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THE EPITHALAMIUM.

Sung by the Chorus, or Procession of Bands. "How beautiful are thy feet in thy sandals, O noble lady,

been used for the bands of Levites, attending on the service of the Temple, in their respective charges: vid. 1 Chron. ix. 18 and 19.

nin, the same as , signifies a chorus, or dance; or a procession of persons marching or parading with music in a kind of dance, or measured step.

Now it appears, from many parts of Scripture, that these processions of bands were constantly employed on occasious of public rejoicings. They were, indeed, as has been generally supposed, even used in the divine worship of the Jews; hence we read, "Praise him in the dances." In a dance or procession of this kind, Miriam, the prophetess, led forth the women of Israel, while they sung the song of Moses, " Sing ye to the Lord, for he has triumphed gloriously." (Exod. xv. 20.) And these processions seem to have been, moreover, the customary mode of saluting the victorious Commander on his return, and of celebrating his achievements in battle. In this manner the unhappy Jepththah was met by his daughter, when he returned victor from the Ammonites. We read also that, when David returned from the slaughter of the Philistine, "the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tabrets, with joy, and with instruments of music." And the women answered one another as they played, and said, "Saul has slain his thousands, and David his ten thousands." That these processions of bands-of women, who, in the manner above described, had formed themselves into bands for the purpose, should constitute a part of the matrimonial ceremonies, is a very probable conjecture. And such a party, to all appearance, come prepared, on the occasion before us, to perform an epithalamium, taking that word in its more extensive sense, to the honour and praise of the bride, and to congratulate her on her nuptials. Their sudden appearance, as we have seen, at first alarms her. They beseech her to stop, that they may behold and celebrate her beauties-she

f "The mouldings of thy limbs are' like ornaments, "The workmanship of a true hand!

8 Thy waist is' like a goblet

"Filled with mixed wine;

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Thy body is' like a heap of wheat, "Bounded with lilies;

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Thy two breasts are' like two fawns, "Twins of the gazel:

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Thy neck 'is' like a tower of ivory ; "Thine eyes are' like the pools of Heshbon, "Beside the gate of Beth-Rabbim:

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Thy nose is' like the tower of Lebanon, "Which looketh towards Damascus.

"Thy head upon thee is' like Carmel ;

"The hair of thy head is' like the royal purple

"Bound on the rafters'.'

modestly replies, perceiving at length the design of the intruders, "Why should you behold Salome, as in' a procession of bands, i. e. so as to make her the object of your song ?”.

f See Good. Ambitus femorum, Simon. Drawers, Parkhurst. That waist is the real import of, in this place Mr. Good has ably and sufficiently proved.

nbæ non 118, some elegantly-shaped vessel, we may suppose, appropriated to the serving of mixed wine. Parkhurst, however, interprets of the clasp of the girdle, made to look like a goblet filled with mixed wines, by the disposition of its jewels.

The meaning is uncertain: the most probable conjecture is that noticed by Parkhurst, which explains it of some close-fitting garment, with its ornamental edging.

The rendering of the Vulgate is, "Comæ capitis tui, sicut purpura regis vineta canalibus." Alluding, as Mons. Goguet supposes, to the practice of the dyers of purple, of plunging their skeins, when dyed, into running water.-See Parkhurst. Different interpretations are given of this similitude by other authors; a statement of them may be seen in Mr. Good's note on the place.

"How beautiful and how comely

"Art thou,' O love, in thy elegant attire <!

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Thy person resembles the palm tree,'

"Thy breasts the clusters of its fruit.'

"I said, I will climb the palm tree,' "I will lay hold on its branching top':

"And now will thy breasts be like the bunches of the

grape,

.

"And the smell of thy breath will be' like the citrons; "And thy speech will be' like the excellent winem."

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That given from the Syriac and Arabic versions seems best deserving of notice. "Thine erect head is like Carmel: and the braided tresses of thy head as the royal purple suspended over theatres of entertainment." This probably explains the true meaning. we have had before in this book, in the sense of rafters forming a roof. signifies tied, or fastened to. Hence it seems most natural to conceive the allusion to be to some rich canopy of state suspended from the roof of the palace, and which formed, in the estimation of the people of those days, a perfect model of beauty. "Cirri capitis tui velut purpura regia nodo pendens ex laquearibus."-P. Houbigant.

.deliciae תענוגים *

From the comparison of Micah, i. 16, the dress and its ornaments are probably intended,

.תענוגיר

1, cacumina palmæ in plures ramos divisa, vel potius spathæ, spathulæ, &c.-Simon.

m The whole of this I conceive to be the song of the Chorus of Virgins having celebrated the personal charms of the bride, they personate the bridegroom. "How beautiful, how comely, O love, in thy elegant attire, &c." And next, under the allusion of one gathering the fruit of palm, of the vine, or of the citron-tree, they anticipate his delight in receiving his bride. And in the last two lines, they perhaps in like manner indicate how desirous the bride will be, that her conversation may be agreeable to her husband. Having supposed him to compare her speech to the excellent wine, they personate her in saying, “Let it flow or move to my beloved as it ought, sparkling against the lips and the teeth.

"Let it move to my beloved as it ought,
"Sparkling against the lips and the teeth "."

INTERPRETATION OF THE TENTH IDYL.

THE scene of the present idyl, the retirement of a cultivated garden, where the spouse is described as going to watch the progress of vegetation in the prolific season of the spring, is a sufficient indication of what is intended to be delineated in the parable. In retirement, and in private meditation, the Christian character is formed and perfected. Not, however, in the retirement of the idle, of the self-indulgent, or of the trifler; but in a retirement

n If we adopt the reading of the Septuagint, the Syriac, and Vulgate, the translation here offered of this difficult passage puts as little force upon the original as most others which have been suggested, in Numbers xvii. 11, has been considered by some as in the imperative mood. The word is used for the flowing of water, Josh. iv. 18. And the expression in Prov. xxiii. 32,

,הולך למישרים,so nearly resembles that of the text יתהלך במישרים

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that, as both phrases are used respecting wine, the probability is great that their signification is nearly the same. May it move itself right-may it prove ripe and good, effervescing against the lips and the teeth." a signifies strictly muttering repeatedly; to understand it therefore of wine in a state of effervescence, is full as natural as in the sense of making to speak. The meaning, however," adrepens leniter," will be perhaps preferred by some; we may then translate with Bishop Percy, " And thy speech as the choicest wine, sweetly entering my palate; flowing down smoothly, through my lips and teeth."

consecrated to religion, to the cultivation of holy affections, and to the devising of plans of usefulness.

"I went down to the retired garden, to see the fruits of the valley; to see whether the vines were grown, whether the pomegranates had blossomed.” The Christian has renounced the world, with its pomps and vanities, and all covetous desires of the same. When, therefore, he is released from the stated discharge of his duties in life, the world has no attractions for him: a secret attachment calls him from the busy haunts of men. He seeks not their praise or to be seen of them; but a far more important concern, the interest of Christ's kingdom, occupies his attention. His prayer is, that all things belonging to the Spirit may live and grow within him, and in his prayers he watches with all perseverance: nor is he an unconcerned spectator whether the interests of the Gospel flourish or decay round about him.

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Such are the interesting cares and employments of him whom the world misses in the thronged paths of ambition, and of pleasure, and deems unhappy, or lost to his proper interests.-The " Man of God" has fled these things indeed, but he is following after righteousness, godliness, faith, love, patience, meekness. "He is fighting the good fight of faith, laying hold on eternal life "."

In this career, it is true, he receives no plaudits

a Baptismal Service.

b1 Tim. vi. 11, 12.

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