Dagon fallen; his face to the earth, before the face of the ark of Jehovah. And they took up Dagon, and restored him to his place. And they rose early on the next morrow morning, and behold! Dagon fallen; his face to the earth, before the face of the ark of Jehovah: and the head of Dagon, and the two bendings of his arms (palms of his hands') were broken off, on the threshold: the EMPTY ( RIK) of Dagon remained unto him."

The Hebrew so often uses the word hands for arms, that we translate, without scruple, arms; especially, as it seems to agree better with the expression of bending, i. e. at the elbows. Vide Plate 55. also CHERUBIM, Plate 45. No. 2. Moreover, if we understand the passage rightly, it is well rendered "two bendings of his arms," the words not strictly confining the number of his arms [the fore arm; from the elbow to the hand] to two.

But the reader will be most struck, we presume, with the rendering the word ♫ RIK, (understood by the addition stump, in our translation), empty, i. e. the hollow-vacant -concave EMPTY part, of the compound figure of Dagon; meaning, doubtless, that which we regard as the fish part, or lower part of the figure. We shall first justify the rendering; and then see how happily this expression agrees with our description of Dagon.

Gen. xxxvii. 24. "They cast Joseph into a pit-the pit was empty (RIK); there was no water in it :" i. e. at that time; though there had been water in it formerly. 2 Kings iv. 3. "Borrow empty (RIKIM) vessels, not a few," i. e. vessels empty at this time, though they might have been filled before. Neh. v. 13. "So I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise; even thus shall he be shaken out, and emptied (RIK). Jer. xiv. 3. "They returned from the springs, &c. with their vessels ( RIKĖM) empty," although formerly they were used to be filled.

These instances not only justify the sense of empty, as descriptive of the now deserted part of Dagon; but they also confirm the derivation of the word adir from the Chaldee ader-inhabited ;-since certainly, that only which has been inhabited-filled, can be said to be subsequently emptied; and since it appears clearly, that what had filled this now empty part, was the human upper part of Dagon: consequently, this upper part had come out of that which was now left empty by such desertion.

N. B. The Lexicons explain Nuh, the root from which Noah is derived, as signifying to be settled, to reside, as in a habitation; and the noun signifies a residence or dwelling; which contributes to confirm our conjecture respecting ader; as under this idea Dug-nuh would signify "the fish of habitation, or residence:" i. e. what was, during a certain period, the residence of mankind.

We have very unexpectedly found a farther confirmation of this conjecture, in the fourth volume of Asiatic Researches (page 395,) in a paper by Lieutenant Wilford : "Devi is called Antargati, because she RESIDES WITHIN the body, or WITHIN the heart, and thereby gives strength or courage. Mr. Wilford is explaining the Sanscrit names of the Chaldean deities. Antargati is evidently Atargatis.

Let us direct the application of these reasonings to what has hitherto been considered as the most difficult history of Holy Writ; a history confessedly so difficult, that the feeblest endeavours to illustrate it have claimed the indulgence of the Christian world; and have usually received commendation as endeavours, though imperfectly efficient, or satisfactory. To that indulgence we now appeal. We consider the story

of Jonah as a difficult lock to open, i. e. to ascertain its true import; and after acknowledging that we pretend not to have any key which will fit its wards, these humble labours shelter themselves under this frank confession of ignorance: only observing farther, that this history, as it stands, has given offence to considerate readers, and has been an occasion of ridicule among too many unadvised half thinkers; it has even been called by some "a mill-stone around the neck of Christianity." The following hints are therefore submitted, not from vanity, but from duty, since every new idea on the subject is entitled to some attention;-and since this investigation may lead a more fortunate writer to the complete developement of the history. To resume the simile of the lock:-however these unskilful endeavours may stand hammering at it, yet, if the reader has any master key that will open it, the Religious Public will be extremely glad to see it employed; but if not, let him accept my blank; perhaps he may render it useful, by judicious filing of the wards.

The story stands thus: Jonah flying from Judea by sea, was overtaken by a storm -was cast into the sea-and the Lord prepared a great DAG (27) preserver, to enclose and envelope him ( LeBELO), and Jonah was in the inner parts of the dag three days and nights. Jonah says, he prayed from the hollow, the receptacle, of SHAULdeath-HADES: that he was cast into the heart of the sea; but that God heard, and delivered him. This relation is adverted to by our Lord, Matt. xii. 40. who says, "Jonah was in Tε KOλíα TOυ Kηrouç, in the hollow cavity of the KHTOZ, three days and nights (in the heart of the sea, says Jonah); so shall the son of man be in the heart of the earth." Observe how correctly this KOIAIA-cavity-of the ketos expresses the EMPTY of the fish part of the figure of Dagon; as explained above.

This article may bear a few queries: their result must be submitted to the reader. Is the dag of the history of Jonah, and the ketos of our Lord, referring to it, the same thing? Our Lord might use the word dag, translated ketos in St. Matthew. Is the dag of Jonah the same as we have been explaining in the beginning of this article, as making a part of the compound figure of Dag-aun? and,

Is the ketos of Matthew the same as we have shewn made a part of Der-ketos? Do the words ketos, and dag, refer not only to a living and natural fish, but also, to that of which a fish, from its general nature and properties, might be the significative emblem?

Was the ark of Nau the true thing originally symbolized, under that figure of a fish, which formed part of the images of Dag-aun, and of Der-ketos?

Did this fish, forming part of their images, import PRESERVATION in the waters? Does the coming out of the human figure of Dagon from the fish, import his happy delivery, after PRESERVATION, from his perilous situation?

Is the testimony of Hesychius decisive, that ketos means not merely a great sea fish, but also a great sea vessel,—a float,—a raft, &c. i. e. a PRESERVER on the waters? Does our Lord use the word ketos in this sense?

Is the correspondent word dag capable of the same meaning?

If, in the instance of Noah, a (real) great ark, and a (symbolical) great fish, be correlative, may the same idea be annexed to the same terms, vice versa, in the instance of Jonah?

[It may here be observed, that, by whatever agent a miracle be produced, it is still a miracle whether that agent be the element fire, or the element water; whether it be a meteor in the air, or a phenomenon in the earth, it is not the agent employed that constitutes the miracle, but the exertions of a superior power, directing that agent in a way different (often contradictory) from what, of its own nature, and, as one might say, of its own accord, it would have proceeded in. It is a matter of perfect indifference,

for instance, when our Lord walked on the water, whether he diminished the specific gravity of his own body, or whether he condensed the water beneath his feet into a kind of solidity approaching towards ice: we say this is indifferent with respect to the miracle, because it required the same power to do one as to do the other; and either way is miraculous. On the same principle, in the case of Jonah, whether the agent used in his preservation be considered as a living, or as an artificial, PRESERVER in the waters; whether the supposition hitherto adopted be correct; or whether another supposition may not be preferable, while we look to the Divine Power which conducted the miracle (and which is precisely the same, whichever supposition be adopted), the miracle remains, as to matter of fact, exactly in the same state, and exactly as miraculous; though our opinion should suppose the employment of one agent rather than of another. But this by the bye: nevertheless, we take this opportunity of strongly insisting on the very important difference, between endeavouring to ascertain how (in what mode, or by what power) a miracle was performed; and endeavouring to acquire information in what a miracle consisted: e. gr. what were those events which an observing by-stander would notice; what passages, and changes of appearance, what facts he would behold, even with the closest attention: and then, a just appreciation of his language, how far natural and simple, or idiomatic, or figurative, in narrating those facts; which to us, who receive his testimony, is of no less importance than his own conviction of their truth.]

Did Jonah give himself up for dead, when he was thrown into the sea, and when he was in his dag;—when he cried out of the belly of hades?

Was his ejection into a place of safety a kind of resurrection from the dead?

Is this kind of resurrection alluded to by our Lord, as well as the duration of the allegorical death of Jonah q. d. " the resurrection SIGN [the preservation] of the prophet Jonah to the Ninevites, shall prefigure the resurrection of the Son of Man to his generation. "This generation seeks after a sign; this [resurrection] is the sign which ought to convince them." If this be correct, then our Lord referred the Jews, though in what, perhaps, appears covert language, to the very identical thing, or event, they required; an event which he foresaw would take place. In proportion as we suppose the Pharisees, &c. might truly understand the history of Jonah's preservation, in such proportion was this reference more or less clear, or ambiguous, to them.

Was Noah, also, considered as in a kind of death, while enclosed in the ark? Was his emission to light and day considered as a kind of restoration to a new life? [Of this we are fully convinced, and many ancient heathen sacred ceremonies referred to it, under this idea; but the inquiry is too considerable for this place. Vide ADONIS, in the Dictionary; and other Articles.]

Is this the allusion of the apostle Peter (1 Epist. iii. 20.)? "Eight persons were SAVED in the ark..... the antitype to which doth now SAVE us, i. e. the resurrection of Jesus Christ, into which salvation we are initiated by baptism (not ritual merely, but moral, also), our profession of hope in Christ for salvation (our new life) dating from the reception of that rite."

Is there any reference to this idea, Rom. vi. 4.? I say nothing of the allusion of Clemens Romanus to drawing children out of baptism, as fish are drawn out of water. Should not this subject be a strong and striking admonition to free-thinkers, not to ridicule Scripture histories, though they may To Us seem unnatural, or uncouth; since their perverted appearance arises from the effect of that medium through which they are seen (we mean OUR imperfect acquaintance with the terms used to describe them, and the relations to which they are allied); and not from any original misrepresentation in the histories themselves?

If the story of Jonah, hitherto explained on one set of principles only, may also be explained on another set of principles, entirely distinct from, and independent of the former, should any Scripture subject be given up, as desperate ?

But we must not dismiss this article without directing our attention to some of the terms used in the original history-"the Lord had prepared a great DAG to swallow up Jonah"---i. e. to receive, enclose, include, whelm, cover him up from view; for such appears to be the import of the word; as in Jer. li. 44. "I will visit upon Bel in Babel, and will bring forth from his mouth what he hath swallowed up❞—i. e. the treasures deposited in his temple: which have been accumulated there, for ages, secluded from the world, shall be brought forth again. Now, certainly, the idol Bel itself did not swallow any thing; but its temple might be said to swallow the riches devoted to it, enclosed in it. Vide Prideaux's Connect. vol. i. page 242. So Numb. iv. 20. "But they shall not go in to see when the holy things are ( CeBELO) covered, included in the envelopement, in which they are surrounded, lest they die:"-but these wrappings or covers, did not swallow up the holy utensils. 2 Sam. xvii. 16, "Now tell David, Lodge not in the plains, but pass over, lest the king be swallowed up, and all the people with him." This swallowing up is, unquestionably, figurative; implying to be overwhelmed, surrounded, enclosed by the enemy.

The only remaining difficulty that presents itself is in chap. ii. verse 10: "And the Lord spake to the DAG, and it vomited out Jonah on the land." As to the Lord's speaking, that is clearly put for a mode of expressing the Divine will; in like manner we read" God said-Let there be light” (Gen. i. 3), which is well rendered by the Arabic version, "God willed light to be;" but we are not obliged to accept it as importing any vocal command.

The word rendered to vomit" (IKA) signifies, in general, to cast out. So, Lev. xviii. 25: “The land vomiteth out its inhabitants," i. e. it casts them out ;-but, strictly speaking, the inhabitants quitted the land. If the same metaphor be applied in the instance of Jonah, when the DAG cast forth Jonah, the action of vomiting, as an animal, will not necessarily follow from the use of this word. The same remark we make on the Hebrew name of the Pelican (N KAAT) the vomiter: but the Pelican does not really vomit, i. e. from its stomach; it only ejects, casts up, or rather CASTS FORTH, the contents of the bag pendant to its throat. This, then, may be supported, as a fair acceptation of the term, so that, on the whole, there will be no action attributed to the preserver, which implies of necessity a living animal.

As to the expressions of Jonah, " that he went down to the bottom of the sea-that the weeds were wrapped about his head," &c. they are just as poetical in one translation, or, on one hypothesis, as on another. The same may be said of our Lord's allusion to the story.... I hope the reader will not think this subject prolonged beyond propriety, by the following addition:

Among the primitive Christians, the figure of a fish was adopted as a sign of Christianity; and it is sculptured among the inscriptions on their tomb-stones, as a private indication that the persons there interred were Christians. This hint was understood by brother Christians, while it was an enigma to the heathen; and it often succeeded in preserving such tombs from violation. We find also engraved on gems, and other stones, an anchor, and on each side of it a fish, with the letters which compose the name of Jesus, inscribed around them. This emblem is frequent among the gems attributed to the Basilidians, and other sectaries, whether of Egypt, or elsewhere; but it occurs also in other places; as in the cathedral of Ravenna, &c. and might originate with the Gnostics. What induced the adoption of this emblem?

1. It alluded very covertly to the Greek letters which form the word IXOYOZ, which signifies a FISH: these letters were symbolical of the following words, and of the sentiment expressed by them. [We quote by memory. Vide BINGHAM. Eccl. Antiq.] . Jesus . Christ,

I

X

Ꮎ

Υ

Ιεσους

Xploros,
Θεου

. of God

. the Son :
. the
Saviour.

2. But beside this, it alluded to the doctrine of the resurrection; first, in conformity to the principle of which we have been discoursing, that of a risen Saviour preserved by Divine power, through death to a new life, (as Noah, or Jonah, was, in his allegorical fish, or), as a fish is in general in the mighty waters.

3. It implied the expectation of the person there deposited, that he also should experience a like preservation, and be restored to renovated life. It was equivalent to the "resurgam" of modern mottos; while yet it was a covert acknowledgment of this article of faith, understood only by those who were initiated into Christian mysteries: q. d. "I shall be PRESERVED through death to a renewed life."

N. B. The expectation of a resurrection was ridiculed by the heathen; who called it "the hope of worms;" as appears by the extracts from Celsus, in Origen. [This subject is resumed in Nc, ccxxiv. and No. cccCLXX.]

No. CXLVI

CONJECTURES ON THE WORD DAG.

AWARE of the danger of pushing etymological suggestions beyond what fact will warrant, yet we cannot resist an inclination to examine the word Dag, and its connections, somewhat farther than the preceding article has done.

1. May not this word radically include the idea of PRESERVATION with plunging; or of preservation, notwithstanding plunging? So fish are preserved when swimming. 2. So corn is preserved, when sown for sprouting : this idea is also applicable to corn, as it preserves the lives of those who use it for food. And, 3. So divers are preserved, when they sink under water in order to rise again. 4. Have our words, a duck, from its plunging under water and rising again in safety: to duck, i. e. to pass under water, and bring up again safe; to duggle, i. e. to besprinkle with any fluid, yet so as to preserve, or not injure; whence in the North dag is used for dew, which besprinkles and preserves, by refreshing the grass, &c.-Have these words any relation to Dag? The first and second of these conjectures is considered in the former Fragment: we wish to examine the third.

We have a derivative from Dag, in Jer. xvi. 16: "Behold, I will send for many (07277 DUGIM) fishers, and they shall (27 DIGUM) fish them; and after, I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks." Would not this be more correct, if understood thus "I will send divers who shall dive after them, or, take them by wading, diving, plunging, following them, among the holes and crannies of the rocks, and bringing them from thence?" For it should seem, that the hunting associated with this fishing being an active pursuit, demands more than mere angling, or fishing with nets, as its parallel; neither among holes of the rocks are nets of use; but diving is an active pursuit by water, as hunting is by land, and seems to maintain the requisite association of import in this passage. [Query, What amphibious animals, as seals, otters, &c. are chased in the East?]