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where that is not necessarily its signification. | The business which brought her to Philippi was In interpreting such texts special attention probably connected with the dyeing trade, which should be paid to what is said of the lusts had flourished from a very early period, as we spoken of, that so we may not misunderstand learn from Homer, in the neighbourhood of their true nature. The same word which our Thyatira, and is permanently commemorated in translators render lust they in numerous pas- inscriptions which relate to the 'guild of dyers' sages render desire; and it might have been in that city-circumstances which incidentally well if in some passages they had followed the give a singular confirmation to the accuracy of same course where they have used the former Luke in this history, the allusion being so casual word. and minute (Cony beare, i. 316).

LYCAO'NIA, a province of Lesser Asia, having Cappadocia on the east, Galatia on the north, Phrygia on the west, and Cilicia on the south. Lystra, Derbe, and Iconium were cities of this province. They seem to have spoken a corrupt dialect of the Greek language. Christian churches were here planted by Paul and Barnabas which continued of some note till the country was overrun by the Saracens (Acts xiv. 6, 7, 11).

LYCIA, a province of Lesser Asia, having Caria on the north-west, Pamphylia on the north-east, and the Mediterranean Sea on the south. It anciently contained about twenty-three cities and sundry other large towns; the chief were Telmessus, Patara, Myra, Olympus, and Phaselis. The Lycians were a colony of the Cretians, and were famed for equity in more ancient times; but about sixty years before our Saviour's birth many of them on the sea-coast exercised piracy (Acts xxi. 1; xxvii. 5).

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LYD'DA, or LOD, a city belonging to the Ephraimites; but after the Babylonish captivity the Benjamites inhabited it (Neh. xi. 35). In the time of the Maccabees the district of Lydda | was taken from Samaria and added to Judæa (1 Maccab. xi. 34). At Lydda Peter miraculously healed Æneas, who had kept his bed eight years, and was sick of the palsy' (Acts ix. 33). There was a Jewish college at Lydda which produced many celebrated doctors. This place became early associated with the homage paid to St. George, so renowned in both the East and the West as a saint and a martyr, and so well known as the patron saint of England, and of

several other states and kingdoms. The earliest calendars and legends relate that he was born at Lydda, suffered martyrdom at Nicomedia in the earliest persecution under Diocletian and Maximian, near the close of the 3d century, whence his remains were transferred to his native place,

and a church was afterwards erected there to his

honour. In the general change of names which took place in Palestine under the Roman dominion Lydda became Diospolis. It is still a considerable village; but the houses, though numerous, are in general small and mean. called Ludd, having obviously reverted to its original name (Robinson, Res. iii. 49, 50, 51-53; iv. 143).

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LYD'IA, a woman of Thyatira in Lesser Asia, 'a seller of purple,' who was dwelling at Philippi in Macedonia when Paul first came thither. If she was not a Jewess, she was probably a proselyte to Judaism, for it is said she 'worshipped God.' Having heard Paul preach, she embraced the gospel, and she and her household having been baptized, she constrained Paul and his fellow-labourers to lodge with her while they remained at Philippi (Acts xvi. 14, 15, 40).

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on the south.

MACEDONIA, an extensive country on the north-east of Greece. It had Moesia on the north, Thrace and the Ægean Sea on the east, Illyricum and Epirus on the west, and Thessaly It was peopled by a vast number of tribes, which, we think, were mostly descended The kingdom from Chittim, the son of Javan. of the Macedonians had subsisted upwards of 400 years, when Philip added Thessaly, with part of Epirus and Albania, to his territories.

His son Alexander made himself master of

Greece, and of the Persian empire, and of part of India. His empire was quickly broken to pieces; and Macedonia, after having continued a kingdom about 646 years, fell into the hands of the Romans A.M. 3856. When the Roman empire was divided Macedonia fell to the share of the emperor of the East. After it had continued subject to the Romans upwards of 1500 years, it fell in 1357 under the power of the Ottoman Turks, who are the present masters of it. Some of its principal cities were Thessalonica, Amphipolis, Philippi, Berea, Pella, etc. A vision directed Paul to preach the gospel in this country: he did it with great success: many believed and turned to the Lord. The Macedonian Christians were very forward in charity to the poor saints at Jerusalem, and in liberal supply of the apostle Paul's wants, and in zealous dedication of themselves to the service

of Christ (Acts xvi. 9-40; xvii. 1-14; xx. 1-6; 2 Cor. viii. 1-5; xi. 8. 9). Notwithstanding the ravages of the Goths, Bulgars, and others, and the terrible oppression of the Turks, Christianity subsists here to this day, but terribly corrupted by the Greek Church.

MAGDALA, a city on the shore of the Sea of

Galilee. Some place it on the east side; others, among whom is Dr. Robinson, place it on the west side. He thinks the word Mejdel, the name of a little Moslem village in that quarter, is obviously the same as the Hebrew Migdol and the Greek Magdala, and that there is little reason to doubt that this place is the Magdala of the N. T., chiefly known as the native town of Mary Magdalene-i.e. Mary of Magdala.

Magdala was either the same as Dalmanutha or near to it, or perhaps Dalmanutha was the district in which Magdala was situated, or Mag

dala was the district in which Dalmanutha was situated (see Wilson ii. 136); for while Matthew, in recording the miraculous feeding of the five thousand, says our Lord took ship and came into the coast of Magdala' (xv. 19), Mark says he came into the parts of Dalmanutha (viii.

10).

Mejdel is now a small village, and the inhabitants are few and poor. The houses are built of

stone or mud, without windows, and without

any other opening than the door, which is low and narrow. Such were probably the houses of many of the lower classes in the time of Christ; and what he says of the woman who, having lost a piece of money, lighted a candle, and swept the house, and sought diligently till she found it, may become more intelligible and more striking when we think of one of these dwellings, for, having no window, it would be comparatively dark even in the daytime, and would require to be examined with a light in order that so small a thing as a piece of money might be found (Jour. Sac. Lit. October 1855, pp. 30, 32).

MA'GI, an Oriental sect of philosophers. They originated in Persia, but afterwards spread into other countries, particularly Assyria and Arabia, bordering upon Judæa. The studies of the Magi appear to have been principally in astronomy, natural philosophy, and theology, and some say astrology and enchantments.

To

this class belonged the wise men from the east' mentioned in Matt. ii.; but the word in the original is payo, and ought not to have been rendered wise men,' as if it had been synonymous with ropol. This is not only an indefinite, but an improper translation of the word. It is indefinite, because those called udyo were a particular class, party, or profession, among the Orientals, as much as Stoics, Peripatetics, and Epicureans were among the Greeks. Now, to employ a term for specifying one sect which may with equal propriety be applied to fifty, including persons of totally different and even opposite opinions, is a very vague manner of translating. It is also, in the present acceptation of the words, improper. Formerly the phrase wise men' denoted philosophers or men of science and erudition; but it is hardly ever used in this sense now. If used at all, it is commonly in the way of burlesque. This is, therefore, one of those cases wherein the trans

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lator, that he may do justice to his author and not mislead his readers, should transfer the original term, using the word magi.

In this, as in other sects, there were of course men of different characters. It need not therefore surprise us to find the name applied to bad men. Simon, whom Philip encountered at Samaria, probably belonged to this class. In and to have 'bewitched the people with sorour translation he is said to have used sorcery,' ceries;' but the words should have been rendered 'used magian arts,' and 'astonished them with magic arts' (Acts viii. 9, 11). Hence he has received the name of Simon Magus, or more properly the magian.' To this class also is to to be referred Elymas, o μayos, the magian (not sorcerer, as in the E. T.), who, it is to be remarked, was a Jew, and his proper name was Bar-Jesus (xiii. 6, 8; Campbell, Gospels, iv. 13).

Some suppose that the magi who did homage to the infant Saviour came from Persia; others

suppose they came from Arabia, as the gifts and myrrh,' were common productions of that 'they presented unto him, gold, frankincense, country. It is plain they were quite different persons from the shepherds mentioned in Luke ii. 8-20. To the shepherds there appeared an angel from heaven, who announced to them the joyful tidings of the birth of a Saviour; to the magi there appeared a star or meteor in the sky, which moved before them as their guide to Bethlehem. The shepherds were in the same country, keeping watch over their flock by night; the magi were from a distant country, and came by way of Jerusalem, journeying on 'till the star stood over where the young child was.' The angel's appearance to the shepherds was the less made out their visit the same day; when same day the Saviour was born, and they doubt. the star appeared to the magi is not said, but it must have been some time before they made out their visit. There is no intimation that the shepherds offered any gifts to the newborn child; the magi opened their treasures, and presented unto him gold, frankincense, and myrrh,' as already mentioned. The angel had scarcely made his announcement to the shepherds when there was suddenly with him a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men :' no such anthem was raised in connection with the magi. In short, no two narratives could be more different from each other: there is not a single point in which they agree; thus plainly shewing that the magi and the shepherds were entirely distinct persons.

Gibbon gives the following account of the magi of Persia: The magi, or sacerdotal order, were extremely numerous, since, as we have already seen, fourscore thousand of them were convened in a general council. Their forces were multiplied by discipline. A regular hierarchy was diffused through all the provinces of Persia, and the archimagus, who resided at Baleh, was respected as the visible head of the church and the lawful successor of Zoroaster. The property of the magi was very considerable. Besides the less invidious possession of a large tract of the most fertile lands of Media, they levied a general tax on the fortunes and indus

MAHANAIM

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idea has become familiar to us: 'Ye cannot serve God and mammon:' no one can, at the same time, love and serve God with his heart while his great aim and desire is to heap up, enjoy, and retain worldly wealth (Matt. vi. 24). Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations :' spend worldly riches, which so many get unjustly and use as instruments of dishonesty and wickedness, in a pious and charitable manner, that the poor saints, benefited thereby, may be stirred up to pray for you; and that when your riches are no more retained by you, ye may obtain the gracious reward of your charity in heaven; and those poor saints whom ye have supported may with pleasure welcome you into the celestial abodes (Luke xvi. 9). Augustine mentions that in the Punic language mammon signifies gain, a circumstance not unworthy of notice as bearing on the origin of the Carthaginians (Parkhurst, Gr. Lex. 414).

try of the Persians. Though your good works,' | rivals God in our hearts. Thus personified the says the interested prophet, 'exceed in number the leaves of the trees, the drops of rain, the stars in the heaven, or the sands on the seashore, they will all be unprofitable to you unless they are accepted by the destour, or priest. To obtain the acceptation of this guide to salvation you must faithfully pay him tithes of all you possess, of your goods, of your lands, and If the destour be satisfied, your your money. soul will escape hell tortures; you will secure praise in this world and happiness in the next. For the destours are the teachers of religion; they know all things, and they deliver all men.' These convenient maxims of reverence and implicit faith were doubtless imprinted with care on the tender minds of youth; since the magi were the masters of education in Persia, and to their hands the children even of the The Persian royal family were intrusted. priests, who were of a speculative genius, preserved and investigated the secrets of Oriental philosophy, and acquired, either by superior knowledge or superior art, the reputation of being well versed in some of the occult sciences which have derived their appellation from the magi' (Gibbon's Roman Empire, i. 343, Milman's edit.)

MAHANA'IM, a city on the east of the Jordan, given by the tribe of Gad to the Levites of Merari's family (John xxi. 38). It received its name from Jacob seeing near this spot two camps of angels (Gen. xxxii. 1, 2). Here Ishbosheth fixed his residence during his short reign (2 Sam. ii. 8, 9). Hither David retired from the fury of Absalom; and near to it his army defeated the troops of his rebellious son (2 Sam. xvii. 27; xviii.)

MAM'RE, an Amorite, who, with his brothers, Aner and Eshcol, assisted Abraham against Chedorlaomer. According to the E. T., Mamre communicated his name to a plain near Hebron; but others think that instead of the plain of Mamre the word should be translated the oaks of Mamre (Gesen. 50). Sozomen, the ecclesiastical historian, says that Abraham's oak was standing about 300 years after our Saviour's death, about six miles from Hebron, and was mightily honoured by pilgrimages to it and annual feasts at it; and adds that near it was Abraham's well, much resorted to by heathens and Christians xiv. 24). for the sake of devotion or trade (Gen. xiii. 18;

MANAS'SEH, the eldest son of Joseph, but, MAL'ACHI, the last of the O. T. prophets. The word signifies my angel or messenger, and according as Jacob his grandfather had predicted, hence some have considered it as not a proper his tribe was less numerous and honoured than When the Israelites but a common name, and it has been attributed that of Ephraim his younger brother (Gen. xli. to Zerubbabel, to Ezra, to Nehemiah, and to 50-52; xlviii. 12-20). came out of Egypt the tribe of Manasseh nuinMordecai; but none of these persons are ever called prophets, nor can any reason be assigned bered 32,200; but in the wilderness they inThe creased to 52,700 (Num. i. 32-35; xxvi. 34, 37). why they should change their name. general opinion is, that Malachi was a distinct The one half of this tribe received their inheritperson, and there appears no reason for question-ance on the east and north-east of the Sea of ing this. Of his history little is known. That Tiberias; the other half received their inheritance on the west of Jordan, on the north of the he lived somewhat later than Haggai and Zechariah is apparent from the facts, that he is not tribe of Ephraim (Num. xxxii. 33, 39-42; Josh. named with them in the Book of Ezra, and that xiii. 29-31; xvii.) The whole tribe revolted in his time the temple was already built and from the family of David along with the other the temple-worship established (i. 10; iii. 1, 10). nine; but many of them in the reign of Asa That he was contemporary with Nehemiah, or joined the kingdom of Judah, that they might only some years later, is probable from the fact enjoy the worship of the true God (2 Chron. xv. that the times in which he lived present the 8-10). A part of the Manassites who remained in the land also joined in king Hezekiah's same aspect as the times of Nehemiah. riages with heathen wives, and the withholding solemn passover, and their country was purged of tithes, was a character common to both (com- of idols by him and Josiah (2 Chron. xxx. ; pare ii. 11; iii. 8-10, with Neh. xiii. 10-12, 23- xxxi. 1, 5-10; xxxiv. 3-9). Part of this tribe 29). The Jews have other traditions respecting returned to Canaan, and dwelt in Jerusalem Malachi, as that he was of the tribe of Zebulun, after the captivity (1 Chron. ix. 3). was a native of the city of Sephoris, and died young; but as they rest on no authority they are unworthy of notice.

Mar

MAM'MON, a Syriac word signifying riches. To convey his idea energetically our Lord personifies wealth, representing it as a master who

MAN'DRAKES. In Gen. xxx. 14-17 we are

told that Reuben, Leah's son, having found dudaim (E. T. mandrakes) in the field, brought them home to his mother, and Rachel having wished to have them, Leah agreed to give them to her on condition that she was allowed to sleep

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with her husband Jacob that night; and this | having been agreed to, she accordingly lay with him, and as the result of this she conceived and had another son, Issachar. The only other passage in which dudaim are mentioned is Song vii. 13, where they are said to have a fragrant smell. The Septuagint interprets the Hebrew word in Genesis by mandrake apples, and in the Song by mandrakes. Onkelos, Saadias, and the Syriac version agree with the Greek translators. The more ancient translators being thus agreed as to the plant intended by the Hebrew word, we deem it safest to follow them.

This plant frequently grows wild in Palestine and in the neighbouring countries. It is low like lettuce, and has also similar but dark green smooth-edged leaves, which are pointed at the ends, have no peduncle, but spring out immediately from the root. From the blossoms, which are blue or reddish, are formed apples, almost globular and yellow like oranges, which have a delightful smell, and which the Arabs eat with great relish. A single plant may have from six to ten of these beautiful apples. This fruit is, on account of its power to excite voluptuousness, called by the Arabs the devil's apple. They believed it aided the procreation of offspring. It was even supposed to possess the power of promoting conception when laid below the nuptial bed. The married women of modern times still make this use of it, in the hope thus to obtain offspring. This was no doubt the reason why Rachael, who had as yet no children, was desirous of obtaining from her sister Leah the mandrakes collected by Reuben (Rosen. Bot. 129).

MA'NEH, a weight among the Hebrews; but what it was it is not easy to say. In 1 Kings x. 17 we read, Solomon made three hundred shields of beaten gold: three pounds (maneh) of gold went to one shield;' and in 2 Chron. ix. 16 it is said, 'Three hundred shields made he of beaten gold three hundred (supplement E. T. shekels) of gold went to one shield.' From comparing these two passages it has been concluded that a maneh consisted of a hundred shekels ; but if the two entire passages be compared they will be found to correspond so much as not unnaturally to raise a question whether the discrepancy between the two may not improbably have arisen from some early transcriber omitting the word hundred in one passage, or adding it in the other.

In Ezek. xlv. 12 it is said: The shekel shall be twenty gerahs; twenty shekels, five-andtwenty shekels, fifteen shekels, shall be your maneh.' This passage it is not easy to understand. It may be understood of manehs of three different values, 20, 25, and 15 shekels; or else of one maneh of 60 (20+25+15) shekels; but neither of these interpretations is satisfactory. The former would make the maneh of variable and uncertain weight, so that when the word was used one could scarcely tell what was its value; and the latter seems an odd way of stating its value, and not very consistent with the simplicity of early times. We apprehend, therefore, that the weight of the maneh must be left undetermined.

The word is improperly rendered pound in the

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E. T., in 1 Kings x. 15; Ezra ii. 69; Neh. vii. 71,72, as if the maneh was of the weight of a pound English, a word of more than ordinary dubious import, as we have not only pounds of different weights, but the word is used by us sometimes in the sense of weight and sometimes in the sense of value. The original word maneh ought to have been uniformly transferred, not translated, as indeed should always have been done as to Jewish moneys.

The LXX. use the word uva in several places for the Hebrew maneh, from which it was probably derived; and it is also employed a number of times by our Lord in one of his parables (Luke xix. 12-25), where it is also improperly rendered pound in the E. T. The ura was a Greek weight equal to 100 drachmas; but it varied in different countries (Robinson, Gr. Lex.) Whether our Lord refers in the parable to the foreign uvâ or to the Hebrew maneh we are not prepared to say; but to whichever of them he alluded, it should not have been rendered pound, a word which is also used as the translation of Airpa in John xii. 3; xix. 35.

This

MAN'NA, an article of food which God granted to the children of Israel in place of bread during their forty years' journeyings in the wilderness: 'On the fifteenth day of the second month after their departing out of the land of Egypt, they came into the wilderness of Sin, which is between Elam and Sinai.' There they murmured against Moses and Aaron for having brought them out of Egypt, where they sat by the flesh-pots and did eat bread to the full;' and God, to silence their murmurings, sent them quails for flesh and manna for bread. Of the latter we have the following account: In the morning the dew lay round about the host; and when the dew that lay was gone up, behold on the face of the wilderness there lay a small round thing, as small as the hoar-frost upon the ground; and it was like coriander seed, white; and the taste of it was like wafers made with honey.'* they were to gather every morning, every man, according to his eating, an omer; but when the sun waxed warm it melted away; and if they left of it until the following morning it bred worms and stank. On the sixth day of the week they gathered a double quantity-viz., two omers for each person; but on the seventh day, which was the Sabbath, there fell none; yet what they had reserved for it neither bred worms nor stank. Thus the children of Israel did eat manna forty years until they came to a land inhabited,' when they did eat of the old corn of the land. And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more.' To commemorate the Israelites living on manna in the wilderness, the Lord commanded that a pot containing an omer of it should be laid up before the ark of the testimony, that the generations to come might see

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MANNA

the bread wherewith he had fed them in the wilderness (Num. xvi.; Josh. v. 11, 12).

Such was the miracle of the manna, one of the most remarkable miracles recorded in the O. T.; yet various writers seek to explain it away by ascribing it to the operation of mere natural causes. There is a well-known substance called manna which is used in medicine. It exudes from the bark of the stem and branches of several species of trees, but is obtained in still greater abundance and in a purer state by means of incisions in the bark. The substance, which distils spontaneously, is fluid during the night, and looks like dew, but begins to harden in the morning. It has a slight, peculiar odour, a sweetish taste, but leaves a bitterish impression on the tongue. It is collected principally in Calabria, Apulia, and Sicily, where it flows from the middle of June to the end of July from species of the ash tree (Thomson, Mat. Med. ii. 265; Duncan, Dispensatory, 266).

The manna of the East is far superior to the European. It is found in Syria, Arabia, and Persia, being obtained from the Eastern oak, the tamarisk, and from the shrubs called el-hadj and akul. Travellers agree in representing the grains of the Eastern manna as having a great resemblance to coriander seed. The peasants around Ispahan collect it before sunrise from a prickly shrub, the branches of which they beat with a stick, holding under them a sieve into which the grains fall. If the gathering of it be delayed beyond sunrise, no manna is obtained, as it is then melted (Rosen. Bot. 321).

We are informed by Niebuhr that in some parts of the East manna is found like a kind of pollen on the leaves of the trees called ballot and afs. It is found on them as a dew. The manna-harvest at Merden in Mesopotamia occurs in August, or, as others say, in July. It is said to be much more abundant after a dense mist, when the atmosphere is full of moisture, than in clear weather. The whitest and finest is that which is procured before sunrise by shaking it from the trees into a cloth. If it is not gathered at a very early hour, and a hot day ensues, it soon melts on the leaves; yet it is not then destroyed, but seems to increase in thickness daily. The country people carry home a quantity of such leaves, and put them into boiling water, when the manna is seen to swim on the surface like oil. This kind of manna is probably that which the people of the East call Heaven's manna; not, however, because they think it falls from the air, for in that case it would be deposited on other trees besides those before named.

Burckhardt also mentions a substance like manna. Speaking of the Wadi-el-Sheik, to the north of Mount Sinai, he says: "In many parts it was thickly overgrown with the tamarisk or tarfa. It is the only valley in the peninsula where this grows at present in any quantity, though some small bushes are here and there met with in other parts. It is from the tarfa that the manna is obtained. This substance is called by the Bedouins mann, and accurately resembles the description of manna given in the Scriptures. In the month of June it drops from the thorns of the tamarisk upon the fallen twigs, leaves, and thorns, which always cover the ground beneath that tree in the natural state.

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MANNA

manna is collected before sunrise, when it is coagulated; but it is dissolved as soon as the sun shines upon it. The Arabs clean away the leaves, dirt, etc., which adhere to it, boil it, strain it through a coarse piece of cloth, and put it into leathern skins. In this way they preserve it till the following year, and use it as they do honey, to pour over their unleavened bread or to dip their bread into. I could not learn that they ever make it into cakes or loaves. The manna is found only in years when copious rains have fallen; sometimes it is not produced at all, as will probably happen this year. I saw none of it among the Arabs, but I obtained a small piece of last year's produce in the convent, where, having been kept in the cool shade and moderate temperature of that place, it had become quite solid, and formed a small cake. It became soft when kept some time in the hand; if placed in the sun for five minutes it dissolved, but when restored to a cool place it became solid again in a quarter of an hour. In the season at which the Arabs gather it, it never acquires that state of hardness which will allow of its being pounded, as the Israelites are said to have done in Num. xi. 8. Its colour is a dirty yellow, and the piece which I saw was still mixed with bits of tamarisk leaves. Its taste is agreeable, somewhat aromatic, and as sweet as honey. If eaten in any considerable quantity it is said to be slightly purgative. The quantity of manna collected at present, even in seasons when the most copious rains fall, is very trifling, perhaps not amounting to more than five or six hundred pounds. It is entirely consumed among the Bedouins, who consider it the greatest dainty which their country affords. The harvest is usually in June, and lasts for about six weeks; sometimes it begins in May' (Burckhardt, Trav. Syria, 599).

Burckhardt further states that the tamarisk is one of the most common trees in Nubia and throughout the whole of Arabia. On the Euphrates, on the Astaborus, in all the valleys of the Hedjaz and Bedja, it grows in great quantities, yet nowhere but in the region of Mount Sinai did he hear of its producing manna (16. 601).

Though there are some points of resemblance between the substances mentioned by these and other writers and the manna with which the Israelites were fed in the wilderness, yet in other and most essential points they differ so entirely, and fall so short of affording any explanation of it, that it is truly strange any one could receive them as accounting in any manner of way for so great and marked a miracle. The tarfa,' says Dr. Wilson, 'is among the plants which grow spontaneously in Egypt; and the Israelites would have recognised its exuded sugar; but the manna received its name from the Israelites asking 'What is that?' (Exod. xvi. 15). The manna was a small round thing like hoar-frost, and of the size of coriander seed. It fell every morning, and when the dew was exhaled it was found alone upon the ground. It fell every day except on the Sabbath, and only around the camp of the Israelites. Every sixth day it fell in double quantities; and though it became putrid when kept on ordinary days, it suffered no change on the Sabbath. It fell in such quantities that it maintained the whole host of Israel, amounting to about two millions and a

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