come pretty near to the true import of the word: "Beware of the leaven of the Pharisees, which is HYPOCRISY: for there is nothing cOVERED," veiled, masked, "that shall not be UNCOVERED," q. unmasked. Luke xii. 1, 2, 3. See also Matt. xxiii. 27, the comparison to whited sepulchres: and well do such counterfeits deserve the woes levelled against them in the gospel; for, was not every player under a mask, conscious of his wearing that disguise, conscious of having put it on, and of continuing to wear it? It will be recollected that masks were worn by those who had studied the part they played ;--who were conscious to themselves of the deception; and-who acted before the public, the whole assembly of spectators.

No. LXIX. BURNING OF TREES, GREEN AND DRY.

"WE cannot avoid condemning the unskilful expedient which those highlanders employ for felling trees; they set fire to the root, and keep it burning till the tree falls of itself." NIEBUHR's Travels, vol. i. page 300.

May we trace to this custom the origin of the proverb, used Luke xxiii. 31: If these things be done in the instance of the green tree, what shall be done in the dry?" Mr. BRUCE mentions whole forests, whose underwood and vegetation is thus consumed. Is this practice the foundation of the allusion, Zechariah xii. 6: "I will make the governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf, and they shall devour all the people round about"-as a fire, when once kindled, spreads in a forest, or in a sheaf? [But Vide No CCIx.]

No. LXX. THE VALUE OF WATER IN THE EAST.

HOW little do the people of England understand feelingly those passages of Scripture which speak of want of water, of paying for that necessary fluid, and of the strife for such a valuable article as a well! So, we read " Abraham reproved Abimelech, because of a well of water, which Abimelech's servants had violently taken away.' Gen. xxi. 25. So, chap. xxvi. 20: "The herdsmen of Gerar did strive with Isaac's herdsmen; and he called the well Esek, contention."-To what extremities contention about a supply of water may proceed, we learn from the following extracts:—

"Our course lay along shore, betwixt the main land and a chain of little islands, with which, as likewise with rocks and shoals, the sea abounds in this part; and for that reason, it is the practice with all these vessels to anchor every evening: we generally brought up close to the shore, and the land-breeze springing up about midnight, wafted to us the perfumes of Arabia, with which it was strongly impregnated, and very fragrant; the latter part of it carried us off in the morning, and continued till eight, when it generally fell calm for two or three hours, and after that the northerly wind set in, after obliging us to anchor under the lee of the land by noon; it happened that one morning, when we had been driven by stress of weather into a small bay, called Birk Bay, the country around it being inhabited by the Budoes [Bedoweens] the Noquedah sent his people on shore to get water, for which it is always customary to pay: the Budoes were, as the people thought, rather too exorbitant in their demands, and not choosing to comply with them, returned to make their report to their master; on hearing it, rage immediately seized him, and, determined to have the water on his own terms, or perish in the attempt, he buckled on his armour, and attended by his myrmidons, carrying their match-lock guns and lances, being twenty in number, they rowed to the land: my Arabian servant, who went on shore with the first party, and saw that the Budoes were disposed for fighting, told me that I should certainly see a

battle; I accordingly looked on very anxiously, hoping that the fortune of the day would be on the side of my friends, but heaven ordained it otherwise; for, after a parley of about a quarter of an hour, with which the Budoes amused them till near a hundred were assembled, they proceeded to the attack, and routed the sailors, who made a precipitate retreat, the Noquedah and two others having fallen in the action, and several being wounded; they contrived, however, to bring off their dead: and the group around the body of the Noquedah, was truly moving; the grief expressed by all, testified the regard they bore him-but in none was so strongly marked, as in the furrowed face of an old slave, who looked on with silent anguish, while a tear trickled down his cheek. The weather obliged us to pass that and the following day, in the disagreeable neighbourhood of our enemies; and my Arabian servant, Mahommed, in whose composition fear was a principal ingredient, took great pains to represent to me, how practicable a thing it would be for the Budoes to cut us off in the night, since they would not have above a stone's throw to swim; and being so numerous, might easily board the trankey, when every body was asleep: I assented very readily to what he said, and strongly recommending to him to keep a good look-out, doubted not but that his vigilance would render my repose secure.

Throughout this affair, I could not but admire the spirit of my fellow-travellers, although, overpowered by numbers, they had unfortunately lost the day; and the generous sorrow expressed by them on the death of their leader, gave me a good opinion of their humanity and feelings; but an act of savage cruelty they committed, three days after, entirely removed it.-One of the sailors died of his wounds, and at two o'clock they anchored near the land, and went on shore to bury him; three Budoes, of a different tribe from those they had fought with, came down to the beach, out of curiosity, and stood by as spectators of the ceremony, which being ended, the sailors, who were twelve in number, turned to these poor innocent fellows, told them that the man whom they had buried, was killed by some Budoes, and, in revenge, sacrificed these people to his manes, stabbing and mangling them in a horrid manner; they returned to the vessel exulting, and thinking they had performed a gallant action, seemed, as they told their tale, to demand from every one a smile of approbation; but not being able to give them one, I asked Mahommed, who joined in the general joy, how such an action could please him? he replied, that they had done very right; for their book ordered them always to kill an equal number of the same kind of people, as had killed any of theirs. As a punishment to him for these tenets, I was not sorry that he had again a night of fear and watching; for, towards dusk, we discovered a large body of Budoes on the shore; this put him on thorns, and the idea of being cut off, did not (I believe) suffer him to get a wink of sleep all night. We left this bloody coast on the morning following, and stopping at a place, called Confidah, to get water, meeting with strong gales from north, which obliged us to remain at anchor for days together; but without any more adventures or bloodshed, we arrived here" [at Suez]. Major ROOKE's Travels from India to England, page 52.

This extract, especially illustrates the passage Numb. xx. 17, 19—" We will not drink of the water of the wells:-if I, and my cattle, drink of thy water, then will I pay for it."-This is always expected; and though Edom might, in friendship have let his brother Israel drink gratis, had he recollected their consanguinity, yet Israel did not insist on such accommodation. How strange would it sound in England, if a person, in travelling, should propose to pay for drinking water from the wells by the road-side! Nevertheless, still stronger is the expression, Lam. v. 4: "We have drank our own water for money:" we bought it of our foreign rulers: although we were the natural proprietors of the wells, which furnished it.

There is a passage, also, Nehem. iv. 23, where our margin reads-" every one went with his weapon for water:" perhaps the reader will hereafter incline to think this, at least, as likely to be the true sense of the words, as that which stands in the text"none put off his clothes, except for washing." Whether this latter expression does not hint at a circumstance rather too favourable, at least, perhaps, too trifling, to be enumerated among the distresses and anxieties of the Jews on that occasion, let the reader judge; but, to say, that beside other watchings and labours, they could not procure water from the wells, without going out to them armed, seems to express very strikingly the calamitous and unsettled state of the country, and the ill-will of their neighbours around them. Very consonant to this, is the description of the poetess, Deborah, Judges v. 11: "Instead of the clamours of the archers at the places of drawing water, there shall they rehearse the righteous acts of the Lord." How strongly is this description heightened by the contrast! while the contention at the wells shows their importance, and the strife attending the determination to possess them.

This inquiry may include the remark, that there was a value beyond what we commonly discern in the provision of Nabal: "Shall I take my bread and my water which I have prepared for my young men—and give them to David?" It strengthens also the remark of Mr. HARMER, that there was a certain understood value in the cup of cold water, given in the name of a disciple, Matt. x. 42. [Vide No. cxvII.] "In perils by land, and perils by sea," says the Apostle, 2 Cor. xi. 26: and Moses represents Israel, nearly on the same coast, as experiencing difficulties of the same kind as those related by Major ROOKE. Let this instance of Arabian vengeance confirm the reasoning in FRAGMENTS, No. x. and demonstrate the humanity of that policy which restricted the right of avenging blood to the next of kin to the person slain; instead of leaving it at large to any of his tribe, or of his nation.

REMARK II.-If these hints should be perused by an English sailor, let him not think the worse of their author, for venturing beyond his depth: but, it appears that we may safely say, if Solomon's fleet practised the same mode of navigation on this sea, as the above extract describes (which scarcely admits of doubt) then we cannot well determine the distance of Ophir, from the time engaged in the voyage to and from it: for, at this slow rate of proceeding, three years, or twice three, might be consumed in no very extensive expedition.

66

No. LXXI. SHIPS OF THE ANCIENTS.

SUEZ, which was the Arsinoe of the ancients, is situated at the top of the Red Sea; it stands surrounded by the desert, and is a shabby ill-built place: the ships anchor a league from the town, to which the channel that leads is very narrow, and has only nine or ten feet depth of water; for which reason, the large ships that are built here, must be towed down to the road, without masts, guns, or any thing in them; here are eight of them lying here, which have not been to Juddah this year; one of them is at least twelve hundred tons' burthen, being as lofty as a hundred-gun ship, though not longer than a frigate: so that you may judge of the good proportions they observe in the construction of their ships; the timber of which they are all built, is brought from Syria by water, to Cairo, and from thence on camels. This fleet sails for Juddah every year, before the Hadge; stays there two or three months, and returns loaded with coffee; this is so material an article in the diet of a Mussulman, that the prayers and wishes of them all are offered up for its safety; and, I believe, next to the loss of their country, the loss of their coffee would be most severely felt by them: the greatest part of it is sent to Constantinople, and other parts of Turkey, but a small quantity going to France and Italy." Major ROOKE, page 73.

This extract, we presume, may afford some information as to the probable size of the ships of Solomon, when they navigated this sea: it proves that, in point of dimensions, and burden, they might be capable of a voyage to any distance: but the servants of Solomon were not able to manage them; which obliged him to desire assistance from Hiram, whose shipmen better understood navigation, and could work such large vessels. Are not these large ships, what are intended by the term "ships of Tarshish?" (1 Kings xxii. 48.; Ps. xlviii. 7.; Isa. ii. 16, &c.)-i. e. in burden, and construction, like those built for, or used at, Tarshish :—if so, it detects an incorrectness in our rendering 2 Chr. ix. 21. " the king's ships went to Tarshish ;"-rather "the king's ships or Tarshish went with the servants of Hiram." It follows too, that, if now the timber for vessels constructed at Suez, is brought from Syria by water to Cairo, and from thence (across the desert) on camels, that both Solomon and Jehoshaphat might, by camel conveyance, carry timber to Ezion-gaber. As most ships used on this sea are sewed plank to plank by cordage, is it improbable that large ships, built in a more solid and seaworthy manner, with iron bolts, &c. were distinguished by the name of ships of Tarshish? This idea may be adopted-whether Tarshish be supposed to signify Carthage, or Tartessus in Spain: but we are sure that Carthage was skilful in maritime affairs, and famous for ship-building. Vide No. ccxv. &c.

No. LXXII. RECEPTION OF THE PRODIGAL SON.

THE reader, no doubt, has always discerned tenderness and affection in the manner in which the Father, in the parable of the Prodigal son, (Luke xv.) receives the young man, his Son, when returning home; but we think, the honour which is implied in some circumstances of his reception, acquires additional spirit, from an occurrence recorded by Major RooкE. English readers, observing the "music and dancing," heard by the elder son, are ready to imagine that the family, or a part of it, was dancing to the music, because such would be the case among ourselves; whereas, the fact is, that not only a band of music, but a band of dancers also, according to Eastern usage, was hired, whose agility was now entertaining the numerous company of friends, invited by the Father on this joyful occasion. This, then, is an additional expression of honour, done the Prodigal; and, to our Lord's auditory, would convey the idea, not merely of the delight expressed by the Father on his Son's arrival, but also, that he treated him as if he had come back from some honourable pilgrimage (as from Mecca, in the subjoined extract; for so we find Hadje Cassim acting on account of his son's arrival from thence)-that he forgot his misbehaviour in going away, and felt only his wisdom in returning: that, besides treating him with the best in the house, he had put himself to further expenses, and had introduced him honourably, not only to his family again, but to his friends around, whom he had assembled to grace his reception.

"Hadje Cassim, who is a Turk, and one of the richest merchants in Cairo, had interceded in my behalf with Ibrahim Bey, at the instance of his son, who had been on a pilgrimage to Mecca, and came from Juddah in the same ship with me. The father, in celebration of his son's return, gave a most magnificent fete on the evening of the day of my captivity, and as soon as I was released, sent to invite me to partake of it, and I acccordingly went. His company was very numerous, consisting of three or four hundred Turks, who were all sitting on sophas and benches, smoking their long pipes ; the room in which they were assembled, was a spacious and lofty hall, in the centre of which was a band of music, composed of five Turkish instruments, and some vocal performers; as there were no ladies in the assembly, you may suppose, it was not the

most lively party in the world; but being new to me, was for that reason entertaining." Travels in Arabia Felix, page 104.

We think, too, this adds a spirit to the elder brother's expression: "thou never gavest me a kid, that I might make merry with my friends"-and as this féte was given in the evening, it agrees with the circumstance of the elder brother's return from the field; implying, no doubt, his labours there; which certainly are not forgotten by himself, when he says, "these many years do I serve thee." Now, if the Jews were alluded to in the person of the elder son, we may see how characteristic this language is of that nation; and if the Gentiles were meant by the Prodigal, it cannot be unpleasing to us, who are Gentiles by nature, to form a higher estimate than heretofore of the honours bestowed on that disobedient wanderer by his Father.

No. LXXIII. ON THE FORMS OF ANCIENT BOOKS. (PLATE XXX.) UNDER the article Books, in the DICTIONARY, the reader will find much information on the materials of which they were anciently made; but for want of authentic representations, the forms of ancient books are not treated with sufficient distinctness. Mr. HARMER says on this subject, vol. ii. p. 170, "As to the forms of their Books, I have nothing considerable to offer." For these reasons, and to supply these deficiencies, this article will extend to some length.

This plate and its companion, offer the Forms of Ancient Books, such as they appear in the pictures found at Herculaneum. Plate I. No. 1.-This appears to be the narrowest kind of book in use; it is carried by a rustic nymph, who is singing out of it : she is accompanied by a swain of much the same character, and both of them seem, as if going to, or coming from, some country market, or fair. This Book is long and narrow: it evidently contains a carmen, or song, composed of six lines or verses in each stanza; and it was read down the roll: both ends of the Book roll outward. It is, perhaps, analogous to our ballads.

No. 2. is a Book considerably broader: this is held by a person of a quality superior to the former, who appears rather to be reading than singing; from her manner of holding it, this should appear to be written across the roll; but the writing is not marked. One end of this Book rolls outward, the other inward.

No. 3. is held by both hands, by a young man, who is reading in it with great ear. nestness; it probably describes some serious treatise; and it shows clearly the form of the page, with the direction of a separating column. This was read down the narrow way of the roll. One end of this Book rolls outward, the other inward: it contains a treatise, not a poem, as appears by the uniform termination of the lines.

We perceive by these instances, that the size of Books, anciently, as well as in modern times, might be very small. So, when Ezekiel (iii. 1.) and John, (Rev. x. 10,) were directed to eat a book, it was by no means a folio that was presented to them (no: foreknowledge is granted in small quantities only :) that in the Revelations is expressly called a little book (Bißlapidiov) and might be less than any which our plates represent, whether of the rolled kind, as No. 1, or of the folded or flat kind, as Nos. 6, 7.

As Books are often, though not always, spoken of as rolls, in Scripture, a few words may be proper in reference to these delineations of Books of that form.

We suppose that either of these Books, but probably No. 1, as to the size, and No. 3, as to the manner, may give us a clear idea of the nature of that roll which Baruch wrote from the mouth of Jeremiah, (chap. xxxvi. :) it was, probably, small, and written across the roll: which gives a very different rendering from that adopted by our translators. "When Jehudi had read three or four leaves (rather columns of writing, the leaves