This is not the place to enlarge on it, but, I fear we must add to Saul's other imperfections, a pretty strong adherence to idolatry: as we find in his family the names of IshBAAL, MephiBAAL, &c. and, that Michal, his daughter, used teraphim herself, and, possibly, thought these were the only things her father would respect. There was need, therefore, to displace this family from the throne, and to introduce a man "who should perform the whole of the Divine will." No. 4. We read, 2 Kings, xxiii. 24. that Josiah put away the teraphim, together with magic, wizards, and familiar spirits, and all other sins that were sufficiently open to be discovered, "spied," in our translation: which shews the most thorough reformation possible to the king's power was attempted, and we may hope was greatly accomplished by him. No. 5. As to the king of Babylon's consulting his teraphim, Ezek. xxi. 21. it is no wonder he should pay such attention to his household gods: perhaps, as it referred to the success of his expedition, this may be illustrated by what Virgil relates of Eneas: at least the representations of Virgil may shew how greatly the penates were respected anciently: and what confidence was placed in them. Edibus in mediis, nudoque sub ætheris axe, Eneid ii. 515. And we find they gave him advice of the course he was to take in his future wanderings. He also knew them to be his ancestors, by their portraits, Talibus adtonitus visis, ac voce deorum Nec sopor illud erat; sed coram agnoscere vultus, In perfect view, their hair with fillets tied. No. 6. The most difficult passage, perhaps, is Hosea iii. 4. "The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, matzibeh, which [FRAGMENT, No. 166,] might refer to a monument of a covenant sacrifice, or pacificatory agreement, and does not necessarily imply an image, and without an ephod and teraphim." Here, 1st, not only the teraphim are associated with many good things, but, 2dly, the connecting "without" being omitted, they seem to be particularly united with the ephod; as in the instance of Micah. That Israel should be without covenant monuments, and without household gods, seems perfectly concordant; but that the loss of their teraphim, should be suggested as a punishment, seems rather strange; unless the passage may mean, without public rites, of appointed religion, and without even their favourite rites, of private superstition; they shall be weaned even from this, which has got so strong hold of them, and which certainly their captivity in Babylon was little calculated to eradicate, and which as it should appear from this passage, they still continued. It implies, probably, a depth of distress: not even their household gods shall be thought of by them. The Jewish superstitious notion "we are the sons of Abraham, Isaac, and Jacob," is strongly referrible to the principle of penates, as gods, saviours, protectors; and some of the Rabbins have said things relating to Abraham's preserving all his posterity from hell, which exceed by far whatever of protection the ancients attributed to their paternal deities. We are now, I presume, ready for inspecting our Plate: Nos. 1, 2. are two views of an Egyptian Isis, in the attitude and character of a household god; sitting, as if she designed never to remove from where she has taken her abode. Nos. 3, 4, 5. are three views of an idol, which answers to the description of a household god; it is sitting; it has moreover, an animal's head, which may be taken either for that of a dog, or that of a lion; it looks sufficiently watchful, and formidable for either. No. 6. is an Egyptian figure, in which the head is clearly that of a dog: and upon the whole, I suppose, the dog's head was mostly adopted, at least by the commonality, or rustics," &c. Possibly, the lion might best please the military, as uniting vigilance and fierceness, while the dog best pleased the peasantry, who knew by experience the value of that animal. The reader will observe that Nos. 3, 4, 5. are the size of the original, which is a bronze, in the royal collection at Herculaneum, vol. vi. p. 352. The size, attitude, nature, &c. of these idols, seem to assimilate them very strongly to the Chaldean teraphim: and as such they may be considered. We do not know of any really Chaldean or Babylonian antiquities existing; and therefore are obliged to content ourselves with the nearest approximation in our pow er, which in the present instance appears to be sufficiently satisfactory, and which we now submit to the acceptance of the reader. AMONG those passages of Scripture which demand a knowledge of local peculiarities to render them intelligible, we may justly reckon this, where we read that Rachel purloined the teraphim of Laban, her father, "and put them in [or into] the camel's furniture, BecuR, allied to the Latin cURrus, or to our CURricle: or bec AR, allied, perhaps, to our word CAR, CARriage, and sat upon them," [or, over them] i.e. upon the camel's furniture, which contained them: and she apologized to her father for not rising in his presence by pleading "the custom of women:" which deterred Laban from completing that scrutiny in which he had persevered to this instant without exception of place or person. Mr. Harmer, vol. i. p. 446. thinks this camel's furniture was "the hiran; a piece of serge about six ells long laid upon the saddle; ... it is used as a mattress when they, travellers, stop for the night in a place, on which they lie, and their wallets serve for bolsters." This idea he confirms by sir J. Chardin's MS. Had that ingenious author adverted to the etymological signification of the word here used, he would have perceived, that car signifies any thing round, or of a rotund form; and therefore, that the coune mentioned in his text, and sufficiently well described by him, as being a hamper like a cradle, carried on the back of a camel, one on each side of him, having a back, head, and sides, like a great chair, vide Thevenot, part i. p. 177. was much more likely to be the car, of this passage in Genesis, than any wrapper, formed into a roll. To justify this assumption, our print shews one of these cars, placed on one side of a camel; and the reader will please to suppose such another is placed as a counterpoise, on the other side. This is copied from Mr. Dalton's prints of Egyptian figures. His description of it is as follows: "In this print is shewn the manner of travelling of aged or infirm pilgrims, in double wicker work seats, placed so on the back of a camel, as to be equally poised, each side being alike, as another person sits in the same manner on the other side; with the store hampers under each seat, so filled as to preserve the even balance. Ofttimes four persons go on one camel, in similar shaped seats, two on a side, sitting fronting each other." Dr. Pococke describes them in the same manner, comparing them to "an uncovered chaise, or chair, which is more convenient [than some kinds of litters] as they can sit, and extend their legs, if there is only one in it. Under the saddle of each camel is a coarse carpet, to cover them by night," vol. i. p. 188. This coarse carpet is the hiran of Mr. Harmer. The reader will observe in our print, 1st, the hiran, or length of coarse carpet cloth, or serge, placed on the back of the camel. 2dly, The round basket, which projects over his side, and which is fastened. This contains the necessaries for the person travelling. 3dly, The person seated, in much the same manner and attitude, as is usual on the divan; or as he would be seated, if at home; so that his usual posture is little or nothing varied. 4thly, The covering over all, which, like a kind of roof, keeps off the rays of the sun, the effect of rain, &c. The whole is made of wicker work, for lightness. This subject gives rise to several reflections; as, 1st, The riding in vehicles of this kind, is, according to Maillet, Lett. p. 235. a mark of some distinction: for, speaking of the pilgrimage to Mecca, he says, "ladies of any figure have litters, others are carried in chairs made like covered cages, hanging on both sides of a camel; and ordinary women are mounted on camels, without such conveniencies, after the manner of the Arabian women, and cover themselves from sight, and from the heat of the sun, as well as they can, with their veils." 2dly, If Rachel journeyed in such a vehicle, then she was treated with some distinction; and though not like a person of the first consequence, yet, not like one of the ordinary Arabian women, or of the lower class: but, as circumstances would justify, in a medium state, with respect to accommodation. We may readily suppose that Leah, and perhaps Jacob's other wives, had conveniencies of the same kind. N.B. This supposition has its influence on the meeting of Jacob and his family with Esau; in which it should appear that all Jacob's family without reserve were on foot, as appearing before their superior: i.e. the acknowledged elder brother of the family, Gen. xxxiii. 5, 6, 7. birth, Gen. xxxv. 16. while on a journey, was it not in one of these same conveyances, [which might be rendered very private] so that the same vehicle as had been the scene of her prevarication, became also that of her punishment? [I presume that Rebekah, Gen. xxiv. 64. travelled in one of these cars; though it be not specified in the text: "she lighted off her camel."] 4thly, The size of this car, or basket, has an inference in regard to the size of the images, teraphim, which it concealed; for certainly they were not so large as to fill the whole of it, themselves only: they were not put in openly by Rachel, in the sight of her family; but were doubtless wrapped and closely folded in many envelopes, for their better secretion and security. curity. This consideration then reduces them to a small size; a size which adapts them to be conveyed, with other things in their company, adroitly into the car, and safely when in it; without detection, either by means of their weight, or their magnitude. And this contributes essentially to justify the statement we have given in reference to the teraphim of Michal, 1 Sam. xix. 13. which certainly, if they resembled the teraphim of Rachel, as is likely, were not of a size, or proportion, to be mistaken for a living man. Vide the plate of Teraphim, Gen. xxxi. 30. 5thly, A word which appears to be only the duplicate form of this word car, is employed by the prophet Isaiah, lxvi. 20. and is unluckily rendered by our translators, and by others, "swift beasts" they shall bring your brethren... on horses ... and in chariots, and in litters, and upon mules, and upon [literally, in] swift beasts; BecaRCARUTH; now this word is doubled here, because, as we have observed, these cars are swung one on each side of the camel, therefore are plural, and a word in the plural form best denotes them. Moreover, it is said, they shall be "brought for an offering," exactly then, as pilgrims now go to Mecca; from one of whom our 3dly, In reference to the circumstances of the his- plate is taken. This leads to the conclusion that vetory. This basket is always understood to contain hicles of this form and construction, were used in rethose necessaries which the traveller may need dur-ligious processions, in the days of Isaiah, as they now ing his journey: and, when women are the travellers, are, in the countries, and among the people, to whom those conveniencies which are adapted to their situ- he refers. ations. If then, we consider the situation assumed by Rachel, and compare what is included and inferred in the law, Levit. xv. 26; xx. 18. et al. which considers as unclean, and as set apart, separated from domestic intercourse, as well the person, as her conveniencies, "whatsoever she sitteth upon," whatever she has touched, &c. we shall see the propriety of Laban's keeping at a proper distance, not from Rachel only, but from the whole of that vehicle whereon she was seated. It appears too, that while journeying, this situation was as much retirement, "separation," as Rachel could well assume, or as could well be expected from her. Query, as Rachel died in child N.B. This justifies the idea of Vitringa, against Mr. Harmer. By way of ascertaining the size of the teraphim, which we have supposed to resemble the dii penates, we have given from a gem, the group of Eneas carrying his father Anchises, who holds the box in which he conveyed away his household gods, or the palladium: this box is not large. And further, we have given a caricature delineation of the same subject from an ancient picture in Herculaneum, wherein Eneas and his family are represented as dogs: in this also the lararium is but small; and might easily be furtively conveyed away, among other things, in a car. There are two gems in the Florentine Gallery, plate xxx. vol. ii. which represent the same subject, and so nearly the same figures, that I have no doubt they are copies from some famous group of statuary, representing this incident of the flight of Eneas: from one of these our plate is copied. The reader will recollect that the Romans drew their origin from Troy, from whence Eneas is carrying off his father and his divinities. In fact, Eneas and Anchises his father, were deemed little, if any thing, short of pro tecting deities at Rome, and therefore the caricaturing them under the form of dogs, though it shews what liberties the ancients took with their deities, yet is not the worst character to which they might have been assimilated; as the dog was a proper emblem of the penates gods; and a customary allusion to their offices. Vide the plate of Teraphim, Gen. xxxi. 30. and Virgil's Eneid, &c. as alluded to on that subject. NAPHTALI. GENESIS XLIX. 21. NAPHTALI IS A HIND LET LOOSE: HE GIVETH GOODLY WORDS. THAT this passage requires illustration, will be evident, from a slight examination of its grammar, or inquiry into its meaning. Naphtali is a hind; a hind is a female deer: he, the sign of the masculine gender, giveth goodly words. Naphtali is here both masculine and feminine; but, in what sense, or to what purport, is it said of a deer, whether male or female, he giveth words? And how are these words goodly? When did a deer speak? and speak, too, with propriety and elocution? What idea has the reader annexed to this passage? where is the unity of the whole, or the propriety of the parts? how does this allusion correspond with nature, or with the subsequent situation or history of this tribe? We receive but little assistance, if we turn to the versions, ancient or modern. The Vulgate, one of the Greek versions, the Persian, the Arabic, concur in this rendering. The LXX, Bochart, Houbigant, Durell, Dathe, Michaelis, render "Naphtali is a spreading, terebinthine, tree, giving beautiful branches." This renders the simile uniform; but the allusion to a tree seems to be purposely reserved by the venerable patriarch for his son Joseph, who is compared to the boughs of a tree. Now Joseph would be assimilated to an inferior object, if Naphtali had been compared to a parent tree before him; which repetition of idea is every way unlikely. Those who support the Hebrew points, and the opinion of the Massora critics, i.e. the present read ing, support the former version, which is according to them. They say also that the idea of a tree is too general, and not specific enough to become the characteristic of a tribe; since fertility, &c. which it implies, belonged equally to all the tribes, Gen. xliv. And this has engaged later interpreters to identify this tree as the terebinthine. It is certain, also, that the Hebrew sail, is the usual name for a stag. The Greeks seem to have changed this word, by prefixing a hard sounding letter, D, dial. Hence Hesychius says, Aλ тν ελαov Xandao: The Chaldeans call a deer Dial. The Arabs write jial, igial, &c. Having seen, though but slightly, the embarrassment of interpreters, let us try what assistance we may derive from natural history, toward explaining this passage. 1st, I conceive the word aileh may be like our word deer, i.e. applicable to either sex, though custom may usually have appropriated it to one sex: as we do not always correctly, in common speech, distinguish the sexes of domestic animals, sheep, goats, horses, dogs, &c. or of wild animals, rats, wolves, bears, &c. So our word deer does not denote the species, as we have several kinds of deer, nor the sex, &c. So the Greek elaphos denotes a deer, i.e. either a stag or a hind. The Latin also looks the same way; dama, a deer, a fallow deer, whether buck or doe: and Dr. Shaw, Travels, 414. 4to. understands the whole genus of deer, as included in the word ail, though this genus comprises many species. Our own professed naturalists accommodate themselves in their writings to this manner of expression. Goldsmith has a division "Of the Cow kind;" under which he includes bulls, no doubt; but Pennant is worse still, for he has a division "Of the Ox;" under which he includes both bulls and cows, which is certainly improper, since bulls or cows are not oxen, neither are oxen bulls or cows, but mutilations produced by art. 2dly, The word rendered let loose, nne, imports an active motion, not like that of the branches of a tree, which, however freely they wave, are yet attached to the parent, but an emission, a dismission, a sending forth to a distance; in the present case a roaming, roaming at liberty. N.B. This word, as it does not agree with the actions of a tree, or of its parts, militates against the rendering proposed by Bochart, &c. 3dly, He giveth. This word may denote shooting forth it is used of production; as of the earth, which shoots forth, yields, her increase, Levit. xxiv. 4. So trees shoot forth branches, Psalm viii. 7; Prov. xii. 12. and so to place, set, or appoint. 4thly, Goodly words. We have seen that other versions render "beautiful branches," and we shall |