renders thus, " To whom I wish that all the world may pay homage," but says in the Persian it is, "that all souls may serve his name, his name." See Psalm lxxxvii. 5. Isaiah xxvi. 3. No. 1092.-lxii. 10. Lift up a standard for the people.] The original word here used is of a general signification, and means not a standard only, but any sign. This may receive some illustration from a passage in Irwin's Travels, p. 139. He says, that it was customary to light up fires on the mountains within view of Cossir, (a town near the Red Sea) to give notice of the approach of the caravans that came from the Nile to Cossir; this was of great importance, as they required the assistance of the inhabitants of that place. It is to some such management as this that Isaiah refers in these words. HARMER, vol. iii. p. 267. No. 1093.-lxvi. 17. They that sanctify themselves and purify themselves in the gardens, behind one tree in the midst.] Not only sacred groves in general, but the centres of such groves in special, were, as the Abbè Banier has observed, made use of for temples by the first and most ancient heathens. Some one tree in the centre of each such grove was usually had in more eminent and special veneration, being made the penetrale or more sacred place, which doubtless they intended as the antisymbol of the tree of life and of the knowledge of good and evil in the midst of the garden of Eden. To this strange abuse alludes that prophetic censure of some, who sanctified and purified themselves with the waters of their sacred fountains and rivers in the gardens or groves, behind one tree in the midst. Hence it was that when they came to build temples they called them Aλ, groves, according to that of Strabo, Aλoy naλ8o1 Ta iɛga wala, they call all sacred places or temples groves. (Georg. lib. ix.) Their altars were commonly raised in the middle of a court, with one of the trees consecrated to the idol of the place planted near it, overshadowing both it and the idol. Such was that altar in the palace of Priam, described by Virgil. Edibus in mediis, nudoque sub ætheris axe, En. ii. 512. In the centre of the court, and under the naked canopy of heaven, stood a large altar, and near it an aged laurel, overhanging the altar, and encircling the household gods with its shade. HOLLOWAY's Originals, vol. i. p. 16. No. 1094. lxvi. 17. And the mouse.] The prophet is supposed here to allude to myomancy, a kind of divination by rats or mice. No. 1095.-JEREMIAH vi. 1. Set up a sign of fire in Beth-haccerem. In this place there might possibly be a very high tower. Kimchi observes that the word signifies a high tower, for the keepers of the vines to watch in. If it were so, it was a very proper place to set up the sign of fire in, to give notice to all the surrounding country. It was usual with the Persians, Grecians, and Romans, to signify in the night by signs of fire, and by burning torches, either the the approach of an enemy, or succour from friends. The former was done by shaking and moving their torches; the latter by holding them still. (Lyd. de Re Militari, 1. i. c. 3. p. 185.) No. 1096.-vii. 29. Cut off thy hair, O Jerusalem, and cast it away.] Michaelis (Supplem. ad Lex. Heb. p. 288.) remarks, that this was done in token of great grief, and cites Curtius (lib. x. c. 14.) in proof that the Persians did the same on the death of Alexander the Great, according to their custom in mourning; and refers to Lucian (de Sacrific.) that thus likewise the Egyptians lamented the funeral of their Apis, and the Syrians the death of Adonis. No. 1097.-xx. 15. Cursed be the man who brought tidings to my father, saying, a man-child is born unto It is the custom in Persia birth of his male children thee, making him very glad.] HARMER, vol. ii. p. 511. No. 1098.-xxvi. 18. Zion shall be ploughed like a field.] The Jews suppose this prophecy to be fulfilled in the utter destruction of the second temple by Titus; when Terentius, or, as some of the modern Jews call him, Turnus Rufus rased the very foundations of the city and temple, and so fulfilled the prediction of Christ, that there should not be left one stone upon another. See Joseph. Bell. Jud. lib. vii. c. 7. When conquerors would signify their purpose that a city should never be rebuilt, they used to break up the ground where it stood, Judges ix. 45. Horace alludes to this custom: No. 1099.-xxix. 18. And deliver them to be removed to all the kingdoms of the earth.] The transplanting of people or nations has been practised by modern conquerors. Thus in the year 796, Charlemagne transplanted the Saxons from their own country, to oblige them to remain faithful to him, into different parts of his kingdom, either Flanders or the country of the Helvetians. Their own country was repeopled by the Adrites, a Sclavonian nation. (Henault abrege Chronol. de l'Histoire de France, tom. i. p. 65.) It was the policy of Abbas the First, who ascended the throne of Persia in 1585, to transplant the inhabitants of conquered places from one country to another, with a view not only to prevent any danger from their disaffection, but likewise of depopulating the countries exposed to an enemy. Hanway's Revolutions of Persia, vol. iii. p. 164. VOL. II. No. 1100.-xxxi. 15. A voice was heard in Ramah, lamentation and bitter weeping: Rachel weeping for her children, refused to be comforted for her children, because they were not.] From Le Bruyn's Voyage in Syria (p. 256.) we learn, that "the women go in companies, on certain days, out of the towns to the tombs of their relations, in order to weep there; and when they are arrived, they display very deep expressions of grief. While I was at Ramah, I saw a very great company of these weeping women, who went out of the town. I followed them, and after having observed the place they visited, adjacent to their sepulchres, in order to make their usual lamentations, I seated myself on an elevated spot. They first went and placed themselves on the sepulchres, and wept there; where, after having remained about half an hour, some of them rose up, and formed a ring, holding each other by the hands, as is done in some country-dances. Quickly two of them quitted the others, and placed themselves in the centre of the ring; where they made so much noise in screaming, and in clapping their hands, as, together with their various contortions, might have subjected them to the suspicion of madness. After that they returned, and seated themselves to weep again, till they gradually withdrew to their homes. The dresses they wore were such as they generally used, white, or any other colour; but when they rose up to form a circle together, they put on a black veil over the upper parts of their per sons." No. 1101.-xxxvi. 30. His dead body shall be cast out in the day to the heat, and in the night to the frost.] The want of burial was considered as a great misfortune, and was therefore particularly dreaded. The Romans were of opinion that the soul had no rest unless the body were properly interred. So Virgil: |
