work! a vilely fit employment for Dalilah's deluded lover: he ground too for others! for those in prison with himself! Samson, the hero, labours, as Isaiah predicts the virgin daughter of Babylon should labour; " Come down, sit in the dust; sit on the ground; there is no chair for thee: take the mill-stones and grind meal: nay more, whereas women who grind, usually sing while grinding, sit thou silent: and get into darkness; sneak into some dark hole and corner, endeavouring to obtain a partial concealment of thy vexation and disgrace: chap. xlvii. 1. Did Samson thus sit on the ground? silent-if he did, he resembled the once haughty, but now abject daughter of Babylon.

We can hardly call No. 4. a Mill; but it is an instrument used for the same purpose, though it rather bruises than grinds. It consists of two parts; a hollow stone, and a roller, which being rolled upon the corn to be ground, reduces it to a coarse meal. Niebuhr tells us, that this instrument was used on board the ship in which he voyaged; and that, after being accustomed to it, he esteemed coffee, thus bruised, as superior in flavour to that which had been ground; as the Arabs maintained that corn also was, to them.

No. 5. is one of the kinds of Oven used in the East: probably, that meant as "Eve's Oven," in the article BREAD. The embers at the bottom preserve heat enough for the lighter kinds of Bread, after the whole instrument has been thoroughly heated; and the thinner kinds of cakes are baked very quickly, by means of their adhesion to the inside of the Oven. All these figures are from Niebuhr.

The forms given to Bread in different countries are varied according to circumstances, whether it be required to sustain keeping for a longer or a shorter time; that Bread which is to be eat the same day it is made, is usually thin, broad, and flat; that which is meant for longer keeping, is larger, and more bulky, that its moisture may not too soon evaporate. In Numbers 6. 7. 8. we have two specimens of round loaves, and one of a square loaf; so far as we at present recollect, the loaves most generally used among the Jews were round; though the Rabbins say the Shew-bread was square.

No. 6. It will be observed of this loaf, that it is divided into twelve parts: we cannot affirm, that the loaf used by our Lord at the Eucharist was also divided into twelve parts; but if it were, it shews how conveniently it might be distributed among the disciples; to each a part: and possibly such a compartition of it might be thought to tend toward settling the question, whether Judas partook of it? We think he did not; but that our Lord in some degree complied with a custom mentioned in the article EATING, in the Dictionary. We conceive too, that such a divided loaf gives no improper comment on the passage, "We being many are one Bread "-many partakers, each having his portion from the same loaf. 1 Cor. x. 17.

It should not be passed over in silence, that No. 7. is a glass bottle, containing wine. It is a curious evidence that the use of glass was more common among the ancients than has been generally supposed: and besides, it furnishes a bottle different from that of FRAGMENT, No. LVIII. The loaf in this number is divided only into seven parts. No. 8. Specimens of square loaves.-Nos. 6. 7. 8 are from Antiq. Herculan.

No. CX. OF PRESENTS FROM INFERIORS, IN THE EAST.

WE could not help smiling on first reading the wise remark of a distinguished author, on the behaviour of Saul to Samuel (1 Sam. ix. 7, 8.): "Saul said to his servant," who had proposed to him to consult the seer, respecting the way they should go, "The bread is spent in our vessels; we have no Present to offer the man of God:what have we?" The servant answers, "I have here the fourth part of a shekel of silver; that will I give him." Quite a fortune-telling price, for a fortune-telling business, says the author alluded to, sixpence, or seven-pence; a fit price for a conjuror to direct them after their asses!

If there be such a thing as well-meaning infidelity, how cautiously should professors of it conceal their ignorance! But we suppose that infidelity which is the result of free and full investigation of Scripture, and its principles, and which is really built upon knowledge, is at least as great a rara avis in terrâ as a black swan.

It should be noted, that Presents of some kind, are the regular introducers of one party to another, in the East. Imperious custom has so firmly established the propriety of this mode of introduction, that it admits of no hesitation. Dr. Pocock tells us of a present of fifty radishes! Other authors mention-a flower, an orange, or similar trifles: and Mr. Harmer has extracted instances of presents made in money, some of which were trivial enough: but, the least valuable present we have read of, is one made to solicit a favour from Mr. Bruce: about a score of dates! in value, perhaps, not exceeding the same number of plums, or damsons, among ourselves.

"I mention this trifling circumstance," says Mr. B. (vol. i. p. 68.), "to shew how ESSENTIAL to humane and civil intercourse presents are considered to be in the East; whether it be dates, or whether it be diamonds, they are so much a part of their manners, that, without them, an inferior will never be at peace in his own mind, or think that he has hold of his superior for his protection. But superiors give no presents to their inferiors." The same says Sir John Chardin, "they make no presents to equals, or to those who are below themselves."

Presents, then, are tokens of honour; not intended as offers of payment, or of enrichment; and under this reference, we ought to consider the conversation of Saul with his servant, "We have no fit, i. e. honourable, gift, to introduce us to the seer, as custom requires; we cannot go empty-handed, that would be to derogate from his dignity; and should we risk that uncustomary procedure, he might refuse to see us, or to give us his advice." Observe on this subject the policy of Jacob, who, by entreaty, constrained Esau to accept his Present: thereby acknowledging him as the elder brother still; and binding him, by his honour, to defend his suppliant, now under his protection. Observe the same idea in Jacob's present sent to [Joseph] the governor of Egypt and generally, wherever such complimentary entreaty occurs.-But, how is it that we read so little of Presents in the New Testament?--When did our Lord receive a present? No: "He went about doing good" gratis; and was, perhaps, but seldom requested to exert his power in favour of those who were able to offer presents. Perhaps, as Abraham had his reasons for refusing Abimelech's presents (Gen. xiv. 23.), and Paul had his also (2 Cor. xii. 13.), so might our Lord decline presents, even as tokens of honour. Observe the difference between presents viewed in this light, and the bargain-and-sale proposal of Simon Magus, Acts viii. 18.

No. CXI. GARMENTS, AS PRESENTS FROM SUPERIORS. PRESENTS of Dresses are alluded to very frequently in the historical books of Scripture, and in the earliest times: when Joseph gave to each of his brethren a change of raiment, and to Benjamin five changes of raiment, it is mentioned without particular notice, and as a customary incident, Gen. xlv. 22, 23. Naaman gave to Gehazi, from among the presents intended for Elisha, who declined accepting any [as we have seen above, some persons did, on extraordinary occasions], two changes of raiment; and even Solomon, king as he was, received raiment as presents, 2 Chron. ix. 24. This custom is still maintained in the East: it is mentioned by all travellers; and we have merely chosen to give the following extract from De la Motraye, in preference to what might easily have been produced from others, because he notices, as a particularity, that the Grand Seignior gives his Garment of honour before the wearer is admitted to his presence: but the Visier gives his honorary dresses after the presentation: will this apply to the parable of the wedding garment, and to the behaviour of

the king, who expected to have found all his guests clad in robes of honour? Matt. xxii. 11. Is any thing like this management observable, Zech. iii.? Joshua being introduced to the angel of the Lord, not to the Lord himself, stood before the angel with filthy garments; but he ordered a handsome caffetan to be given him. Jonathan, son of Saul, divested himself of his robe, and his upper garment (vide No. LXII.), even to his sword, his bow, and his girdle-partly intending David the greater honour, as having been apparel worn by himself; but principally, it may be conjectured, through haste and speed, he being impatient of honouring David, and covenanting for his affection. Jonathan would not stay to send for raiment, but instantly gave him his own. The idea of honour connected with the caffetan, appears also in the Prodigal's father," bring forth the best robe." We find the liberality in this kind of gifts was considerable Ezra ii. 69. “The chief of the fathers gave one hundred priests' Garments.”—Neh. vii. 70. "The Tirshatha gave five hundred and thirty priests' Garments."-This would appear sufficiently singular among us; but in the East, where to give is to honour, the gifts of garments, or of any other usable commodities, is in perfect compliance with established sentiments and customs.

"The Visier entered at another door, and their Excellencies rose to salute him after their manner, which was returned by a little inclining of his head; after which he sat down on the CORNER of his sofa (vide No. XII.), which is the most honourable place; then his chancellor, his Kiahia, and the Chiaouz Bashaw, came and stood before him, till coffee was brought in; after which M. de Chateauneuf presented M. de Ferriol to him, as his successor, who delivered him the King his master's letters complimenting him as from his majesty and himself, to which the Visier answered very obligingly; then they gave two dishes of coffee to their Excellencies, with sweetmeats, and afterwards the perfumes and sherbet; then they clothed them with CAFFETANS of a silver brocade, with large silk flowers; and to those that were admitted into the apartments, with them they gave others of brocade, almost all silk, except some slight gold or silver flowers; according to the custom usually observed towards all foreign ministers." De la Motraye's Travels, page 199.

"Caffetans are long vests of gold or silver brocade, flowered with silk; which the Grand Seignior, and the Visier, present to those to whom they give audience: the Grand Seignior before, and the Visier after, audience." Idem.

No. CXII. POURING WATER ON THE HANDS.

THERE is a description of Elisha the prophet, by a part of his office when servant to Elijah, which appears rather strange to us. Is there not here a prophet of the Lord?" says king Jehoshaphat; he is answered, "Here is Elisha ben Shaphat, who poured water on the hands of Elijah (2 Kings iii. 11.) i. e. who was his servant and constant attendant. So Pitts tells us (p. 24.): "The table being removed, before they rise [from the ground whereon they sit], a slave, or servant, who stands attending on them with a cup of water to give them drink, steps into the middle, with a bason, or copper pot of water, something like a coffee-pot, and a little soap, and lets the water run upon their hands one after another, in order as they sit." Such service it appears Elisha performed for Elijah: what shall we say then to the remarkable action of our Lord, who "poured water into a bason, and washed his disciples' feet," after supper? Was he indeed among them as one who serveth? Why he washed their feet rather than their hands, vide No. civ. and the Plate, No. 17.

On this subject, says D'Ohsson (p. 309,) "Ablution, Abdesth, consists in washing the hands, feet, face, and a part of the head; the law mentions them by the term-" the three parts consecrated to Ablution.".... The Mussulman is generally seated on the

edge of a sopha, with a pewter or copper vessel lined with tin placed before him upon a round piece of red cloth, to prevent the carpet or mat from being wet: a servant, kneeling on the ground, pours out water for his master; another holds a cloth destined for these Purifications. The person who purifies himself begins by baring his arms as far as the elbow. As he washes his hands, mouth, nostrils, face, arms, &c., he repeats the proper prayers.... It is probable that Mohammed followed on this subject the book of Leviticus."

It is well known that we have an officer among ourselves, who, at the coronation, and formerly at all public festivals, held a bason of water for the king to wash his hands in, after dinner; but it is not equally well known, that Cardinal Wolsey, one time, when the Duke of Buckingham held the bason for Henry VIII. after the king had washed, put his own hand into the bason: the Duke resenting this intrusion, let some of the water fall on the habit of the Cardinal, who never forgave the action, but brought the Duke to the block, in consequence of his resentment.

No. CXIII. MODES OF BAPTISM.

AMONG the most remarkable, and indeed unintelligible, customs, is that noticed under the article BAPTISM, in the Dictionary, of baptizing the dead; quoted from Chrysostom but a custom at least equally unreasonable, is related by Tournefort, vol. iii. p. 248. After mentioning baptizing of children, he says, "the Armenians believe that none but the priests can administer valid Baptism, on any occasion whatever. I myself have heard say, there are priests who baptize DEAD CHILDREN; and I make no difficulty of believing it, since they give extreme unction ONLY to those who are dead." Surely these Christians have other authority than that of Christ, Heal the sick; or that of the apostle (James v. 14), " Anointing the sick with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up." Or how can they vary a rite-from anointing the sick, for recovery, to-anointing a body after death, when all hope of recovery is extinct.

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Tournefort proceeds to narrate the manner of baptizing children in the river, on Christmas-day. They prepare an altar in a boat covered with fine carpets; thither the clergy repair as soon as the sun rises, accompanied by parents, friends, and neighbours-be the weather ever so severe, after ordinary prayers, the priest plunges the child three times into the water, and performs the unctions. The governors of the provinces are often present, and sometimes the king." This resembles the rite of the Greek church in Russia. As a companion to this immersion, we transcribe from Mr. Bruce his account of Baptism, as practised in Abyssinia; where it seems, that it is customary to repeat Baptism several times in the course of a person's life. The following is the annual ceremony :

"As soon as the sun began to appear, three large crosses of wood were carried by three priests drest in their sacerdotal vestments, and who, coming to the side of the river, dipped the cross into the water, and all this time the firing, skirmishing, and praying, went on together. The priests with the crosses returned; one of their number before them, carrying something less than an English quart of water, in a silver cup or chalice. When they were about fifty yards from Welleta Michael, that general stood up, and the priest took as much water as he could hold in his hands, and sprinkled it upon his head, holding the cup at the same time to Welleta Michael's mouth to taste; after which the priest received it back again, saying at the same time, "Gzier y'barak," which is simply, "May God bless you." Each of the three crosses was then brought forward to Welleta Michael, and he kissed them. The ceremony of sprinkling the water was then repeated to all the great men in the tent, all cleanly

dressed as in gala: some of them, not contented with aspersion, received the water in the palms of their hands joined, and drank it there: more water was brought to those who had not partaken of the first; and, after the whole of the governor's company was sprinkled, the crosses returned to the river, their bearers singing hallelujahs, and the skirmishing and firing continuing."

Mr. Bruce relates, that at one of these Baptisms, the king took the chalice out of the hand of the priest who presented it, and threw the water over Ras Michael, his prime minister, saying, at the same time, "I'll be your deacon." This was looked on by the whole court, and the spectators, as a singular honour done to the minister. What different ideas would the throwing a bason of water over a person occasion in Britain! Vide No. XIV.

No. CXIV. HORNS WORN IN THE EAST.

THE Public may remember, that about two years ago, some of our Indian ships brought over a number of Sepoys, who did duty as marines during the voyage; these were newly clothed in England, and presented to the king. Perhaps there were but few, possibly not one, who, having the opportunity of seeing these soldiers, made the same observations as the writer of this article, respecting the helmets worn on their heads. These helmets appeared to be made of stout leather, or other strong substance; they were oval and nearly flat, like the trencher caps worn at our universities: in the centre rose a head-piece, or crown, ornamented with feathers, &c. and on the front, directly over the forehead was a steel HORN, rising as it were from a short stem, and then assuming the form of one of our extinguishers, used to extinguish the light of a candle.

It appeared, also, that the comparison of such a military Horn to the natural Horn of a Reem (the Unicorn of our translators), the Rhinoceros, was extremely applicable for having seen the great Rhinoceros at the inenagerie at Versailles, we recollected the resemblance perfectly.

Whether we should be justified in referring this part of dress to the military only, may be questioned; because Hannah, for instance, says, "My Horn is exalted." 1 Sam. ii. 1. But women, occasionally, might adopt, as parts of dress, ornaments not altogether unlike this Horn, even if this form of speech were not derived originally from the soldiers' dress, and transferred to a notorious disposition of mind; or

to other instances.

This also diminishes the apparent strangeness of Zedekiah's conduct (1 Kings xxii. 11), who made himself HORNS of iron, and said, "Thus saith the Lord, With these military insignia, "shalt thou push the Syrians until thou hast consumed them." We are apt to conceive of these Horns, as projecting, like bulls' Horns, on each side of Zedekiah's head. How different from the real fact!. Zedekiah, though he pretended to be a prophet, did not wish to be thought mad, to which imputation such an appearance would have subjected him: whereas, he only acted the hero ;-the hero returning in military triumph: it was little more than a flourish with a spontoon. In corroboration of this idea, let us hear Mr. Bruce, who first elucidated this subject by actual observation:

"One thing remarkable in this cavalcade, which I observed, was the head-dress of the governors of provinces. A large broad fillet was bound upon their forehead, and tied behind their head. In the middle of this was a HORN, or conical piece of silver, gilt, about four inches long, much in the shape of our common candle extinguishers. This is called kern [] or Horn, and is only worn in reviews, or parades after victory. This I apprehend, like all other of their usages, is taken from the VOL. III. 2 A