if Baal, then follow him. And the people answered him not a word.

22 Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hundred and fifty men. 23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no

fire under:

24 And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, "It is well spoken.

25 ¶ And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under.

26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, 'hear us. But there was no voice, nor any that answered. And they 'leaped upon the altar which was made. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either "he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked.

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28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.

29 And it came to pass, when midday was past, and they prophesied until the time of the "offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.

15

30 ¶ And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down.

31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, "Israel shall be thy name :

32 And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.

33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water,

and pour it on the burnt sacrifice, and on the wood.

34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.

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35 And the water ran round about the altar; and he filled the trench also with water. 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.

38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

39 And when all the people saw it, they fell on their faces and they said, The LORD, he is the God; the LORD, he is the God.

40 And Elijah said unto them, 18Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

19

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain.

42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,

43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.

44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, "Prepare thy chariot, and get thee down, that the rain stop thee not.

45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.

46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab "to the entrance of Jezreel.

Verse 5. Go.... unto all brooks; peradventure we may find grass.'-Brooks were generally the most likely places to find grass in a time of drought, though far from being places where they might be certain of succeeding; for in such seasons herbivorous animals generally stop near fountains of water, and feed in the vicinity, till all the grass is consumed. Thus travellers are often greatly disappointed, who naturally expect to find grass where they find water; but on reaching the spot they find that the game has consumed every blade of grass. However, as the cattle could not graze long where there was no water, it was the wisest method Ahab could pursue. The circumstance shews the simplicity of ancient manners, that a king and one of his principal governors should go at the head of such expeditions. It is the same in South Africa at this present time; for no king there, nor any of his principal chiefs, would think they were at all lessening their dignity by engaging in an expedition either in search of grass or water. Indeed it would be viewed by the people as one of the most important affairs in which their rulers could be engaged, and, did they succeed, few things would be likely to render them more popular.

19. Mount Carmel.'-This is the only prominent headland which the generally low and even coast of Palestine offers. This headland forms the seaward termination of a mountain range to which, and more particularly to the promontory itself, the name of Carmel belongs. This promontory incloses on the south the bay of Acre; and its ridge then retires from the coast, south-eastward, to join the central hills of Samaria. This connection may very clearly be traced; but attention being restricted to the part more immediately connected with the promontory, and partaking in its sensible characteristics, it extends about seven leagues. Its elevation, even in the highest part, where it fronts the sea, does not exceed 1500 feet, but it commands very extensive views, and its general beauty has been mentioned with intense admiration from the time of Solomon (Cant. vii. 5) till now. In front the view extends to the distant horizon, over the darkblue waters of the Mediterranean; behind stretches the great plain of Esdraelon, and the mountains of the Jordan and of Judæa; below, on the right hand, lies the city of Acre, diminished to a mere speck; while, in the far distance beyond, the eye rests on the summits of Lebanon; and, turning to track the coast on the left hand, takes in the ruins of Cæsarea-the city of Herod and the Roman governors of Palestine. The interior of Galilee and Samaria is often obscured by fogs; but the heights of Carmel enjoy a pure and enlivening atmosphere, calculated to render mere existence a delight. The continual verdure which covers the mountain scarcely allows the whiteness of its

calcareous rocks to appear. The pine, oak, olive, laurel, and many other trees, grow (but not to any considerable size) above a beautiful carpet of grass and wild flowers; and this rich covering of grass and flowers extends to the fine plains around, by virtue of the numerous streams which come to them from the mountain. The forests and woods of Carmel offer a verdure which passes not away at any season; from the number of the shrubs and plants which in their turns succeed each other. To these woods numerous wild animals resort; and birds, still more numerous, attracted by the abundance of suitable food, and by the streams which wind through the vallies of Carmel, enliven, by the harmony of their varied songs, one of the most beautiful spots which Palestine affords.

At that time, when those mountains of the Holy Land, with which any Scriptural incidents could be connected, were crowded with persons who deemed it meritorious to withdraw from the turmoil of the world, the caves of this mountain were occupied by thousands of such persons, and its sides were covered with the chapels in which they worshipped, and the gardens which they cultivated. The grottoes still exist; many ruins of the ecclesiastical erections of this time are dispersed upon the mountain; and some of its products seem to offer evidence of the cultivation to which it was then subject; but, now, after many ages, it may be supposed to have reverted to somewhat of that more natural condition in which it probably appeared when the Hebrew poets and prophets celebrated the 'excellency of Carmel.'

There are spots pointed out, which, from their supposed connection with the history of Elijah, are visited with much veneration by Jews, Christians, and Moslems; such as the grotto in which he is said to have lodged-another, in which he instructed the 'sons of the prophets'-a fountain which was produced by miracle to supply him with water-his garden, where certain stones are found which are fancied to be petrified fruits-the spot where he offered sacrifice-and that where the priests of Baal were slain. On all this we need only observe, that the mountain has several grottoes, of various dimensions, some one of which may have been the retreat of Elijah, if he had any retreat there, which the Scripture does not say. Perhaps to such retreats the prophet Amos alludes,-If they hide themselves in the top of Carmel, I will search and take them out thence' (ch. ix. 3). The finest of these caves is that called the school of Elias,' in the north-east side of the mountain, and is a well-hewn chamber, cut entirely out of the rock, and squared with great care, being 20 paces long, 12 broad, and from 15 to 18 feet high. Pococke declares it to be one of the finest grots he ever saw. The only determinations of locality which deserve attention are that of

the slaughter of Baal's priests, which was certainly beside the river at the base of the mountain; and that which was the scene of the sacrifice. The latter can scarcely be doubted to have been on a part of the side or summit of Carmel which overlooked the river Kishon and the plain of Esdraelon. Mr. Carne says, 'There can be no illusion with respect to the scene of the memorable descent of the fire from heaven. When "all Israel was gathered together unto Carmel," it was clearly on this side the mountain. where it descends gradually into the noble plain beneath. The spot was finely chosen by the prophet for the spectacle of his sacrifice; since the multitude of people, coming from the regions of Samaria might stand with perfect convenience in the splendid and open area of Esdraelon, which is here terminated at the foot of Carmel. The declivity of the mountain, its brink dark with woods, and its sides covered with the richest pasture, looks over a vast extent of country on every side: from the hills of Samaria, Cana, and Gilboa, the miracle might have been beheld; and to the eager gaze of the Israelites in the plain, the prophets of the groves, their useless altars, and the avenging messenger of God, were as distinct as if the scene had been acted at their feet. This too is the only face of the hill beneath which the Kishon flows.' See the descriptions of the mountain in the various Travels of Morison, Nau, Zuallart, D'Arvieux, Maundrell, Pococke, Mariti, Clarke, Buckingham, Irby and Mangles, Carne, Monro, Hardy, Skinner, G. Robinson, Richter, Schubert,

etc.

24. The God that answereth by fire, let him be God.'The idea of a trial of power between the gods different and adverse, was not unknown to the ancient heathen, which probably accounts for the acquiescence of the priests of Baal in this proposal. It will be interesting and instructive to compare the magnificent and convincing evidence of the Lord's power with which this transaction concludes, with the paltry trickery which the contrivances of the heathen priests in the behalf of their respective gods exhibited on such occasions. We take the story related by Rufinus, on account of some analogy which it offers, as to the agency employed. As this author does not state his authority, the account may seem doubtful; but even so, it remains illustrative of ancient ideas and practices in general, whatever be the accuracy of its details. The anecdote is to the effect-that the Chaldeans, who adored fire, carried their god into several countries, to try his power over the gods of other nations. He baffled the images of brass, gold, silver, wood, or of whatever other material they were formed, testifying his power by reducing them to dust; and thus his worship was almost every where established. But when he was brought to Egypt, the priest of Canopus thought of a stratagem, which succeeded in evincing the superiority of the god whom he served. The jars in which the Egyptians were wont to purify the water of the Nile, having been perforated on all sides with small imperceptible holes, he took one of them, stopped the holes with wax, and fitted to the jar's mouth the head of an idol. When the Chaldean priests applied their fire to this strange idol, the heat of course melted the wax, and the water flowing out extinguished the fire, giving Canopus the victory over the god of the Chaldeans. The least probable part of the story seems to be the mission which the Chaldean priests undertook. Jars such as the account mentions are still used for purifying and cooling the Nile water; and even Canopie jars-or jars with an idol's head-continue to be found among the ruins of ancient Egypt, and specimens of them are preserved in the British Museum and other collections of Egyptian antiquities.

26. They leaped upon the altar.'-Rather, about the altar,' doubtless in their sacred dances. Such dances accompanied the sacrifices and other acts of worship rendered to many of the ancient idols. The Jews themselves had also some semi-religious dances, but not directly connected with acts of worship or sacrifice. See the two concluding notes to Judges.

27. Either he is talking, or he is pursuing,' etc.-These taunts of the prophet bear a peculiar force when

viewed with a reference to the ideas concerning their gods entertained by the pagans of ancient and modern times. Elijah recommends them to call upon their god more loudly, to attract towards themselves that attention which might be otherwise engaged. These words form a taunt, but not a satire. It represents the false gods such as their worshippers believed them to be; and not all that they believed: for they believed them not only human in their amusements and pursuits, but human also, or worse than human, in their moral character and conduct. A large proportion of the imaginary gods of paganism would, if human, have been hanged by the law of England, and several of the goddesses would not have escaped. On this, however, we need not enlarge: but confine ourselves to giving a brief illustration of the points which form the bitter taunt of the prophet. Talking: the old pagan poets, particularly Homer, describe much talking, and sometimes very hot disputes, as going on among the gods; or if musing be understood, the Hindoo mythology affords the case of Siva, who fell into a fit of musing which lasted for ages, during which all things went to confusion, and the frame of universal nature was about to dissolve for want of his attention. Pursuing, or, as some render, ' employed,' or, as others, ‘ hunting,' or, otherwise, diverting himself!' All these senses are good, and certainly applicable. Some of the pagan deities were mighty hunters,' as Apollo and Diana; and all of them were at times employed in some absorbing pursuit, not always of a very creditable nature. On a journey.'-It is almost laughable to hear the possibility that the god was not at home, suggested as a reason for his inattention. But Elijah knew not less the folly than the sin of the ancient idolatry. Take as an instance, under this head, that which occurs in the Iliad, where Achilles entreats his goddessmother to hasten to Olympus, and plead his cause before great Jove. This she promises to do; but assigns as a reason for present delay

For to the banks of the Oceanus,

·

'Sleepeth, and must be awaked.'-Such of the expectant multitude who knew that their own true Lord was characterized as one who neither slumbereth nor sleepeth,' must have been struck by this part of Elijah's taunting address to the priests. Homer, at the conclusion of the book we have just quoted, describes the gods as drinking and enjoying themselves together. Vulcan served as cupbearer, and

'Heav'n rang with laughter not to be suppress'd'

at the sight of the limping god's awkwardness in this new employment. Finally, they all went to sleep:

But when the sun's bright orb had now declined,
Each to his mansion, wheresoever built,
By the same matchless architect, withdrew.
Jove also, kindler of the lightnings, climbed
The couch whereon his custom was to rest,
When gentle sleep approach'd him, and reposed
With his imperial consort at his side.'

As it was now noon, we venture to suppose that Elijah intended in the present clause to suggest that the god had retired to take his siesta, or afternoon nap, according to the usual custom of the East.

28. Cut themselves.'-This has been, and is, no uncommon act in the East, under the excitement of grief, love, or devotion. As an act of mourning, we shall notice it hereafter. The general idea of the act is, that, as a testimony of properly excited feeling, it is an act acceptable to gods and men; and therefore, although in different countries we read of

the self-inflicted tortures which deliberate devotees rejoice to undergo, we never read of cutting after this fashion but as an act of excitement. The priests of Baal had been previously excited by their dances, and by the force of the peculiar circumstances in which they were placed. There are many notices of this custom in ancient writings. Herodotus mentions it (vii. 191) as a custom of the Persian magi, relating that when the Persian fleet was near ruin by a storm on the coast of Magnesia, the magi, by making incisions in their flesh, and by performing incantations to the wind, assuaged the storm: Or it may be,' adds the sensible old historian, that the storm subsided of its own accord.' The priests of the Syrian goddess also (who was nearly related to Baal), when they carried her about in procession, were wont to cut and gash their persons with knives till the blood gushed out. We are told by Plutarch, also, that the priests of Bellona, in their sacrifices to that bloodthirsty goddess, were accustomed to mingle their own blood with that of their sacrifices. What a relief it is, to turn from these things to the calmly reverent ceremonies which the law of Moses enjoins for the priests and worshippers of Jehovah!

-Knives and lancets.'--The observations as to the materials of swords, in the note to Num. xxxi. 8, will equally apply to knives and other cutting instruments. They were successively, and afterwards simultaneously, of flint, bone, copper, iron, and steel. (See the note to Exod. iv. 25.) Probably at first a single knife or dagger worn in the girdle, was made to serve all general purposes. Indeed, at present in the East, almost every one wears a dagger in his girdle, from the noble to the shopkeeper and husbandman; and although ostensibly a military ornament it is rarely drawn for any more formidable duty than that which usually devolves upon a knife-from the slaughter of a sheep to the cutting of a string or the scraping of a shoe. Homer's heroes slay their sacrifices with knives or poniards, which they wear by the side of their swords (Iliad, iii. 271; xix. 252). In process of time, however, knives became scarcely less diversified in form and adaptation to particular uses than those which the shop of an English cutler exhibits. In sacrifices alone, three or four different knives were used-one for killing the victim, shaped like a poniard; another sharp, but rounded at the top to the fourth of a circle, for flaying; and a third, stronger than these, and of a cleaver-shape, for dissecting the carcase. There were also pruning-knives, carvingknives, and hunting-knives. Some had the hafts worked out of the same piece as the blade, and others had handles of horn, bone, or wood, Our wood-cut represents an assortment of cutting and stabbing instruments, selected from

KNIVES AND LANCETS OF EGYPT.-Collected from various Sculptures.

various ancient Egyptian sculptures, and such as were probably known and used by the Jews; particularly as in such articles there is, in however different times and coun

tries, much analogy in general appearance. The knives and lancets' used by the priests of Baal were doubtless such as they employed in their sacrifices, and to which we have particularly adverted. Their forms may be discovered in the wood-cut. It will be observed, that the different offices connected with sacrifices were performed by different persons. One gave the victim the fatal blow, others flayed it, and others cut it up. The several operators wore their respective instruments in their girdles; and this accounts for the difference in the instruments- knives and lancets,' with which the priests of Baal inflicted their wounds.

32. He built an altar.'-Some difficulty has been felt in accounting for the priestly acts performed by persons who were not priests, as in this case of Elijah, and in that of Samuel. The following, which we find in a paper by Professor Tappan, of New York, inserted in the American Biblical Repository (April, 1841), seems to give a satisfactory explanation. Speaking of the Mosaical system, he says, The priest, as a priest, was strictly and solely a minister of the temple service. The prophets-through whom God gave his law, announced his purposes; inculcated truth; gave his specific commands; uttered his promises or his threatenings; and revealed the future-were a distinct class of men. The whole volume of the Old Testament, at least all that is didactic and prophetic, was, with the exception of the books of Ezra, Jeremiah, and Ezekiel, written by men who were not of the priestly order. Moses, Samuel, David, Solomon, Isaiah, and Daniel were not priests. Priests were indeed called to the prophetic office, as in the case of Jeremiah and Ezekiel; but it was evidently a new and additional office. The prophetic office was the higher office of the two. It was special, and given only to men of high and extraordinary virtues. Those endowed with it were sent directly from God, and were admitted into a near and most peculiar intimacy; God spoke with them, and shewed them the symbols of his most ineffable glory. They were the great and inspired teachers of the world. While the priest could not of right be a prophet, the prophet could of right be [act as] a priest. Accordingly we find both Samuel and Elijah offering sacrifices. Before the Mosaic economy was instituted, the prophet and the priest were the same. Upon the introduction of this economy the priesthood became a distinct class, but the prophet lost none of his original official capacities. A similar distinction of offices, whatever may have been its origin, obtained among the heathen. The priests served in their temples; the sibyls served in no temples, and were prophetesses. The great doctrines of natural religion and system of ethics were taught by sages and philosophers, led on by the force of reason, or illumined by some rays of inspiration which found its way to them from the flaming peaks of Zion.'

42. Cast himself down upon the earth, and put his face between his knees.'-This was doubtless a posture of earnest supplication; but as we never had occasion to notice it in Western Asia, it has probably ceased to exist there. It is, however, still preserved in the farther east. Callaway gives an instance: I remember being present in the supreme court at Matura, when the prisoners were brought up to receive their sentences; and when a Cingalese woman, on hearing her son's condemnation to suffer death, rushed through the crowd, and presenting herself before the bench, in the very posture ascribed to Elijah, entreated in the most heart-rending manner that his life might be spared.'

44, 45. Behold there ariseth a little cloud out of the sea, like a man's hand,' etc.-The following striking illustra tion occurs in Emerson's Letters from the Egean (ii. 149): -The following morning rose fine and beautiful: again all sail was set, and we hoped ere noon to reach the open sea to the south of Syra, where Stephanopoulo expected to encounter the squadron of the commodore. As we were seated at breakfast, a sailor put his head within the door, and saying briefly, "that it looked squally to windward," hurried again upon deck. We all followed, and on coming up, saw a little black cloud on the verge of the