No. 167.-xli. 1. Cans't thou draw out leviathan with an hook?] From this passage HASSELQUIST (Travels, p. 440.) observes, that the leviathan "means a crocodile by that which happens daily, and without doubt happened in Job's time, in the river Nile; to wit, that this voracious animal, far from being drawn up by a hook, bites off and destroys all fishing-tackle of this kind, which is thrown out in the river. I found, in one that I opened, two hooks, which it had swallowed, one sticking in the stomach, and the other in a part of the thick membrane which covers the palate."

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No. 168.-PSALM xvi. Title.

Michtam.

D'HERBELOT observes of the works of seven of the most excellent Arabian poets, that they were called AL Modhahebat, which signifies golden, because they were written in letters of gold upon Egyptian paper. (p. 586.) Might not the six psalms which are thus distinguished be so called, on account of their having been on some occasion or other written in letters of gold, and hung up in the sanctuary? Ainsworth supposes that Michtam signifies a golden jewel. Such a title would have been agreeable to the eastern taste, as D'Herbelot has mentioned a book intitled, Bracelets of Gold. Writing in letters of gold still continues in the East. Maillet, speaking of the royal Mohammedan library in Egypt, says, the greatest part of these books were written in letters of gold, such as the Turks and Arabs, even of our time, make use of in the titles of their books." (Lett. xiii. p. 189.) The Persians are fond of elegant manuscripts gilt and adorned with garlands of flowers. (JONES's Persian Grammar, p. 144.)

No. 169. xix. 10. Sweeter also than honey and the honey-comb.] There is no difference made amongst us between the delicacy of honey in the comb and that which is separated from it. From the information of Dr. Halley concerning the diet of the Moors of Barbary, we learn, that they esteem honey a very wholesome breakfast," and the most delicious, that which is in the comb, with the young bees in it, before they come out of their cases, whilst they still look milk-white." (Miscellanea Curiosa, vol. iii. p. 382.) The distinction made by the Psalmist is then perfectly just, and conformable

to custom and practice, at least of more modern, and probably, equally so of ancient times.

No 170.-xx. 5. In the name of our God we will set up our banners.] The banners formerly so much used were a part of military equipage, borne in times of war to assemble, direct, distinguish, and encourage the troops. They might possibly be used for other purposes also. Occasions of joy, splendid processions, and especially a royal habitation, might severally be distinguished in this way. The words of the Psalmist may perhaps be wholly figurative: but if they should be literally understood, the allusion of erecting a banner in the name of the Lord, acknowledging his glory, and imploring his favour, might be justified from an existing practice. Certain it is that we find this custom prevalent on this very principle in other places, into which it might originally have been introduced from Judea. Thus Mr. TURNER (Embassy to Tibet, p. 31.) says, "I was told that it was a custom with the Soobah to ascend the hill every month, when he sets up a white flag, and performs some religious ceremonies, to conciliate the favour of a dewta, or invisible being, the genius of the place, who is said to hover about the summit, dispensing at his will good and evil to every thing around him."

No. 171.-xlii. 3. My tears have been my meat day and night.] It seems odd to an English reader to represent tears as meat or food, but we should remember that the sustenance of the ancient Hebrews consisted for the most part of liquids, such as broth, pottage, &c.

No. 172.-xliv. 20. Stretched out our hands.] The stretching out of the hand towards an object of devotion, or an holy place, was an ancient usage among both Jews and heathens, and it continues in the East to this

time.

Pitts, in his account of the religion and manners of the Mahometans, speaking of the Algerines throwing wax candles and pots of oil over-board, to some Marabbot (or Mohammedan saint) says, "when this was done, they all together held up their hands, begging the Marabbot's blessing, and a prosperous voyage." (p. 17.) This custom he frequently observed in his journey.

No. 173. xlv. 3. Gird thy sword upon thy thigh.] The Eastern swords, whose blades.are very broad, are worn by the inhabitants of these countries under their thigh when they travel on horseback. Chardin takes notice of these particulars. He says, the eastern people have their swords hanging down at length, and the Turks wear their swords on horseback under their thigh. This passage and Sol. Song iii. 8. shew they wore them after the same manner anciently. HARMER, Vol. i. p. 448.

No. 174. lvi. 8. Put my tears into thy bottle.] Doth not this seem to intimate, that the custom of putting tears into the ampullæ, or urna lachrymales, sowellknown amongst the Romans, was more anciently in use amongst the eastern nations, and particularly amongst the Hebrews? These urns were of different materials, some of glass, some of earth; as may be seen in MONTFAUCON'S Antiq. Expliq, vol. v. p. 116. where also may be seen the various forms or shapes of them. These urns were placed on the sepulchres of the deceased, as a memorial of the distress and affection of their surviving relations and friends. It will be difficult to account for this expression of the Psalmist, but upon this supposition. If this be allowed, the meaning will be, let my distress, and the tears I shed in consequence of it, be ever before thee, excite thy kind remembrance of me, and plead with thee to grant me the relief I stand in need of.

CHANDLER'S Life of David, vol. i. p. 106.

No. 175.-lviii. 6. Break their teeth.] This clause of the verse is understood as a continuation of the foregoing verse, and to be interpreted of the method made use of to tame serpents, which, Chardin says, is by breaking out their teeth. Music has a wonderful influence upon them. Adders will swell at the sound of a flute, raising themselves up on the one half of their body, turning themselves about, and beating proper time. (Harmer, vol. ii. p. 223.) Teixeira, a Spanish writer, in the first book of his Persian History, says, that in India he had often seen the Gentiles leading about the enchanted serpents, making them dance to the sound of a flute, twining them about their necks, and handling them without any harm. (See also PICART's Ceremonies and Religious Customs of all Nations, vol. iii. p. 268. Niebuhr, vol. i. p. 152.)

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No. 176.-lix. 14. Dog.] Though dogs are not suf fered in the houses in the East, and people are very careful to avoid them, lest they should be polluted by touching them, there are great numbers of them in their streets. They do not belong to particular persons, nor are they fed regularly, but get their food as they can. It is considered right however to take some care of them and charitable people frequently give money to butchers and bakers to feed them, and some leave lega cies at their deaths for the same purpose. (Le Bruyn, tom. i. p. 361.) Dogs seem to have been looked upon among the Jews in a disagreeable light, (1 Sam. xvii. 43. 2 Kings viii. 13.) yet they had them in considerable numbers in their cities. They were not shut up in their houses or courts, but seem to have been forced to seek their food where they could find it (Psalm lix. 6. 14, 15.) Some care of them seems to be indirectly enjoined upon the Jews, Exod. xxii. 31. HARMER, vol. i. p. 220.