Visual Anatomy Ansd Physiology Lab Manual Pig Version 2nd Edition Sarikas Solutions Manual
Visual Anatomy Ansd Physiology Lab Manual Pig Version 2nd Edition Sarikas Solutions Manual
Visual Anatomy Ansd Physiology Lab Manual Pig Version 2nd Edition Sarikas Solutions Manual
EXERCISE
Care and Use of the Compound
2 Light Microscope
List of Materials
This list of materials shows the quantities needed for a standard 24-seat lab, with six tables and
four seats at each table. [Note: Other than the microscopes, if resources or space is limited, this lab
could be set up with one set of all other items per pair of students, or even one set per table. This
would reduce the quantities needed from 24 of each item to 12 of each if shared in pairs, or to 6 of
each if shared per table.]
24 compound light microscopes
24 sets of prepared microscope slides of various tissues
24 prepared microscope slides of the letter “e”
24 prepared microscope slides of intersecting colored threads
24 clear millimeter rulers
24 pads of lens paper
Copyright © 2018 Pearson Education, Inc. EXERCISE 2 Care and Use of the Compound Light Microscope 9
Activity 2.3: Inversion of Image: Viewing the Letter e
Learning Outcome: Describe the principal of inversion of images.
Students may be unclear on how to position the slide on the stage. Tell them to place the slide
so the letter “e” appears as it would if they were reading their book.
10 INSTRUCTOR’S MANUAL FOR VISUAL ANATOMY & PHYSIOLOGY LAB MANUAL Copyright © 2018 Pearson Education, Inc.
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fall, a few spans from the ground, and toss her in the air, whence she
descends on her feet. The men then resume their station in the centre, and a
second female dancer repeats the sport, which is successively engaged in by
each brisk damsel of the circle.
The men of Fezzan are much addicted to drunkenness. Their beverage is
the fresh juice of the date tree, called lugibi, or a drink called busa, which is
prepared from the dates, and is very intoxicating. When friends assemble in
the evening, the ordinary amusement is mere drinking; but sometimes a
singing girl, or kadanka, is sent for: kadanka is a Soudan word, and answers
to the term almé used at Cairo.
The song of these Fezzan girls is Soudanic. Their musical instrument is
called rhababe: it is an excavated hemisphere, made from a shell of the
gourd kind, and covered with leather; to this a long handle is fixed, on
which is stretched a string of horse hairs longitudinally closed and compact
as one cord, about the thickness of a quill. This is played upon with a bow. I
was once of a party with Sidi Mintesser, the brother of the sultan, at a small
house, some distance from the palace, when he ordered a Kadanka to be
brought, and with whom he soon after withdrew. On her return to the
company, she was asked with a significant smile where she had been. She
immediately took up her instrument, played upon it, and sung, in the
Arabian language, “Sweet is Sidi Mintesser, as the waters of the Nile, but
yet sweeter is he in his embraces; how could I resist?” As a natural
consequence of the great freedoms allowed to the sex in Mourzouk, there
are more women of a certain description to be found in that capital, than in
any other of the same extent and population; and the general character of
improvidence, and consequent misery and distress, belong as fully to the
frail sisterhood of this place, as of any other.
There are various sorts of venereal disorders prevalent in Fezzan; that
imported from Soudan is the worst. The common lues venerea brought from
Tripoly and Cairo, is called franzi, or the frank evil. For the cure of either
species they use salts, and the fruit handal, (colycinth), as powerful
cathartics; and the sores, if any, are at the same time washed with natron
water, or dissolved soda. These remedies seldom fail, unless the disease has
taken a very deep root.
The other maladies prevalent here are hæmorrhoides, no doubt greatly
increased by the immoderate use of red pepper; and a fever and ague, which
is particularly dangerous to foreigners. In these disorders there is no remedy
whatever known or used but amulets, consisting of certain sentences,
transcribed from the Koran, on a slip of paper, which the patient wears
about his neck, and in bad cases is made to swallow. Phlebotomy is
unknown; but blood is occasionally drawn by means of cupping. As to
surgery, I heard there were people at Mourzouk who had sufficient ability to
cure a simple fracture.
The houses of the Fezzans are miserably built; they are constructed with
stones or bricks made of a calcareous earth mixed with clay, and dried in
the sun. No other tools are used in the building but the hands of the
labourer. When the walls are completely raised, the friends of the proprietor
assemble, and assist him to incrust and cover them with a mortar made with
a white calcareous earth. This work too is done only by the hand. The
houses are all extremely low, and the light enters by the door only.
As to diet, I never knew a more abstemious people than those of Fezzan.
Meat indeed is a food they can at no time abstain from when set before
them; but meat is not an article of food with the people in general: to
indicate a rich man, at Mourzouk, the usual expression is, “that he eats
bread and meat every day.”
POSTSCRIPT.
It was given too imo adyto, or as others express it, from the depth of the
adytum.
Diod. Sic. lib. xvii. says, that when Alexander required an oracle from
Ammon, the chief priest retired back to the sanctuary or holy place, and
gave the answer, ex adyto; so the Latin version of Wesselingius expresses it:
in truth, there is no Greek word in the original, immediately corresponding
with ex adyto; yet the priest retiring εις σήκον, i. e. to the fane or secret
recess of the temple; his giving the oracle from such secret recess may be
implied.
Applying the accounts of the adytum to the building under consideration,
it may be observed, that to form such recess, the rock rising in the centre of
the enclosure described at Siwah, offered a peculiar accommodation to the
architect. The soil around is represented as wet and marshy, and not
therefore suited to excavation. The erecting the Προνὰος, or forepart of the
temple, on the elevation of the rock, admitted of the interior end or
penetrale being built over a crypt, or artificial cave of eight feet deep,
suitable to the purpose and mysteries of an oracular temple.
The entrance to the ancient edifice described by Mr. Horneman was to
the north; and from the northern end or division of the building there was a
descent of eight feet, in coming to the southern or interior extremity.
Whether anciently the pavement was level and continued, “covering the
adytum as a cave;” or whether it was an open vault or recess, from which
the priest (as mentioned by Diodorus) might utter the predictions of the
oracle unseen by the vulgar; in either case the construction may agree with
the ideas to be derived from ancient authority, of the oracular Fane of
Ammon; and more strongly warrant a conjecture, that the ruins described
by Horneman, may be those of that renowned temple.
Secondly, Mr. Horneman, observing on the rude and stupendous
architecture of the building at Siwah, says, “that he could in no part
discover any mark or trace on the walls, of their having been incrusted or
lined with marbles, or of any ornament having been once affixed.” Indeed
the building appears not to have been large, and could little admit of such.
Niches, or pedestals were not required; the most ancient Egyptian
temples had no statues: Lucian says,—τὸ δὲ παλαιὸν καὶ παρὰ Αἰγυπτίοισι
αξόανοι νηοὶ ἔσαν· edit. Bourdelot. p. 1057. The sole interior decoration of
the ancient Egyptian temple at Heliopolis, described by Strabo, was a rude
sculpture on the walls in the old Tuscan taste, apparently similar to that
observed by Mr. Horneman on the walls at Siwah. Strabo’s words are,—
ἀναγλυφὰς δ᾿ ἔχουσιν οἱ τοῖχοι οὗτοι μεγάλων ειδώλων ομοίων τοῖς
Τυῤῥενικοῖς, καὶ τοῖς αρχαίοις σφόδρα των παρὰ τοῖς Ελλησὶ
δημιουργημάτων· edit. Casaub. p. 806. This, and the indications of rude
simplicity observable in the remains of the ancient building at Siwah, may
thus strengthen the conjecture that it was the one sacred to Ammon.
Diodorus, Arrian, and Curtius, all indeed talk of gold and ornaments, and
even of a statue in procession, displayed on the visit of Alexander: but
Strabo directly taxes Callisthenes (and therewith those writers who
followed him) with exaggerations and additions, introduced to do honour to
their hero. Edit. Casaub. p. 813.
The poet Lucan, in his description of the Temple (and its being a fiction
will be taken in aid of the argument), states the people of Lybia to be
“beati,” i. e. rich; and he had all the gold of Africa before him, if the
general account and actual knowledge of this temple at the time he wrote,
could have bore him out in a luxuriant description of its splendour and
magnificence. From this he appears to have abstained, in deference to fact
and to what was generally known, of the rudeness and simplicity of this
holy place. His being a poet thus strengthens his authority, whilst he
foregoes the splendour of description specially suited to his genius; and
gives up matter too of fine poetical contrast, with the simple and pure
morals and religion of his Cato. He had no other inducement but truth when
he says,
Now, taking the simple fact, the stones with which the Temple of
Ammon was built, might be supposed to contain fragments of marine
animals and shells, such as those mentioned by Horneman. For the rest,
Strabo’s (or rather Eratosthene’s) conjecture is scarcely admissible.
The Libyan Ammon had long been venerated in Greece, and throughout
the then civilized world. A subordinate temple was consecrated to Ammon
in Laconia, and the god was yet more anciently worshipped by the Aphytæi.
Paus. Kuhn, p. 293. Another temple was raised to Ammon in Bœotia, and in
which Pindar dedicated a statue of the god; and the same great poet wrote a
hymn to the Lybian deity, and sent the copy to its priesthood in Africa.
Bœotica, p. 741. So anciently and so highly as the oracle of Ammon was
revered, and so much as it was resorted to by the most enlightened nations
of Greece, Asia, and Egypt, the circumstance of its once having been
situated on the coasts of the sea, could not have escaped tradition or direct
historical account, if such had ever been the fact.
The above remarks are with deference submitted to the reader, as adding
probability to the conjecture, that the ruins seen by Mr. Horneman, in the
vicinity of Siwah, may be the actual remains of the ancient oracular temple
of Ammon.
Having in the above comment cited a passage from the Pharsalia, not as
authority, but for purpose of inference; and having further adverted to a
sentiment attributed to the philosophic hero of the poem, in reference to the
inland and sequestered situation of the temple of Ammon; the annotator is
induced to close this essay with a version of the admirable speech of Cato at
length, as deriving a peculiar interest from connection with the subject
under discussion, appearing to terminate, (and leave as it were, in ruins,) the
superstitions of the oracle, with the fabric of its temple.
Lucan tells us, that Cato approaching the Fane of Jupiter Ammon in
Lybia, was requested by Labienus to demand of the oracle,—“What was to
be the fate of Cæsar?—whether Rome was to be enslaved or free?—and in
what consisted virtue, &c. &c.”
Cato, (his spirit flaming high, as e’er
From Ammon’s fane burst forth in prophecy)—
Spoke from his heart,—the sacred shrine of truth!—
“What wouldst thou, Labienus?—should I ask,
If being free, that freedom I’d resign?
If I would die,—before I’d be a slave?
If life is nought,—when measur’d but by years?
If evil can affect the good;—or whether
The threat of Fortune’s lost upon the brave?
If to deserve well is enough?—or if,
Desert is yet dependant on success?
All this I know:—Ammon can’t tell more!
We all depend on God:—(his priest and oracle
Silent) His will is known, nor does he need
A voice, but that within the breast of man:
Our duties are implanted on our births!
The God of Nature ne’er confin’d his lessons
Here, to the few;—or buried his great truths
In Afric’s sands.—Is not ,—
At once all earth, sea, air, and heav’n, and virtue?—
God is, whate’er we see,—where’er we move!
Let those who doubt, go ask at yonder fane
Their lot?—not knowing how they’d act, or feel.
No oracle confirms, or moves, my thoughts;
—Makes nought more sure:—I know I am to die,
And this doth make me sure,—of how to live!
The coward and the brave, the bad and good
Alike must die!—and God declaring this,
Made known to man, all man requires to know!”
Thus Cato spoke,—turn’d from the hallow’d fane
In faith and virtue satisfied; and left
Ammon, to Ammon’s votaries,—the people.
W. Y.
Ille Deo plenus, tacitâ quem mente gerebat,
Effudit dignas adytis è pectore voces:
“Quid quæri, Labiene, jubes?—an liber in armis
Occubuisse velim potiùs, quàm regna videre?
An sit vita nihil, sed longam differat ætas?
An noceat vis ulla bono?—Fortunaque perdat
Oppositâ virtute minas,—laudandaque velle
Sit satis, et nunquam successu crescat honestum?
Scimus; et hoc nobis non altiùs inseret Ammon.
Hæremus cuncti Superis, temploque tacente,
Nil facimus non sponte Dei: nec vocibus ullis
Numen egit: dixitque semel nascentibus auctor
Quicquid scire licet; steriles nec legit arenas
Ut caneret paucis, mersitque hoc pulvere verum.
Estne Dei sedes, nisi terra, et pontus, et aër,
Et cœlum, et virtus? Superos quid quærimus ultrà?
Juppiter est quodcunque vides, quocumque moveris!
Sortilegis egeant dubii, semperque futuris
Casibus ancipites: me non oracula certum,
Sed mors certa facit: pavido, fortique cadendum est.
Hoc satis est dixisse Jovem.” Sic ille profatur
Servatâque fide, templi discedit ab aris,
Non exploratum populis Ammona relinquens.
Lucan, lib. ix. v. 564.