10 In its pale and inoffensive light; then, contracting itself, it would seem to vanish from the sight, but in a few moments would resume its lustre, or, moving from place to place, would expand at intervals, over two or three acres of land. It should be observed, that on the preceding evening the atmosphere had been uncommonly thick and hazy, and the dew remarkably unctuous. It would seem from a passage in the Psalms, that what is termed a coup-de-soliel, or stroke of the sun, and which, in the East Indies frequently causes sudden death, was not unknown in Palestine." The sun shall not smite thee by day, nor the moon by night." (Psal. cxxi. 6.) The son of the woman of Shunem appears to have died in consequence of a stroke of the sun. 2 Kings iv. 18-20. The division of seasons adopted by the Jews, was the one indicated by Moses in Gen. viii. 22. viz. seed-time and harvest, cold and heat, summer and winter. These divisions, according to Golius, exist among the Arabs to this day. The seed-time, Zero, comprised the latter half of Tisri, the whole of Marchesvan, and the former half of Kisleu: that is, according to our time, from the beginning of October to the beginning of December. (But see remarks on MONTHS.) The Harvest, Ketzir, comprises the latter half of Nisan, the whole of Ijar, and the former half of Sivan: from the beginning of April to the beginning of June. The Cold Season, Kor, takes in the latter half of Shebeth, the whole of Adar, and the former half of Nisan; from the beginning of February to the beginning of April. The Hot Season, Chom, includes the latter half of Ab, the whole of Elul, and the former half of Tisri: that is, from the beginning of August to the beginning of October. Summer, Kayitz, comprehends the latter half of Sivan, the whole of Thammuz, and the former half of Ab: that is, from the beginning of June to the beginning of August. Winter, Choreph, included the latter half of Kisleu, the whole of Tebeth, and the former part of Shebeth: or from the beginning of our December to the beginning of February. FESTIVALS. In order to perpetuate the memory of the numerous wonders God had wrought in favour of his people, Moses, by the divine command, instituted various festivals, which they were obliged to observe. These sacred seasons were either weekly, monthly, or yearly, or recurred after a certain number of years. The principal festivals were, 1. THE SABBATH. Every seventh day was appointed a holy festival, held sacred as a day of worship, in commemoration of the creation of the world by Jehovah. On this day the Israelites were to rest from all labours; and all strangers in their service were to participate the Sabbath, and all other holy-days, by circumstance of each of them lasting sev (one for eight) days; during which the Je were bound to rejoice before the Lord for their deliverances and mercies. (Deut. x 11.) All the males of the 12 tribes were bou to be present at these grand festivals (Ex xxxiv. 23; Deut. xvi. 16.); and for their couragement to attend, they were assured t no man should desire their land during th absence (Exod. xxxiv, 24.); in other wor that they should be secure from hostile in sion, during their attendance on religious w ship. These festivals were, 1. THE PASSOVER, instituted the night bef the Israelites' departure from Egypt, in co memoration of the destroying Angel's pass over the houses of the Hebrews, when he stroyed the first-born of Egypt; the doors the Hebrews being marked with the blood lamb slain the evening before, and theref called the Paschal Lamb, from 0 to p over. It was celebrated on the 14th day of moon next after the vernal equinox, and c tinued seven days; but the first and the sever of the number were the most solemn. Th killed a lamb without spot on the occasion; if this could not be procured, a kid; sprinkl the door-posts and lintel of each house w the blood. The lamb or kid was to be ea with unleavened bread and bitter herbs; a b of it was not to be broken; and if any part it remained till the day following, it was thro into the fire. If one family were not suflici to eat the lamb, two houses were joined gether. They ate it with their shoes on th feet, their loins girded, and their staves in th hands, in the posture of travellers in a hur Neglecting to keep the Passover, and eat leavened bread during its continuance, w severely punished; the first with death, second with excision, or being cut off from people, which was a species of excommuni tion; but a journey, sickness, or uncleanne were allowed as good excuses for omitting Passover at the regular time, if the persons hindered could celebrate it on the 14th of month Jiar, which answers to our April a May. While the temple was standing, th brought their lambs thither, and sacrifi them; offering the blood to the priest, w poured it out at the foot of the altar. At t feast every male of all the tribes, who was a to perform the journey, was bound to repair Jerusalem, and bring his offering with h The women, too, out of devotion, very 1 quently attended. For the institution of t feast see Exod. xii. The Jews even now r giously observe this season. For further p ticulars, the reader is referred to Horne's Int duction, vol. iii. p. 299, 4th edition; where will find the subject treated in all its branch II. THE FEAST OF PENTECOST, called al The Feast of Weeks (Exod. xxxiv. 22; De xvi. 10, 16V haaanga it weeks, or a week of weeks after the first o of new corn. The form of thanksgiving for this occasion, is given in Deut. xxvi. 5-10. On this day also, was commemorated the giving of the Law on Mount Sinai. The Greek word Pentecost ПThon (Acts ii. 1; xx. 16.), is derived from the circumstance of its being kept on the 50th day after the feast of unleavened bread. III. THE FEAST OF TABERNACLES also continued for a week. It was instituted to commemorate the dwelling of the Israelites in tents, while wandering in the desert. (Lev. xxiii. 34, 43.) Hence it is called the Feast of Tents, (John vii. 2.) It is also called the Feast of Ingatherings (Exod. xxiii. 16; xxxiv. 22.) Further, the design of this feast was, to return thanks to God for the fruit of the vine, as well as of other trees, which were gathered about this time; and also to implore his blessing upon those of the ensuing year.-During the whole of this solemnity, the Israelites were obliged to dwell in tents, which anciently were pitched on the flat roofs of their houses. They also carried in their hands branches of palm-trees, olives, citrons, myrtles, and willows (Lev. xxiii. 45; Neh. viii. 15; 2 Mac. x. 7.); sing ing, Hosanna, save, I beseech thee) Psal. cxviii. 25.), in which words they prayed for the coming of the Messiah. With these branches in their hands they walked round the altar, amid the sound of trumpets, singing Hosanna; and, on the last, or seventh day, they compassed the altar seven times. This was called the Great Hosanna. One of the most remarkable ceremonies performed at this feast, was the libation or pouring out of water, drawn from the fountain or pool of Siloam, upon the altar, while the people sang, with transports of joy, the 12th chap. of Isaiah, "With joy shall ye draw water from the wells of salvation." This water was, even according to the Jews themselves, an emblem of the Holy Spirit, and it is so referred by our Saviour. (John vii. 37, 39.) No festival was celebrated with greater rejoicings than this. Dancing, music, and feastings, were its accompaniments, together with such brilliant illuminations as lighted the whole city of Jerusalem. IV. THE FEAST OF TRUMPETS. This feast, though celebrated with great solemnity, did not require the presence of every male Israelite, as did those we have noticed. It was held on the first and second days of the month Tisri. It derives its name from the blowing of trumpets in the Temple, with more than usual solemnity. (Numb. xxix. 1; Lev. xxiii. 24.) On this festival, the Israelites abstained from all labour, (Lev. xxiii. 25.) and offered the sacrifices prescribed in Numb. xxix. 1-6 V. FAST OR FEAST OF EXPIATION, OR DAY OF ATONEMENT. This day was observed as a strict fast, abstaining from all servile work, taking no food, and afflicting their souls. (Lev. xxiii. 27-30.) Of all the sacrifices ordained by the Mosaic Law, the sacrifice of the Atonement was the most solemn and important: it was offered on the 10th day of the month Tisri, by the High Priest alone, for the sins of the whole nation. On this day only, in the course of the year, was the High Priest per then without due preparation, death. Lev. xvi. 3–28. VI. THE FEAST OF PURIM, O celebrated on the 14th and 15th Adar, (the 13th, 14th, and 15th, days of Mordecai,) in conmemo providential deliverance of the J cruel machinations of Haman, cured an edict from Artaxerxe them. (Esth. iiiix.) On this entire book of Esther is read in th of the modern Jews. All Jews, and of every age, who are able required to come to this feast, a reading, for the better preserv memory of this important fact. is unfolded, the chazan, or reader, ed be God, the King of the Wo sanctified us by his precepts, and us to read the Megillah! Blesse in those days worked miracles for As often as the name of Hama whole congregation clap their with their feet, and exclaim, " Le blotted out! may the memory o strike loudly on the forms with hammers made for the purpose reader comes to the 7th, 8th, and where the names of Haman's te he pronounces them with great in one breath; to intimate that hanged, and expired in the sa When the chazan has finished th whole congregation exclaim, Haman-Blessed be Mordecai Zeresh!-Blessed be Esther! Idolaters!-Blessed be all the Isr blessed likewise be Harbonah, stance Haman was hanged!" A the Jews indulge in many excesse consider innocent at this particula in fact, their bacchanalia. rot!"-The children at the same VII. THE FEAST OF DEDICAT 22.) was instituted by Judas Macc tation of those of Solomon and Ez ful memorial of the cleansing Temple and Altar, after they had by Antiochus Epiphanes (1 Ma It commenced on the 25th of Kis eight days. It was also called Lights, because the Jews illum houses in testimony of their joy feast was spent in singing hymns on this important occasion. The crifices, and every kind of diversi These are the chief annual festi ed in the Sacred Writings: there vals, however, which were celebra recurrence of a certain number of demand notice here. as well as of the remission of debts (Deut. xv. 2. THE JUBILEE was a more solemn Sab- The ancient Hebrews had no particular names for their months.-They called them the first, second, third, &c. Under Solomon, (1 Kings vi. 1.) we read of the month Zif, which is the second month of the ecclesiastical year, and answers to that afterwards called Jiar. In the same chapter we read of the month Bul, which is the eighth of the ecclesiastical year, and answers to Marchesvan. Again, in chap. viii. 2, we read of the month Ethanim, or, of the Valiant, which answers to Tisri, the seventh of the ecclesiastical year. The origin of these names is involved in uncertainty, nor will our limits admit of inquiry. The Hebrews originally followed the same distribution of their year and months as Egypt. The year consisted of 365 days, and of twelve months, each of thirty days. This appears by the enumeration of the days of the year of the Deluge. (Gen. vii.) The twelfth month was to have thirty-five days, and they had no intercalary month, but at the end of 120 years; when the beginning of the year following was out of its place thirty whole days. After the Exodus, which happened in the month of March, God ordained that the holy year, i. e. the calendar of religious feasts and ceremonies, should begin at Nisan, the seventh month of the civil year (the civil year was left unchanged), which the Hebrews continued to begin at the month Tisri. After the Babylonish captivity, the Jews, being but a handful of people in the midst of others surrounding them from the Chaldeans and Persians, and pe months. However, we cannot be sure of their manner of dividing the year and months. But we see clearly by Ecclesias not exactly knowing the form of the Cha lib. iii. 10.) and by Philo (Vit. Mos. lib. iii.). (xliii. 6.) by the Maccabees, by Josephus, in their time they followed the custom o Grecians: that is, their months were lu and their years were solar. These 1 months were each of 29 days, or, rather, was of 30 days, the following of 29, and s alternately: that which had 30 days was ed a full or complete month; that which but 29 days was called incomplete. The moon was always the beginning of the mor day, or new moon. They did not begin it fr and this day they called Neomenia, new-mo that point of time when the moon was in c junction with the sun, but from the time which she first becomes visible after that co junction. And to determine this, it is said th had people posted on elevated places to infor the Sanhedrim as soon as possible. Proclam tion was then made, The feast of the new moo The feast of the new moon! and the beginnin pet. For fear of any failing in the observatio of the month was proclaimed by sound of trun of that command, which directed certain cer monies at the beginning of each month, the continued the Neomenia two days; the firs was called the day of the moon's appearance the other of the moon's disappearance. So say that if this was ever practised, it was only in the Rabbins; but there is great probability provinces distant from Jerusalem. In the temple, and in the metropolis, there was always a fixed calendar, or at least a fixed decision for festival days, determined by the House of Judg answered to ours-Nisan to March, Ijar to When we say that the moons of the Jews April, &c.-this must be understood with some latitude; for lunar months cannot be reduced between the 20th and 21st of March accordexactly to solar ones. The vernal equinox falls ing to the course of the solar year: but in the lunar year, the new moon will fall in the month of March, and the full moon in the month of April. So that the Hebrew months will commonly answer to two of our months, the end of one and the beginning of the other. Twelve lunar months making but 354 days and six hours, the Jewish year was short of the Roman by twelve days. To recover the equinoctial points, from which this difference of the solar of the first month, the Jews every three years and lunar year would separate the new moon intercalated a thirteenth month, which they called Ve-Adar, the second Adar. By this cause in 36 solar months there would be thirtymeans their lunar year equalled the solar; beseven lunar months. The Sanhedrim regulated this intercalation, and this 13th month was placed between Adar and Nisan; so that the Passover was always coloh of Moses, relative to three of the great feasts. We have already seen, that the Jews commence their Nisan, or first month, from the new moon which falls in March: from this month they reckon all the rest. If, therefore, this be erroneously computed, the error must run through the whole of the calendar; which we find to be really the case. 1. On the 16th of the first month, a handful of ripe ears was to be offered to God, which Moses ordained as the first-fruits: when these were offered it was lawful to eat the ears, and put the sickle to the corn. From this law, it is evident that the corn began to ripen in some parts, at least, of Palestine, on the 16th of the month Nisan. Now, from an inspection of the calendar, formed from the Itineraries of the most approved and authentic Travellers, it will be seen, that this is never the case. About the middle of April (not March) barley is in the ear, and about the end of the month it begins to turn yellow: but at this time there is very little wheat even in the ear; and in the fields around Bethlehem and Jerusalem, in the year Shaw visited Palestine, the stalk was little more than a foot high. In fact, all Travellers who mention the harvest in Palestine, tell us that corn grows ripe and is mowed, not earlier than the months of April and May. If, therefore, there was ripe corn offered to God in the month Nisan, which was followed by the harvest, it is evident that the month Nisan could not have synchronised with our March. 2. Seven weeks after the 16th of the first month, and consequently the 5th or 6th of the third month, was the feast of Pentecost. Thanks were returned to God for finishing the harvest; and an offering made of new loaves, whence the feast had its name. (Exod. xxiii. 16; Lev. xxiii. 16, 17, 18.) But we have already seen, that this time would fall in the midst of the harvest, even in the warmest and most favourable spots of the Holy Land. Is it probable, therefore, that the Jewish Legislator would institute an eucharistical sacrifice for the ending of harvest, while in the midst of gather ing it in?-that he would compel the peasants to leave their work, and return God thanks for having completed it, while the corn was yet standing in the fields? are several collateral ones which ed, did our limits permit. As, 1. Its differing from the S which makes Nisan April (Ass otheca Orientalis, tom. i. p. 39 and of consequence, the rest of t ter by one than the Hebrews. said, that the error is with the S with the Jews. But we ask is Shall we ascribe it to a people their own land, rather than to banished from their country for lived among other nations, tha Calendar, to which we know th measure, conformed themselv not sufficient to decide the poi discrepancy between the Jewis the Mosaic Laws, while the Syr fully accords with them, place yond suspicion? 2. The testimony of Joseph with the Syriac Calendar, in ma donian month Xanthicus, in w states that the sun enters int pond with the Hebrew month. c. xiv. §6; iii. c. x. §5.). Wha and more determinate? He n Xanthicus: he adds, that the Aries, which on the 14th of Ap the 14th of March is false; for Pisces. 3. In favour of the above op by the Jewish feasts, the Syria the Jewish Historian, the et names may be adduced. Not stress is to be laid on etymolo but when found to confirin pric stantial inquiries, they are not tention. We ask, then, if any month of ears of corn, of rivers ning, of floods, &c. will he no clude, that that month was cal Nature's producing in it ears, and floods? Thus the first mor the month of sheaves; at whic in ear all over Palestine: the s called Dan's (Jirach expresses the nature of the m month of continued rivers, wh eighth month is called 12 whi when the perennial streams a rives from rigavit, madefe Heb. 13 deluvium, and this month, the rains in Pale called the former rains, begin ing of rivers and floods is to than in other months. 3. The Feast of Tabernacles was to be kept at the end of the year, when all the fruits were gathered in; in which the vintage was undoubtedly included; especially as the chief riches of the country consisted in the fruit of the vine. But if the 7th month, on the 15th of which the Feast of Tabernacles began, were September, then the feast called off the Israelites from the vintage and forced them to leave the ripe grapes on the vines, as will be evident from an inspection of the calendar. Now, can we believe that a divinely commissioned Legislator, or one of even common understanding, would call off the people from the vineyards, when the vintage was either just begun, or was busily carried on all over Palestine, and keep them for eight days together in one city, returning thanks to God for that vintage, THE STATE OF SOCIE which must yet needs be spoiled by being thus neglected in obedience to his command?" In addition to the above arguments, in favour From all this it seems fully Jewish year beginning in Nise in its commencement, as nearly can with solar ones, with our A cording to the present Jewish our March. From the Critica B THE DELUGE ADAM, in his first state, bei his primary position in the heavens, and th effects produced to the earth by that retur would point out the year. A variation betwee the rotations of the moon and sun easily becam discoverable, from the distinction which, in very few years, would be exhibited in the set sons; and hence it may be supposed tha though at first the calculation of time migh be by lunar months or revolutions, yet the re turn of vegetation would dictate the solar year The great ages of the antediluvian patriarch: and the simplicity of their employments, assis this conjecture; which receives considerabl force from the fact, that the Hebrew term fo a year implies an iteration-a return to th same point-a repetition; and it is also re markable that the Indians, Chinese, Babylo nians, Egyptians, Grecians, and other nations deduce their origin from one, said to be verse in astronomy, which he taught their forefathers his progeny. With respect to natural history, it is clearly implied, that Adam, whilst in paradise, had perfect knowledge of the animal creation; for he named them all: "all cattle, and the fow of the air, and every beast of the field ;" and it is supposed that, in naming the animals, he did it, conscious of what best suited each, accord ing to its principal properties. And that this information was not confined to Adam is pretty whether we consider his physical, his moral, or his intellectual endowments. "Possessed of a body complete in all its parts, full of health and vigour, erect he stood confessed lord of the animal creation." But when contemplated as possessing a soul innocent and holy-displaying love to God, and joy in his presence, with peace of conscience from a faithful discharge of duty to Him, how much is our wonder and admiration increased! In this state he was indeed an exalted creature. His mind was gifted with powers equal to the delightful contemplation of God and his works, and to the performance of his Creator's will without deviation. The operations of his soul were free, intelligent; every requisite to felicity was supplied, and he needed nothing to complete his enjoyments. But, at the fall, his mind becoming vitiated, debased, and corrupt, he experienced a change from peace and happiness to misery and wretchedness, and his body became the subject of disease and death. In Adam's fall, all nature seems to have participatedeven the earth was cursed for his sake, and no longer yielding to man its spontaneous supplies, it required his labour to cultivate it. Man, by his sin, having occasioned alienation and consequent absence from God, and being driven out of Eden, became the subject of want; and he was therefore obliged to exert his ingenuity in order to render his degraded situa-evident; for Noah was so minutely informed tion bearable, and to supply its wants. Hence the invention of arts. The account of the antediluvian world, as given by Moses, seems to establish this opinion; and if that account be aided by deductions drawn from the subsequent history of Noah and his immediate posterity, there will be no difficulty in supposing, that the world, before the flood, had made much nearer approaches towards what we now call civilization (an appropriation of arts and sciences to the conveniences, comforts, and enjoyments of life), than at a first glance of the subject we might be led to suppose; though certainly not to that height of attainment which some ingenious and learned men have endeavoured to prove. In summing up the sources of information contained in the Bible, we think it may be discovered that the old world possessed a knowledge of astronomy, music, natural history, architecture, metallurgy, agriculture, and pasturage, and perhaps of weaving; we may also infer that poetical composition was familiar to them. They were governed by laws, both civil and religious; such as right of property, and relationship-the observance of the sabbath-marriage-assembling to worship God-sacrifice, and atonement for sin. The opinion that the old world was acquainted with astronomy, is founded chiefly on the ages of Seth and his descendants being particularly set down, and the precise year, month, and day being stated on which Noah and his family &c. entered into the ark, and made their egress from it. The apparent motion of the on the subject as to distinguish between clean and unclean beasts, and his instructions extended to every bird of every kind. Adam also knew how to distinguish "herb bearing seed,' and "tree, in which was the fruit of a tree yielding seed," with "every green herb." The trees of life and of knowledge are the only ones mentioned before the fall; but in the history of Noah, the vine, the olive, and the wood of which the ark was made, are noticed in such a manner as to intimate that discernment which arises out of a knowledge of their qualities. The antediluvians were also so far acquaint ed with geology as to distinguish metals; and in the description of the garden of Eden, gold and precious stones are noticed. That they were acquainted with music is certain; for it is expressly said that Jubal was the father of those who handle the kinnur and the hugab. The kinnur manifestly signifies the harp or lyre, and hugab, the ancient organ which was similar to the pandæan pipes, being composed of reeds of different lengths and sizes joined together. This evidently intimates con siderable progress in the science; for it is not probable that the playing on both stringed and wind instruments was discovered at one and the same time, but that the principles of har mony being ascertained on one, it was by ana logy transferred to the other; and Jubal, by repeated effort, became the inventor and first performer on the harp and organ. Of Architecture, it is said that Cain builded a city, which he called after the name of his Chenac or Enoch. What this city was is son, |