• Heb. The word is good.

there was no voice, nor any that answered. | the prophet came near, and said, LORD God And they leaped upon the altar which was made.

27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either "he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.

28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.

29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.

30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down.

31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, "Israel shall be thy

name:

32 And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.

33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood.

34 And he said, Do it the second time And they did it the second time. And he said, Do it the third time. And they did it the third time.

35 And the water "ran round about the altar; and he filled the trench also with water.

36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah

of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.

38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

39 And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.

40 And Elijah said unto them, 18Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is 1a sound of abundance of rain.

42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,

43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.

44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not.

20

45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.

46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab "to the entrance of Jezreel. 8 Or, heard. 9 Or, leaped up and down at the altar. 10 Heb. with a great voice. 11 Or, he meditateth. 12 Heb. hath a pursuit. 13 Heb. poured out blood upon them. 14 Heb. ascending. 15 Heb. attention. 16 Gen. 32 28. 2 Kings 17. 34. 17 Heb. went. 18 Or, Apprehend. 19 Or, a sound of a noise of rain. 20 Heb. Tie, or, Bind. 21 Heb. till thou come to Jezreel. Verse 19. "Mount Carmel."-This mountain forms a bold promontory on the south side of the fine bay of Acre; the town of that name being at the northern point of the same bay. It is, properly speaking, a range of mountains, about eight miles in extent, from north-west to south-east; and although it may fairly be regarded a part, yet, in a general view, it is obviously an extraneous member, of that central ridge of hills which traverses Judea from north to south: and the line of its connection therewith may be traced without difficulty. Regarded apart, its greatest elevation is about 1500 feet, according to Buckingham; although others have made it 2000 feet. To the north of this ridge is the bay of Acre, on the west a narrow plain descending to the sea, and on the east the river Kishon washes the inland part of its base before entering the bay of Acre, beyond which spreads the wide plain of Esdraelon. The elevation of the mountain gives it a refreshing temperature, with a degree of verdure and spontaneous productiveness remarkably contrasted with the sultry heat and aridity of the plains. "No part of the promised land," says Carne, "creates a deeper interest in the traveller than the rich and extensive bosom of Mount Carmel: while barrenness is felt on every side, and the curse of the withered soil is felt on hill, valley, and shore, this beautiful mountain seems to retain its ancient 'excellency' of flowers, trees, and a perpetual verdure. The scenes in its interior are often bold and

romantic in the highest degree; deep and verdant precipices descending into lonely glens, through which a rivulet is seen dashing wildly; the shepherd and his flock on the long grassy slopes, that afford at present as rich pasture ground as when Nabal fed his numerous flocks in Carmel." (This is a mistake, as Nabal did not feed his flocks in this Carmel ; but still its rich pastures did render it "the habitation of shepherds "- if this Carmel be intended in Amos i. 2.) "There is indeed a character peculiarly pastoral about the scenery; few grey or naked rocks, or sublime but useless cliffs, are here, as in the mountain of the Temptation, or on Pisgah. And this fertility and vivid verdure, on so sultry a soil, is deeply welcome and refreshing; more especially so the woods, that wave over the summits and sides. It is beautiful to stand beneath their shelter on the brink of the mount, and look far on every side, where nought but a forsaken and shadowless land meets the eye."

On

To this we may add the description of Sandys:-" Mount Carmel hath his uttermost basis washt with the sea. It is steepest towards the north, and of indifferent altitude rich in olives and vines, when cultivated, and abounding with several sorts of fruits and herbs, both medicinable and fragrant; and now much overgrown with woods and shrubs of sweet savour." There are still olive-grounds at the north-eastern foot of the mountain; and wild vines and olive-trees, found among the shrubs and brushwood upon its sides, bear testimony of ancient cultivation. Oaks and other trees abound in the higher parts of the mountain. Upon the mountain are the ruins of two old monasteries, and a third more modern, belonging to the Carmelite monks, which, after having lain ruined and forsaken during the greater part of the present century, has lately been repaired and re-occupied. There are spots pointed out, which, from their supposed connection with the history of Elijah, are visited with much veneration by Jews, Christians, and Moslems; such as the grotto in which he is said to have lodged-another, in which he instructed the "sons of the prophets"-a fountain which was produced by miracle to supply him with water-his garden, where certain stones are found which are fancied to be petrified fruits-the spot where he offered sacrifice-and that where the priests of Baal were slain. all this we need only observe, that the mountain has several grottoes, of various dimensions, some one of which may have been the retreat of Elijah, if he had any retreat there, which the Scripture does not say. Perhaps to such retreats the prophet Amos alludes,-"If they hide themselves in the top of Carmel, I will search and take them out thence (ch. ix. 3). The finest of these caves is that called "the school of Elias," in the north-east side of the mountain, and is a well-hewn chamber, cut entirely out of the rock, and squared with great care; being 20 paces long, 12 broad, and from 15 to 18 feet high. Pococke declares it to be one of the finest grots he ever saw. The only determinations of locality which deserve attention are that of the slaughter of Baal's priests, which was certainly beside the river at the base of the mountain; and that which was the scene of the sacrifice. The latter can scarcely be doubted to have been on a part of the side or summit of Carmel which overlooked the river Kishon and the plain of Esdraelon. Mr. Carne says, "There can be no illusion with respect to the scene of the memorable descent of the fire from heaven. When all Israel was gathered together unto Carmel,' it was clearly on this side the mountain, where it descends gradually into the noble plain beneath. The spot was finely chosen by the prophet for the spectacle of his sacrifice; since the multitude of people, coming from the regions of Samaria might stand with perfect convenience in the splendid and open area of Esdraelon, which is here terminated at the foot of Carmel. The declivity of the mountain, its brink dark with woods, and its sides covered with the richest pasture, looks over a vast extent of country on every side: from the hills of Samaria, Cana, and Gilboa, the miracle might have been beheld; and to the eager gaze of the Israelites in the plain, the prophets of the groves, their useless altars, and the avenging messenger of God, were as distinct as if the scene had been acted at their feet. This too is the only face of the hill beneath which the Kishon flows." (Recollections of the East,' p. 45: see also the respective Travels of Sandys, Thevenot, Pococke, Buckingham, and Irby and Mangles.)

24. "The God that answereth by fire, let him be God."-The idea of a trial of power between the gods different and adverse, was not unknown to the ancient heathen, which probably accounts for the acquiescence of the priests of Baal in this proposal. It will be interesting and instructive to compare the magnificent and convincing evidence of the Lord's power with which this transaction concludes, with the paltry trickery which the contrivances of the heathen priests in the behalf of their respective gods exhibited on such occasions. We take the story related by Rufinus, on account of some analogy which it offers, as to the agency employed. As this author does not state his authority, the account may seem doubtful; but even so, it remains illustrative of ancient ideas and practices in general, whatever be the accuracy of its details. The anecdote is to the effect-that the Chaldeans, who adored fire, carried their god into several countries, to try his power over the gods of other nations. He baffled the images of brass, gold, silver, wood, or of whatever other material they were formed, testifying his power by reducing them to dust; and thus his worship was almost everywhere established. But when he was brought to Egypt, the priest of Canopus thought of a stratagem, which succeeded in evincing the superiority of the god whom he served. The jars in which the Egyptians were wont to purify the water of the Nile, having been perforated on all sides with small imperceptible holes, he took one of them, stopped the holes with wax, and fitted to the jar's mouth the head of an idol. When the Chaldean priests applied their fire to this strange idol, the heat of course melted the wax, and the water flowing out extinguished the fire, giving Canopus the victory over the god of the Chaldeans.-The least probable part of the story seems to be the mission which the Chaldean priests undertook. Jars such as the account mentions are still used for purifying and cooling the Nile water; and even Canopic jars-or jars with an idol's head-continue to be found among the ruins of ancient Egypt, and specimens of them are preserved in the British Museum and other collections of Egyptian antiquities.

26. "They leaped upon the altar."-Rather, "about the altar," doubtless in their sacred dances. Such dances accom panied the sacrifices and other acts of worship rendered to many of the ancient idols. The Jews themselves had also some semi-religious dances, but not directly connected with acts of worship or sacrifice. See the two concluding notes to Judges.

27. "Either he is talking, or he is pursuing," &c.-These taunts of the prophet bear a peculiar force when viewed with a reference to the ideas concerning their gods entertained by the Pagans of ancient and modern times. Elijah recommends them to call upon their god more loudly, to attract towards themselves that attention which might be otherwise engaged:-" Cry still louder: though he is a god, yet he may be musing; or he may be employed; or on a journey; or, perhaps, he is asleep and must be awakened" (Boothroyd). This was a taunt, but not a satire. It represents the false gods such as their worshippers believed them to be; and not all that they believed: for they believed them not only human in their amusements and pursuits, but human also, or worse than human, in their moral character and conduct. A large proportion of the imaginary gods of paganism would, if human, have been hanged by the law of England, and many of the goddesses would not have escaped.-On this however we need not enlarge; but confine ourselves to giving a brief illustration of the points which form the bitter taunt of the prophet. "Talking" the old Pagan poets, particularly Homer, describe much talking, and sometimes very hot disputes, as going on among the gods; or if musing be understood, the Hindoo mythology affords the case of Siva, who fell into a fit of musing which lasted for ages, during which all things went to confusion, and the frame of universal nature was about to dissolve for want of his attention. "Pursuing," or, as Boothroyd, "employed," or as others, "hunting," or otherwise, "diverting himself." All these senses are good, and certainly applicable. Some of the Pagan deities were "mighty hunters,” as Apollo and Diana; and all of them were at times employed in some absorbing pursuit, not always of a very creditable nature. "On a journey."-It is almost laughable to hear the possibility that the god was not at home, suggested as a reason for his inattention. But Elijah knew not less the folly than the sin of the ancient idolatry. Take as an instance, under this head, that which occurs in the Iliad, where Achilles entreats his goddess-mother to hasten to Olympus, and plead his cause before great Jove. This she promises to do; but assigns as a reason for present delay— "For to the banks of the Oceanus,

Where Æthiopia holds a feast to Jove,

He journeyed yesterday, with whom the gods
Went also, and the twelfth day brings them home.
Then will I to his brazen floor'd abode,

That I may clasp his knees, and much misdeem

Of my endeavour, or my pray'r shall speed."-Iliad, i. 423. CowPER.

"Sleepeth, and must be awaked." Such of the expectant multitude who knew that their own true Lord was characterised as one "who neither slumbereth nor sleepeth," must have been struck by this part of Elijah's taunting address to the priests. Homer, at the conclusion of the book we have just quoted, describes the gods as drinking and enjoying themselves together. Vulcan served as cupbearer, and

"Heav'n rang with laughter not to be suppress'd"

at the sight of the limping god's awkwardness in this new employment. Finally, they all went to sleep :

"But when the sun's bright orb had now declined,
Each to his mansion, wheresoever built

By the same matchless architect, withdrew.

Jove also, kindler of the lightnings, climb'd
The couch whereon his custom was to rest,

When gentle sleep approach'd him, and reposed
With his imperial consort at his side."

As it was now noon, we venture to suppose that Elijah intended in the present clause to suggest that the god had retired to take his siesta, or afternoon nap, according to the usual custom of the East.

28. "Cut themselves."-This has been, and is, no uncommon act in the East, under the excitement of grief, love, or devotion. As an act of mourning, we shall notice it hereafter. The general idea of the act is, that, as a testimony of properly excited feeling, it is an act acceptable to gods and men; and therefore, although in different countries we read of the self-inflicted tortures which deliberate devotees rejoice to undergo, we never read of cutting after this fashion but as an act of excitement. The priests of Baal had been previously excited by their dances, and by the force of the peculiar circumstances in which they were placed. There are many notices of this custom in ancient writings. Herodotus mentions it (1. vii. c. 191) as a custom of the Persian magi, relating that when the Persian fleet was near ruin by a storm on the coast of Magnesia, the magi, by making incisions in their flesh, and by performing incantations

to the wind, assuaged the storm: "Or it may be," adds the sensible old historian, "that the storm subsided of its own accord." The priests of the Syrian goddess also (who was nearly related to Melkart), when they carried her about in procession, were wont to cut and gash their persons with knives till the blood gushed out. We are told by Plutarch, also, that the priests of Bellona, in their sacrifices to that blood-thirsty goddess, were accustomed to mingle their own blood with that of their sacrifices. What a relief it is, to turn from these things to the calmly reverent ceremonies, which the law of Moses enjoins for the priests and worshippers of Jehovah!

지

"Knives and lancets."-The observations as to the materials of swords, in the note to Num, xxxi. 8, will equally apply to knives and other cutting instruments. They were successively, and afterwards simultaneously, of flint, bone, copper, iron, and steel. (See the note to Exod. iv. 25.) Probably at first a single knife or dagger worn in the girdle, was made to serve all general purposes. Indeed, at present in the East. almost every one wears a dagger in his girdle, from the noble to the shopkeeper and husbandman; and although ostensibly a military ornament, it is rarely drawn for any more formidable duty than that which usually devolves upon a knife-from the slaughter of a sheep to the cutting of a string or the scraping of a shoe. Homer's heroes kill their sacrifices with knives or poniards, which they wear by the side of their swords (Iliad, iii. 271; xix. 252). In process of time, however, knives became scarcely less diversified in form and adaptation to particular uses than those which the shop of an English cutler exhibits. In sacrifices alone, three or four different knives were usedone for killing the victim, shaped like a poniard; another sharp, but rounded at the top to the fourth of a circle, for flaying; and a third, stronger than these, and of a cleavershape, for dissecting the carcase. There were also pruningknives, carving-knives, and hunting-knives. Some had the hafts worked out of the same piece as the blade, and others had handles of horn, bone, or wood. Our wood-cut represents an assortment of cutting and stabbing instruments, selected from various ancient Egyptian sculptures, and such as were probably known and used by the Jews; particularly as in such articles there is, in however different times and countries, much analogy in general appearance. The "knives and lancets" used by the priests of Baal were doubtless such as they employed in their sacrifices, and to which we have particularly adverted. Their forms may be discovered in the wood-cut. It will be observed, that the different offices connected with sacrifices were performed by different persons. One gave the victim the fatal blow, others flayed it, and others cut it tip. The several operators wore their respective instruments in their girdles; and this accounts for the diffience in the instruments-“ kuives and lancets," with which the priests of Baal inflicted their wounds.

(Knives and Lancets of Egypt. Collected from various Sculptures.)

VICTORIOUS ROMAN CHARIOTEER.-FROM AN ANTIQUE VASE.

46. “He girded up his loins.”—This is always done in the East by persons who prepare for any extraordinary exertion running, particularly by those who, as described in the note to 1 Sam. viii. 11, run before the horse or chariot of the