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over more hearts, who were not yet subject to him, ver. 11. &c, where the 8th part of this song begins, and continues to the fifth verse of the next chapter.

COMPANIONS, OR DAUGHTERS OF JERUSALEM. Ver. 1. HOW beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the bands of a cunning workman.] And now that she appears again, like the daughter of the great King, in all royal apparel, (Psal. xlv. 13.), who can choose but admire the beauty of the meanest thing belonging to her! The very shoes of her feet are most lovely, and so are all the ornaments of her thighs, which were made by no common or careless artist, but by one that hath herein shewn the best of his skill. See Annot. [a]

Ver. 2. Thy navel is like a round goblet, which wanteth not liquor; thy belly is like an heap of wheat, set about with lilies.] Which other excellent artists have equalled in that part of thy vesture, which covers the middle of thy body; in the very centre of which is a fountain, within a curious work rising up like a heap of wheat, encompassed round about with lilies. See Annot. [b]

Ver. 3. Thy two breasts are like two young roes that are twins.] Ábove which, thy-two breasts rise up so purely white, and exactly round, and every where of such just proportions, that two young kids which were formed together, and brought forth at the same time, are not more like one another, or more lovely than they. See Annot. [c]

Ver.

er. 4. Thy neck is as a tower of ivory; thine eyes like the fish-pools in Hesbbon, by the gate of Bath rabbim; thy nose is as the tower of Lebanon, which loketh to ward Damascus:] Thy neck also lifts up itself, with the same or greater beauty, wherein we before beheld it, (iv. 4), being no less smooth and purely white, than it is straight and well shaped. And the same famous pools at the great gate of Heshbon, also, are not more quiet and clear than thy eyes; which are as pure and free from all perturbation, as they are fair and large; between which thy well-proportioned nose rising up, adds as much beauty and majesty to thy face, as the tower of Lebanon (whose top shows itself above the trees) doth to that noble forest. See Annot. [d]

Ver. 5. Thine head upon thee is like Carmel, and the bair of thine head like purple: the King is held in the galleries.] And now that we take a view of thy head, we seem to be come to the top of Mount Carmel, which is not more richly adorned by nature, than its excellent form is by art; which hath contrived the most royal ornaments for it, and made thee an object fit for the king's affection; who beholding thee from his palace, is fixed in contemplation of thy beauty. Sue Annot. [e]

Ver. 6. How fair and how pleasant art thou, O love, for delights!] Which cannot be described, but only admired, and constrains all to say, O how happy art thou! and how happy are they who are acquainted with

thee! for what beauty is like to that, or what pleasure comparable to those which thou impartest to them that are in love with thy delights. See Annot. [f]

Ver. 7. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.] Whose tall and upright stature adds much to all this beauty! and makes thee resemble the goodly palm-tree; within whose boughs, those clusters hang, to which we may compare thy breasts between thy arms. See Annot. [g]

Ver. 8. I said, I will go up to the palm-tree, I will take bold of the boughs thereof: now also thy breasts shall be as lustres of the vine, and the smell of thy nose like apples;] Which seem to be stretched out to receive us into thy embraces, and invite me and all my company with a joint resolution to say, We will take hold of the boughs of this tree; we will get up into it, and taste of its fruit: and now shall be happy indeed, and enjoy those sweet delights which flow from thy breasts, and from the breath of thy mouth; far more refreshing and comfortable than the choicest fruit that this good land affords. See Annot. [h]

Ver. 9. And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.] For the richest and most generous wine, which when we have tasted, we say, Let it be sent to the best of friends, is not more comfortable to the bodily spirits, though it be so powerful as to make old men brisk, nay, to enliven those that are at the point of death, than thy words are to raise and restore the souls of those who imbibe the sense of them into their minds. See Annot. [i]

SPOUSE

Ver. 10. ¶lan my beloved's, and his desire is towards me ] If there be any thing in me that is pleasing to you, and deserves such praises, ascribe it all to him from whom I received it; for, as I have often said, I am his entirely, and he is pleased to be entirely mine, having espoused himself unto me with great desire, Psal. xlv. 11. See Annot. [k]

Ver. 1. Come, my beloved, let us go forth into the field; let us lodge in the villages.] And O that he, (without whom I can do nothing), would accompany me in the charitable design I have, to go and visit other people, besides you, O ye daughters of Jeru salem! Let us go, my beloved, unto those poor despised people that live in the fields and country-villages; let us not only go to them, but dwell among them. See Annot. [1]

Ver. 12. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.] Let us diligently visit the vineyards, that have been newly planted there, and bestow our utmost care upon them; let us see if they give any hope of good fruit, in promoting which, I will give thee a proof of my extraordinary love. See Annot. [m]

Ver. 13. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old,. which I have laid up for thee, O my beloved.] And behold the happy success of such care and diligence ! the most excellent fruit is already ripe, and meets us

with its refreshing smell; there is nothing so choice and so pleasant, but it grows every where, and is at the very gates; and that in great plenty and variety, both of this year's fruit, and of the last; which shall all be reserved for thy uses, and employed for thy honour, O my beloved, from whom it all comes; and for the good and profit of those that belong to thee. See Annot. [p]

ANNOTATIONS.

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be applied to Christians going chearfully to worship, God in their public assemblies.

[b] Ver. 2.] The garments, I doubt not, of these parts are still described in this verse. For what resemblance hath, the belly itself of any person, (which it had not been seemly neither to describe), unto "an heap of wheat set with lilies?" and they seem to me to have had in their eyes, that apparel of wrought gold, mentioned Psal. xlv. 13. and represent that part of it which covered the belly to be of raised or embossed work, resembling an heap of wheat; by which it is possible may be meant, many sheaves of wheat embroidered round about (as the king's daughter's raiment was, Psal. xlv. 14.) with flowers, espe. cially with lilies. And then, this was a figure where

conjecture, for anciently nothing was more honourable than to follow tillage or pasturage. From whence it is, that we find in the latter end of Homer's 18th Iliad, that the device contrived by Vulcan, in Achilles' shield, were reapers, cutting down ripe corn, and the king himself standing in a turrow, and providing a dinner for them.

Now, in the very midst of this work, I conceive there was a fountain; which I take to be the meaning of the first words of the verse," Thy navel is a round goblet, which wanteth not liquor;" that is, a great bowl, or basin, was wrought in the centre of the embroidery; full of water, which ran continually from above into it. Or, a conduit, running with several sorts of liquors, into a great bowl. Unto which the word hammazog, (importing a mixture), seems to incline the sense.

[a] Ver. 1.] They who earnestly solicited the return of the spouse, in the conclusion of the former chapter, seem now to have a view of her again, and praise her perfections in a new method; beginning at the feet, and so upward, (whereas before,in harvest was represented; which is no unlikely chap. iv. her description was from the bead, and so downward), because they saw her in motion, when she went away, and now at her return to them. Whom they call the prince's daughter, alluding, I take it, to Psal. xlv. 13. 14. and conceiving her as that royal bride, whose cloathing is there represented as very glorious. And accordingly they admire her very shoes or sandals, (by whose shape the beauty of the feet was discerned), which were wont to be set with gems, as we learn from many authors. I shall name none but the book of Judith, (because what Greek or Roman writers say about their own shoes, is not material), where sandals are mentioned as a part of the bravery, wherein she set forth herself, to deceive Holofernes, X. 4. And with these she is said, in her song, to have ravished his eyes, xvi. 9. See also Isa. iii. 18. Now, the feet not being here considered as naked, in all reason we ought not to expound the next words of the naked thighs, (the discovery of which had been immodest), but of the cloathing of them round about. For so that word we translate joints, is expounded by others, the circuit, or, as the LXX. their whole proportion or model; which was as fine as the ornaments that adorned them. So chelaim signifies, which R. Solomon here observes is an Arabic word, denoting not jewels, (as we translate it), but the fine attire and trimming, wherewith women deck themselves, to set off their beauty.

Which agrees with what follows, "The work of the hands of a cunning workman." Where workman also signifies, not any artificer, but a goldsmith), who (as Bochart hath observed) made wires, laces, wreaths, rings, and such like little ornaments of gold and silver as women used.

The Chaldee paraphrase applies all this to the people's going up three times a-year to the public feasts; as R. Solomon, before named, expounds also that place, in Isa. lii. 7. "How beautiful upon the mountains are the feet," &c. Which, with more reason, others apply to their return into their own country, out of captivity; and the Christian writers apply to the apostles, going through the world to preach the gospel, whose stedfastness herein may be also here represented; though I see not why it may not as well

The word agan, which properly signifies gang, as the LXX. translate it, a great bowl or bason, is used by the Chaldee paraphrast for a receptacle of water, in fountains, or in ditches. As in Judges, iv. 11. where the valley or plain of Agannaja, of bowls, which was in Kedesh, is interpreted by Kimchi, the field in which were many pits or trenches, like two bowls full of water. This seems to be a plainer interpretation than that of Zanchez, who fancies this to have been some jewel, that hung down from her girdle upon the navel, which was of this form round like the moon. And the Chaldee paraphrast understood it to be of this figure, when he applies it "to the head of their school, who stood in the knowledge of the law, like the circle of the moon; and seventy wise men round about him, like a heap of wheat." What is the mystical meaning of this hieroglyphic ves. ture, (as it may be called), is very hard to say. It may be applied to the two sacraments, which the church administers to her children, the font in baptism being represented by the former, and the sacrament of the Lord's supper by the other part of this figure.

[c] Ver. 3.] This verse hath been explained before, iv. 5. I only observe, that the Chaldee paraphrast applies these two breasts to the two Messiubs, whom they foolishly expect, the son of David, and the sor of Ephraim; who shall be like Moses and Aaron

over more hearts, who were not yet subject to him, ver. 11. &c. where the 8th part of this song begins, and continues to the fifth verse of the next chapter.

COMPANIONS, OR DAUGHTERS OF JERUSAL M.

Ver. 1. HOW beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the bands of a cunning workman.] And now that she appears again, like the daughter of the great King, in all royal apparel, (Psal. xlv. 13.), who can choose but admire the beauty of the meanest thing belonging to her! The very shoes of her feet are most lovely, and so are all the ornaments of her thighs, which were made by no common or careless artist, but by one that hath herein shewn the best of his skill. See Annot. [a]

Ver. 2. Thy navel is like a round goblet, which wanteth not liquor; thy belly is like an heap of wheat, set about with lilies.] Which other excellent artists have equalled in that part of thy vesture, which covers the middle of thy body; in the very centre of which is a fountain, within a curious work rising up like a heap of wheat, encompassed round about with lilies. See Annot. [b]

Ver. 3. Thy two breasts are like two young roes that are twins.] Ábove which, thy-two breasts rise up so purely white, and exactly round, and every where of such just proportions, that two young kids which were formed together, and brought forth at the same time, are not more like one another, or more lovely than they. See Annot. [c]

eyes

Ver. 4. Thy neck is as a tower of ivory; thine like the fish-pools in Hesbbon, by the gate of Bath rabbim; thy nose is as the tower of Lebanon, which loketh to ward Damascus:] Thy neck also lifts up itself, with the same or greater beauty, wherein we before beheld it, (iv. 4), being no less smooth and purely white, than it is straight and well shaped. And the same famous pools at the great gate of Heshbon, also, are not more quiet and clear than thy eyes; which are as pure and free from all perturbation, as they are fair and large; between which thy well-proportioned nose rising up, adds as much beauty and majesty to thy face, as the tower of Lebanon (whose top shows itself above the trees) doth to that noble forest. See Annot. [d]

Ver. 5. Thine head upon thee is like Carmel, and the hair of thine head like purple: the King is held in the galleries.] And now that we take a view of thy head, we seem to be come to the top of Mount Carmel, which is not more richly adorned by nature, than its excellent form is by art; which hath contrived the most royal ornaments for it, and made thee an object fit for the king's affection; who beholding thee from his palace, is fixed in contemplation of thy beauty. Sie Annot. [e]

Ver. 6. How fair and how pleasant art thou, O love, for delights!] Which cannot be described, but only admired, and constrains all to say, O how happy art thou! and how happy are they who are acquainted with

thee! for what beauty is like to that, or what pleasure comparable to those which thou impartest to them that are in love with thy delights. See Annot. [f]

Ver. 7. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes.] Whose tall and upright stature adds much to all this beauty! and makes

thee resemble the goodly palm-tree; within whose boughs, those clusters hang, to which we may compare thy breasts between thy arms. See Annot. [g]

Ver.8. I said, I will go up to the palm-tree, I will take bold of the boughs thereof: now also thy breasts shall be as clustres of the vine, and the smell of thy nose like apples ;] Which seem to be stretched out to receive us into thy embraces, and invite me and all my company with a joint resolution to say, We will take hold of the boughs of this tree; we will get up into it, and taste of its fruit and now shall be happy indeed, and enjoy those sweet delights which flow from thy breasts, and from the breath of thy mouth; far more refreshing and comfortable than the choicest fruit that this good land affords. See Annot. [h]

Ver. 9. And the roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.] For the richest and most generous wine, which when we have tasted, we say, Let it be sent to the best of friends, is not more comfortable to the bodily spirits, though it be so powerful as to make old men brisk, nay, to enliven those that are at the point of death, than thy words are to raise and restore the souls of those who imbibe the sense of them into their minds. See Annot. [i]

SPOUSE

Ver. 10. ¶lan my beloved's, and his desire is towards me] ¶ If there be any thing in me that is pleasing to you, and deserves such praises, ascribe it all to him from whom I received it; for, as I have often said, I am his entirely, and he is pleased to be entirely mine, having espoused himself unto me with great desire, Psal. xlv. 11. See Annot. [k]

Ver. 11. Come, my beloved, let us go forth into the field; let us lodge in the villages.] And O that he, (without whom I can do nothing), would accompany me in the charitable design I have, to go and visit other people, besides you, O ye daughters of Jeru salem! Let us go, my beloved, unto those poor despised people that live in the fields and country-villages; let us not only go to them, but dwell among them. See Annot. [1]

Ver. 12. Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves.] Let us diligently visit the vineyards, that have been newly planted there, and bestow our utmost care upon them; let us see if they give any hope of good fruit, in promoting which, I will give thee a proof of my extraordinary love. See Annot. [m]

Ver. 13. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old,. which I have laid up for thee, O my beloved.] · And behold the happy success of such care and diligence! the most excellent fruit is already ripe, and meets us

with its refreshing smell; there is nothing so choice and so pleasant, but it grows every where, and is at the very gates; and that in great plenty and variety, both of this year's fruit, and of the last; which shall all be reserved for thy uses, and employed for thy honour, O ́my beloved, from whom it all comes; and for the good and profit of those that belong to thee. See Annot. [D]

ANNOTATIONS.

be applied to Christians going chearfully to worship God in their public assemblies.

[b] Ver. 2.] The garments, I doubt not, of these parts are still described in this verse. For what resemblance hath, the belly itself of any person, (which it had not been seemly neither to describe), unto " an heap of wheat set with lilies?" and they seem to me to have had in their eyes, that apparel of wrought gold, mentioned Psal. xlv. 13. and represent that part of it which covered the belly to be of raised or embossed work, resembling an heap of wheat; by which it is possible may be meant, many sheaves of wheat embroidered round about (as the king's daughter's raiment was, Psal. xlv. 14.) with flowers, espe. cially with lilies. And then, this was a figure wherein harvest was represented; which is no unlikely conjecture, for anciently nothing was more honourable than to follow tillage or pasturage. From whence it is, that we find in the latter end of Homer's 18th

les' shield, were reapers, cutting down ripe corn, and the king himself standing in a furrow, and providing a dinner for them.

Now, in the very midst of this work, I conceive there was a fountain; which I take to be the meaning of the first words of the verse, "Thy navel is a round goblet, which wanteth not liquor;" that is, a great bowl, or basin, was wrought in the centre of the embroidery; full of water, which ran continually from above into it. Or, a conduit, running with several sorts of liquors, into a great bowl. Unto which the word hammazog, (importing a mixture), seems to incline the sense.

[a] Ver. 1.] They who earnestly solicited the return of the spouse, in the conclusion of the former chapter, seem now to have a view of her again, and praise her perfections in a new method; beginning at the feet, and so upward, (whereas before, chap. iv. her description was from the head, and so downward), because they saw her in motion, when she went away, and now at her return to them. Whom they call the prince's daughter, alluding, Iliad, that the device contrived by Vulcan, in Achiltake it, to Psal. xlv. 13. 14. and conceiving her as that royal bride, whose cloathing is there represented as very glorious. And accordingly they admire her very shoes or sandals, (by whose shape the beauty of the feet was discerned), which were wont to be set with gems, as we learn from many authors. I shall name none but the book of Judith, (because what Greek or Roman writers say about their own shoes, is not material), where sandals are mentioned as a part of the bravery, wherein she set forth herself, to deceive Holofernes, x. 4. And with these she is said, in her song, to have ravished, his eyes, xvi. 9. See also Isa. iii. 18. Now, the feet not being here considered as naked, in all reason we ought not to expound the next words of the naked thighs, (the discovery of which had been immodest), but of the cloathing of them round about. For so that word we translate joints, is expounded by others, the circuit, or, as the LXX. their whole proportion or model; which was as fine as the ornaments that adorned them. So chelaim signifies, which R. Solomon here observes is an Arabic word, denoting not jewels, (as we translate it), but the fine attire and trimming, wherewith women deck themselves, to set off their beauty.

Which agrees with what follows, "The work of the hands of a cunning workman." Where workman also signifies, not any artificer, but a goldsmith), who (as Bochart hath observed) made wires, laces, wreaths, rings, and such like little ornaments of gold and silver as women used.

The Chaldee paraphrase applies all this to the people's going up three times a-year to the public feasts; as R. Solomon, before named, expounds also that place, in Isa. lii. 7. "How beautiful upon the mountains are the feet," &c. Which, with more reason, others apply to their return into their own country, out of captivity; and the Christian writers apply to the apostles, going through the world to preach the gospel, whose stedfastness herein may be also here represented; though I see not why it may not as well

The word agan, which properly signifies gang, as the LXX. translate it, a great bowl or bason, is used by the Chaldee paraphrast for a receptacle of water, in fountains, or in ditches. As in Judges, iv. 11. where the valley or plain of Agannaja, of bowls, which was in Kedesh, is interpreted by Kimchi, the field in which were many pits or trenches, like two bowls full of water. This seems to be a plainer interpretation than that of Zanchez, who fancies this to have been some jewel, that hung down from her girdle upon the navel, which was of this form round like the moon. And the Chaldee paraphrast understood it to be of this figure, when he applies it "to the head of their school, who stood in the knowledge of the law, like the circle of the moon; and seventy wise men round about him, like heap of wheat." What is the mystical meaning of this hieroglyphic ves ture, (as it may be called), is very hard to say. It may be applied to the two sacraments, which the church administers to her children, the font in baptism being represented by the former, and the sacrament of the Lord's supper by the other part of this figure.

iv. 5.

[c] Ver. 3.] This verse hath been explained before, I only observe, that the Chaldee paraphrast applies these two breasts to the two Messiabs, whom they foolishly expect, the son of David, and the son of Ephraim; who shall be like Moses and Aaron,

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&c. Which I mention, because it shews that the
Jews have an opinion, that the Messiah is discoursed
of in this book, and that these words are to be
ap-
plied to the leaders of the church, such as Moses
and Aaron. Of which see in, the place before
named.

[d] Ver. 4.] The tower to which the neck is here
compared, in all probability, is the same with that,
iv. 4. where it is called the tower of David, and here
the tower of ivory, because of its smoothness and
whiteness. And the phrase is varied perhaps to
express an increase of beauty; for inspúslu ręúxna@

we meet withal in Anacreon, in a description of ex-
traordinary handsomeness.

In like manner, the eyes are here compared to pools;
for jμμáτav vygóras, the shining moisture of the
eyes, is commended as very beautiful, by many au-
thors. Particularly by Plutarch, who commends
this in Pompey, and in Alexander; and by Philo-
stratus in his Epistles very frequently; "Thou seemest
to me, (saith he, Epist. y nada), to carry water
as it were from the fountain of thy eyes, xai dia TTO
vas voμpãr μía, and therefore to be one of the nymphs.
Among pools, those fair ones at Heshbon were much
celebrated, which were in the very entrance of the
city, hard by the gate called Bath-rabbim, because
it opened towards the way that led to Rabbah, the
metropolis of the children of Ammon; which made
the more people pass in and out at it. For Heshbon,
we find in Numb. xxi. 24. 25. &c. was the princi-
pal city of Sihon, whose country bordered upon the
Ammonites; and it fell to the share of the Ġadites,
who desired this country, because it abounded with
pasturage, and was excellently watered; there being
many rivulets and brooks in its neighbourhood, from
whence the pools of Heshbon were supplied. Which
were remarkable for their purity, and serenity, or
quietness, and therefore fitter to represent the com-
posed settled eyes of a modest virgin.
Whose gravity and majesty, I suppose, is also set forth
in the next words, by comparing her nose to the tower
which was in Lebanon, and appeared at a distance
among the trees, (especially on that side which looks
towards Damascus), as the nose in the face doth
among the locks of hair that fall upon the cheeks.
A large, but well-proportioned nose, was always ac-
counted a considerable part of beauty; and an indi-
cation, it was generally thought, of greatness of
mind, and height of spirit. Some add, that it is a
token of sagacity and prudence; and the nose being
the instrument of smelling, they apply it to the great
judgement and foresight of the doctors of the
church; who, they think, may be hereby intended.
For as the Chaldee paraphrast applies this whole
verse to the Sanhedrim, who governed the affairs of
that people, (who were as fuil of wisdom, saith he,
as a pool is of water), so Christians generally, by
eyes, understand the guides and governors of the
church. Who may the better be compared to the
pools of Heshbon; because it was after the conquest
of Canaan, one of the cities of the Levites, (Josh.

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xxi. 39.), whose office it was to instruct the people.
And such being called by the Jews Rabbim, and in
the singular number Rabbi, and Rabbuni, some have
fancied, that they are also denoted in the name of
"the gate of Bath-rabbim." For hath (daughter) sig-
nifies people, or inhabitants, who were taught by
those great men, (as Rabbim signifies), what was
law and judgement in the gates of their cities. Da-
mascus, also, being a great enemy to Israel, and no-
ted for idolatry, they suppose, the nose being turned
towards the watch-tower, looking that way, is an
emblem of the care that Christian doctors should
take, that their people be not seduced to idolatrous
worship. We do not read any where in scripture
of this tower; but that it was a watch-tower, the
word zopbe here intimates; which we translate look-
eth, but signifies looking like a watchman.

[e] Ver. 5.] It appears from the very phrase, “Thine
head upon thee," that they mean the covering of the
head. And this being a description of her utmost
perfections, it denotes, I conceive, the crown or gar.
land which she wore, (as ready for her nuptials),
resembling the top of Carmel. Which was another
beautiful mountain in that country, whose head was
covered with great variety of flowers and trees.
Certain it is, that as it was a rich and fruitful, so a
very pleasant and lofty place, Isa. xxxv. 2. Jer. ii. 7.
and therefore fitly chosen to set forth the dignity and
majesty of the spouse.

But there is no necessity, it must be confessed, to in-
terpret this of the mountain Carmel; but the words
may be translated, " Thy head is like a pleasant
fruitful field." For so the word Carmel (from the
goodliness perhaps of that mountain) signifies in
many places, Isa. xvi. 10. xxxii. 15. Jer. xlviii. 33.
where joy and gladness is said to be taken, mi-carmel,
from Carmel, which we truly translate from the
plentiful (or pleasant) field. For there the prophet
speaks of Moab, in which country Carmel itself
was not. And this is an illustration of beauty in
other authors, who compare the head of a delicate
woman unto a fair meadow or field. As Philostra-
tus writes to his wife, ἡ δὲ ἡ κεφαλὴ μειμὼν πολὺς ἄνθε
Φέρων, &c. "Thy head is a large meadow full of
flowers, which are never wanting in the summer,
and disappear not in the midst of winter." And in
the same manner Achilles Tatius, 1. i. saith of his
Clitophon and Leucippe, ἐπὶ τῶν προσώπων ὁ λειμών.
The next word dullath is never used any where for
hair, but should rather be translated the hair-lace,
that therewith the hair, and all the ornaments be-
longing to it, were tied up. This hair-lace is said
here to be of a purple colour, i. e. it was rich and
noble. For this was the royal colour, and there-
fore called here the "purple of the king," (as the
Vulgar Latin takes it, joining the latter part of the
verse with this), tied up in folds, hanging down
like canals," that is, hanging loose upon the shoul-
ders, (as some expound it), it waved up and down,
imitating the frizzles and curls of the waters in
canals. Others refer the two last words of purple,

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