Nose (riX), properly breathing-place, or the member by which we breathe (Numb, xi, 20) ; also in the dual (D^iSX), the two ?iostrils. The same word likewise sig- nifies anger (Prov. xxii, 24), as often shown in the breathing; and the face (Gen. iii, 19), so called from its most prominent feature; and in 1 Sam. i, 5 for two per- sons; a portion for two faces, i. e. a double portion (see Gesenius, s. v.). See Nostkil,
Nose-jewel (DTD, m'zem, so rendered by the Auth. Vers, in Isa. iii, 21 ; elsewhere ear-ring fq. v.], as Gen. xxiv, 22; Judg. viii, 24; but not in Prov. xi, 22 [see below]). It properly means simply a metallic ring, as of gold, and in some passages (e. g. Job xlii, 11; Prov. xxiv, 12) the true rendering maj' be doubtful, but in Gen. xxiv, 47 ; Isa. iii, 21, and Ezek. xvi, 12, it refers to a ring for the nose, a frequent ornament of Eastern women [see Woman] ; and in Prov. xi, 22, "The jewel of gold in a swine's snout" is plainly an allusion to it. These rings were set with jewels and hung from the nostril, as ear-rings from the ears, by holes bored to re- ceive them. Ezekiel (xvi, 12), "I will put a jewel on thy forehead [Heb. nose], and ear-rings in thine ears, and a beautiful crown upon thine head." They also put rings in the nostrils of oxen and camels to guide them by : "I will put mj' hook in thy nose, and my bri- dle in thy lips" (2 Kings xix, 28 ; see also Job xli, 2). Travellers in India tell us that many females wear a jewel of gold in their nostrils, or in the septum of the nose ; and some of them are exceedingly beautiful, and of great value. From the septum, or middle filament, is a pendant, which sometimes contains three rubies and one pearl; and it nearly touches the upper lip. The left nostril is pierced, and contains a ring about an inch ia
Oriental Nose-jewel.
diameter; another lies flat on the nose, and occasionally consists of a fine pearl surrounded with rubies. The nose-ring is also worn by a few of the women of the lower orders in Cairo, and by many of those in the country towns and villages both of Upper and Lower Egypt. It is most commonly made of brass, is from an inch to an inch and a half in diameter, and has usually three or more colored glass beads, generally red and blue, attached to it. It is almost always passed through the 1-ight ala of the nose, and hangs partly below the mouth, so that the wearer is obliged to hold it up with one hand when she puts anything into her mouth. It is sometimes of gold. To the eyes of those who are unaccustomed to it, the nose-ring is certainly no orna- ment. It is mentioned in the Mishna, Shabb. vi, 1 ; Ke- lim, xi, 8. Layard remarks that no specimen has been found in Assyrian remains (A7«. and Bab. p. 262, 544). For other notices, see Burckhardt, Notes on Bed. i, 51, 232; Niebuhr, Descr. de VArab. p. 57; Voyages, i, 133; ii, 5G; Chardiu, Vog. viii, 200; Lane, Mod. Eg. i, 78; App. iii, p. 22G ; Saalschiitz, Ilebr. Arch, i, 3, p. 25. See Ring.
Nossairiaiis is the name of a particular sect of Shiites (q. v.), or followers of Ali, among the Mussul- mans, who believe that the divinity has been joined and
NOSSELT
196
NOSTRADAMUS
united with some of their prophets, particularly Ali and Mohammed beii-IIanisiah, one of his sons; for these sectaries hold that the divine and human nature may be united in one and the same person. This doctrine is rejected by the other IMussulmans, who reproach the Nossairians with having borrowed it from the books of the Christians. The Arabic term Nossairiun given to these sectarists signifies Nazareans, a name given to those Christians who blended the observance of Juda- ism with the laws and principles of Christianity. See Eroughton, IJisf. q/'Jieli(/lons,s.y.
Nosselt, JoHANN August, D.D., a German theolo- gian, was born at Halle May 2, 173-i. He was educated at the university of his native city, and from 1757 taught philosophy and theology in his alma mater, and became in 1779 director of the seminary. He died March 10, 1807. He ranks with the neologists of German}-, but is an able expositor of such difficult texts as do not contain fundamental points of Christian doctrine. His writings are numerous, mostly hermeneutical, exegetical, and theological. The most noted are his Opuscula ad Tn- terpretationem Sacrarum Scripiiiranim et ad Historiam Eccksiasticam (Hal*, 4 vols. 8vo), and Exercitaiiones ad Sac. Scrip. Inferpretationem (ibid. 4 vols. 8vo). His other valuable works are, Be ve?a (stale ac doctrina scrlpforum Tertulliani (ibid. 1757, 1759, and 1768, 4to) : — Vertkeidiffunff der Wahrheit und GoUlichkeit dej- Christ- lichen Religion (ibid. 1766, 1767, 1769, 1774, and 1783) :— Historia Paraphraseon Erasmi in Novum Tesiamentum (Berlin, 1780, 4to): — Anweisung zur Kenntniss der besten Biicher in alien Theilen der Theolof/ie (Leips. 1779, 1780, 1791, and 1800, 8vo) : — a great number of dissertations and programmes. See Niemeyer, Leben Noesselfs (Ber- lin, 1809) ; Eotermund, Siqrplement to Jocher, s. v.
Nostradamus (Nosire Dame), Michael, a no- table astrologer, and the most celebrated of modern seers, flourished in the 16th century. Among the gen- erations immediately following his own time he almost rivalled the oracular fame of Merlin in the dim Middle Ages, and nearly equalled the mystical reputation of the ancient sibyls. In the period of the French Eevolution his vaticinations were often cited ; nor were they wholly denied notice and influence in so recent an a?ra as the revohitionarj- commotions in the middle of the current century. The prestige of the name, the rarity or inac- cessibility of the oracular texts, and their more than Delphic obscurity, prolonged the renown of the prophet, while readily permitting bold forgeries or violent adap- tations to new occurrences. Such is the fortune of all vulgar prophecy.