view of the sanctuary; especially on solemn days; but that on other days, and especially when the weather was inclined to snow, it might be expanded, and afford a covering to the veil of divers colours. Hence that custom of ours is derived, of having a fine linen veil after the temple has been built, to be drawn over the entrances. The ten other curtains were four cubits in breadth, and twenty-eight in length, and had golden clasps, which joined the one curtain to the other, so exactly, that they seemed to be one entire curtain. These were spread over the temple, and covered all the top, and part of the walls, on the sides and behind, within one cubit of the ground. There were other curtains of the same breadth with these, but one more in number, and longer; for they were thirty cubits long: these were woven of hair, and were extended loosely down to the ground, appearing like a triangular front and elevation at the gates; the eleventh curtain being used for this very purpose. There were also other curtains made of skins, above these, which afforded the rest of the room was the tabernacle, which was open for the priests. However, this proportion of the measures of the tabernacle, proved to be an imitation of the system of the world; for that third part which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven, peculiar to God; but the space of the twenty cubits, is, as it were, sea and land, on which men live: and so this part is peculiar to the priests only. At the front, where the entrance was made, they placed seven pillars of gold, that stood on bases of brass; and they spread over the tabernacle veils of fine linen, and purple, and blue, and scarlet colours, embroidered. The first veil was ten cubits every way; and this was spread over the pillars which parted the temple, and kept the most holy place concealed within: and this veil was that which made this part not visible to any. Now the whole temple was called the Holy Place; but that part which was within the four pillars, and to which none were admitted, was called the Holy of Holies. This veil was very ornamental, and embroidered with all sorts of fine flow-covering and protection to those that were woven, ers; and there were interwoven into it a variety of ornaments, excepting only the forms of animals. Another veil, which covered the five pillars at the entrance, was like the former in its magnitude, texture, and colour; and at the corner of every pillar a ring retained it from the top downwards, half the depth of the pillars; the other half affording an entrance for the priests, who crept under it. Over this was a veil of linen, of the same size with the former; it was to be drawn this way or that way by cords, whose rings, fixed to the texture of the veil, and to the cords also, were subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that it might be no hindrance to the * We meet with imitations of this divinely instituted emblem among several heathen nations, both in ancient and modern times. Thus Tacitus (de Mor. German. cap. 40.) informs us, that "the inhabitants of the north of Germany, our Saxon ancestors, in general worshipped Herthum, that is, the mother earth, and believed her to interpose in the affairs of men, and to visit nations; that to her, within a sacred grove, in a certain island of the ocean, a vehicle, covered with a vestment, was consecrated, and allowed to be touched by the priest alone, who perceived when the goddess entered into this her sacred place, and with profound veneration attended her vehicle, which was drawn by cows. While the goddess was on her progress, days of rejoicing were kept at every place which she vouchsafed to visit. They engaged in no war, they meddled not with arms, they locked up their weapons; peace and quietness only were then known, these only relished, till the same priests re-conducted the goddess, satiated with the conversation of mortals, to her temple." Among the Mexicans, Vitziputzli, their supreme god, was represented in a human shape, sitting on a throne, supported by an azure globe, which they called heaven. Four poles or sticks came out from two sides of this globe, at the ends of which serpents' heads were carved, the whole making a litter, which the priests carried on their shoulders whenever the idol was shown in public. Picart's Ceremonies, vol. iii. p. 146. both in hot weather and when it rained. And great was the surprise of those who viewed these curtains at a distance; for they seemed not at all to differ from the colour of the sky. But those that were made of hair, and of skins, reached down in the same manner as did the veil at the gates, and kept off the rain, and heat of the sun and after this manner was the tabernacle reared. There was also an ark* made, sacred to God, of wood that was naturally strong, and could not be corrupted. This was called Eron, in our own language. Its construction was thus: its length was five spans,† but its breadth and height was each of them three spans. It was covered with gold, both In Lieutenant Cook's voyage round the world, published by Dr. Hawksworth, vol. ii. p. 252, we find that the inhabitants of Huaheinh, one of the islands lately discovered in the South Sea, had "a kind of chest or ark, the lid of which was nicely sewed on, and thatched very neatly with palm-nut leaves. It was fixed upon two poles, and supported upon little arches of wood, very neatly carved: the use of the poles seemed to be to remove it from place to place in the manner of our sedan chair: in one end of it was a square hole, in the middle of which was a ring touching the sides, and leaving the angles open, so as to form a round hole within, a square one without. The first time Mr. Banks saw this coffer, the aperture at the end was stopped with a piece of cloth, which, lest he should give offence, he left untouched. Probably there was then something within: but now the cloth was taken away; and upon looking into it, it was found empty. The general resemblance between this repository, and the ark of the Lord among the Jews, is remarkable: but it is still more remarkable, that upon inquiring of the boy what it was called, he said Ewharra no Eautau, the house of God; he could, however, give no account of its signification or use." Parkhurst's Heb. Lex. p. 690, 4th edit. B. A cubit was about twenty-one inches; and a span half a cubit. into the Greek language, denotes a talent. It was made with its knobs, lilies, pomegranates, and bowls: which ornaments amounted to seventy in all. By this means the shaft elevated itself from a single base, and spread into as many branches. as there are planets, including the sun among them. It terminated in seven hands, in one row, all standing parallel to each other; and these branches carried seven lamps, one by one, in imitation of the number of the planets: these lamps looked to the east and the south, the candlestick being situate obliquely. within and without; so that the wooden part was || the Hebrews call cinchares: which, if it be turned not seen. It had also a cover united to it, by golden hinges, after a wonderful manner; which cover was every way evenly fitted to it, and had no eminences to hinder its exact conjunction. There were also two golden rings, belonging to each of the longer boards, and passing through the entire wood; and through them gilded bars passed along each board; that it might thereby be moved, and carried about as occasion should require; for it was not drawn in a cart by yokes of kine, but borne on the shoulders of the priests. Upon this cover were two images, called cherubim. They are flying creatures, but their form is not like to that of any of the creatures which men have seen; though Moses said he had seen such beings near the throne of God. In this ark he put the two tables whereon the Ten Commandments were written; five upon each table; and two and a half upon each side of them: and this ark he placed in the most holy place. In the holy place he placed a table like those at Delphi. Its length was two cubits, its breadth one cubit, and its height three spans. It had feet also, the lower half of which were complete feet, resembling those which the Dorians put to their bedsteads; but the upper parts towards the table were wrought into a square form. The table had a hollow towards every side, having a ledge of four fingers' depth, that went round about, like a spiral; both on the upper and lower part of the body of the work. Upon every one of the feet was also inserted a ring, not far from the cover, through which went bars of gilded wood beneath, to be taken out upon occasion; there being a cavity where it was joined to the rings: for they were not entire rings; but before they came quite round, they ended in acute points; one of which was inserted into the prominent part of the table, and the other into the foot; and by these it was carried when they journeyed. Upon this table, which was placed on the north side of the temple, not far from the most holy place, were laid twelve unleavened loaves of bread, six upon each heap, one above another; they were made of two tenth deals, of the purest flour, which tenth* deal is a measure of the Hebrews, containing seven Athenian cotyla. Above those loaves were put two vials full of frankincense. Now after seven days, other loaves were brought in their stead on the seventh day, which is by us called the sabbath; but for the occasion of this invention of placing loaves here, we will speak of it in another place. Over against this table, near the southern wall, was set a candlestick of cast gold, hollow within, and of the weight of one hundred pounds, which * A homer. Between this candlestick, and the table, which, as we said, were within the sanctuary, was the altar of incense; made of wood indeed, but of incorruptible wood, and entirely crusted over with a golden plate. Its breadth on each side was a cubit, but the height double. Upon it was a grate of gold, above the altar, which had a golden crown encompassing it round about; whereto belonged rings and bars, by which the priests carried it, when they journeyed. Before this tabernacle there was reared a brazen altar, but it was within made of wood, five cubits by measure on each side, but its height was but three; in like manner, adorned with brass plates, as bright as gold. It had also a brazen hearth of net-work; for the ground underneath received the fire from the . hearth, because it had no basis to receive it. Near this altar, lay the basons, the vials, the censers, and the caldrons, made of gold; but the other vessels, made for the use of the sacrifices, were all of brass. And such was the construction of the tabernacle, and the vessels thereto belonging. CHAP. VII. OF THE SACERDOTAL GARMENTS. THERE were peculiar garments appointed for the priests, and for all the rest, which garments they call cahanææ, or priestly garments, as also for the high-priests, which they call cahanææ rabbæ, and denote the high-priest's garment. Such was therefore the habit of the rest: but when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes. And in the first place he puts on that which is called machanase, which means somewhat that is fast tied. It is a girdle composed of fine twined linen, into which the feet are inserted, in the nature of breeches; but above half of it is cut off, and it ends at the thighs, where it is tied fast. Over this he wore a linen vestment, made of fine flax doubled, and called chethone, for we call linen by the name of chethone. This vestment reaches to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad; but so loosely woven, that it resembles the skin of a serpent. It is embroidered with flowers of scarlet, purple, blue, and fine twined linen; but the warp is nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely down to the ankles. I mean this, all the time the priest is not about any laborious service; for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses calls this belt abaneth; but we have learned, from the Babylonians, to call it emia. This vestment has no loose or hollow parts anywhere in it, but only a narrow aperture about the neck: and it is tied with certain strings hanging down from the edge over the breast, and over the back; and is fastened above each shoulder. It is called massabazanes. Upon his head he wears a cap, not brought to a conic form, nor including the entire head; but still including more than the half of it. It is named masnaemphthes, or a mitre, but its make is such that it seems to be a crown. It is made of thick swaths, but the contexture is of linen, and it is doubled round many times, and sewed to gether; besides which, a piece of fine linen covers the whole cap, from the upper part, and reaches down to the forehead, and hides the scams of the swaths, which would otherwise appear indecently: this adheres closely upon the solid part of the head, that it may not fall off during the sacred service about the sacrifices. Such was the habit of the generality of the priests. The high-priest is adorned with the same garments already described; but over these he puts on a vestment of a blue colour; this also is a long robe, reaching to his feet: in our language it is called meeir, and is tied round with a girdle, embroidered with the same colours and flowers as the former, interwoven with a mixture of gold: to the bottom are hung fringes, in colour like promegranates, with golden* bells,† by a curious and beautiful contrivance; so that between two bells hangs a promegranate, and between two promegranates a bell. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment, so woven as to have an aperture for the neck: not an oblique one, but parted all along the breast, and the back; a border also was sewed to it, lest the aperture should look too indecently; it was also parted where the hands were to come out. : Besides these, the high-priest put on a third garment, called the ephod, which resembles the epomis of the Greeks. It was woven to the depth of a cubit, of several colours, with gold intermixed, and embroidered: but it left the middle of the breast uncovered; it was also made with sleeves, * The use of these golden bells, at the bottom of the high- goeth in unto the holy place before the Lord, and when he priest's long garment, seems to have been this; that by shaking cometh out, that he die not. The sound of the numerous bells his garment at the time of his offering incense in the temple, on that covered the hem of his garment, gave notice to the assemthe great day of expiation, or at other proper periods of his sa- bled people that the most awful ceremony of their religion had cred ministrations on the great festivals, the people might have commenced. When arrayed in this garb, he bore into the sancnotice of it, and might fall to their own prayers at the time of tuary the vessel of incense; it was the signal to prostrate themincense, or other proper periods; and so the whole congregation selves before the Deity, and to commence those fervent ejacumight at once offer those common prayers jointly with the high-lations which were to ascend with the column of that incense priest to the Almighty. See Luc. i. 10. Nor probably is the to the throne of heaven. "One indispensable ceremony in the father of Sirach to be otherwise understood, when he says of Indian Pooja is the ringing of a small bell by the officiating Aaron, the first high-priest, Eccles. xlv. 9, God compassed Brahmin. The women of the idol, or dancing girls of the paAaron with promegranates, and with many golden bells round goda, have little golden bells fastened to their feet, the soft harabout; that as he went there might be a sound, and a noise made, monious tinkling of which vibrates in unison with the exquisite that might be heard in the temple, for a memorial to the chil- melody of their voices." (Maurice's Indian Antiquities, vol. dren of his people. v. p. 137.) "The ancient kings of Persia, who, in fact, united to their own persons the regal and sacerdotal office, were accustomed to have the fringes of their robes adorned with pomegranates and golden bells. The Arabian courtesans, like the Indian women, have little golden bells fastened round their legs, neck, and elbows, to the sound of which they dance before the king. The Arabian princesses wear golden rings on their fingers, to which little bells are suspended, as well as in the flowing tresses of their hair, that their superior rank may be known, and they themselves, in passing, receive the homage due to their exalted station." Calmet's Dictionary, article Bell. B. + The bell seems to have been a sacred utensil of very ancient use in Asia. Golden bells formed a part of the ornaments of the pontifical robe of the Jewish high-priest, with which he invested himself upon those grand and peculiar festivals, when he entered into the sanctuary. That robe was very magnificent; it was ordained to be of sky-blue, and the border of it, at the bottom, was adorned with the promegranates and gold bells intermixed equally, and at equal distances. The use and intent of these bells is evident from these words: And it shall be Aaron to minister, and his sound shall be heard when he upon the seam, and hung down: there were likewise golden loops, that admitted its fringes at each extremity of the girdle, and included them entirely. The high-priest's mitre was the same as we described before, and was wrought like that of all the other priests: above which there was another, with swaths of blue embroidered, and round it was a golden crown of three rows, one above another: out of which arose a cup of gold, resembling the herb which we call saccharus, but those Greeks that are skilful in botany call it hyoscyamus. Now lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature; or having known its name, knows not the herb when he sees it, I shall give a description of it. This herb is often in tallness above three spans : its root is like that of a turnip; but it leaves are like the leaves of mint: its branches send out a calyx, cleaving to the branch: and a when it is changing, in order to produce its fruit • this calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. To render this more plain: suppose a sphere be divided into two parts, round at the bottom, but having another segment, that grows up to a circumference from that bottom: suppose it to become narrower by degrees; and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim; such as we see in the navel of a pomegranate, with its notches. And indeed such a coat grows over this plant, as renders it an hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it; which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb sideritis; it sends out a flower, that may seem to resemble that of poppy. Of this was a crown made, as far as from the hinder part of the head, to each of the temples: but this ephielis, for so this calyx may be called, did not cover the forehead; but was covered with a *golden plate, which had inscribed upon it the name of God, in sacred characters: and such were the ornaments of the high-priest. and appeared like a short coat; but in the void place of this garment was inserted a piece of the bigness of a span, embroidered with gold, and the other colours of the ephod; it is called essen, or the breast-plate, which in the Greek language signifies the oracle. This piece exactly filled up the void space in the ephod, and was united to it by golden rings at every corner; and a blue riband was made use of to tie them together by those rings; and, that the intermediate space might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engraven the names of the sons of Jacob, in Hebrew characters, six on each of the stones, on either side; and the elder sons' names were on the right shoulder: twelve stones also were upon the breast-coat encompasses it, which it naturally puts off plate, of extraordinary size and beauty; and they were ornaments not to be purchased by men, because of their immense value. These stones however stood in three rows, by four in a row, being set in ouches of gold, and inserted in the breastplate; so that they might not fall out. The first three stones were, a sardonyx, a topaz, and an emerald; the second row contained a carbuncle, a jasper, and a sapphire; the first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number; the first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes; each stone having the honour of a name, in the order according to which they were born; and whereas the rings were too weak for themselves, to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breast-plate, which reached to the neck: and inserted it into the very texture of the breast-plate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards and went into the ring, on the prominent back part of the ephod. And this was for the security of the breast-plate, that it might not fall out of its place: there was also a girdle sewed to the breast-plate, which was of the aforementioned colours, intermixed with gold: which, when it had gone once round, was tied again upon *The reader ought to take notice, that the very Mosaic wέradov, or golden plate, for the forehead of the Jewish highpriest, was itself preserved, not only till the days of Josephus, Now here one may wonder at the ill-will which men bear to us, and which they profess to be on account of our despising that Deity which they pretend to honour; for if any one do but consider the fabric of the tabernacle, and take a view of but of Origen; and that its inscription, Holiness to the Lord, was in the Samaritan characters. See Antiq. VIII. 3, and Reland, De Spol. Templi, page 132, 133. CHAP. VIII. OF THE PRIESTHOOD OF AARON. the garments of the high-priest, and of those ves- || Each of the sardonyxes declares to us the sun and sels which we make use of in our sacred ministra- the moon; those I mean that were in the nature tion, he will find that our legislator was a divine of buttons on the high-priests' shoulders. And for man, and that we are unjustly reproached by the twelve stones, whether we understand by them others; for if any one, without prejudice, and with the months, or the like number of the signs of that judgment, look upon these things, he will find they circle which the Greeks call the Zodiac, we shall were every one made in imitation and representa- not be mistaken in their meaning. The mitre, tion of the universe; for when Moses distinguished which was of a blue colour, seems to me to denote the tabernacle into three parts,* and allowed two heaven; for how otherwise could the name of God of them to the priests, as a place accessible and be inscribed upon it? It was also illustrated with common, he denoted the land and the sea, for a crown of gold, because of that splendour with these are accessible to all; but when he set apart which God is pleased. Let this explication sufthe third division for God, it was because heaven fice at present, since the course of my narration is inaccessible to men. When he ordered twelve will, on many occasions, afford an opportunity of loaves to be set on the table, he denoted the year, enlarging on the virtue of our legislator. as distinguished into so many months. When he made the candlestick of seventy parts, he secretly intimated the decani,† or seventy divisions of the planets and as to the seven lamps upon the candlesticks, they referred to the course of the planets, WHEN what has been described was brought to a of which that is the number; and for the veils, conclusion, gifts not being yet presented, God appearwhich were composed of four things, they declared ed to Moses, and enjoined him to bestow the highthe four elements, for the fine linen was proper to priesthood upon Aaron§ his brother; as upon him signify the earth, because the flax grows out of the that best deserved to obtain that honour, on account earth; the purple signified the sea, because that of his virtue: and when he had gathered the multicolour is dyed by the blood of a shell-fish; the tude together, he gave them an account of Aaron's blue is fit to signify the air; and the scarlet will virtue, and of his good-will to them, and of the dannaturally be an indication of fire. Now the vest-gers he had undergone for their sakes; upon which, ment of the high-priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of its bells resembling thunder; and the ephod showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendour by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place in the world; and the girdle which encompassed the high-priest round, signified the ocean, which goes round about, and includes the universe. * When Josephus, both here and chap. 6, supposes the tabernacle to have been divided into three parts, he seems to esteem the bare entrance to be a third division, distinct from the holy, and the most holy places: and this the rather, because in the temple afterward there was a distinct third part, which was called the porch. Otherwise Josephus would contradict his own description of the tabernacle, which gives us a particular account of no more than two parts. †These Decani, or seven times ten parts for the planets, are described in Julius Firmicus Maturnus; to whom the reader is referred. This explication of the mystical meaning of the Jewish tabernacle, and its vessels, with the garments of the high-priest, is taken out of Philo, and adapted to Gentile philosophical notions. This may possibly be forgiven in Jews greatly versed in heathen learning and philosophy, as Philo had ever been, and as Jose when they had given testimony to them in all respects, and showed their readiness to receive him, Moses said to them, "O ye Israelites, this work is already brought to a conclusion, in a manner most acceptable to God, and according to our abilities: and now, since you see that he is received into this tabernacle, we shall first of all stand in need of one that may officiate for us, and may minister to the sacrifices, and to the prayers that are to be put up for us. And, indeed, had the inquiry after such a person been left to me, I should have thought myself worthy of this honour, both because all men are naturally fond of themselves, and because I am con phus had long been when he wrote these Antiquities. In the |