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2947. [Judg. xv. 19.] Among the vegetable curiosities of Japan, the camphire-tree is well worth our notice, which is classed among the laurel-kind, and bears a berry of a purple or blackish color. Near the hot springs in that country it grows to an uncommon size, and is full of water. Modern Univer. Hist. vol. ix. p. 98. See also KEMPFER, Pinkerton's Coll. part xxx. p. 687.

2948.

Wherever the date-tree is found, it not only presents a supply of salutary food for men and camels, but. Providence has so wonderfully contrived the plant that its first offering is accessible to man alone; and the mere circumstance of its presence, in all seasons of the year, is a never failing indication of fresh water near its roots. (Dr. EDWARD DANIEL CLARKE.) Botanists describe the trunk of the date-tree as full of rugged knots; but the fact is that it is full of cavities, the vestiges of its decayed leaves, which have within them a horizontal surface, flat and even, exactly adapted to the reception of the human feet and hands; by which it is as easy to ascend to the tops of the trees as to climb the steps of a ladder and it is impossible to view them without believing that HE, who in the beginning fashioned “every tree, in the which is the. fruit of a tree yielding seed" as meat for man, has here manifested one among the innumerable proofs of his beneficent design. Indeed a considerable part of the inhabitants of Egypt, of Arabia, and Persia, subsist almost entirely on its fruit. They boast also of its medicinal virtues. Their camels feed on the date-stones. From the leaves they make couches, baskets, bags, mats, and brushes; from the branches cages for their poultry, and fences for their gardens; from the fibres of the boughs, thread, ropes, and rigging; from the sap they receive a most salutary beverage; and the body of the tree furnishes fuel; it is even said that from one variety of the palin-tree, the Phænix farinifera, meal has been extracted, which is found among the fibres of the trunk, and has been used for food.

See Gen. ii. 9.

2949.

Ibid. Trav. in Greece, Egypt, and the Holy Land.

JOSEPHUS (Antiq. b. iii. c. x) remarks, that God having heard the prayers of Samson, made a fountain to spring in a rock, which sent out abundance of sweet and clear water. St. JEROME tells us he saw it; and MICHAEL GLYCHAS who lived about the year 1120 says, it was to be seen in his time, in the suburbs of Elutheropolis, and that it was called the Fountain of the Jaw.

See Essay for a New Translation, part ii. p. 6.

2950. [Judg. xvi. 9, 12, 14, 20, 30.] If a mixture of gas, such as atmospheric air, containing azote pressing with a force equal to 24 inches of mercury, and oxygen with a force equal to 6 inches, were suddenly condensed into half the compass (or their quantities doubled within the same space), the azotic gas would then press with a force equal to 48 inches, and the oxygen with a force equal to 12 inches, making together 60 inches. A similar change in the elasticity of each would take place by heat (doubling) and cold (condensing them). DALTON'S Chem. Philosophy, part i. p. 162.

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2952. [— 21.] With the Greeks and Asiatics, the way of putting out the eyes, or blinding, was not by pulling or cutting out the eyes, as some have imagined; but by drawing, or holding a red-hot iron before them. This method is still in use in Asia. (Modern Univer. Hist. vol. iv. p. 114.) — According to Chardin, however, the pupils of the eyes were pierced and destroyed on such occasions. But Thevenot says (in his Trav. part ii. p. 98) that the eyes in these barbarous acts are taken out whole, with the point of a dagger, and carried to the king in a basin. He adds, that, as the king sends whom he pleases to do that cruel office, some princes are so butchered by unskilful hands, that it costs them their lives.

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2955. [Judg. xvi. 26.] For an idea of this hall, built probably after the Egyptian manner by Philistiues originally from Egypt, See VETRUVIUS, l. 6, c. 5.

2956. The particular structure of the temple or house of Dagon, must have been similar to the antient temene (Grk.), or sacred inclosures, surrounded in part or entirely with cloistered buildings, made in the fashion of a large pent-house, supported only by one or more contiguous pillars in the front or else in the centre. Several palaces and courts of justice in the East, are built in this manner; where, on festivals and rejoicing days, a quantity of sand is strewed on the area for the wrestlers to fall upon; whilst the roofs of the cloisters are crowded with spectators of their strength and agility. On a supposition that in the house of Dagon there was a cloistered structure of this kind, the pulling down the front or centre pillars only which supported it, would be attended with the catastrophe described in the Text. Bib.

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See SHAW's Trav. 283. p. Research. vol. ii. p. 225.

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zites Gen. xiv. 5), its inhabitants, a brave lion-like people: rendered by the Septuagint ethne ischura, a valiant

nation.

2961. [30, 31. The graven image] The idol, which had been brought thither from Micah's house. Thus Dan by drawing aside to idolatry, the people that should have gone to worship at Shiloh, became a serpent by the way, an adder (or cerastes) in the path; Gen. xlix. 17.

2962. Whom men could not honour in presence, because they dwelt far off, they took the counterfeit of his visage (as the Gentiles counterfeited ADONAI by Adonis and Apollo) from far, and made an express image of a king whom they honoured, to the end that by this their forwardness, they might flatter him that was absent, as if he were And this was an occasion to deceive the world: present. for men serving either calamity or tyranny, did ascribe to stones and stocks the incommunicable Name. For the wor shipping of idols not to be named, is the beginning, the cause, and the end of all evil. luasmuch as their trust is in idols, which have no life; though they swear falsely, yet they look not to be hurt. Howbeit, for both causes shall they be justly punished: both because they thought not well of God, giving heed to idols and also unjustly swore in deceit, despising holiness. Wisdom xiv. 17, 21, 27, 29, 30.

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2960. [Judg. xviii. 7.] Laish (Hebr.), which signifies a Lion, agrees well with the Zuzim (Hebr.), Zu

2965. [Judg. xix. 10.] The rulers of the people dwelt at Jerusalem.

Neh. xi. 1.

2966. [Judg. xix. 29.] The Antients, it seems, had severa! ways of uniting themselves together by strict ties, which lasted for a stipulated time: amongst these may be noticed the sacrifice of Abraham, the circumstances of which are mentioned Gen. xv. 9, &c. Another method was, to take a sacrificial bullock, çut it in pieces, and distribute it. All who had a piece of such bullock were thenceforward connected, and were to concur in carrying on the affair which had given occasion for the sacrifice. These engagements, however, were varied by circumstances. Thus, if he who furnished the sacrifice were a public person, or high in office, he sent of his own accord a piece of the victim to all who were subject to him; and by this act obliged them to enter into his views: see 1 Sam. xi. 7. But if the sacrifice were offered by a private person, as in the case before us, those only who voluntarily took a piece of the sacrifice entered into a strict engagement to espouse his cause. Lucian, speaking of the Scythians and Molossians, says, "when any one had received an injury, and had not the means of avenging himself, he sacrificed an ox, and cut it into pieces, which he caused to be dressed and publicly exposed; then he spread out the skin of the victim, and sat on it, with his hands tied behind him. All who chose to take part in the injury which had been done, took up a piece of the ox, aud swore to supply and maintain for him, one, five horses, another ten, others still more; some, iufantry; each according to his strength and ability. They who had only their person, engaged to march themselves.

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RUTH.

RIGEN, Hilary, Epiphanius, and Jerome, make only one Volume of Ruth and Judges.

REES.

2971. [Ruth i. 1.] LE CLERC tells us, from Dionysius Halicarnasseus, that, at first, all the cities in Greece looked on their kings as their judges to determine all controverted

points; and that he was esteemed the best king who was the best judge, and the strictest observer of the laws — To him, their judge, the people turn their eyes, On him for justice in their cause rely; Reason alone his upright judgment guides, He hears impartial, and for truth decides. See No. 602.

COOKE'S Hesiod, Theogony, l. 134.

2972. [Ruth ii. 14. Dip thy morsel in the vinegar] This is to be understood not of simple vinegar, but of such as is mingled with a small portion of oil. - PITTS, in his Account of the Algerines, says (p. 6) that when he was in slavery among them, his allowance was about five or six spoonfuls of vinegar, half a spoonful of oil, a small quantity of black biscuit, a pint of water, and a few olives.

2973. Roasted ears of wheat are a very antient dish in the East. In Egypt such food is much eaten by the poor, being the ears of Maize or Turkish wheat, aud of their Dura, a kind of Milium. [When this food was first invented in the earliest ages of the world, art was in a simple state; yet the custom is still continued in some nations, where the inhabitants have not, even at this time, learnt to pamper nature. After all, how great is the difference between good bread, and half-ripe ears of wheat roasted !]

2974.

HASSELQUIST'S Trav. p. 166.

Turkey wheat is a native of America, where it is much cultivated, as it is also in some parts of Europe, especially in Italy and Germany. There are many varieties, which differ in the color of the grain, and are frequently raised in our gardens by way of curiosity, whereby the plant is well known. It is the chief bread-corn in some of the southern parts of America, but since the introduction of rice into Carolina, it is but little used in the northern colonies. It makes the main part too of the food of the poor people in Italy and Germany. This is the sort of wheat, parched and dipped in vinegar. with which Boaz treated Ruth. This method of eating the roasted ears of Turkey wheat is still practised in the east; they gather in the ears when about half ripe, and having scorched them to their minds, eat them with as much satisfaction as we do the best flour bread.

2975.

Dr. REECE.

In the Western Islands of Scotland, the antient way of dressing corn, called graddan, from he Irish word grad signifying quick, is as follows. A woman sitting down, takes a handful of corn, holding it by the stalks in her left hand, and then sets fire to the ears, which are presently in a flame: she has a stick in her right hand, which she manages very dexterously, beating off the grain at the very instant, when the husk is quite burnt; for if she miss of that she must use the kiln, but experience has taught them this art to perfection. The corn may be so

dressed, winnowed, ground, and baked, within an hour after reaping from the ground. See No. 603. PINKERTON'S Coll. part xiì. p. 639.

2976. [Ruth iii. 15.] Dr. SHAW supposes that this veil was au Arabian hyke, that resembles a Highland plaid, and is generally about six yards in length and five or six feet · HANWAY broad. (See his Trav. p. 224, 4to. Edition.) observed in Nadir Shah's retinue, that the poorer sort of women had a white veil which covered the whole body. See No. 603, 601. Trav. in Persia, vol. i. p. 185.

2977. [Ruth iv. 3-5.] A curious custom prevails in Norway, called odels right, or right of inheritance, by which the proprietor of freeholds may re-purchase an estate, which either he or any of his ancestors have sold, provided he can prove the title of his family. But, in order to enforce his claim, his ancestors, or he, must have declared every tenth year, at the sessions, that they lay claim to the estate, but that they want money to redeem it; and if he, or his heirs, are able to obtain a sufficient sum, then the possessor must, ou receiving the For this reamoney, give up the estate to the odels-man. son, the peasants, who are freeholders, keep a strict account of their pedigree.

COXE. Pinkerton's Coll. part xxiv. p. 358.
-And System of Geography, printed by
SOWLER AND RUSSELL, Manchester, 1802.

2978. [7.] The Targum here, instead of shoe has right-hand glove; it being then perhaps the custom, to give that in room of the shoe. Even so late as the middle ages, the giving of the glove was the ceremony of investiture ia bestowing lands and dignities. Thus two bishops, in A. D. 1002, were put in possession of their sees, by receiving each a glove. Also in England, in the reign of Edward the Second, the deprivation of gloves was a ceremony of degradation. But with regard to the shoe as the proper token of investiture, CASTELL (Lex. Polyg. col. 2342) mentions that the emperor of the Abyssinians used the casting of the shoe as the sign of (assumed) dominion: See Ps. Ix. 8. (BURDER'S Oriental Customs, vol. ii. p. 106.) — Possession, possessio, quasi pedis positio, an action by which we hold or occupy any thing, either de jure or de facto.

REES.

THE FIRST BOOK OF SAMUEL,

OTHERWISE CALLED,

THE FIRST BOOK OF THE KINGS.

THIS

HIS history contains experimental knowledge, in reference to the religious principles of the Jews.

The Reader will find several apparent anachronisms between the Books of Kings and the Chronicles. To reconcile these, he must bear in mind that all the kings elected of God, were twice anointed: first by a prophet in the name of the LORD; afterwards by the high-priest for the time being, or again by a prophet, under the consent and approbation of the people : Hence a variation in the account of their reigns; some being reckoned kings from the time they were anointed by the prophet, others from their second anointing by the highpriest or prophet. Again: When the kings of Scripture, who led their armies to battle, went out to war, their successors were appointed as vicegerents of the kingdom during their absence: In consequence, the reign of some kings will be found to bear date, in one place, when they became viceroys; in another, when they were more fully kings, on the death of their fathers or predecessors: See this, in the case of Ahab and his cotemporary Jehoshaphat with his viceroy son Jehoram, fully proved by Archbishop USHER in his Annals sub. A. M. 3106.

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Among the Egyptians and Babylonians, their priests had the care of writing down the records from the earliest antiquity. And such records, says JOSEPHUS, have been written by our high-priests and prophets, all along down to our own times with the utmost accuracy. - From the death of Moses till the reign of Artaxerxes king of Persia, the prophets wrote down what was done in their times in thirteen books. And during so many ages, says he, no one has been so bold as either to add any thing to, take any thing from, or make any change in our twenty-two sacred books. Contra Apion, b. i. § 6, 8. The king (of Abyssinia) has near his person an officer, who is meant to be his historiographer: he is also keeper of his seal; and is obliged to make a journal of the king's

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