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old shooes, feathers, and coca chewed. And when they had nothing else, they cast a stone as an offering, that they might passe freely and lustily; hence it is that they find in the high-wayes great heapes of stones offered, and such other things" As, however, there is no particular reason to respect the memory of Absalom, it is probable that the sense in which stones are thrown at his tomb is similar to that of the famous stone-throwing in the Mohammedan pil grimage to Arafat, and which is considered as throwing stones at Satan, who is believed to have there tempted Adam and Abraham. The motive of the Arabs in throwing stones at Absalom's tomb does not, however, show the original intention of the heap. And even with regard to the act as an expression of detestation at Arafat, it is much forgotten even by Mohammedans, that it was considered by Mohammed himself as no less an act of honour to God than of hate to Satan. He says: "Throwing stones, and running between Safa and Merwa, has not been ordained for any other purpose than to remember God." (Mischat-ul-Masabih,' vol. i. p. 631.) Even here, then, throwing stones and heaping them, is stated to be for the purpose of memorial; which we believe to be the primary motive wherever the practices eccur, in any of the diversified forms in which they are exhibited. 18. "The king's dale."-This is supposed to be the same as the "valley of Jehoshaphat," concerning which see the note on Joel iii. 2.

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"Absalom's place."-This is literally "Absalom's hand" (see the note on 1 Sam. xv. 12), and properly, "Absalom's monument" or "pillar." The monument now shown in the valley of Jehoshaphat, as Absalom's tomb, may perhaps be taken as the representative of this monument. He was buried under the great heap of stones on the east of Jordan,

and this therefore could not really be his tomb, unless we suppose that David caused his remains to be disinterred and removed to near Jerusalem, which the feeling of the Jews with respect to the dead, renders altogether unlikely. Josephus describes Absalom's pillar as of marble, and as being two furlongs from Jerusalem. The structure now shown, is situated on the edge of the valley of Jehoshaphat near the brook Kedron, and between it and the Mount of Olives. It answers well enough to the indication of Josephus; the distance would, as Buckingham remarks, depend on the part of the city it was measured from, but could not in any case be far from the truth; and the term marble may be indefinitely used to imply any fine stone, and that of pillar to express any lofty monument. Our cut will sufficiently exhibit its appearance, and supersede the necessity of detailed description. No one will suppose that this monument, 1 as it now appears, was the work of Absalom. It bears the unquestionable impress of classical taste in some of its parts; and, upon the whole, there is not a finer piece of workmanship to be met with in this part of the country. It will be observed that it consists of a square mass, faced with twenty bastard Ionic columns half engaged in the rock out of which the whole of this part is hewn. Above this, upon a receding stage, rises the cylindrical dome with broad rope-like mouldings, terminating in a sharp cone like the top of a parasol, crowned with what seems to us a lotus, though some compare it to a flame, and others to a flower-pot. The dome is of masonry, and is clearly an addition to the original hewn rock. Upon the whole, we incline to think, with a slight modification of Mr. Buckingham's views, that the original square mass with the moulding and cornice, formed the ancient Jewish tomb, surmounted perhaps with a pyramid (such as appears in the tomb of Zechariah) and that the columns, with the Doric metopes and triglyphs, were sculptured at a subsequent period, and the dome of masonry perhaps added at a still later date; so that its primitive character, and perhaps its destination, was greatly changed. The square part seems to be chiefly a solid mass, but is excavated to some depth from the top. There is an opening in the upper part of the cone, which leads into a room, which is described as being much above the level of the ground on the outside, and as having niches in its sides. This clearly establishes its sepulchral character, as also does the fact that, close at hand, there are other tombs excavated in the same rock. Le Bruyn gives the whole height of this neat monument as upwards of thirty feet, the base being a square of eighty-two feet and a half. The custom for those who pass to throw a stone against the tomb, has not much attracted the attention of recent travellers, but is continually mentioned by those of the two last centuries, who describe these stones as having grown into a vast obstructing mound in front of the edifice. Jews and Mohammedans concurred in adding to the mass.

24. "David sat between the two gates: and the watchman went up to the roof over the gate.”.....33. “And the king was much moved, and went up to the chamber over the gate."-The due understanding of the passages we have here copied, will render intelligible many references to the gate which the Scriptures contain, and will corroborate some of the statements in the note to chap. xv. 2. It is not difficult to perceive that the entrance to the walled town of Mahanaim was through a gateway, closed by two gates, one outward, facing the suburbs, and one inward, facing the town. They may have been opposite to each other; but this is not always the case. In the gate-way, between the two gates, David sat, to render his presence as public as possible to the persons going to the battle, and to be ready to receive such intimations as the occasion might require. The gateway of Mahanaim was in fact the head quarters. Or David may have taken a lesson from Uriah, remaining in the gate and refusing the enjoyments of his chamber, while his army remained in the field. We are not to suppose that David's presence formed any obstruction in the gateway. There is frequently a raised flat on each side, where the officers in attendance often sit; and there are also sometimes rooms or cells, sometimes entirely open in front, for their accommodation and that of the guard. We have only to suppose that David sat on the bench, or, if there were none, in the front of one of those side rooms or recesses. Then, the gateway was high, as we see by its top being the station of a sentinel, who could from thence command a view of the country. It was apparently a sort of gate-tower. The height was occupied by a room above the gateway, and to which one could ascend from thence. This is the room which, in the note to xv. 2, we have supposed to have sometimes formed the seat of the gate tribunal. There is such a room in most Oriental gateways, whether of public or private buildings. In the former it is usually a sort of state-room, and in the latter often a drawing-room, handsomely fitted up, where the householder receives and entertains his friends, whom etiquette does not allow him to take to the interior parts of his mansion. He can come from the interior to it by a distinct passage, while visiters ascend to it by a flight of steps near to or in the gateway. In most cases this room has a window towards the street, being usually the only one that appears. In Egypt and Turkey this window projects forward, something like a bay window, and is called a kiosk: but in Persia it is commonly a strong lattice of curious joinery inserted in the wall. Sometimes, however, this favourite apartment was, and still is, used as a private sitting-room, being the only place, except the roof, from which the master can amuse himself by observing what is going on out of doors. In this sense it seems to have been the summer parlour" of Eglon (Judg. iv. 20), and the "bed-chamber" of 1shbosheth (chap. iv. 7); as we may observe from the fact that the regicides seem to have entered the room and left it without appearing to have been observed. This was certainly the case in the former instance, and would scarcely have been practicable had the room been other than over the gate, with such a separate entrance as we have described. The room to which David withdrew would seem, from its being sought for privacy, to have been rather a "summer parlour" than a state-room. We need not remind the reader that rooms-sometimes large and elaborately finished state-rooms-frequently occur over the gateways of our old towers and castles.

CHAPTER XIX.

1 Joab causeth the king to cease his mourning. 9 The Israelites are earnest to bring the king back. 11 David sendeth to the priests to incite them of Judah. 18 Shimei is pardoned. 24 Mephibosheth excused. 32 Barzillai dismissed, Chimham his

son is taken into the king's family. 41 The Israelites expostulate with Judah for bringing home the king without them.

AND it was told Joab, Behold, the king weepeth and mourneth for Absalom.

2 And the 'victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son.

3 And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle.

4 But the king covered his face, and the king cried with a loud voice, O my son Ab salom, O Absalom, my son, my son!

1 Heb. salvation, or deliverance.

5 And Joab came into the house to the | to meet the king, to conduct the king over king, and said, Thou hast shamed this day Jordan. the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

6 In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.

7 Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until

now.

8 Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his

tent.

9 And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

10 And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back?

11 ¶ And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house.

12 Ye are my brethren, ye are my bones and my flesh wherefore then are ye the last to bring back the king?

13 And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room

of Joab.

14 And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants.

15 So the king returned, and came to Jordan. And Judah came to Gilgal, to go

16 ¶ And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David.

17 And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king.

18 And there went over a ferry boat to carry over the king's houshold, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan;

19 And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

20 For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

21 But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD'S anointed?

22 And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?

23 Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

24 And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace.

25 And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

26 And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

27 And he hath slandered thy servant

Heb. By loving, &c. 3 Heb, that princes or servants are not to thee. 4 Heb. to the heart of thy servants. Heb. are ye silent 1 Kings 2.8. 7 Chap. 16. 1. 8 Heb, the good in his eyes. 9 Chap. 16. 5. 10 Chap. 16. 3.

unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes.

28 For all of my father's house were but "dead men before my lord the king: yet didst thou set thy servant among them that did cat at thine own table. What right therefore have I yet to cry any more unto the king?

29 And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30 And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

31 ¶ And Barzillai the Gileadite came down from Rogelim, and went over Jordan with the king, to conduct him over Jordan.

32 Now Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man.

33 And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.

34 And Barzillai said unto the king, 13 How long have I to live, that I should go up with the king unto Jerusalem?

35 I am this day fourscore years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?

37 Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and of my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

38 And the king answered, Chimham shall go over with me, and I will do to him that which shall seem good unto thee: and whatsoever thou shalt require of me, tha

will I do for thee.

39 And all the people went over Jordan And when the king was come over, the king kissed Barzillai, and blessed him; and h returned unto his own place.

40 Then the king went on to Gilgal, and Chimham went on with him: and all th people of Judah conducted the king, an also half the people of Israel.

41 And, behold, all the men of Israe came to the king, and said unto the king Why have our brethren the men of Juda stolen thee away, and have brought the king and his houshold, and all David's men wit him, over Jordan?

42 And all the men of Judah answere the men of Israel, Because the king is nea of kin to us: wherefore then be ye angry fc this matter? have we eaten at all of th king's cost? or hath he given us any gift?

43 And the men of Israel answered th men of Judah, and said, We have ten part in the king, and we have also more right i David than ye: why then did ye "despis us, that our advice should not be first ha in bringing back our king? And the word of the men of Judah were fiercer than th words of the men of Israel.

36 Thy servant will go a little way over Jordan with the king: and why should the king recompense it me with such a reward? 11 Heb. men of death. 12 Chap. 17. 27. 13 Heb. how many days are the years of my life? 14 Heb, choose. 15 Heb. set us at light.

Verse 4. "Covered his face."-This act is obviously the same, or of equivalent signification to the covering the hea mentioned in chap. xv. 30, and explained in the note.

14. "And he bowed the heart," &c.—The Hebrew interpreters refer this, with great probability, to Amasa, not to D vid: that is, that David having won over Amasa, the latter employed his great influence in bringing the men of Juda back to their allegiance.

18. "A ferry boat."-This translation is very doubtful. The sense given by the Syriac and Septuagint seems pr ferable, in referring the words to the men mentioned in the preceding verse; and, accordingly, Dr. Boothroyd rende "And these went over Jordan before the king, and performed the service of bringing over the king's household:" th is, as some of the Rabbins understand, by carrying over, on their backs, the women and children who could not con niently ford the river. Others think, however, that there was a bridge of boats used on this occasion; and some su pose that the men in question employed a ferry-boat of some kind or other for the purpose. We will take the latt sense; not as certain of its accuracy, but as it affords room for an explanation concerning the most ancient boats, whi will serve as a general illustration; for boats of some sort must have been known to the Hebrews, and are sometim mentioned in the Prophets.

Although the Arabs look upon a boat as a young ship, a boat is in fact the parent of a ship. To state therefore history of a boat would be equivalent to an account of the early history of navigation; and this would embrace t many irrelevant topics to be here investigated. A few general remarks, chiefly with reference to the Oriental metho in navigating or crossing rivers, will not be misplaced.

For obvious reasons, the banks of rivers furnished the sites earliest occupied by man, and on which the first tow were erected by him. Under such circumstances, the desire of persons occupying opposite sides of a river to comm

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