The very name of the son of Ishmael was tantamount to "the black."

In the poem called Solomon's Song, the female whose praises are therein celebrated, says, "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me because I am black; because the sun hath looked upon me: my mother's children were angry with me, they made me the keeper of the vineyards, but mine own vineyards have I not kept." Cant. i. 5, 6.

The word black, which twice occurred in the text, is translated from shahar, with many variations. The words mean abstractly the idea black. Examples of its use will be found in Lev. xiii. 31, 37, thus: "And there is no black hair in it.' "And there is black hair grown up therein." Job xxx. 30: “My skin is black upon me.” Zech. vi. 2, 6: "And in the second chariots black horses. The black horses that are therein." Lam. iv. 8: "Their visage is blacker than a coal." Cant. v. 11: "His locks are bushy and black as a raven. There is no mistake about the meaning of this word; she was surely black, and she says that she is as black as the tents of Kedar.

The inquiry, then, now is, who was she? When we take into consideration the Asiatic mode of expression, from the term "because the sun hath looked upon me," we are forced to understand that she was from a more southern region. That she was not a native of Palestine, or especially of Jerusalem. Figures of somewhat analogous import are occasionally found among the Roman poets. But we suppose, no one will undertake the argument that she was black, merely because she had been exposed to the sun!

In vii. 1 of the Hebrew text, she is called Shulamite. Some suppose this is a formation of the Gentile term D Shunem, because they say the lamda was sometimes introduced. In that case it would be the synonyme of Shunamite, and would locate her in the tribe of Issacar. But we see no necessity of a forced construction, when a very easy and natural one is more obvious. We omit the dagesh. Shulammith is readily formed as the

feminine of

Shelomoh, Solomon, after the Arabic form

Suleiman, and, so used, would be quite analogous to what is now quite common-to apply the husband's name as an appellative of the wife. Upon the occasion of her consecration

into Solomon's household, she well might, even at that age, be called by a term that would imply such consecration, especially in the poem celebrating her nuptials. And we may remark that the use of this word is in strict conformity to the usage of the Hebrew and Arabic poets, because it creates an implied paronomasia, derived from, signifying that she was a captive by her love to Solomon, and if she stood in any such relation to him politically, the beauty of the figure would at that age have been considered very greatly increased. The poets, at that age of time, in compositions of the character of this poem, appear to have been ever on the search for an occasion to introduce figures of this class; and the more fanciful and extreme, the more highly relished. We fail therefore to derive any knowledge of her origin from this term. We have dwelt upon this particular thus long, merely because commentators have been so desirous to find out a clue to the history of the poem. Some commentators of elevated character, suppose this subject of their epithalamium to have been the daughter of Pharaoh, simply because she was black, and is addressed: "0 prince's daughter!" Undoubtedly she was the daughter of some prince or king. But the question now, is of what one? There is no probability that the kings of Egypt, nor even the nobility of that kingdom, had been of the race of Ham for many ages. Egypt had been conquered by the Shemites as early as the days of Abraham, and there is no proof that the descendants of Ham ever again ascended the throne; although, perhaps, their religion had been adopted by their successors from motives of policy, the great mass of the population being of the old stock.

In fact, the mixed-blooded races, and indeed the Shemites of pure blood, have, from time immemorial, shown a disposition to settle in Egypt. The Persians and the Greeks have also, for a very long time, aided in the amalgamation of the Egypt of the middle ages of the world.

But she is made to say that she is "the rose of Sharon;" as much as to say, the most excellent of her country. This district of country will be found to embrace the Ammonites, and perhaps some other of the ancient tribes of the family of Ham, at that time under the government of Solomon. And, iv. 8, we find Sharon called by its Ammonitish name, amid a cluster of figures having relation to the locality and productions of that country.

In short, the whole body of this extraordinary poem points to

the region of the Ammonites for her native place of abode. Now, since Solomon had an Ammonitess by the name of Naamah for a wife, and since he selected her son to succeed him on the throne, it seems at least quite probable she was the person it commemorates; and that fact will make quite intelligible the allusion to her having been elevated from a servile condition. But, nevertheless, if it shall be thought not sufficiently proved that she was the mother of Rehoboam, yet she surely was of some one of the Canaanitish or Hamitic tribes, and was as surely black; and so far is in direct proof that the descendants of Ham generally were black also.

There are incidents of this poem which it would seem cannot be explained on other ground than that this marriage was one of state policy on the part of Solomon; and the queen upon this occasion selected was from some one of the heathen nations of the descendants of Ham, whom he had subjected to his government. It will be recollected that these nations, whom the Israelites had failed to destroy, had omitted no occasion to make war on the Hebrews, from the time of Joshua down to that of David; and that they occasionally had them in subjection.

Solomon had no guarantee how long his rule over them would prove quiet, or how far they would yield obedience to his successor. What could induce him to marry an Ammonite princess, and place her son upon his throne, if not to effect this purpose? Even at the time of the nuptials a reference to this political union might well find a place in the songs to which it gave birth. We introduce one of the incidents to which we allude: we select the close of the sixth strain. This poem is written in the form of a dialogue, mostly between the bride and groom.

Solomon. Return, return, O Shulamite; return, return, that we may look upon

thee.

Naamah. What will ye see in the Shulamite ?
Solomon. As it were the company of two armies.

This surely needs no comment. The poem had already recited every mental and personal quality; was it then unnatural delicately to allude to her political importance? The art of the poet, however, to cover the allusion, recommences a view of her personal charms, changes his order, and commences with her feet.

Much learning has come to many untenable conclusions concerning this poem, among which, that of the Targum may be placed in the lead.

LESSON XIV.

WE have heretofore noticed how, in 2 Chron. xvi. 8, the name Phut is lost in that of Lubim, as accounted for by Josephus. But it should be recollected that the prophet Hanani most distinctly refers to one of the wars between the black tribes and the Jewish people, of which there had been a long series from the exodus down.

We propose to adduce an argument from the language used in the description of these wars.

In the time of King Asa, the invading army is described thus: "And there came out against them Zerah, the Ethiopian, with a host of a thousand thousand and three hundred chariots. And Asa cried unto the Lord his God; so the Lord smote the Ethiopians before Asa, and before Judah, and the Ethiopians fled: and Asa, and the people that were with him, pursued them unto Gerar, and the Ethiopians were overthrown." These people the prophet calls Ethiopians and Lubims. This term proves that many of them were from Lybia. Now is it to be presumed that so vast an army, one million of men and three hundred chariots, was not composed of all the tribes between the remotest location of any named and the place of attack?

But this battle was commenced in the valley of Zephathah, in Philistia, and pursued to Gerar, a city of the same country. "And they smote all the cities round about Gerar. For the fear of the Lord came upon them, and they spoiled all the cities, for there was exceeding much spoil in them. They smote all the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem." See 2 Chron. xiv. 14, 15.

These facts could not have existed had not the Philistines composed a part of the army.

Yet they are all Ethiopians. Is this no evidence that the tribes. of Ham generally were black?

But again, with the view to arrive at a greater certainty as to what races did compose these armies, we propose to examine that which invaded Jerusalem during the reign of Rehoboam.

"And it came to pass when Rehoboam had established the king

dom, and had strengthened himself, he forsook the law of the Lord, and all Israel with him; and it came to pass in the fifth year of King Rehoboam, Shishak, king of Egypt, came up against Jerusalem, because they had transgressed against the Lord, with twelve hundred chariots and threescore thousand horsemen; and the people were without number that came with him out of Egypt, the Lubims, the Sukkims, and the Ethiopians; and he took the fenced cities, which pertain to Judah, and came to Jerusalem." 2 Chron. xii. 1–10. "And the people were without number that came with him out of Egypt, the Lubims, the Sukkims, and the Ethiopians." The Hebrew construction of the latter clause of this is

,Mim-mits-raim, Laubim מִמִּצְרַיִם לוּבִים סְכִּיִם וְכוּשִׁים: : thus

Sukkiyyim ve Cushim. We suggest a slight error in the translation of these words. The prefix mem preceding Mitsraim, we read a preposition, out of, from, &c., influencing and governing the two following words also; as, from Egypt, from Lybia, from Succoth. It will be noticed that Cushim is preceded by the prefix ↑ vav. Grammarians have written much upon this particle: we cannot enter into an argument on Hebrew grammar, but, with all the learning that has been expended on this particle, the Hebrew scholar must find the fact to be, that it is sometimes used to designate a result; and we take occasion here to say that, in our opinion, Professor Gibbs has given a more definite and philosophical description of the Hebrew use of this particle, than any lexicographer of modern research.

Suppose an ancient Hebrew physician wished to teach that certain diseases were incurable, that they ended in death, might he

mish shahhepheth מִשַׁחֶפֶת קַדַּחַת אָנוּשׁ וְמוּת:,not have said

kaddahhath anish vemuth,-from consumption, burning fever, the mortal sickness, termination is death? Or, allow our Hebrew not to be so classical, could he not have expressed the idea after this form? "The army was without number, from Egypt, from Lybia, from the Nomads, all Ethiopians." And we here suggest the query, whether this is not the true reading? We do not propose that this prefixed vav has the power of an adjective or a verb, although it might require the one or the other to give the idea in English. What we say is, that it is the sign of the thing which is the result of the preceding nouns. If it had been used here as a connective particle, then the two preceding nouns would also have had it for a prefix. Such was the Hebrew idiom. It would then have read,