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nifying a large fish. One of the incarnations of the Hindu god Vishnu was of the same form. Others, as Bunsen, derive it from the Hebrew dagan, signifying corn, as if Dagon were the god of agriculture, and cleared the fields of mice and other vermin destructive to the crops (1 Sam. vi. 4). This derivation is by no means probable. The traditionary representations of the form of this divinity, and the maritime residence and occupations of the Philistines, favour the ordinary idea, that Dagon signifies Fish-god. The fall and destruction of this idol, when the ark was brought into the same apartment with it, is one of the most remarkable passages of Jewish history.

DALMANUTHA, THE PARTS OF (Mark viii. 10), or THE COASTS OF MAGDALA (Matt. xv. 39), as Matthew describes it in his account of the same transaction, were probably small towns on the coast of Tiberias; and the vicinity of either of them would embrace the same district of country. (See MAGDALA.) DALMATIA (2 Tim. iv. 10)-originally part of Illyricum, but at present a province of Austria, lying on the north-east of the Adriatic shore, or Gulf of Venice. It is supposed, from the passage above cited, that the Gospel was planted here by Titus. (See ILLYRICUM.)

DAMARIS (Acts xvii. 34)-a woman of Athens, converted to the faith of the Gospel under the preaching of Paul. Some of the Greek fathers suppose her, without any good reason, to be the wife of Dionysius the Areopagite.

north-western boundary of the plain. On its south side are two low ridges of hills called Jebel el-Aswad and Jebel Mania, and in a narrow vale between them flows the river 'Awaj, the ancient Pharpar. Far away to the east may be seen a little group of conical hills, called the Tellul. If a line be drawn through these, north and south, till it meet the other sides, forming with them a triangle, the plain of Damascus will be circumscribed. That portion of it, however, which alone is inhabited and in part cultivated, is bounded on the east by the three lakes into which the "rivers of Damascus" empty themselves. In form it is a rectangular triangle, its base on the south side being about 28 miles long, its perpendicular on the east 17, and its hypotenuse, along the foot of Antilibanus, 33. Its area is thus about 236 square geographical miles. The fine stream of the Barada, the ancient Abana, descending from the heights of Antilibanus, breaks through the lowest chain of these mountains by a wild ravine, and, entering the plain, flows due east across it, at the distance of 8 miles north of its southern boundary. On the banks of the river, one mile from the mouth of the ravine, commence the buildings of Damascus. The great body of the city is on the southern bank, but there is also a large suburb on the northern. Without the Barada the city could not exist, and the plain would be a parched desert; but now aqueducts intersect every quarter, and fountains sparkle in almost every dwelling, while innumerable DAMASCUS (Gen. xv. 2)-the capital of canals extend their ramifications over the vast ancient Syria, for three centuries the residence plain, clothing it with verdure and beauty. of the Syrian kings, and the oldest city which Five of these canals are led off from the river, now exists. Its modern name is El-schâm. at different elevations, before it enters the It is situated on the river Baradi, about 200 plain. They are carried along the precipitous miles south of Antioch and 120 north-east of banks of the ravine, being in some places Jerusalem. The country around it, within a tunnelled in the solid rock. The two on the circuit of 20 or 30 miles, is well watered, and is northern side water Salahiyeh, a large village exceedingly fertile. (See ABANA, PHARPAR.) lying along the foot of the hills, about a mile The city itself is about 2 miles in length, and from the city, and then irrigate the higher surrounded by a wall. The streets are narrow, portions of the plain to the distance of nearly but well paved; and one of them, which runs 20 miles. The buildings of Damascus are through the breadth of the city and suburbs almost all of snowy whiteness, and this confrom 2 to 3 miles, is still called "Straight"| trasts well with the surrounding foliage. The (Acts ix. 11). The adjoining country is so gardens and orchards, which have been so long beautiful in scenery and so rich in soil that and so justly celebrated, encompass the city, the Orientals regarded it as a paradise on and extend on both sides of the Barada some earth; and such is its commanding situation miles eastward. They cover an area at least that one of the Roman emperors called it the 25 miles in circuit, and make the environs an Eye of the East. It is said that when Moham-earthly paradise. The varied tints of the med viewed the city from a distant elevation he was so much enchanted with the prospect that he would not enter it, saying, that there was but one heaven for man, and he was determined not to have his upon earth. The following is a portion of Porter's description:"No city in Syria, none perhaps in Western Asia, possesses such advantages in respect to situation as Damascus. At the eastern base of Antilibanus lies a plain having an elevation of about 2,200 feet above the sea. The lowest ridge of the mountain chain, a barren line of chalky hills, runs from the foot of Hermon in a direction north-east by east, forming the

foliage, and of the blossoms and fruit in their season, greatly enhance the beauty of the picture. The sombre hue of the olive and the deep green of the walnut are finely relieved by the lighter shade of the apricot, the silvery sheen of the poplar, and the purple tint of the pomegranate; while lofty cone-like cypresses appear at intervals, and a few palm trees here and there raise up their graceful heads. The variously coloured foliage thus surrounding the bright city, and the smooth plain beyond, now bounded by naked hills and now mingling with the sky on the far-distant horizon, and the wavy atmosphere that makes forest, plain,

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and mountain tremble, give a softness and an Damascus has a manufacture of soaps, and aerial beauty to the whole scene that captivates of stuffs made of a mixture of cotton and silk. the mind of the beholder. The moment the The cabinetwork of fine wood, adorned with traveller leaves the environs and enters the ivory and mother-of-pearl, has excited the gate of Damascus the illusion is gone. To admiration of Europeans. This city is enliv those accustomed to the capitals of Europe, ened by the bustle of commerce and the with their broad streets, spacious squares, and passage of the caravans to Mecca. The great splendid buildings, this city must appear filthy, street "Straight," which is 2 miles long irregular, and even half-ruinous. The streets from east to west, presents two rows of shops, are narrow and tortuous; the houses on each in which the riches of India glitter along with side like piles of mud, stone, and timber, those of Europe. The private houses of Damasheaped together without order. A plain portal, cus, simple in external appearance, exhibit or a gaudy fountain, or a mosk rich in the in the interior all the splendour and elegance minute details of Saracenic architecture, is the of refined luxury. The floors are of marble; only thing that gives any variety. Ón ap- alabaster and gilding are displayed on every proaching the centre of the city, however, the side. In every great house there are several stranger's eye is soon attracted by the gay fountains playing in magnificent basins. The bazaars, and by the picturesque groups that, smallest house has three water pipes; one for in their gorgeous costumes, crowd them, or the kitchen, another for the garden, and a lounge in the open cafés. Every eastern third for washing. The same magnificence is nation and tribe has there its representative; displayed in the mosques, churches, and coffeeand the whole resembles a bal costumé more houses. The environs of the city, watered by than a scene of every-day life."-Five Years in the Barrady and other streams, present, at all Damascus, i., pp. 26-30. seasons of the year, a pleasing verdure, and contain an extensive series of gardens and villas.

The first notice we have of Damascus in the Old Testament history, except that it was the residence of Eliezer, Abraham's steward, is, that the Syrian army which came to succour an ally was defeated by David with a loss of 22,000 men; that the Syrian nation became tributary to Israel; and David "put garrisons in Syria of Damascus," or in Syria, of which Damascus was the capital. After this we find many of the most interesting passages of history and prophecy connected with Syria and its splendid capital (1 Ki. xi. 24; xv. 18; 2 Ki. xiv. 25-28; xvi. 9; Isa. ix. 11). Since A.D. 1517 it has been under the Turkish dominion, and is the capital of one of their pashalicshence called "The Pashalic of Damascus."

Hence

The art of inlaying iron or steel with other metals, especially gold and silver, to make them elastic and yet very hard, was formerly so extensively carried on in this city as to give its name to the substance. Damascus razors, swords, &c. Silks, leather, dried fruits, and sweetmeats, are among the chief exports. The fabric which is called Damask is supposed to have been once manufactured chiefly in this city, and hence to have derived its name. The guides of travellers show the house and the very room in which, they say, Paul lodged during the three days of his blindness, and where, they tell us, he had his

wonderful vision (2 Cor. xii. 2). Here, too, they point out the grave of Ananias, the spot on the Jerusalem road where Paul was converted, and the wall by which he escaped; the house of Naaman the Syrian, now an hospital for lepers, and the tomb of Gehazi, Elisha's servant. The traditions are not, however, to be credited.

and hence they sought some place for the planting of a colony. To this end they sent five of their most enterprising men to explore the country; and they found a place on the northern frontier, called Laish (Judg. xviii. 7), or Leshem (Josh. xix. 47), which seemed easy of acquisition and in every respect suited to their purpose (Judg. xviii. 10). They, like DAMNATION (Mark iii. 29). This term, modern fillibusters, accordingly took measures in its common scriptural use, denotes the final at once to obtain it; and a very succinct and and endless perdition of the ungodly-a doc. interesting history of the proceeding is given trine as clearly taught as the resurrection of us by the sacred historian. The place was the dead (Dan. xii. 2; Matt. xxiii. 35; xxv. captured and destroyed by fire; but the Dan41-46; Mark xvi. 16; John v. 28, 29; 2 Pet. ii.ites rebuilt it, and called it Dan. (See BEER3). In some passages this word is used where SHEBA.) condemnation or judgment would more pro- 3. TOWN OF, was built up as mentioned in perly express the sense. The same word which the preceding paragraph. It lay at the northis rendered damnation in 1 Cor. xi. 29, is ern extremity of the land of Israel, in the tribe rendered judgment in 1 Pet. iv. 17; and in the of Naphtali, at the foot of mount Lebanon, former may refer to such temporal judgments near one of the sources of the Jordan, and (as as God might inflict on those who profaned some suppose) gave the name to that river (Jor, the ordinance of the Lord's Supper-judg- the spring of Dan). This derivation is baseless. ments seemingly referred to in verse 30: "For Jordan has no connection with the word Dan. this cause many are weak and sickly among This name was given to the river long before you, and many sleep." In Rom. xiii. 2 the the tribe of Dan settled a colony near its word again occurs,-"Whosoever therefore re-sources. "Jordan" comes from a Hebrew term, sisteth the power, resisteth the ordinance of signifying to flow down, to descend; and God; and they that resist shall receive to means the fast-flowing stream. The Rhine has themselves damnation." In this verse it is a similar origin in German, and also means plain that damnation signifies sentence passed the swift-running torrent. The town of Dan and punishment inflicted by civil rulers who was captured by the king of Assyria (1 Ki. xv. do not bear the sword in vain. So in Rom. 20). It was here that Jeroboam established xiv. 23 the word damned virtually means self- the worship of one of the golden calves (1 Ki. condemned he that eats what he believes to be xii. 29; Amos viii. 14), though idolatry preunclean (whether his conviction on this point be vailed there before Jeroboam introduced it right or wrong), is nevertheless self-condemned. (Judg. xviii. 17-19, 24-31). It seems to have He violates his conscience. (See CONDEM- been a place of some commercial importance, NATION, ETERNAL.) and, being a border town, is frequently the subject of prophecy (Jer. iv. 15; viii. 16). ~ (See JORDAN.)

DAN-a judge. 1. A PERSON (Gen. xxx. 6). The fifth son of Jacob. The prediction uttered by Jacob respecting Dan is contained in Gen. xlix. 16, 17,-"Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." It is probable that the elevation of his tribe to an equal rank with the others, notwithstanding he was born of a concubine, is foretold in verse 16; and the residue of the prediction may allude to the subtle and crafty disposition of his descendants. Indeed, we know that Samson (who was among the most noted of them) was remarkably successful in stratagem (Judg. xiv., xv.); and perhaps the same trait was characteristic of their tribe (Judg. xviii. 26, 27). (See ADDER.)

2. TRIBE OF (Exod. xxxi. 6), had its portion between the possessions of Judah and Ephraim on one side, and between Benjamin and the sea-shore on the other. They were never in quiet possession of their province (comp. Josh. xix. 43; Judg. i. 34, 35; xviii. 1; 1 Sam. v. 10; 2 Kings i. 2), and were much annoyed by the native inhabitants. Their tract was pleasant and fertile, though abounding with winding vales and bluff hills; but it was by far the smallest portion (Josh. xix. 47; Judg. xviii. 1);

Some identify Dan with Paneas; but more probably it is to be identified with Tell el-Kadi. The fountains at Tell el-Kadi directly correspond to the source, which Josephus speaks of as "the other source of the Jordan, called also Dan; where stood the city Dan, anciently Laish, belonging originally to the territory of Sidon, but captured by the Danites, and named after the founder of their tribe." The same city Dan is placed by Eusebius and Jerome at 4 Roman miles from Paneas, towards Tyre, corresponding well to the present distance of the sources. The river issuing from this source, Josephus says, was called "the lesser Jordan," obviously in distinction from the somewhat longer stream from Paneas, into which it flows. Probably the word Dan (Gen. xiv. 14) was inserted for Laish by Ezra, or some other collector of the Jewish Scriptures, as Hebron is for Kirjath-arba; for it is certain that neither Dan nor Hebron were known to Moses by those names.

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4. Another place of the same name is found in Ezek. xxvii. 19, and is mentioned as a region or town trading with Tyre.

DANCE (Ps. cxlix. 3). In eastern countries emotions are strong and overpowering, and no attempt is made to moderate or confine them.

Expression free and full is given to them by a vast variety of bodily gestures. Gaiety of feeling, whether secular or religious, naturally prompted to the dance. And the dance was no measured step, tamed down by artificial fashion: it was vigorous, hearty, and unrestrained. Children_began early to practise it (Matt. xi. 17; Job xxi. 11.) It was a favourite pastime of the young light-hearted maidens (Judges xxi. 21; xi. 34). The Jewish dances were generally expressions of religious joy and gratitude. Sometimes they were practised in honour of a conqueror (1 Sam. xviii. 6, 7), as in the case of David after he had slain the Philistine giant, "the women came out of all the cities of Israel singing and dancing." It was also practised on occasion of domestic joy. At the return of the prodigal son there was "music and dancing;" and similar festivities were enjoyed when the vintage was gathered (Jer. xxxi. 4, 13; Luke xv. 25). In the religious service the timbrel was employed to direct the dance, and it was led by some individual whom the rest followed with measured step and devotional songs (Ps. cl. 4). And after the Hebrews had crossed the Red Sea, and beheld the waves return and roll over the heads of their proud pursuers, their exultant feelings of gratitude found expression in the following characteristic manner:"Miriam the prophetess, the sister of Aaron, took a timbrel'in her hand; and all the women went out after her with timbreis and with dances" (Exod. xv. 20, 21). Individuals often expressed feelings of joy in the same way (Luke vi. 23; Acts iii. 8).

Egyptian Sacred Dance.

From a collection of all the passages in | Scripture in reference to dancing, it may be inferred

1. That dancing was a religious act, both in true and also in idol worship.

5. That men who perverted dancing from a sacred use to purposes of amusement were deemed infamous.

6. That no instances of dancing are found upon record in the Bible in which the two sexes united in the exercise, either as an act of worship or amusement.

Lastly, That there are no instances upon record in the Bible of social dancing for mere amusement, except that of the "vain fellows" void of shame, alluded to by Michal; of the religious families described by Job, which produced increased impiety and ended in destruction; and of Herodias, which terminated in the rash vow of Herod and the murder of John the Baptist. Dancing was doubtless known from a very early period as a mere worldly amusement (Job xxi. 11-15; Mark vi. 22). It is worthy of remark, however, that the mingling of males and females, which is so common in modern dances, was unknown to the Jews; unless a precedent may be found in the scene of idolatrous confusion and madness when the children of Israel bowed themselves before the image of a calf (Exod. xxxii. 6, 19).

The dances still practised in the East are not dissimilar to the Hebrew scenes which we have been attempting to illustrate. Lady Mary Montagu says, "Their manner is certainly the same that Diana is said to have danced on the banks of Eurotas. The great lady still leads the dance, and is followed by a troop of young girls, who imitate her steps, and if she sings make up the chorus, The tunes are extremely gay and lively, yet with something in them wonderfully soft. Their

steps are varied according to the pleasure of her that leads the dance, but always in exact time, and infinitely more agreeable than any of our dances."

Every species of recreation is liable to abuse, and none has been more so than the Eastern dance. The dancing girls in the Hindoo temples are the accomplished instruments of vice, and their postures are an incentive to every abomination. Such dancing or indecent pantomime is common in Egypt.

The word rendered "dance" in Ps. cxlix. 3; cl. 4, signifies not a "pipe," as the margin has it, but probably a metallic ring with small bells attached to it.

DANIEL. In the Hebrew tongue the word means, "God's judge"-that is, one who delivers decisions in God's name. It is used in Scripture as the proper name of three

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2. That it was practised exclusively on joy-persons: ful occasions, such as national festivals or great victories.

3. That it was performed on such great occasions only by one of the sexes.

4. That it was performed usually in the daytime-in the open air-in highways, fields, and

groves.

1. The second son of David (1 Chr. iii. 1), called also Chileab (2 Sam. iii. 3). His mother's name was Abigail.

2. The next in the order of Scripture history who bore the name Daniel was much distinguished for his learning, wisdom, patriotism, and religion; was highly honoured by eleva

tion to the first offices of state in the empires | regarded as the naturalization of the Hebrew of Babylon and Persia; and was also privileged to enjoy many peculiar marks of divine favour, especially the gift of inspiration, as a prophet of the Lord.

We have no Scripture history of Daniel, and hence almost all our knowledge of him must be gleaned from the book of prophecies which bears his name. There (Dan. i. 6) we learn that he was of the tribe of Judah, and was probably connected with the royal family, or, at least, with some of the princes of Israel. (See Joseph. Antiq. B. x. chap. x. 1.) This gives countenance to the supposition that Jerusalem was his birthplace. It is impossible to determine the precise year of his entrance into public life. His birth certainly occurred a little before the death of Josiah; and he had thus a favourable opportunity of enjoying many of the advantages, civil and sacred, which the piety of his first monarch had conferred upon the kingdom. To this happy circumstance he doubtless owed to some extent the various facilities by which he made the high attainments in learning, wisdom, and religion for which he was remarkable. Daniel's earthly lot, however, had fallen in troublous times. While he was yet very young, Josiah was slain in an engagement with Necho, king of Egypt; and Jehoahaz, his son, reigned in his stead. The Egyptian king soon after took Jehoahaz_captive, and transferred the kingdom to Jehoiakim, another son of Josiah. At the end of Jehoiakim's third year, when Daniel was about the age of fourteen, came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it." The Babylonians were victorious, and Jehoiakim and his subjects became the servants and tributaries of Nebuchadnezzar. Daniel and his three companions, Hananiah, Mishael, and Azariah,* and other children of the nobility, seem to have been sent to Babylon at this time as hostages, to ensure the submission of the Israelites; and hence their good treatment at the king's hand. Three years afterwards the king of Judah threw off the Babylonish yoke; and on this account Daniel and his fellows were not only detained at Babylon, but became the forerunners of the captivity of the entire nation.

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The boy Daniel appears to have possessed much of the handsomeness and beauty of the eastern figure and complexion. His early education was of a very superior kind. He was "skilful in all wisdom," "cunning in knowledge," understood science as it was then known, and was therefore able to occupy a position of importance in the royal household. Among others, he was selected by Ashpenaz, the master of Nebuchadnezzar's eunuchs, to undergo a course of three years' training in the language of the Chaldeans, the sacred caste, in the various departments of learning which were peculiarly cultivated in that age. This was a mark of peculiar favour on the part of the Babylonian monarch, and may be Shadrach, Meshach, and Abednego.

youth. According to Eastern custom, as kings were wont to change the names of those who held offices under them, particularly when first taken into their services, and afterwards raised to some new station, and crowned with some new honours, so the name of Daniel was changed to Belteshazzar*—that is, "prince of Bel," or "he whom Bel favours." In addition to all other privileges, the young men received a daily supply of provision from the king's own table. Much of this, however, would be composed of meats forbidden by the law of Moses, so that it would form a powerful seduction to join in the revelries of heathen banquets. Daniel, young as he was, and besides a captive in a strange land, had prepared his mind to meet the emergency. Together with his companions, Shadrach, Meshach, and Abednego, he resolved not to defile himself with the meats and drinks which the king had appointed. Under the divine blessing he had already obtained favour in the eyes of the prince of the eunuchs; and by a prudent representation of his religious scruples, with a statement of his conviction that a simpler diet would better promote the vigour of his constitution and the healthfulness of his aspect, and by his actual submission to a trial of a simpler regimen for a period of ten days, he acquired for himself and his associates a release from the evil and dangers to which they had been unwittingly exposed. This act of fidelity did not lose its reward. Under the approbation of God they were supplied with vigorous health, and enabled to devote themselves faithfully and perseveringly to the studies and other duties imposed upon them. And their labours were most successful. To their former attainments the four young men soon added much "knowledge and skill" in the learning and wisdom of the Chaldeans; and they also acquired all that propriety of deportment which a well-cultivated mind invariably produces. Among all his compeers Daniel was pre-eminent; and besides ordinary attainments, he was divinely instructed in the understanding of visions and dreams. addition to the full statements in Dan. i. the inspired Ezekiel has borne high testimony to the integrity and wisdom of this prophet; and done it in a style which indicates that the fame of his acquirements had spread far and wide among his countrymen. (See Ezek. xiv. 14, 20; xxviii. 3.) At the appointed period Daniel and his three associates were presented to Nebuchadnezzar, who examined them in all the departments in which they had been instructed, and found them far superior to all the magicians and astrologers in the kingdom. They were all promoted to offices of considerable importance in the court of Babylon.

In

Daniel soon came to enjoy repeated instances of the favour which true piety secures *See Gen. xvii. 5; xxxii. 28; xli. 45; 2 Ki. xxiii. 34. xxiv. 17; Esth. ii. 7; Ezra v. 14.

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