from the Egyptians. Pausanias in his Boeotica, where he speaks of those Thebans who so stoutly fell in the Macedonian war, says, Their tombs had no inscriptions, but the statue of a lion stood by to represent their courage and fortude. See his Episcopus Puerorum, p. 118. The Tartars, on their banners of coloured stuff, waving at the top of a lance twelve feet long, exhibit the figure of a dromedary, cow, horse, or other animal, putting under it the name of the tribe: and as all the branches of the same tribe still retain the figure represented in the general ensign, adding only the name of the particular branch for whose use it is designed, these ensigns serve them, in some measure, instead of a genealogical table. Since the Tartars called Mungls, have put themselves under the protection of the emperor of China, they have been divided into forty-nine districts called Shassaks, that is, banners or standards, under an equal number of princes or chiefs. Modern Univer. Hist. vol. iv. pp. 278, 319. 2426. [Num. ii. 2.] As we nowhere find that Moses appointed these chiefs, their institution, as very antient, would seem to have been brought by the Israelites from Egypt into the wilderness. Indeed, from Exod. iv. 29 we see that, while in Egypt, this people actually had their elders, who probably were nothing else than these same chiefs of families. Smith's MICHAELIS, vol. i. p. 233. See on Gen. xxxvi. 2432. [ -22.] Formerly the numbers in the Hebrew Bible were expressed by letters, and not by cords at full length; and if two nearly similar letters were mistaken for each other, many errors in the numbers must be the consequence. Now it is probable that here, instead of 7500, we should read 7200, as the Hebrew letter, caph, which stands for 500, might have been easily mistaken for resh, 200, especially if the down stroke of the caph had been a little shorter than ordinary, which is often the case in MSS. The extra 300 being taken off, the total is just 22,000 as mentioned in the 39th verse. Dr. KENNICOTT. 2427. [17.] The priests had the first place about the tabernacle; then the Levites, who, because their whole multitude was reckoned from thirty days old (chap. iii. 15), were twenty-three thousand eight-hundred and eighty males. JOSEPH. Antiq. b. iii. ch. xii. § 5. 2433. [- 41.] The Levites and their cattle were given to supply and serve the priesthood, instead of the first-born and firstlings previously claimed by the LORD from every family of Israel. See Num. viii. 11, 21. 2428. [Num. iii. 1.] Here, says R. MOSES GIRON, the posterity of Aaron are called the posterity of Moses, because Moses had taught them the Law; and whosoever, he adds, becomes a teacher of the Law to another, is looked upon as though he had given him life. And the Jewish Doctors more strongly remark, that "whosoever teaches the Law to his friend's son, is to be looked on as if he had begotten him.” (See Essay for a New Translation, part ii. p. 81.) — Such sons are properly disciples (John xxi. 5), and the Original, when in this sense, should be invariably so rendered; or more properly perhaps, though less agreeably, by the modern term pupils. 2436. [Num. v. 18, &c.] Trial by Ordeal was an appeal to the immediate interposition of GOD, and was therefore called God's judgment; and we may naturally suppose was never resorted to but in very important cases, where persons accused of great crimes protested their innocence, and there was no sufficient evidence by which they could be cleared from the accusation, or proved to be guilty, of the crimes laid to their charge. They were brought before the altar to make their last solemn appeal before God, when the sacrifice was upon the altar, and at the time of the divine communication above the Cherubim. And if before this awful tribunal, in the presence of the Judge of hearts, the persons knowing their guilt were so abandoned as to assert a downright falsehood in the Divine Presence, dying in this state, they sealed their eternal misery when they quitted this world. 2437. Trial by Ordeal is one of the most antient institutes for the distinguishing criterion of guilt and innocence that has been handed down to us by sacred or profane history: fire or water were the usual resources on these occasions, and they were constantly prepared and sanctified by the solemnities of a religious ceremonial. The modes of this ordeal are various in India; but the infallibility of the result is to this day as implicitly believed, as it could have been in the darkest ages of antiquity. 2438. HALHED'S Preface to Gentoo Laws, P. 55. Water ordeal was performed (in England) three ways; if the offence were great, by plunging the bare arm up to the elbow in boiling water; if small, by immersing the hand only as far as the wrist; but if adultery were the crime, by casting the person suspected into a river or pond of cold water: In Sicily, Japan, and on the coast of Malabar, an oath taken of the accused in writing, is laid on water, and if it do not sink, the woman is held to be innocent. See Archæologia, vol. xv. p. 195. — 2439. [17-28.] At Congo the following mode of trial is adopted: which is, to light a torch, made of a 2444. [24.] Among the Negroes of Guinea, every person entering into any obligation is obliged to drink the oath-draught. Oaths taken in this manner are generally kept unviolated and punctually performed. If you ask what opinion the Negroes have of those who falsify their obligations confirmed by the oath-drink, they believe the perjured person shall be swelled by that liquor till he bursts; or if that doth not happen, that he shall shortly die of a languishing sickness the first punishment they imagine more peculiar to women, who take this draught to acquit themselves of any accusation of adultery; and if I may be allowed, says BOSMAN, to make a comparison, this drink seems very like the bitter water administered to women in the Old Testament by way of purgation from the charge of adultery. If any person is suspected of thievery and the indictment is not clearly made out, he is obliged to clear himself by drinking the oath-draught. See his Trav. in Guinea. Coll. part lxvi. p. 398. Pinkerton's 2451. [Num. vi. 9.] 1 Cor. xi. 6. The woman, so separated to be the head of a congregation, is not to be shorn, nor to drink the sacred wine. Lev, xxii. 13. x. 14. 2445. [Num. vi.] In Lev. viii. and ix, we have the form of consecrating the priesthood at the LORD's Tabernacle: here we have the ceremonies of separating a priest, or a mother of a Church, to any particular congregation such were the woman of Samaria and her man, John iv. 16. 2446. The Nazarite was one that, during bis separation, was doing Penance by devoting himself to a single life. The Spirit of God is in all alike; but all are not equally separated from every other spirit. 2447. [- — 3.] In this sense once in grace always in grace". he that sets his hand to the plough, must not look back; but must endure to the end by "final perseverance," 2448. On the strictness of this prohibition, Dr. LIGHTFOOT asks, whether the vine might not be the tree in Paradise, which had been forbidden to Adam; as the Jewish doctors positively affirm it was, without any scruple. See his Heb. and Talmud. exercit. on Luke, vol. ii. p. 382. 2449. [5.] It has been the opinion of some, that hair, teeth, nails, feathers, &c. are animal vegetables or plants. Phil. Trans. (1789), p. 535. 2452. [ -18.] Among the Romans, the ceremony of granting freedom publicly, was thus performed: The slave was brought before the consul, and in after-ages before the prætor, by his master, who, laying his hand on his slave's head, said to the prætor, Hunc hominem liberum esse volo, and with that took him by the hand, and immediately let go his hold; then, giving him a blow on the check, presented, him to the consul or prætor, who also striking him gently with his vindicta or wand, pronounced these words, Aio te liberum esse more Quiritium. This ceremony ended, the slave was registered on the roll of freed-men. He was then. shaved, and received a cup in token of his liberty. Univer. Hist. vol. xi. p. 246. Achilles, in Homer, offers his hair to the river Sperchius: But great Achilles stands apart in prayer, And from his head divides the yellow hair; These curling locks which from his youth he vowed, And sacred grew to Sperchius' honour'd flood, Then sighing, to the deep his locks he cast, &c. When the young men of Athens presented themsives to be enrolled amongst the citizens, they had then their hair cut off. POTTER. 2453. [—————20.] None but the circumcised could eat the Passover. See No. 326, 971, 973, 976, 974. See Josh. v. 7 — 10. 2454. [Num. vii. 3.] In India the sacred bulls, when dedicated by the Brahmins, have a distinguishing mark set on them, and are permitted to go whither they please; and to eat whatever they like, of grain, provender, or crops in the fields they seem, indeed, to be as much venerated as the Apis in antient Egypt. FORBES' Oriental Memoirs, vol. ii. p. 512. 2450. [——————— 6, 7.] In Hindostan, when a Râjab dies, his subjects and dependents cut off their beards, and shave their heads, as tokeus of the deepest mourning; which is never shewn but for a prince, a parent, or some nearest relation. Modern Univer. Hist. vol. vi. p. 279. 2455. The Princess, spouse to the Aldiggery, came and paid her respects to the empress in the equipage of the country (Persia), that is, in a covered waggon, drawn by a yoke of oxen. PINKERTON'S Coll. part xxix. p. 490. 2456. [Num. vii. 13. One silver charger] Weighed four pounds and one ounce, avoirdupoise, being in value fourteen pounds sixteen shillings and sevenpence. Verse 14. One spoon of gold] Weighed five ounces. after ages offered their sons and their daughters to Moloch and other idols. See Lev. xviii. 21. Deut. xviii. 10. 2 Kings xviii. 17. - xxiii. 10. Jer. xxxii. 35. Ezek. xvi. 21.— xx. 26, 31. Rom. xv. 16. 2457. 84.] The Duke of Brunswick and Luneburg, Prince of Oels, is said to be still (1814) possessed of the celebrated Pagan Sacrificial Cup, which has been valued at £30,000 sterling. This noble piece of art is cut out of a single stone, which, according to the opinion of experienced jewellers, has ever been taken for an onyx, so perfect in its kind as to be surpassed by none other in Europe. Its name and use will easily be determined if we consider it as a Sacrificial Cup, of that sort which went under the name of Gutti, and out of which the Libamina (or sacrificing wines) were poured between the horns of the victim, on the altar, and into the fire. See Month. Mag. for July, 1814, p. 537. 2458. [Num. viii, 7.] According to Herodotus, the Egyp tian priests shaved the whole body every third day. Dr. A. CLARKE, on Lev. xxi. 5. 2459. [ 8.] N. B. Peccatum, sin, is from pecus, cattle; that is, while a man is full of evil, he is enveloped with an animal sphere, which is characteristic of his parti cular evil. 2460. [ 12. an atonement] A covering :-" Put [on Christ Jesus," in the surrounding sphere. In this sense, blessed is the man whose sin is covered by a Holy Spirit emanated from the Christ within. The Hebrew word which is translated expiated, originally signifies to cover, or cover over, in general; and thence it is particularly applied for covering or causing to cover, that is, to remove, or take away. And hence when it is applied to God it signifies his covering sin, which is the same as not imputing it, or pardoning it, that is, his being propitious. And hence the Mercy Seat, which was the cover of the Ark, is called kapporeth (Hebr.). Rom. iv. 7. Ps. xxxii. 1. Essay on the Sacrifices, p. 152. 2461. [ 21.] In the same manner, the Israelites in 2467. [- — 5, 6.] It has been a custom, says QUIN TUS CURTIUS, delivered down to the Persians from their ancestors, to begin their march after sun-rising. When it became clear day, the signal was given by a trumpet from the King's tent. Above this tent the image of the Sun, inclosed in crystal (Nergal) made so splendid a show, as to be seen by the whole camp. The order of the army was after this manner. The Fire, which they called sacred and eternal, was carried before on silver altars: next came the magi, singing a hymn, after the custom of their country. After the magi followed three hundred and sixty-five young men, clad in scarlet robes, being equal in number to the days of a whole year: for by the Persians, the year is divided into so many days. Then proceeded the consecrated chariot of Jupiter, drawn by white horses. These were followed by another horse of extraordinary size, which they called the Horse of the Sun. See the whole procession, lib. iii. cap. 3. 2468. [Num. x. 6.] [When you blow a third alarm, the camps that are on the west shall march and when you blow a fourth alarm, the camps that are on the north shall march] They shall blow an alarm for each their marchings. Septuagint; HOUBIGANT, 2469. [- 10.] Evening prayers were announced, says MUNGO PARK, not by the call of the priest, as usual, but by beating hollow drums, and blowing through large elephants' teeth hollowed out in such a manner as to resemble bugle horns; the sound is melodious, and in my opinion, comes nearer to the human voice than any other artificial sound. Travels in Africa, p. 96 PAGES.) As Halet is the father of them all, so Abraham is the common father of every individual Jew. 2471. [Num. x. 29.] Though it be here said, that Hobab was the son of Raguel the Midianite, some highly respected critics make Raguel or Rehuel, Jethro, and Hobab, to be one and the same person; but on comparing the various scriptures where these names occur, it will be found that Raguel never came to the Hebrew camp, Jethro but once, and that Hobab always accompanied Moses and the Israelites. Compare Exod. xviii. 7, 27, Bib. Research. vol. ii, pp. 360-366. 2472. [33.] HUTCHINSON appears to have proved, though not in very perspicuous language, that the Israelites had now two tabernacles, two arks with Cherubim, two ephods, &c.; and that one set had been prepared in Egypt, the other made in the wilderness. (See his Treatise entitled Glory or Gravity, pp. 138–147. 1 Sam. iv. 18; also 2 Sam. vi. 6, 7.)- If this be correct, we may hence see the reason why the Cherubim are differently described; one set is represented as consisting of a man, an ox, an eagle, and a lion; another class consisted of a lamb, a calf, and two pigeons on the ark of the covenant (Exod. xxv. 18-20). The latter, being clean animals, denoted societies of that appearance in Paradise; who, in judgment-years, are offered up to the Shechinahs there, and pass thus into the Angelic Heavens. The other representations of unclean animals denote the infernal, the bestial societies of spirits in Hades, as they are offered up to man, to Antichrist there, when they have been adjudged to be cast down thence into Hell. See Acts vii. 43. 2470. [29. Hobab, the son of Raguel] Jethro was Hobab's father, and Raguel his grandfather. But in the Hebrew style of speaking, while a grandfather is living, he is still head of the family, and called father by all his descendants. This was a common usage in the East, of which there are many examples in the Old Testament, where even a deceased grandfather is called father by his grandchildren. Except the God of my father, says Jacob to Laban, the God of Abraham, and the terror of Isaac, had been with me, surely thou hadst sent me away now empty. Thus Laban also calls Jacob's children his own, because they were born of his daughters. Now Raguel was the grandfather of Zipporah, Moses' wife, Jethro's daughter ; though she and the rest are, after the oriental manner, named the children of Raguel, who for the same reason was called Moses' father-in-law. (TOLAND.) The Arabs of the Bedouin tribes assume the name of the common stock; hence some are called Ben Halet, or the children of Halet. (DE 2473. [Num. xi. 1.] In the desert between Egypt and Mecca, where Israel were now wandering, if the north wind happen to fail, and that from the south come in its place, then the whole caravan is so sickly and exhausted that three or four hundred persons are wout, in common, to lose their lives; even greater numbers, as far as fifteen hundred, of whom the greatest part are stifled on the spot, by the fire aud dust of which this fatal wind seems to be composed. MAILLET, p. 228., 2474. The samiel is a noxious blast to which travellers are sometimes exposed in passing the deserts of Arabia, in the months of July and August. In some years |