of Esther and Mordecai. ‘I accompanied the priest through the town over much ruin and rubbish to an enclosed piece of ground, rather more elevated than any in its immediate vicinity. In the centre was the Jewish tomb-a square building of brick, of a mosque-like form, with a rather elongated dome at the top. The door is in the ancient sepulchral fashion of the country, very small, consisting of a single stone of great thickness, and turning on its own pivots from one side. Its key is always in possession of the eldest of the Jews resident at Hamadan. Within the tomb are two sarcophagi, made of a very dark wood, carved with great intricacy of pattern and richness of twisted ornament, with a line of inscription in Hebrew,’ &c.—
Sir R. K. Porter’s Travels in Persia, vol. ii. p. 107.
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page 16.—A marble fountain, the richly-carved cupola supported by twisted columns. The vast magnificence and elaborate fancy of the tombs and fountains is a remarkable feature of Oriental architecture. The Eastern nations devote to these structures the richest and the most durable materials. While the palaces of Asiatic monarchs are in general built only of wood, painted in fresco, the rarest marbles are dedicated to the sepulchre and the spring, which are often richly gilt, and adorned even with precious stones.
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page 17.—The chorus of our maidens. It is still the custom for the women in the East to repair at sunset in company to the fountain for their supply of water. In Egypt, you may observe at twilight the women descending the banks of the Nile in procession from every town and village. Their graceful drapery, their long veils not concealing their flashing eyes, and the classical forms of their vases, render this a most picturesque and agreeable spectacle.
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page 24.—I describe the salty deserts of Persia, a locality which my tale required; but I have ventured to introduce here, and in the subsequent pages, the principal characteristics of the great Arabian deserts: the mirage, the simoom, the gazelle, the oasis.
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page 28.—Jackals and marten-cat. At nightfall, especially in Asia Minor, the lonely horseman will often meet the jackals on their evening prowl. Their moaning is often heard during the night. I remember, when becalmed off Troy, the most singular screams were heard at intervals throughout the night, from a forest on the opposite shore, which a Greek sailor assured me proceeded from a marten-cat, which had probably found the carcass of some horse.
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page 30. Elburz, or Elborus, the highest range of the Caucasus.
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page 31.—A circular and brazen table, sculptured with strange characters and mysterious figures; near it was a couch on which lay several volumes. A cabalistic table, perhaps a zodiac. The books were doubtless Sepher Happeliah, the Book of Wonders; Sepher Hakkaneh, the Book of the Pen; and Sepher Habbahir, the Book of Light. This last unfolds the most sublime mysteries.
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page 32.—Answered the Cabalist. ‘Simeon ben Jochai, who flourished in the second century, and was a disciple of Akibha, is called by the Jews the Prince of the Cabalists. After the suppression of the sedition in which his master had been so unsuccessful, he concealed himself in a cave, where, according to the Jewish historians, he received revelations, which he after-wards delivered to his disciples, and which they carefully preserved in the book called Sohar. His master, Akibha, who lived soon after the destruction of Jerusalem, was the author of the famous book Jezirah, quoted by the Jews as of Divine authority. When Akibha was far advanced in life, appeared the famous impostor Barchochebas, who, under the character of the Messiah, promised to deliver his countrymen from the power of the Emperor Adrian. Akibha espoused his cause, and afforded him the protection and support of his name, and an army of two hundred thousand men repaired to his standard. The Romans at first slighted the insurrection; but when they found the insurgents spread slaughter and rapine wherever they came, they sent out a military force against them. At. first, the issue of the contest was doubtful. The Messiah himself was not taken until the end of four years.’—Enfield, Philosophy of the Jews, vol. ii.
‘Two methods of instruction were in use among the Jews; the one public, or exoteric; the other secret, or esoteric. The exoteric doctrine was that which was openly taught the people from the law of Moses and the traditions of the fathers. The esoteric was that which treated of the mysteries of the Divine nature, and other sublime subjects, and was known by the name of the Cabala. The latter was, after the manner of the Pythagorean and Egyptian mysteries, taught only to certain persons, who were bound, under the most solemn anathema, not to divulge it. Concerning the miraculous origin and preservation of the Cabala, the Jews relate many marvellous tales. They derive these mysteries from Adam, and assert that, while the first man was in Paradise, the angel Rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom, and that, when Adam received this book, angels came down to him to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to him alone; that, after the Fall, this book was taken back into heaven; that, after many prayers and tears, God restored it to Adam, from whom it passed to Seth. In the degenerate age before the flood this book was lost, and the mysteries it contained almost forgotten; but they were restored by special revelation to Abraham, who committed them to writing in the book Jezirah.’—Vide Enfield, vol. ii. p. 219.
‘The Hebrew word Cabala,’ says Dom Calmet, ‘signifies tradition, and the Rabbins, who are named Cabalists, apply themselves principally to the combination of certain words, numbers, and letters, by the means of which they boasted they could reveal the future, and penetrate the sense of the most difficult passages of Scripture. This science does not appear to have any fixed principles, but depends upon certain ancient traditions, whence its name Cabala. The Cabalists have a great number of names which they style sacred, by means of which they raise spirits, and affect to obtain supernatural intelligence.’—See Calmet, Art. Cabala.
‘We spake before,’ says Lightfoot, ‘of the commonness of Magick among them, one singular means whereby they kept their own in delusion, and whereby they affronted ours. The general expectation of the nation of Messias coming when he did had this double and contrary effect, that it forwarded those that belonged to God to believe and receive the Gospel; and those that did not, it gave encouragement to some to take upon them they were Christ or some great prophet, and to others it gave some persuasion to be deluded by them. These deceivers dealt most of them with Magick, and that cheat ended not when Jerusalem ended, though one would have thought that had been a fair term of not further expecting Messias; but since the people were willing to be deceived by such expectation, there rose up deluders still that were willing to deceive them.’—Lightfoot, vol. ii. p. 371.
For many curious details of the Cabalistic Magic, Vide Basnage, vol. v. p. 384, &c.
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page 34.—Read the stars no longer. ‘The modern Jews,’ says Basnage, ‘have a great idea of the influence of the stars.’ Vol. iv. p. 454. But astrology was most prevalent among the Babylonian Rabbins, of whom Jabaster was one. Living in the ancient land of the Chaldeans, these sacred sages imbibed a taste for the mystic lore of their predecessors. The stars moved, and formed letters and lines, when consulted by any of the highly-initiated of the Cabalists. This they styled the Celestial Alphabet.
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page 38.—__The Daughter of the Voice. ‘Both the Talmudick and the latter Rabbins,’ says Lightfoot, ‘make frequent mention of Bath Kol, or Filia Vocis, or an echoing voice which served under the Second Temple for their utmost refuge of revelation. For when Urim and Thummim, the oracle, was ceased, and prophecy was decayed and gone, they had, as they say, certain strange and extraordinary voices upon certain extraordinary occasions, which were their warnings and advertisements in some special matters. Infinite instances of this might be adduced, if they might be believed. Now here it may be questioned why they called it Bath Kol, the daughter of a voice, and not a voice itself? If the strictness of the Hebrew word Bath be to be stood upon, which always it is not, it may be answered, that it is called The Daughter of a Voice in relation to the oracles of Urim and Thummim. For whereas that was a voice given from off the mercy-seat, within the vail, and this, upon the decay of that oracle, came as it were in its place, it might not unfitly or improperly be called a daughter, or successor of that voice.’—Lightfoot,
