in the place of the sacrificer, bears his sins with him into the wilderness, into which he is turned adrift, and becomes the expiatory victim of those sins."-Maurice's Indian Antiquities vol, 2, p. 173. See also Dr. A. Clarke's and Bishop Patrick's Commentaries on Levit. xvi, in which the subject is pursued at length.

BRUCE, the Abyssinian traveller, relates the following occurrence, which took place at the time of his arrival at Yambo."We found, that, upon some discussion, the garrison and townsmen had been fighting for several days; in which disorders the greatest part of the ammunition in the town had been expended; but it since had been agreed on, by the old men of both parties, that nobody had been to blame on either side, but the whole wrong was the work of a Camel. A Camel therefore was seized, and brought without the town; and there a number on both sides having met, they upbraided the Camel with every thing that had been either said or done. After having spent great part of the afternoon in upbraiding the Camel,-each man thrust him through with a lance, devoting him Diis manibus et Diris by a kind of prayer, and with a thousand curses upon his head. After which every man retired, fully satisfied as to the wrongs he had received from the Camel. The reader," adds Mr. Bruce, "will easily observe in this some traces of the Azazel or Scape-Goat of the Jews."-Bruce's Travels, vol. i, pp. 252,

253. 4to.

NOTE CXI--Page 292.

"THE true reason why Meat-Offerings and Drink-Offerings were required to attend upon the Burnt-Offerings and PeaceOfferings, was, because these sacrifices were a Feast, and are called the "bread" or food of God, (ch. xxviii, 2,) and therefore as Bread and Wine, as well as flesh, are our refection, so God required them at his table."-Patrick's Commentary on Numb. xv, 5,-See also Sykes's Essay on Sacrifices, pp. 102

110.

"The Egyptians regarded Wine as a poison that sprang from the blood of dæmons; while Moses commanded it to be offered unto God, and to be drunken during the sacrificefeasts."

In the greatest part of Egypt no Olives were cultivated, and

therefore no Oil was made. The oil of Palestine was most abundant and peculiarly excellent.--The use of it therefore insensibly attached the Israelites to Palestine in preference to Egypt, which was of great importance to their national comfort, especially as they had formerly longed to return to Egypt, merely to eat of its productions.-Michaelis's Commentaries on the Laws of Moses, vol. iii, Art. 190, 191.

NOTE CXII--Page 298.

AMONGST the JAINS, a Hindoo sect in India, "When a woman is unclean, she must stay at a distance from her rela tions, in unchanged clothes, for four days. On the morning of the fifth day she is permitted to mix with her family after ablution."-Asiatic Researches, vol. ix, p. 251, 8vo.--And among the Inhabitants of the hills near Rájamahall, “Women at certain times are considered impure: should one in such a condition touch a man by accident, even with her garment, he is defiled; and for this offence she is fined a fowl, which is sacrificed, and the blood is sprinkled on the man to purify him."--Asiatic Researches, vol. iv. p. 79, 8vo.

NOTE CXIII.--Page 299,

THE reader who wishes to pursue the enquiry respecting the Pollutions and frivolous and tedious Ceremonies of the Heathens, may consult Montfaucon's Antiquity Explained, Ward's View of the History, Literature and Mythology of the Hindoos, and the Asiatic Researches, especially the Essays On the Religious Ceremonies of the Hindus by H. T. Colebrook, Esq. commencing in vol. v.--A short extract or two from one of them may elucidate the subject:

"If he happen to sneeze, or spit, he must not immediately sip water, but first touch his right ear in compliance with the maxim, After sneezing, spitting, blowing his nose, sleeping, putting on apparel, or dropping tears, a man should not immediately sip water, but first touch his right ear."'

"I omit the very tedious detail respecting sins expiated by a set number of repetitions; but in one instance, as an atonement for unwarily eating or drinking what is forbidden, it is

directed that eight hundred repetitions of the Gayatri should be preceded by three suppressions of breath, touching water during the recital of the following text :-' The bull roars; he has four horns, three feet, two heads, seven hands, and is bound by a threefold ligature: he is the mighty resplendent being, and pervades mortal men.' The bull is justice personified." Asiatic Researches, vol. v, p. 348, and p. 356, Note.

NOTE CXIV.-Page 302.

SEE the preliminary Dissertation, "On Leprosy", p. 102.

NOTE CXV.-Page 302.

ACCORDING to R. Abarbanel, "the living bird signified that the dead flesh of the leper was restored to soundness; the cedar wood which is not easily corrupted, that he was healed of his putrefaction; the scarlet-thread, or wool, or fillet, that he was restored to a healthy complexion, his blood being purified ; and the hyssop which was purgative and odoriferous, that the disease was completely removed, and the bad scent that accompanied it, entirely gone."-Patrick's, and Clarke's Commentaries on Levit. xiv. 4.

NOTE CXVI.-Page 303.

"TYPHO was looked upon by the Egyptians as a dæmoniac power; and because they were of opinion that Typho was born of a red complexion, they were therefore used to devote to him, such of the Neat kind, as they found to be of a red colour. -Their hatred to Typho carried them so far, that they had certain solemnities, wherein, to abuse and affront him, they mishandled and abused such men as they found to have red hair. Nay, Diodorus tells us, (1. i.) that they anciently sacrificed such persons as had red hair like Typho, at the sepulchre of Osiris-In opposition to this idolatry, and to preserve the Israelites from being infected with it, God commands the Water of Expiation (Numb. xix.) to be made of the Ashes of a red heifer, without spot, that is, perfectly red.—The Heifer was to be red, that God's people might receive the

benefit of being purged from their uncleannesses by a beast of that colour which was most abominable and abhorred by their idolatrous neighbours.-As the Egyptians adored the Heifer with the most enthusiastical veneration, the Jews were to use it with the greatest contempt, as a polluted creature, not fit to appear in the presence of their God; to carry it without the camp, to the place where they put malefactors to death; and there to slay and burn it, the smoke and odour of it not being acceptable, but abominable to the Lord. This they were to do in the presence of God's priest, who was to see that all was performed agreeably to the rites and ceremonies observed in the worship of JEHOVAH, and not according to the superstitions of Egypt. And, to inspire them with a farther detestation,the Priest and all who were concerned in killing and burning, were to be unclean until the evening,' &c. (Numb. xix. 3:) and, in opposition to the Heathens' fanatical practice of scattering the ashes of the sacrifices of their red oxen contumeliously in the air, a man who was clean was to gather up the ashes of the heifer, and lay them up without the camp, in a clean place.'"-Young, On Idolatrous Corruptions in Religion, vol. i, pp. 208--213. See also Spencer, De Leg. Heb. tom. i, lib. ii, C. XV. p. 338.

NOTE CXVII.-Page 304.

SEE Maimonides's Talmudical work, entitled YAD; and his Notes on the Mishna, in Surenhusii MISHNA.

NOTE CXVIII.-Page 305.

THAT Fat which was a part of the flesh might be eaten, (as appears from many places, particularly Deut. xxxii. 14,) but not that which only lay upon it, and might be separated from it; which was burnt upon the altar, when they sacrificed either bullock, sheep, or goat: and when they killed any of these, or other clean creatures, for their food at home, still they were to forbear to eat the Suet; particularly out of reverence to God, whose portion it was at the altar; and partly because it was heavy and too strong a food and it seems to have been offered upon the altar, because it was

:

so unctuous, that it would easily burn, aud make the flesh also consume the sooner. But from its being God's part, it came thence to signify, the best and most excellent of any kind of thing. (Numb. xviii, 17; Psalm lxxxi, 16; Psalm xxii, 29.)-Bishop Patrick's Commentary on Levit. iii, 16. NOTE CXIX.-Page 306.

SEE Dissertation V, p. 81.

NOTE CXX.-Page 306.

SEE Note 41, p. 365.

NOTE CXXI.-Page 309.

BISHOP PATRICK has explained, and defended the Vow of the NAZARITE against Dr. Spencer, with great learning and ability, in his Commentary on Levit. vi, from which the following is an extract:" The directions which God here gives about it, (i. e. the hair,) are manifestly opposite to the way of the Gentiles. For the Nazarites are here directed to cut their Hair, (when the time of their separation was completed,) at the door of the Tabernacle; when it was also to be burnt; whereas, the Gentiles hung their hair, when they had cut it, upon trees, or consecrated to rivers, or laid it up in their temples, there to be preserved. The Hebrew Nazarites also are required to offer various sorts of sacrifices, when they cut their hair, of which we scarcely or rarely read any thing among the Gentiles; and all the time of their separation were to drink no wine, nor eat grapes, &c. which was not known among the Heathen. From whence it is, one may think, that they are so often put in mind of the Lord, in this Law of the Nazarites, to put them in mind, that, though they used this rite which was common to other nations, yet, it was in honour of the Lord only, whom they acknowledged to be the Author of health, and strength, and growth.

NOTE CXXII.-Page 310.

THE reader will find the subject of FRIENDSHIP excellently treated in the 8th and 9th Books of Aristotle's Ethics. In the