rejoicings and acclamations on that occasion, Psalm, xlvii. 2—9; lxxxiii. 1, 2; xcvii. 1; xcix. 1.

V. Finally, the king takes his seat upon the throne, and receives the congratulations of his assembled people, 1 Kings, i. 35, 48; comp. 2 Kings, ix. 13; xi. 19.

At the accession of Saul to the monarchy, when there was neither diadem, throne, nor sceptre, many of these ceremonies were necessarily omitted. Most of them were also omitted in the case of conquest; when the conqueror himself, without consulting the people or their principal men, designated the king for the nation which he had subdued; merely gave him another name, in token of his new dignity, exacted the oath of fidelity, and signalised the event by a feast, 2 Kings, xxiii. 34; xxiv. 17; 2 Chron. xxxvi. 4.

§. 223. ROYAL ROBE, DIADEM, AND CROWN.

The robe which was worn by kings was costly and gorgeous; and the retinue which attended them was both large in point of number, and splendid in respect to appearance, Ezek. xxviii. 13 -19; 1 Kings, iv. Their robes were made of fine linen or cotton; the usual colour was purple, Toppúpa kai Búcσos, 1972, Luke, xvi. 19; Rev. xviii. 12, 16. The kings of Media and Persia appear to have used silk, Est. vi. 8, 10, 11; viii. 15.

Among the appropriate ornaments of the king's person, there was none so rich and valuable anciently, and there is none so costly and splendid at the present day in Asia, as the royal diadem, which is irradiated with pearls and gems. This article of the royal dress, and the chain for the neck, and the bracelets for the arms, were worn by them constantly. In Persia a diadem was worn not only by the king himself, but likewise, with a little difference in its construction, by his relations and others, to whom special favours had been conceded, Est. viii. 15.

The diadem (in Hebrew denominated) was a fillet, about two inches broad, bound round the head, and tied behind. It had its origin from the fillet or ribband, which, in the most ancient times, was tied round the hair for the purpose of confining it, and which was used, subsequently, to secure the head-dress.

The colour of the diadem appears to have varied in different countries. That of the diadem of the Persian kings, (according

to Curtius, VI. 11,) was purple mingled with white, Ps. lxxxix. 39; 2 Sam. i. 10; 2 Kings, xi. 12; 2 Chron. xxiii. 11.

Crowns,,, were likewise in use, 2 Sam. xii. 30; Ps. xxi. 3; Zech. vi. 11, 14. These words are also used, in some instances, to denote a diadem, and likewise an ornamental headdress for the ladies. It appears that they were used also to signify a sort of mitre, of considerable height, and made of metal; of which we have given an engraved representation in the large German edition of this work, Part I. vol. ii. tab. ix. No. 4 and 8. It is possible, that the forms of those crowns which were worn by kings at the earliest period, resembled that of the mitre in the engraving referred to; but it is a point which is by no means determined.

§. 224. THE THRONE, NO?.

THE THRONE was a seat with a back and arms, and of so great a height as to render a footstool, necessary, Gen. xli. 40; Ps. cx. 1; Curtius, V. 7.

The throne of Solomon consisted of gold and ivory. The back of it was a little curved; and contiguous to each arm or side was placed the figure of a lion, (the symbol of a king,) 1 Kings, x. 18 -20; 2 Chron. ix. 17. This throne was placed on a flooring elevated six steps, on each of which steps, and on either side, was the figure of a lion, making twelve of them in the whole.

It was customary for the high priest, previously to the time of the monarchy, to sit upon a kind of throne or elevated seat, 1 Sam. i. 9; iv. 18.

Both the "throne" itself, and likewise " sitting upon the throne," are expressions used figuratively, to denote power and government, 2 Sam. iii. 10; Ps. ix. 7; lxxxix. 44; Is. xlvii. 1, etc. The throne of the Hebrew kings is also called the "throne of Jehovah;" for they were HIS vicegerents, and exercised, in respect to HIM, a vicarious authority, 2 Chron. ix. 8.

In some passages a throne is assigned to God, not only as the king of the Hebrews, but also as the ruler of the universe, 1 Kings, xxii. 19; Job, xxiii. 3; Is. vi. 1. It is represented as a chariot of thunder, drawn by cherubim, 2, 2 Kings, xix. 15; Ps. xviii. 11; 1 Chron. xiii. 6; Ezek. i. 3, et seq. Hence the cherubim placed over the ark of the covenant represented the throne of God, as the ark itself was his footstool, 1 Chron. xxviii.

2; Ps. xcix. 5; cxxxii. 7. These images are magnified, and rendered more intense, when it is said of God, "that heaven is his throne and earth his footstool," Is. Ixvi. 1; Matt. v. 34.

§. 225. THE SCEPTRE.

The sceptre of king Saul was a spear, 2, 1 Sam. xviii. 10; xxii. 6. This agrees with what Justin (lib. xliii. c. 3.) relates; viz. that in ancient times kings bore a spear instead of a sceptre.

But generally, as appears from the Iliad, the sceptre, (comp. Ezek. xix. 11.) was a wooden rod or staff, which was about the ordinary height of the human form, and was surmounted with an ornamental ball on the upper extremity, as may still be seen in the ruins of Persepolis. This sceptre was either overlaid with gold, or, according to the representation of Homer, was adorned with golden studs and rings.

The origin of this ensign of royal authority, was either the pastoral staff that was borne by shepherds, or the staves which, at the earliest period, were carried by persons in high rank, merely for show and ornament, Gen. xxxviii. 18; Numb. xvii. 7; Ps. xxiii. 4.

A sceptre is used figuratively for the royal dignity and authority; and a just sceptre for just government, Gen. xlix. 10; Numb. xxiv. 17; Ps. xlv. 6; Jer. xlviii. 17; Amos, i. 5, 8.

§. 226. THE ROYAL TABLE.

The table of the Hebrew kings, and every thing connected with it, exhibited the same marks of extravagant luxury, as may be seen at this day in Asia. Vast numbers of persons, who acted, in some capacity or other, as the servants or the officers of the king, were among those who drew their sustenance from the palace; and hence it very naturally happened that immense quantities of provisions were consumed, 1 Kings, iv. 22, 23.

In the earlier periods of the Hebrew monarchy, the table of the kings was covered with articles of gold; especially at the numerous festivals, 1 Kings, x. 21. To add to the splendour and gaiety of royal feasts, there were present not only musicians, but also ladies, whose business it was to dance; although the latter do not appear to be the "singing women," that are mentioned in 2 Sam. xix. 35. The splendour of preparation which has been alluded to, and the classes of persons who were invited in order

found a

to increase the hilarity of the occasion, we must suppose, place (more or less according to circumstances) in all the royal festivals, of which we have an account in the Bible, Gen. xl. 20; Dan. v. 1; Matt. xxii. 1, et seq.; Mark, vi. 21.

In Persia the queen herself seems to have made one of the party at such times; and at Babylon other ladies of distinction; but they were in the habit of retiring, as soon as the men gave indications that they began to feel the effects of the wine, Dan. v. 2; Est. i. 9; v. 4, 8; vii. 1; Curtius, V. 5; Herod. I. 199.

But among the Hebrews there was a class of royal festivals of a peculiar kind; such as were not known in other nations. As God was their king, they were in the habit, at the season of the great national festivals, of preparing a feast, either at the tabernacle or in Jerusalem, of the thank-offering sacrifices; and in this way they participated in a season of joy, of which God himself, who was the ruler of the nation, might be considered as the immediate author. The blood of the sacrifices, which were thus appropriated, was shed at the foot of the altar, and some parts of them burnt upon it.

§. 227. SECLUSION OF KINGS, JOURNEYS, ETC.

In the east, those who hold the office of kings very rarely make their appearance in public; and to obtain access to them in any way is a matter of great difficulty. Among the Persians, a person was forbidden to make his appearance in the presence of a monarch, without being expressly invited, under the penalty of punishment with death, Est. iv. 11; Herod. III. 48. In more remote times, when kings personally interfered in the management of their affairs, it may well be concluded that they lived in less seclusion; and it is quite certain that there was a very free access to the monarchs of the Jews, 2 Sam. xviii. 4; xix. 7, 8; 2 Kings, xxii. 10; Jer. xxxviii. 7.

It was deemed a good and propitious omen, if any one was so fortunate as to behold the face of the king, Prov. xxix. 26; Is. xxxiii. 17. The figurative expression, therefore," to see God," must be understood to signify the same as to experience his favour.

When the kings of Asia perform long journeys they are surrounded with a splendid retinue. When they travel into the provinces, one runs before, who announces the approach of the

distinguished guest, in order that the roads may be in readiness, and every thing that is necessary, may be prepared. The forerunner, on such an occasion, is denominated in the Persian "the joyful messenger;" comp. 2, evayyeliσths, and T, Is. lxii. 10-12; Mal. iii. 1.

The Talmudists contend, that God himself has such a forerunner. They call him, 17, and 1, METATRON. They refer to the following passages in respect to his existence and character, viz. Gen. xvi. 10-14; xxii. 15; Exod. iii. 4-20; xx. 2, 3; xxiii. 20-23; Isaiah, xliii. 14; xlviii. 16; Zech. iii. 1, 3; iv. 5, et seq. and think, that they are at liberty to conclude from them, that METATRON is supreme and uncreated; that in his character he approaches nearest to God himself, and that he is the same being, who anciently appeared to the patriarchs, and is expressly called God. Consult Buxtorf's Chaldaic, Talmudic, and Rabbinic Lexicon, col. 1192, and also the Appendix to my Hermeneutics, Fasc. I. p. 58-63.

The Hebrew kings when they travelled, either rode on asses and mules, (2 Sam. xiii. 29; xvii. 23; 1 Kings, i. 33-38,) or were carried on chariots, being preceded by the soldiers, who acted as body-guards, 1 Kings, i. 5; 2 Kings, ix. 17, 21; x. 15.

§. 228. THE ROYAL PALACE AND GARDENS.

The monarchs of the east were accustomed to add to their fame by building magnificent palaces and temples; by hewing sepulchres out of stone; by planting gardens, and building fortifications; in a word, by doing that which might tend to strengthen and ornament their cities, especially the one which held the distinguished rank of a metropolis. Such were the associations of dignity, and worth, and elevation, connected with the metropolis, that a person was said "to ascend up into it," or "to descend from it," even though it were situated, as was the case with Babylon, upon a plain, 1 Kings, xii. 27, 28; xxii. 2; Ezra, vii. 6, 7; Acts, viii. 5, 15; xv. 2; xviii. 22; xxiv. 1, etc.

The most splendid edifice was the ROYAL PALACE, which in ancient times was called "the Gate," the name it still bears in the east; 2 Sam. xv. 2; Est. ii. 19, 21; iii. 2, 3; Dan. ii. 49; compare Matt. xvi. 18.