VIII. Besides the annual festivals above described, the Jews in later times introduced several fast and feast days in addition to those instituted by Moses. The two principal festivals of this kind were the Feast of Purim, and that of the Dedication of the Second Temple.

by the Jews in later ages, though not appointed by Moses. Such are the fast of the fourth month, on account of the taking of Jerusalem by the Chaldæans (Jer. lii. 6, 7.); the fast of the fifth month, on account of their burning the temple and city (2 Kings xxv. 8.); and that of the seventh month, on account of the murder of Gedaliah (2 Kings xxv. 25.); and the fast of the tenth month, when the Babylonian army comare enumerated together in Zech. viii. 19.; and to them we may, perhaps, add the xylophoria, or feast of wood-offering, when the people brought and offered large quantities of wood for the use of the altar: it is supposed to have been celebrated in the time of Nehemiah (x. 34. xiii. 31.), in whose praises, on this occasion, the Jews largely expatiated, and related several wonderful tales concerning him and the fire lighted upon the altar. (2 Macc. i. 18-22. Nine days were appropriated to this festival, viz. The first of Nisan, the 20th of Tammuz, the 5th, 7th, 10th, 15th, and 20th of Ab, the 20th of Elul, and the 1st of Tebeth.

1. The FEAST OF PURIM, or of Lots, as the word signifies, is celebrated on the fourteenth and fifteenth days of the month of Adar (or of Ve-Adar if it be an intercalary year), in commenced the siege of Jerusalem. (Jer. lii. 4.) All these fasts memoration of the providential deliverance of the Jews from the cruel machinations of Haman, who had procured an edict from Artaxerxes to extirpate them. (Esth. iii.-ix.) On this occasion the entire book of Esther is read in the synagogues of the modern Jews, not out of a printed copy, but from a roll which generally contains this book alone. All Jews, of both sexes, and of every age, who are able to attend, are required to come to this feast and to join in the reading, for the better preservation of the memory of this important fact. When the roll is unfolded, the chazan or reader says, "Blessed be God, the King of the world, who hath sanctified us by his precepts, and commanded us to read the Megillah! Blessed be God, who in those days worked miracles for our fathers!" As often as the name of Haman occurs, the whole congregation clap their hands, stamp with their feet, and exclaim, "Let his name be blotted out! May the memory of the wicked rot!" The children at the same time hiss, and strike loudly on the forms with little wooden hammers made for the pur-years. pose. When the reader comes to the seventh, eighth, and ninth chapters, where the names of Haman's ten sons occur, he pronounces them with great rapidity, and in one breath, to intimate that they were all hanged, and expired in the same moment. In most manuscripts and editions of the book of Esther, the ten names contained in the chapters just mentioned are written under each other in ten lines, no other word being connected with them, in order to exhibit the manner in which they were hanged, viz. on a pole fifty cubits, that is, seventy-five feet high; each of the brothers being immediately suspended, the one under the other, in one perpendicular line.

When the chazan has finished the reading, the whole congregation exclaim-"Cursed be Haman!-Blessed be Mordecai!-Cursed be Zeresh!-Blessed be Esther!-Cursed be all idolaters!-Blessed be all the Israelites!-And blessed likewise be Harbonah, at whose instance Haman was hanged!" In order to heighten the general joy on this festival, Buxtorf relates that some Jews wore party-coloured garments, and young foxes' tails in their hats, and ran about the synagogue exciting the congregation to laughter! Further, to excite and increase mirth, the men and women exchange apparel; this, though positively forbidden by the law, they consider innocent, and allowable on this festive occasion, which is a season of peculiar gayety. Alms are given to the poor; relations and friends send presents to each other; and all furnish their tables with every luxury they can command. These two days are the bacchanalia of the modern Jews; who think it no sin to indulge themselves largely in their cups, some of them indeed to intoxication, in memory of Esther's banquet of wine; at which she succeeded in defeating the sanguinary designs of Haman.'

2. The FEAST OF DEDICATION (mentioned in John x. 22.) was instituted by Judas Maccabæus, in imitation of those by Solomon and Ezra, as a grateful memorial of the cleansing of the second temple and altar, after they had been profaned by Antiochus Epiphanes. (1 Macc. iv. 52—59.) It commenced on the twenty-fifth of the month Cisleu, corresponding with our December, and lasted eight days. This festival was also called the feast of lights, because the Jews illuminated their houses in testimony of their joy and gladness on this very important occasion. The whole of this feast was spent in singing hymns, offering sacrifices, and every kind of diversion: it was celebrated with much solemnity in the time of Josephus.

Besides these two festivals, we find several others incidentally mentioned in the Old Testament, as being observed

p. 491. et seq. Schulzii Archæol. Hebr. pp. 328-334. The typical reference of the sacrifice offered on this day is discussed at considerable length by Witsius, de (Econ. Foed. lib. iv. c. 6. or vol. ii. pp. 213-231. of the English translation. On the manner in which this fact is observed by the modern Jews, see Allen's Modern Judaism, pp. 391–399.

1 Buxtorf de Synagog. Jud. cap. 29. Iken Antiq. Hebr. pp. 336-338. Schulzii Archæol. Hebr. pp. 334, 335. Allen's Modern Judaism, p. 405. Dr. Clarke's Commentary on Esther.

2 Josephus, Ant. Jud. lib. xii. c. 7. §§ 6, 7.

3 Schulzii Archæol. Hebr. pp. 335, 336. Lamy, vol. i. p. 186. Lightfoot's Works, vol. i. pp. 246. 979. vol. ii. pp. 576. 1033. 1039. Relandi Antiq. Heb.

p. 531.

IX. The preceding are the chief annual festivals noticed in the Sacred Writings, that are particularly deserving of attention: the Jews have various others of more modern institution, which are here designedly omitted. We therefore proceed to notice those extraordinary festivals which were celebrated only after the recurrence of a certain number of

1. The first of these was the SABBATICAL YEAR. For, as the seventh day of the week was consecrated as a day of rest to man and beast, so this gave rest to the land; which, during its continuance, was to lie fallow, and the "Sabbath of the land," or its spontaneous produce, was dedicated to charitable uses, to be enjoyed by the servants of the family, by the way faring stranger, and by the cattle. (Lev. xxv. 1

7. Exod. xxiii. 11.) This was also the year of release from personal slavery (Exod. xxi. 2.), as well as of the remission of debts. (Deut. xv. 1, 2.) Beausobre is of opinion that the frequent mention made in the New Testament of the remission of sins is to be understood as an allusion to the sabbatical year. In order to guard against famine on this and the ensuing year, God was graciously pleased to promise a triple produce of the lands upon the sixth year, sufficient to supply the inhabitants till the fruits or harvest sown in the eighth year were ripe. (Lev. xxv. 2-22.) This was a singular institution, peculiar to a theocracy. And the breach of it was among the national sins that occasioned the captivity, that the land might enjoy her Sabbaths, of which she had been defrauded by the rebellion of the inhabitants. (Lev. xxvi. 34. 2 Chron. xxxvi. 21.)

2. The JUBILEE was a more solemn sabbatical year, held every seventh sabbatical year, that is, at the end of every forty-nine years, or the fiftieth current year. (Lev. xxv. 8— 10.) Concerning the etymology of the Hebrew word jobel (whence our jubilee is derived) learned men are by no means agreed; the most probable of these conflicting opinions is that of Calmet, who deduces it from the Hebrew verb hobil, to recall, or bring back; because estates, &c. that had been alienated were then brought back to their original owners. Such appears to have been the meaning of the word, as understood by the Septuagint translators, who render the Hebrew word jobel by as, remission, and by Josephus, who says that it signified liberty.6

This festival commenced on the tenth day of the month Tisri, in the evening of the day of atonement (Lev. xxv. 9.): a time, Bishop Patrick remarks, peculiarly well chosen, as the Jews would be better disposed to forgive their brethren their debts when they had been imploring pardon of God for their own transgressions. It was proclaimed by the sound of trumpet throughout the whole land, on the great day of atonement. All debts were to be cancelled; all slaves or captives were to be released. Even those who had voluntarily relinquished their freedom at the end of their six years' service, and whose ears had been bored in token of their perpetual servitude, were to be liberated at the jubilee; for then they were to proclaim liberty throughout all the land, unto all the inhabitants thereof. (Lev. xxv. 10.) Further, in this year all estates that had been sold, reverted to their original proprietors, or to the families to which they had originally 4 Schulzii Archæol. Hebr. p. 316. Pictet. Antiq. Judaiques, p. 37. (Theologie Chretienne, tom. iii.) Schulzii Archæol. Hebr. pp. 337-339. Michaelis's Commentaries, vol. i. pp. 387. et seq. Leusden, Philol. Hebr. Mixt. p. 307. Reland's Antiq. Hebr. p. 524. Dr. Hales's Analysis, vol. ii. book i. p. 278. Beausobre and L'Enfant, in Bp. Watson's Tracts, vol. iii. p. 124. Jennings's Jewish Antiq. book iii. ch. 9.

Ant. Jud. lib. iii. c. 12. § 3.

CHAPTER V.

SACRED OBLIGATIONS AND DUTIES.

SECTION I.

OF VOWS.

L Nature of Vows.-How far acceptable to God.—II. Requisites essential to the Validity of a Vow.—III. Different Sorts of Vows-1. The Cherim, or Irremissible Vow.-2. Other Vows, that might be redeemed.-Of the Nazareate.

I. A vow is a religious engagement or promise voluntarily | Mark vii. 9-13. Christ himself notices the vow of Korban undertaken by a person towards Almighty God." Unless the Deity has expressly declared his acceptance of human Vows, it can at best be but a very doubtful point, whether they are acceptable in his sight; and if they are not so, we cannot deduce from them the shadow of an obligation; for it is not from a mere offer alone, but from an offer of one party, and its acceptance by another, that the obligation to fulfil an engagement arises. The divine acceptance of vows, we can by no means take for granted; considering that from our Vows God can derive no benefit, and that, in general, they are of just as little use to man.' 995 In Matt. xv. 4-6. and Leusden, Philol. Hebræo-Mixt. p. 309. Michaelis's Commentaries, vol 1. pp. 376-326.

(already considered), which was common in his time, and by which a man consecrated to God what he was bound to apply to the support of his parents; and he declares it to be so impious that we cannot possibly hold it to be acceptable to God. In the New Testament, no vows whatever are obligatory, because God has nowhere declared that he will accept them from Christians. But the people of Israel had such a declaration from God himself; although even they were not counselled or encouraged to make vows. In consequence of this declaration, the vows of the Israelites were binding; and that not only in a moral view, but according to the national law; and the priest was authorized to enforce and estimate their fulfilment. The principal passages relating to this Jennings's Jewish Antiq. book iii. ch. x. pp. 541, 542. Schulzii Archæol. Point are Lev. xxvii. Num. xxx. and Deut. xxiii. 18. 21, Hebr. pp. 341-344. Relandi Antiq. Hebr. p. 529.

we have to add, 4. The person of the vower himself, with the like privilege. (Lev. xxvii. 1-8.) To this species of vow Michaelis thinks the second tenths may have belonged, as Moses nowhere speaks of them as a new institution. They most probably derived their origin from the vow made by Jacob, which is recorded in Gen. xxviii. 22.

lips, or what has gone forth from the mouth; and the same phrase occurs in Psal. lxvi. 14. If, therefore, a person had merely made a vow in his heart, without letting it pass his lips, it would seem as if God would not accept such a vow; regarding it only as a resolution to vow, but not as a vow itself. This limitation is humane, and necessary to prevent much anxiety in conscientious people. If a vow made in the heart be valid, we shall often experience difficulty in distin-person engaged to abstain from any wine, food, or any other guishing whether what we thought of was a bare intention, or a vow actually completed. Here, therefore, just as in a civil contract with our neighbour, words-uttered words-are necessary to prevent all uncertainty."

2. The party making the vow must be in his own power, and competent to undertake the obligation. Therefore the vows of minors were void, unless they were ratified by the express or tacit consent of their fathers. In like manner, neither unmarried daughters, so long as they were under the parental roof, nor married women, nor slaves, could oblige themselves by vow, unless it was ratified by their fathers, husbands, or masters; the authority being given to the head of the family in every thing which might produce advantage or injury.3

3. The things vowed to be devoted to God must be honestly obtained. It is well known, that in ancient times, many public prostitutes dedicated to their gods a part of their impure earnings. This is most expressly forbidden by Moses. (Deut. xxiii. 18.)+

III. There are two sorts of vows mentioned in the Old Testament, viz. 1. The □ (CHEREM), which was the most solemn of all, and was accompanied with a form of execration, and which could not be redeemed; and 2. The (NEDERİM), or common vows.

ii. Vows of self-interdiction or self-denial were, when a thing. These are especially distinguished by Moses from other vows in Num. xxx., and are there termed (ASR), or wo by DN (ASSⱭR AL NƐPHESH), that is, a bond upon the soul or person, a self-interdiction from some desire of nature, or of the heart, or, in other words, a vow of abstinence, particularly from eating and drinking. Among this species of vows may be classed those of the Nazareate or Nazaritism, which, Michaelis is of opinion, was not instituted by Moses, but was of more ancient, and probably of Egyptian origin; the Hebrew legislator giving certain injunctions for the better regulation and performance of these vows. The statutes respecting the Nazareate are related in the sixth chapter of the book of Numbers. Lamy, Calmet, and others, have distinguished two classes of Nazarites: first, those who were Nazarites by birth, as Samson and John the Baptist were; and, secondly, those who were Nazarites by row and engage ment; who followed this mode of living for a limited time, at the expiration of which they cut off their hair at the door of the tabernacle, and offered certain sacrifices. The Nazarites were required to abstain from wine, fermented liquors, and every thing made of grapes, to let their hair grow, and not to defile themselves by touching the dead; and if any person had accidentally expired in their presence, the Nazarites of the second class were obliged to recommence their Nazariteship.

1. The cherem is nowhere enjoined by Moses; nor does he specify by what solemnities or expressions it was distin- Similar to the Nazareate was the vow frequently made by guished from other vows, but pre-supposes all this as already devout Jews, on their recovery from sickness, or deliverance well known. The species of cherem with which we are best from danger or distress; who, for thirty days before they acquainted, was the previous devotement to God of hostile offered sacrifices, abstained from wine, and shaved the hair cities, against which they intended to proceed with extreme of their head. This usage illustrates the conduct of Paul, severity; and that with a view the more to inflame the minds as related in Acts xviii. 18. The apostle, in consequence of the people to war. In such cases, not only were all the of a providential deliverance from some imminent peril not inhabitants put to death, but also, according as the terms of recorded by the sacred writer, bound himself by a vow, which the vow declared, no booty was made by any Israelite; the the law in this case required him to pay at Jerusalem. In beasts were slain; what would not burn, as gold, silver, and consequence of this transaction, Luke relates that he shaved other metals, was added to the treasury of the sanctuary; his head at Cenchrea. Paul, in his intended journey afterand every thing else, with the whole city, burnt, and an im- wards to Judæa, says, he must needs go to Jerusalem: "for the precation pronounced upon any attempt that should ever be laws respecting the Nazarite's vow required the person who made to rebuild it. Of this the history of Jericho (Josh. vi. had entered into this engagement, if he were in a foreign 17-19. 21-24. and vii. 1. 12-26.) furnishes the most re- country when he first laid himself under this solemn obligamarkable example In Moses's lifetime we find a similar tion, to go up to Jerusalem to accomplish it. Here several vow against the king of Arad. (Num. xxi. 1-3.) If an Is-appointed sacrifices were offered, and a certain course of raelitish city introduced the worship of strange gods, it was purifications and religious observances was prescribed and (as we have already seen) in like manner, to be devoted or performed. This appears from another passage in the same consecrated to God, and to remain un-rebuilt for ever. (Deut. sacred writer: (Acts xxi. 23, 24. 26, 27.) We have four xiii. 16—18.) Jephthah's dedication of his daughter is gene- men who have a vow on them; them take and PURIFY thyself rally supposed to have been a cherem but we have shown with them, and be at charges with them, that THEY MAY SHAVE in another part of this work that he did not sacrifice her." THEIR HEADS. Then Paul took the men and the next day The text (Judg. xi. 30.) says that Jephthah vowed a vow (, purifying himself with them, entered into the temple, to signify NEDER), unto the Lord, and again, (verse 39.) that he did with the accomplishment of the days of purification: and that an her according to his vow (7). There is no word in either of offering should be offered for every one of them. And when the these passages that either expresses or implies a cherem. SEVEN days were almost ended," &c. Josephus presents us with an instance parallel to this of Paul, in the person of Bernice, who went to Jerusalem, in order to perform a vow which she had made to God.10

2. The common vows were divided into two sorts, viz. i. Vows of dedication, and, ii. Vows of self-interdiction or abstinence.

i. The (NEDER) or vow, in the stricter sense of the word, was when a person engaged to do any thing, as, for instance, to bring an offering to God; or otherwise to dedicate any thing unto him. Things vowed in this way, were, 1. Unclean beasts. These might be estimated by the priest, and redeemed by the vower, by the addition of one fifth to the value. (Lev. xxvii. 11-13.)-2. Clean beasts used for offerings. Here there was no right of redemption; nor could the beasts be exchanged for others under the penalty of both being forfeited, and belonging to the Lord. (Lev. xxvii. 9, 10.)-3. Lands and houses. These had the privilege of valuation and redemption. (Lev. xxvii. 14—24.)—To these 1 Michaelis's Commentaries on the Law of Moses, vol. ii. p. 269.

2 Alber, Inst. Herm. Vet. Test. tom. i. p. 214.

Maimonides's Reasons of the Law of Moses, by Dr. Townley, p. 308.
Schulzii Archeol. Hebr. p. 293.

Michaelis's Commentaries, vol. ii. pp. 272-275.

See vol. i. part ii. chap. vii. sect. v. § 13.

Michaelis's Commentaries, vol. ii. pp. 280, 281. • Ibid. p. 284.

66

An usage similar to the vow of Nazariteship exists in Persia to this

day. It frequently happens after the birth of a son, that if the parent be in distress, or the child be sick, or that there be any cause of grief, the mother makes a vow, that no razor shall come upon the child's head for a certain portion of time, and sometimes for his whole life, as Samuel was. (1 Sam. 1. 11.) If the child recovers, and the cause of grief be removed, and if the vow be but for a time, so that, the mother's vow be fulfilled, then she shaves his head at the end of the time prescribed, makes a small entertainment, collects money and other things from her relations and friends, which are sent as Netzers or offerings to the mosque at Kerbelah, and are there consecrated. Morier's Second Journey, p. 109.

Lard

10 See Lamy's Apparatus Biblicus, vol. i. p. 221. Calmet's Dictionary, Voce Nazarile. Fleury's Manners of the Israelites, pp. 338, 339. ner's Credibility, book i. c. 9. § 7. (Works, vol. i. pp 208-212) Jennings's Jewish Antiquities, book i. c. 8. Harwood's Introd. to the New Test. vol. ii. p. 298. Reland's Antiq. Hebr. part i. c. 10. pp. 284-259. Schulzii Archæol. Hebr. pp. 294, 295. Brunings, Antiq. Hebr. pp. 198-204. Dr. Randolph's Discourse on Jephthah's Vow, in his View of Christ's Ministry, &c. vol. ii. pp. 166-195.

SECTION II.

ON THE PRAYERS AND FEASTS OF THE JEWS.

I. Various appellations given to prayers.—II. Public prayers. III. Private prayers.—Attitudes of the Jews during prayer. -IV. Forms of prayer in use among the Jews.-V. Fasts of the Jews.-1. Public fasts.-2. Private fasts.-3. Solemnities of the Jewish fasts.

I. PRAYERS, or petitions addressed to the Almighty, are closely connected with sacrifices and vows. (Psal. 1. 14, 15.) VARIOUS APPELLATIONS are given to the prayers mentioned in the Scriptures. In Phil. iv. 6. and 1 Tim. íi. 1. five different terms are employed, viz. μara, or requests, which may be considered as a generic term, including sex, prayers for obtaining those things, whether temporal or spiritual, of which we feel our need; nous, deprecations of evil of every kind; r, intercessions or prayers in behalf of others; and I, thanksgivings or addresses of praise to God for all the blessings conferred upon us. The mode of praying was two-fold; 1. Internal, in which mental prayer is offered from the heart alone (such was the prayer of Hannah, 1 Sam. i. 13.); or, 2. External, being uttered aloud with the Voice: hence, in Psal. cxlv. 19. it is termed a cry.

the ungrateful Israelites, BOWED HIS HEAD to the earth and worshipped. (Exod. xxxiv. 8. Compare also Exod. ix. 29.) The humble and contrite publican, standing afar off, SMOTE ON HIS BREAST, and supplicated divine mercy. (Luke xviii. 13.) The prophet Isaiah, when reproving the hypocritical Jews, denounces that Jehovah would hide his eyes from them when they SPREAD FORTH their hands (Isa. i. 15.); and the LIFTING UP OF THE HANDS to heaven, in prayer, is expressly noted by the Psalmist (cxli. 2.) and by the prophet Jeremiah. (Lam. iii. 41.)6

Similar postures were adopted by most of the heathen nations that pretended to any kind of worship, when approaching the objects of their adoration; which it is highly probable that they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expressed humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as, among the ancients, the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favour, fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in Homer. In the same manner we find our Lord accosted, Matt. xvii. 14.-There came to him a certain man, kneeling down to him, govutetav autov, falling down at his knees.

Prayers were either public, or private, or stated, that is, performed at a particular time. The STATED HOURS were at As to the lifting up, or stretching out, the hands (often the time of offering the morning and evening sacrifice, or at the joined to kneeling), of which we have seen already several third and ninth hours (Acts ii. 15. and iii. 1.); although it instances, and of which we have a very remarkable one in was the custom of the more devout Jews, as David (Psal. Exod. chap. xvii. 11. where the lifting up, or stretching out lv. 17.) and Daniel (vi. 10.), to pray three times a day. of the hands of Moses was the means of Israel's prevailing Peter went up on the house-top to pray, about the sixth hour. over Amalek; we find many examples of both in ancient (Acts x. 9.) A similar usage obtains among the Hindoos authors. In some cases, the person petitioning came forto this day. Previously to offering up their supplications ward, and either sat in the dust or kneeled on the ground, they washed their hands, to signify that they had put away placing his left hand on the knee of him from whom he exsin and purposed to live a holy life. As the Jewish phyla-pected the favour, while he touched the person's chin with his terical prayers were long, and the canonical or stated hours right. We have an instance of this also in Homer. 9 obliged them to repeat these prayers wherever they happened When the supplicant could not approach the person to to be, the proud, vainglorious Pharisees contrived to be over-whom he prayed, as where a deity was the object of the taken in the streets, in order that they might be observed by prayer, he washed his hands, made an offering, and kneeling the people, and be applauded for their piety. Against this down, either stretched out both his hands to heaven or laid them formal spirit Jesus Christ cautions his disciples in Matt. upon the offering or sacrifice, or upon the altar. In this mode Homer represents the priest of Apollo as praying.10

vi. 5.2

II. PUBLIC PRAYERS were offered, at first, in the tabernaele, and afterwards in the temple and synagogues, by the minister appointed for that purpose, the people answering (in the synagogues only) at the conclusion with a loud Amen.3 (Neh. viii. 6.)

III. PRIVATE PRAYERS were offered by individuals in a low tone of voice with the head covered; either standing or kneeling, sometimes bowing the head towards the earth, and at others with the whole body prostrate on the ground. Sometimes they smote upon the breast, in token of their deep humiliation and penitence, or spread forth their hands, or lifted them up to heaven. Of these various postures in prayer many instances occur in the sacred writers. Thus Hannah, in her affliction, spake in her heart; her lips only moved, but HER VOICE was NOT HEARD (1 Sam. i. 13.); and the proud Pharisee STOOD and prayed with (within) himself. (Luke xviii. 11.) David says, I STRETCH FORTH MY HANDS unto thee. (Psal. cxliii. 6.) Solomon KNEELED down upon his knees before all the congregation of Israel, and SPREAD FORTH HIS HANDS towards heaven. (2 Chron vi. 13.) Ezra fell upon his KNEES, and SPREAD out his HANDS to the Lord his God. (Ezra ix. 5.) Our adorable Redeemer, in his agony in the garden of Gethsemane, fell on his face (prostrated himself to the ground), KNEELED down and prayed (Matt. xxvi. 39. Luke xxii. 41.); and the protomartyr Stephen KNEELED down and prayed for bis murderers. (Acts vii. 60.) Moses, when interceding for

1 Ward's History, &c. of the Hindoos, vol. ii. p. 342.

2 Drs. Lightfoot and A. Clarke on Matt. vi. 5.

The Jews attribute a wonderful efficacy to this word; and have an He tradition that the gates of Paradise will be open to him who says Amen with all his might.

The reason of this custom was to profess themselves reverent and ashamed before God, and unworthy to appear before him. It was a maxim of the Jews,-"Let not the wise men, nor the scholars of the wise men, pray, unless they be covered." It appears that the Corinthians, though converted to the Christian faith, in this respect conformed to the Jewish practice; and therefore St. Paul remonstrated against it. 1 Cor. xi. 4. Lightfoot's Hor. Heb. in loc. (Works, vol. ii. pp. 769, 770.)

The practice of standing during prayer obtained among the Arabs in the ume of Mohammed, who, in his Koran, repeatedly commands his followers to stand when they pray. C. B. Michaelis de ritualibus S. S. ex Alcorano illustrandís, § xiv. in vol. ii. pp. 108, 109. of Pott's and Ruperti's Sylloge Commentationuin Theologicarum. See also Dr. Richardson's Travels along the shores of the Mediterranean, vol. i. pp. 463. et seq.

The practice of standing with their hands spread out towards heaven, was adopted by the primitive Christians

Schulzii Archeol. Hebraica, pp. 298, 299. Brunings, Antiquitates Hebrææ, pp. 193-198. Iliad I. 407.

youver.

* Των νυν μεν μνήσασα παρεζες, και λαβε
Now, therefore, of these things reminding Jove,
Embrace his knees.

To which the following answer is made:

Και τότ' έπειτα τοι ειμι Διος που χαλκοβάτος δω,
Και μιν γουνασομαι, και μιν πείσεσθαι οίω.
Then will I to Jove's brazen floored abode,
That I may clasp his knees; and much misdeem
Of my endeavour, or my pray'r shall speed.
The following instances are taken from Virgil:--
Corripio è stratis corpus, TENDOQUE SUPINAS
AD CŒLUM cum roce MANUs, et munera libo.
I started from my bed, and raised on high
My hands and voice in rapture to the sky;
And pour libations.

COWPER.

Iliad I. 426, 427.

COWPER.

Eneid iii. 176, 177.

PITT.

Eneid iii. 607, 608.

Dixerat: et GENUA AMPLEXUs, genibusque volutans
Harebat.

Then kneeled the wretch, and suppliant clung around
My knees, with tears, and grovelled on the ground. PITT.
media inter numina dirum,
Mulla Jovem MANIBUS SUPPLEX orasse SUPINIS.
Amidst the statues of the gods he stands,
And spreading forth to Jove his lifted hands-
Et DUPLICES cum voce MANUS ad sidera TENDIT.
And lifted both his hands and voice to heaven.

• Και με παροιθ' αυτοίο καθέζετο, και λαβε γούνων
Σκαίη δεξύτερη δ' αρ' υπ' ανθερέωνος έλουσα
Suppliant the goddess stood: one hand she plac'd
Beneath his chin, and one his knee embrac'd.

το Χερνίψαντο δ' επειτα, και ουλοχύτας ανελόντο,
Τοίσιν δε Χρύσης μεγάλ' ευχετο, χείρας ανασχων,
With water purify their hands, and take
The sacred off'ring of the salted cake,
While thus with arms devoutly rais'd in air,
And solemn voice, the priest directs his pray'r.

Ibid. iv. 204, 205.

Id.

Ibid. x. 667.
Id.

Iliad I. 500, 501
POPE.

Iliad I. 449, 450.

POPE.

Dr. A. Clarke on Exod. ix. 29. Other illustrations of the various attitudes in which the heathens offered up prayer to their deities are given by Brunings, Compendium Antiquitatum Græcarum, pp. 270-275.

when offering their supplications: they stood up, says Ter-| "Our Father, which art in heaven, be gracious unto us! tullian, and directed their eyes towards heaven with expanded O Lord our God, hallowed be thy name, and let the rememhands. A similar testimony is given by Clement of Alex-brance of thee be glorified in heaven above, and upon earth andria :-"We lift up our head and elevate our hands here below. Let thy kingdom reign over us, now and for towards heaven." So also, St. Paul, when exhorting Chris- ever. The holy men of old said, Remit and forgive unto all tains to pray for all classes of persons, describes the gesture men whatsoever they have done against me. And lead us then used in prayer (1 Tim. ii. 8.):—wherefore LIFT UP holy not into temptation, but deliver us from the evil thing. For HANDS without wrath or doubting. Those who affected supe- thine is the kingdom, and thou shalt reign in glory for ever, rior sanctity, or who from motives of ostentation and hypo- and for evermore." crisy, it appears, prayed in the streets, and made long prayers, were severely censured by our Lord for their formal and hypocritical devotion. (Matt. vi. 5. and xxiii. 14.) When at a distance from the temple, the more devout Jews turned themselves towards it when they prayed. We have an instance of this in the conduct of Daniel. (Dan. vi. 10.) When the Orientals pray seriously, in a state of grief, they hide their faces in their bosom. To this circumstance the Psalmist alludes (xxxv. 13.), when he says, My prayer