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qui idola, utpote debilia et vana Disus propterea dicta) genere femineo compellant, niin (vide Bustörfii Lex. Chald. et Tal

mud. pag. 94), et ägs, zayl i. e. dea, it. idolum.

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15.-Dictio proverbialis multis rationibus illustrata, quæ Rom. xii. 20. extat, e Prov. xxv. 22. proprie imitando expressa: εάν ούν πεινά ο εχθρός σου, ψώμιζε αυτόν· έαν διψά, πότιζε αυτόν τούτο γαρ ποιών, άνθρακας πυρός σωρεύσεις επί την κεφαλήν αυτού: itidem e naposplodovia Arabum egregie illustrari potest. Etenim pruna, inprimis pruna cordis, alibi ignis hepatis imaginem præbent curarum urentium, animi æstuantis et pudore suffusi. Quintus, Haririi consessus his verbis terminatur,

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deinde valedixit mihi, relinquens cordi meo prunas tamariscinas, i. e. vivacissimas curas. Est enim les tamarisci genus, cujus prunæ ignem diutissime servare dicuntur (v. H. Alb. Schultens ad Meidan. Prov. pag. 250). Arabsiades in vita Timuri (T. 1, pag. 294. 296. ed. Manger.) de præfecto quodam arcis, cui foras egresso incolæ portam occluserunt: cum non haberet refugium, præter arcem Alnasja, at hac eum prodidisset, üül, sa WI suoque jecori ignem injecisset, omnem movit rudentem cet. Ad quem locum Mangerus notat: “Gemina ratione

pag. 126. . cauterium jecoribus inussit, eadem ex Metaphora, qua apud Lat. urere pro dolore afficere, cruciare.” Sensus igitur loci apud Salomonenr et Paulum, flagitante etiam contextu, est: gravissimis eum curis obrues, eumque animi sui hostilis tibique infensi pudebit.

كوي كبد adussit corda
,
et شوي قلب ed

.
Gol
.
habet

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16.—Quo sensu viri nequam in epist. Judæ comm. 12. vocentur vedéras ä vuôgou, pandet egregia Schultensii ad Haririum (I. pag. 117) annotatio. Quemadmodum enim Arabes hominem liberalem pluviæ nubique comparant, ita magnum magnorum pollicitatorem, qui vanam tantum speciem liberalitatis et virtutis præ se fert, nubem appellitant, quæ tonando et fulgurando pluviam ostentat quidem, sed non fundit. Hinc jam inter

sape parum aque est رب صلف تحت راعد ،4

.Adagi Goli N

4. sub lonatrice sc. nube, et in Hist. Timuri T. i. p. 56:

با ابرنت قوما عطاشا عامة فلما رأوها اقشعت وتجلت

ut si fulguret populo sitienti nubes,

at ubi viderunt eam, vento pulsa discutitur. 17.-Elibris sacris Nasoræorum, dialecto quadam inter Syriacam et Chaldaicam intermedia scriptis, has locutiones sententiasque notavimus, quarum geminæ in N. T. reperiuntur. 13 kolo caro et sanguis, de genere humano, v. c. Wolmarlbogs ore humano, T. i. pag. 14. ed. Norberg, cf. rågę xal alua. Matth. xvi. 17. Galat. j. 16. Ad Matth. vi. 3. cf. ibid. T. i. p. :

, ne dicatis sinistris vestris, et si dederitis sinistris vestris, dextris restris ne dicutis, cf. etiam locum Sunnæ in Fod. Orientis, T. i. pag. 159. Ad Matth. vii. 13. cf. T. i. pag. 40: 100 lub leo laborib to

o fidi ! vobis perosum est, nolito facere proximo vestro. Ad Matth. . , : ! ! filius, patrem et matrem spernit, judicii reus est. T. xi. pag.

212. lingua tertia dicitur de lingua calumniatrice, ut Sirac. xxviii, 15.

G. GESENIUS, THEOL. D. ET P. O. IN ACADEMIA

ܐܘ ܝܗܟܝܬܘܢ ܟܝܡܝܢܝܒܘܢ ܠܣܡܠܫܒܘܢ ܠܐ ܬܐܡܕܘܢ ܐܘܝܗܟܫܬܘܢ :30

.P si dederatis dextris restris , aue ܟܣܡܠܝܒܘܢ ܠܝܡܝܢܫܒܘܢ ܠܐ ܬܐܡܕܘܢ

fudi et perfecti
?
quidquid

0 ܕܠܠܒܘܢ ܤܢܐ ܟܚܟܕܝܩܘܢ ܠܐ ܬܠܟܕܘܢ

flius , quiܟܕܐ ܕܡܫܝܛܐ ܐܟܐ ܘܐܡܐ ܟܝܬ ܕܝܢܐ ܡܚܚܝܟ : 22 ,21

.v

FRIDERICIANA HALENSI.

Hala Suxonum, mense Julio, ci9150CCXXII.

A REPLY TO GULCHIN
" ON THE LIBERTY OF PROPHES YING."

(See Classical Journal, LIII. p. 55.]

Your entertaining and intelligent correspondent professes himself to be unable to indicate the Hebrew source of the follow

VOL. XXVII. CI. JI. NO, LIV. R

ing story, which Bishop Taylor relates in his Work “ On the Liberty of Prophesying :"

“I end with a story, which I find in the Jews' books:—When Abraham sat at his tent-door, according to his custom, waiting to entertain strangers, he espied an old man, stooping and leaning on bis staff, weary with age and travel, coming towards him, who was 100 years

of

age. He received him kindly, washed his feet, provided supper, and caused bini to sit down. But, observing that the old man ate and prayed uot, nor begged for a blessing on his meat, he asked him why he did not worship the God of heaven ? The old man told him that he worshipped the fire only, and acknowledged no other God: at which answer Abraham grew so zealously angry, that be thrust the old man out of his tent, and exposed him to all the evils of the night and an unguarded condition. When the old man was gone, God called to Abraliam, and asked him where the stranger was? He replied, “I thirust him away, because he did not worship thee.' God answered him : "I have suffered hin these 100 years, although he dishonored me; and couldst not thou endure him one night when he gave thee no trouble ? Upon this, saith the story, Abraham fetched bim back ugain, and gave him hospitable entertainment and wise instruction.” The worthy and pious Bishop adds, “Go thou and do likewise, and thy charity will be rewarded by the God of Abraham."

I have searched for this story in the extracts from the Hebrew books, which are furnished by Wetstein in his Edition of the New Testament; I have examined “the Rev. J. P. Stehelin's Rabinical Literature, or the Traditions of the Jews, contained in their Talmud and other Mystical Writings," 2 vols. Svo. London, 1748; and also J. Lightfoote's “ Erubhin or Miscellanies, Christian, Judaicall, and others;" and lastly, I find no mention of it in Jo. Chr. Wagenseilii Tela Ignea Satana, h. e. Arcani et horribiles Judæorum adversus Christum Deum et Xtianam Religionem Libri &véx&OTOı, Altdorfii Noricorum 1681. 4to, which was in 1674 published at the same place under the following title :-Sota, h. e. Liber Mischnicus de Uxore Adulterii suspecta, una cum Libri En Jacob Excerptis Gemare Versione Lutina, et Commentario perpetuo. But, though I have not discovered ļhe object of my search, I have in this last work, p. 192, met with something, which may amuse your readers, in another story about Abraham :

Nimirum habuit Abrahamus hoc in perpetuo more positum, ut occasionem ad veri Dei cultum perducendi homines sedulo captaret, idque, si Judæos audimus, etiam admodum juvenis adhur, et cum apud patrem degeret, fecisse deprehenditur. Locus face

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tas e Midraschim hac de re est in Schalsch. Hak. p. 8: me contineo, quin Lat. interpretationem afferam. Ergo fertur, Tharam Abrahami patrem, non idolatrain tantum fuisse, sed et idola parasse, et eorum venditione quæstum fecisse maximum. Forte negotiorum causa, iter ei aliquando suscipiendum erat: Abrahamum igitur tabernæ præficit. Ceterum hunc si quis accedebat emtor, quæsivit Abrahamus ex eo, quot annos natus esset? Isto vero annorum numerum edisserente, tum Abrahamus, · Quæso te,' inquiebat, • mi homo, annon oppido insanis, qui, cum tantam ætatem agas, tamen idolum adorare instituis, quod xoès kai towi demum, e rudi materia fuit effictum ? Quamobrem suffusi pudore quotquot emtum venerant, infecta re discesserunt. Adfuit postremo anus quædam, offam gestans, sacrificatura eam, ut aiebat, omnibus, quæ in Abrahami taberna prostabant, numinibus. Hic quidem Abrahamus, ira percitus, amplius se continere non valens, accepto fuste omnia numina comminuit, solo inter ea majore relicto incolumi, cujus manibus fustem ipse commisit. Interea temporis reversus pater, illamque stragem cum horrore aspiciens, quis eam edidisset, Abrahamum interrogat. •Enim vero,' iuquit Abr., 'nescio quæ vetula adventarat, offam consecrans istis numinibus : ibi tumultus inter ea ortus est longe maximus, unoquoque sibi offam deposcente. Denique eo res rediit, ut magnum illud, reliquisque valentius, arrepto fuste, minorum temeritatem compescere, et pænam, quam, mi pater, vides, de iis sumere cogeretur. (Negante patre, id accidere potuisse, cum sensu omni numina sua careant, tum vero exprobrare ei cæpit filius ineptissimam superstitionem, quod iis honorem deferret, quæ inanima esse ipse agnosceret, quodque opem ab iis præstolaretur, quæ a suis capitibus fustium contusiones averruncare nequirant.') Sed Thara, sana consilia haud admittens, adversus filium apud Nimrodum accusationem instituit: qui vocatum Abrahamum jubet ignem adorare illico. At Abrahamus, `Magis est,' inquit, ut aquam quis adoret; hæc enim ignem extinguit.' Ergo, quando ita visum esset, jubetur aquam venerari Abr.; sed is, •Imo,' excipit, potius nubes adorandæ sunt; nam hæ aquas sustinent.' Nubibus cultum deferre jussus, majori jure bunc vento competere regerebat, quod is nubes dispergeret. Verum nec ad hunc divivo cultu prosequendum, permoveri potuit, causam allegans, quod homo adversus ventum adhuc queat consistere, nec proinde æquius videri, quam ut homi. nes sese invicem adorare debeant. Tandem Nimrodus sentiens ludum et jocum tantum se esse Abrahaino, in fornacem ardentem eundem actutum conjici jussit.

I shall conclude my Paper with a story from the History of Genghizcan the Great, p. 138:

1 “Non habentur hæc in Schalsch. Hak., sed supplemus ea ex 70T 790 p. 24. b. ubi tameu ceteroquin multa aliter gesta narrantur."

A remarkable Fable of three devout Pilgrims, from Miconde. One Persian Author, after having much condemned this step of the Califf, compares him to three devout pilgrims, of whom a Fable is related, which is much talked of in the countries of the Levant; aud in reality the application is good. One day, says he, three devout pilgrims, travelling together, perceived in the fields some rotten bones; they stopped to consider them, they disputed, and neither of the three could agree to what kind of animal it was these bones belonged. They therefore resolved to pray to God that the animal might return to life, and agreed to make their prayers one after the other. The first had not finished his prayer before a great wind rose, and brought the scattered bones together. Heaven heard the prayer of the second also, and the bones were covered with veins, nerves, and flesh. And the prayer of the third completed the miracle: life entered into the machine, which began to stir; and they immediately beheld a lion strong and terrible, who, getting upon his feet, came and devoured the three devout pilgrims, who had made so many prayers for him.

E. H. BARKER. Thetford, April, 1822.

AFRICAN FRAGMENTS.

No. IV. [Continued from No. LIII. p. 117.]

Some Fragments extracted from [llills: Y] L'abòuel Feda's Description

of the Provinces of Egypt.

Cairo. The city of Cairo is situated to the left of Fostat:' it was built by the Fatemyte Khalifs,” who reigned in the west of Africa,

* Whilst Amrou ben el-Aas [uolet om gas] was waging war in Egypt, he pitched his tent in the plain where Fostat now stands. A dove having come thither to make its nest, Amrou would not disturb it when he departed, but left his tent standing there. Some time afterwards when he passed that place, he was desirous of commemorating this action ; he therefore ordered a town to be built on the spot, which he named Fostat, that is to say, tent. This town is now called Old

[. * The princes of this dynasty pretended to have descended in a direct

.[مصر العتيت] Cairo

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