This temple of Herod was very different from that of Solomon, and from that which was built by Zerubbabel after the captivity. he follow. ing is an abridgement of the defcrip. tion that Jofephus has left us of it, who himself had feen it :

The temple was built upon a very hard rock, and the foundation laid with incredible expence and labour, nor was the fuperftructure inferior to the grand work. The galleries above it were all double, fupported by pillars of white marble, all of a piece, and five and twenty cubits in height, and wainscotted with cedar, which for the curiofity of the work, and fmoothness of the grain, was a delightful object, without any additional ornaments either of painting or carving. In the open air where there was no covering over head, the ground was paved and chequered with all forts of tones. There were feveral pillars orderly difpofed, with infcriptions and precepts upon them, in Latin and Greek, upon the fubject of continence and chastity, and forbid ding strangers to enter that holy place.

The figure of the temple was four fquares, encompaffed with a wall, which though thirty cubits without, was yet but five and twenty within; the place being covered with the steps that lead to mount it. At the top of the fteps there was a plain level of three hundred cubits up to the wall, and from thence five fteps more to the gates of the temple.

The women had an oratory or place of worship by themfelves, with a partition wall to it, and two gates, one to the fouth, the other on the North. Betwixt thefe gates and near the treafury, there were galleries with ftately pinats to fupport them. Some of the gates were plated over with gold and filver but there was one without the temple, of Corinthian

brafs, which was much the richer metal of the three: there were doors to every gate, each thirty cubits high and fifteen broad; within the gates were withdrawing rooms on each hand, thirty cubits fquare, after the manner of turrets, and twenty cubits high, and each of them fupported by pillars of twenty cubits in thickness. The Corinthian portal on the Eaft fide, where the women came in, was the largest and moft magnificent of them all. The temple itself, or fanctuary, was placed in the middle with twelve ftairs to it; the height of it was an hundred cubits and the breadth as many; the height of the first gate was feventy cubits, and five and twenty over; it had no doors to it, being de; figned to reprefent heaven, open and visible to the whole world; the front and outside were all gilt; the inner part was divided into two partitions; the first of them was open to the top, it was ninety cubits in height, forty in length, and twenty in breadth; the walls all around were plated with gold, and with feveral curious carvings all in gold. The other partition of the temple being ceiled above, appeared the lower of the two; the doors of it were of gold, five and twenty cubits in height, and fixteen broad, with a piece of Babylonian ta. peftry hanging between them, curiously interwoven with a variety of colours; this entrance led you into the lower part of the temple; the height and length of it was fixty cubits and the breadth twenty, which length was fubdivided into two unequal parts, one of forty cubits, and the other of twenty; the former part had in it the candleftick, table and altar of incenfe. The inner part of the temple being only twenty cubits in length, was di vided by a, vail from the other, and nothing at all in it, neither was any man permitted to enter it, and it was called the fanctuary or holy of holies.

Upon

Upon the fides of this lower temple were feveral lodgings, leading from one to another, with three ftories over head, and paffages into them out of the great portal.

The beauty of the temple on the outfide was charming beyond imagination; it being faced every way with fubftantial plates of gold that glitter ed like the fun. The roof was coyered with pointed fp ars of gold to keep off the birds from refting upon it or defiling it.

Jofephus relates a thing which he faid he had received by tradition from his fathers, that all the time they were at work, upon the temple there fell no rain in the day-time but only in the night; fo that the workmen were not hindered in their work. When the temple was finished, the dedication of it was performed with great folemnity; the people rendered hear ty thanks to God, and gave the king much praife and commendation, which he well deferved for the execution of this great work. Herod of fered three hundred oxen to God in facrifice; and all the people with alacrity, brought their victims to cele brate this auguft ceremony.

The Scripture fpeaks also of feve, ral other temples that were in or near Palestine; for example, the temple of Dagon at Gaza,-Judges xvi. 23, and another at Afhdod or Azotus1 Kings v. 1. The temple of the Sa. maritans upon Mount Garizim-- 2 Maccabees v. 23.; the temple of Afhtaroth, one of the chief of the Philistines 1 Kings xxxi. 10.; the temple of Baal, which Ahab built in Samaria-1 Kings xvi. 32. ; the temple of Remnon, at Damafcus; the temple of Nifroch, at Babylon; the

TEMPLE, is alfo applied to the church of Jefus Chrift. "He that hall overcome, I will make him a pillar in the temple of my God." St. Paul (2 Theffal. ii. 4.) fays of Antichrift, "So that he fit in the templeof God fhewing himself as if he was God" Temple fometimes is put for Heaven :-"The Lord is in his holy temple; the Lord's throne is in heaven."-Pfalm x. 5." The faints in heaven are faid to be before the throne of God, and ferve him day and night in his temple.". Apocalyp. p. 7-15.

The temple of God in a spiritual fenfe, is the foul of a juft man.— temple of God, and that the spirit of "Know you not that you are the God dwelleth in you. Now if any one violate God's temple, God will deftroy him. For the temple of God, which you are is holy."- 1 Cor. iii. 16, 17. "Or know you not that your members are the temple of the Holy Gholt, who is in you, whom you have of God, and you are not your own."-1 Corinthians vi. 19. "For you are the temple of the living God, according to what God faid, I will dwell in them, and I will walk among them, and I will be their God, and they fhall be my people."-2 Cor. vi. 16.

SENSE

SENSE OR MEANING

OF

SCRIPTURE.

The learned Father Calmet faysthat the following five different fenfes may be diftinguished in the Scrip

ture-1t. The Grammatical fenfe. 2d. The Hiftorical or Literal fenfe.

3. The Allegorical or Figurative fenfe. 4th. The Anagogical fenfe. 5th. The Tropological or Moral fense.

1t. The Grammatical fenfe is that which the words of the text prefent to the mind, according to the proper and ufual fignification of thofe words. Thus, when it is faid, that God repents, that he is in anger, that he has eyes open, or ears attentive. &c. the grammatical fenfe of all thefe expreffions might induce one to think, that God is corporeal and fub ject to the fame weakness as ourselves. But as we know by faith that he is not fubject to any of our infirmities or imperfections, we must therefore reject the grammatical fenfe.

2d. The Hiftorical and Literal fenfe, is that which belongs to the hiftory, to the fenfe which the rehearfal and terms of the Scripture immediately prefent to the mind.Thus, when it is faid, that Abraham married Hagar, that he afterwards fent her away, that Ifaac was born of Sarah, that he received circumcifion; all thefe facts, taken in the hif. torical and literal fenfe, mean nothing than what is expreffed in the hiftory; that is, the marriage of Abraham with Hagar, the birth of Ifaac, &c.

3d. The Allegorical and Figura tive fenfe, is that which examines what may be concealed under the terms, or under the event mentioned in the history. Thus, the marriage of

Abraham with Hagar, who was afterwards repudiated and driven away, because of her infolence; and that of her fon, is a figure or reprefentation of the fynagogue, which was only a flave, and which was divorced and rejected because of its infidelity and ingratitude. Sarah is the figure of the

Chriftian Church, and Ifaac of the chofen people of God; as St. Paul to the Galatians, chap. iv. 22, 23.

"For it is written: that Abraham had two fons, one of a bond woman and the other of a free woman. But be by the bond woman was born according to the flesh; and he of the free-woman was by the promife, which things are fpoken by an allegory."

Ifmael born of his fervant Agar, and Ifaac of his wife Sarah, in an allegorical fenfe reprefents the two tel taments, or covenants, which God made with his people; that by Ifma el was reprefented that covenant of the former law, delivered to Mofes on Mount Sinai, by which the Jews were made his elect people, yet as it were his fervants to be kept to their duty by fear of punishments: but by Ifaac is reprefented, the new cove nant or teftament of Chrift, given at Jerufalem, where he fuffered, where the new law was first published, by which law, they who believe in Chrift were made the fpiritual chil· dren of Abraham, the fons of God, and heirs of the bleffings promifed to Abraham.

4th. The Anagogical fenfe, or fenfe of Analogy and Agreement, is that which refers fome expreffions of Scripture to eternal life and happinefs; becaufe of fome conformity or fimilitude between the terms that are brought to exprefs fomething hap pening in this world, and what shall happen hereafter in heaven. For example, on occafion of the Sabbath or of the feventh day's rest that was enjoined the people of God, a tranfition

may

thay be made to that repose or rest that the faints enjoy in heaven. On occafion of the Ifraelites entering into the land of promife, we naturally pafs to treat of the entering of the Elect into the land of the living,

5th. The Tropological or Moral fenfe, is that which deduces moral reflections for the conduct of life and

OF THE ORIGIN

OF THE

MILESIAN RACE,

AND THE

IRISH LANGUAGE.

What is related hiftorically and literally in Scripture. For example, on occafion of those words of Deuterono my, chap. xxv. 4. "Thou shalt not muzzle the ox when he treadeth out the corn." St. Paul fays (1 Cor. ix. FO)" that the preachers and thofe that inftruct us ought to be fupplied With the neceffaries of life." The

object of the literal fenfe are facts and history. Of the allegorical, what we believe, or the myfteries of our faith. Of the anagogical, eternal happiness and what has relation thereto; and of the tropological or moral, the regulation of our manners, according to the following verses:

Litera, gefia docet; quid credas allegoria; Moralis, quid agas: quo ter las ana

gogia.

Sampson.

Before I enter upon this import ant office, of tracing the defcent of the Irith monarchs, I will, as the hif torian's titles may reflect upon his works, profer my own more modeft claims of ancestry.

uncles delivered to the dowager Lady It is fome years fince one of my Moira, a pedigree authenticated by

the Herald's office, wherein our line thra. How much higher it went I do was traced through Jofeph of Aramanot remember; but as that ancestor may stand well with Jew or Gentile, I am not too proud to abide by him, if you think it dignity fufficient to qualify me to be the herald of the Irish kings.

For the fame good reason that we kipped over the creation, and jumped across the deluge, we will, with your leave, pafs by the Parthalonians, Nemedes, Belgians, Dannonians, Galeniaus, and Davans, all Afiatic Scythians, as they fay, who arrived at different times; when, I will not declare; nor indeed if I would, could 1.

Bleffed be the time when the bards got leave to fing their hiftories, and accompany them with their harps— the mufic helped the ftory: for, as Figaro fays, what is not good enough to be faid, will do very well to fing." If I could play this over with my fiddle, how caly would it be.

- But

But we that undertake to be hifto fiansnow-a-days, muft write in straight profe line, and keep our balance like rope dancers; for if we make a falfe ftep, there are more to laugh at than to pity us. We must therefore steer between Scylla and Charibdis. We muft avoid on the one hand that grofs and indolent ignorance, which too dull and too lazy to examine and compare, finds it shorter to deny and contradict. On the other hand, we muft avoid that more amiable folly of enlightened credulity, which fins thro' the too paffionate love of difcovery and research.

The following account of the MiJefian race, is pretty fully fubftantiated :-Near one thousand years before Chrift, three fons of Mileffus, Heber, Eremon, and ith, came with a colony from Gallicia, in Spain, into Ireland. And from thence were defcended the great monarchs of IreJand. Thefe Milefians were of Scythian origin, their anseltors having migrated to Phoenicia; the Phoenicians having, as every body knows, founded Carthage, and there Carthaginians having gone to the maritime coalt of Spain, came from thence into Ireland.

General Vallancey has proved this Carthaginian origin in a variety of ways. Two of them principally I can call to mind. First, the arms and armour dug up in Ireland, of which the form and composition are evidently Carthaginian; and, fecondly, the language, which he has fhewn to be the fame and produced fome lines of Carthaginias and Irish, where there is not the variation of a fyllable; and this opinion is fanctioned by Sir Laurence Parfors.

:

General Vallancey alfo fhews that the fpeech of Hanno, the Carthaginian, in the play of Flautus, entitled Penulus, is Irish. I have this day laid my hand by chance upon the fecond

volume of Plautus Taubmanni; and in the rst scene of the fifth att of that play, I find it afferted. that Cafaubonus* affirmed to Suetonius that the idiom of the Carthaginians was derived from the Syriac. And in another note upon the words thaionins Waonith (gods and goddeffes they are faid to be the fame as Ethelijonim Vaholjonoth. Superos Superasque (Deos Deajque.). nd Fojeph Scaliger, in his epistle to Stephan Ubertus, fays, "that this Punic dialect of Plautus, is little different from pure Hebrew. And it is afferted on the fame authorities, that ‡ the language of the bible is falicly denominated Hebrew, being Syriac, and the opinion of Wilbel. Postellus, agrees with that of Scaliger.

Sir William Jones has discovered, that the Shanferite is the fame as the Perfee or ancient Perfian; and fuppofes all thofe oriental dialects to be of one language. The Scots, Scoti, Scuyti, or Scythians, are a colony of these Milefians. That they are of the fame origin there is no doubt, for the Scotch highlanders can at this day converfe with the Irish without any difficulty, and the difpute is not yet fettled to which of them the poem of Ossian is due. This native Irish, which is the Gaedhlic or Scotic, is the pureft dialect of the ancient Cel tic. The Welf is also a dialect of it. What its influence was upon the fentiments of the heart, is proved from this, that Edward 1. was obliged to deftroy the Welth Bards, by throw ing them down their rocks into the fea, before he could fubdue their country.

*Notis. *Pæuorum autem id:o na fyriaco tractum doset Caiaubonus ad ine'.

+ Plautine Panoli dialectus param abelt a puritare Hebraifmi.

Lingua quam Hebraicam vocamus & qua utuntur facra fácra bihlia falfo co nomine Robis appellatur oum s.t Phænicia.

The