Hitherto we have spoken only of individuals, or small companies, travelling in the East; but they sometimes travel in large numbers, called caravans, which are formed for the purposes either of commerce or religion. The mercantile caravans have a certain route, according to the particular views of the who persons them. Before the way compose to India by the Cape of Good Hope was discovered, immense caravans travelled annually from India to Egypt, with the produce of the East, to be transported across the Mediterranean to the countries of Europe; and even at the present day, the greater part of the commerce of the East is carried on by caravans. But as there are caravans formed for commerce, so there are also several which are regularly formed for the purposes of religion. Thus four go annually to Mecca; the first of which is from Damascus, composed of the pilgrims of Europe and Asia; the second from Cairo, for the Mahometans of Barbary; the third from Zibith, near the mouth of the Red Sea, where those of Arabia and India meet; and the fourth from Babylon, where the Persians assemble. The reason of their travelling in such numbers, is for defence against the Arabs, and other robbers who waylay them, and endeavour to despoil them of a part of their wealth. And as they commonly require some time to collect, so it is customary for the merchants to send their goods to some place of rendezvous, to be ready against the time of departing. Nor do they travel at random when they set out, for they commonly travel four camels abreast; and are divided into cottars or companies, which have their

a Clarke's Harmer, ch. v. ob. 4, 6.

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peculiar standards, formed of iron work, like a grate, on the top of a pole, whose shape through the day, and flame through the night, when filled with fuel, direct the merchants or pilgrims to what company they belong. These caravans are sometimes very numerous. That from Egypt to Mecca, in 1697, consisted of 100,000 souls, according to Maillet, and nearly as many camels. The camels and horses have often bells suspended from their necks, and the road is not unfrequently beguiled by songs and music. It was in allusion to this eastern manner. of travelling, that Laban complained of Jacob, that he had stolen away so privately, as to deny him the pleasure of sending him away with mirth, and with songs, with tabret and with harp."

The most ancient commercial caravan that we read of in Scripture, was that which purchased Joseph of his brethren; where, although only two companies appear in our translation, there are three in the original, viz. the Ishmaelites, or descendants of Ishmael, in verse 25; the Midianites, (D Medinim,) or descendants of Midian, the fourth son of Abraham by Keturah, in verse 28; and the Medanites, ( Medenim,) in verse 36, (improperly rendered Midianites in our version,) descended from Medan, the third son of Abraham by Keturah," who lived in the neighbourhood of Midian. Thus their caravan consisted of three distinct companies; and their merchandize was spicery, balm, and myrrh.—We read, long afterwards, of the labour of Egypt, and the merchandize of Ethiopia, and of the Sabeans coming to Judea. Many ca

a Harmer's Ob. vol. i. p. 472, &c. Hasselquist, p. 77—83. Gen. xxxi. 27.

Gen. xxxvii. 25, &c. d Gen. xxv. 2. e Is. xlv. 14.

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ravans with merchandize went also to Tyre, during the period of her glory, as the general mart of nations; and in many passages of Scripture, do we read of merchants travelling from place to place to dispose of their merchandize.-As for religious caravans or companies, we have none mentioned in Scripture that exactly resemble the caravans to Mecca; but we have several examples of multitudes travelling from one place to another. Thus the Israelites, in their journey from Egypt to Canaan, had all the regularity of a caravan; and the Jews which returned from Babylon, under Ezra and. Nehemiah, would naturally take precautions, to preserve order among such a multitude.

It seldom happens that eastern monarchs make long journeys, the influence of the climate, and immemorial usage, keeping them commonly retired in their palaces; but, when they do go abroad, it is with great magnificence; and in former times, harbingers were sent to prepare all things for their re ception, and pioneers to open passes, level inequalities, and remove every impediment. Diodorus's. account of Semiramis's marches into Media andPersia will give us a distinct idea of the preparation of the way, for a royal expedition. "In her, march to Ecbatane, she came to the Zarcean mountain, which extending many furlongs, and being full of craggy precipices and deep hollows, could not be passed without taking a great compass about. Being, therefore, desirous of leaving an everlasting memorial of herself, as well as of shortening the way, she ordered the precipices to be digged down, and the hollows to be filled up; and, at a great ex

a Ezek. xxvii. 9, &c.

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pense, she made a shorter and more expeditious road, which, to this day, is called from her the road of Semiramis. Afterward she went into Persia, and all the other countries of Asia, subject to her dominion; and wherever she went, she ordered the mountains and precipices to be leyelled; raised causeways in the plain country, and, at a great expense, made the roads passable." Long after Semiramis, Josephus, when speaking of Titus, says, that there went before him, the establishment of the king, and all the army, among whom were (odoro) the pioneers;" literally the makers or levellers of roads. It must be obvious to every one, that this gives a beauty and force to Is. xl. 3, 4, "The voice of one crying in the wilderness, prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain." The words are descriptive of John the Baptist, as the harbinger of the Messiah, the king of Zion, before whose presence and religion every difficulty was to disappear.

In the absence of more particular information concerning the manner of travelling among the ancient Jews, I shall add the customs of the modern Jews when taking a journey. They make a valedictory supper the night before. When gone, their remaining relations sweep not the house for an hour, to distinguish the undertaking a journey from their manner of carrying out the dead; and when the travellers reach the fourth milestone, they turn round and say, "Let it please thee, O Lord our

God, and the God of our fathers, to lead me out, and cause me to return to my house in peace; to protect me from the hand of the enemy, and of him who lays snares in the way. Take me to my destined place, and make me return home in peace, for thou art the God who hearest prayer. Blessed be thou who hearest prayer." They are enjoined to avoid no tolls, to defraud no person, to throw themselves unnecessarily into no danger, as if God were to work a miracle in their behalf, and never to 'conceal that they are Jews. And, to show their jealousy of Christians, it is recommended that when walking with one who has a sword, they shall keep on his right hand, to see when he draws it; and with one who has a spear, they shall walk on the left, for the same reason; that in going up a hill, the Jew shall precede the Christian, and in coming down, he shall follow, because the highest was thought to have the advantage; although it is evident, that, in ascending, the danger lay in being wounded before he was aware."

Jewish Marks of Honour and Disgrace.

1. Marks of honour which servants paid to their masters. Slaves, their price; their submissive attitude; washed the hands of their master; served him before they ate themselves; servants of different ranks; eunuchs; singing men and singing women. 2. Marks of respect paid by inferiors in general to superiors. Bowing the head; bowing the knee; bowing to the ground; kissing the hand, or what came from it; giving them the chief seat; making yearly presents; allaying the dust before them when travelling; spread

a Buxtorff, Synag. Judaic. cap. 43.