that of Orus, or the Earth, son of Isis or Osiris. I have seen it most frequently with one or other of these divinities, or making offerings to them, always a figure younger and of smaller proportion than themselves. I found this on one of the columns of the portico of Tentyra; it was covered with stucco and painted. The stucco being partly scaled off, gave me the opportunity of discovering lines traced as if with red chalk. Curiosity prompted me to take away the whole of the stucco, and I found the form of the figure sketched, with corrections of the outline; a division into twenty-two parts: the separation of the thighs being in the middle of the whole height of the figure, and the head comprising rather less than a seventh part." No. 1080.-xlvii. 13. The astrologers.] Astrology, divination, and the interpretation of dreams, were fashionable studies with men of rank. They in general carried with them wherever they went pocket astronomical tables which they consulted, as well as astrologers, on every affair of moment. RICHARDSON'S Dissert. on the East, p. 191. No. 1081.-xlix. 2. He hath made my mouth like a sharp sword.] The metaphor of the sword and the arrow applied to powerful speech is bold, but just. It has been employed by the most ingenious heathen writers, if with equal elegance, not with equal force. It is said of Pericles by Aristophanes, (see Cicero, Epist. ad Atticum, xii. 6.) Ουτως εκηλεί, και μονος των ρητορων Apud Diod. 1. xii, His pow'rful speech Pierced the hearer's soul, and left behind See also Pindar, Olymp. ii. 160. loc. Bp. Lowth, in Though this language is confessedly figurative, it appears nevertheless to have been derived from the various uses to which the sword is applied, as an offensive or defensive weapon. Amongst the Tartars a similar mode of expression has been adopted. Montesquieu calls them the most singular people upon earth, but says they are involved in a political slavery. To this he adds in a note, that when a khan is proclaimed, all the people cry, that his word shall be as a sword. (Spirit of Laws, vol. i. p. 350.) This practice sufficiently accounts for the use of the word in a metaphorical sense. See also Psalm lvii. 4. lxiv. 3. lv. 21. lix. 7. Prov. xii. 18. xxv. 18. xxx. 14. Eph. vi. 17. Heb. iv. 12. Rev. i. 16. ii. 16. xix. 15, 21. No. 1082.-I. 6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting ] Mr. Hanway has recorded a scene differing little, if at all, from that alluded to by the prophet. "A prisoner was brought, who had two large logs of wood fitted to the small of his leg, and rivetted together; there was also a heavy triangular collar of wood about his neck. The general asked me, if that man had taken my goods. I told him, I did not remember to have seen him before. He was questioned some time, and at length ordered to be beaten with sticks, which was performed by two soldiers with such severity as if they meant to kill him. The soldiers were then ordered to spit in his face, an indignity of great antiquity in the East. This, and the cutting off beards, which I shall have occasion to mention, brought to my mind the sufferings recorded in the prophetical history of our Saviour. Isaiah 1. 6. "Sadoc Aga sent prisoner to Astrabad-his beard was cut off; his face was rubbed with dirt, and his eyes cut out. Upon his speaking in pathetic terms with that emotion natural to a daring spirit, the general ordered him to be struck across the mouth to silence him; which was done with such violence that the blood issued forth." Travels, vol. i. p. 297. No. 1083.-li. 11. And come with singing unto Zion.] In describing the order of the caravans Pitts informs us, "that some of the camels have bells about their necks, and some about their legs, like those which our carriers put about their fore-horses' necks, which, together with the servants (who belong to the camels and travel on foot) singing all night, make a pleasant noise, and the journey passes away delightfully." This circumstance is explanatory of the singing of the Israelites in their return to Jerusalem. HARMER, vol. i. p. 469. have said to thy soul, Bow This is a very strong and No. 1084.-li. 23. Who down, that we may go over.] expressive description of the insolent pride of eastern conquerors. The following is one out of many instances of it. The emperor Valerian being through treachery taken prisoner by Sapor king of Persia, was treated by him as the basest and most abject slave. For the Persian monarch commanded the unhappy Roman to bow himself down, and offer him his back, on which he set his foot in order to mount his chariot or his horse, whenever he had occasion. Lactantius de Mort. Persec. cap. 5. Aurel, Victor. Epitome, cap. 32. Bp. LowтH, in loc. No. 1085.-liii. 8. And who shall declare his generation?] It is said in the Mishna, that before any one was punished for a capital crime proclamation was made before the prisoner by the public crier, "Who ever knows any thing of his innocence, let him come and declare it of him." On the original passage the Gemara of Babylon adds, that before the death of Jesus this proclamation was made for forty days, but no defence could be found. It is truly surprising to see such falsities, contrary to well known facts. Bp. LowTH, in loc. No. 1086.-liv. 12. I will make thy windows of agates, and thy gates of carbuncles, and all thy borders · of pleasant stones.] The meaning of this passage must be, "I will inlay the mouldings, and other members of the architecture which ornaments thee as a palace, with the most valuable decorations," as royal halls are adorned in the East. "The first object that attracts attention," says Francklin, (History of Shah Allum) is the dewan aum, or public hall of audience for all descriptions of people. It is situated at the upper end of a spacious square: and though at present much in decay, is a noble building. On each side of the dewan aum, and all round the square, are apartments of two stories in height, the walls and front of which, in the times of the splendor of the empire, were adorned with a profusion of the richest tapestry, velvets, and silks. The nobles vying with each other in rendering them the most magnificent, especially on festivals and days of public rejoicings, which presented a grand sight. See Esther i. 6. From hence we went to the dewan khass. "This building likewise is situated at the upper end of a spacious square, elevated upon a terrace of marble about four feet in height. The dewan khass in former times was adorned with excessive magnificence: and though repeatedly stripped and plundered by successive invaders, still retains sufficient beauty to render it admired. I judge the building to be a hundred and fifty feet in length by forty in breadth. The roof is flat, supported by numerous columns of fine white marble, which have been richly ornamented with inlaid flowered work of different coloured stones: the cornices and borders have been decorated with a frieze and sculptured work. The ceiling was formerly incrusted with a rich foliage of silver throughout its whole extent, which has been long since taken away. The delicacy of the inlaying in the compartments of the walls is much to be admired. And it is a matter of bitter regret to see the barbarous ravages that have been made by picking out the different cornelians, and breaking the marble by violence. Around the exterior of the dewan khass, in the cornice, are the following lines written in letters of gold, upon a ground of white marble. If there be a paradise upon earth, this is it, it is this, it is this. The terrace of this building is composed of large slabs of marble, and the whole building is crowned at top with four cupolas of the same material. The royal baths built by Shah Jehan are situated a little to the northward of the dewan khass, and consist of three very large rooms, surmounted by domes of white marble. The inside of them about two-thirds of the way up is lined with marble, having beautiful borders of flowers worked in cornelians and other stones, executed with much taste." Theological Magazine, vol. iii. p. 195. No. 1087.-lvii. 6. The smooth stones.] This refers to stones made smooth by oil poured on them, as was frequently done by the heathen. Theophrastus has marked this as one strong feature in the character of the superstitious man: "Passing by the anointed stones in the streets, he takes out his phial of oil, and pours it on them; and having fallen on his knees, and made his adorations, he departs." Bp. LowтH, in loc. |