other nations of the East and West. The accounts how Linga became a representative of Siva vary greatly, but coincide in the main in that Siva, hav- ing scandalized the penitent saints by his amour with Parwati, was cursed by them to be changed into what occupied so much his being, and to lose his genitals, by which he had given offence; later, when finding the punishment not in proportion to the result, they resolved to hold that very sign in reverence. It is most proba- ble that the organ of generation was here considered in the same light as Phallos and Priapus in Egypt and Greece. The manner in which the Linga is represented is generally inoffensive — the pistil of a tlower, a pillar of stone, or other erect and cylindrical objects being held as appropriate symbols of the generative power of Siva. Its counterpart is Yoni, or the symbol of female nature as fructified and productive. The Siva-Purana names twelve Lingas which seem to have been the chief ob- jects of this worship in India. See Chambers, Cyclop. s. v.; VoUmer, Mythol. Wurterb. s. v.
Lingard, John, D.D., LL.D., a Roman Catholic priest, and one of the most eminent of modern histo- rians, was born at Winchester, England, Feb. 5, 1771. He studied at the Roman Catholic College of Douai, France, and remained there until obliged by the horrors