No. LIX. DESTRUCTION OF THE ROYAL FAMILY.

"AN independent sovereignty, in one family of Jews, had always been preserved on the mountain of Samen, and the royal residence was upon a high-pointed rock, called the Jews' Rock: several other inaccessible mountains served as natural fortresses for this people, now grown very considerable, by frequent accessions of strength from Palestine and Arabia, whence the Jews had been expelled. Gideon and Judith were then king and queen of the Jews; and their daughter, Judith (whom, in Amhara, they call Esther, and sometimes Saat, i. e. fire) was a woman of great beauty, and talents for intrigue; had been married to the governor of a small district, called Bugna, in the neighbourhood of Lasta, both which countries were likewise much infected with Judaism.

"Judith had made so strong a party, that she resolved to attempt the subversion of the Christian religion, and with it the succession in the line of Solomon. The children of the royal family were, at this time, in virtue of the old law, confined on the almost inaccessible mountain of Damo, in Tigre. The short reign, sudden, and unexpected death of the late king, Aizor, and the desolation and contagion which an epidemical disease had spread both in court and capital, the weak state of Del Naad, who was to succeed Aizor, and was an infant; all these circumstances together, impressed Judith with an idea, that now was the time to place her family upon the throne, and establish her religion, by the extirpation of the race of Solomon. Accordingly, she surprised the rock Damo, and slew the whole of the princes there, to the number, it is said, of about FOUR HUNDRED.

"Some nobles of Amhara, upon the first news of the catastrophe at Damo, conveyed the infant king, Del Naad, now the only remaining prince of his race, into the powerful and loyal province of Shoa, and by this means, the royal family was preserved, to be again restored." BRUCE's Travels, vol. iii. page 526.

This history will remind the reader of the slaughter of the whole royal family by Athaliah; and of her subsequent conduct, 2 Kings xi. The wonderful escape of Joash seems almost paralleled by that of Del Naad; only, that Joash was actually wounded, and left for dead, though afterwards he was recovered; whereas, Del Naad was conveyed away safely. Thus, by means of Mr. BRUCE, we have a parallel to one of the most remarkable events in Scripture history.

This extract, also, explains what is meant by "cutting off from Jeroboam-all that are SHUT UP"-which has appeared obscure to commentators (1 Kings xiv. 10; see, also, 2 Kings xiv. 26.); for we find, that all descendants of the royal family were shut up, and in that state they lived together on the rock Damo, as they now do, says Mr. B. at Wechné; and, no doubt, somewhat of the same custom took place in Israel. The number of persons Judith destroyed was considerable: so, Abimelech destroyed his seventy brethren, Judges ix. 56. See, also, 1 Kings x. 1, and elsewhere. Vide p. 748. inf.

No. LX. PRODIGIOUS STONES USED IN BUILDING.

WE read with some surprise, of the dimensions of the stones employed by Solomon, in the construction of his house (1 Kings vii. 10.): "and the foundation was of costly stones, even great stones: stones of ten cubits, and stones of eight cubits :" these measures are undoubtedly recorded as being remarkable; ten cubits are in length about seventeen feet and a half, reckoning the cubit at twenty-one inches; and eight cubits are about fourteen feet-This has appeared extraordinary to many readers, since, among us, a stone of ten or twelve feet, is a large stone but let us hear M. Volney,

and our surprise will no longer rest on these stones, but be transferred from Solomon's house to the ruins of Balbec.

"But what is still more astonishing, is, the enormous stones which compose the sloping-wall. To the west, the second layer is formed of stones which are from twenty eight to thirty-five feet long, by about nine in height. Over this layer, at the north west angle, there are three stones, which alone occupy a space of one hundred and seventy-five feet and one half; viz. the first, fifty-eight feet seven inches; the second, fifty-eight feet eleven: and the third, exactly fifty-eight feet; and each of these are twelve feet thick. These stones are of a white granite, with large shining flakes, like gypse; there is a quarry of this kind of stone under the whole city, and in the adjacent mountains, which is open in several places; and, among others, on the right, as we approach the city, there is still lying there a stone, hewn on three sides, which is sixtynine feet two inches long, twelve feet ten inches broad, and thirteen feet three in thickness. By what means could the ancients move these enormous masses? This is, doubtless, a problem in mechanics, curious to resolve." VOLNEY'S Travels, vol. ii. page 241.

No. LXI. ARABIAN DRESSES. (WITH TWO PLATES.)

THOUGH these Plates may be hereafter more accurately considered, yet, a few general hints respecting them, may afford illustration not unacceptable to the reader. The first figure, which represents a young woman of Tehama, (Tema, Job ii. 11,) i. e. the flat country, of Arabia peninsula, leads us to observe the nature, dimensions, and ornament-stripes of the veil; the ear-rings, very large;-the streaks on the face, i. e. on the forebead, the cheeks, and the chin;-the cap for the head, with its band on the forehead ;-the rows of pearls which form the necklace ;-the open and worked bosom of the shift, its very large sleeves ;-the drawers going under the shift, up to the waist;-the numerous and large bracelets on the arms, which are little more than simple rings;-and the feet bare, even on the sands of Arabia.

The veil of this figure does not equal in size some we read of; for instance, Rebecca took a veil, and covered herself, (Gen. xxiv. 65;) that veil, therefore, was much larger than this; and, in a veil of such dimensions certainly did Tamar wrap herself,' Gen. xxxviii. 44. The spouse in the Canticles (chap. v. 7.) complains of having lost a long veil; and we shall, hereafter, see great variety in this article of dress. Vide Nos. CLVIII. and CLIX.

The bracelets worn by this young woman, are, perhaps, not unlike those which Abraham's servant gave to Rebecca (Gen. xxiv. 22,)" ten shekels weight of gold;" to judge by their size these might exceed that weight.

The ear-rings are composed of one large ring, from which is pendant a gold drop, flat at bottom, like a seal :—if, in this flat part the name, or symbol, of any deity, were engraved, we see how easily ear-rings might become superstitious and idolatrous: from such, we are told, Jacob purged his family, Gen. xxxv. 4.

The second figure on this plate conveys a strong idea of Rebecca going to the well for water; her jar being upon her shoulder:-and it shews, how appropriate and descriptive is the expression, she "let down her pitcher upon her hand," and gave drink. This figure has no veil; she, also, like the other, has large ear-rings, but these have smaller rings hanging on the larger. She wears a cap, with a very broad border in front, falling down behind her head like lappets. She has rows of pearls round her neck and bosom; bracelets on her arms, but only two on each; a shift, striped in check-work; drawers of the same, with a broad stripe of ornament at the bottom; and a square stripe of ornament of the same nature, apparently, in front of her shift. Her

feet are naked. She has a kind of wrapper round her waist; which hardly may be called a girdle, yet which seems to serve the purposes of one.

Needle-work and embroidery are often mentioned in Scripture, as highly ornamental: various parts of these dresses are wrought with needle-work devices; and, as much of this labour is bestowed in decoration about the neck, in both instances, may they illustrate the expression of Sisera's mother-" Divers coloured needle-work, on both sides, meet for the necks of those who take the spoil?" Judges v. 30. See also the neck of the mantle of the Arab gentleman on the following plate.

It seems somewhat strange, that young women should go with all these ornaments about their persons, to draw water: such however is still the custom of the East; and, no doubt, Rebecca had bracelets on when she went to the well; but, as this figure has only two, while the former figure has four, we conclude that Rebecca might easily find room for those presented to her, by Abraham's servant. The pitcher is an earthen one, of that kind probably, which is called Cad, in the history in Genesis.

There is an ambiguity in the account of Tamar, sister of Absalom, (2 Sam. xiii. 18,) which, perhaps, these figures may contribute to dissipate. "She had upon her a garment (a tunic, or close coat, say the versions, xerov, ceTeNeT) of various colours; for with such robes-(outer robes, surtouts, y MOILIM) were the king's daughters, who were virgins, clad." Here seems to be a contradiction: but what if one word means the drawers of this print, or a waistcoat worn under the shift; and the other word means the outer robe, or shift ?--as we see, No. 11. has the same striped dress for both upper and under garment. If it could be ascertained that the violence of Amnon happened in winter (which is plausible from the circumstance of a fire in the supposed sick man's chamber) perhaps a waistcoat should be the part of dress meant. "Tamar put ashes on her head, rent her under dress, raised her hand to her head, and went lamenting"-sobbing. Oriental manners would probably see nothing beyond a strong expression of her sense of the injury she had sustained, if Tamar actually rent her drawers; but how is it that her veil is not mentioned?-possibly, Amnon turned her out of doors without it; and she raised her hands, with design to conceal her face. Vide No. CLXII.

THE first figure of this plate, which represents an Arab gentleman of Yemen, might pass for a portrait of one of the patriarchs of the Old Testament, (Abraham, for instance) standing before us: at least, it may contribute to illustrate many inci dental hints relating to dress in Scripture.

We begin with the shoes on his feet, their ties, or latchet; his stockings, of which only a small part is seen; his drawers going under his shirt, and robe; his shirt going over his drawers, but under his flowered robe; a surtout, or mantle, with large sleeves, over all, ornamented with little drops on one edge, the other edge worked in ornament of a different nature. (See the remarks on the former figures.) Observe, also, his girdle; his handkerchief stuck in his girdle; his hanger (chanjar) with its rows of beads, or pearls, and a point appended. (The girdle serves the Orientals instead of pockets; in this, and in their turban, they carry money, &c. His shirt-sleeves seem to come low down on the wrist; his turban is composed of muslin, or linen, rolled into folds. It is clear, that our Lord was dressed occasionally, not to say constantly, somewhat like this Arabian gentleman; for, we read, John xiii. 4, "he rose from supper, and laid aside (ra quaria) his garments," plural; i. e. his mantle, or surtout, and that robe which, in this figure, is flowered, consequently, he put off also his girdle; then "he

girded himself with a towel," with one end of which, as it came round him, "he wiped his disciples' feet." If this be correct, it follows that our Lord did not practise those severe austerities in dress which some have imagined; but that his general appearance, &c. was respectable: in this particular, then, as in others, he was distinguished from John the Baptist, from the Essenes, and from the severer sects of the Jews, &c. See Matt. iii. 4; xi. 19.

This dress allows the wearer to lay aside his garments, (more than one, and to be comparatively naked, without being really so. So Saul was naked among the prophets (1 Sam. xix. 24); so Peter was naked (John xxi. 7); and so, Job xxii. 6, "thou hast stripped the naked of their clothing"-though it sounds like a contradiction, yet is easily understood by our figures; as are many other places of Holy Writ. N. B. It might be proper in these, and other instances, to employ our English word undressed ; the signification of which is not so strong as that of naked.

The other figure represents a Fisherman of Djidda, or one of the lower class of people; he holds in one hand his tobacco-pipe, while the other takes care of his commodity, which he carries on a stick, put over his shoulder. This Arab has a girdle, and a knife stuck in it. Allusions to the girdle, as a part of dress, are frequent in Scripture and the necessity of it appears from the looseness of these dresses.

It may be remarked, that the feet of three of these figures are naked; the naked feet, therefore, of the priests, when ministering at the altar, would not be that strange sight in the East, which it would be among us: neither is the command to "take off thy shoes, because, where thou standest, is holy ground," any greater hardship than our taking off our hats, at entering a place of worship. The custom is still retained.

We may discern the propriety of directing linen breeches-drawers, for the priests, when ministering before the Lord, from the loose dress of the figure, No. Iv. which, certainly, in some inadvertent situation, might hardly be consistent with decency (such an uncovery is recorded of Philip of Macedon, sitting on his throne) beside which no doubt, drawers were anciently, as they are now, worn generally by persons of the better rank; and contributed in part to denote, and to maintain, that respectability which attached to their station. Perhaps, in deep humility, David might have divested himself of whatever was royal in his dress, so as rather to resemble No. IV. than III. when he danced before the ark (2 Sam. vi. 20,) in consequence of which, Michal his wife despised him or he might only be so far undressed as to have put off his royal mantle. These loose dresses, when the arm is lifted up, expose its whole length-to this, the prophet Isaiah refers, (liii. 1,)" to whom is the arm of the Lord revealed"-uncovered? -who observes that he is about to exert his arm, the arm of his power?

Other remarks might be made on these figures; and the reader cannot fail of making many for himself. These prints are copied from NIEBUHR; and HADJ SELIM, an Arab, assured me that they are correct representations of dresses worn in the East.

No. LXIII. PECULIAR FORM ATTENDING OATHS.

WE have in Genesis xxi. 28, a curious account of a ceremony, practised by Abraham, in respect to Abimelech: "Abraham set seven ewe lambs of the flock by themselves, and Abimelech said to Abraham, What mean these seven ewe lambs, which thou hast set by themselves? And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me [in my behalf] that I have digged this well wherefore, he called that place Beersheba, because they sware both of them. Thus they made a covenant at Beersheba."-Beersheba may signify the well of the oath, or the well of the seven. Since reading Mr. BRUCE, we incline to adopt the

latter signification as he describes the same kind of covenant, and of oath, as still practised. In his note he refers to some Scripture instances of this oath; but the circumstances of the seven ewe lambs seems to have escaped him :

"All that is right, Shekh, said I; but suppose your people meet us in the desert, in going to Cosseir, or otherwise, how should we fare in that case? Should we fight? -I have told you, Shekh, already, says he, cursed be the man who lifts his hand against you, or even does not defend and befriend you to his own loss, even where it Ibrahim, my own son." Then, after some conversation-"The old man muttered something to his sons, in a dialect I did not then understand; it was that of the Shepherds of Suakem; and a little after, the whole hut was filled with people.

"These were priests and monks of their religion, and the heads of families; so that the house could not contain half of them. The great people among them came, and, after JOINING HANDS, repeated a kind of prayer, of about two minutes long [this kind of oath was in use among the Arabs, or Shepherds, as early as the time of Abraham, Gen. xxi. 22, 23; xxvi. 28]; by which they declared themselves, and their children accursed, if ever they lifted their hands against me, in the tell (or field,) in the desert, or on the river; or, in case that I, or mine, should fly to them for refuge, if they did not protect us, at the risk of their lives, their families, and their fortunes, or, as they emphatically expressed it, to the death of the last male child among them. Vide 1 Sam. xxv. 22.; 1 Kings xiv. 10.; xvi. 11.; xxi. 21.; 2 Kings ix. 8.] Medicines and advice being given on my part, faith and protection pledged on their's, two bushels of wheat, and SEVEN SHEEP were carried down to the boat; nor could we decline their kindness; as refusing a present in that country, is just as great an affront as coming into the presence of a superior, without any present at all." [Gen. xxxiii. 10.; Malachi i. 10.; Matt. viii. 11.]

There is a remarkable passage (Proverbs xi. 21,) thus rendered by our translators, "Though hand join in hand, the wicked shall not be unpunished; but the seed of the righteous shall be delivered:" i. e. though they make many associations, and oaths, and join hands among themselves (as formed part of the ceremony of swearing among these shepherds of Suakem) yet they shall be punished." But MICHAELIS proposes another sense of these words, "hand in hand"—my hand in your hand, i. e. as a token of swearing," the wicked shall not go unpunished."-How far this sense of the passage is illustrated by the foregoing and the following extract, the reader will judge. "I cannot help here accusing myself of what, doubtless, may be well reputed a very great sin. I was so enraged at the traiterous part which Hassan had acted, that, at parting, I could not help saying to Ibrahim, "Now, Shekh, I have done every thing you have desired, without ever expecting fee or reward; the only thing I now ask you, and it is probably the last, is, that you avenge me upon this Hassan, who is every day in your power. Upon this, HE GAVE ME HIS HAND, saying, He shall not die in his bed, or I shall never see old age.' BRUCE's Travels, vol. i. page 199.

I remark farther on this extract, that though Mr. BRUCE's reflections do not applaud his conduct in this instance, yet, it seems, in some sense, similar to the behaviour of David, when he gave charge to his son, Solomon, to execute that justice upon Joab and Shimei, which he himself had been unable to do, by reason of the vicissitudes of his life and kingdom; and of the influence which Joab, the general, had in the army; but of which the pacific reign of Solomon would deprive him, 1 Kings ii. 6.

Perhaps, also, this joining of hands may add a spirit to the passage, 2 Kings x. 15: "Is thine heart right, as my heart is with thy heart?" says Jehu to Jehonadab; if it be, give me thy hand"-" And he (Jehonadab) gave him (Jehu) his hand;” i. e. in token