people, the Jews, at the time of their in-gathering, to use any such superstitious or idolatrous rite."

No. 46. xxviii. 33. Bells.] "The bell seems to have been a sacred utensil of very ancient use in Asia. Golden bells formed a part of the ornaments of the pontifical robe of the Jewish high priest, with which he invested himself upon those grand and peculiar festivals, when he entered into the sanctuary. That robe was very magnificent, it was ordained to be of sky-blue, and the border of it, at the bottom, was adorned with pomegranates and gold bells intermixed equally, and at equal distances. The use and intent of these bells is evident from these words: And it shall be upon Aaron to minister, and his sound shallbe heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not. The sound of the numerous bells that covered the hem of his garment, gave notice to the assembled people that the most awful ceremony of their religion had commenced. When arrayed in this garb, he bore into the sanctuary the vessel of incense; it was the signal to prostrate themselves before the deity, and to commence those fervent ejaculations which were to ascend with the column of that incense to the throne of heaven." "One indispensable ceremony in the Indian Pooja is the ringing of a small bell by the officiating brahmin. The women of the idol, or dancing girls of the pagoda, have little golden bells fastened to their feet, the soft harmonious tinkling of which vibrates in unison with the exquisite melody of their voices."(MAURICE's Indian Antiquities, vol. v. p. 137.) "The ancient kings of Persia, who, in fact, united in their own persons the regal and sacerdotal office, were accustomed to have the fringes of their robes adorned with pomegranates and golden bells. The Arabian courtesans, like the Indian women, have little golden bells fastened round their legs, neck, and

elbows, to the sound of which they dance before the king. The Arabian princesses wear golden rings on their fingers, to which little bells are suspended, as well as in the flowing tresses of their hair, that their superior rank may be known, and they themselves, in passing, receive the homage due to their exalted station."

CALMET'S Dictionary, article BELL.

No. 47.-xxix. 22. The rump ;] Or the large tail of one species of the eastern sheep. RUSSELL(Hist. of Aleppo, p. 51.) after observing that they are in that country much more numerous than those with smaller tails, adds, "this tail is very broad and large, terminating in a small appendix that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs about twelve or fourteen Aleppo rotoloes, of which the tail is usually three rotoloes or upwards; but such as are of the largest breed, and have been fattened, will sometimes weigh above thirty rotoloes, and the tail of these ten. These very large sheep being about Aleppo kept up in yards, are in no danger of injuring their tails: but in some other places, where they feed in the fields, the shepherds are obliged to fix a piece of thin board to the under part of their tail, to prevent its being torn by bushes and thistles, as it is not covered underneath with thick wool like the upper part. Some have small wheels to facilitate the dragging of this board after them." A rotoloe of Aleppo is five pounds. See also Herodotus, lib. iii. cap. 115. With this agrees the account given by the Abbé Mariti, (travels through Cyprus, vol. i. p. 36.) "The mutton is juicy and tender. The tails of some of the sheep, which are remarkably fine, weigh upwards of fifty pounds." This shewa

us the reason why, in the levitical sacrifices, the tail was always ordered to be consumed by fire.

No. 48.—xxxviii. 8. Looking glasses.] The eastern mirrors were made of polished steel, and for the most part convex. If they were thus made in the country of Elihu, the image made use of by him will appear very lively. Hast thou with him spread out the sky, which is strong, and as a molten looking glass? (fob xxxvii. 18.) SHAW informs us, (Travels, p. 241.) that "in the Levant looking glasses are a part of a female dress. The Moorish women in Barbary are so fond of their ornaments, and particularly of their looking glasses, which they hang upon their breasts, that they will not lay them aside, even when, after the drudgery of the day, they are obliged to go two or three miles with a pitcher, or a goat's skin, to fetch water." The Israelitish women used to carry their mirrors with them, even to the most solemn place of worship. (HARMER, vol. ii. p. 411.) The word mirror should be used in the passages here referred to, rather than those which are inserted in the present translation of the Bible. To speak of looking glasses made of steel, and glasses molten, is palpably absurd, whereas the term mirror obviates every difficulty, and expresses the true meaning of the original.

No. 49.-LEVITICUS ii, 4,

Unleavened cakes of fine flour.

D'ARVIEUX relates, that the Arabs about Mount Carmel make a fire in a great stone pitcher, and when it is heated, mix meal and water, which they apply with the hollow of their hands to the outside of the pitcher, and this soft paste, spreading itself upon it, is baked in an instant, and the bread comes off thin as our wafers. (Voy. dans la pal. p. 192.) Stones or copper plates were also used for the purposes of baking. (PocoCKE, vol. ii. p. 96.) Upon these oven-pitchers probably the wafers here mentioned were prepared.

HARMER, vol. i. p. 235.

No. 50.-ii. 13. With all thine offerings thou shalt offer salt.] Salt amongst the ancients was the emblem of friendship and fidelity, and therefore was used in all their sacrifices and covenants. Bruce mentions a kind of salt so hard, that it is used as money, and passes from hand to hand no more injured than a stone would be. A covenant of salt seems to refer to the making of an agreement wherein salt was used as a token of confirmation. Baron Du Tott, speaking of one who was desirous of his acquaintance, says, upon his departure, ❝he promised in a short time to return. I had already attended him half way down the stair-case, when stopping, and turning briskly to one of my domestics, bring me directly, said he, some bread and salt. What he requested was brought; when taking a little salt between his fingers, and putting it with a mysterious air on a bit of bread, he eat it with a de vout gravity, assuring me that I might now rely on him." (part i. p. 214.) Among other exploits which are recorded of Jacoub Ben Laith,

he is said to have broken into a palace, and having collected a very large booty, which he was on the point of carrying away, he found his foot kicked something which made him stumble; putting it to his mouth, the better to distinguish it, his tongue soon informed him it was a lump of salt; upon this, according to the morality, or rather superstition of the country, where the people considered salt as a symbol and pledge of hospitality, he was so touched that he left all his booty, retiring without taking away any thing with him. (D'HERBELOT, Bibl. Orient. p. 466.) This use of salt is also evident from Homer:

And again:

Then near the altar of the darting king,

Dispos'd in rank, their hecatomb they bring;
With water purify their hands, and take
The sacred off'ring of the salted cake.

Above the coals the smoking fragment turns,
And sprinkles sacred sqlt from lifted urns.

II. i. l. 584.

Il. ix. 1. 281.

No. 51.-vi. 13. The fire shall ever be burning upon the altar; it shall never go out.] A ceremony remarkably similar to this institution is mentioned by Sir W. Jones, in his discourse on the Persians. "The Sagnicas, when they enter on their sacerdotal office, kindle, with two pieces of the hard wood semi, a fire, which they keep lighted through their lives, for their nuptial ceremony, the performance of solemn sacrifices, the obsequies of departed Ancestors, and their own funeral pile."

Asiatic Researches, vol. ii. p. 60.

No. 52.-xi. 35. Ranges for pots.] The scarcity of fuel in the East induces the people to be very frugal in using it, Rauwolff (p. 192.) gives the following account of their management: "They make in their tents or