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one of these Aashari ran against some of the swiftest Barbs in the whole Neja, which is famed for having good ones, of the true Libyan breed, shaped like greyhounds, and which will sometimes run down an ostrich. The reader will not, we apprehend, be displeased at our transferring his account to these pages.

'We all started like racers, and for the first spurt, most of the best mounted among us, kept pace pretty well; but our grass-fed horses soon flagged: several of the Libyan and Numidian runners held pace, till we, who still followed upon a good round hand gallop, could no longer discern them, and then gave out; as we were told after their return. When the dromedary had been out of sight about half an hour, we again espied it, flying towards us with an amazing velocity, and in a very few moments was amongst us, and seemingly nothing concerned; while the horses and mares were all on a foam, and scarcely able to breathe, as was likewise a tall fleet greyhound dog, of the young princess, who had followed and kept pace the whole time, and was no sooner got back to us, but lay down panting as if ready to expire.'

This account shows, also, with what propriety the prophet calls this animal the 'swift dromedary,' (Jer. iii. 23,) as well as the wisdom of Esther's messengers, in choosing it to carry their despatches to the distant provinces of the Persian empire, Esth. viii. 10.

The writer just quoted, informs us, that the Arabs guide their dromedaries by means of a thong of leather, which is passed through a hole purposely made in the creature's nose. Will not this illustrate the expression in 2 Kings, xix. 28: 'I will put my hook in thy nose, and iny bridle in thy lips, and I will turn thee back by the way by which thou camest?' This denotes, no doubt, the depth of the Assyrian's humiliation, and the swiftness of his re

treat.

Another passage which Mr. Taylor thinks may be illustrated by the application of the term Adshare to a swift dromedary, is Prov. vi. 10, 11:

A little sleep, a little slumber,

A little folding of the arms to sleep;

So shall thy poverty come as one that travelleth,
And thy want as an armed man.

It is evident that the writer means to denote the speed and rapidity of the approaches of penury; therefore, instead of, 'one that travelleth,' we may read a post, or quick messenger,' an express. But our present business is with the 'armed man.' Now, the words thus translated, are no where used to denote an armed man, or ‘a man of a shield,' as some would render them literally; but the Chaldee paraphrast translates them thus, swift like an Aáshare,' or, mounted on an Aashare, i. e. an Aâshare-rider, to answer to the post ar express, in the former line. Thus we shall have an increase of swiftness suggested here, as the passage evidently demands. The sentiment, on the principles above suggested, would stand thus:

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things that are impossible with men, are possible with God. Divine Grace can do away the impossibility by bringing the heart, to a willing compliance with the requirements of the Gospel.

In Matthew, xxiii. 24, is another proverbial expression : "Ye strain at a gnat, and swallow a camel.' Dr. Adam Clarke has proved, that there is an error of the press, in the English translation, by which at has been substituted for out. The passage as it now stands, conveys no sense: it should be, 'Ye strain out the gnat, and swallow down the camel.' The allusion is to the custom which prevailed among both Gentiles and Jews, of straining the liquor which they drank, for the purpose of ejecting those insects which so swarm in some southern countries, and hence, easily fall into wine-vessels. Some of the commentators have wished to get rid of the camel in this passage, from an idea that our Lord could not have united so huge an animal with so small an insect. They, therefore, propose to understand a larger species of fly. This conjectural emendation, however, cannot be admitted, as it is unsupported by all the ancient versions. The expression must be taken hyperbolically. To make the antithesis as strong as may be, two things are selected as opposite as possible; the smallest insect, and the largest animal. And this very antithesis was used by the Jewish and Greek writers, as appears from Wetstein.

The expression has generally been understood by English readers as implying an effort to swallow, but rejecting something very small and inconsiderable, yet receiving without hesitation something much larger and more important but the fact is, it alludes to a custom the Jews had of straining or filtering their wine, for fear of swallowing any forbidden insect. Now, as it would be ridiculous to strain liquor for the sake of clearing it from insects, and then eating the largest of those insects; so the conduct of those is not only ridiculous, but highly criminal, who are superstitiously anxious in avoiding small faults, yet scruple not to commit the greatest sins. Camels are spoken of in scripture,

1. As an article of wealth and state, Gen. xii. 16. xxx. 43, 2 Kings vii. 9. 1 Chron. xxvii. 30. Ezra, ii. 67. Neh. vii. 69. Job i. 2.

2. As used for travelling, Gen. xxiv. 64. xxxi. 34. 1 Kings x. 2. 3. As an important means of traffic, Gen. xxxvii. 25. 1 Chron. xii. 40. Isa. xxx. 6.

4. As used in war, Judges vi. 5. vii, 12. 1 Sam. xxx. 17. Jer. xlix. 29.

5. As a spoil in war, Judges viii. 21. 1 Sam. xxvii. 9. 1 Chron. v. 21. Job i. 17. Jer. xlix. 32.

6. As sufferers in the plagues brought upon the brute creation for the sin of man, Exod. ix. 3. 1 Sam. xv. 3.

7. As furnishing an article of clothing, Matt. iii. 4. Zech. xiv. 15. 8. Connected with these animals, we have a pleasing instance of industry, humility, and courtesy in a young woman of rank and fortune. Rebekah was seen at the well, condescending by personal labor to supply the wants of the camels of Abraham's servant;

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