ture of a Heathen Deity: "Ceterum inde fluxit insanus Gentilium error, qui Bacchum suum, maximè in expeditione Indicá, cornutum tradiderunt; sub cujus nomine Mosen eos coluisse Vossius, Huetius, aliique demonstrarunt."

Ludovicus de Dieu, in his Note on Exodus xxxiv. 35. further remarks, "Sic in historiá Saracenicá Elmacini, ut et passim alibi, Alexander Magnus cognominatur 'habens duo cornua;' i. e. duplicem gloriam, ob imperium Orientis et Occidentis."

ذو القرنين

The Tantoor of Mount Lebanon is evidently intended for splendor, while the horn worne by the Abyssinian Chiefs was significant of strength. Whether the version of St. Jerome"Quod cornuta esset facies ejus"-first gave rise to the painting of Moses in that manner, and thus led to the adoption of the costume; or whether, on the other hand, the closeness of his rendering may indicate that such a costume already existed in Syria when he wrote, so that his allusion would, in that era and in that country, seem nothing forced or strange, may be left to conjecture. I should incline to the latter opinion; and, consequently, imagine that the costume is as ancient, at least, as his time.

C.

ON TYRE.

It might, perhaps, be thought, that the Aqueducts and Solomon's Cisterns are an exception to the remark at p. 136, that not a vestige of an ancient city appears on the site of the first Tyre. These structures seem, however, to be fairly laid out of the question by the following criticism of Maundrell, (Journey, March 21, 1697)—who, noticing the TRADITION, that these Cisterns were part of the recompence made by Solomon to King Hiram for the materials sent toward the building of the Temple, shrewdly remarks-"They are, doubtless, very ancient; but yet of a much later date than what this tradition ascribes to them. That they could not be built till since Alexander's time, may be conjectured from this, among other arguments-because the Aqueduct, which conveys the water from hence to Tyre, is carried over the neck of land, by which

Alexander in his famous siege of this place joyn'd the City to the Continent. And as the Cisterns cannot well be imagined to be ancienter than the Aqueduct; so one may be sure the Aqueduct cannot be older than the ground it stands upon."

To the denunciations of the Prophet Ezekiel against Tyre, quoted at pp. 136-138, may be added the brief but energetic prediction of Zechariah (ch. ix. 3, 4) of the ruin of that devoted city-Tyrus did build herself a strong hold; and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and he will smite her power in the sea, and she shall be devoured with fire.

Possibly the expression of the Prophet Isaiah (doubtless alluding to the most ancient Tyre) might be thought to weaken the remark, at p. 139, that the Insular Town was not necessarily to be considered as identical with the Old CityBe still, ye inhabitants of THE ISLE: (ch. xxiii. 2, 6.) But Bishop Lowth translates this passage-Ye inhabitants of the sea-coast. This is very learnedly discussed by Reland (Palestine, pp. 1050, 1051.) Poole and Vitringa both accord with this rendering. Ancient Tyre is by Strabo represented to be what would seem considerably south: this Writer says (Geography, Book xvi. under "Syria ") "Tyre is distant from Sidon not more than two hundred stadia. Between them is a city named Ornithon; (πολίχνιον, Ορνίθων πόλις λεγομένη called the City of Birds ?) After this, near Tyre, a river disembogues itself. After Tyre is Palæ-Tyrus, thirty stadia distant." Thirty stadia would be nearly four miles English. The impression made on my mind, after consulting various authorities, is one which entirely concurs with both the prophetic writings and the actual view of the spot-namely, that between Modern Tyre, and Khan Nahoura, (though much nearer to the former,) existed Palæ-Tyrus; being built to the water's edge which would explain Ezekiel xxvii. 3.

D.

STATE OF THE JEWS AT SAFET.

From what we learned at Safet, it is evident that affairs are there much worse with the Jews, than they were at the time when Basnage described them. The Reader may compare

with the statements given at pp. 180-185, the following account of Safet, in Book vii. chapter 24. section 1. of Basnage's History of the Jews. Having remarked that the zeal of the Jews toward the Holy Land is much cooled, he adds, that, of the cities to which they resort, "Safet is the most peopled, and the most celebrated among them. They there enjoy many advantages. For, first, this city, situated in the tribe of Naphtali, at a distance of nine miles from Bethsaïda, upon a mountain with a triple ridge or summit, is extremely difficult of access. It is thus protected from the incursions of the roving Arabs, who pillage and desolate whatever cities they can enter. Secondly, I know not whether it be that the Turks are unwilling, by ill-treating the Jews, to occasion the depopulation of the town, or whether it is the mildness of the Ottomans that attracts the Jews hither; certain it is that they are more numerous at Safet, and that they are more kindly treated here, than in all the rest of the Ottoman Empire.... A third of the inhabitants are Turks: the other two-thirds are Jews."

E.

ENMITY OF SAMARITANS TO JEWS AND CHRISTIANS. Mill, in his "Dissertationes Selectæ," has one entire Dissertation (the XIVth) "On the Causes of the Enmity between the Jews and the Samaritans." In reference to the exclusive regard of the Samaritans to their Pentateuch, noticed in the preceding Journal, Mill quotes from them the following declaration:-"Possidemus etiam codicem legis, a temporibus gratiæ, quem scripsit Abia filius Pinchasi. Legitur enim scriptum in eo: Ego Abisa filius Pinchasi f. Eleazaris f. Aaronis sacerdotis, scripsi hoc in atrio Tabernaculi Convocationis, in monte Garizim, anno decimo tertio a reversione filiorum Israel in terram Canaan, et in fines ejus circumcirca. Laudo Dominum." He adds, "Eumque tantâ religione colunt, ut, præter sacerdotem summum, nemo attingere eum audeat. Codicem autem Hebræum, non modo spernunt, sed etiam diris devovent."

Mill further relates, that the enmity of the Samaritans has

U

not been less bitter against the Christians; quoting, în proof, the following passage from Eutychius: "In the twenty-first year of the reign of Justinian, the Samaritans, having made an incursion into Palestine, destroyed all the Churches, and cast fire into them: they likewise killed many Christians, cruelly tormented others, and murdered the Bishop of Nablous. Hearing of this, Justinian the Emperor sent a large army, and slew a great multitude of Samaritans." The consequence of this war was, that the Christians would not admit into the bosom of the Church any Samaritan who was desirous of becoming a Christian, under less than two years' probation. (Millii Dissertationes Selectæ, p. 435. & p. 453.)

F.

POPULATION OF JERUSALEM.

In addition to what is said, at pp. 238, 239, on the population of Jerusalem, it may be remarked, that, in reference to the Holy City, (as, indeed, all places in the Levant,) the most various statements are to be found in different writers. There can be little doubt, however, that Hasselquist has committed a very great error, when he says, "Jerusalem has amongst its inhabitants 20,000 Jews." (Voyages in the East, "Jerusalem.") It may be agreeable to the reader to hear a more moderate estimate, certainly more near the truth, by the late Professor Carlyle: "The population," he says, " consists of 9000 Mahomedans, 3000 Jews, 2000 Greeks, 600 Latins, 200 Armenians, 100 Jacobites or Syrians, and two or three families of Copts or Maronites." (See Walpole's Memoirs, p. 187.) This would make a total of about 15,000; which is the utmost that the Author conceives the city would contain, in ordinary circumstances.

G.

NUMBER OF CONVENTS IN JERUSALEM.

The number of Christian Convents in Jerusalem was stated to me thus:-thirteen Greek Convents; of which some are

for Monks, others for Nuns-three Armenian; two for Monks, and one for Nuns-two Coptic-one Abyssinianone Latin; with another Religious House attached to it. This would give a total of twenty-one Monastic Establishments: but some of them are very poor and mean, and, except during the season for Pilgrims, scarcely tenanted. In the Convent of Mar Michael, where we lodged, there were, besides ourselves, the Superior-his Sister-the Superior of the Monastery of St. Saba-and two or three poor Greeks or Anatolians; who seem hardly to know either how to live here, or how to get away, or what place to go to.

H.

RIGOUR OF THE ADVENT-FAST,

The rigour of the Lent which is kept during the four weeks of Advent began before I left Jerusalem. Among other persons who were suffering under it, was the aged Sister of the Superior of the Convent of Mar Michael, I had given the Superior some medicine, which he found very beneficial; on which his Sister applied to me for similar relief. On making inquiry into her diet, I found that she was so impoverishing her constitution by fasting, that, at her advanced age and with her infirmities, I doubted the safety of administering medicine of sufficient power to remove her indisposition. Her illness was, in fact, entirely owing to bad and low food. She complained that she had lost all appetite: I recommended her to take a little meat to strengthen her stomach, or at least some broth. At this she grew outrageous-walked up to me, as if she was about to quarrel-and asked whether I wished her to neglect her Religion and her duty to God: this she would never do! I applied some simple arguments, but they only served to irritate; and I, therefore, desisted. She afterward, several times, complained to my servant, because I had not sufficient skill to restore the tone of her appetite, without disturbing her fast.