peace than they do." This, I conjecture, is the simple idea of the passage: and the difference I presume is, that the turrets are built on the top of a wall; the kiosk projects from it. The name kiosk is not restricted to this construction merely, but includes most of what we call summer houses, or pavilions.

There is another passage which I think our print illustrates, 2 Kings, ix. 30. "Jezebel painted her face, attired her head, and looked out at a window. As Jehu entered the gate, he lifted up his face to the window ... and said, "Throw her down," &c. If we suppose the window out of which Jezebel looked was one of those in the kiosk of our print, we see how it might be over the gateway at which Jehu was entering; how he might lift up his face toward the window, which he was about to enter; how her blood might be sprinkled on the wall, and on the horses of Jehu's chariot, when she was thrown down; and how he might trample her under foot, i.e. of his horses, verse 33. In short, I think the whole of the story becomes more circumstantial, by connecting this idea of the kiosk with it, as the station of the idolatrous queen of Israel.

That a kiosk, a projecting kiosk, was a common situation from whence to behold a triumphant entry,

is implied in the song of Deborah, who represents the mother of Sisera as looking out at a window, and crying through the lattice, "Why is his chariot so long in coming?" Our print shows these parts distinctly: the window, and the lattice; it shows too, how by its projection from the wall, a structure of this kind commanded the view of a whole street; so that no situation could be more suitable for enjoying the sight of a procession; also, as I suppose the being in the kiosk implies a place of pleasure, gala expectations, it renders the understood reverse of defeat instead of triumph, more bitter, more poignant.

"At the upper end of the room there is sometimes a light wooden kiosk projecting from the body of the building, and supported in the manner of a balcony. It is raised a foot and a half higher than the floor of the divan, of which it forms a continuation, and is decorated in the same fashion. It is nearly of the same breadth with the room, but the ceiling is lower, and having windows on the three sides it is more airy," Russell's Aleppo, p. 28. "Some of the marubba [first floor chambers of the women] have handsome kiosks projecting over the shrubbery," p. 32.

This is something like the bow, or bay, window of our ancient houses.

THE Hebrew language has at least two words for flies; the first is oreb, Exod. viii. 21; Psalm lxxviii. 45; cv. 31. which those interpreters, who, by residing on the spot, have had the best opportunity of identifying the subject, have rendered the dogfly, what in Abyssinia is called the simb. We have formerly given his history, [vide FRAGMENT, No. 284,] and his disposition is noticed on Isai. vii. EXPOSITORY INDEX.

Another word for fly is zebub, Eccles. x. 1. and this we have conjectured might be the "great blue bottle fly," or flesh fly, which therefore we have given on our Plate, but greatly magnified, in order to show the parts of insects of this genus more distinctly. This genus has many species. Barbut says, p. 298.

"This is one of the most numerous classes of insects. Variety runs through their forms, their structure, their organization, their metamorphoses, their manner of living, propagating their species, and providing for their posterity. Every species is furnished with implements, adapted to its exigencies. What exquisiteness! What proportion in the several parts that compose the body of a fly! What precision, what mechanism in the springs and motion! Some are oviparous, others viviparous; which latter have but two young ones

at a time, whereas the propagation of the former is by hundreds. Flies are lascivious, troublesome insects, that put up with every kind of food. When storms impend they have most activity, and sting with greatest force. They multiply most in hot, moist climates; and so great was formerly their numbers in Spain, that there were fly hunters commissioned to give them chase."

Besides this, we have hazarded a conjecture, whether the shemamah of Malachi, chap. i. 3. might not be a fly of some kind, [the common house fly:] and have ventured to suspect some relation between this shemamah and the shemamith of Prov. xxxi. 28. where the sagacious moralist observes, that the insect to which he alludes, lays hold with her hands in a remarkable manner. Perhaps this particular may assist in identifying the creature intended; for it deserves notice, that this quality in the fly has engaged the examination of modern naturalists. Dr. Hooke in his Micrography has given the front foot, rather hand, of a fly, and has endeavoured to account for the remarkable ability of this creature to walk on smooth surfaces, and even on the under surfaces of polished bodies, where other insects could not support themselves.

We have therefore copied in our upper figure, his delineation of the mechanism of a fly's foot; and we subjoin his explanation of it, p. 34. folio, 1780.

THE FOOT OF A FLY.

"The foot of a fiy is the object now before us, consisting of three joints, two talons, and as many pattens, soles, or sponges, as they are called by some: by the wonderful contrivance of which instruments this creature is enabled to walk perpendicularly upward, even against the sides of glass; nay, to suspend itself, and walk with its body downward on the ceilings of rooms, and the under surfaces of most other things, with as much seeming facility and firmness, as if it were a kind of antipode, and had a tendency upward.

"The two talons are handsomely shaped, in the manner represented A B. and A C. and are very large in proportion to the rest of the foot. The bigger part of them from A to d, d, is bristled or hairy all over, but from thence toward C. and B. the tops or points which turn downward and inward, are smooth and very sharp. Each talon moves on a joint at A. whereby the fly is able to shut or open them at pleasure: so that the points B. and C. having entered the pores of any thing, and the fly endeavouring to shut its talons, they not only draw against, and by that means fasten each other, but also pull forward all the parts of the foot GG. A. DD. and at the same time the tenters or sharp points GGG G. whereof a fly has two at every joint, run into the pores, if they find any, or, on a soft place, make their own way.

"Somewhat of this kind may be discerned by the naked eye in the feet of a chafer, and if it be suffered to creep over the hand or any tender part of the body, its manner of stepping will be as sensible to the feeling as to the sight.

"But as the chafer, notwithstanding this contrivance to fasten its claws, often falls when it attempts to walk on hard and close bodies, so likewise would the fly, had not nature furnished his foot with a couple of pattens or sponges D D. which we are now going to describe.

"From the bottom or under part of the last joint of the foot K. two small thin plated horny substances proceed, each consisting of two flat pieces DD. These, about FF. ff, seem to be flexible like the covers of a book; whereby the two sides ee, ee, do not always lie in the same plane, but may sometinies shut closer, so that each of them can take a little hold. But this is not all, for the bottoms of these sponges are every where beset with small bristles or tenters, like the wire teeth in a wool card, with all their points inclining forward: by which the two talons drawing the foot forward, as before described, and the sponges being applied to the surface of the body the fly walks upon, with the points of all their bristles looking forward and outward, as expressed in the figure 00000;

if the surface of the body has any irregularity, or gives way in any manner, the fly can suspend itself, or walk thereon very easily and firmly. And its being able to walk on glass proceeds partly from some little ruggedness thereon, but chiefly from a kind of tarnish or dirty smoky substance, which adheres to the surface of that very hard body; so that although the sharp points on the sponges cannot penetrate the surface of glass, they may easily enough catch hold of the tarnish it has contracted.

"Some indeed have supposed these sponges filled with an imaginary glue, which fixes the fly, in such a manner as to prevent its falling; but if there was such a sticky matter, it is not easy to conceive how the feet could so readily again be loosened, and move so nimbly forward. And as our senses can furnish us with a rational way of performing this by the curious mechanism of the parts employed, it would be wrong to introduce unintelligible explications.

"The foot is likewise shaded with a growth of hairs which like a brush serves to clean the fly's wings and eyes, an office she employs it in very frequently. And indeed it is a pretty amusement to see her perform this exercise; for first she cleans her brushes, by rubbing her paws one against another, then draws them over her wings, and afterward under them; and at last concludes with brushing her eyes and head: by which means she cleans away all little particles of dust or smoke, that may cloud her eyes, or settle on her wings."

After this particular account of such wonderful mechanism, whereby this creature is enabled to exce! all others in the art of taking hold with its kands, we can only repeat the question, whether this may be the insect meant in the passage referred to. We see clearly that this foot is used by the fly as a hand; also, that the intrusive disposition of the fly, and its fixed adherence, where it had intruded, was remarked among the ancients, appears very strongly from the name which it furnished by assimilation, to persons who officiously thrust themselves into the company of their superiors, and those who wished their absence, by finding means of admittance to entertainments, without invitation, as without a welcome. Such a person the Romans termed musca, a FLY; the Greeks also termed them myiai, FLIES. Hence we have in Plautus, Merc. iii. 26. "My father is a fly, we can go no where without meeting him ;" and Cicero jocosely says, "Puer, abige muscas;" "Boy, drive away the flies!" The reader will observe the reference this bears to the other part of the shemanith's character; "she is in kings' palaces:" in halls of royal resort, and festivity. Certainly this remark might also be made by the writer of the Proverbs, as to the insect fly: has he any covert allusion to the other despicable character?

The ideal resemblances coincident in the Hebrew and Latin may be traced, perhaps, still further; for

Vitruvius calls a knobbed or bossed nail, "muscarius clavus," which we might translate, "a fly headed nail;" and Schindler refers the Hebrew shemah, whence shemamah, and shemamith, to the sense of navus, which denotes an excresence in a body, or a knot in wood; or, rather, a rising bump, wheal, or blotch. But, not to insist on this, we proceed to observe, that the same author in his Lexicon considers the Hebrew word sebub, together with its Chaldee and Arabic cognates, as including the whole of winged insects; culex, the gnat; vespa, the wasp; astrum, the gadfly; and crabo, the hornet: this certainly implies the inclusion of true flies, generally, whose species it is well known are sufficiently numerous. Moreover, that this word should hardly be restrained to a single species of fly, may be inferred from the pun employed in playing on the appellation of the deity Beelzebub, or "lord of flies," to convert it into Beelzebul, or "lord of the dunghil." This I apprehend alludes to the nature of certain kinds of flies, which roll themselves and their eggs in the filth of such places; so that the change of name has a refer

ence, a degrading reference to the manners of the symbol of this deity, including, no doubt, a sarcastic sneer at those of his worshippers. The general import of this word may be further argued from what Pliny tells us, lib. x. cap. 13. concerning the deity Achorem, from the Greek Achor, axwp; which may be from the Hebrew Ekron or Accuron, the city where Beelzebub, the "lord of flies," was worshipped. "The inhabitants of Cyrene," says he, "invoke the assistance of the god Achorem, when the multitude of flies produces a pestilence; but when they have placated that deity by their offerings, the flies perish immediately." Whether one species only of fly pestered the Cyrenaicum does not appear.

On the whole, we infer that oreb signifies a certain kind of fly, the dogfly; and that zebub signiɓes flies in general; whether shemamah, shemamith, may be taken for a fly, also, must be left to the decision of the reader.

N.B. Bellori considered the god of flies, as the god of bees also; for which he has authority from antiquity. Vide plate, Beelzebub, 2 Kings, i. 2.

ARTICLES of dress, especially of female dress, are so capricious, that having been used they are laid aside, and being laid aside they are forgotten: we know this to be fact in respect to the varying fashions of our own country, and much is the most learned antiquary puzzled to appropriate to their uses the kinds of apparel, and their parts, which occur in the descriptions of our ancient writers. If this be the case among ourselves, there can be no wonder, that we should be more than equally embarrassed when en

deavouring to explain and elucidate those passages of the sacred writings where articles of dress are mentioned.

As we differ considerably from all commentators who have endeavoured to determine the various parts of dress worn by a Hebrew lady, as mentioned by the prophet in this passage, we shall beg leave to offer our reasons for such differences. The following is the rendering of our public version, and underneath it is that of bishop Lowth.