them at me, others scattered their urine and dung about my ears; at last one bigger than the rest came to a small limb just over my head, and, leaping directly at me, made me leap back; but the monkey caught hold of the bough with the tip of its tail, and there continued swinging to and fro, making mouths at me. The females with their young ones are much troubled to leap after the males; for they have commonly two; one she carries under her arm, the other sits on her back, and claps its two fore-paws about her neck; are very sullen when taken; and very hard to be got when shot; for they will cling with their tail or feet to a bough as long as any life remains. When I have shot at one, and broke a leg or arm, I have pitied the poor creature to see it look and handle the broken limb, and turn it from side to side.'-They are the most active of monkeys, and quite enliven the forests of America. In order to pass from top to top of lofty trees, whose branches are too distant for a leap, they will form a chain, by hanging down, linked to each other by their tails, and swinging in that manner till the lowest catches hold of a bough of the next tree, and draws up the rest; and sometimes they pass rivers by the same expedient. They are sometimes brought to Europe; but are very tender, and seldom live long in our climate. 49. S. sapajus sciureus, the samairi, or orangemonkey, has no beard; the hinder part of the head is prominent; and the nails on the four toes of the hind paws are narrow and pointed. They inhabit South America, and are the most beautiful of all the sapajous; their movements are graceful; size small; color a brilliant yellow; visage round, with large vivacious eyes, surrounded by flesh-colored rings; hardly any forehead; the nose is elevated at the base, and flattened at the point; the mouth small, the face flat and naked, and the ears are garnished with hair, and a little pointed; the tail is only half prehensile they stand with ease on two feet, but commonly walk on all four. 50. S. sapajus seniculus, the arabata, is of a dusky red color, and has a beard on the chin, which is large, and resembles the human chin. It is a savage animal, as large as a calf, and by a singular boney structure in the throat, makes a terrible noise, which is heard at a great distance. They assemble in great flocks on trees, and salute passengers with loud cries in a hoarse disagreeable voice. 51. S. sapajus syrichtus, the magu of Petiver, is beardless, but has the mouth and orbits surrounded with long hairs. It is of a small size, and inhabits the Philippines. 52. S. sapajus trepidus, the sajou, or fearful monkey of Pennant, has a black erect hemispherical tuft of hair on the forehead, and no beard; the hands and feet are blue; it is a foot long; the tail is long and hairy; the nails are rounded; the face and ears are flesh colored. There are two varieties, the brown and the gray. They agree with the climate of Europe, live long, and propagate. They are nimble, dexterous, and amusing. 53. S. sapajus variegatus, the variegated sapajou, or Antigua monkey of Pennant, has the hair on the sides and back of an intimately mixed orange and black color. It is lively, good natured, and full of tricks; the body is eighteen inches long, from nose to rump; the tail, which is prehensile, twenty inches long. The face is black, nose short, belly white, legs black, insides ashcolor, and tail a dusky ash. 6 54. i. S. satyrus, the orang-outang, or great ape, has a flat face, and a deformed resemblance of the human; ears like those of a man; the hair on the head longer than on the body. The body and limbs are covered with reddish and shaggy hair; longest on the back, thinnest on the fore parts. The face and paws are swarthy; the buttocks covered with hair. They inhabit the interior parts of Africa, the Isles of Sumatra, Borneo, and Java; are solitary, and live in the most desert places. They grow to the height of six feet; have prodigious strength, and will overpower the strongest man. The old ones are shot wih arrows, the young alone can be taken alive. They live entirely on fruits and nuts. They will attack and kill the negroes who wander in the woods; will drive away the elephants, and beat them with their fists or pieces of wood; and will throw stones at people that offend them. They sleep in trees; and make a sort of shelter from the inclemency of the weather. They are of a grave appearance and melancholy disposition, and even when young not inclined to frolic. They go erect, and are vastly swift and agile. Froger informs us (Descr. Hist. du Macacar, p. 51), that those along the banks of the river Ganges are larger and more mischievous than in any part of Africa: the negroes dread them, and cannot travel alone in the country without running the hazard of being attacked by these animals, who often present them with a stick, and force them to fight. I have heard the Portuguese say that they have often seen them hoist up young girls, about seven or eight years old, into trees, and that they could not be wrested from them without a great deal of difficulty. The most part of the negroes imagine them to be a foreign nation come to inhabit their country, and that they do not speak for fear of being compelled to work.' When taken young, they are capable of being tamed, and taught to perform many menial offices. Francis Pyrard relates (in his Voyages, vol. ii. p. 331), that in the province of Sierra Leona there is a species so strong limbed, and so industrious, that, when properly trained and fed, they work like servants; that they generally walk on the two hind feet; that they pound any substances in a mortar ; that they go to bring water from the river in small pitchers, which they carry full on their heads. But, when they arrive at the door, if the pitchers are not soon taken off, they allow them to fall; and, when they perceive the pitchers overturned and broken, they weep and lament.' Father Jarric, quoted by Nieremberg, says the same thing, nearly in the same terms. With regard to the education of these animals, the testimony of Shoutten accords with that of Pyrard. They are taken,' he remarks, 'with snares, taught to walk on their hind feet, and to use their fore fect as hands in performing different operations, as rinsing glasses, carrying drink round to the com pany, turning a spit,' &c. 'I saw at Java,' says Guat, 'a very extraordinary ape. It was a female. She was very tall, and often walked erect on her hind feet. On these occasions, she concealed with her hands the parts which distinguish the sex. Except the eyebrows, there was no hair on her face, which pretty much resembled the grotesque female faces I saw among the Hottentots at the Cape. She made her bed very neatly every day, lay upon her side, and covered herself with the bed clothes. When her head ached, she bound it up with a handkerchief; and it was amusing to see her thus hooded in bed. She died in our ship, about the latitude of the Cape of Good Hope. The figure of this ape had a very great resemblance to that of man,' &c. Gmelli Carreri tells us that he saw one of these apes, which cried like an infant, walked upon its hind feet, and carried a mat under its arm to lie down and sleep upon. An orang-outang, which Buffon saw, is described by him as mild, affectionate, and good natured. His air was melancholy, his gait grave, his movements measured, his dispositions gentle, and very different from those of other apes. He had neither the impatience of the Barbary ape, the maliciousness of the baboon, nor the extravagance of the monkeys.' It may be alleged,' says our author, 'that he had the benefit of instruction; but the other apes which I shall compare with him were educated in the same manner. Signs and words were alone sufficient to make our orang-outang act; but the baboon required a cudgel, and the other apes a whip; for none of them would obey without blows. I have seen this animal present his hand to conduct the people who came to visit him, and walk as gravely along with them as if he had formed a part of the company. I have seen him sit down at table, unfold his towel, wipe his lips, use a spoon or a fork to carry his victuals to his mouth, pour his liquor into a glass, and make it touch that of the person who drank along with him. When invited to take tea, he brought a cup and a saucer, placed them on the table, put in sugar, poured out the tea, and allowed it to cool before he drank it. All these actions he performed without any other instigation than the signs or verbal orders of his master, and often of his own accord. He did no injury to any person: he even approached company with circumspection, and presented himself as if he wanted to be caressed. He was very fond of dainties, which every body gave him his breast was diseased, and he was afflicted with a teasing cough. He lived one summer in Paris, and died in London the following winter. He ate almost every thing; but preferred ripe and dried fruits to all other kinds of food. He drank a little wine; but spontaneously left it for milk, tea, or other mild liquors.' This was only two feet four inches high, and was a young one. This is the variety called the Jocko. (See No. ii.) There is a great possibility that these animals may vary in size and in color, some being covered with black, others with reddish hairs. They are not the satyrs of the ancients, which had tails, and were a species of monkey. Linnæus's homo nocturnus, an animal of this kind, is unnecessarily separated from his simia satyrus. Buffon describes the differences and conformities which make the orangoutang approach or recede from the human speeies. He differs from man externally by the flatness of his nose, by the shortness of his front, and by his chin, which is not elevated at the base. His ears are proportionally too large, his eyes are too near each other, and the distance between his nose and mouth is too great. These are the only differences between the face of an orang-outang and that of a man. With regard to the body and members, the thighs are proportionally too short, the arms too long, the fingers too small, the palm of the hands too long and narrow, and the feet rather resemble hands than the human foot. The male organs of generation differ not from those of man, except that the prepuce has no frænum. The female organs are extremely similar to those of a woman. The orang-outang differs internally from the human species in the number of ribs; man has only twelve, but the orang-outang has thirteen. The vertebræ of the neck are also shorter, the bones of the pelvis narrower, the buttocks flatter, and the orbits of the eyes sunk deeper. He has no spinal process on the first vertebra of the neck. The kidneys are rounder than those of man, and the ureters have a different figure, as well as the bladder and gall-bladder, which are narrower and longer than in the human species. All the other parts of the body, head, and members, both external and internal, so perfectly resemble those of man, that we cannot make the comparison without being astonished that such a similarity in structure and organisation should not produce the same effects. The tongue, and all the organs of speech, for example, are the same as in man; and yet the orang-outang enjoys not the faculty of speaking; the brain has the same figure and proportions; and yet he possesses not the power of thinking. Can there be a more evident proof than is exhibited in the orang-outang that matter alone, though perfecty organised, can produce neither language nor thought, unless it be animated by a superior principle? Man and the orang-outang are the only animals who have buttocks and the calf of the legs, and who of course are formed for walking erect; the only animals who have a broad chest, flat shoulders, and vertebræ of the same structure; and the only animals whose brain, heart, lungs, liver, spleen, stomach, and intestines, are perfectly similar, and who have an appendix vermiformis, or blind-gut. In fine, the orang-outang has a greater resemblance to man than even to the baboons or monkeys, not only in all the parts we have mentioned, but in the largeness of the face, the figure of the cranium, of the jaws, of the teeth, and of the other bones of the head and face; in the thickness of the fingers and thumbs, the figure of the nails, and the number of vertebræ; and, lastly, in the conformity of the articulations, the magnitude and figure of the rotula, sternum, &c. Hence, as there is a greater similarity between this animal and man than between those creatures which resemble him most, as the Barbary ape, the baboon, and monkey, who have all been designed by the general name of apes, the Indians are to be excused for associating him with the human species, under the denomination of orangoutang, or wild man. In fine, if there were a scale by which we could descend from human nature to that of brutes, and if the essence of this nature consisted entirely in the form of the body, and depended on its organisation, the orang-outang would approach nearer to man than any other animal. Placed in the second rank of beings, he would make the other animals feel his superiority, and oblige them to obey him. If the principle of imitation, by which he seems to mimic human actions, were a result of thought, this ape would be still farther removed from the brutes, and have a greater affinity to man. But the interval which separates them is immense. Mind, reflexion, and language, depend not on figure or the organisation of the body. These are endowments peculiar to man. The orangoutang, though he counterfeits every human movement, performs no action that is characteristic of man, no action that has the same principle or the same design.' 54. ii. S. satyrus jocko, the jocko, a variety of the orang-outang, is only about two feet and a half high. This is the variety above described by count Buffon, as so extremely mild and docile. He very much resembles the pongo, allowing for the difference of size. Mr. Pennant makes them both one species with the troglodytes, or chimpanzee, but he seems to be mistaken. Mr. Kerr arranges both very properly as varieties of the orang-outang. 54. iii. S. satyrus pongo, the pongo, inhabits the island of Java, and the interior parts of Guinea. He has no pouches within his cheeks, no tail, and no callosities on the buttocks; which last are plump and fleshy. All the teeth are similar to those of man. The face is flat, naked, and tawny; the ears, hands, feet, breast, and belly, are likewise naked: the hair of the head descends on both temples in the form of tresses; the hair on the back and loins is in small quantities. It is five or six feet high, and walks always erect on the two hind feet. It has not been ascertained whether the females of this species, or variety, are subject to periodical discharges; but analogy renders this almost unquestionable. This animal is, by Dr. Gmelin, considered only as a variety of the orang-outang, and we rank it as such accordingly. 55. S. sylvanus, the pigmy, has no tail; the buttocks are naked; the head roundish; and the arms shorter than the body. It inhabits Africa and Ceylon; and is not uncommon in our exhibitions of animals; is very tractable and goodnatured, and was most probably the pigmy of the ancients It abounds in Æthiopia, one seat of that imaginary nation; was believed to dwell near the fountains of the Nile, whence it descended annually to make war on the cranes, i. e. to steal their eggs, which the birds may be supposed naturally to defend; whence the fiction of their combats. 56. S. troglodytes, the chimpanzee of, Linnæus, common in the mountains of Sierra Leona, resembles man more than the orang-outang. This animal was first brought to Europe in August 1738, when it was exhibited in London. VOL. XX.-PART 2. The following description of one that was kept some months at the colony of Sierra Leona is given by Wadstrom, in his Essay on Colonisation. He was nearly two feet high; but the full stature is nearly five feet. He was covered with black hair, long and thick on the back, but short and thin on the breast and belly. His face was bare ; his hands and his head resembled those of an old black man, except that the hair on his head was straight. He ate, drank, slept, and sat at table, like a human being. At first he crept on al! fours, on the outside of his hands; but, when grown larger, he endeavoured to go erect, supporting himself by a stick. He was melancholy, but always good natured. Mr. Kerr's description is similar:- 'He has no tail. The head is conical; the whole body is of a robust brawny make; the back and shoulders are covered with hair, and the rest of the body is naked.' SIM'ILAR, adj. SIMILARY, SIMILARITY, n. s. SIM'ILE, SIMILITUDE. Fr. similaire; Lat. similis. Homogeneous; having one part like another; uniform: a simile is a likeness; il The laws of England, relative to those matters, were the original and exemplar from whence those similar or parallel laws of Scotland were derived. Hale's Common Law of England. Minerals appear to the eye to be perfectly similar, as metals; or at least to consist but of two or three distinct ingredients, as cinnabar. Boyle. Similitude to the Deity was not regarded in the symbols of the god they worshipped. Stilling fleet. things they gave divine worship to, and looked on as woods; that is, all his comparisons were taken from Tasso, in his similitudes, never departed from the the country. Dryden. If we compare the picture of a man drawn at the years of seventeen, with that of the same person at the years of threescore, hardly the least trace or similitude of one face can be found in the other. South. Condemned whole years in absence to deplore, SIM'MER, v. n. A word made probably from Boyle. Their vital heat and moisture may always not only simber in one sluggish tenour, but sometimes boil up higher, and seeth over; the fire of life being more than ordinarily kindled upon some emergent occasion. More against Atheism. SIMMONS (John). This artist was born at Nailsea, in Somersetshire, about 1715, and served his apprenticeship to a house and ship painter at Bristol. He carried on the same business in that city till his death, which happened January 18th, 1780. Simmons painted many portraits, from some of which engravings were made; but his principal works are the altar-piece in All Saints' church, Bristol; and in St. John's church, Devizes. The subject of the first is the Annunciation, and is a very creditable performance; that of the latter the Resurrection. Hogarth thought very highly of the talents of Simmons, whose portrait of Ferguson, the astronomer, was in one of the early exhibitions of the Royal Academy. SIMÕIS, in ancient geography, a river of Troas, rising in mount Ida, and falling into the Xanthus famous in poetry, for the many battles fought on its banks, and recorded by Homer, &c. SIMON (Heb. tyƊw, i. e. hearing), the origi. nal name of the apostle Peter. See PETER. SIMON I., surnamed the Just, high-priest of the Jews, succeeded his father Onias I. in the reign of Ptolemy Philadelphus. He is celebrated for his justice, and for having repaired the temple of Jerusalem, which had fallen to decay, and surrounding the city with a wall. SIMON II., grandson of Simon I., succeeded his father Onias II. in the reign of Ptolemy Philopater. This monarch visited Jerusalem in the time of Simon, and, notwithstanding the highpriest's remonstrances, entered and profaned the temple, and would have even gone into the sanctum sanctorum, if he had not been suddenly struck down. The particulars of this visit, with its consequences, and the extraordinary event that happened to the Jews at Egypt, are related under EGYPT and JEWS. SIMON, a Cyrenian, the father of Alexander and Rufus, who were afterwards eminent Christians. He had the singular honor to assist our Saviour in bearing his cross. Some commentators think him the same with Niger, the teacher at Antioch, Acts xiii. 1. He was afterwards made bishop or presbyter of Bezer, or Bostra. SIMON, a pharisee, who entertained our Saviour, but neglected some of the marks of polite atten tion usually paid to guests among the Jews on such occasions, for which he was justly reproved (Luke vii. 36-50): and which affords a proof that true politeness is not inconsistent with Christianity. Some think he was the same person with Simon whom Jesus cured of a leprosy, and in whose house at Bethany he supped along with Lazarus, and was anointed by Mary, a few days before his death. Matth. xxvi. 6. John xii. 1-5. SIMON, a currier at Athens, whom Socrates often visited, on account of his uncommon genius and talents. He collected all the information he could procure from Socrates, and published it, with his own remarks, in thirty-three dialogues. He was the first of Socrates's disciples who gave an account of his master's opinions on virtue, justice, honor, music, poetry, &c. His Dialogues were extant in the age of Diogenes, the biographer. Diog. ii. c. 14. SIMON (Richard) was born at Dieppe the 15th May 1638. He began his studies among the priests of the Oratory in that city, but soon left them. From Dieppe he went to Paris, where he made great progress in the oriental languages. Some time afterwards he joined the society of the Oratory again, and became a priest of it in 1660. In 1670 he published some small pieces. In 1678 his Critical History of the Old Testament appeared, but was immediately suppressed by the intrigues of Messieurs du Port Royal. It was reprinted in 1679, and its merits soon drew the attention of foreigners; an edition of it was accordingly published at Amsterdam in Latin, and at London in English. He died at Dieppe in 1712, at the age of seventy-four. He was very learned; his criticism is exact, but not always moderate; and there reigns in his writings a spirit of novelty and singularity which raised him many adversaries. The most celebrated of these were Le Clerc, Vossius, Jurieu, Du Pin, and Bossuet. Simon wrote an answer to most of the books published against him, in which he displays great pride and obstinacy. The following are his principal works: 1. The Ceremonies of the Jews, translated from the Italian of Leo of Modena, with a supplement concerning the Barraites and Samaritans. 2. L'Histoire Critique du Vieux Testament. This work deserves the attention of every clergyman. He sometimes, however, deviates from integrity, to serve the cause of the church of Rome. These passages have been very justly exposed and confuted by Dr. Campbell, in his ingenious Preliminary Dissertations to his new Translation of the Gospels. 3. Critical History of the Text of the New Testament. 4. Critical History of the Versions of the New Testament. 5. Critical History of the principal Commentators on the New Testament. 6. Inspiration of the Sacred Books. 7. A Translation of the New Testament. This was censured by cardinal de Noailles and Bossuet. 8. The History of the Rise and Progress of Ecclesiastical Revenues, which is commended by Voltaire, as is his Critical History of the Old Testament. 9. A New Select Library, which points out the good books in various kinds of literature, and the use to be made of them. 10. Critical History of the Belief and Customs of the Nations on the Levant. 11. Critical Letters, &c. SIMON MACCABEUS, a celebrated leader and high-priest of the Jews, who, after rendering the most important services to his country, was at last treacherously murdered by his son-in-law. See JEWS. SIMON MAGUS, or the sorcerer, was a native of Gitton, a village of Samaria. He visited Egypt, where he probably became acquainted with the mysteries taught in the Alexandrian school, and learned those theurgic or magical operations by means of which it was believed that men might be delivered from the power of evil demons. Upon his return to Samaria, the author of the Clementine Recognitions relates, that he imposed upon his countrymen by high pretensions to supernatural powers. And St. Luke attests that this artful fanatic, using sorcery, had bewitched the people of Samaria, giving out that he was some great one; and that he obtained such general reverence in Samaria, that the people all believed him to be the great power of God.' By the preaching of Philip the deacon he was, with other Samaritans, converted to the Christian faith, and admitted into the church by baptism. His conversion, however, seems not to have been real; for, upon seeing the miraculous effects of the laying on of the apostles' hands, he offered them money to purchase similar powers. He probably thought Peter and John magicians like himself, but better skilled in the art of deceiving the multitude. Being sharply reproved for this impiety, he seems by his answer to have been sensible of his sin; but his repentance, if sincere, was of short duration. Returning to his former practices of imposture, he travelled through various provinces of the empire, opposing the progress of the gospel; and, arriving at Rome, he led astray vast numbers of people by his pretended miracles. How long he lived in that metropolis, or in what manner he died, we have no certain accounts. The Christian writers tell us, that being raised in the air by two dæmons, he was deprived of their support by the prayers of St. Peter and St. Paul, and falling, broke his legs. By some he is thought to have been the person mentioned by Suetonius, who, undertaking to fly in the presence of Nero, fell to the ground with such violence that his blood spurted up to the gallery where the emperor was sitting. The sum of this impostor's doctrine was, that from the Divine Being, as a fountain of light, flow various orders of æons, or eternal natures, subsisting within the plenitude of the divine essence; that beyond these, in the order of emanation, are different classes of intelligences, among the lowest of which are human souls; that matter is the most remote production of the emanative power; which, on account of its infinite distance from the Fountain of Light, possesses sluggish and malignant qualities, which oppose the divine operations, and are the cause of evil; that it is the great design of philosophy to deliver the soul from its imprisonment in matter, and restore it to that divine light from which it was derived; and that for this purpose God had sent him, one of the first æons, among men. To his wife Helena he also ascribed a similar kind of divine nature, pretending that a female æon inhabited the body of this woman, to whom he gave the name of Evvota, Wisdom; whence some Christian fathers have said that he called her the Holy Spirit. He also taught the transmigration of souls, and denied the resurrection of the body. SIMON MENNO. See MENNO. SIMON OF DURHAM. See SIMEON. SIMON (St.), the brother of our Saviour, in the language of the Jews, or more properly his cousin german, was the son of Cleophas, or Alpheus, by Mary, the sister of our Lord's mother. He is said to have been chosen bishop or presbyter of Jerusalem, after the martyrdom of his brother James the Less. He is said to have suffered martyrdom during the persecution under Trajan, when strict enquiry was made after all the remnants of the family of David; and, after being tortured for some days, he was crucified in Syria, A. D. 107, in the 102d year of his age. SIMON THE CANAANITE, OF SIMON ZELOTES (St.), one of the twelve apostles. He is said to have been styled Zelotes, from his zeal, before his conversion, in refusing to pay tribute to the Romans; and Canaanite, instead of Canaite, from his being a native of Cana in Galilee. He is said to have preached the gospel in Britain, as well as in Egypt, Lybia, Cyrenaica, and Mauritania; in which last country he suffered martyrdom; though others say he was martyred at Lunir in Persia, along with St. Jude. SIMONEAU (Charles), an eminent French engraver, born at Orleans in 1639. He was pupil to Noel Quipel; and became famous for the medals he engraved to complete the history of Louis XIV. He died in 1728. SIMONIDES, the name of several poets celebrated in antiquity; but, by the Marbles, it appears that the eldest and most illustrious of them was born in the 55th Olympiad, 538 years B. C., and that he died in his ninetieth year; which nearly agrees with the chronology of Eusebius. He was a native of Ceos, one of the Cyclades, and the preceptor of Pindar. His father's name was Leoprepis, or Theoprepis. Both Plato and Cicero give him the character, not only of a good poet and musician, but of a person of great virtue and wisdom. His longevity gave him an opportunity of knowing a great number of the first characters in antiquity. Fabricius tells us, from ancient authority, that Simonides was contemporary and in friendship with Rittacus of Mitylene, Hipparchus tyrant of Athens, Pausanias king of Sparta, Hiero tyrant of Syracuse, with Themistocles, and with Alevades king of Thessaly. He is mentioned by Herodotus; and Xenophon, in his Dialogue upon Tyranny, makes him one of the interlocutors with Hiero king of Syracuse. Cicero relates, what has often been quoted in proof of the modesty and wisdom of Simonides, that, when Hiero asked him for a definition of God, the poet required a whole day to meditate on so important a question; at the end of which, upon the prince putting the same question to him a second time, he asked two days respite; and in this manner he always doubled the delay each time he was required to answer it; till at length he frankly confessed that he found the question so difficult, that the more he meditated |