the Bushmen by repetition of the name ; the former count up to twenty, the latter can only number two, all above that being " many." The Bushmen possess a remarkable faculty which is not known in any other South African natives, that of graphic illustration ; the rocks of the mountains of Cape Colony and of the Drakenberg have everywhere examples of Bushman drawings of men, women, children, and animals characteristically sketched. Rings, crosses, and other signs drawn in blue pigment on some of the rocks, and believed to be some centuries old, have given rise to the speculation that these may be remains of a hieroglyphic writing ; and the discovery of drawings of men and women, with antelope heads, in the recesses of the Drakenberg in 1873 (Orpon in Cape Monthly Magazine, July 1874), also very ancient, recalls the mythological figures of Egypt. The Bushmen are not deficient in a certain intelligence, and are valued as servants by the boers, being much more energetic than the Hottentots ; of all the South African races they have the greatest aptitude for music and the dance. A regularly planned and wholesale destruction of this race on the borders of the colony in the earlier years, reduced their numbers to a great extent ; and though this cruel hunting of the Bushmen has ceased, their children are still captured by the boers as servants. In reta liation, the Bushmen have long been the scourge of the farms on the outer borders of the colonies, making raids on the cattle and driving them off in large numbers. On the western side of the deserts they are generally at enmity with the Koranna Hottentots, but on the eastern border of the Kalahari they have to some extent become tributary to the Bechwana Kaffres. Formerly occupying a much larger area, it appears probable that the Bushmen are the earliest remaining aborigines of South Africa, and that they existed there before the Kaffres, and perhaps also anterior to the Hottentots. The discoveries of the dwarf race of the Akka by Dr Schweinfurth beyond the Upper Nile basin, of the little Bushman-like Obongo on the western equatorial coast- land by Du Chaillu, and of the Okota, an undersized people leading a miserable existence in bark huts on a branch of the Ogowo River, by De Compiegne in 1874, point to a former more general distribution of this primi
tive race.
Barrow s South Africa, 1801-3 ; Ihirchcll s Travels, 1822 ; Livingstone s Missionary Travels, 1857; Baines s Explorations, 1804; Merensky s Sikl-Afrika, 1875.
BUSHNELL, Horace, D.D. (1802-1876), an American theologian, was born at Litchfield in Connecticut, in April 1802, and died on the 17th of February 187G. He studied at Yale College, where he graduated in 1827, after which he was for eleven months editor of the Journal of Commerce, and then teacher in a school in Norwich (Connecticut). In 1829 he became tutor in Yale College. His first study was law, but in 1831 he resolved to devote himself to theo logy, and in 1833 he was chosen pastor of the North Con gregational Church in Hartford (Connecticut), where he remained twenty-four years. During the remainder of his life he had no settled charge, but he continued to be dili gently employed both as a preacher and as an author. He took an active part in the establishment of the university of California, and was asked to become its president. Having determined to value truth more highly than peace or con sistency, Bushnell thought, and expressed his conclusions, with such freedom as to bring on himself a charge of false doctrine. In 1849 he published God in Christ, with an introductory Dissertation on Language as related to Thought, in which, it was said, he expressed heretical views as to the Trinity. He was acquitted by seventeen votes to three, but his influence with his church was such that it withdrew from the " Consociation " by which he had been tried, and thenceforward stood alone, a true "congregational " church, whose minister was amenable to no external authority. Bushnell formally replied by writing Christ in Theology, in which he employs the important argument that spiritual facts can only be expressed in approximative and poetical language, and concludes that an adequate dogmatic theology cannot exist. That he did not deny the divinity of Christ he proved in The Character of Jesus, forbidding his possible classification ivith Men. He has also published Christian Nurture, (1847); Sermons for the New Life, (1858); Nature and the Supernatural, (1858); Christ and his Salvation, (1864); Work and Play, (1864); The Vicarious Sacrifice, grounded on Principles of Universal Obligation, (1865); Mo-ral Uses of Dark Things, (1868); Sermon on Living Subjects ; Women s Suffrage, the Reform against Nature, (1869) ; and Forgiveness and. Law, (1874).
BUSIRIS, the name of a mythical king of Egypt not found either on the monuments or in the chronological lists, but mentioned by the later Greek writers and mythologists. By Apollodorus he was made the son of yEgyptus, and an Egyptian king, or else the son of Poseidon and Lyssianassa. After Egypt had been afflicted for nine years with famine Phrasius, a seer of Cyprus, arrived in Egypt and announced that the cessation of the famine would not take place until a foreigner was yearly sacrificed to Zeus or Jupiter. Busiris commenced by sacrificing the prophet, and continued the custom by offering a foreigner on the altar of the god. It is here that Busiris enters into the circle of the myths and parerga of Heracles, who had arrived in Egypt from Libya, and was seized and bound ready to be killed and offered at the altar of Zeus. Heracles burst the bonds which bound him, and, seizing his club, slew Busiris with his son Amphidamas, and his herald Chalbes. This exploit is often represented on vase paintings, the Egyptian monarch and his companions being represented as negroes. Although some of the Greek writers made Busiris an Egyptian king and a successor of Menes, about the sixtieth of the series, and the builder of Thebes, those better informed by the Egyptians rejected him altogether; they do not even admit that he was the lieutenant of Osiris set over the lands opposite Phoenicia and the Mediterranean, nor do they recognize him as living two centuries after Perseus and later than Heracles. Various esoterical explanations were given of the myth, and the name not found as a king is recognized in that of one or more cities of the same name in Northern Egypt. The legend was unknown both to Homer and to Hesiod, and appears after the Greeks were more intimately acquainted with Egypt, and had seen the wall-paintings, or imperfectly understood the popular tales and traditions of the people, for there is no solid reason to believe that human sacrifices were ever offered in the country.
the Busirites nomos, or Busirite nome, called in the hieroglyphs Pa-osiri, or Place of Osiris, the eponymous deity of the place. It is the modern Abusir, and lay, according to Herodotus, in the middle of the Delta. It was supposed to be close to the entrance of the gates of the Aahlu, or Elysium, and the nome to be that called in the hieroglyphs Kahebs ; and Busiris itself may have been the Egyptian Tattu. Close to the town, which lay on the Phatnitishor Pathmitish arm of the Nile, was the pyramid of the king Sahura, the successor of Uskafau, a king of the 4th dynasty ; this was called the Sa-ba, or pyramid of the " Rising Soul," and some supposed that the name Pa-sahura, or " city of Sahura," may have been the origin of the name Busiris instead of Pa-osiri. The later Greek authors gave many different versions of the name mixed up with their own mythology, such as that Isis had there interred Busiris in the wooden figure of a cow, and that the place was
j hence called Bousosiris, or that the goddess had there buried