so rendered in the Arabic version. We may suppose it then to have been a structure of the like contrivance. The little chamber, consequently, that was built by the Shunamite for Elisha (whither, as the text instructs us, he retired at his pleasure, without breaking in on the private affairs of the family, or being in his turn interrupted by them in his devotions): the summer chamber of Eglon (which, in the same manner with these, seems to have had privy-stairs belonging to it, through which Ehud escaped after he had revenged Israel upon that king of Moab): the chamber over the gate (whither, for the greater privacy, king David withdrew himself to weep for Absalom); and, that upon whose terrace, Ahaz, for the same reason, erected his altars; seem to have been structures of the like nature and contrivance with these Olees.

"Besides, as each of these places, called Oleah by or by in the Hebrew text and in the Arabic version, is expressed by UTEρov in the LXX. it may be presumed, that the same word ureρwov, where it occurs in the New Testament, implieth the same thing. The upper chamber therefore (VTEOоv), where Tabitha was laid after her death, and that where Eutychus fell down from the third loft, besides other instances, may be taken for so many of these back houses or Olees: as they are indeed so called in the Arabic version.

"That Uπερov denotes such private apartments as these (for garrets, from the flatness of the roof, are not known in these climates) seems likewise probable from the use of the word among classic authors. For the vπEрwоv where Mercury and Mars (Il. п. 184.) carried on their amours, and where Penelope (Od. O. 515.) and the young virgins kept themselves at a distance from the solicitations of their wooers, appear to carry along with them circumstances of greater privacy and retirement, than are consistent with chambers in any other situation. Further, that Oleah or VTEрwov could not barely signify a single chamber, cœnaculum, or dining-room, but one of these contiguous houses, divided into several apartments, seems to appear from the circumstance of the altars, which Ahaz erected upon the top of his Olee. For, besides the supposed privacy of his idolatry, (which could not have been carried on undiscovered in any apartment of the house, because under the perpetual view and observation, as it may be supposed, of the family) if his Oleah by had been only one chamber of the [Beth ] House, the roof would have been ascribed to the Beth, and not to the Oleah by, which, upon this supposition, could only make one chamber of it. A circumstance of the like nature may probably be collected from the Arabic version of væεpwov, Acts ix. 39. where it is not rendered as in ver. 37. but Girfat; intimating perhaps that part or particular chamber where the damsel was laid. The falling likewise of Eutychus from the third loft (as the context seems to imply) of the Oleah væɛpwov, (for there is no mention made of an house) may be received, I presume, as a further proof of this supposition.

"For it hath been already observed that these Olees are built with the same conveniences as the House itself, consequently, what position soever the VTEрov may be supposed to have, from the seeming etymology of the name, will be applicable to the Olee as well as to the House. The word uTepov will admit of another interpretation in our favour; denoting not so much a chamber remarkable for the high situation of it, (as Eustathius and others after him give into) but such a building, as is erected upon or beyond the walls or borders of another: just as the Olees are actually contrived in regard to the House. Neither will this interpretation interfere with the high situation that UTEρov may be further supposed to have, from being frequently joined with αναβαίνειν Οι καταβαίνειν. Because the going in or out of the House (whose VOL. III.

3 C

ground floor lieth upon the same level with the street), could not be expressed by words of such import: whereas the Olees, being usually built over the porch or gateway, a small stair-case is to be mounted before we can be said properly to enter them, and consequently avaßaive and Karaẞaívev are very applicable to structures in such a situation.

"The Eastern method of building may further assist us, in accounting for the particular structure of the temple or House of Dagon (Judg. xvi.), and the great number of people that were buried in the ruins of it, by pulling down the two principal pillars. We read (ver. 27.), that about "three thousand persons were upon the roof to behold while Samson made sport." Samson must therefore have been in a court or area below them, and consequently the temple will be of the same kind with the ancient Teμɛvŋ or sacred enclosures, surrounded only in part or altogether with some plain or cloystered buildings. Several palaces and Dau-wanas, as they call the courts of justice in these countries, are built in this fashion; where, upon their festivals and rejoicings, a great quantity of sand is strewed upon the area for the (Pello-wans) wrestlers to fall upon; whilst the roof of these cloysters, round about, are crowded with spectators of their strength and agility. I have often seen several hundreds of people diverted in this manner upon the roof of the Dey's palace at Algiers; which, like many more of the same quality and denomination, hath an advanced cloyster, over against the gate of the palace (Esther v. 1.), made in the fashion of a large pent-house, supported only by one or two contiguous pillars in the front, or else in the centre. In such open structures as these, in the midst of their guards and counsellors, are the Bashas, Kadees, and other great officers, to distribute justice and transact the public affairs of their provinces. Here likewise they have their public entertainments, as the lords and others of the Philistines had in the House of Dagon. Upon a supposition therefore that in the house of Dagon, there was a cloystered structure of this kind, the pulling down the front or centre pillars only which supported it, would be attended with the like catastrophe that happened to the Philistines." Shaw's Travels.

The reader will have remarked the usage of the COURT VEIL (No. CLVIII.) to shelter the internal area of the House of the ballustrade, on the top of the House.

We do not perceive that the Doctor has alluded to Peter's vision, Acts x. 9. yet as that was on the Top of the House, on the terrace, we see how fit a place it was for such a purpose; as being (1) open to the heaven, whence the sheet seemed to descend; (2) private, and at that time secluded, fit for prayer. We have seen that the House-top was frequently slept upon (No. XCIX.), and we submit, as a query, whether this was not the fact in the instance of Balaam? Numb. xxii. 19, 20. q. d. "I will lodge you, the messengers of Balak, in certain apartments of my house, to night, but I myself will go and sleep on the top of my house; in expectation of some communication from heaven:" if so, this will render clear the nature of the sign on which depended his going with them. If to call thee [call to thee-at thee-literally: as Samuel went to call Saul, vide No. cxIx.] the men come up to thee, rise and go with them.” But, we do not read that he waited for this sign, but, “rose up early in the morning," perhaps before his visitors were awake, "saddled his ass, and went:" his forwardness was greater than theirs, and was punished: had he slept in a private apartment, in his house, or haram, would it not have been an intrusion, had they come to him to call him? whereas, if he slept on the House top, he certainly slept single; and could gather auguries from the aspects of heaven, the stars, the sun-rising, the flight of birds, &c. Vide Zeph. i. 5.

66

We have seen David walking on his terrace (No. cxxiv.:) so Nebuchadnezzar walked

on his royal terrace, from whence he could have a full prospect of the "great Babylon, which he had built." Absalom defiled his father's wives on the terrace of the royal palace; in the open sight of heaven, and of men: an infamy of which we find but one parallel, and that in the life of the abandoned Muley Liezit.

We have remarked under the word House in the Dictionary, that even the Temple of the Lord was called a House; and we know that it had various courts, into which, only the proper persons were admitted; and into the residence of the Supreme Majesty, only the high-priest, and that but once a year :-the Temple then was not unlike a royal palace, in the construction of its courts, &c. and in the seclusion of some of them.

In various parts of the apostolical epistles, there seem to be allusions to a kind of differences of courts in heaven, compared, as it were, to a palace; so we are told, that Christ is gone to appear in the very presence of God, on our behalf; that he has introduced himself there by his intercessory blood; that he is even appointed chief officer in that royal residence; and is seated on the right hand of Supreme Majesty, &c. With this grand idea let this Fragment close: the reader's own reflections on this important and interesting doctrine, will be superior to any thing that can be offered.

No. CCV. CONJECTURES ON SOME OF THE CIRCUMSTANCES OF THE MIRACLE AT BELSHAZZAR'S FEAST.

WE propose farther to use the description and Plate of this respectable traveller, Dr. Shaw, as a mean of explaining, or at least, of endeavouring to explain, some of the circumstances which attended the miracle at Belshazzar's Feast. Dan. v. As we have never yet met with a representation, or description of it, which could be considered as clear, and distinct, consequently, not as satisfactory, we find ourselves treading, as it were, on ground entirely new, and under this apology, entreat the reader's candour.

We have seen in No. L. that an Eastern palace contains many courts, in which a great number of persons might be accommodated at a festival. By inspecting this Plate, we perceive what was the construction of one of the courts: that is to say, a square area, with pillars around it, supporting a gallery, &c. In this area, suppose the king to be entertaining a select party of his guests; suppose the candlestick, giving a great light, to be situated in the centre of this area; the tables to be placed around it, and at the upper end the king to be seated. Having thus arranged the premises we may ask, (1) Where, in what part of the court, did this miracle occur? (2) In what did it consist? In order to approach toward somewhat of an answer to these questions, we must attentively analyse the narration of the sacred writer.

I. In that same hour came forth fingers (DI) fit for-adapted to-according to— like unto-as it were of―a human hand, writing (that is, they wrote) over against—in the presence of―—that is, near to [not, for instance, in the comparatively obscure angles of the court; but in the part nearest to] the candlestick, where the principal force of the light struck; in a bright situation; upon the plaster (inspect the plate; above, or below, the painted tiles marked O) of the wall, skreen, inclosure, partition, which surrounded the court; (that which in our Plate is supported by the pillars, the

CeTeL, vide No. CLVII. (TDI) according to-fit for-adapted to-the dignity and custom of a royal palace: then the king was terrified, &c. verse 24. and sent for Daniel.

Then from before him was sent away the part (DI) according to a hand, that is, like unto a hand; and this writing appeared to be traced upon the wall.

Thus we have answered the first question :-The writing was upon the plaster; over a central pillar in the court (say, in our plan, on that next to the opening D, on the right hand side): in the most conspicuous situation the wall could afford.

II. This Miracle consisted in tracings, marks, or delineations, on this plaster :-now such might be made by various means; as 1, by strong lines, drawn with a black substance on a white ground; or 2, by faint lines, so drawn; or 3, by fissures, cracks, or crevices, wrought, as it were, in the plaster; or 4, as a finger might write on soft plaster, by tracing its course along it; thereby forming hollows, little furrows, incuse marks on its surface; much like those made by the impression of a seal: for so the word " RESHIM) is used, ch. vi. 8. Now O king establish the decree and stamp (MARK TERеSHEм) mark by stamping [it is a kind of printing] with thy seal, as the custom in the East is, for confirmation, the writing and we think this is pretty nearly what we may accept as answering the second question. [For the nature of Seals, and Sealing in the East, vide No. CCLXVI.]

So far we are justified, no less by our Plate, than by the narration itself; there remains another question, which is rather to be answered by conjecture than by facts. We might, no doubt, be dispensed with from considering it, but having a few crude ideas on the subject, they are offered under that description: the reader may improve them into a better character.

Why could not the Chaldæan wise-men read this Writing?

1. We apprehend they could not ascertain its meaning, because, if it consisted in incuse tracings, as with a finger, on soft plaster, there was no discolouration, whereby to distinguish them as letters (meaning well-drawn, well formed, letters) from the rest of the plaster; at most, the Chaldæans saw merely a number of (to them confused) lines; or if the marks were delineated by means of cracks, or fissures, in the plaster itself, the effect was, to the Chaldæans, much the same: certain shapes were there; those they saw; but they were unable to combine them into true, or analogous, figures of letters; and if they could pick out, here and there, a letter, they could not associate these into words: neither could they separate the mass of them into significant expressions.

Beside this, we observe that after Daniel is introduced, and applies himself to the reading of these Tracings, the part of the hand which had been visible disappearsvanishes. [Query, did it keep moving along the Writing so as to hide part of it? Was it attended by any kind of thin vapour-like cloud, which partly concealed the delineation till the right person came to read it?] Now when Daniel inspected this Inscription, (1) he perceived that it formed letters, and words; (2) he was enabled to combine and arrange them; (3) also, to perceive their hidden meaning and application to persons, and things; (4) which he had the fortitude to tell the king; and to apply to him, personally. These ideas go a good way in explanation of this

matter.

But if it be thought the letters, as letters, were clear to the eyes of the wise men, as they were to Daniel, there still remains a question in what characters were they written? not in the Chaldee character, we suppose; but probably, in the sacred language; the ancient Hebrew; which for the present we call the Samaritan. This was a character not likely to be familiar to the Chaldæans: they would not readily think of combining into letters and words, in this character of the ancient Hebrews (now their vanquished subjects and slaves) a few irregular scrawling (fissures, if such

they were, or) lines: that character was no sacred character to them; nor were they in the habit of investigating it; while to Daniel, this very description of Writing had been his daily study from his youth,-his daily perusal, in the holy Scriptures.

Now, we see no objection against uniting these ideas.-As thus: suppose the lines might be formed by hollows or tracings in the plaster; these, though they appeared to the Chaldæan wise men to be no better than those random veins which are occasionally observed in marble, &c. yet when inspected by the learned eye of Daniel, he saw they were letters, in that sacred language to which he had been accustomed, he read them without difficulty, he combined them, and, more than that, he explained them. The text says expressly the Chaldæans could not read them; but even if they had happened to possess the power of reading them, they might have been never the nearer toward ascertaining their prophetic import. We see daily instances of foreign characters, and foreign words, which to ignorance, or to half learning, are in unintelligibility (the word is expressive, gentle reader) pretty much like what these characters were to the Chaldæans.

The reader will notice the repetition of the word " DI, and the extreme difficulty of properly rendering it into English; its general acceptation is, sufficient-fit forenough-as much as it wanted. On this word, the true understanding of the history seems to turn; yet in our translation it is neglected. From this repeated use of the word, which seems to imply rather a similarity, than the actual existence of the very thing itself to which it is referred, may we suggest a query, whether a real hand be meant by the writer, or an indistinct semblance of a hand? whether real fingers, or something like them? and whether real letters, or lines approaching to the forms of such? and those not strongly depicted, but only traced, as a finger might trace on plaster when soft, or as a seal marks the wax, or the paper to which it is applied. We have already hinted, that beside sealing in clay, or wax, great men in the East seal with a kind of thick ink, instead of writing their names, and this not in private papers, only, but in instruments relating to government; and that the word rendered mark may be so understood, chap. vi. 8; yet as these seals are in cyphers, this very idea may favour our suggestions that the words MENE, &c. were combined in a cypherlike manner.

We have seen in No. CLXXXVIII. a species of Eastern wit which consists in forming letters and sentences into enigmas, of various kinds: no doubt Belshazzar considered this Inscription as somewhat of the same nature, and therefore expected his profound decypherers to explain it. This kind of puzzle is more common in the East than we are aware of; and we find Nadir Shah had coins struck with the same play of words upon them "Al khér fi ma vacheh, 'What has happened is best :' the numerical letters of this motto make up 1148, the year he usurped the crown." Frazer's History, p. 119.

N. B. This motto was combined into a cypher; and under the idea that something of the same nature was the Inscription in Belshazzar's palace, we shall offer an Eastern cypher on a future occasion.

Let us consider what remains unexplained of the narration: In that same hour, there came forth [from whence? from the air, or from the plaster? or did they merely appear?] fingers, that is, projections longer than broad; a kind of styli, pencils [fingers is a secondary idea of the word] DI-sufficient for, that is, proportionate to a man's hand, in size, number, or shape;—and these styli marked, traced, opposite to the candlestick, in the most conspicuous and open part, upon the plaster of the inclosure of-which