It may, however, have differed from the com mon ugab; and some writers on the subject have been disposed to regard it as similar to the instru ment represented in the annexed cut (No. 392, fig. i). This is constructed somewhat on the principle of an organ, being composed of pipes of various sizes, fitted into a kind of modern chest, open at top, and stopped at the bottom with wood covered by a skin ; wind was conveyed to it from the lips by means of a pipe fixed to the chest ; the pipes were of lengths musically proportioned to each other, and the melody was varied at pleasure, by stopping or unstopping the apertures at the upper extremity. We are not, however, satisfied with the evidence which makes this instrument, or the modification of it in fig. 2, to have been known to either the ancient Hebrews or the Babylonians.
7. 'ugab, is the word rendered c organ' in our version. This and the kinuor are the instru ments whose invention is ascribed to Jubal (Gen. iv. 21), and higher antiquity cannot therefore be claimed for any instrument. There are only three other places in which it is mentioned in the O. T. ; two in the book of Job (xxi. 12 ; xxx. 31), and one in the Psalms (cl. 4). The Targum renders the word simply by 1.4212N, a pipe; the Septuagint it has raOcipa. in Genesis, in Job, and tip-yarov in the Psalms. The last is the sense which the Arabic, Syriac, Latin, English, and most other versions have adopted. The organon simply denotes a double or manifold pipe ; and hence, in particular, the Pantheon or shepherd's pipe, which is at this day called a `mouth-organ' among ourselves. Formerly it was called simply organ,' and `mouth' has been added to distin guish it from the comparatively modern instrument which has usurped the more simple designation of organ.' Our translators are thus not chargeable
with the obscurity which has since arisen, for they by the word organ,' intended to indicate no other instrument than this. We thus find a tolerably fair concurrence on the subject among the trans lations which we are accustomed to respect. The grounds of their conclusion are to be sought in the etymology of the Hebrew word ; and, so far as these go, which is not very far, they tend to sup port it. To these probabilities the known anti quity of the Syrian syrinx (atipty) or Pandnan pipe may be added. The instrument is in fact so old that the profane writers do not know to whom to ascribe it. Some refer it to Pan (Virgil, Eel. ii.), others to Mercury (find. Oa'. xii. de Pallade), others to hlarsyas and Silenus (Athenaeus, iv. 182). This antiquity corresponds with the Scriptural inti mation concerning the 'ugab, and justifies us in seeking for the syrinx among the more ancient instruments of the Orientals, especially as it is still common in Western Asia. Niebuhr saw it in the hands of a peasant at Cairo (Reisebeschr. i. 181); and Russell, in his Nal. of Aleppo 155, Is6), says that the syrinx or Pan's pipe is still a festival instrument in Syria ; it is known also in the city, but very few performers can sound it tolerably well. The higher notes are clear and pleasing, but the longer reeds are apt, like the dervise flute, to make a hissing sound, though blown by a good player. The number of reeds of which the syrinx is composed, varies in different instruments from five to twenty-three.' The clas sical syrinx is usually said to have had seven reeds (Virg. Eel. ii.) ; but we find some in the monu ments with a greater number, and the shepherd of Theocritus (Id. viii.) had one of nine reeds..