Prov. xi. 21.

The figure in Isaiah lii. 10, "The Lord hath made bare his holy arm," is most lively for the loose sleeve of the Arab shirt, as well as that of the outer garment, leaves the arm so completely free, that, in an instant, the left hand passing up the right arm makes it bare; and this is done when a person-a soldier, for example, about to strike with the sword-intends to give his right arm full play. The image represents Jehovah as suddenly prepared to inflict some tremendous, yet righteous judgment-so effectual, "that all the ends of the world shall see the salvation of God."

When we had finished our meals, in the family in which I resided at Deir el Kamr, and were risen, the mother, daughter, and daughter-in-law, The other point illustrated occurs in the second who had been waiting at the door, came in, and verse of the same chapter: where the sense of partook of what remained. Thus it is in-Syria: the last expressions is, to an oriental, extremely and thus it has been, probably, ever since Abra-natural-"Shake thyself from the dust-ariseham, a Syrian ready to perish, traversed these re- sit down, O Jerusalem." It is no uncommon gions, dwelling in tents: when Sarah, having pre- thing to see an individual, or a group of persons, pared an entertainment for three divine strangers, even when very well-dressed, sitting, with their did not present it, that being Abraham's office; feet drawn under them, upon the bare earth, pasbut stood at the tent-door, which was behind him. sing whole hours in idle conversation. EuroSo Rebekah prepared food for her husband to eat, peans would require a chair; but the natives here and sent it in by the hand of Jacob. prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly-adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust: as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust; and then, with grace and dignity and composure and security, to sit down; to take, as it were, again, her seat and her rank amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth.

The expression though hand join in hand, may bear a slight correction; conformable both to the original Hebrew, and also to the custom actually prevailing in Syria. The original simply signifies, hand to hand. And this is the custom of persons in the east, when they greet each other, or strike hands, in token of friendship and agreement. They touch their right hands respectively; and then raise them up to their lips and forehead. This is the universal eastern courtesy: the English version, and the devices grounded upon it, give the idea of hand clasped in hand, which is European, rather than oriental. The sense, therefore, is, Though hand meet hand-intimating, that heart assents to heart in the perpetration of wickedness—yet shall not the wicked go unpunished.

Isaiah xiv. 8.

As we passed through the extensive forest of fir-trees situated between Deir el Kamr and Ainep, we had already heard, at some distance, the stroke of one solitary axe, resounding from hill to hill. On reaching the spot, we found a peasant, whose labor had been so far successful, that he had felled his tree and lopped the branches. He was now hewing it in the middle, so as to balance the two halves upon his camel; which stood patiently by him, waiting for his load. In the days of Hiram, king of Tyre, and subsequently under the kings of Babylon, this romantic solitude was not so peaceful: that most poetie image in Isaiah, who makes these very trees vocal, exulting in the downfall of the destroyer of nations, seems now to be almost realized anew-" Yea, the fir-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us."

Isaiah lii. 2, 10.

The use of the oriental dress, which I now wear, brings to the mind various Scriptural illustrations, of which I will only mention two.

It may be proper to notice that bishop Lowth gives another rendering-Arise, ascend thy lofty seat and quotes eastern customs, to justify the version but I see no necessity for the alteration, although to English ears it may sound more appropriate. A person of rank in the east often sits down upon the ground, with his attendants about him.

Matt. vi. 3, and Prov. vi. 13.

The manner in which the Samaritan priest desired me, on parting, to express our mutual goodwill, was by an action, than which there is not one more common in all the Levant. He put the fore-finger of his right hand parallel to that of his left, and then rapidly rubbed them together, while I was expected to do the same, repeating the words, "right, right;" or, in common acceptation, "together, together." It is in this manner that persons express their consent on all occasions; on concluding a bargain, on engaging to bear one another company, and on every kind of friendly agreement or good understanding.

May not this serve to explain the phrase in Matt. vi. 3: "Let not thy left hand know what thy right hand doeth?" that is, "Let not thy heart consent to its own good thoughts, with a

sinful self-applause." So much is said, in the Old females at Deir el Kamr, and in all the adjacent Testament, of speaking with the eyes, hands, and region of Mount Lebanon. In the cities on the even feet, that it is scarcely understood by Eng-sea-coast it is not so frequently seen. It is called lishmen. They should see the expressive and in- Tantoor; and is set on the forehead, projecting numerable gesticulations of foreigners when they like a straight horn. It is from fifteen to twenty converse: many a question is answered, and inches long; in its thickness gradually diminishmany a significant remark conveyed, by even ing; having its diameter at one extremity about children, who learn this language much sooner four inches, at the other about two. It is hollow, than their mother tongue. Perhaps the expression of Solomon, that the wicked man speaketh with his feet, (Prov, vi. 13,) may appear more natural, when it is considered that the mode of sitting on the ground in the east brings the feet into view, nearly in the same direct line as the hands; the whole body crouching down together, and the hands, in fact, often resting upon the feet.

Matt. xxvi, 23, and John xiii. 25—27.

otherwise the weight would be insupportable to the stiffest neck; and it is tinselled over, so as to give it a silvery appearance. The end with the larger diameter rests on the forehead, where it is strapped to, by one strap passing behind the head, and another passing under the chin: the horn itself protrudes straight forward, inclining upward, at an angle of about twenty or thirty degrees. Over the farther extremity they throw the veil, which thus serves the double purpose of modesty and shade.

I could hear no account of the origin of this unicorn costume. In its style it differs materially from the horns described by Bruce in Abyssina, and by other travellers; which have been considered as illustrating those passages in Scripture, Lift not up your horn on high...... Thine horn hast thou exalted, &c. For, here it is the females that wear it; and not the men, as in Abyssinia: it has no appearance of strength, nor indeed to me of beauty; although, doubtless, among the females of Mount Lebanon there may be as much vanity in their mode of adjusting and bearing this article of dress, as is to be found at any European toilet. Some, indeed, though very few, wear this monstrous ornament, protruding from one side of the face instead of the front: but I could obtain no satisfactory account of this heretical fashion, any more than of the orthodox position of the Tan

toor.

To witness the daily family habits, in the house in which I lived at Deir el Kamr, forcibly reminded me of Scripture scenes. The absence of the females at our meals has been already noticed. There is another custom, by no means agreeable to a European; to which, however, that I might not seem unfriendly, I would have willingly endeavored to submit, but it was impossible to learn it in the short compass of a twenty days' visit, There are set on the table, in the evening, two or three messes of stewed meat, vegetables, and sour milk. To me, the privilege of a knife and spoon and plate was granted: but the rest all helped themselves immediately from the dish; in which it was no uncommon thing to see more than five Arab fingers at one time. Their bread, which is extremely thin, tearing and folding up like a sheet of paper, is used for the purpose of rolling together a large mouthful, or sopping up the fluid and vegetables. But the practice which was most revolting to me was this: when the master It is not worn by the Druse women only. The of the house found in the dish any dainty morsel, servant of the house where I lived at, Deir el Kamr he took it out with his fingers, and applied it to my wore one: so also did a young woman whose marmouth. This was true Syrian courtesy and hos-riage I there witnessed; several likewise of the pitality; and, had I been sufficiently well-bred, virgins, that were her fellows, and bore her commy mouth would have opened to receive it. On pany, wore this head-dress. All these were Chrismy pointing to my plate, however, he had the tians. Hanna Doomani told me that it is used goodness to deposit the choice morsel there. I chiefly by the lower orders; at least that those would not have noticed so trivial a circumstance, who have been brought up at Damascus, or at the if it did not exactly illustrate what the evange- principal cities, would not think of wearing it. In lists record of the last supper. St. Matthew re-other words, probably, it is the true ancient felates that the traitor was described by our Lord male mountaineer's costume; but what is its dein these terms "He, that dippeth his hand with gree of antiquity, it may be difficult to discover. me in the dish, the same shall betray me:" xxvi. In examining various critics for the oriental 23. From this it may be inferred that Judas sat sense of the word "horn," the following passages near to our Lord; perhaps on one side next to occurred, which may serve, in a collateral manhim. St. John, who was leaning on Jesus' bo-ner, to illustrate the costume of the Tantoor. som, describes the fact with an additional circum- These passages refer to a drawing, with which stance. Upon his asking, "Lord, who is it?" almost every child is familiar, who has seen the Jesus answered, "He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop, Satan entered into him:" xiii. 25-27.

B..

THE TANTOOR, A FEMALE HEAD DRESS IN
SYRIA.

The most extraordinary oriental costume which
I have yet seen, is the lead-dress worn by many

old picture books, representing the person of Moses. By a vulgar error, he is often depicted as having a horn projecting from his forehead, or a ray of glory beaming forth in that form. The origin of this is referred by the critics to a too servile rendering, in the Vulgate, of the original Hebrew. Glassius (Philologia Sacra, p. 819,) after giving various metaphorical senses of the word "horn," adds this signification, in conclusion: “In modum cornuum radios diffundere, coruscare, radiare, splendere, significat. Exodus xxxiv. 29, 30, 35. Übi de Mosis facie splendescente sermo est. Chald.

Multiplicatus erat splendor gloriæ faciei sua.' power in the sea, and she shall be devoured with fire. LXX. • δεδοξασται η όψις το χρώτος το πρόσωπο αυτή ad | Possibly the expression of the prophet Isaiah quam versionem Paulus, 2 Cor. iii. 7, respexit. Vulgata: Quod cornuta esset facies sua.' Et qua versione Moses cornutus in picturis quibusdam prodiit."

The same is noted by Carpzovius, who refers to this source a similar picture of a heathen deity: Ceterum inde fluxit insanus Gentilium error, qui Bacchum suum, maxime in expeditione Indica, cornutum tradiderunt; sub cujus nomine Mosen eos coluisse Vossius, Huetius, aliique demonstra-presented to be what would seem considerably

To the denunciations of the prophet Ezekiel ENMITY OF SAMARITANS TO JEWS AND CHRISagainst Tyre, may be added the brief but energetic prediction of Zachariah, (ch. ix. 3, 4) of the ruin of that devoted city-Tyrus did build herself a strong hold: and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and he will smite her

the Samaritans to their Pentateuch, noticed in
the preceding Journal, Mill quotes from them the
following declaration :-" Possidemus etiam codi-
cem legis, a temphoribus gratiæ, quem scripsit
Abia filius Pinchasi. Legitur enim scriptum in
eo: Ego Abisa filius Pinchasi f. Eleazaris f.
Aaronis sacerdotis, scripsi hoc in atrio Taberna-
culi Convocationis, in monte Garizim, ano decimo
tertio a reversione filiorum Israel in terram Ca-
naan, et in fines ejus circumcirca. Laudo Domi-
num." He adds, “Eumque tanta religione co-
lunt, ut, præter sacerdotem summum, nemo attin-
gere eum audeat.
Codicem autem Hebræum non
modo spernunt, sed etiam diris devovent.",

the Superior-his sister-the Superior of the monastery of St. Saba-and two or three poor Greeks or Anatolians; who seem hardly to know either how to live here, or how to get away, or what place to go to.

H.

RIGOR OF THE ADVENT FAST.

The rigor of the Lent which is kept during the four weeks of Advent began before I left Jerusalem. Among other persons who were suffering under it, was the aged sister of the superior of Mill further relates, that the enmity of the Sa- the convent of Mar Michael. I had given the sumaritans has not been less bitter against the perior some medicine, which he found very beneChristians; quoting, in proof, the following passage ficial; on which his sister applied to me for similar from Eutychius: "In the twenty-first year of the relief. On making inquiry into her diet, I found reign of Justinian, the Samaritans, having made that she was so impoverishing her constitution by an incursion into Palestine, destroyed all the fasting, that, at her advanced age and with her churches, and cast fire into them: they likewise infirmities, I doubted the safety of administering killed many Christians, cruelly tormented others, medicine of sufficient power to remove her indisand murdered the bishop of Nablous. Hearing position. Her illness was, in fact, entirely owing of this, Justinian the emperor sent a large army, to bad and low food. She complained that she and slew a great multitude of Samaritans." The had lost all appetite; I recommended her to take consequence of this war was, that the Christians a little meat to strengthen her stomach, or at least would not admit into the bosom of the church any some broth. At this she grew outrageous-walkSamaritan who was desirous of becoming a Chris-ed up to me, as if she was about to quarrel-and tian, under less than two years' probation.-Millii Dissertationes Selecta, p. 435, & p. 453.

F.

POPULATION OF JERUSALEM.

In addition to what is said, on the population of Jerusalem, it may be remarked, that in reference to the holy city, (as, indeed, all places in the Levant,) the most various statements are to be found in different writers. There can be little doubt, however, that Hasselquist has committed a very great error, when he says, "Jerusalem has amongst its inhabitants 20,000 Jews." (Voyages in the East, "Jerusalem.") It may be agreeable to the reader to hear a more moderate estimate, certainly more near the truth, by the late Professor Carlyle: "The population," he says, "consists of 9,000 Mohammedans, 3,000 Jews, 2,000 Greeks, 600 Latins, 200 Armenians, 100 Jacobites or Sy. rians, and two or three families of Copts or Maronites." (See Walpole's Memoirs, p. 187.) This would make a total of about 15,000; which is the utmost that the author conceives the city would contain, in ordinary circumstances.

G.

NUMBER OF CONVENTS IN JERUSALEM.

The number of Christian convents in Jerusalem was stated to me thus:-thirteen Greek convents; of which some are for monks, others, for nuns three Armenian; two for monks, and one for nuns -two Coptic-one Abyssinian-one Latin; with another religious house attached to it. This would give a total of twenty-one monastic establishments; but some of them are very poor and mean, and, except during the season for pilgrims, scarcely tenanted. In the convent of Mar Michael where we lodged, there were, besides ourselves,

asked whether I wished her to neglect her religion and her duty to God; this she would never do! I applied some simple arguments, but they only served to irritate : and I, therefore, desisted. She afterward, several times, complained to my servant, because I had not sufficient skill to restore the tone of her appetite, without disturbing her fast.

I.

JEWS IN ABYSSINIA.

Concerning a people so interesting as the Jews and a country so interesting as Abyssinia, it is desirable to collate every possible kind of information, both new and old. The very imperfect account obtained from the Abyssinian priest whom I met at Jerusalem will receive further light from the history of Ludolf, with the commentary; in which the state of the Jews up to the period of 1691 is recorded. The following extract is from the history:

"Besides the men of Abyssinian extraction, various other nations inhabit this country; namely, Jews, Mohammedans, and very many Gentiles mixed with the rest. The Jews formerly held many and ample regions-nearly all Dembea; as also, Wagara and Samen, among the rocks of which they stoutly defended themselves, till driven out by Susneus. Formerly, they inhabited those regions by their own right; from whence, probably, arose the fable, that somewhere under the dominion of Prester John, or near it, they still possessed power under some Jewish king. They now dwell scattered; and many yet remain in Dembea, who support themselves by making clothes, and by smith's work, in which they are particularly skilful. Others, passing beyond the boundaries of the kingdom, westward, betook themselves to dwell among the Caffres, near the

Nile; and these are called by the Ethiopians of the world, it would tend to shake the prophecy Falashan,' that is, Exiles.' Very many still of Jacob in Genesis xlix. 10. That passage, have their synagogues, and their Hebrew Bibles, however, is to be regarded as having reference to and use a corrupt Talmudical dialect among them- the entire polity of the kingdom and priesthood of selves. Did not the fathers of the society of the Jews, and that in the land of promise likewise, Jesuits make research, when, or on what occasion namely Palestine: nor do the Jews themselves these Jews first came into Ethiopia?—whether understand it otherwise."-Ludolf Comment. in they belong to the Karaites, or to any other Jew-Hist. Ethiop. No. ci. pp. 198, 199.

ish sect?-what sacred books they use, with or without points?-whether they possess other books, especially historical; or, at least, traditions concerning their nation and that of Abyssinia?the knowledge of which particulars would, doubt

REMARKS

OF SYRIA AND THE HOLY LAND.

less, prove most grateful to literary men; since it ON THE NATURAL, CIVIL, AND RELIGIOUS STATE is by no means improbable, that they are in possession of ancient books, having so long resided securely in such well-defended places."-Ludolf Hist. Æthiop. Lib. I. c. 14. sub finem.

The following more particular confirmation of the preceding account of the Abyssinian Jews is given by Ludolf, in his second work, entitled"The Commentary," and printed ten years after the history.

"We noticed in the History,' that the Jews resided formerly in Dembea and Samen, by their own right. This had been already related by Benjamin de Tudela, under the head of Abyssinia, in his Itinerary; only he names the province, Telsar, with which I am unacquainted. In that province,' he says, there are great mountains, inhabited by very many of the Israelites. Neither is the yoke of the Gentiles upon them; for they have cities and fortified places upon the tops of the mountains.'

NATURAL STATE.

THE author has reserved for this section a variety of notes, which he made in the course of his journey, but which have not found a place in the more regular narrative. In the arrangement of them, he has aimed at giving the reader a connected, though necessarily a rapid and imperfect, sketch of a country rendered most deeply interesting to all Christians, as comprehending the scenes of the larger part of Scripture history. The circumstances of the NATURAL condition of this land-its soil, culture, produce, &c.—are described nearly in the geographical order of the author's tour.

From Sidon to Tyre is generally one continued plain, varying from 300 to 1000 yards in width. Nearer to Tyre it becomes considerably wider; and forms, to the east of that ancient city, on every side, a rich and pleasing country Ras el Ain, in particular, the meadows, variegated by streamlets, are very picturesque, and capable of being rendered highly productive.*

about

Having crossed the line of mountains lying half-way between Tyre and Acre, a noble prospect of rich plain lies extended beneath your feet; the boundaries of which are the line of sea-coast to the west, reaching to mount Carmel; and, on the east, the hill-country on the way to Nazareth. All this land is fine soil for cultivation. At its south or south-east angle, it communicates with the vast plain of Esdraelon, hereafter to be noticed. In the month of December, as I found much to my inconvenience, the plains both of Tyre and Acre are abundantly saturated by the rains. It may be difficult to fix, with exactness, the dimensions of the plain of Acre: from north to south, however, it appears to the eye to vary in length from twelve to eighteen miles; while, in breadth, it may average nearly ten miles.

"Constantine l'Empereur, in his notes on this passage, treats the account as a fable. Never,' he says, will the Jews be able to prove that they inhabit cities and regions on such terms, as not to be subject to others.' Yet B. Tellezius, whom we have followed, plainly holds it to be so: The Jews,' he relates, formerly possessed many and ample regions, nearly all the kingdom of Dembea, and the provinces Wagara and Samen; but they were, at length, ejected by the Abyssinians.' He adds, In Samen, however, they defended themselves most bravely, being aided by the exceeding ly high and rugged nature of the mountains. Nevertheless the emperor Sultan Seghed (Susneus) in later years subjugated them.' Thus writes Tellezius: from which it is evident, that they did not obey the emperor of the Abyssinians, and that Benjamin de Tudela was not incorrect. Besides which, the history of Dunawasi is notorious that he, being a Jew, possessed the kingdom of the Homerites, and thus the Jews possess ed power under him. The patriarch Andrew Oviedo thus writes to Sebastian, King of Portugal: The Jews have possession of the tops of the mountains, with many other regions which have Proceeding eastward from Acre, we enter, after been taken from the Christians; nor can the king going about ten miles, on a long valley, commencregain them on account of the rugged rocks, and ing nearly at Abilene; which, in various parts, the smallness of his forces.' In the years 1607 is well planted, and probably in all parts might be and 1608 the Jews were still strong and powerful, so, with olives. It abounds also with low wood, warlike, and formidable to the king of the Abyssi- fit for burning. nians, on account of the inaccessible mountains which they inhabit.

"That excellent man, Constantine l'Empereur, formerly my kind preceptor, was fearful, that if he admitted the autocracy of the Jews in any corner

It appears, however, from Acts xii. 20, that the inhabitants of this region drew, in the time of Herod, their principal sustenance from the southern parts of Palestine.