wells to be found in the way, the lighter are the loads. The Darfur camels are distinguished for their size and great strength in bearing heavy loads; and in this latter quality they surpass all the camels of north-eastern Africa. Those which accompany the Darfur caravan to Egypt are seldom loaded with more than four quintals. The Sennar camels generally carry three and a half, and are not equal in size to those of Darfur." (Notes on the Bedouins,' p. 258.) It is a pity that, from such various data, Burckhardt did not determine something of an average. What he does say, however, rather confirms our own information, which leads us to conclude that, taking into consideration the difference of breeds and circumstances, the average of a camel's burden may be stated as somewhere between six and eight hundred pounds. The camel kneels to receive its burden, and will never consent to take more than it is well able to carry. The males are stronger and carry heavier loads than the females; but the latter support thirst better, which is a consideration of great importance in the East.

15. "He took a thick cloth, &c."-There is an ambiguity in the original, which renders it grammatically uncertain whether it was the king himself who ordered this to be done, and, by this ill-advised attempt to allay the burning heat of his fever (supposing it a fever), gave a fatal turn to his disease; or whether it was Hazael who did it, either under such a pretence of affording him relief, or in order to murder him outright. Dr. Boothroyd prefers the first-mentioned interpretation, but we think that it is the safest to follow the current of ancient and modern interpretation in deciding the ambiguity against Hazael. Then-supposing him directly or indirectly the murderer-it seems that it was his object to slay the king without having any marks of violence which might lead to detection. It is evident from the circumstance of preparation, that he slew him under some pretence of assistance: and we will give the explanation which we think will most probably convey the correct interpretation. It seems that what our translation calls “a thick cloth" (, cebir), means some part of the bed-furniture, probably the thick quilted coverlet, or, as some think, a gnatcurtain or net: most likely the former, as a mosquito-curtain would be more likely to be sprinkled with water than dipped into it. Now, it is the custom in some kinds of fever to wet the bedding, and that with good effect; while in other cases this would be dangerous, if not fatal. With respect to the former, Bruce, speaking of the disorders cominon in the region of the Red Sea, says:-"Violent fevers, called there nedad, make the principal figure in this fatal list, and generally terminate the third day in death. If the patient survives till the fifth day, he very often recovers by drinking water only, and throwing a quantity of cold water upon him, even in his bed, where he is permitted to lie, without any attempt to make him dry, or to change his bed till another deluge adds to the first." Now, we may suppose that the king's disorder was not of this kind, and that Hazael recommended a similar treatment with the knowledge that it was calculated to produce a fatal effect; or else that the complaint was of this description and was thus treated, and that Hazael took the opportunity of smothering or strangling the king under pretence of laying over him a coverlet fresh dipped in water. It must not be forgotten, that the coverlets in the East are in general very thickly quilted with wool or cotton, as blankets are unknown. And this thickness, with its great weight when soaked in water, made it the fittest instrument for such a wicked purpose that could be found about an Oriental bed.

CHAPTER IX.

1 Elisha sendeth a young prophet with instructions to anoint Jehu at Ramoth-gilead. 4 The prophet having done his message fleeth. 11 Jehu, being made king by the soldiers, killeth Joram in the field of Naboth. 27 Ahaziah is slain at Gur, and buried at Jerusalem. 30 Proud Jezebel is thrown down out of a window, and eaten by dogs.

AND Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead:

2 And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an 'inner chamber;

3 Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not.

4 So the young man, even the young man the prophet, went to Ramoth-gilead.

5 And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain.

1 Heb. chamber in a chamber. 21 Kings 19, 16.

6 And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel.

7 And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel.

:

8 For the whole house of Ahab shall perish and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel:

9 And I will make the house of Ahal like the house of Jeroboam the son of Nebat, and like the house of "Baasha the son of Ahijah:

10 And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled.

11 Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication.

12 And they said, It is false; tell us now

3. Kings 21. 15.
61 Kings 16. 3.

41 Kings 14. 10, and 21. 21.

1 Kings 14. 10, and 21. 22.

10 Heb smole.

15 Heb filled his hand with a bow. 21 Heb. put her eyes in painting.

found no more of her than the scull, and the | tion of Jezreel shall dogs cat the flesh of feet, and the palms of her hands. Jezebel :

36 Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, "In the por

37 And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel.

Verse 1. "Ramoth-guead."-This place is frequently mentioned in Scripture, under the names of Ramoth, Ramothgilead, and Ramoth-miz peh. The Scripture indications concerning it are, that it was a principal town on the east of the Jordan, in that part of this territory which was assigned to the tribe of Gad. It was a city of Refuge, and its situation and strength rendered it an important frontier-town against the Syrians, the possession of which therefore became an object of great consequence to them in their wars with the Hebrews. Ahab lost his life in the attempt to retake it from the Syrians; but the now reigning king appears to have succeeded in this object, though at the expense of a severe wound, which induced him to leave his army in occupation, and proceed himself to Jezreel to be healed (chap. viii. 29). The war does not appear to have been quite terminated, and Ramoth-gilead seems to have been the head-quarters of the army kept in the field, and of which Jehu was one of the principal commanders. There were probably constant communications kept up between Ramoth-gilead and Jezreel; and the king seems to have watched with interest all indications of news from that quarter. This explains his sending out a courier to meet the party coming from that direction, as well as his going out himself, ill as he was, as soon as he heard that one of the chief commanders was approaching. He perhaps feared that the Syrians had recovered Ramoth-gilead and put the Hebrews to flight.

Kusebius says that Ramoth-gilead was fifteen miles to the west of Philadelphia, and Jerome, that it was near the Jabbok; the influence of which statements would give it some inclination northward instead of due west from Philadelphia. Accordingly, at about the assigned distance, W.N.W. from Philadelphia, and about eight miles south of the Jabbok, we find ruins of a town called Djelaad, upon a mountain of the same name, and which is merely a different spelling of the Hebrew word (y) for "Gilead." Mr. Buckingham, however, is rather disposed to find it at a site now called Ramtha or Ramza, about twenty-three miles N.N.W. from Philadelpha, and four miles to the north of the Jabbok. He passed the place at a little distance, and regrets that he could not more particularly examine the remains which it offered. The site is principally distinguished by the ruins of a large castellated enclosure of stone, standing on the side of a hill; but whether it had been a Christian establishment, a castle, a caravanserai, or some portion of a deserted settlement, could not be determined. "Near it," says the traveller, "stood a stately and wide spreading oak, which, like the rest of the oaks we had seen, was not an evergreen one, but had its leaves withered and its boughs almost bare, while the greater portion of the other trees found here were fresh with verdure." Between these two sites the reader must choose for himself. We rather incline to the latter, as best agreeing with all the Scriptural intimations. It is, equally with the other, in the tribe of Gad-more certainly in the Gilead of Scripture (see the note on Gen. xxxi. 47)-nearer to the frontier of the Syrians, and more in their way in any attempt upon Israel

nearer to the Jabbok--and nearer also to Jezreel. The analogy of name, at least, is as much in favour of this as the other; for Ramoth-gilead is frequently called Ramoth alone, but never Gilead. We think it probable that the places were in the third century named as now, and that Eusebius fixed on that called "Gilead" as the representative of Ramoth-gilead, while Jerome rather had Ramoth in view. The subject is perplexing, and this is the best solution of its difficulties which we can offer.

12. "It is false."-To give the lie in the East is not considered offensive; and the natives are astonished at the in dignation of Europeans at having their assertion questioned. This is particularly the case in Persia, where a king upon his throne, without intending to give offence, has been known, in a very quiet way, to ask a British ambassador. "Is not that a lie which you are telling?" Chardin's account of his controversies with the Persian minister (Nazir) about the price of the jewels which Chardin himself had brought for the king, affords some curious illustrations of this. On one occasion this most intelligent traveller was so provoked at the minister's declared doubts of his veracity, that he expressed his annoyance in rather warm terms. On this the Nazir flew into a passion, and asked him tartly whether he was a prophet, that people should be under an obligation to believe his word? Chardin could not refrain from laughing at this; on which the minister, turning with an air of anger to the company, and pointing to him, exclaimed. with an oath-"The Franks are altogether an extravagant people: they would have us take their word for an oracle, as if they were not men and sinners!" The Oriental point of honour is not to be sought in this direction.

13. "The top of the stairs."-The captains were probably assembled in the state-room over the gateway of whatever building, citadel, or palace, was the scene of this transaction. The prophet took Jehu to a chamber in the interior of the building where he anointed him. And now, when Jehu returns to his associates, and declares the prophetic errand, they conduct him to the top of the stairs leading to the roof of the same apartment, and which was the most conspicuous place of an Oriental structure that could be chosen, being at the very top of the gate-building, and fully in view of the people and the military in the open ground in front of the building. We do not see any other explanation to render this part of the narrative equally intelligible.

17. "Tower in Jezreel."-The Hebrew has several words for towers and other elevated buildings which we have but imperfect means of discriminating, though doubtless each of these terms originally distinguished a particular class of elevated structures. The present word is 7, migdol, and perhaps the first time it occurs tends well to fix its meaning. Let us build us a city and a tower (migdol) whose top may reach unto heaven," Gen. xi. 4. This would seem to imply that the migdol was distinguished by its elevation; and from its frequent (but not exclusive) connection with towns, we may presume that it belonged to that class of elevated structures which have been applied to use and ornament in towns in all times and countries. At least, for the sake of some distinction, we may take this idea, reserv

ing the notice of other kinds of towers for another occasion. We shall not however insist on the idea of a "watchtower," since this does not seem peculiar to any one kind of tower, but to be common to all: that is, there does not appear to have been any tower built particularly as a watch-tower; but any elevated pile, when built, was used for the purpose as occasion required. Hence we find this idea associated with the migdol, as well as with the mizpeh (MDYD), the tirah (D), and the tzariah (TY). We are not willing to suppose that the Hebrew cities were wholly destitute of those elevated piles, which both in Asia and Europe form the chief ornaments of towns. We almost everywhere find them associated with temples; but this could not have been the case in the Hebrew towns, as they had no temples save that at Jerusalem; the law allowing but one seat of sacrifice and ceremonial worship. If therefore the Hebrews had towers in their towns, they doubtless either stood isolated, or in connection with secular public buildings, such as palaces. In the present instance the noted tower in Jezreel was obviously thus connected with the royal residence. Indeed, as the royal towns were generally seated on hills, and the king's residence usually on the highest part of such hills, commanding an extensive view of the surrounding country, it is reasonable to suppose that a tower was erected near every such residence as well for distinction as for a station, from whence a watchman might note whatever occurred in the neighbouring districts. It is impossible to determine the form which was borne by the towers with which the Hebrew towns were ornamented. All the intimations which we can collect from Scripture seem to convey the impression that they were round: as for instance, in the Song of Solomon, "thy neck is like the tower of David" (chap. iv. 4), and, "thy neck is like a tower of ivory" (vii. 4). In both these verses the word is migdol, as here; and, so far as we have examined, this word is always used wherever it is possible to understand that a tower of ornamental character is intended. Thinking, then, that the existence of ornamental towers is clearly inferable from various passages in the poetical Scriptures, and that several of these passages intimate that they were round-we do not know how the subject can be better illustrated than by a reference to the existing towers or minars of Western Asia, and which now give to Jerusalem, Constantinople, and other important cities, almost all the beauty which, as towns, they possess. With this view, we give a collection of such towers, showing the principal and more interesting varieties of form which they exhibit. The great beauty of many of these forms will not be disputed; and in viewing some of them, even the partialities of national taste do not always prevent the European spectator from hesitating to say that the "heaven-directed spire" itself has higher claim to his preference and admiration. The pictorial illustration supersedes the necessity for written description. But we may observe generally, that the leading idea of nearly all these towers is that of a round shaft, variously crowned, and always surrounded at various elevations by one or more galleries, from which very extensive views are generally commanded, and which sometimes serve as watch stations, although their common and proper use is to furnish a station to the muezzin or crier, whose duty it is to proclaim the hours of prayer; bells not being used for such purposes in the East.

,שלשו for שלשה)-His captain » .25

or rather for ) literally "his third," which, compared with other texts (Exod. xiv. 7; xv. 4; 2 Kings xv. 25; Ezek. xxiii. 12. 23 ; &c.), seems to intimate that the Hebrew army, as well as that of the Egyptians and Assyrians, was divided into three principal divisions, corresponding, probably, to the centre and the right and left wings; and that the commander of each division was distinguished by this title; the king, or "the captain of the host," when there was one, being the commander in chief. It seems that Jehu was one of these generals of division, and Bidkar another.

27. "Gur...Ibleam... Megiddo."-Gur seems to have been an obscure place near Ibleam, which is mentioned in Josh. xvii. 11, as belonging, with Megiddo, to the tribe of Manasseh, and from the manner in which it is there mentioned-"Ibleam and other towns"-was doubtless a considerable place, although not one of the ancient royal cities like Megiddo, from which Ibleam does not seem to have been very distant. Concerning Megiddo, the situation of which determines that of the others, see the note on Josh. xii. 21: towards the end of that note the name "Josiuh” is unfortunately misprinted as "Joshua.”

29. "Ahaziah."-He was grand-nephew to king Joram, and great-grandson to Ahab. This explains the friendly relation between the two kings, as well as Ahaziah's participation in the doom of Ahab's house.

30. "She painted her face."—" Painted her eyes" is the correct reading, as given in the margin and read in the Septuagint and Vulgate. This custom, which our translators do not appear to have comprehended, is universal among the women of the East, and sometimes is also adopted by the men. The eyelid is tinged with a metallic black powder, which is called surmeh by the Turks and Persians, and kohol by the Egyptians. It is rather a delicate operation, which is thus performed:-The eye is closed, and a small ebony rod smeared with composition is squeezed between the lids, so as to tinge their edges with the colour. This is considered to add greatly to the brilliancy and power of the eye, and to deepen the effect of the long black eye-lashes of which the Orientals are proud. The same drug is employed on the eyebrows: used thus, it is intended to elongate, not to elevate the arc, so that the inner extremities are usually represented as meeting between the eyes. To a European the effect produced is seldom, at first, pleasing; but it soon becomes so. The present is the earliest existing notice of this custom. We do not find it mentioned by the early Greek writers; but it was adopted from the East by the ladies and fops of Rome, who, between them, seem to have possessed all, and more than all, the modern arts of personal adornment. It is among the follies lashed by Juvenal. (Sat. ii.)

CHAPTER X.

1 Jehu, by his letters, causeth seventy of Ahab's children to be beheaded. 8 He excuseth the fact by the prophecy of Elijah. 12 At the shearing ouse he slayeth two and forty of Ahaziah's brethren. 15 He taketh Jehonadab into his company. 18 By subtilty he destroyeth all the worshippers of Baal. 29 Jehu followeth Jeroboam's sins. 32 Hazael oppresseth Israel. 34 Jehoahaz succeedeth Jehu.

And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to 'them that brought up Ahab's children, saying,

2 Now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armour;

3 Look even out the best and meetest of AND Ahab had seventy sons in Samaria. your master's sons, and set him on his fa

1 Heb. nourishers.