skin, the wine contained in this apparent animal was called blood, and the pouring out slaughter, as if the beast were then immediately under the operation of being killed.

See Archeologia Attica, lib. vi. sect. ii. cap. 4.

902. [Lev. ii, 1.] We are told also by Alexander Sardus, that the Egyptians originally used no other offerings in their temples than frankincense and libations, accompanied with suitable thanks and praises.

BRYANT.

897. [Lev. i. 3.] That the Supreme Being would imperiously require of mankind bloody victims, and even point out the particular animals that were to be immolated on his altar, is to me, says Dr. GEDDES, highly incredible.

898. [Lev. i. 2.] According to the vulgar notion that real animals were killed in these sacrifices to God, we can, in the language of Dr. A. CLARKE, "look on the tabernacle and temple of Jerusalem only as slaughter-houses, whose victims, blood, and fat, are more proper to inspire disgust than religion."

899. [Exod. xxix. 18.] People must have very gross conceptions of God, to imagine that he is of so cruel a nature as to be delighted with the butchering of innocent animals; and that the stench of burnt flesh should be such a sweet smelling savour in His nostrils, as to atone for the wickedness of men; and wicked no doubt they were, when they had such an atonement at hand.-So that the harmless were burnt to save the hurtful; and men the less innocent they grew, the more they destroyed the innocent beasts.

Christianity as old as the Creation, p. 78.

900. [Exod. xii. 21.] In one year, at the Passover, there were not fewer than 256,500 lambs offered. (See Univer. Hist. vol. x. p. 444.)-It is not at all likely that the blood of so many lambs could be shed and sprinkled at one altar, in the course of one day, by all the priests in Jerusalem, or indeed in the Holy Land; since they had but that one altar (of burnt offerings) where they could legally sprinkle the blood of the sacrifices. See 1 Kings viii. 63.

See No. 580. Dr. A. CLARKE, on the Eucharist, p. 17.

901. [Lev. i. 2.] MACROBIUS says, the Egyptians never offered any bloody sacrifices or slaughtered animals to their gods, but worshipped them only with prayers and frankincense. (Saturnal. lib. i. cap. 7.)-PORPHYRY also tells us, that the sacrifices, with which they worshipped their gods, were cakes and the fruits of the earth; and that the Syrians, who were next neighbours to the Egyptians, and agreed with them in many things, offered in sacrifice to their gods NO LIVING CREATURE.

See De Abstinentia, lib. ii. sect. 59 ; and lib. iv. sect. 15.

903. [1 Chron. xxii. 8.] The custom universally prevalent in the East, which prohibits persons polluted with blood to perform any offices of divine worship before they are purified, is so antient and universal, that it may almost be esteemed a precept of natural religion, tending to inspire an uncommon dread and horror of bloodshed.

See BURDER, vol. ii. p. 168.

904. [Lev. i. 14.] The Boodhists, who were Hindoos, carrying into China many ceremonies practised in their own country, positively forbad the immolation of cattle.Buddha himself forbad all sacrifices of cattle.

Works of Sir W. JONES, vol. i. pp. 107, 293.

905. [Lev. ii. 12.] The burnt-offerings, used by Brahmins, always consist of flour, or other vegetable matter. See BUCHANAN, in Pinkerton's Coll. vol. viii. p. 684.

906. [Lev. i. 2.] Accordingly, no sanguinary sacrifices of any kind are offered on the Hindoo altars. Exclusive of the temple for public worship, in most of the Guzerat villages is a sacred burr, or pipal-tree; under which, among other things, is a vase containing (not fire, but) a plant of the tulsee, or sweet basil, growing on the top of the altar.

FORBES' Oriental Memoirs, vol. iii. pp. 11, 14.

907. [Exod. xxix. 23.] A kind of sweet paste, or candied cakes made from dates, is still used among the Gentoos. See EBN HAUKAL, p. 153.

908. [Lev. i. 2.] Among the antient Egyptians, those offerings only were considered as morally good and acceptable to the Deity, which consisted of things without life. SMITH'S Michaelis, vol. iii. p. 95.

909. [Lev. xi. 7.] Some Egyptians, however, on certain occasions, make figures of swine with meal, which, having first baked, they offer on the altar.

See HERODOT. Euterpe, n. 47.

910. [Lev. i. 9.]

While with pray'r, and libations, Circe ply'd
Jove, who acquits the suppliant homicide;
Without her door a train of Naiads stand,
Administ'ring whate'er her rites demand;
Within, the flames that round the hearth arise,
Waste, as she prays, the kneaded sacrifice.

See FAWKES' Appollonius Rhodius.

911. [Lev. i. 6, 9.] When the Egyptian priests sacrifice an or, stuffed, it seems, with fine bread, honey, raisins, figs, frankincense, and various aromatics; they burn part of it, pouring on the flame a large quantity of oil. Whilst the victim is thus burning, the spectators flagellate themselves, having fasted before the ceremony; and the whole is completed by their feasting on the residue of the sacrifice.

See HERODOT. Euterpe, n. 40.

912. [Deut. xviii. 3.] In the same way, we have the fullest assurance, that the Athletic triumphs among the Greeks always concluded with feasts made for the victors, their relations and friends; either at the public expense, or by individuals who regaled not only their families and friends, but often a great part of the spectators.-Empedocles of Agrigentum, having conquered in those games, caused an ox to be made of a paste composed of myrrh, incense, and all sorts of spices, of which pieces were given to all who were present.

See ATHENAEUS, lib. i. p.3: Or Preface to ROLLIN's Antient History, p. 84.

lendar of the Romish Church, that at Rome, on the vigil of the nativity, sweetmeats were presented to the Fathers in the Vatican, and that all kinds of little pastry images were to be then found at the confectioners' shops. (See Observations on Popular Antiquities, by Mr. J. BRAND, p. 163.)-Compare Deut. xxviii. 53-57, where the chil dren, &c., that would be eaten "in the siege and in the straitness," were evidently such pastry images, the consecrated Lares of the family.

924. [Lev. ii. 1.] Among the Israelites, says JOSEPHUS, who in his youth was a priest employed, probably, in kneading the sacrifices and baking them in appropriate skins, -the fine flour, for a Lamb, was one tenth deal ;† for a Ram, two; and for a Bullock (or yearling Calf), three: the oil for the Bullock, half a hin; for the Ram, a third, and for the Lamb a quarter of the same measure. These, he says, were respectively mingled and consecrated on the altar. They used, he adds, in each saerifice as much wine as oil, pouring also wine (or blood), as a libation about the altar. (See Lev. ix. 8, 9. Ecclus. L. 15.) -But, he further remarks, if any one (being poor, Lev. xiv. 21) did not offer a complete sacrifice of the animals, but brought the fine flour only for a vow, he threw a handful on the altar as its first-fruits, while the priests took the rest for their food, either boiled, or mingled with oil, but made into cakes of bread.

See Antiq. b. iii. ch. ix. § 4.

925. [Deut. xiv. 26.] Lay-persons also, during the great festivals, attended to sell IN THE TEMPLE, various articles of appropriate food and liquids, put up respectively in the skins of oxen, sheep, &c. to such as came from distant parts of the country. Compare Deut. xiv. 24–26. with John ii. 14, 15.

926. [Jer. vii. 18.] Mr. BRYANT, in his Antient Mythology, vol. i. p. 371, informs us, that the offerings, which people in antient times used to present to the gods, were generally purchased at the entrance of the Temple, especially every piece of consecrated bread, which was denominated accordingly. Those sacred to the god of light, Peon, were called Piones, &c. &c. &c. One species of sacred bread, which used to be offered to the gods, was of great antiquity and called Boun. HESYCHIUS Speaks of the Boun, and describes it as a kind of cake with a representation of two horns. DIOGENES LAERTIUS, speaking of the same offering, describes the chief ingredients of which it was composed: "He offered one of the sacred cakes called a Boun, which was made of fine flour and honey." See Jer. xliv. 19. Can there be any doubt that the English word Bun is derived from the

+ About half a peck of our measure. (Dr. GEDDES.) --This quantity of flour was brought to the altar in the lamb-skin; and when kneaded with the oil and wine above specified, was "roasted" or baked in the same skin (See n. 953), and became the flesh or "body" eaten by Jesus Christ and his disciples at the Last Supper, where it is also expressly called “bread;” Matt, xxvi. 26.

cake Boun; and that the Cross-bun which is baked on GoodFriday, was a substitute for the cakes used in the worship of idols? The etymology of the word and the curious custom of marking the symbol of our faith in opposition to idolatrous symbols, mutually confirm the conjecture. Gentleman's Magazine.

927.] Exod. xxix. 14.] When the king of Ethiopia inquired of the Ichthyophagi on what food the Persian monarch subsisted, and what was the longest period of a Persian's life; the king, they told him, lived chiefly on bread: they then described to him the properties of corn; and added, that the longest period of life in Persia was about eighty years. " I am not at all surprised," said the Ethiopian prince, “that, subsisting on dung (or simple paste), the term of life is so short among them."-" In Ethiopia, the majority of the people," he further said, "lived to the age of one hundred and twenty years, while some exceeded even that period; their meat being baked flesh (made of dough kneaded after the Jewish † manner), their drink milk."

928. [Lev. ii. 1.] As to the Divine law enjoining, that the pastry of all sacred offerings should be baked with olive-oil, it was infallibly calculated to induce the Israelites to use universally that oil-pastry, with which, says Michaelis, whoever is once acquainted, will always prefer it to such as is made with butter. Accordingly, in the whole Hebrew Bible, which contains so many other œconomical terms, we do not once find, he adds, the word for butter. It would therefore appear, he concludes, that butter had been as rarely to be seen in Palestine, as it now is in Spain; and that the people had made use of nothing but oil in their cookery, as being (more wholesome, as well as) more delicious. The Israelites, even at this day, avoid using butter in their food. (SMITH'S Michaelis, vol. iii. pp. 138, 242.)—In cool climates, however, fresh butter when carefully made, and with a small proportion of salt, more especially if the cow be fed on natural pastures, is a most delicate sort of food; but the longer it is kept, and the more it is salted, it becomes the more unwholesome. When melted it is well calculated to accompany such vegetables as are naturally dry of themselves, for it gives them the properties of rich oily substances.

929.

Sir JOHN SINCLAIR's Code of Health, vol. i. p. 413.

It is thus that the Olive Tree yields an oil of almost universal use in food. —To extract it, the olives are bruised under a mill-stone, and reduced to a paste; which being mixed with hot water, and afterwards pressed, the oil swimming uppermost is easily separated. This is what we call Sallad Oil, and in those countries where olives grow, it is commonly used (as MICHAELIS observes) instead of butter. (Wonders of Nature and Art, vol. i. p. 154.)—

+ See No. 924.

In that sense it is with great propriety called in Hebrew, The FAT of the oil-or more correctly, The FAT of the OLIVE. (See CRUDEN's Concordance, art. Fat. and Num. xxviii. 12.) -PLINY mentions a honey flowing spontaneously from the olive tree in Syria. Nat. Hist. xxiii. 4. Compare 1 Sam.

xiv. 25.

930. But, when the olives are suffered to ferment before the oil is drawn, the oil is invariably bad this process, says Dr. REES, can only be used for oil that is intended for the lamp, or for the soap-boiler. In that case, or when by fermenting, the oil" dieth of itself" in the skin "of ox, or of sheep; or of goat;" such fat, and the fermented grape-juice, are equally interdicted to man, by the benevolent SHECHINAH: "It shall be a perpctual statute for your generations throughout all your dwellings, that ye eat neither FAT nor blood;"-IT may be used in any other use; but ye shall in no wise eat of it."-Lev. iii. 17.-vii. 24.

933. [Exod. xxiii. 19.] The American Indians, whilst their corn is in the milk as they term it, that is, just before it begins to ripen, slice off the kernels from the cob (or "mother") to which they grow, and knead them into a paste. This they are enabled to do without the addition of any liquid, BY THE MILK THAT FLOWS FROM THEM; and when it is effected, they parcel it out into cakes, and enclosing them in leaves of the Basswood-tree, place them in hot embers, where they are soon baked into an excellently flavoured bread. (CARVER's Travels in North America, p. 16.)-Bears and racoons are immoderately fond of this young corn, when the grain is thus filled with a rich milk, as sweet and nourishing as cream.

BARTRAM'S Trav. p. 192.

934. [Gen. iv. 4.] Among the Tartars in Siberia, all the professors of Schamanism celebrate a festival in the spring, and another in the summer or autumn. Their year begins at the festival of the spring; on which occasion they bring an offering of the first-fruits of their flocks, and of new grass.

Milk is the principal oblation at this festival, in which they implore a blessing on the year. Historical account of Russia, vol. iii. p. 273.

935. [John vii. 37.] At the Passover, in particular, the Jews offered an omer of fine flour to obtain from God his blessing on their harvest; at Pentecost, their first-fruits, to request his blessing on the fruits of the trees; and in the Feast of Tabernacles they offered water to Gop, to solicit the blessing of rain on the approaching seed-time. These waters they drew out of Siloam, and brought them into the temple with the sound of the trumpet and great rejoicing.

BURDER.

936. [Lev. xvii. 6.] On the eighth day of the feast of Tabernacles, the Jews also presented at the Temple the first-fruits of their latter crop, that is, of such things as were the slowest in coming to maturity; they also drew water out of the fountain of Siloam, which was brought into the temple, and being first mingled with wine (the blood of the grape) was poured out by the priests at the foot of the altar of burnt offerings.

See CALMET, Article, Feast of
Tabernacles.

940. [2 Chron. xxix. 31-35.] Into the house of the Lord were brought, for burnt offerings, threescore and ten bullocks, a hundred rams, two hundred lambs; for sacrifices and thank offerings or consecrated things, six hundred oxen and three thousand sheep! In all 3970! And Hezekiah said, Now you have filled your hands to the Lord-With what? -Had the congregation brought as many animals as are here enumerated, they would not only have filled their hands, but the Temple itself and the very extensive Court or Yard that surrounded it! -Credat Judæus! See Hosea xiv. 2.

941. [2 Chron. xxxi. 5, 6, 11.] On this occasion the multitude brought together all sorts of their fruits to the priests and the Levites. The king also made garners and receptacles for these fruits, and distributed them to every one of the priests and Levites, and to their children and wives. And thus did they return to their old form of divine worship. (JOSEPH. Antiq. b. ix. ch. xiii. § 3. vol. ii.)-When Pompey and those about him went into the temple itself, whither it was not lawful for any to enter but the high-priest, they saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. (Ibid. Wars, b. i. ch. vii. § 6.) -Crassus afterwards took away the two thousand talents which Pompey had not touched; and when he had passed over Euphrates he perished himself and his army with him.

942. [2 Chron. xxxi. 6-12.] The chambers of the Treasury under the Law, and the Bishop's house at the commencement of the Gospel, were the repositories of all such offerings, as were not thought proper to be brought to the altar. Accordingly, among what are called the Canons of the Apostles, we find two to this purpose, "That, beside bread and wine, nothing should be brought to the altar but new ears of corn and grapes, and oil for the lamps, and incense for the time of the oblation: But all other fruits should be sent eis oikon (Grk.), to the repository, or treasury it may be, as First-Fruits for the bishop and presbyters, and not be brought to the altar, but be by them divided among the deacons and other clergy. (BINGHAM's Antiquities, vol. i. p. 312.) In Spain, immense are the hoards of all species of dried fruits, such as figs, raisins, plumbs, &c. They have also the secret of preserving grapes, sound and juicy, from one season to another.

943. [2 Chron. xxix. 31-35.] In a fortress called Masada, built by king Herod on a very high rock near the lake Asphaltitis, was laid up corn in large quantities, and such as would subsist men for a long time here was also wine and oil in abundance, with all kinds of pulse and dates heaped up together. These fruits, all fresh and full ripe, were in no way inferior to such fruits newly laid in, though they had been there little short of a hundred years, when the place was taken by the Romans. (JOSEPH. Wars, b. vii. ch. viii. § 4.) -Pliny and others affirm also, that provisions thus laid up against sieges have continued good a hundred years.

SPANHEIM.

944. [Lev. xxiii. 34.] Among the Aborigines of North America, the busk, or feast of first-fruits, is their principal festival this seems to end the last, and begin the new year. It commences in August, when their new crops of corn are

arrived to perfect maturity and every town celebrates the busk separately, when their own harvest is ready. When a town celebrates the busk, having previously provided them. selves with new clothes, new pots, pans, and other household utensils and furniture, they collect all their worn out clothes and other despicable things, sweep and cleanse their houses, squares, and the whole town, of their filth, which they cast together into oue common heap, and consume it with fire. Then the women go forth to the harvest field, and bring from thence new corn and fruits, which being prepared in the best manner, in various dishes, and drink withal, is brought with solemnity to the square, where the people are assembled, apparelled in their new clothes and decorations. The inen having regaled themselves, the remainder is carried off and distributed amongst the families of the town. The women and children solace themselves in their separate families, and in the evening repair to the public square, where they dance, sing and rejoice during the whole night, observing a proper and exemplary decorum. This continues three days, and the four following days they recove visits, and rejoice with their friends from neighbouring towns, who have purified and prepared themselves. BARTRAM'S Trav. p. 507.

945. [Exod. xxix. 24.] Waving the sacrifice before the LORD was performed in two ways: one was by waving it perpendicularly, upwards and downwards; the other by waving it horizontally, towards the four cardinal points, to denote the consecration of what was thus waved, to the LORD of the whole earth. See JENNINGS' Jewish Antiq. vol. i. p. 291.

946. [Lev. xxiii. 11.] But, says HUTCHINSON, the wave offering was also, in the DIVINE PRESENCE, elevated successively towards the east, the west, the north and the south. This motion was to be given to the gold, the brass, the sheaf, the oil, the bread, the lamb; and in short, to whatever was offered to GOD in his tabernacle or temple. See his Introduc. to Moses' Sine Principio, p. ccxliii.

947. [Lev. xxiii. 14.] At Staffa, in Scotland, the corn is graddaned, or burnt out of the ear, instead of being thrashed this is performed two ways; first, by cutting off the ears, and drying them in a kiln, then setting fire to them on a floor, and picking out the grains, by this operation rendered as black as a coal. The other method is more expeditious, for the whole sheaf is burnt, without the trouble of cutting off the ears. Graddened corn was the parched corn of Holy Writ. It derives its name from Grad, quick; as the process is expeditious.

See PINKERTON's Voy. and Trav. part x. p. 314.