Ver. 19. And they came near to the steward of Joseph's house, and they communed with him. at the door of the house.

Who, in India, has not seen similar scenes to this? When people come from a distance to do business, or to have an interview with a person, they do not (if it can be avoided) go to him at once, but try to find out the head servant, and after having made him some little present, try to ascertain the disposition of his master, what are his habits, his possessions, and his family. Every thing connected with the object of their visit is thoroughly sifted, so that when they have to meet the individual, they are completely prepared for him!-ROBERTS.

Ver. 25. And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

Presents are commonly sent, even to persons in private station, with great parade. The money which the bridegrooms of Syria pay for their brides, is laid out in furniture for a chamber, in clothes, jewels, and ornaments of gold for the bride, which are sent with great pomp to the bridegroom's house, three days before the wedding. In Egypt they are not less ostentatious; every article of furniture, dress, and ornament is displayed, and they never fail to load upon four or five horses, what might easily be carried by one: in like manner, they place in fifteen dishes, the jewels, trinkets, and other things of value, which a single plate would very well contain. The sacred writer seems to allude to some pompous arrangement of this kind, in the history of Joseph: "And they made ready the present against Joseph came at noon.' They probably separated into distinct parcels, and committed to so many bearers, the balm, the honey, the spices, the myrrh, the nuts, and the almonds, of which their present consisted. -PAXTON.

Ver. 29. And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

The forms of salutation in the East wear a much more serious and religious air than those in use among the nations of Europe. "God be gracious unto thee, my son," were the words which Joseph addressed to his brother Benjamin. In this country, it would be called a benediction; but Chardin asserts, that in Asia, it is a simple salutation, and used there instead of those offers and assurances of service which it is the custom to use in the West. The Orientals, indeed, are exceedingly eloquent in wishing good and the mercy of God on all occasions to one another, even to those they scarcely know; and yet their compliments are as hollow and deceitful as those of any other people. This appears from scripture, to have been always their character: "They bless with their mouths, but they curse inwardly." These benedictory forms explain the reason, why the sacred writers so frequently call the salutation and farewell of the East, by the name of blessing. -PAXTON.

"God be gracious unto thee, my son," was the address of Joseph to his brother Benjamin; and in this way do people of respectability or years address their inferiors or juniors. Son, give me a little water." "The sun is very hot; will rest under your shade, my son."-ROBERTS.

I

Ver. 32. And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33. And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one at another. 34. And he

took and sent messes unto them from before him but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

Public entertainments in the East, are not all conducted in the same way. At Aleppo, the several dishes are brought in one by one; and after the company has eaten a little of each, they are removed; but among the Arabs, the whole provisions are set on the table at once. In Persia, where the last custom is followed, the viands are distributed by a domestic, who takes portions of different kinds out of the large dishes in which they are served up, and lays four or five different kinds of meat in one smaller dish; these are set, furnished after this manner, before the company; one of these smaller dishes being placed before two persons only, or at most three. The same practice obtains at the royal table itself. It is not improbable that the ancient Egyptians treated their guests in a similar way; and in the entertainment given by Joseph to his brethren, we may discover many points of resemblance. The Persians were placed in a row on one side of the room, without any person before them; a distinct dish, with dif ferent kinds of food, was set before every guést; circumstances which entirely correspond with the arrangement of Joseph's entertainment.-PAXTON.

Ver. 34. And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

The manner of eating among the ancients was not for all the company to eat out of one and the same dish, but for every one to have one or more dishes to himself. The whole of these dishes were set before the master of the feast, and he distributed to every one his portion. As Joseph, however, is here said to have had a table to himself, we may suppose that he had a great variety of little dishes or plates set before him; and as it was a custom for great men to honour those who were in their favour, by sending such dishes to them as were first served up to themselves, Joseph showed that token of respect to his brethren; but to express a particular value for Benjamin, he sent him five dishes to their one, which disproportion could not but be marvellous and astonishing to them, if what Herodotus tells us be true, that the distinction in this case, even to Egyptian kings themselves, in all public feasts and banquets, was no more than a double mess.-STackhouse.

CHAP. 44. ver. 1. And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.

There are two sorts of sacks taken notice of in the history of Joseph, which ought not to be confounded; one for the corn, the other for the baggage. There are no wagons almost through all Asia as far as to the Indies; every thing is carried upon beasts of burden, in sacks of wool, covered in the middle with leather, the better to make resistance to water. Sacks of this sort are called tambellit; they enclose in them their things done up in large parcels.

It is of this kind of sacks we are to understand what is said here and all through this history, and not of their sacks in which they carry their corn.-HARMER.

Ver. 18. Then Judah came near unto him, and said, O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

A company of people have always some one among them, who is known and acknowledged to be the chief speaker; thus, should they fall into trouble, he will be the person to come forward and plead with the superior. He will say, "My lord, I am indeed a very ignorant person, and am not worthy to speak to you: were lof high caste, perhaps

my lord would hear me. May I say two or three words?" (some of the party will then say, "Yes, yes, our lord will hear you.") He then proceeds,-"Ah, my lord, your mercy is known to all; great is your wisdom; you are even as a king to us: let, then, your servants find favour in your sight." He then, like Judah, relates the whole affair, forgetting no circumstance which has a tendency to exculpate him and his companions; and every thing which can touch the feelings of his judge will be gently brought before him. As he draws to a conclusion, his pathos increases, his companions put out their hands in a supplicating manner, accompanied by other gesticulations; their tears begin to flow, and with one voice they cry, "Forgive us, this time, and we will never offend you more."-ROBERTS.

Ver. 21. And thou saidst unto thy servant, Bring him down unto me, that I may set mine eyes upon him.

Has a beloved son been long absent, does the father anxiously desire to see him, he says, "Bring him, bring him, that the course of my eyes may be upon him." " Äh, my eyes, do you again see my son? Oh, my eyes, is not this pleasure for you?"-ROBERTS.

CHAP. 45. ver. 2. And he wept aloud: and the Egyptians and the house of Pharaoh heard.

Hebrew, "gave forth his voice in weeping." In this way do they speak of a person who thus conducts himself: "How loudly did he give forth his voice and weep." "That child is for ever giving forth its voice." The violence of their sorrow is very great, and their voice may be heard at a considerable distance.--ROBERTS.

"This," says Chardin," is exactly the genius of the people of Asia, especially of the women. Their sentiments of joy or of grief are properly transports; and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family, burst into cries, that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Especially are these cries long in the case of death, and frightful, for the mourning is right down despair, and an image of hell. I was lodged in the year 1676, at Ispahan, near the Royal square; the mistress of the next house to mine died at that time. The moment she expired, all the family, to the number of twenty-five or thirty people, set up such a furious cry, that I was quite startled, and was above two hours before I could recover myself. These cries continue a long time, then cease all at once; they begin again as suddenly, at daybreak, and in concert. It is this suddenness which is so terrifying, together with a greater shrillness and loudness than one could easily imagine. This enraged kind of mourning, if I may call it so, continued forty days; not equally violent, but with diminution from day to day. The longest and most violent acts were when they washed the body, when they perfumed it, when they carried it out to be interred, at making the inventory, and when they divided the effects. You are not to suppose that those that were ready to split their throats with crying out, wept as much; the greatest part of them did not shed a single tear through the whole tragedy." This is a very distinct description of eastern mourning for the dead: they cry out too, it seems, on other occasions; no wonder then the house of Pharaoh heard, when Joseph wept at making himself known to his brethren.-HARMER.

Ver. 14. And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. 15. Moreover, he kissed all his brethren, and wept upon them; and after that his brethren talked with him.

When people meet, after long absence, they fall on each other's shoulder or neck, and kiss or smell the part. A husband, after long absence, kisses or smells the forehead, the eyes, the right and left cheeks, and the bosom, of his wife.-ROBERTS.

Ver. 17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts.

Nearly all the merchandise, which goes by land, is carried by beasts of burden; and, no doubt, will continue to be so till regular roads are constructed. Hence may be seen hundreds of bullocks, or camels, carrying rice, salt, spices, and other wares, traversing the forests and deserts to distant countries. Some of the buffaloes carry immense burdens, and though they only make little progress, yet they are patient and regular in their pace. Bells are tied round the necks of some of the animals, the sound of which produces a pleasing effect on the feelings of a traveller, who now knows that he is not far from some of his fellows. The sound of the bells also keeps the cattle together, and frightens off the wild beasts.-ROBERTS.

CHAP. 46. ver. 4. I will go down with thee into Egypt; and I will also surely bring thee up again and Joseph shall put his hand upon thine eyes.

A father, at the point of death, is always very desirous that his wife, children, and grandchildren should be with him. Should there be one at a distance, he will be immediately sent for, and until he arrives the father will mourn and complain, "My son, will you not come? I cannot die without you." When he arrives, he will take the hands of his son, and kiss them, and place them on his eyes, his face, and mouth, and say, "Now I die."-ROBERTS.

Ver. 6. And came into Egypt, Jacob, and all his seed with him.

In this way descendants are spoken of. Has a man been deceived by another, he will be asked, How could you trust him? did you not know him to be bad (veethe) seed." "That fellow is of the seed of fiends." "The reason you see such good things in that youth is, that he is of good seed." "The old man and his seed have all left this village many years ago."-ROBERTS.

Ver. 24. For every shepherd is an abomination unto the Egyptians.

Cuneus, with great plausibility, ascribes this detestation on the part of the Egyptians, to the ferocious dispositions and rebellious conduct of the shepherds who tended their flocks in the plains and marshes of lower Egypt. "These," says that writer, "were active and able men, but execrable to all the Egyptians, because they would not suffer them to lead their idle course of life in security. These men often excited great commotions, and sometimes created kings for themselves. It was on this account, that the Romans, in succeeding times, when they easily held the rest of Egypt in obedience, placed a strong garrison in all these parts. When you have taken the most exact survey of all circumstances, you will find this was the reason that made the Egyptians, even from the first, so ill affected to shepherds; because these sedentary men and handicrafts could not endure their fierce and active spirits. Pharaoh himself, when he had determined to abate and depress the growing numbers of the Israelites, spake to his subjects in this manner: The Israelites are stronger than we; let us deal wisely, that they increase not, lest, when war arises, they join themselves to our enemies, and take up arms against us.' But this view does not account for the use of the term which is properly rendered abomination, and which indicates, not a ferocious and turbulent character, which is properly an object of dread and hatred, but a mean and despicable person, that excites the scorn and contempt of his neighbours. It is readily admitted, that the detestation from their employment in the breeding of cattle; for the in which shepherds were held in Egypt, could not arise king himself, in the days of Joseph, had very numerous flocks and herds, in the management of which he did not think it unbecoming his dignity to take a lively interest. This is proved by the command to his favourite minister; 'If thou knowest any men of activity among them, then make them rulers over my cattle.' Nor were his numerous subjects less attentive to this branch of industry; every one seems to have lived upon his paternal farm, part of failed, in the years of famine, all the Egyptians came to which was converted into pasture. Hence, when money Joseph and said, Give us bread; for why should we die in

thy presence for the money faileth. And Joseph said, Give your cattle, and I will give you bread for your cattle, if money fail." But if Pharaoh and all his subjects, were themselves engaged in the rearing of stock, a shepherd could not be to them an object of general abhorrence. Besides, it was not unlawful in Egypt to deprive an ox or a sheep of life, and feast upon the flesh; for, in the temples, these animals were offered in sacrifice every day; and for what purpose did the Egyptians rear them on their farms, but to use them as food? The contempt in which this order of men were held, could not then be owing to the superstition of the nation in general. It may even be inferred from the command of Pharaoh to Joseph, requiring him to appoint the most active of his brethren rulers over his cattle, that the office of a shepherd was honourable among the Egyptians; for it could not be his design to degrade the brethren of his favourite minister. This idea is confirmed by Diodorus, who asserts that husbandmen and shepherds were held in very great estimation in that country. But that writer states a fact, which furnishes the true solution of the difficulty-that in some parts of Egypt, shepherds were not suffered. The contempt of shepherds seems, therefore, to have been confined to some parts of the kingdom; probably to the royal city, and the principal towns in Upper Egypt, where the luxury of a court, or the wealth and splendour of the inhabitants, taught them to look down with contempt and loathing upon those humble peasants. But the true reason seems to be stated by Herodotus, who informs us that those who worship in the temple of the Theban Jupiter, or belong to the district of Thebes, the ancient capital of Egypt, abstained from sheep and sacrificed goats. But sheep and oxen were the animals which the shepherds usually killed for general use. It was natural, therefore, for that superstitious people to regard with abhorrence those who were in the daily practice of slaughtering the objects of their religious veneration. But this custom was confined to the district of Thebes; for, according to the same writer," in the temple of Mendes, and in the whole Mendesian district, goats were preserved and sheep sacrificed." Shepherds, therefore, might be abhorred in one part of Egypt and honoured in another. The sagacious prime minister of Egypt, desirous to remove his brethren from the fascinations of wealth and power, directed them to give such an account of themselves, that the counsellors of Pharaoh, from their dislike of the mean employment in which they had been educated, might grant their request, and suffer them to settle in Goshen, a land of shepherds, far removed from the dangerous blandishments of a court.-PAXTON.

CHAP. 47. ver, 29. And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt. See on chap. 24. 2, 3.

CHAP. 49. ver. 3. Reuben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power.

It is generally believed that the first-born son is the strongest, and he is always placed over his brethren. To him the others must give great honour, and they must not sit in his presence without his permission, and then only behind him. When the younger visits the elder, he goes with great respect, and the conversation is soon closed. Should there be any thing of a particular nature, on which he desires the sentiments of his elder brother, he sends a friend to converse with him. The younger brother will not enter the door at the same time with the elder; he must always follow. Should they be invited to a marriage, care will be taken that the oldest shall go in the first. The younger will never approach him with his wooden sandals on, he must take them off. He will not speak to the wife of the elder, except on some special occasion. When the father thinks his end is approaching, he calls his children, and, addressing himself to the elder, says, “My strength, my glory, my all is in thee." From this may be gained an

idea of the importance which was attached to the "birthright."-ROBERTS,

Ver. 8. Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies.

The oriental conqueror often addressed his unfortunate captives in the most insulting language, of which the prophet Isaiah has left us a specimen: "But I will put it (the cup of Jehovah's fury) into the hand of them that afflict thee; which have said to thy soul, bow down that we may go over." And their actions were as harsh as their words were haughty; they made them bow down to the very ground, and put their feet upon their necks, and trampled them in the mire. This indignity the chosen people of God were obliged to suffer: "Thou hast laid thy body as the ground, and as the street to them that went over." Conquerors of a milder and more humane disposition put their hand upon the neck of their captives, as a mark of their superiority. This custom may be traced as high as the age in which Jacob flourished; for in his farewell blessing to Judah, he thus alludes to it: "Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies." This benediction, which at once foretold the victorious career of that warlike tribe, and suggested the propriety of treating their prisoners with moderation and kindness, was fulfilled in the person of David, and acknowledged by him: "Thou hast also given me the necks of mine enemies, that I might destroy them that hate me." Traces of this custom may be discovered in the manners of other nations. Among the Franks it was usual to put the arm round the neck, as a mark of superiority on the part of him by whom it was done. When Chrodín, declining the office of mayor of the palace, chose a young nobleman named Gogan, to fill that place, he immediately took the arm of the young man, and put it round his own neck, as a mark of his dependance on him, and that he acknowledged him for his general and chief.-PAXTON. Ver. 9. Judah is a lion's whelp; from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion: who shall rouse him up?

The Hebrew words will be more accurately expressed by the following translation:

A young lion is Judah,

From prey, my son, art thou become great ; He bends his feet under him and couches Like a lion and like a lioness;

Who shall rouse him up}

by prey, and which, when grown up and satiated with booty, is found reposing with his feet bent under his breast. The lion does this when he has eaten sufficiently; he then does not attack passengers, but if any one would venture to rouse him out of wantonness, he would repent of his temerity. The meaning of the image is, that the tribe of Judah would at first be very warlike and valiant, but in the sequel, satiated by conquests and victories, would cease to attack its neighbours, yet had made itself so terrible that nobody would venture to attack it. Among the eastern nations, the lion was always the emblem of warlike valour and might. -BURDER.

Judah is compared to a young lion, which becomes great

Ver. 11. Binding his foal unto the vine, and his ass's colt unto the choice vine.

One species of vine is not less distinguished by the luxuriance of its growth, than by the richness and delicacy of its fruit. This is the Sorek of the Hebrews, which the prophet Isaiah has chosen to represent the founders of his nation-men renowned for almost every virtue which can adorn the human character: " My well-beloved has a vineyard in a very fruitful hill, and he planted it with Sorek, or the choicest vine." It is to this valuable species that Jacob refers, in his prophetic benediction addressed to Judah; and the manner in which he speaks of it is remarkable: "Binding his foal unto the vine, and his ass's colt unto the choice vine." In some parts of Persia it was formerly the custom to turn their cattle into the vineyards

after the vintage, to browse on the vines, some of which are so large, that a man can hardly compass their trunks in his arms. These facts clearly show, that agreeably to the prediction of Jacob, the ass might be securely bound to the vine, and without damaging the tree by browsing on its leaves and branches. The same custom appears, from the narratives of several travellers, to have generally prevailed in the Lesser Asia. Chandler observed, that in the vineyards around Smyrna, the leaves of the vines were decayed or stripped by the camels, or herds of goats, which are permitted to browse upon them after the vintage. When he left Smyrna on the thirtieth of September, the vineyards were already bare; but when he arrived at Phygela, on the fifth or sixth of October, he found its territory still green with vines; which is a proof, that the vineyards at Smyrna must have been stripped by the cattle, which delight to feed upon the foliage. This custom furnishes a satisfactory reason for a regulation in the laws of Moses, the meaning of which has been very imperfectly understood, which forbids a man to introduce his beast into the vineyard of his neighbour. It was destructive to the vineyard before the fruit was gathered; and after the vintage, it was still a serious injury, because it deprived the owner of the fodder, which was most grateful to his flocks and herds, and perhaps absolutely requisite for their subsistence during the winter. These things considered, we discern in this enactment, the justice, wisdom, and kindness of the great legislator: and the same traits of excellence might no doubt be discovered in the most obscure and minute regulation, could we detect the reason on which it is founded.-PAXTON.

Ver. 14. Issachar is a strong ass, couching down between two burdens: 15. And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

The ass is not more remarkable for his power to sustain, than for his patience and tranquillity when oppressed by an unequal load. Like the camel, he quietly submits to the heaviest burden; he bears it peaceably, till he can proceed no farther; and when his strength fails him, instead of resisting or endeavouring to throw off the oppressive weight, he contentedly lies down, and rests himself under it, recruits his vigour with the provender that may be offered him, and then, at the call of his master, proceeds on his journey. To this trait in the character of that useful animal, the dying patriarch evidently refers, when, under the afflatus of inspiration, he predicts the future lot and conduct of Issachar and his descendants. "Issachar is a strong ass, couching down between two burdens. And he saw that rest was good, and the land that it was pleasant, and bowed his shoulder to bear, and became a servant unto tribute." This tribe, naturally dull and stupid, should, like the creature by which they were characterized, readily submit to the vilest master and the meanest service. Although, like the ass, possessed of ability, if properly exerted and rightly directed, to shake off the inglorious yoke of servitude, they would basely submit to the insults of the · Phenicians on the one hand, and the Samaritans on the other. Issachar was a strong ass, "able," says a sprightly writer, "to refuse a load, as well as to bear it; but like the passive drudge which symbolized him, he preferred inglorious ease to the resolute vindication of his liberty; a burden of tribute, to the gains of a just and well-regulated freedom; and a yoke of bondage, to the doubtful issues of

war."-PAXTON.

Couching down between two burdens." The original word rendered" burdens," we believe, after careful investigation, properly signifies the double partition forming the sides of a stall for cattle or asses, or the bars and timbers of which they were made. A similar structure was erected about the dwellings of the Jews, in which their pots, kettles, and other kitchen utensils, were hung, and therefore rendered by Gusset, in Ps. 68. 14, "pot-ranges." This expression, as applied to a region of country, would naturally be supposed to imply two very marked and conspicuous limits, as for instance two ranges of mountains enclosing a valley, and by a very remarkable coincidence the tribe of Issachar received for its lot, in the distribution of

the land, the fertile and delightful vale of Esdraelon, lying between ranges of hills, in the peaceful and industrious occupancy of which they might very justly be likened to an ass reposing between the sides of his stall. "Here, on this plain," says Dr. Clarke," the most fertile part of all the land of Canaan, which, though a solitude, we found like one vast meadow covered with the richest pasture, the tribe of Issachar rejoiced in their tents.'" There is no authority whatever for rendering it "burdens," which seems to have been suggested solely by the words "couching between," as it was unnatural to suppose that if an ass couched between any two objects, it would of course be between two burdens. But as the blessings of several of the other sons have respect to the geographical features of their destined inheritance, it is natural to look for something of the same kind in that of Issachar, and viewed in this light the words yield a clear and striking sense, the appropriateness of which to the matter of fact is obvious to every eye. Chal. "Issachar rich in substance, and his possession shall be between the bounds;" Syr. Issachar, a gigantic man, lying down between the paths;" Targ. Jon. He shall lie down between the limits of his brethren;" Jerus. Targ. “and his boundary shall be situated between two limits."-"He saw that rest was good." Instead of interpreting this prediction with many commentators to the disparagement of Issachar, as though he were to be addicted to ignominious case, we understand it in a sense directly the reverse, as intimating that he should have so high an esteem of the promised "rest" in another life, that he should give himself to unremitting labour in this; that he should be so intent upon "inheriting the earth" after the resurrection, the reversion of the saints, that he should willingly subject himself to toil, privation, and every species of endurance, with a view to secure the exceeding great reward. Thus his character would correspond with his name, the import of which is, "he shall bear or carry a reward."-Bush.

Ver. 17. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backward.

The only allusion to this species of serpent, (the Cerastes, or horned snake,) in the sacred voluine, occurs in the valedictory predictions of Jacob, where he describes the character and actions of Dan and his posterity: "Dan shall be a serpent by the way, an adder (per sephiphon) in the path, that biteth the horse's heels, so that his rider shall fall backward." It is indisputably clear, that the patriarch intended some kind of serpent; for the circumstances will not apply to a freebooter watching for his prey. It only remains to investigate the species to which it belongs. The principal care of the Jewish writers, is to ascertain the etymology of the name, about which their sentiments are much divided. The Arabian authors quoted by Bochart, inform us, that the Sephiphon is a most pernicious reptile, and very dangerous to man. It is of a sandy colour, variegated with black and white spots. The particulars in the character of Dan, however, agree better with the Cerastes, or horned shake, than with any other species of serpent. It lies in wait for passengers in the sand, or in the rut of the wheels on the highway. From its lurking-place, it treacherously bites the horse's heels, so that the rider falls backward, in consequence of the animal's hinder legs becoming almost immediately torpid by the dreadful activity of the poison. The Cerastes is equally formidable to man and the lower animais; and the more dangerous, because it is not easy to distinguish him from the sand in which he lies; and he never spares the helpless traveller who unwarily comes within his reach. "He moves," says Mr. Bruce, "with great rapidity, and in all directions, forward, backward, and sidewise. When he inclines to surprise any one who is too far from him, he creeps with his side towards the person, and his head averted, till, judging his distance, he turns round, springs upon him, and fastens upon the part next to him; for it is not true, what is said, that the Cerastes does not leap or spring. I saw one of them at Cairo, crawl up the side of a box, in which there were many, and there lie still as if hiding himself, till one of the people who brought them to us, came near him, and though in a very disadvantageous posture, sticking, as it were, perpendicular to the side of the box, he leaped near the distance of three feet, and fastened between

the man's fore-finger and thumb, so as to bring the blood. The fellow showed no signs of either pain or fear: and we kept him with us full four hours, without applying any sort of remedy, or his seeming inclined to do so. To make myself assured that the animal was in its perfect state, I made the man hold him by the neck, so as to force him to open his mouth, and lacerate the thigh of a pelican, a bird I had tamed, as big as a swan. The bird died in about thirteen minutes, though it was apparently affected in fifty seconds; and we cannot think it was a fair trial, because a very few minutes before, it had bit, and so discharged a part of its virus, and it was made to scratch the pelican by force, without any irritation or action of its own." These serFents have always been considered as extremely cunning, both in escaping their enemies and seizing their prey: they have even been called insidious; a character which, from the preceding statement, they seem to deserve. The Orientals call him the lier in ambush; for, in this manner, both the Seventy and Samaritan render the text in Genesis; and this appellation well agrees with his habits. Pliny says, that the Cerastes hides its whole body in the sand, leaving only its horns exposed, which attract birds, who suppose them to be grains of barley, till they are undeceived, too late, by the darting of the serpent upon them. Ephraim, the Syrian, also mentions a kind of serpents whose heads only are seen above the ground. Like the Cerastes, Dan was to excel in cunning and in artifice, to prevail against his enemies, rather by his policy in the cabinet than by his valour in the field. But all the Jewish expositors refer the words of Jacob to Samson, who belonged to that tribe, and was undoubtedly the most illustrious personage of whom they could boast. This remarkable man, Jehovah raised up to deliver his chosen people, not so much by his valour, although his actions clearly showed, that he was by no means deficient in personal courage, as by his artful and unexpected stratagems. This interpretation has been adopted by several Christian expositors; while it has been opposed by others as a needless refinement. It is unnecessary, and perhaps improper, to restrict the prediction to Samson, when it can with equal propriety be applied to the whole tribe. Whether the words of Jacob, in this instance, were meant to express praise or blame, it may be difficult to determine; but, if the deceitful and dangerous character of the Cerastes, to which Dan is compared, be duly considered, the latter is more probable.-PAXTON.

Ver. 22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall.

To the northward and westward are several villages, interspersed with extensive orchards and vineyards, the latter of which are generally enclosed by high walls. The Persian vine-dressers do all in their power to make the vine run up the walls, and curl over on the other side, which they do by tying stones to the extremity of the tendril. The vine, particularly in Turkey and Greece, is frequently made to intwine on trellises, around a well, where, in the heat of the day, whole families collect themselves, and sit under the shade.- MORIER.

All this falls very naturally on an eastern ear. Joseph was the fruitful bongh of Jacob, and being planted near a well, his leaf would not wither, and he would bring forth his fruit in his season. Great delight is taken in all kinds of creepers, which bear edible fruits, and the natives allow them to run over the walls and roofs of their houses. The term "branches" in the verse is in the margin rendered "daughters;" and it is an interesting fact, (and one which will throw light on some other passages,) that the same term is used here to denote the same thing. "That man has only one Chede, i. e. branch, daughter." "The youngest Chede (branch) has got married this day." "Where are Your branches ?" "They are all married."

"What a

young branch to be in this state!-how soon it has given fruit!" When a mother has had a large family, "That branch has borne plenty of fruit." A husband will say to his wife, who is steril," Of what use is a branch which bears not fruit ?" The figure is much used in poetry.ROBERTS.

The people of Israel, and other oriental nations of those days, appear to have bestowed particular attention on the enltivation of the vine. The site of the vineyard was care

fully chosen in fields of a loose crumbling soil, on a rich plain, or on a sloping hill rising with a gentle ascent; or, where the acclivity was very steep, on terraces supported by masonry, and turned as much as possible from the setting sun. The plot was enclosed with a wall; the stones and other encumbrances were removed, and the choicest plants were selected to form the plantation. Within the vineyard, low walls were sometimes raised for the purpose of supporting the vines; a practice which seems to have been adopted before the days of Jacob; for in the blessing of Joseph, he speaks of it in a manner which shows that it was quite familiar to the vine-dresser: "Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall." By this beautiful image then it appears, that while the dying patriarch justly appreciated and highly praised the admirable qualities of his beloved son, he intiinated to his family in the most delicate but significant manner, their obligation to Joseph for the protection and comfort they enjoyed under his government.-PAXTON. Ver. 22. Joseph is a fruitful bough, eren a fruitful bough by a well, whose branches run over the wall: 23. The archers have sorely grieved him, and shot at him, and hated him.

I have shown, in preceding observations, that vines in Judea sometimes grow against low stone walls; but I do not apprehend the ingenious Mr. Barrington can be right, when he supposes, in a paper of his on the patriarchal customs and manners, that Joseph is compared to a vine growing against the wall, Gen. xlix. 22. As vines are sometimes planted against a low wall, they might possibly be planted against a low wall surrounding a well: though, it is difficult to guess, why a wall should be built round a well, in a vineyard, of such a height as to be proper for the support of a vine; and if it were, why archers direct their arrows against it, when it would be so easy to gather the fruit by hand, without injury. But I suppose this is not an exact representation. In the first place, a vine is not mentioned; it is only a fruitful tree, in general, to which Joseph is compared. Secondly, The being situated near water, is extrcinely conducive, in that dry and hot country, to the flourishing of vegetables in general; and trees among the rest. "We came," says Maundrell, "to the fountain of Elisha. Close by the fountain grows a large tree, spreading into boughs over the water, and here in the shade we took a collation." A tree, we find, planted near plenty of water, grows there to a large size. Thirdly, the wild Arabs of those countries are great plunderers of fruit. Maillet assigns that as the reason why the fruit of the land of Egypt, in these later times, is not better, namely, that they are wont to gather it before it is properly ripened, on account of the Arabs, who would otherwise rob them of it. Fourthly, It is very well known, that walls easily stop Arabs, who are continually on horseback in their roving about, and do not care to quit them, nor are used to climb walls. They had no better way then to get the fruit of those trees, whose luxuriant boughs ran over the walls of their enclosures, than by throwing their bludgeons at them, and gathering up the fruit that fell on the outside of the wall. To these things should be added, Fifthly, That the word translated arrows, means, not only those things that we are wont to call arrows, but such sticks as are thrown by the hand, as well as those missile weapons that are darted by means of a bow; for we find the word is made use of to express the staff of a spear, 1 Sam. xvii. 7, and consequently any piece of wood long in proportion to its diameter, especially if used as a missile instrument. The lords of arrows on by baalee chitseem, for that is the Hebrew expression, conformable to an eastern mode of speech, which we translate archers, is a natural description of the wild Arabs, those lords of bludgeons, in committing their depredations on the eastern gardens and vineyards. But this manner of treating the vine would not be advantageous; bunches of grapes are by no means thus to be dislodged, and the fall would spoil the fruit. But there are other trees whose fruit might thus be gathered; among the rest, I suppose the pomegranate, whose fruit has so hard a shell, as neither to be injured by the fall, or destroyed by an accidental blow of the sticks they used for pelting the tree. The destroying a man is sometimes compared to the cutting down a tree: "I knew not,": aid the Prophet Jere