Paffive, was to be used; and whoever fhould eat any, was Paffover. PASSIVE Prayer, among the myftic divines, is a total Pallover fufpenfion or ligature of the intellectual faculties; in virtue whereof, the foul remains of itself, and as to its own power, impotent with regard to the producing of any effects. The paffive ftate, according to Fenelon, is only paffive in the fame fenfe as contemplation is, i. e. it does not exclude peaceable, difinterefted acts, but only unquiet ones, or fuch as tend to our own intereft. In the paffive ftate, the foul has not properly any activity, any fenfation, of its own: it is a mere infinite flexibility of the foul, to which the feebleft impulse of grace gives motion. They kept the first and last day of the feaft, yet so as that it was allowed to dress victuals, which was forbidden on the Sabbath-day. The obligation of keeping the paffover was so ftrict, that whoever should neglect to do it, was condemned to death, (Numb. ix. 13.) But thofe who had any lawful impediment, as a journey, fick nefs, or any uncleanness, voluntary or involuntary; for example, thofe that had been prefent PASSOVER, a folemn feftival of the Jews, infti- at a funeral, or by any other accident had been defiled, tuted in commemoration of their coming out of E- were to defer the celebration of the paffover till the gypt; because the night before their departure, the fecond month of the ecclefiaftical year, or to the fourdeftroying angel, who put to death the firft-born of teenth day of the month Jiar, which anfwers to April the Egyptians, paffed over the houses of the Hebrews and May. It was thus the Lord ordered Mofes, upon without entering therein, because they were marked the occafion of the inquiry of fome Ifraelites, who with the blood of the lamb which was killed the had been obliged to pay their laft offices to some of evening before, and which for this reafon was called their relations, and who being thus polluted, were not the pafchal lamb. This feaft was called pafcha by the capable of partaking of the pafchal facrifice, (2 Chr. old Greeks and Romans; not we prefume from aσx@ xxx. 1, 2, &c.) The modern Jews observe in general the "I fuffer," as Chryfoftom, Irenæus, and Tertullian, fame ceremonies that were practised by their ancestors, fuppofe, but from the Hebrew word pesaph, paffage, in the celebration of the paffover. On the fourteenth leap. The following is what God ordained concern- of Nifan, the first-born faft in memory of God's fmiting the paffover of the Jews, (Exod. xii.) The ing the firft-born of the Egyptians. The morning month of the coming forth from Egypt was looked prayers are the fame with thofe faid on other feftiupon from this time to be the first month of the fa- vals. They take the roll of the pentateuch out of the cred or ecclefiaftical year, and the fourteenth day of cheft, and read as far as the end of the twelfth chapthis month, between the two vefpers, that is, between ter of Exodus, and what is contained in the eighteenth the fun's decline and his fetting: or rather, according chapter of Numbers, relating to the paffover. The to our manner of reckoning, between two o'clock in matron of the family then spreads a table, and sets on the afternoon and fix o'clock in the evening at the it two unleavened cakes, and two pieces of the lamb, equinox, they were to kill the paschal lamb, and to ab- a fhoulder boiled and another roafted, to put them in ftain from leavened bread. The day following being mind that God delivered them with a stretched out the fifteenth, counting from fix o'clock of the fore- arm. To this they add some small fishes, because going evening, which concluded the fourteenth, was of the leviathan; a hard egg, because of the ziz; the grand feaft of the paffover, which continued feven fome meal, because of the behemoth, (these three ani daya. But it was only the firft and the feventh day that mals being appointed for the feaft of the elect in the were folemn. The lamb that was killed ought to be other life); and peas and nuts for the children, to prowithout any defect, a male, and yeaned that year. If voke their curiofity to afk the reafon of this cereno lamb could be found, they might take a kid. mony. They likewise use a kind of mustard, which They killed a lamb or a kid in every family; and if has the appearance of mortar, to reprefent their mathe number of those that lived in the houfe was not king bricks in Egypt. The father of the family fits fufficient to eat a lamb, they might join two houses down with his children and flaves, because on this day together. With the blood of the pafchal lamb they all are free. Being fet down, he takes bitter herbs, fprinkled the door-pofts and lintel of every houfe, and dips them in the mustard, then eats them, and that the deftroying angel, at the fight of the blood, diftributes to the reft. Then they eat of the lamb, might pafs over them, and fave the Hebrew chil- the hiftory and inftitution of which is at that time redren. They were to eat the lamb the fame night that cited by the mafter of the family. The whole repaft followed the facrifice; they eat it roafted, with unis attended with hymns and prayers. They pray for leavened bread, and a fallad of wild lettuce. The the prince under whofe dominion they live, according Hebrew fays literally, with bitter things, as fuppofe to the advice of Jeremiah (xxix. 7.), "Seek the peace muftard, or any thing of this nature to give a relish. of the city whither I have caufed you to be carried It was forbid to eat any part of it raw, or boiled in away captives, and pray unto the Lord for it: for in water, nor were they to break a bone, (Exod. xii. 46. the peace thereof fhall ye have peace." See the article Numb. ix. 12. John xix. 36.); and if any thing re- FEAST, &C. The fame things are put in practice the mained to the day following, it was thrown into the two following days; and the feftival is concluded by fre. They that eat it were to be in the pofture of the ceremony habdala or diftinction. This ceremony travellers, having their reins girt, their fhoes on their is performed at the clofing of the Sabbath day, at feet, their ftaves in their hands, and eating in a hurry. which time the mafter of the house pronounces cerBut this laft part of the ceremony was but little ob- tain benedicions, accompanied with certain formaliferved, at leaft it was of no obligation, but only upon ties, requesting that every thing may fucceed well the that night they came forth out of Egypt. For the week following. After going out of the fynagogue, whole eight days of the paffover no leavened bread they then eat leavened bread for the last time. (Leo of VOL. XIV, Part I. C Modena, And 1 Pafte. fuffer her to proceed on her voyage without interrup. Paffport tion. The violation of fafe-conducts or paffports exprefsly granted by the king or by his ambaffadors to the fubjects of a foreign power in time of mutual war, or committing acts of hoftility against fuch as are in amity, league, or truce with us, who are here under a general implied fafe-conduct, are breaches of the public faith, without which there can be no intercourse or commerce between one nation and another; and fuch offences may, according to the writers upon the law of nations, be a proper ground of a national war. it is enacted by the ftatute 31 Hen. VI. cap. 4. ftill in force, that if any of the king's fubjects attempt or offend upon the fea, or in any port within the king's obeyfance, or against any ftranger in amity, league, or truce, or under fafe-conduct, and efpecially by attacking his perfon, or spoiling him, or robbing him of his goods; the lord-chancellor, with any of the juftices of either the king's-bench or common-pleas, may cause full reftitution and amends to be made to the party injured. Pasquier fays, that paffport was introduced for paffe-par-tout. Balzac mentions a very honourable paffport given by an emperor to a philofopher in these terms: "If there be any one on land or fea hardy enough to moleft Potamon, let him confider whether he be ftrong enough to wage war with Cæfar." Pallover, Modena, p. iii. c. 3. and the Rabbins.) While the Paffport. temple was ftanding, they brought their lambs thither, and facrificed them, offering the blood to the prieft, who poured it out at the foot of the altar. The paffover was typically predictive of Chrift our chriftian paffover, (1 Cor. v. 7.) As the deftroying angel paffed over the houfes marked with the blood of the pafchal lamb, fo the wrath of God paffes over them whofe fouls are fprinkled with the blood of Chrift. The pafchal lamb was killed before Ifrael was delivered, fo it is neceffary Chrift should fuffer before we could be redeemed. It was killed before Mofes's law or Aaron's facrifices were enjoined, to show that deliverance comes to mankind by none of them; but only the true paffover, that Lamb of God flain from the foundation of the world, (Rom. iii. 25. Heb. ix. 14.) It was killed the firft month of the year, which prefigured that Chrift fhould fuffer death in this month, (John xviii. 28.) It was killed in the evening, (Exod. xii. 6.) So Chrift fuffered in the laft days, and at this time of the day, (Matt. xxvii. 46. Heb. i. 2.) At even alfo the fun fets, which fhows that it was the Sun of Righteousness who was to fuffer and die, and that at his paffion univerfal darknefs fhould be upon the whole earth, (Luke xxiii. 44.) The paffover was roafted with fire, to denote the fharp and dreadful pains which Chrift fhould fuffer, not only from men, but from God alfo. It was to be eaten with bitter herbs, not only to put them in remembrance of their bitter bondage in Egypt, but alfo to typify our mortification to fin, and readinefs to undergo afflictions for Chrift, (Col. i. 24.) Many erroneously imagine, that the paffover was inftituted in memory of the Ifraelites paffing the Red Sea; though it is certain the feaft was held, and had its name, before the Ifraelites took a ftep of their way out of Egypt, and confequently feveral days before their paffing the Red Sea. Be. fides the paffover celebrated on the fourteenth of the first month, there was a fecond paffover held on the fourteenth of the fecond month after the equinox, inftituted by God in favour of travellers and fick perfons, who could not attend at the firft, nor be at Jerufalem on the day. The Greeks, and even some of the catholic doctors, from the thirteenth, eighteenth, and nineteenth, chapters, of St John, take occafion to conclude, that Jefus anticipated the day marked for the paffover in the law; but the authority of three evangelifts feems to evince the contrary. See Whitby's Differtation on this fubject, in an appendix to the fourteenth chapter of St Mark. F. Lamy fuppofes, that our Lord did not attend at the paffover the laft year of his life; which fentiment has drawn upon him abundance of oppofers. F. Hardouin afferts, that the Galileans celebrated the paffover on one day, and the Jews on another. PASSPORT, or Pass, a licence or writing obtained from a prince or governor, granting permiffion and a fafe conduct to pass through his territories without moleftation: Alfo a permiffion granted by any ftate to navigate in fome particular fea, without hinderance or moleftation from it. It contains the name of the veffel, and that of the mafter, together with her tonnage and the number of her crew, certifying that the belongs to the fubjects of a particular ftate, and requiring all perfons at peace with that ftate to PASSPORT is ufed likewife for a licence granted by a prince for the importing or exporting merchandizes, moveables, &c. without paying the duties. Merchants procure fuch paffports for certain kinds of commodities; and they are always given to ambassadors and minifters for their baggage, equipage, &c. PASSPORT is alfo a licence obtained for the importing or exporting of merchandizes deemed contraband, and declared fuch by tariffs, &c. as gold, filver, precious ftones, ammunition of war, horfes, corn, wool, &c. upon paying duties. PASSUS, among the Romans, a measure of length, being about four feet ten inches, or the thousandth part of a Roman mile. The word properly fignifies, the space betwixt the feet of a man walking at an ordinary rate. See MEASURE. PASTE, in cookery, a foft compofition of flour, wrought up with proper fluids, as water, milk, or the like, to ferve for cafes or coffins, therein to bake mcats, fruits, &c. It is the bafis or foundation of pyes, tarts, patties, pafties, and other works of paftry. It is alfo ufed in confectionary, &c. for a preparation of fome fruit, made by beating the pulp thereof with fome fluid or other admixture, into a foft pappy confiftence, fpreading it into a dish, and drying it with fugar, till it becomes as pliable as an ordinary pafte. It is ufed occafionally alfo for making the crufts and bottoms of pyes, &c. Thus, with proper admixtures, are made almond paftes, apple paftes, apricot paftes, cherry, currant, lemon, plum, peach, and pear paftes. PASTE is likewise used for a preparation of wheaten flour, boiled up and incorporated with water; ufed by various artificers, as upholsterers, faddlers, bookbinders, &c. instead of glue or fize, to faften or cement their cloths, leathers, papers, &c. When pafte is used by bookbinders, or for paper-hangings to rooms, they mix a fourth, fifth, or fixth, of the weight of the flour of powdered refin; and where it is wanted ftill more te nacious Paltime. beau facrifice their beauty, their health, their quiet, Paftime. and their virtue. Palles nacious, gum arabic or any kind of fize may be added. Pafte may be preferved, by diffolving a little fublimate, in the proportion of a dram to a quart, in the water employed for making it, which will prevent not only rats and mice, but any other kind of vermin and infects, from preying upon it. PASTES, in the glafs trade, or the imitation or counterfeiting of gems in glafs, fee GEM, p. 603. PASTEBOARD, a kind of thick paper, formed of feveral fingle sheets pafted one upon another. The chief use of paiteboard is for binding books, making letter-cafes, &c. Sce PAPER. PASTERN of a HORSE, in the manege, is the diftance betwixt the joint next the foot and the coronet of the hoof. This part fhould be fhort, especially in middle fized horfes; because long pafterns are weak, and cannot fo well endure travelling. PASTERN-Joint, the joint next a horfe's foot.. PASTIL, or PASTEL, among painters, a kind of pafte made of different colours ground up with gumwater, in order to make CRAYONS. PASTIL, in pharmacy, is a dry compofition of sweetfmelling refins, aromatic woods, &c. fometimes burnt to clear and fcent the air of a chamber. PASTIME, a fport, amusement, or diverfion. Paftimes of fome kind feem to be abfolutely neceffary, and to none more than to the man of study; for the moft vigorous mind cannot bear to be always bent. Conftant application to one purfuit, if it deeply engage the attention, is apt to unhinge the mind, and to generate madness; of which the Don Quixote of Cervantes, and the aftronomer of Johnson, are two admirably conceived inftances. But though pastime is neceffary to relieve the mind, it indicates great ivolity when made the business of life; and yet the rich and the great, who are not obliged to labour for the means of fubfiftence, too often rove from paftime to paftime with as conftant affiduity as the mechanic toils for his family, or as the philofopher devotes himfelf to the cultivation of science. When thofe paftimes tend to give elafticity to the mind or ftrength to the body, fuch conduct is not only allowable, but praifeworthy; but when they produce effects the reverfe of thefe, it is both hurtful and criminal. The gaming table, the masquerade, the midnight affembly of any fort, muft of neceffity enfeeble both the body and the mind; and yet such are the fashionable amufements of the present day, to which many a belle and many a Far different were the paftimes of our wifer anceftors: Remote from vice and effeminacy, they were innocent, manly, and generous exercises. From the ancient records of this country, it appears, that the fporta, amufements, pleafures, and recreations, of our anceftors, as defcribed by Fitz-Stephen (a), added ftrength and agility to the wheels of state-mechanism, while they had a direct tendency towards utility. For moft of thefe ancient recreations are refolvable into the public defence of the flate againft the attacks of a fo reign enemy. The play at ball, derived from the Romans, is firft introduced by this author as the common exercise of every fchool-boy. The performance was in a field, where the refort of the moft fubftantial and confiderable citizens, to give encouragement and countenance to this feat of agility, was fplendid and nume. rous. The intention of this amufement at this period of time was to make the juvenile race active, nimble, and vigorous; which qualities were requifite whenever their affiftance fhould be wanted in the protection of their country. The next fpecies of paftime indeed does not seem to have this tendency; but it was only, as it feems, an annual cuftom: This was cock-fighting. The author tells us, that in the afternoon of ShroveTuesday, on which day this cuftom prevailed, they concluded the day in throwing the ball: which feems to infinuate, that the cock-fighting was merely in conformity to ancient ufage, and limited only to part of the day, to make way for a more laudable performance. We may reasonably suppose, although this author is entirely filent upon this head, that while cockfighting was going on, cock-throwing was the fport of the loweft clafs of people, who could not afford the expence of the former (8). Another fpecies of manly exercife was truly martial, and intended to quality the adventurers for martial difcipline. It is related by Fitz Stephen thus: "Every Friday in Lent, a company of young men comes into the field on horseback, attended and conducted by the best horsemen: then march forth the fons of the citizens, and other young men, with difarmed lances and fhields; and there practise feats of war. Many courtiers likewife, when the king is near the fpot, and attendants upon noblemen, do repair to these exercises; and while the hope of victory does inflame their minds, they show by good proof how serviceable they would be in martial affairs." C 2 This (A) Otherwife called William Stephanides, a monk of Canterbury, who lived in the reign of King Stephen, to the time of Richard I. He wrote a Latin treatife, in which he gives an account of the feveral paftimes which were countenanced in his time. Bale in his writings draws a pleafing portrait of him. He is likewife fketched in ftrong and forcible outlines of praise and commendation by Leland. Bale fays thus of him: "The time which other people usually mifemployed in an idle and frivolous manner, he confecrated to inquiries which tended to increafe the fame and dignity of his country: in doing which, he was not unworthy of being compared to Plato; for, like him, he made the ftudy of men and heaven his conftant exercife." (B) There were places fet apart for the battles of these animals, as at this day, where no one was admitted without money. Thefe places, or pits commonly called, were fchools, as at this day, in which people were inftructed in the doctrines of chance, lofs and gain, betting and wagers, and particularly in the liberal art of laying two to one. Cock-throwing has been laudably abolished; for it was a fpecies of cruelty towards an innocent and ufeful animal; and fuch a cruelty as would have kindled compaffion in the heart of the rankeft barbarian. |