150 ever, SKETCHES OF NATURAL HISTORY. long-continued famine. This inference, howis drawn from a case where the term "ass's head" may be explained to mean, not literally the head of an ass, but a certain measure or weight so called, as in 1 Sam. xvi. 20, where it is said that Jesse sent to Saul "an ass of bread;" for, in our version, "laden with" is an addition to the text. Although therefore the famine in Samaria may possibly have compelled the people to eat asses, and a head may have been very dear, still the expression may denote the measure or weight which bore the same name. The prohibition, however, had more probably an economical than a religious purpose: hunting was thus discouraged; and no horses being used, it was of importance to augment the number and improve the qualities of the ass. (Kitto.) The Jews were accused by the Pagans of worshipping the head of an ass. Apion, the grammarian, seems to have been the author of this slander: (Jos. lib. ii. contra Apion :) he affirmed that the Jews kept the head of an ass in the sanctuary; that it was discovered there when Antiochus Epiphanes took the temple, and entered into the most holy place. He added that one Zabidus, having secretly got into the temple, carried off the ass's head, and conveyed it to Dora. Suidas (in Damocrito, and in Juda) says, that Damocritus, or Democritus, the historian, averred that the Jews adored the head of an ass, made of gold; and sacrificed a man to it every three, or every seven years, after having cut him in pieces. Plutarch (Symposia, lib. iv., cap. 5) and Tacitus (Hist., lib. v.) were imposed on by this calumny. They repeat that the Hebrews adored an ass out of gratitude for the discovery of a fountain, by one of these creatures in the wilderness, at a time when the army of this nation was parched with thirst, and extremely fatigued. The heathens imputed the same worship to the early Christians. All which assertions do not bear the character of being even cunningly devised slanders. EAGLES IN THE HIGHLANDS. WE are accustomed to talk of the eagle as an impersonation of magnanimity and activity, a character which he hardly deserves. He is a greedy foul-feeding bird, and lazy until pressed by hunger. With strength of talons and beak to tear open the skin of a camel, he prefers his game kept till it is putrid; and for all his unrivalled strength and quickness of flight, he likes feeding on any carrion better than hunting for himself. If he find a dead sheep, or (his peculiar dainty) a dead and putrid dog, he will gorge himself with this disgusting food till he is hardly able to rise: and more than one instance has come to our knowledge, in the Highlands, of an eagle in that situation being knocked down and killed with a stick. His common food in the Highlands consists of dead sheep, and lambs which he can carry off whole to his nest ; and when these fail, white hares and ptarmigan. After floods in the mountain-torrents, or the breaking up of a snow-storm, the eagle revels on the drowned and smothered sheep. Many a time he makes a substantial meal off some stag, who has carried off his death-wound from the hunter's rifle, to die on the hill. When he has young to bring up, he prefers hunting live food, and at that season lambs and fawns are the easiest provisions to be had. Sometimes, but rarely, he takes grouse on the wing. Though not the heroic bird he is called, when hungry, or acting in defence of his young, the eagle is bold enough to attack anything, as a Highlander still alive can testify. Some years ago, in Sutherland, an active lad named Monro, stimulated by the premiums offered by the Farmer's Society, determined to attempt robbing an eagle's nest in his neighbourhood, which appeared to him comparatively easy of access. He took no assistant with him, that there might be no division of the prize-money, and set about scaling the rock alone. Holding on like a cat, by projections of the rock and some roots of ivy, he had mounted to within a few yards of the nest, and was on the point of reaching it, when the female eagle came home, having a young lamb in her talons. Instantly, when she saw the intruder, she dropped her game, made a rapid wheel, and attacked him. Monro had no firm support for his feet, and was obliged to hold with one hand to a root of ivy. The eagle fixed one talon in his shoulder, and the other in his cheek, and thus commenced the battle. Monro had but one hand free; to quit his hold of the ivy with the other was to ensure a fall of one hundred feet. In these circumstances of peril his presence of mind did not forsake him. He remembered what he called "a bit wee knife" in his waistcoat-pocket; this he reached, opened it with his teeth, and with it attacked in his turn the eagle, unable to extricate her talons from his clothes and flesh; and stabbed and cut her about the throat till he killed her. He did not care to carry the adventure further, but descended, without waiting for the return of the other eagle, faint and half blind with his own blood. It is several years ago, but he carries the marks of the eagle's talons in his face and shoulder to this day.-Quarterly Review. GREEN FROG BAROMETERS. THESE frogs are used on the Continent as barometers. The first I ever saw was in a shop at Munich. On inquiring of the owner, he informed me he had had it for several years. It was kept in a tall confectioner's glass, about a foot high, with a piece of coarse gauze or muslin tied over the top. At the POETRY. bottom was some wet moss, sufficiently deep for the little creature to hide itself in: this was changed every week or fortnight. It was very fond of flies; but these, the man said, he gave it occasionally, more as a bonne bouche, than as a matter of food. A little wooden ladder reached from the bottom to within an inch of the top of the glass. As the weather changed, so did froggy ascend or descend, and if it was to set fair he would sometimes sit for days on the top step; whilst, if bad weather came, he would also for days hide himself in the wet moss. I afterwards mentioned the circumstance to the late Mr. Douce. He expressed a strong desire for one, which, with some difficulty, I procured on my next visit to the Continent. 151 This lived with me for many weeks. I had a basket made, into which the glass dropped, and which I suspended in the carriage. I am quite sure at last the little creature knew me. Its eyes would sparkle when I came up to it. If I gave it a fly, it would suffer the insect to buzz about for perhaps a minute, then make a sudden dart, and swallow it at a mouthful. Unfortunately, Mr. Douce placed it in a glass nearly filled with water, and it died soon after he had it. I have never since been able to procure another. They are extremely interesting, and, in an elegantshaped glass, would form a most beautiful and useful ornament in any drawing-room as a barometer.-Gardener's Chronicle. POETRY. MISSIONARY SUCCESS AT TAHITI. No longer then the listless savage lay From that one source of every bliss below, And here her influence came as comes the shower Upon the desert, instant in its power; Calling the grand and beautiful to view, Clothing the hills in colours bright and new, Making the valleys rich with wine and oil, The streams a gladness to the thirsty soil; Seed time, and harvest,-day, and peaceful night, Each in its turn a blessing and delight. EDWARD VI. AND MARY. (From "Windsor," a Poem; by Thomas Chamberlain.) YOUNG Edward reigns, a gentle boy and kind; In peace the Reformation works its way: Much has been done, and more is yet design'd, But death commands, and Edward must obey. His father's reign was like a stormy day, And his a cheerful sunbeam at its close; But night comes on, with Mary's bloody sway, Not with calm quiet and serene repose; For bigotry the flame of persecution blows. And hundreds, roasted in the angry fire,Men, women, children; yea, and babes unborn, In all the agonies of heat expire, While Mary hears their cries with heartless scorn. Hence, bloody tigress! senseless bigot, hence! Virtue abhors thee, Mercy gives thee o'er; Justice shall deal thee fitting recompence, Thou shameless daughter of the Scarlet Whore, Drunken with horrid draughts of martyrs' hissing gore! THE TOMB OF THE KINGS OF JUDAH A Is situated in the valley of Jehoshaphat, a place which is crowded with scriptural reminiscences. The first thing (according to Mr. Maundrell) you are carried to is the well of Nehemiah; so called, because reputed to be the same place from which the restorer of Israel received the fire of the altar, after the Babylonish captivity. (2 Mac. i. 19.) little higher in the valley, on the left hand, you come to a tree, supposed to mark out the place where the evangelical Prophet was sawn asunder. About one hundred paces higher, on the same side, is the pool of Siloam. It was anciently dignified with a church built over it. But when Mr. Maundrell was there, a tanner made no scruple to dress his hides in it. Going about a furlong farther, on the same side, you come to the fountain of the Blessed Virgin; so called, because she was wont, as is reputed, to resort hither for water; but at what time, and upon what occasions, it is not yet agreed. Over against this fountain, on the other side of the valley, is a village called Siloe, in which Solomon is said to have kept his strange wives: and above the village is a hill called the Mountain of Offence; because there Solomon built the high places mentioned in 1 Kings xi. 7: his wives having perverted his wise head to follow their idolatrous abominations in his declining years. On the same side, and not far distant from Siloe, they show Aceldama, or the Field of Blood; so called, because there it was that Judas, by the just judgment of God, met with his death. (Matt. xxvii. 5; Acts i. 18, 19.) A little farther, on the same side of the valley, several Jewish monuments are shown. Amongst the rest, are two noble pieces of antiquity, which they call the Sepulchre of Zachary, and the Pillar of Absalom. Close by the latter is the Sepulchre of Jehoshaphat, from which the whole valley takes its name. An illustration of this tomb we have inserted above. The valley is a deep and narrow glen, which runs from north to south, between the Mount of Olives and Mount Moriah; the brook Kedron, flowing through the middle of it, which is dry the greatest part of the year, but has a current of a red colour after storms or in rainy seasons. The Prophet Joel (iii. 2, 12) says, "The Lord will gather all nations together in the valley of Jehoshaphat, and will plead with them there." Many interpreters, Jewish and Christian, conclude from this that the last judgment is to take place in the above-mentioned valley. But there is no reason to suppose that the valley then bore any such name; and more discreet interpreters understand the text to denote a valley in which some great victory was to be won, most probably by Nebuchadnezzar, which should utterly discomfit the ancient enemies of Israel, and resemble the victory which Jehoshaphat obtained over the Ammonites. Moabites, and Edomites. SCRIPTURE ILLUSTRATIONS. (2 Chron. xx. 22-26.) Jehoshaphat in Hebrew signifies "the judgment of God." It is very probable that the valley of Jehoshaphat, that is, of God's judgment, is symbolical, as well as the valley of slaughter, in the same chapter. From this passage, howthe Jews and many Christians have been of opinion, that the last judgment will be solemnized in the valley of Jehoshaphat. ever, It also possesses much interest as the an-.. cient burying-place of the Jewish people, on account of its vicinity to and connexion with Jerusalem. The followers of Mahomet are also looking for the appearance of their Prophet in this identical spot; and it is even said that they have prepared for him a seat on the ledge of a rock, from whence they expect to receive sentence at his hands. This valley has been for ages the favourite cemetery of the Jews, who at the present time will give a large sum of money for permission to inter their dead in the tomb of their fathers. The valley of Jehoshaphat is also called in Scripture the valley of Shaveh," (the King's dale or valley,) and "the valley of Melchisedek." The name of the brook, "Kedron," and of the neighbouring Mount of Olives, recall to mind the most touching event of all which are recorded in the sacred writings,-viz.,' the bitter sufferings and anguish of soul endured by the Saviour of men on the night previous to his crucifixion: an anguish little to be understood by those who, not being partakers of his sinless nature, cannot possibly conceive of the extent of suffering endured when he bore the sins of the whole world, and the wrath of an offended God. The Mount of Olives is barren and sombre in its appearance: here and there a few black and withered vines may be seen on its sides; there are also several tufts of stunted olive-trees, while ruins of chapels, oratories, and mosques increase the air of desolation with which these scenes are marked. The largest of all the tombs in the vicinity of Jerusalem is "the sepulchre of the Blessed Virgin," and was doubtless hewn out for the burial of some person of distinguished rank, or of high estimation among the people. The traveller Pococke thinks it likely to have been the burial-place of Melisendis, Queen of Jerusalem: the authorities for assigning it to the Virgin Mary are very questionable, and it appears improbable that the early Christians should have had it in their power to erect so magnificent a tomb to her memory. In this mausoleum or cave, the Christian sects have each an altar, and even the Turks have an oratory. There are also appropriate chapels in the same cave, to mark the supposed tombs of Joseph, the husband of Mary, and of her parents, Joachim and Anna. The descent to the cave is by a flight of fifty marble steps, each step being twenty feet wide. These are supposed by Dr. E. Clark to be of equal antiquity with the cave 153 itself, though no era can be fixed on with certainty as the date of their construction. The sepulchre of Absalom exhibits twentyfour semi-columns of the Doric order, not fluted; six on each front of the monument. The tomb of Jehoshaphat, or the sepulchre of the Kings, as exhibited above, is said to have been prepared by order of that King, as the place of his own interment, and from which the valley takes its name: it is a kind of grotto, the door of which is finely executed, and is its chief ornament. CASTING LOTS. (1 Sam. xiv. 41, 42; 1 Chron. xxvi. 13-16; Prov. xviii. 18.) To cast lots, where human wisdom was either not able, or not allowed, to decide, appears to have been the custom of all antiquity. The Hindoos often settle their disputes by casting lots. On particular occasions they do it opposite to the temple; and before they begin they appeal to their gods, that they may show the right. "Let justice be shown! "Show the innocent!" and appeals of similar import, are often uttered. Should there be a dispute between two people respecting the possession of any given article, the name of each will be written on separate pieces of olah, and thrown into a vessel half full of water. A person, who is chosen by mutual agreement, takes out an olah, and he whose name is inscribed thereon is deemed to be in the right. On the death of a parent, the whole of his fields and gardens are often divided amongst his children; and great disputes generally arise as to whom shall be given this or that part of the property. One says, "I will have the field to the east." "No," says another, "I will have that ;" and it is not till they have quarrelled and exhausted their store of ingenuity and abuse, that they will consent to settle the matter by lot. The plan they take is as follows:-They draw on the ground the cardinal points of the compass; they then write the names of the parties on separate leaves of the palmira, or cocoa tree, and mix them all together. A little child is then called, and told to take one leaf and place it on any point of the compass he pleases. This being done, the leaf is opened, and to the person whose name is found therein will be given the field or garden which is in that direction. I think it therefore probable, that the lots eastward, westward, northward, and southward, which fell to Shemeliah, Shuppim, Zechariah, and Obed-edom, were drawn in a manner somewhat similar. Though an Englishman might not relish such a mode of having a wife assigned to him, yet many a one in the East has no other guide than the lot in that important acqui sition. Perhaps a young man is either so accomplished, so respectable, or so rich, that many fathers aspire to the honour of calling him "son-in-law." Their daughters are said to be beautiful, wealthy, and of a good family : what is he to do? The name of each young lady is written on a separate piece of olah, and then all are mixed together. The youth and his friends then go to the front of the temple; and being seated, a person who is passing at the time is called, and requested to take one of the pieces of olah on which a lady's name is inscribed, and place it near the anxious candidate. This being done, it is opened; and she whose name is written there becomes his wife. Are two men inclined to marry two sisters? A dispute often arises as to whom the youngest shall be given. To cause the "contentions to cease," they have recourse to the lot. The names of the sisters and of the disputants are written on separate pieces of olah, and taken to a sacred place; those of the men being put on one side, and the females on the other. A person then, who is unacquainted with the matter, takes a piece of olah from each side; and the couple whose names are thus joined together become man and wife. But sometimes a wealthy farmer cannot decide between two young men who are candidates for the hand of his daughter. What can he do? he must settle his doubts by lot. Not long ago, the son of a medical man and another youth, applied for the daughter of a rich merchant. The old gentleman caused two "holy writings" to be drawn up, the names of the lovers were inscribed thereon. The son of Kandan, the doctor, was drawn forth, and the young lady became his wife. Three Brahmins, also, who were brothers, each ardently desired the hand of one female; and after many disputes it was settled by lot, and the youngest of the three gained the prize. Medical men are also sometimes selected in the same way. One person tells the afflicted individual that such a doctor has far more skill than the rest; another says, "He! what is he but a cow-doctor? How many has he killed? Send for such a person, he will soon cure you." A third gives his counsel: "I know the man for you; he had his knowledge from the gods: send for him." The poor patient at last requests, "Select me one by lot ;" and as is his name, so is the doctor. But another thing has to be settled the medical gentleman intimates that there are two kinds of medicine which appear to him to be equally good; and, therefore, the lot is again to decide which is best. Thus, "the lot causeth contentions to cease." -Roberts's Oriental Illustrations. RECORDS OF THE CHURCH. THE DEATH OF ZUINGLIUS. ZUINGLIUS, or Zwingle, was at the post of danger, the helmet on his head, the sword hanging by his side, the battle-axe in his hand. Scarcely had the action begun, when, stooping to console a dying man, (says J. J. Hottinger,) a stone hurled by the vigorous arm of a Waldsette struck him on the head, and closed his lips. Yet Zwingle arose ; when two other blows, which struck him successively on the legs, threw him down again. Twice more he stands up; but a fourth time he receives a thrust from a lance, he staggers, and, sinking beneath so many wounds, falls on his knees. Does not the darkness that is spreading around him announce a still thicker darkness that is about to cover the church? Zwingle turns away from such sad thoughts; once more he uplifts that head which had been so bold, and, gazing with calm eye upon the trickling blood, exclaims, "What evil is this? They can indeed kill the body, but they cannot kill the soul!" These were his last words. He had scarcely uttered them ere he fell backwards. There under a tree, (Zwingle's pear-tree,)in a meadow, he remained lying on his back, with clasped hands and eyes upturned to heaven. Two of the soldiers who were prowling over the field of battle, having come near the Reformer without recognising him, "Do you wish for a Priest to confess yourself?" asked they. Zwingle, without speaking, (for he had not strength,) made signs in the negative. "If you cannot speak," replied the soldiers, "at least think in thy heart of the Mother of God, and call upon the Saints!" Zwingle again shook his head, and kept his eyes still fixed on heaven. Upon this the irritated soldiers began to curse him. "No doubt," said they," you are one of the heretics of the city!" One of them, being curious to know who it was, stooped down, and turned Zwingle's head in the direction of a fire that had been lighted near the spot. The soldier immediately let him fall to the ground. "I think," said he, surprised and amazed, "I think it is Zwingle!" At this moment Captain Fockinger, of Unterwalden, a veteran and a pensioner, drew near he had heard the last words of the soldier. 66 Zwingle," exclaimed he, "that vile heretic, Zwingle! that rascal! that traitor!" Then raising his sword, so long sold to the stranger, he struck the dying Christian on the throat, ex |