blessing which was ascribed to the peculiar favour of God. | cooD SEED is the Son of Man; the FIELD is the world; the (Psal. Îii. 8. cxxviii. 3. Jer. xi. 16. Hos. xiv. 6.) The oil, GOOD SEED are the children of the kingdom; the TARES are the extracted from it by a press, enable the Jews to carry on an children of the wicked one; the enemy that soWED them is the extensive commerce with the Tyrians (Ezek. xxvii. 17. com-devil; the HARVEST is the end of the world; and the REAPERS pared with 1 Kings v. 11.); they also sent presents of oil to the kings of Egypt. (Hos. xii. 1.) The berries of the olive tree were sometimes plucked or carefully shaken off by the nand before they were ripe. (Isa. xvii. 6. xxiv. 13. Deut. xxiv. 20.) It appears from Mic. vi. 15. that the presses for extracting the oil were worked with the feet; the best and purest oil, in Exod. xxvii. 20. termed pure oil-olive beaten, was that obtained by only beating and squeezing the olives, without subjecting them to the press.

Among the judgments with which God threatened the Israelites for their sins, it was denounced, that though they had olive trees through all their coasts, yet they should not anoint themselves with the oil, for the olive should cast her fruit (Deut. xxviii. 40.); being blasted (as the Jerusalem Targum explains it) in the very blossom, the buds should drop off for want of rain, or the fruit should be eaten with worms. Maimonides observes, that the idolaters in those countries pretended by certain magical arts to preserve all manner of fruit, so that the worms should not gnaw the vines, nor either buds or fruits fall from the trees (as he relates their words out of one of their books): in order, therefore, that he might deter the Israelites from all idolatrous practices, Moses pronounces that they should draw upon themselves those very punishments, which they endeavoured by such means to avoid.

The ancient Hebrews were very fond of GARDENS, which are frequently mentioned in the Sacred Writings, and derive their appellations from the prevalence of certain trees; as the garden of nuts and of pomegranates. (Sol. Song vi. 11. iv. 13.) The modern inhabitants of the East take equal delight in gardens with the ancient Hebrews, on account of the refreshing shade and delicious fruits which they afford, and also because the air is cooled by the waters of which their gardens are never allowed to be destitute. (1Kings xxi. 2. 2 Kings xxv. 4. Eccles. ii. 5, 6. John xviii. 1. xix. 41.) The Jews were greatly attached to gardens, as places of burial: hence they frequently built sepulchres in them. (2 Kings xxi. 18. Mark xv. 46.) A pleasant region is called a garden of the Lord, or of God, that is, a region extremely pleasant. See examples in Gen. xiii. 10. Isa. li. 3. and Ezek. xxxi. 8.2

VII. The sacred poets derive many beautiful ALLUSIONS and IMAGES from the rural and domestic economy of the Jews; and as the same pursuits were cherished and followed by them during the manifestation of our Redeemer, "it is natural to imagine that in the writings of Jews there must occur frequent allusions to the implements and arts of agriculture, and to those rustic occupations which in general formed the study and exercise of this nation. Hence the beautiful images and apt siinilitudes in the following passages:-No one having put his hand to the PLOUGH and looking back is fit for the kingdom of God.-Ye are God's HUSBANDRY, or cultivated field. A workman that needeth not to be ashamed, rightly DIVIDING the word of truth.-Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word.-Whatsoever a man SOWETH, that shall he REAP: he that SOWETH to the flesh-lives a sensual life-shall from the flesh REAP destruction, but he that SOWETH to the spirit-lives a rational life-shall from the spirit REAP everlasting life.-Consider the ravens, they sow not, neither do they REAP, or gather into barns, yet your heavenly Father feedeth them. I am the good SHEPHERD, and know my SHEEP, and am known of mine.-Fear not, LITTLE FLOCK, it is your Father's good pleasure to give you the kingdom. How striking is the parable of the sower, which, by seed, scattered promiscuously, and in every direction by a husbandman, and meeting a various fate, according to the respective nature of the soil into which it fell, represents the different reception which Gospel doctrine would experience in the world, according to the different dispositions and principles of that mind into which it was admitted! He that soweth the

1 More Nevoch. p. 3. c. 37.

are the angels. As therefore the TARES are gathered and burnt
in the fire, so shall it be in the end of the world. Whose Fan is
in his hand, and he will thoroughly PURGE his FLOOR, and
GATHER his WHEAT into the GARNER, but he will BURN Ur the
CHAFF with UNQUENCHABLE FIRE. By what an apt and awful
similitude does St. Paul represent God's rejection of the
Jews and admission of the heathens, by the boughs of an
olive being lopped off, and the scion of a young olive
ingrafted into the old tree! (Rom. xi. 17. &c.)”—a prac-
tice which still obtains in the Morea or Peloponnesus;
"and, by continuing the same imagery, how strictly does he
caution the Gentiles against insolently exulting over the mu-
tilated branches and cherishing the vain conceit that the
boughs were lopped off merely that they might be ingrafted;
for if God spared not the native branches, they had greater
reason to fear lest he would not spare them; that they should
remember that the Jews through their wilful disbelief of
Christianity were cut off, and that they, the Gentiles, if they
disgrace their religion, would in like manner forfeit the
divine favour, and their present flourishing branches be also
cut down! To inspire the Gentile Christians with humility,
he concludes with assuring them that the Jewish nation,
though they had experienced the severity of God, as he calls
it, were not totally forsaken of the Almighty: that the
branches, though cut down and robbed of their ancient ho-
nours, were not abandoned to perish: when the Jews returned
from their infidelity they would be ingrafted :—an omnipotent
hand was still able to reinsert them into their original stock.
For if thou, O heathen, the scion of an unfruitful wild olive,
wert cut out of thy own native barren tree, and, by a process
repugnant to the ordinary laws of nature, wert ingrafted into
the fruitful generous olive-how much more will not those,
who naturally belong to the ancient stock, be, in future time,
ingrafted into their own kindred olive! With what singular
beauty and propriety is the gradual progress of religion in the
soul, from the beginning to its maturity, represented by seed
committed to a generous soil, which, after a few successions
of day and night, imperceptibly vegetates-peeps above the
surface-springs higher and higher-and spontaneously pro-
ducing, first, the verdant blade-then the ear-afterwards the
Swelling grain, gradually filling the ear (Mark iv. 27, 28.);6
and when the time of harvest is come, and it is arrived at its
maturity, it is then reaped and collected into the storehouse.
Beautiful illustrations and images like these, taken from rural
life, must seal the strongest impressions, particularly upon
the minds of Jews, who were daily employed in these occu-
pations, from which these pertinent similes and expressive
comparisons were borrowed.”

I.

SECTION II.

ON THE ARTS CULTIVATED BY THE HEBREWS OR JEWS.

Origin of the arts.-State of them from the deluge to the time of Moses.-II. State of the arts from the time of Moses until the captivity.-III. State of the arts after the captivity.IV. Account of some of the arts practised by the Jews.1. Writing;-Materials used for this purpose ;-— -Letters ;Form of books.-2. Engraving.-3. Painting.-V. Music and musical instruments.-VI. Dancing.

I. THE arts, which are now brought to such an admirable state of perfection, it is universally allowed, must have originated partly in necessity and partly in accident. At first they must have been very imperfect and very limited; but the

Ikenii Antiquitates Hebr. pp. 583-559. Pareau, Antiq. Hebr. pp. 406 St. Paul alludes. (Rom. xi. 17. 20. 23, 24.) Logothetes" (his friend and --411. Jahn et Ackermann, Archæol. Bibl. §§ 57-70. 31 Cor. iii. 9. Grou youpytov.

2 Tim. ii. 15. Epgalny op GoToMOUNT. A beautiful and expressive image taken from a husbandman (yrs) drawing his furrow even, and cutting the ground in a direct line. Ernesti says, that the cognate words OTOM is used by Clemens Alexandrinus, Eusebius, and others, for •pSodor-right doctrine. Instit. Interp. Nov. Test. p. 109. (Edit. 1792.) A similar remark is also made by Schecisper, voce opoтoμew.

The Rev. John Hartley, who travelled in Greece in 1828, says,-"I had my attention directed to the practice of grafting the olive trees, to which guide) "showed me a few wild olives; but by far the greater number are such as have been grafted. He informs me that it is the universal practice in Greece to graft, from a good tree, upon the wild olive." (Missionary Register, May, 1830, p. 225.)

Seminis inodo spargenda sunt, quod quamvis sit exiguum, cum occupavit idoneum locum, vires suas explicat, et ex minimo in maximos auctu diffunditur. Seneca Opera, tom. ii. epist. 38. p. 131. edit. Gronovii. 1672 Harwood's Introduction, vol. ii. pp. 107-112.

Inquisitive and active mind of man, seconded by his wants, | in the commencement of his reign, Solomon was obliged to soon secured to them a greater extent, and fewer imperfections. Accordingly, in the fourth generation after the creation of man, we find mention made of artificers in brass and iron, and also of musical instruments. (Gen. iv. 21, 22.) Those communities, which, from local or other causes, could not flourish by means of agriculture, would necessarily direct their attention to the encouragement and improvement of the arts. These, consequently, advanced with great rapidity, and were carried to a high pitch so far back as the time of Noah; as we may learn from the very large vessel built under his direction, the construction of which shows that they must have been well acquainted with some at least of the mechanical arts. They had also, without doubt, seen the operations of artificers in other ways besides that of building, and after the deluge imitated their works as well as they could. Hence it is, that shortly after that event, we find mention made of utensils, ornaments, and many other things which imply a knowledge of the arts. Compare Gen. ix. 21. xi. 1-9. xii. 7, 8. xiv. Η16. xvii. 10. xviii. 4—6. xix. 32.

xix. 6, 7.) Writing on palm and other leaves is still practised in the East.'

The other eastern nations made use chiefly of parchment, being the thin skins of animals carefully dressed. The best

end of each running out alternately on both sides of the frame. The

joined cut

was made at Pergamos, whence it was called Charta Perga mena. It is probable that the Jews learned the use of it from them, and that this is what is meant by a roll (Ezra vi. 2.), and a roll of a book (Jer. xxxvi. 2.), and a scroll rolled together (Isa. xxxiv. 4.): for it could not be thin and weak sub-paper, but parchment which is of some consistency, that was capable of being thus rolled up. St. Paul is the only person who makes express mention of parchment. (2 Tim. iv. 13.) In Job xix. 24. and in Jer. xvii. 1. there is mention made of pens of iron, with which they probably made the letters, when they engraved on lead,2 stone, or other hard substances: but for softer materials they, in all probability, made use of quills or reeds; for we are told of some in the tribe of Zebulun who handled the pen of the writer. (Judg. v. 14.) David alludes to the pen of a ready writer (Psal. xlv. 1.), and Baruch, as we are told, wrote the words of Jeremiah with ink in a book. (Jer. xxxvi. 18.) It is highly probable that several of the prophets wrote upon tablets of wood, or some similar substance. (Compare Isa. xxx. 8. and Habakkuk ii. 2.) Such tablets, it is well known, were in use long before the time of Homer (who lived about one hundred and fifty years before the prophet Isaiah). Zecharias, the father of John the Baptist, when required to name his son, asked for a writing-table, wander (Luke i. 63.); and such tablets were also in use among the Romans and other ancient nations, and are yet to be seen in modern Greece, where they are called by the same name.4 They were not finally disused in western Europe until the fourteenth century of the Christian æra. They were, in general, covered with wax, and the writing was executed with styles or pens, made of gold, silver, brass, iron, copper, ivory, or bone, which at one end were pointed for the purpose of inscribing the letters, and smooth at the other extremity for the purpose of erasing. In Barbary the children, who are sent to school, write on a smooth thin board slightly daubed over with whiting, which may be wiped off or renewed at pleasure. The Copts, who are employed by the great men of Egypt in keeping their accounts, &c. make use of a kind of pasteboard, from which the writing is occasionally wiped off with a wet sponge. To this mode of writing there is an allusion in Neh. xiii. 14., and especially in Num. v. 23.; where, in the case of the woman suspected of adultery, who

Is an engraved specimen of ancient British writing, copied from Dr. Fry's elegant work entitled Pantographia. (p. 307.) The following is a literal reading in the modern orthography of Wales, with a correct translation:

"Aryv y doeth yw pwyll:

Bid ezain alltud:
Čyvnewid a haelion:

Diengid rhywan eid rhygadarn:

Enwawg meiciad o'i voc:

Goiaen awel yn nghyving:

Hir oreistez í ogan:

Llawer car byw i Indeg."

TRANSLATION.

"The weapon of the wise is reason:

Let the exile be moving:

Commerce with generous ones:

ters more visible and distinct, they rub them over with oil mixed with pulverized charcoal, which process also renders them so permanent, that they never can be effaced. When one slip is insufficient to contain all that they intend to write on any particular subject, the Ceylonese string several together by passing a piece of twine through them, and attach them to a board in the same way as we file newspapers. (Percival's Account of the Island of Ceylon, p. 205.). The Bramin manuscripts, in the Telinga language, sent to Oxford from Fort St. George, are written on the leaves of the Ampana, or Palma Malabarica. In the Maldive Islands, the natives

Let the very feeble run away; let the very powerful proceed: are said to write on the leaves of the Macarciquean, which are a fathom and

The swineherd is proud of his swine:

A gale is almost ice in a narrow place:

Long penance to slander:

The frail Indeg has many living relations."

A continuation of this mode of writing may be found in the Runic or Clog, (a corruption of Log) Almanacks, which prevailed among the northern nations of Europe so late even as the sixteenth century. See a description and engraving of one in Dr. Plot's Natural History of Staffordshire, pp. 418-422.

a half (nine feet) iong, and about a foot broad; and in other parts of the East Indies, the leaves of the plantain tree are employed for the same purpose.

The eminent antiquary, Montfaucon, informs us that in 1699 he bought at Rome a book wholly composed of lead, about four inches in length, by three inches in width, and containing Egyptian Gnostic figures and unintelligible writing. Not only the two pieces which formed the cover, but also all the leaves (six in number), the stick inserted into the rings which held the leaves together, the hinges, and the nails, were all of lead, without exception. Antiquité Expliquée, tom. ii. p. 378. It is not known what has become of this curious article.

"The most ancient people, before the invention of books and before the use of sculpture upon stones and other small fragments, represented things great and noble upon entire rocks and mountains: the custom was not laid aside for many ages. Semiramis, to perpetuate her memory, is reported to have cut a whole rock into the shape of herself. Hannibal, long after the invention of books, engraved characters upon the Alpine rocks, as a testimony of his passage over them; which characters were remaining about two centuries ago, according to Paulus Jovius. It appears particularly to have been the custom of the northern nations, from that remarkable inscription inentioned by Saxo, and several ages after him delineated and published by Olaus Wormius. It was inscribed by Harold Hyldeland, to the memory of his father, and was cut out in the side of a rock, in Runic characters, each letter of the inscription being a quarter of an ell long, and the length of the whole thirty four ells." (Wise's Letter to Dr. Mead, p. 25.) The custom was eastern as well as northern, as appears from that remarkable instance which occurs in Captain Hamilton's Account of the East Indies, vol. ii. p. 241. The author, after giving a short history of the successful attack which the Dutch made upon the island of Amoy in China, A. D. 1645, adds, "This history is written in large China characters on the face of a smooth rock, that faces the entrance of the harbour, and may be fairly seen as we pass out and into the harbour." Burder's Oriental Literature, vol. i. p. 535.

In the Sloanian Library, there are upwards of twenty manuscripts written on leaves, written in the Sanskrit, Burman, Peguan, Ceylonese, and other languages. (Ayscough's Catalogue of the Sloane Library, pp. 901-906.) In Tanjore and other parts of India, the palmyra leaf is used. (Dr. C. Buchanan's "Christian Researches in Asia," pp. 70, 71. 8vo. edit.) The common books of the Burmans, like those of the Hindoos, particularly of such as inhabit the southern parts of India, are composed of the palmyra leaf, on which the letters are engraved with a stylus. (Symes's Account of an Embassy to Ava, vol. ii. p. 409. 8vo.) In their more elegant books, the Burmans write on sheets of ivory, or on very fine white palmyra leaves the ivory is stained black, and the margins are ornamented with gilding, while the characters are enamelled or gilt. On the palmyra leaves the characters are in general of black enamel: and the ends of the leaves and margins are painted with flowers in various bright colours. A hole through both ends of each leaf serves to connect the whole into a volume by means of two strings, which also pass through the two wooden boards that serve for binding. In the finer binding of these kinds of books, the boards are lacquered; the edges of the leaves are cut smooth and gilt, and the title is written on the upper board. The two boards are by a knot or jewel secured at a little distance from the boards, so as to prevent the book from falling to pieces, but sufficiently distant to admit of the upper leaves being turned back, while the lower ones are read. The more elegant books are in general wrapped up in silk cloth, and bound round by a garter, in which the natives ingeniously contrive to weave the title of the "At Karitena, it is still usual for schoolboys to have a small clean book. (Asiatic Researches, vol. iv. p. 306. 8vo. edit.) The Ceylonese some board, on which the master writes the alphabet, or any other lesson, times make use of the palm leaf, but generally prefer that of the Talipot which he intends his scholars to read. As soon as one lesson is finished, tree, on account of its superior breadth and thickness. From these leaves, the writing is marked out or scraped out; and the board may thus be conwhich are of immense size, they cut out slips from a foot to a foot and a tinually employed for writing new lessons. Not only does this instrument half long, and about two inches broad. These slips being snoothed and harmonize in its use with the writing-table mentioned in Luke i. 63. ; but all excrescences pared off with the knife, they are ready for use without the Greeks call it by the very same name, do." Rev. John Hartany other preparation: a fine-pointed steel pencil, like a bodkin, and set ley's Tour in Greece, in 1925. (Missionary Register, May, 1830. pp. 231, 232.) in a wooden or ivory handle, ornamented according to the owner's taste, On this subject and on the substances generally employed for writing, is employed to write, or rather, to engrave, their characters on these tali- both in ancient and modern times, see an Introduction to the Study of Bib pot slips, which are very thick and tough. In order to render the charac-liography, by the author of this work, vol. i. pp. 31-72

which, being struck against each other, made a hollow ring-it a part of their worship which ney paid to the golden calf, ing sound. They form, in our days, a part of every military band.

iii. The Sistrum, yayı (MеNAαNOIM), which in our verBion of 2 Sam. vi. 5. is misrendered cornets, was a rod of iron bent into an oval or oblong shape, or square at two corners and curved at the others, and furnished with a number of moveable rings; so that, when shaken or struck with another rod of iron, it emitted the sound desired.

^ (2.) Wind Instruments.-Six of these are mentioned in the Scriptures, viz. The organ, the flute and hautboy, dulcimer, horn, and trumpet.

i. The Organ, ay (OGеB), is frequently mentioned in the Old Testament, and its invention is ascribed to Jubal in Gen. iv. 21.; but it cannot have been like our modern organs. It is supposed to have been a kind of flute, at first composed of one or two, but afterwards of about seven pipes, made of reeds of unequal length and thickness, which were joined together. It corresponded most nearly to the cup or pipe of Pan among the Greeks.

ii. iii. The (CHALIL), and the ap (NеKеB), which our translators have rendered pipes, are supposed to have been the flute and hautboy.

iv. The ED (SUMPUNJAH), or Dulcimer (Dan. iii. 5.), was a wind instrument made of reeds; by the Syrians called Sambonjah, by the Greeks Zauburn, and by the Italians Zam

pogna.

v. The Horn or Crooked Trumpet was a very ancient instrument, made of the horns of oxen cut off at the smaller

extremity. In progress of time ram's horns were used for the same purpose. It was chiefly used in war.

vi. The form of the straight Trumpet is well known: it was used by the priests (Num. x. 8. 1 Chron. xv. 24.) both on extraordinary occasions (Num. x. 10.), and also in the daily service of the temple. (2 Chron. vii. 6. xxix. 26.) In time of peace, when the people or the rulers were to be convened together, this trumpet was blown softly: but when the camps were to move forward, or the people were to march to war, it was sounded with a deeper note.

(3.) Stringed Instruments.—These were the harp and the psaltery.

i. The Harp, (KINOUR), Seems to have resembled that in modern use: it was the most ancient of all musical instruments. (Gen. iv. 21.) It had ten strings, and was played by David with the hand (1 Sam. xvi. 23.); but Josephus says, that it was played upon or struck with a plectrum.

(Exod. xxxii. 19.) The Amalekites danced after their vic tory at Ziklag (1 Sam. xxx. 16.), and Job makes it part of the character of the prosperous wicked (that is, of those who, placing all their happiness in the enjoyments of sense, forget God and religion), that their children dance. (Job xxi. 11.) The dancing of the profligate Herodias's daughter pleased Herod so highly, that he promised to give her what ever she asked, and accordingly, at her desire, and in compli ment to her, he commanded John the Baptist to be beheaded in prison. (Matt. xiv. 6-8.) Most probably it resembled the voluptuous performances of the dancing girls who still exhibit in the East."

SECTION III.

ON THE LITERATURE AND SCIENCES OF THE HEBREWS.

Schools. On the schools of the prophets in particular.—II. Appellation given to the Jewish doctors or teachers.—III. Their method of teaching.-IV. Studies of the Jews.-1 History.-2. Poetry.-3. Oratory.-4. Ethics.-5. Physics -6. Arithmetic.-7. Mathematics.-8. Astronomy.-9. As~ trology.-10. Surveying.—11. Mechanic Arts.-12. Geography.

1. SCHOOLS have ever been considered among polished nations as the chief support of states: in them are formed the ministers of religion, judges, and magistrates, as well as the people at large: and there are taught religion, laws, history, and all those sciences, the knowledge of which is of the greatest importance to the well-being of nations, and to the comfort of private life. The Jewish writers pretend that from the earliest ages there have been schools; and that, before the Deluge, they were under the direction of the patriarchs: but these notions have long since been deservedly rejected for want of authority.

Although the Hebrews confined their pursuits to agriculture and the management of cattle, yet we have no reason to conclude that they were a nation of ignorant rustics. Of that which most concerns man to know,-their religious and moral duties, they could not be ignorant, since the father of every family was bound to teach the laws of Moses to his children (Deut. xxxii. 6. Psal. lxxvii. 5.) We have, however, no ii. The Psaltery (NEBEL), obtained its name from its evidence of the existence of any schools, strictly so called, resemblance to a bottle or flagon: it is first mentioned in the earlier than the time of Samuel: and as the Scriptures do Psalms of David, and the invention of it is ascribed to the not mention the schools of the prophets, before him who was Phoenicians. In Psal. xxxiii. 2. and exliv. 9. it is called a both a judge and a prophet in Israel, we may venture to asten-stringed instrument, but in Psal. xcii. 3. it is distinguish-cribe those schools to him. It is not improbable that the ed from the latter. Josephus says, that it had twelve almost total cessation of the spirit of prophecy under the sounds (or strings), and was struck or played upon by the ministry of Eli, and the degeneracy of the priesthood, first fingers.4 ccasioned the institution of these seminaries, for the better education of those who were to succeed in the sacred ministry. From 1 Sam. x. 5. 10. xix. 20. 2 Kings ii. 5. and xxii. 14., it appears that the schools of the prophets were first erected in the cities of the Levites; which for the more convenient instruction of the people were dispersed through the several tribes of Israel. In these places convenient edifices were built for the abode of the prophets and their disciples, who were thence termed the Sons of the Prophets; over whom presided some venerable and divinely-inspired prophet, who is called their father. (2 Kings ii. 12.) Samuel was one, and, perhaps, the first of those fathers (1 Sam. xix. 20.), and Elijah was another (2 Kings ii. 12.), who was succeeded by Elisha in this office. (2 Kings vi. 1.) The sons of the pro-. phets lived together in a society or community (2 Kings iv. 38.); they were instructed in the knowledge of the law, and of the principles of their religion, as well as in the sacred art of psalmody, or (as it is termed in 1 Sam. x. 5. and 1 Chron. xxv. I. 7.) prophesying with harps, psalteries, and cymbals. At the conclusion of their lectures and religious exercises, they were accustomed to eat together with their masters. Calmet is of opinion that these schools subsisted until the Babylonish captivity and it should seem that the captives resorted to such establishments, to hear the prophets, when there were any, in the places where they resided. Ezekiel relates various conversations which he had with the elders of Israel who came to consult him: the people alsc assembled about him, apparently for the purpose of hearing

Effects the most astonishing are attributed in the Scriptures to the Hebrew music, of the nature of which we know but very little. Several examples are recorded, in the sacred history, of the power and charms of music to sweeten the temper, to compose and allay the passions of the mind, to revive the drooping spirits, and to dissipate melancholy. It had this effect on Saul, when David played to him on his harp. (1 Sam. xvi. 16. 23.) And when Elisha was desired by Jehoshaphat to tell him what his success against the king of Moab would be, the prophet required a minstrel to be brought unto him; and when he played, it is said that the hand of the Lord came upon him (2 Kings iii. 15.); not that the gift of prophecy was the natural effect of music, but the meaning is, that music disposed the organs, the humours, and in short the whole mind and spirit of the prophet, to receive these supernatural impressions.

(4.) DANCING was an ordinary concomitant of music among the Jews. Sometimes it was used on a religious account: thus Miriam with her women glorified God (after the deliverance from the Egyptians), in dances as well as songs (Exod. xv. 20.), and David danced after the ark. (2 Sam. vi. 16.) It was a thing common at the Jewish feasts (Judg. xxi. 19. 21.) and in public triumphs (Judg. xi. 34), and at all seasons of mirth and rejoicing. (Psal. xxx. 11. Jer. xxxi. 4. 13. Luke xv. 25.) The idolatrous Jews made

1 Josephus, Ant. Jud. lib. vii. c. 12. Ant. Jud. lib. vii. c. 12.

a Ibid.

Calmet, Dissertation sur les Instrumens de Musique des Hebreux, preExed to his Commentary on the Psalms. Jahn, Archæologia Biblica, $591 -96. Brown's Antiquities of the Jews, vol. i. pp. 315-321.

Carne's Letters from the East, p, 165. Pareau, Antiq Hebr v. 431 Home's Hist. of the Jews, vol. ii. pp. 339, 310.