cubits broad, and a hundred long, he set up brazen pillars, five cubits high; twenty on each of the longer sides, and ten pillars for the breadth behind. Every one of the pillars also had a ring. Their chapiters were of silver, but their bases were of brass; they resembled the sharp ends of spears, and were of brass, fixed into the ground. Cords were also put through the rings, and were tied at the farther ends to brass nails of a cubit long, which at every pillar were driven into the floor, and would keep the tabernacle from being shaken by the violence of winds. But a curtain of fine soft linen went round all the pillars, and hung down in a flowing manner from their chapiters, and enclosed the whole space, forming a kind of wall about it. Such was the structure of three of the sides of this enclosure: but as for the fourth side, which was fifty cubits in extent, and was the front of the whole; twenty cubits of it were for the opening at the gates, wherein stood two pillars on each side, after the resemblance of open gates; these were made wholly of silver, and polished all over, excepting the bases, which were of brass. Now on each side of the gates there stood three pillars, which were inserted into the concave bases of the gates, and were suited to them; and round them was drawn a curtain of fine linen. But to the gates themselves, which were twenty cubits in extent, and five in height, the curtain was composed of purple, and scarlet, and blue, and fine linen; and embroidered with divers sorts of figures, excepting the figures of animals. Within these gates was the brazen laver, for purification, having a bason beneath of the like matter: in which the priests might wash their hands,* and sprinkle their feet. And this was the ornamental construction of the enclosure about the court of the tabernacle, which was exposed to the open air. As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east; that when the sun rose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its breadth was ten cubits. One of its walls was on the south, and the other was exposed to the north, about it. See Isaiah xl. 19, 20. Jer. x. 3, 4, and Habii. 19. * Exod. xxx. 19. and on the back part of it remained the west. It was necessary that its height should be equal to its breadth, ten cubits. There were also pillars made of wood, twenty on each side; they were wrought into a quadrangular figure, in breadth a cubit and a half, but the thickness was four fingers: they had thin plates of gold affixed to them, on both sides, inwardly and outwardly: they had also each of them, two silver tenons, inserted into their bases; in each of which was a socket to receive the tenon. But the pillars on the western wall were six. Now all these tenons and sockets accurately fitted one another, insomuch that the joints were invisible; and both seemed to be one united wall: it was also covered with gold, both within and without. The number of pillars was equal on the opposite sides, and there were on each part twenty; and every one had the third part of a span in thickness: so that the number of thirty cubits were fully made up between them. But as to the wall behind, where the six pillars made up together only nine cubits, they made two other pillars, and cut them out of one cubit, which they placed in the corners, and made them equally fine with the others. Now every one of the pillars had rings of gold affixed to their fronts outward, as if they had taken root in the pillars, and stood one row over against another round about; through which were inserted gilded bars, each of them five cubits long, and these bound together the pillars; the head of one bar running into another, after the nature of one tenon inserted into another. But for the wall behind, there was but one row of bars that went through all the pillars: into which row ran the ends of the bars on each side of the longer walls; and all joined so fast together, that the tabernacle could not be shaken, either by the winds, or by any other means; but remained firm, quiet, and immoveable. As for the inside, Moses divided its length into three partitions. At the distance of ten cubits from the most sacred end, he placed four pillars; whose workmanship was the same with that of the rest, and they stood upon the like bases with them; each at a small distance from his fellow. Now the room within those pillars was the most holy place: but the rest of the room was the tabernacle, which was open for the priests. However this VOL I.—NO. 3. 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 flowers; 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 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, A a 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 covering and protection to those that were woven, 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 within and without: so that the wooden part was It had also a cover united to it, by golden hinges, after a wonderful manner: not seen. *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 priest reconducted 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 shewn in public. Picart's Ceremonies, vol. iii. p. 146. 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 In Lieutenant Cook's voyage round the world, published by Dr. Hawksworth, vol. ii. p. 252, we find that the inhabitants of Huaheine, 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 enquiring 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, 4thedit. B. A cubit was about twenty-one inches; and a span. half a cubit. 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. part of the body of the work. Upon every || longed rings and bars, by which the priests 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, 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 the Hebrews call cinchares: which, if it be turned 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, mcluding 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. 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 be * A homer CHAP. VII. OF THE SACERDOTAL GARMENTS. HERE 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 priests. laborious service; for in this position it ap- || Such was the habit of the generality of the pears 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 any where 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 together; besides which, a piece of fine linen covers the whole cap, from the upper part, and reaches down to the forehead, and hides the seams 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. * The use of these golden bells, at the bottom of the high-priest's long garment, seems to have been this; that by shaking his garment at the time of his offering incense in the temple, on the great day of expiation, or at other proper periods of his sacred ministrations on the great festivals, the people might have notice of it, and might fall to their own prayers at the time of incense, or other proper periods; and so the whole congregation might at once offer those common prayers jointly with the high-priest to the Almighty. See Luc. i. 10. Nor probably is the father of Sirach to be otherwise understood, when he says of Aaron, the first high-priest, Ecclus. xlv. 9, God compassed Aaron with pomegranates, and with many golden bells round about; that as he went there might be a sound, and a noise made, that might be heard in the temple, for a memorial to the children of his people. †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 pomegranates 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 upon Aaron to minister, and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh 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 pomegranates, with golden* bells,†t by a curious. and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates 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 out, that he die not. The sound of the numerous bells that covered the hem of his garment, gave notice to the assembled people that the most awful ceremony of their religion had commenced. When arrayed in this garb, he bore into the sanctuary the vessel of incense; it was the signal to prostrate themselves before the Deity, and to commence those fervent ejaculations which were to ascend with the column of that incense to the throne of heaven. "One indispensable ceremony in the Indian Pooja is the ringing of a small bell by the officiating Brahmin. The women of the idol, or dancing girls of the pagoda, have little golden bells fastened to their feet, the soft harmonious tinkling of which vibrates in unison with the exquisite melody of their voices." (Maurice's Indian Antiquities, vol. 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. |