dered the instrument so heavy that it was siung from the shoulder by a belt. Most of our readers will probably give their first attention to the Egyptian lyres which we have copied from Rosellini. It is remarkable that although the tradition we have quoted assigns the invention of the lyre to Egypt, none of the instruments which their paintings exhibit are of the tortoise kind. Their appearance is shown in the cuts; and one very remakable distinction is, that they are always held horizontally by the players, not perpendicularly as by the Greeks and Romans. The lyre is still in use among the Abyssinians; and it is observable that, although the sides are formed of wood, it is cut in a spiraltwisted form, to represent horns, the ancient material; while the hard gourd, from which the bellies are made, is carved and cut so as to resemble the shell of a tortoise.

We have only to add, that the ancient lyres were either played with the fingers or struck with an instrument called a plectrum. This implement seems to have been generally a piece of ivory, polished wood, or metal, in the form of a quill. Other forms are preserved, some of which seem to have been too clumsy to extract from the lyre tones of much sweetness or delicacy. Hawkins says that the lower joint of a goat's foot was sometimes employed. It appears that the plectrum was only used with the larger species of the lyre. When employed, it was held in the right hand; and while the player struck the cords with it, the fingers of the left hand also touched the strings. When the fingers only were used, those of both hands were generally employed: but some ancient lyrists were celebrated for their performances with one hand, and that too sometimes the left hand. Josephus says that the kinnorim of the Temple were played with the plectrum: and this may have been, although it appears from Scripture that the common lyres were played with the hand.

PSALM XLIV.

1 The church, in memory of former favours, 7 complaineth of their present evils. 17 Professing her integrity, 24 she fervently prayeth for succour. To the chief Musician for the sons of Korah, Maschil

We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.

2 How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them

out.

3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

4 Thou art my King, O God: command deliverances for Jacob.

5 Through thee will we push down our enemies through thy name will we tread them under that rise up against us.

6 For I will not trust in my bow, neither shall my sword save me.

7 But thou hast saved us from our enemies, and hast put them to shame that hated us.

8 In God we boast all the day long, and praise thy name for ever. Selah.

9 But thou hast cast off, and put us to shame, and goest not forth with our armies. 10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.

11 Thou hast given us 'like sheep appointed for meat; and hast scattered us among the heathen.

12 Thou sellest thy people 'for nought, and dost not increase thy wealth by their price.

13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.

14 Thou makest us a byword among the heathen, a shaking of the head among the people.

15 My confusion is continually before me, and the shame of my face hath covered me. 16 For the voice of him that reproacheth. and blasphemeth; by reason of the enemy and avenger.

17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.

18 Our heart is not turned back, neither have our 'steps declined from thy way;

19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

20 If we have forgotten the name of our God, or stretched out our hands to a strange god;

21 Shall not God search this out? for he knoweth the secrets of the heart.

22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.

23 Awake, why sleepest thou, O LORD? arise, cast us not off for ever.

24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression? 25 For our soul is bowed down to the dust our belly cleaveth unto the earth. 26 Arise for our help, and redeem us for thy mercies' sake.

:

PSALM XLIV.-Calmet attributes this Psalm to the captives in Babylon. It is evident that it describes the Hebrews as being in a most oppressed and afflicted condition, and in entire or partial captivity. But many think they can gather that, nevertheless, the Jews still had a national existence, and maintained the worship of God; and therefore fix the date of this psalm at such different periods as they respectively conceive to meet the required condition. Bishop Patrick selects the time of Hezekiah; while others (as Calvin) refer it to the persecution of Antiochus Epiphanes, in the time of the Maccabees. But this was too late; and therefore some, who hold this opinion, suppose it was written by David in the spirit of prophecy. This is the only alternative which assigns it to David.

11. "Like sheep appointed for meat."-This very strongly and strikingly intimates the extent of the persecution and slaughter to which they were exposed; there being no creature in the world of which such vast numbers are constantly slaughtered as of sheep for the subsistence of man. The constancy of such slaughter is also mentioned in verse 22 as illustrating the continual oppression to which the Hebrews were subject.

12. "Dost not increase thy wealth by their price."-The whole verse probably refers to their being sold for slaves. If so, the first clause would intimate that they were sold for a very inconsiderable price; which price, whether great or small, could not (as the present clause intimates) be any increase of wealth to the Almighty.

25. “Our belly cleaveth unto the earth."-This, as figurative of a depressed and degraded condition, is probably de rived from the crawling of serpents and other reptiles upon their belly. So God cursed the serpent-" Upon thy belly shalt thou go," &c. (Gen. iii. 14.)

PSALM XLV.

1 The majesty and grace of Christ's kingdom. 10 The duty of the church, and the benefits thereof. To the chief Musician upon Shoshannim, for the sons of Korah, 'Maschil, A Song of loves.

My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer.

2 Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever.

3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.

4 And in thy majesty 'ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.

5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

8 All thy garments smell of myrrh, and

1 Or, of instruction.

Heb. boileth, or bubbleth up.

aloes, and cassia, out of the ivory palaces, whereby they have made me glad.

9 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir.

10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

11 So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat 'thy favour.

13 The king's daughter is all glorious within; her clothing is of wrought gold.

14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.

15 With gladness and rejoicing shall they be brought: they shall enter into the king's palace.

16 Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.

17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever. Heb. prosper thou, ride thou. ♦ Heb. 1. 8. • Heb. thy face.

TITLE," Upon Shoshannim.”—This is very commonly translated "Upon the Lilies;" though what the Lilies are intended to denote has been very variously understood. We shall not enlarge on this point however, as the alternatives of interpretation (equally applicable here) have already been sufficiently stated in the note on the title of Psalm xxii. The word seems so obviously to mean " Lilies" (which in the singular is , shushun), that we are disinclined to go out of the way to VV, shesh, “six," in order to obtain the sense of "six-stringed instruments." It is however not impossible that a musical instrument should be called a "Lily ;" and if the name had reference to the form, it might perhaps have been a cymbal. If the word occurred alone, one might suppose the name of the tune to be intended; but this appears to be otherwise mentioned under the name Maschil. The whole matter is however attended with great uncertainty; and while we feel that "Lilies" are to be understood by "Shoshannim," we must leave the reader to apply, in the present instance, the alternatives of explanation which we have stated in the note on the title of Psalm xxii.

-“A song of loves.”-So called, doubtless, with reference to its subject, which is obviously a marriage. Some render, as Waterland, "Song of the beloved maids," that is, the bridemaids—the virgins who were wont to attend the bride, and sing the nuptial song. Gesenius however regards it as a commendatory title, "a lovely song." The word rendered "love" is Л, jediduth, and is therefore supposed by some also to bear an allusion to the name Jedidiah, which Nathan gave to Solomon. It is generally conceived that this psalm was probably composed on occasion of Solomon's marriage, probably to Pharaoh's daughter; although it is on all hands allowed to have a much higher prophetic reference to the Messiah. This is indeed allowed by the best Jewish interpreters, and fully believed by all Christian churches. "We must say," says Patrick," as our Saviour did in another case, 'Behold, a greater than Solomon is here." "

Verse 8. "Myrrh."-See the note on Gen. xliii. 11.

"Aloes."-The word is, ahaloth, the same that is rendered in other places by "lign-aloes." The wood of the Indian aloe (Excæcaria agallocha) is usually understood to be intended, both by Jewish and Christian interpreters. No objection can arise from the fact that the tree does not grow in Western Asia, for it is mentioned as a costly aromatic, and such the Hebrews were accustomed to obtain from the Arabians and others, who probably got them from India. It is true that the tree furnishes a comparison to Baalam in Num. xxiv. 6; but this scarcely proves, as some suppose, that the ahalim were therefore necessarily Syrian trees; for the precious aromatic being doubtless known, and reports concerning the tree which afforded it current, it might be alluded to in Hebrew poetry as our poets speak of the palm. It grows in different parts of the East Indies; but the best is produced in Malacca, Siam, Cambaya, and Cochin-China. It passes under different names in the different countries; but the most common is that of calamba; but perhaps the varieties have not been fully discriminated. The full aromatic power which lies in the wood is not so well developed in every plant as to render the aloe-wood in its best state other than precious even in India, where it is said to have been anciently more precious than gold. The tree usually grows to the height of about eight or ten feet, and is of very interesting appearance, as shown in our wood-cut. It is accounted sacred by the Indians, and is not felled without

religious ceremonies. The Jews believe that the ahalim grew in the garden of Eden, which is also believed by the Orientals of this aloe; whence it is also called "the tree of Paradise." The strong fragrance of its wood not only recommended it as a perfume of the first class for clothes and apartments, but caused it to be offered as incense in the heathen sacrifices. It was also highly valued for its cordial properties as a medicine. Captain Saris thus describes the appearance and qualities of the alues-wood, in teaching traders how to select that of the best description: "Lignumaloes, a wood so called by the English, is named by the Malayans garrû. The best sort comes from Malacca, Siam, and Cambaya. Choose that which is in large round sticks and very massy, being black, marbled with ash-coloured veins, somewhat bitter in taste, and is likewise of an odoriferous scent, and that burus like pitch in bubbles, a splinter being laid upon a fire coal; for if it be good, it will not leave frying till it be consumed, yielding a most grateful odour." Some modern botanists, however, think that the Aloe soccotrina was the tree here indicated. This tree is a native of the isle of Socotra in the Red Sea.

"Cassia."-See the note to Exod. xxx. 24.

"Ivory palaces."-The precise reference is not very well determined; but supposing it to be, as is usually understood, to the royal palaces, it would of course intimate that ivory figured so conspicuously in the interior decorations, as to entitle particular structures to be characterised as "ivory palaces" by way of distinction. It will be recollected that the practice of inlaying or covering the walls of state apartments with valuable metals, woods, and other substances, was in very extensive use in ancient Oriental and classical nations. The tabernacle and the temple were inlaid with gold, for example. Instances of the same taste occur in the classical poets, in which we find ivory mentioned among the substances thus employed. It is thus mentioned by Homer, in alluding to the splendid palace of Menelaus. Lucan, in describing the banqueting-hall of Cleopatra, queen of Egypt, affords some interesting intimations of the extent and diversified forms in which this practice of inlaying or covering was carried.

Rich as some fane by lavish zealots rear'd,
For the proud banquet stood the hall prepar'd:
Thick golden plates the latent beams infold.
And the high roof was fretted o'er with gold:
Of solid marble all, the walls were made,
And onyx ev'n the meaner floor inlay'd;
While porphyry and agate, round the court,
In massy columns rose, a proud support.
Of solid ebony each post was wrought,
From swarthy Meroë profusely brought:
With ivory was the entrance crusted o'er,
And polish'd tortoise hid each shining door:
While on the cloudy spots enchas'd was seen,
The lively emerald's never-fading green."

Pharsalia, x. 119 et seq. Ultimately, among the Romans, ivory inlaying seems to have become rather a common method of ornamenting the interiors of mansions owned by the wealthy. Horace mentions it as an evidence of his humble way of life that, "no walls inlaid with ivory adorned his house" (Ode 18, b. ii). It will be observed that in the extract from Lucan, ivory is mentioned next to ebony; and as we find the two substances frequently mentioned in this connection, we may infer that they were associated when used for interior ornament, and for the reason intimated by Virgil (Æn. x. 135).

"-The surrounding ebon's darker hue

Improves the polish'd ivory to the view."-PITT.

We would therefore venture to suggest that the ebony was employed to form a sort of panel-work, in numerous compartments, disposed in complicated but regular forms, the ribs, or framework being of ebony, and the compartments filled up with the polished ivory. This idea is suggested by the frequent occasion we have had to notice such panelwork in different parts of Western Asia, particularly as used for ceilings. In this case, however, wood only is usedoften valuable wood, or, if not, painted, the ribs being gilt, or painted with a colour different from that of the body of the work, so as to suggest the idea of a different substance. The Orientals still exhibit much partiality for inlaying their grand apartments; but we are not aware that ivory is now employed for this purpose. Looking-glass is commonly chosen; and some of the most splendid halls of regal palaces are thus inlaid. Ornamental work in stucco is also much employed in interior decoration: and the manner in which certain prominent parts are covered with gilding, other parts richly covered, with intervals of clear white, has often suggested ideas of the ivory, ebony, sapphire, and fretted gold which ancient descriptions indicate.

13, 14." Her clothing is of wrought gold...she shall be brought...in raiment of needlework."-Both expressions appear to refer to the same dress, and would seem to imply that the garment was embroidered with figures worked with threads of gold. It will be remembered that the bride in this "song of loves" is supposed to have been Pharaoh's daughter, and if so, her costly dress was doubtless of Egyptian manufacture, and, as a rich foreign article, would naturally attract the more attention. The Egyptians were in ancient times celebrated for their manufactures in linen, and the Scripture itself bears repeated testimony to this fact, as we shall have occasion to point out as we proceed. Confining our present attention to the intimation in the text, we may observe that some mummies have been found (as that described by Mrs. Lushington) wrapped up in garments curiously wrought with gold lace. The embroidered work of Egypt is mentioned in Ezek. xxvii. 7, and is probably analogous in some degree to the "needle work" to which the text before us 577

VOL. II.

4 E

refers. At the present day, as well in Egypt as in the countries of Western Asia, it is common among the ladies, even of the highest rank, to employ much of their time in embroidering linen and cotton tissues, particularly veils and handkerchiefs, with threads of silver or gold and silk of various colours. How much such work was prized in times still earlier than those to which this psalm refers, appears from the remarkably repeated mention of it which Sisera's mother is represented as making when anticipating the glorious spoil which she expected her conquering son to bring home: "A prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil." (Judges v. 30.)

PSALM XLVI.

1 The confidence which the church hath in God. 8 An exhortation to behold it.

not be moved: God shall help her, and that right early.

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth

To the chief Musician 'for the sons of Korah, A Song melted. upon Alamoth.

GOD is our refuge and strength, a very present help in trouble.

2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most high. 5 God is in the midst of her; she shall

7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

8 Come, behold the works of the LORD, what desolations he hath made in the earth.

9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.

10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.

11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.