that hungry ravens may feed on him." The loss of eyes is particularly mentioned in this text. Epictetus has the same idea, ravens deprive the dead of their eyes. To which that moralist adds, "it is better to be given up to ravens, than to flatterers; for those deprive the dead of their eyes, after they can no longer use them; whereas, flatterers fascinate the eyes of those who are seduced by them while living; nor do they only lose their eyes, but also their understanding;" such seems to be the sense of the old Greek word, oxopaxiεw, "to cast to the ravens." VERSE 24. There be four things little on the earth, but they are wise beyond wisdoms, i.e. exceeding wise. 1st, The ants, a people not strong: but they prepare in summer their food. 2dly, The conies, SHAPHANIM, a people not robust; but they place in the rock their houses. 3dly, The locust, ARBEH, has no king: but they go forth all of them by bands, or dividing all, each one to itself. 4thly, The spider, SHEMMAMITH, with her hands lays hold, grasps, seizes, and she is in the spacious apartments of kings. 1st, For the ants, vide chap. vi. 6, 7, 8. On this passage I ought to add, that Mr. Parkhurst doubts the propriety of the rendering adopted in our translation, that the locust goes forth by bands, "which would imply that the same swarm divided itself into several parties, which does not appear to be the case," Heb. Dict. p. 261. but the reader will observe in our extracts respecting this creature, on Joel ii. that some are said to go forth in detachments, and after having ravaged a district, to return to the This therefore justifies our version, and is preferable to the rendering which supposes they divide their prey into many parts, whereof each takes his portion, a conduct which I do not recol lect to have seen noticed in the locust. The difficulty lies in their being said to have no king; but this, I conceive, means, such a commanding officer as appoints to each battalion its station, its expedition, and its plunder. Such a director, I presume, the locusts have not; nevertheless, bands of them, detachments, make excursions to right and left, without orders, verbal or written. I suppose these terms are military. 4thly, The spider. Bochart and Scheuzer labour hard to prove that this creature is not a spider, but a lizard. I cannot say that I am fully satisfied with the arguments for proving it a lizard; such as, that we have another Hebrew word for spider, okabish, the LXX translate kalabotes, which some reckon a fish, but others, with much greater propriety, a lizard. Jerom also reads, "spotted lizard," and the Syriac and Chaldee express this shemmamith, by a word which is thought to mean a lizard. These, and other remarks, have unquestionably their weight; but the manners of the creature seem to be hardly applicable to a lizard. These are, 1st, its size, extremely small. 2d, Its being found in the halls, or large apartments of kings. 3d, It grasps with its hands. 1st, the spider is small, and some of its kinds extremely small. 2d, It lodges itself in the ceilings, their crevices, and places out of reach, in lofty apartments, from whence it looks down in full security on its ene3d, mies, as the shaphan does from within its rocks. It grasps, or holds tight, with its hands; it lets fall, for instance, a single thin thread, down which it descends, holding with its hands, but if it be molested, it runs up this thread grasping it tightly as it mounts, and by this mean, is soon out of sight, and out of danger. This creature, then, answers to the manners of the shemmamith. I suppose the two fore feet of the spider are particularly meant by hands: they are so called in profane writers, as Aristophanes, in Ram. act v. "twist with your fingers, spiders, the threads of your web:" and Ovid, Metam. lib. vi. In latere exiles digiti pro cruribus hærent; "Thin fingers instead of legs, adhere to her sides." No doubt but there are many small animals which inhabit houses, and which defy our utmost attention to cleanliness, and our endeavours to disperse them; such, unquestionably, may be the nature of some small kind of lizard in the East: and the same we may say of many insects; but it does not appear, that the lofty apartments of kings are peculiarly pestered with vermin of that kind; and yet it seems to be the intention of the sacred writer, to contrast the spaciousness of the dwelling with the minuteness of the creature he is describing: including also her mode of preserving herself in security, vis. by holding with her hands. VERSES 29, 30, 31. There be three [each of] which go well, which march, or step, well; yea, four, which are comely in going. 1st, A lion, LAISH, the hero among great animals, and which turneth not away from the face of any. 2dly, A greyhound; literally, "which has narrow reins." 3dly, An he goat, also, TAISH. 4thly, A king, against whom there is no rising up. 1st, For laish, vide Job iv. 11.. 2dly, "The narrow reins," is certainly an expressive name for a greyhound: and we have no animal which answers better to this description. The greyhounds of the East are very light, slender, and fleet. 3dly, An he goat. This seems to be the proper rendering of the word taish, as appears from Gen. xxx. 35. This is a difficult word. 4thly, A king, ALKUM. Some think this word, alkum, signifies irresistible; but a king, irresistible by his prowess, may have a very indifferent personal gait, or going. The Chaldee renders, a king who stands and speaks in the house of his people: the Syriac, a king speaking among his people; LXX, a king making an oration among his people. To this it is answered, that a speaking king is not therefore majestic in walking, which is the thing intended. It appears, however, clearly, that they read the last word," his people." The passage implies then that this king is seen by, or at, the head of his people: may it signify "in procession, at the head of his people?" or fighting at the head of his people? [vide FRAGMENT, No. 409, where the king alludes to his people at a charge on the enemy.] This is what the comparison requires: for, the lion is heroic, valiant, turneth not away from meeting with any. Vide Hom. Il. xii. 99. and Virgil, En. ix. . . . . . . . ceu sævum turba leonem Asper, acerba tuens, retro cedit: et neque terga Ille quidem, hoc cupiens, potis est per tela virosque, males." cock, Who to the fields or the barn door, is swift; which was anciently a prime accomplishment in a hero; accordingly swiftness forms a prominent part of the character of Achilles, in Homer. And the he goat opposes himself, at the head of the flock, to all assaults: for, fearful as rains, or goats, may seem to be, when domesticated, they have no small spirit and prowess in their wild state. May this lead us to the idea of the passage? When a lion is attacked, his activity, his long, or rapid bounds, or his dignity of retreat, is remarkable; [this is heightened, if he be defending his young.] A cock is not only a graceful creature, but if roused in defence of his family, is bold, spirited, and noble: a he goat, in defence of his train of females and kids, shrinks from no danger, but firmly leads the way, or stoutly awaits attack: so, a king, in the duty of resisting aggression, at the head of his guards, when about to risk his life in defence of his country, not only assumes a majestic port, and looks well in the front of his troops; but the idea connected with his situation, the ardour, the generosity, the valour, it implies, inclines every eye to behold him with all the partiality of affection, and every heart to wish him success, not less from allegiance and from sympathy, than from esteem and gratitude. If this may be the sense of the passage, how does the word alkum imply it? I can think of no way, unless a word of the same sound has an alliance with it in sense, px, for □, ALKUM for HaLCHUM, to engage in fighting. Or, may we refer to T, HaLac, to go, to walk, to proceed? A king walking, in procession, before his people, as a lion stalks before his whelps, as a cock struts before his hens, as an he goat leads the way before his kids? The general sense and scope of the passage is much more obvious than the construction, or roots, of the words: and upon the whole I rather prefer the martial sense. CHAPTER XXXI. VERSE 21. She is not afraid of the snow for her household, for all her household are clothed in scarlet. It is not easy to say how scarlet, is a better defence against snow than any other colour, blue, or brown, for instance; the word rendered scarlet, shenim, may signify doubled garments, garments well lined; and this sense of the word, which is truly the import of its root, is certainly preferable to scarlet; well lined garments being much better resisters of snow, than the most brilliant scarlet that can possibly be dyed: but, perhaps, it may refer to duplicature of garments, two of a sort: worn one under the other; as it appears that the part of the clothing intended is the lebush, the lower garment, petticoat: this sense, then, implies, that her household are substantially clad, and may be analogous to the safeguards worn by our women when they travel. After all, I should not wonder, if some kind of strong, warın clothing was intended: we have a kind among us called dreadnought; another called everlasting: and we know that dresses made of goats' hair, called in Latin ciliciario, were worn by country people, and by old men, whom, therefore, the Greeks called dipa: these would be good resisters of snow: and either of these renderings seems preferable to the notion of scarlet. [May shenim, double, be analogous to the Greek, dimity, double corded, as distinct from scamity? Perhaps the writer means to describe the dress of this matron, herself, as elegant, vide on Cant. iii. 10. and the dress of her household as stout and protective.] ECCLESIASTES. CHAPTER I. VERSE 7. certain months of the year blow one way, and then ONE generation is passing away; another generation is com- changing, blow the contrary way, during an equal ing; But the earth continues permanently; So rises the sun, and the sun sets; But pants after the place of his rising again; Moving to the south, and returning to the north; Around, around, is the course of the wind; And over its former courses, again the wind revolves. All rivers flow to the sea, yet the sea itself is not over filled; space of time. It is true, that most of the monsoons blow east and west; but winds of the same nature blow in the Red Sea, north and south, and we are certain that Solomon was acquainted with this sea, since he had ports upon it; and from hence fitted out his Ophir fleet. We might add, that the wind in our own country does not blow without some kind of rule for a long continuance of wind from one quarter is followed by a long continuance of wind from another quarter; but, this is subject to so many inThis passage shews the great knowledge of natural terruptions, that only those who are very attentive to philosophy which Solomon possessed. It describes it, can It describes it, can justly appreciate the remark. the daily course of the sun; the perpetual shiftings of the wind: and the circulation of the flowing waters: maintained by the clouds, which receive from the sea what they pour on the land, from whence fountains, and springs, return the waters they received, in streams and rivers to the ocean. The earth abideth for ever, i.e. constantly, notwithstanding these fluctuations; perpetually, or rather permanently for the word rendered stand, signifies permanency; the word forever signifies only constantly, in some cases; as, where the servant who would not go free, shall afterward serve his master for ever; constantly, during his life, Exod. xxi. 6. The word æternum is used by Horace in the same sense," He shall be eternally a slave, who knows not how to be contented with little." Serviet æternum, qui parvo nesciat uti. The next verse, moving to the south, and return ing to the north, may be referred to the declination of the sun toward the tropics, marking the solstices of summer and winter. When the sun is gone southward into the tropic of Capricorn, he is furthest removed from these northern parts; he is visible but half the time, and has but diminished influence on the earth, &c. compared with his appearance and power, when he is in the tropic of Cancer, or the northern tropic; at which time he makes our summer, and prolongs the light of day. Not, indeed, that any change takes place in the body of the sun, but that the exposure of the parts of the earth to the solar rays, is different at different seasons. But it is usually thought more natural to refer this "north and south," to the wind mentioned in the following verses. This versatility of the wind is so notorious, and open to observation, in our country, that nothing need be said on it: but I would not be certain, whether Solomon had not some reference here to the monsoons of the East, which during As to the circulation of the waters, some have supposed, that there are subterraneous communications with the sea, which, like the veins in a body, maintain a perpetual motion of streams; and in some cases, I think, it may be allowed, that by percolation, the water of the sea may form springs, or deep wells, on land; but, generally, I rather presume the fountains are supplied from the clouds, and the clouds are composed of water evaporated from the sea, to which the streams of fountains, brooks, rivulets, and rivers flow. This is not the place to enlarge on this subject; but it is a curious speculation to estimate and measure the quantity of water evaporated from the earth and sea, during a day, into the atmosphere; the probable quantity formed into clouds: the same precipitated on the surface of the earth, during which precipitation, i.e. in the heaviest rains, evaporation still proceeds, the same percolating through the earth to form springs, and subterraneous rivers, which pursue their and receptacle of the liquid element: which, nevercourses, openly or covertly, to the great reservoir theless, under all these dismissions is never filled. CHAPTER III. VERSE 11. over God hath made every thing beautiful in his time. Also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. This passage appears very awkward, as it stands; perhaps it might be better rendered, The complete whole he, God, maketh beautiful in its time; but especially the present age hath he set in their heart, [imagination, i.e. of the sons of men in the former verse ;] because of which man shall not discover that work which God maketh, from beginning to end. Man sees the operations of God piecemeal; and is so occupied by time present, whose importance fills his whole imagination, that he cannot take a comprehensive survey of the works of God; nor view their entirety: which would manifest apparent blemishes in some parts, to have beautiful results on the whole. CHAPTER VII. VERSE 6. As the crackling of thorns under a pot, so is the laughter of a fool. Thorns, sirum, "prickly points." Vide on Psalm Iviii. I cannot determine what kind of thorn this is: but rather take it for any prickle, of the smaller kind of shrubs. Denon remarks in his lately published Travels in Egypt, that nine out of ten of the Egyptian trees have thorns: it is no wonder, therefore, that among so many kinds of thorns, we are embarrassed to identify those of Scripture. CHAPTER X. VERSE 1. Dead flies cause the ointment, perfumed oil, or unguent, of the apothecary, perfumer, to send forth a stinking savour; so doth a small folly him that is esteemed for wisdom and honour, solidity of conduct and character. FLIES, zebub. There is no doubt that this is the meaning of the word, though sebul imports the same thing by a play on the word. The Chaldee calls it debuba; the Syriac, debaba; the Arabs, dsebab, and zübah; and it should seem that the word derives from the Arabic; wherein it signifies "to wander without knowing where to stop;" which well describes the disposition of flies. The smallness of flies to produce the effect they do on the most highly scented essences, is compared to the effect of a small portion of folly on the character of a person renowned for wisdom. But some interpreters take the sentiment differently, by separating the verses; "a little folly is more acceptable, and even valuable, than perpetual heights of wisdom and honour, greatness and importance, which never know relaxation, and which incessantly maintain their solemn dignity and consequence :" Misce stultitiam consiliis brevem, Dulce est desipere in loco. VERSE 11. Surely the serpent will bite without enchantment, and a babbler is no better. We have mentioned the enchantment of serpents, on Psalm lviii. but, here a different word is used, lachash, which signifies to whisper; and therefore, it should seem to indicate a different action from the former kind of enchantment. Whispering is a kind of hissing in a low voice; and this was, I suppose, practised in conjuration of serpents; besides which, serpents themselves hiss, but I would not be certain that all kinds of serpents hiss before they bite; and if the nachash of this passage, bites without hissing, it would give the following as the import of the comparison. Certainly the nachash-serpent bites without giving notice by hissing; but not beyond, or worse, than a boaster;" literally, a lord of the tongue. Otherwise, certainly a serpent bites notwithstanding [or, distinct from] hissing, but not worse than a vain-glorious babbler; or, blabber of a whisper committed to him in secrecy; or, as the same word, lachash, signifies both hissing and whispering, perhaps the sense is, "after hissing, the serpent bites; but not worse than he who having received confidential whisperings afterward boasts of it." CHAPTER XII. One of the finest and the completest moral allegories extant, is contained in this chapter; it is a description of man, his mind, and his person, his talents, and his strength, his abilities, and his disabilities; into natural knowledge : but it is not to be understood without some insight Rejoice, young man, in thy youth, And let thy heart, imagination, do thee good in the prime of thy days; And walk in the ways of thy heart, imagination, But be aware, that on account of all this, Remember thy Creator in the prime of thy days; Nor the years approach, of which thou shalt say, When the sun shall be obscured, darkened, And the thick clouds return after torrents of rain. When the guards of the house shall tremble, When the men of lively vigour totter ; When the grinders cease, so much are they diminished; And the almond-tree shall flourish, And the locust shall burden itself, And desire shall be dissipated; Insomuch, that man goeth to his long home, And the mourners make processions in the open streets. While the silver cord is not overstrained, stretched beyond its length; Nor the golden bowl is broken; Nor the water pitcher crushed at the conduit; Nor the water wheel broken at the cistern; Nor the dust returning to the earth; in like manner as it was orig inally. Nor the spirit return to the Supreme who gave that. I fancy we have a metaphorical attack, and subversion, of a fortress, in this description: a fortress well provided with guards, well stored with provisions, well supplied with water; but, the guards are in time enfeebled, the stores are exhausted, and the means of procuring water are destroyed. Let us examine this simile a little closer. 1st, This fortress is attacked in winter time; when the sun is obscured by clouds, and when torrents of rain, pouring repeatedly, leave no interval of repose: and this siege endures till spring, when the almond-tree flourishes, when the locust is at hand, then falls the castle! But, in the progress of the siege, the guards are enervated, the heroes, or scouts, or the men for sorties, stagger, the sentinels, videttes, look through dark holes from the turrets; or shew themselves darkly, i.e. dare hardly shew themselves; the doors are carefully shut against the enemy, and not opened to receive reinforcements of friends; the mill is removed to below ground, that what can be prepared for food, may be done in safety; and those who used to sing while grinding the corn, are silent and sad ; not now sitting, but prostrate. But, if a screaming ravenous bird clamour, that is considered as an omen of evil. The heights seen from the fortress, appear full of enemies, the waypaths around it, possessed by foes. In the mean while, the cord which used to draw water up from the deep well is worn out, the bowl is broken through long use, the water pitcher has met with accidents, and the wheel with fatal damage: what can the fortress do, but yield? and Time and Death raze its very foundation to the dust. But though the general nature of this metaphor be admitted to be, what I have stated it, which is, I believe, wholly new, yet, no doubt, every one of its parts corresponds to a part of the human body, which it allegorizes. It may repay our attention to distinguish which they are. I presume the sacred writer begins with the head, and describes, 1st, the infirmities of the eyes; by means of which, the light no longer operates with its former effects on the retina and the optic nerves; but Witsius, and I have formerly agreed with him, explains this of the internal light, the powers of reason and judgment, the failure of memory and imagination. Some have gone so far as to distinguish the sun as the understanding; the light as the powers of reflection; the moon as the sensitive part of the soul; the stars as the imagination and ideas. Scheuzer declares for the natural organs of vision. The guards of the fortress, I presume, are the arms; the lively attendants are the legs; the videttes can only be understood of the eyes, which looks like a repetition, if they were mentioned in the first period; the door is the mouth, or lips, being plural; the mill is the teeth; the daughter of song is the tongue, or voice; the part alarmed at the croak of a bird is the ear; the almond-tree that flourishes, is understood of gray hairs; the locust is the bending back; the silver cord is the spinal marrow, which running down the back bone, gives off nerves to the lower parts; as the golden bowl, the container of the brain, does to the upper part of the fabric; the water pitcher, crushed at the conduit, is, perhaps, the stomach, unable to perform its digestions; and the wheel at the cistern, is the heart; which no longer circulates the blood. I am utterly at a loss how to convey the ideas I have of the aptitude of this description, to those who have no knowledge of anatomy. I remember, that in order to judge of their propriety, I formerly compared these figurative phrases with the subjects themselves. The golden bowl is justly called golden; the silver cord is justly called silver; the water pitcher, and the wheel, allude so strongly to the blood and its circulation, that no comparison can exceed them in energy and propriety. I hardly know how to quit this subject, without exhorting those, whose peculiar office it is to teach, to acquire a competent acquaintance with the productions of nature. If David studied himself, "I am fearfully and wonderfully made;" if Solomon, as in the instance before us, investigated the composition of the human frame, let no one think that such knowledge is worthless, or that it is inconsistent with piety and wisdom, or that it is less useful now than it was anciently, much rather let them analyze the emphasis of the following sentiment, in verse 9. CANTICLES. AS we have elsewhere, in our attempt to ascertain the arrangement of this series of poetry, endeavoured also to explain some of the subjects of natural history, VOL. IV. 19 which occur in it, we shall not now enlarge on them, or repeat what we have there said. The judgment of the public has favoured that exertion with an |