title, I think we may discover the true sense of the expression, Exod. ix. 16: "For this cause have I raised thee up ;"-i. e. that it is a turn of words, perfectly agreeable to Eastern modes of speech-q. d. "I have raised your highness to your height, that, in spite of your height, in your very face-I might display my power.'

Most readers know the controversies in which these words have been forced to bear a part, and the various senses which have been imposed on them. The name of the India king, PORUS, who so gallantly resisted Alexander the Great, would be Pharaoh, or Paroeh, in Hebrew letters, which is a comparatively late application of the title, and shows that it was not relinquished so suddenly as Josephus seems to indicate.

The reader will also notice the customary, and perhaps, inevitable variations made by the Greeks, in writing, and, no doubt, in pronouncing, Oriental names: because it may tend to moderate our offence at those variations of certain names of the Old Testament, which occur in the New Testament: this is especially noticeable in the genealogies of Matthew and Luke; in perusing which, the English reader sometimes finds it difficult to recollect the person meant by his Old Testament name; and it is unhappy in the instance, Heb. iv. 8: " For, if Jesus had given them rest," where Joshua is the person meant, though certainly not the person first suggested to common readers by the name Jesus. Similar remarks are furnished by many names, in their places in the DICTIONARY. Our own language is not free from equal blame, for we pronounce the Khosrou of the Persians, and the Kouros of the Greeks, still worse than they did, Cyrus (Syrus); to the utter destruction of the etymology of the word, as well as of its sound: we also use the j or g instead of y, as Jezreel (Gezreel) instead of Yezreel: Gerusalem, instead of Yerusalem: Cæsar (Seesar) instead of Keisar: Cesarea, (Seesarea,) instead of Kaisarea-and many others, not less unlike their native articulation.

No. LXXXIV. SERVITUDE FOR MAINTENANCE, &c.

A REMARKABLE transaction is recorded of Joseph (Gen. xlvii.) from which we learn, that during a famine in Egypt, the natives offered their money, their cattle, their lands, and, at length, themselves, in payment for the food which that prime minister allowed them as the thought seems to arise from the people themselves, probably it was not the first instance of the kind. The subjoined extract from the GENTOO LAWS (page 140) will support the idea, and inform us, farther, on what terms the slave might regain that liberty which he had been induced to pledge, in the hour of distress. Herein, this institute differs from the conduct of Joseph, who laid a perpetual land tax of four shillings in the pound on the Egyptians, but suffered them to retain the use of their property. Query, Was this the only tax they paid to Pharaoh, in support of his government? If it were, it is much more easily vindicated than DR. HUNTER, in his "Biographical Sermons," appears to have thought; it being evident that the nation could not repay what they had received, in kind; or, indeed, in any mode, except by their productive labour, which operated as an annuity in favour of Pharaoh.

"Whoever, having received his victuals from a person during the time of a famine, hath become his slave, upon giving to his provider whatever he received from him during the time of the famine, and also two head of cattle, may become free from his Servitude, according to the ordination of Pàcheshputtee Misr.-Approved. Chendusar, upon this head speaks thus: 'that he who has received victuals during a famine, and hath, by those means, become a slave, on giving two head of cattle to his provider, may become free.' “Whoever, having been given up as a pledge for money lent, performs Service to the creditor, recovers his liberty whenever the debtor discharges the debt; if the debtor neglects to pay the creditor his money, and takes no thought of the person whom he left as a pledge, that person becomes the purchased slave of the creditor.

"Whoever, being unable to pay his creditor a debt, hath borrowed a sum of money from another person, and paid his former creditor therewith, and hath thus become a slave to the second creditor; or, who, to silence the importunities of his creditor's demands, hath yielded himself a slave to that creditor, such kind of slaves shall not be released from Servitude, until payment of the debts."

Slaves, according to these institutions, are of several kinds :

1. Those born of female slaves [Gen. xiv. 14.; xvii. 27.]

2. Those bought for a price [Gen. xvii. 27.]

3. Those found by chance. Vide 1 Sam. xxx. 11.]

4. Slaves by descent [e. gr. the Gibeonites, &c.]

5. Whoever hath been fed, and hath had his life preserved by another, during a famine.

6. A pledge for money.

8. A captive in battle.

10. 12. Voluntary slaves.

May these principles suggest some sort of plea, or reason, why Pharaoh retained the Israelites in bondage? i. e. that their fathers had originally been supported in Egypt, and their lives preserved in a time of famine, by Egyptian benevolence? It is true, the Pharaohs of the former dynasty, might have considered the sustaining of Israel as a small return for advantages derived by Egypt from the wisdom of Joseph: but this Pharaoh "knew not Joseph;" he either was wilfully ignorant of past events, or disregarded, disacknowledged Joseph, [or was of a new race, from a distant country] and treated as a fable the services that "Saviour of the Egyptian world" had formerly rendered the kingdom. That the Israelites were considered in the light of bondmen, is openly acknowledged, "Thou shalt say to thy son, We were Pharaoh's bondmen, in Egypt:" "Thou shalt remember thou wast a bondman in the land of Egypt, and JEHOVAH, thy God, redeemed thee." Deut. vi. 21.-xv. 15.

That bondmen were taken for debt, appears from the fears of Jacob's sons (Gen. xliii. 18): "Because of the money that was in our sacks-he may take us for bondmen." So, (chap. xliv. 33) Judah offers himself to be a bondman, instead of Benjamin: and that this custom continued long after, we learn from 2 Kings iv. 1, where the prophet's widow complains, "the creditor may take my children for bond-slaves, we being unable to pay him ;" and from Matth. xviii. 25-" But, whereas, he had not property to pay with, his lord commanded him to be sold, his wife, and his children,-and all that he had." It is very far from my purpose, to say any thing in favour of the slave-trade, as practised in our own times; but it is evident that the state of slavery, simply considered as a kind of Servitude, was not prohibited anciently, either by God or man.-We confess, however, with grief, that, the mildness with which slaves are treated (by infidels) in the East, is a lesson well worth learning (by Christians!) in the West.

No. LXXXV. CATTLE FOR WAGES.

THE bargain concluded between Jacob and Laban (Gen. xxx. 32) appears suffi ciently singular to us; and not a little sarcasm has been wittily wasted on the patriarch, for the cunning and depth of plan which he manifested in this agreement; most, however, if not all, of which levity, has either been misapplied on the subject, or recoils on the ignorance of those who have thought proper to indulge it.

Jacob, it is possible (not certain) might make some alterations in the usual terms of such agreements; but they were, no doubt, understood to be equally advantageous to one

party, as to the other; and we find Jacob complaining of Laban: "He has changed my Wages ten times," verse 7. It should appear, that there were general rules established by custom, at least, if not by positive law, on this subject; but that private individuals might vary from them by specific agreement, as they thought most advantageous. The following extracts may enable the reader to judge for himself.

"If a person, without receiving Wages, or subsistence, or clothes, attends ten milch cows, he shall select, for his own use, the milk of that cow which ever produces most; if he attend more cows, he shall take milk, after the same rate, in lieu of Wages.

"If a person attend one hundred cows for the space of one year, without any appointment of Wages, he shall take to himself one heifer of three years old: and, also, of all those cows that produce milk, whatever the quantity may be, after every eight days, he shall take to himself the milk, the entire product of one day."

That this custom long continued appears from the Apostle's appeal to it, 1 Cor. ix. 7. "who feedeth a flock, and eateth not of the milk of the flock?"]

"If he attend two hundred cows, the milk of one day, &c.—also a cow and her calf. "Cattle shall be delivered over to the cowherd in the morning: the cowherd shall tend them the whole day with grass and water, and in the evening shall re-deliver them to the master, in the same manner as they were entrusted to him: if by the fault of the cowherd, any of the cattle be lost, or stolen, that cowherd shall make it good."

"If cattle suffer-by thieves, tigers, pits, rocks, &c. if the cowherd cry out-no fault lies on him-the loss shall fall on the owner.

"When employed night and day-if any by his fault be hurt, he shall make it good. "When a cowherd hath led cattle to a distant place to feed, if any die of some distemper, notwithstanding the cowherd applied the proper remedy, the cowherd shall carry the head, the tail, the fore foot, or some such convincing proof taken from that animal's body, to the owner of the cattle; having done this, he shall be no farther answerable: if he neglect to act thus, he shall make good the loss." Gentoo Laws, p. 150, 151.

By this time we are prepared to notice a much more dignified conduct in Jacob, than perhaps we have been aware of. "The rams of thy flock have I not eaten: that which was torn of beasts, though the laws and usages in such cases would have authorized me, yet I brought not unto thee the maimed limb, for a convincing proof of such an accident: I bore the loss of the creature, in silence: of my hand didst thou also require, the equivalent for that which was stolen by day, or even that stolen by night, when I could not possibly prevent the theft! In short, to avoid words, I have borne much more loss, than in strictness, and according to custom, I need to have done." Gen. xxxi. 38, 39. May this representation give additional spirit to the valour of David? "Thy servant kept his father's sheep, and there came a lion and a bear, and took a lamb out of the flock; and as I could not endure to be liable to any imputation of negligence or of cowardice, though the loss was not by my fault, and the laws would have cleared me, yet I ran after the wild beast, and risked my life, to recover my father's property." 1 Sam. xvii. 34. "Thus saith the Lord, As the shepherd recovereth out of the mouth of the lion, two legs, or a piece of an ear"-in order that he may carry to his owner "convincing proof from the animal's body," of the accident that has happened to it, that he himself had neither sold nor slain the creature, to his owner's injury:—is not this the allusion, Amos iii. 12.? [For the length of the ear vide FRAGMENTS, NO. CXLVIII.]

Is not the behaviour of Jacob's sons founded on the same principle? Gen. xxxvii. 31, They took Joseph's coat, and dipped it in the blood of a kid, and SENT (not BROUGHT) it to their father-saying, "This have we found: discern now, whether it be thy son's coat, or no. And Jacob knew it, and said, It is my son's coat, Joseph is, doubtless, rent in pieces" by a wild beast.-Did not his brethren thus endeavour to send "convincing VOL. III.

U

proof" of Joseph's hopeless fate; as they would have brought " the head, the tail, or the fore-foot of an animal"-in the true characteristic style of shepherds?

No. LXXXVI. EXCELLENCIES OF WIVES.

THE Ladies must by no means suppose themselves forgotten in our outlandish library; to convince them of the contrary, this Number will introduce a companionized picture of what the Bible on one part, and the Indian legislator on the other part have commended in the conduct of their domestic duties.

A Woman who is of a good disposition,

p. 250, 251.

BIBLE PRECEPTS.

After this manner, in the old time, the holy Women who trusted in God, adorned themselves; being in subjection to their own husbands. 1 Peter iii. 5.

The young Women to be sober, to love their husbands, to love their children, discreet, chaste, keepers at home, good, obedient to their own husbands. Titus ii. 4, 5.

Whoso findeth a [good] wife, findeth a good thing, and favour of the Lord. Prov. xviii, 22.

House and riches may be inherited from fathers; but a prudent Wife is from the Lord. Prov. xix. 14,

The Lord hath been witness between thee, and the Wife of thy youth, against whom thou hast dealt treacherously; yet is she thy companion, and the wife of thy covenant-therefore, take heed to your spirit, for the Lord saith, that he hateth putting away. Mal. ii. 14, 15, 16.

Who can find a virtuous Woman?

And who puts on her jewels and clothes with de. Her price is far above rubies;

And takes proper care of the household goods;

The heart of her husband doth safely trust in her :
She will do him good and not evil all her life:
She seeketh wool and flax,

And worketh willingly with her hands:

She is like merchants' ships, she bringeth food from
afar;

She riseth also while it is yet night,
And giveth meat to her household,
And a portion to her maidens;
She considereth a field, and buyeth it;

With the fruit of her hands she planteth a vineyard;
She girdeth her loins with strength, and strengtheneth
her arms;

She stretcheth out her hands to the poor,

And at the time of worship, performs her worship to She reacheth forth her hands to the needy;

the deity, in a proper manner;

And goes not out of the house;

And is not unchaste;

And makes no quarrels, or disturbances;

And has no greedy passions;

And is always employed in some good work;
And pays a proper respect to all persons;
SUCH IS A GOOD WOMAN!

p. 251, 252.

A dam is the fortieth part of a rupee: a rupee is half-a-crown sterling.

She maketh herself coverings of tapestry,
Her clothing is silk and purple ;
She openeth her mouth with wisdom,
In her tongue is the law of kindness;
Her children rise up, and call her blessed,
Her husband also, and he praiseth her.

Favour is deceitful, and beauty is vain;
But a woman that feareth the Lord,
She shall be praised.

Give her of the fruit of her hands,
Let her own works praise her in the gates
Prov. xxxi. 10, &c.

The reader will observe a number of coincidences in the excellent character described by these writers, which it is not possible to place in their respective columns over against each other, without too much disturbing the order of the passages: I must beg, therefore, a second reading, at least, for these extracts-and without enlarging on what must naturally occur to every mind, the judicious sentiments of the Indian legislator shall close this article:-" In every family where there is a good understanding between the husband and Wife, where the Wife is not unchaste, and the husband commits no bad practices, it is AN EXCELLENT EXAMPLE!"

GENERAL OBSERVATIONS.

It is worth observing, that throughout the Code of Gentoo Laws, their antiquity is apparent and, that in fact, they are applicable, for purposes of illustration, rather to the most ancient events of the Bible, than to later ones.--In this view, the antiquity of these laws becomes a voucher for the antiquity of the customs they illustrate; and this argument is strengthened by reflecting on their generality, i. e. the extent of country over which they prevailed-for it is really very remarkable, that the customs, and manners, and laws of India, should obtain obedience in the west of Asia, in Canaan, and in Egypt. There must have been some original seat, from which countries so distant, respectively drew their institutions. We think the Bible justifies the idea; and that [vide Article CEREMONIES, in the Dict.] before the prevalence and spread of idolatry, many, perhaps most of the same principles, religious and civil, prevailed among all the branches of mankind. We may, therefore, conceive of Abraham, as directed to maintain the ancient worship in its purity; of Moses as reviving, invigorating, and purifying ancient institutions; and of our Lord himself as fulfilling, illustrating, and honouring ancient principles, rather than introducing a NEW religion, or NEW Systematic ideas, on that important subject.

Hence arises another inference: we ought not so to confine the Divine favours to a peculiar people, as to suppose that none were bestowed on others: may we not rather conclude, that other, and even distant nations, also, were favoured with effectual "witnesses," beside that of "filling their hearts with food and gladness" (Acts xiv. 17); and that other nations also produced venerable instances of those who "worked righteousness," and who, perhaps, "though last, may be first," and "from the east and the west, shall sit down in the kingdom of God"? We know, that in the persons of Melchizedek, of Job, and of several recorded in the Gospels, this principle is undeniable.

No. LXXXVII. EVILS OF POLYGAMY.

THE subject of Polygamy, connects, by contrast, with that honourable picture of domestic life, which we have just inspected: and to this subject, among others, the remark applies, that our Lord was a restorer of original usages; for he assures us, that"in the beginning it was not so."-The instances of Polygamy which Scripture records, by no means present inducements to the practice; witness Sarah and Hagar; Leah and Rachel; Hannah and Peninnah: the law of Moses supposes Polygamy, rather than authorizes it; and so do the Gentoo Laws; which, though they generally mention one wife, yet, in some passages, imply several. If in ancient ages, family feuds imbittered Polygamy, we shall find, on enquiry, that in modern times, this irregular practice adds no increase to domestic happiness.

"What we are able to learn of the domestic life of the husbands, who have several wives, is neither calculated to make their lot envied, nor to give a high idea of this