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their increase of fortune and inheritance; that is, instead of one part, giving them, or Joseph, whom they represented, two parts. From Esther ii. 7, 15, however, it is evident that adoption, strictly so called, was not unknown among the Jews; though we know not how far the privileges of it extended. It is supposed they were much like those of the Roman laws; that adopted children shared the parent's estate with his natural descendants; that they assumed the name of the son who adopted them, and became subject to his paternal power. Another kind of adoption among the Israelites, consisted in the obligation of a surviving brother to marry the widow of his brother, who had died without issue (Deut. xxv. 5, &c.); so that the children of this connexion were considered as belonging to the deceased brother, and went by his name. Among the Mahometans, the ceremony of adoption is performed, by causing the adopted to pass through the shirt of the person who adopts him. Something like this appears among the Hebrews. Elijah adopted Elisha by throwing his mantle over him (1 Ki. xix. 19); and when Elijah was carried up in a fiery chariot, his mantle, which he let fall, was taken up by Elisha, his spiritual son and adopted successor in office of prophet, 2 Kì. ii. 13, 15. It should be remarked, that Elisha asks not merely to be adopted, (for that he had been already), but to be treated as the elder son; to have a double portion of the Spirit conferred upon him. Did the gift of the mantle imply this also? This circumstance appears to be illustrated by the conduct of Moses, who clothed Eleazar in Aaron's sacred vestments, when that high priest was about to be gathered to his fathers (Numb. xx. 26.); intimating thereby, that Eleazar succeeded in the functions of the priesthood, and was, as it were, adopted to exercise that dignity. The Lord told Shebna, captain of the temple, that he would deprive him of his honourable station, and substitute Eliakim, son of Hilkiah, "I will clothe him with thy robe, saith the Lord, and strengthen him with thy girdle, and I will commit thy government into his hand," Is. xxii. 21. St. Paul, in several parts of his writings, exhorts Christians to put on the Lord Jesus-and to put on the new man, to denote their adoption as sons of God. *

*Calmet's Bib. Ency. art. " Adoption."

SECTION VII.

JEWISH MODES OF TRAVELLING.

1. Travelling provisions, &c.— 2. Hospitality shewn to Travellers. 3. Description of an Eastern Caravan. - 4. Illustration of the Exodus.-5. Preparations made for the Journeyings of Eastern Monarchs.

1. When any of the Jews were going to travel to a distance they carried their provisions with them, in a scrip slung over the shoulder; they also provided themselves with a change of raiment, and sometimes with a bottle of water. Thus provided, they commenced their journey, taking a staff in their hand. It was not customary to travel in the heat of the day, unless in cases of urgent necessity; neither did they, when in haste, salute any one by the way, 2 Ki. iv. 29. The first thing to which they attended after reaching their place of rest, was the washing of the feet, which in eastern countries is a very great refreshment. In the houses of the superior classes this is always performed by a servant, which is considered as a mark of honour and respect. The beasts upon which the Jews generally rode were asses, of which white ones were in the greatest request, and were used by the more honourable ranks of society, Judg. v. 10.

2. We must not omit to notice here, the hospitality which is shewn to travellers in eastern countries, and to which there are so many scriptural allusions. When a traveller had no friend to resort to on his arrival at a town or village, he took his station at the city gate, or in the street, whence he was soon invited to enter some tent or house, and partake of the provisions of the table and the comforts of the bedchamber, Gen. xix. 2; Judg. xix. 15-21. The same hospitality prevails in the East to the present time.

3. In Gen. xxv. 2, there is mention made of one of those commercial caravans, by which so much of the traffic of the East is still carried on. The following description of one of these large companies, from Colonel Campbell's Travels to India, has furnished the late ingenious Editor of Calmet with the materials for illustrating some circumstances in the history of the Exodus, which has been a source of much embarrassment to commentators, both ancient and modern.

A caravan, which is often mentioned in the history and description of the East, and in all the tales and stories of

those countries, is an assemblage of travellers, partly pilgrims, partly merchants, who collect together in order to consolidate a sufficient force to protect them, in travelling through the hideous wilds, and burning deserts over which they are constrained to pass, for commercial and other purposes; those wilds being infested with Arabs, who make a profession of pillage, and rob in most formidable bodies, some almost as large as small armies. As the collection of such a number (i.e. to form the caravan) requires time, and the embodying of them is a serious concern, it is concerted with great care and preparation, and is never attempted without the permission of the prince in whose dominions it is formed, and of those, also, whose dominions it is to pass, expressed in writing. The exact number of men and carriages, mules, horses, and other beasts of burden, are specified in the licence; and the merchants to whom the caravan belongs, regulate and direct every thing pertaining to its government and police, during the journey, and appoint the various officers necessary for conducting it. Each caravan has four principal officers. The first, the caravan bachi, or head of the caravan; the second, the captain of the march; the third, the captain of the stop, or rest; and the fourth, the captain of the distribution. The first has the UNCONTROLLABLE AUTHORITY and command over all the others, and gives them his orders: the second is ABSOLUTE during the march, but his authority immediately ceases on the stopping, or encamping of the caravan, when the third assumes his share of the authority, and exerts it during the time of its remaining at rest: and the fourth orders the disposition of every part of the caravan, in case of an attack or battle. This last officer has also, during the march, the inspection and direction of the distribution of provisions, which is conducted, under his management, by several inferior officers, who are obliged to give security to the master of the caravan; each of them having the care of a certain number of men, elephants, dromedaries, camels, &c. which they undertake to conduct, and to furnish with provisions, at their own risk, according to an agreement stipulated between them. A fifth officer of the caravan is, the PAYMASTER, OF TREASURER, who has under him a great many clerks and interpreters, appointed to keep accurate journals of all the material incidents which may occur on the journey; and it is by these journals, signed by the superior officers, that the owners of the caravan judge whether they have been well or ill served, or conducted. Another kind of officers are mathematicians, without whom no caravan will presume to set out. There are commonly three of them attached to a caravan of a

large size; and they perform the offices both of quarter-master and aide-de-camp, leading the troops when the caravan is attacked, and assigning the quarters where the caravan is appointed to encamp. There are no less than five distinct kinds of caravans:— first, the heavy caravans, which are composed of elephants, dromedaries, camels, and horses; secondly, the light caravans, which have but few elephants; thirdly, the common caravans, which have none of those animals; fourthly, the horse caravans, where are neither dromedaries nor camels; and, lastly, sea caravans, consisting of vessels; from whence you will observe, that the word caravan is not confined to the land, but extends to the water also.

The proportion observed in the heavy caravan is as follows: When there are 500 elephants, they add 1000 dromedaries, and 2000 horses at the least: and the escort is composed of 4000 men on horseback. Two men are required for leading one elephant, five for three dromedaries, and seven for eleven camels. This multitude of servants, together with the officers and passengers, whose number is uncertain, serve to support the escort in case of a fight; and render the caravan more

formidable and secure. The passengers are not absolutely obliged to fight; but, according to the laws and usages of the caravan, if they refuse to do so, they are not entitled to any provisions whatever from the caravan, even though they should agree to pay an extravagant price for them. The day of the caravan setting out, being once fixed, is never altered or postponed; so that no disappointment can possibly ensue to any one. Even these powerful and well-armed bodies are way-laid and robbed by the Arabian princes, who keep spies in all parts to give notice when a caravan sets out: sometimes they plunder them, sometimes they make slaves of the whole convoy.*

4. This account may assist greatly in illustrating the history of the Exodus. In order to apply it to that event, we must premise, that the manners of the East, because resulting from the nature and the peculiarities of the countries, have ever been so permanent, that what was anciently adopted into a custom, as appears by the earliest relations which have reached us, is still conformed to, with scarcely any

variation.

(1.) The officers of a caravan appear to be FIVE. This may explain the nature and use of the word, which signifies five, Ex. xiii. 18, which has embarrassed commentators, ancient and modern. Our translation renders it, harnessed, i. e. in arms; but puts in the margin, five in a rank. Other versions have the same difference. Mr. Harmer has some very ingenious thoughts on it; and we once had acquiesced so far in his

* Campbell's Travels, P. ii. p. 40.

ideas, as to think they might be illustrated by a print in Niebuhr, where four camels follow in a train, led by one man, apparently as the common mode of conducting them. Now, if Moses had ordered that each man, instead of conducting four, should conduct five; or that the usual number of drivers necessary to conduct the cattle of four families, should conduct those of five, it might have afforded a sense to this passage, notwithstanding Mr. Harmer abandons it, as much too difficult. But this word (chemooshim) occurs where that sense is inapplicable, as Josh. i. 14, "Pass over before your brethren armed;"-ch. iv. 12, "passed over armed;"- Judg. vii. 11," Gideon went down to the outside of the armed men.' It should appear that the margin, which in all these places reads, five in a rank, errs; because we have no account of such a formation of any military body; and, in the case of Gideon, five in a rank can never describe an advanced guard, or a corps-de-garde, or any other; but if we accept the idea of embodied under the FIVE, i. e. the officers established by the ordinary laws and usages of encampments, of military service, and of caravans, as conducted by five chiefs, then every place where the word occurs, agrees to this sense of it. That the Israelites were armed generally, is incredible; because ·(1) It would have been absolute folly in Pharaoh to trust them with arms, while under servitude; (2) nor could they generally have procured them subsequently; (3) nor could Pharaoh, with his forces, expect to subdue so great a multitude, just escaped into liberty, had they been armed to the extent some have supposed.

But the sense of the passage in Exodus is, that Moses arranged the Israelites while in Egypt, and conducted them out of it, in the most orderly, regular, and even military manner; appointing proper officers over the caravan generally, and over every division or party, even to the least numerous party composing it.

(2.) A caravan is too serious a concern to be attempted without the permission of the king in whose dominions it is formed; and of those powers also, through whose dominions it is to pass. This explains the urgency of Moses to obtain permission from Pharaoh ; and the power of Pharaoh to prevent the assemblage necessary for the purpose of Israel's deliverance it accounts, also, for the attack made by Amalek (Ex. xvii.), which tribe, not having granted a free passage, intended revenge and plunder for this omission, in a "formidable body, as large as an army;" but Moses could not have viously negociated for their consent, without alarming Pharaoh too highly, as to the extent of his proposed excursion with the people.

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