renders tachash vakiviva, hyacinthina, or violet. The Jews consider this last curtain to have been the skins of a clean beast (perhaps rams) dyed blue.

The first covering (the tapestried linen) was of ten breadths, each breadth being twenty-eight cubits long and four broad, and were fastened together by blue loops and gold clasps. The second, or mohair covering, had eleven breadths, each of four cubits, and was two cubits larger than the first; the breadths were joined by loops and brass clasps; the odd breadth hung over the back of the Tabernacle. The dimensions of the other two coverings are not given. They hung all over the Tabernacle, nearly down to the silver foundations.

The entrance to the Tabernacle was closed by a curtain of fine linen, embroidered in needlework, in blue, and purple, and scarlet. It was suspended on the five pillars abovenamed. The inside of the Tabernacle was divided into two parts, by means of four pillars, of shittim wood overlaid with gold, having golden hooks, and fitting into four silver sockets. Over these pillars hung the vail, of twined linen, wrought in blue, purple, and scarlet. Josephus says that besides the cherubim, all sorts of flowers and ornaments were wrought upon it, except figures of animals. The Jews say it was four fingers thick. The workmanship of this vail and of the first covering was very superior to that of the curtain at the entrance. Of the two former it is said they were of "cunning work," (Exod. 26. 1,31;) of the entrance curtain that it was of "needlework." (Exod. 26. 36.) Rabbi Solomon Jarchi says that the “ cunning work," n chosheb, was woven, so that there were figures visible on both sides, and also that each side displayed figures different from those on the other, but the "needlework," OP rokem, was embroidery only on one

side.

The first division of the Tabernacle was two-thirds of the interior from the entrance to the vail, and was called the Holy Sanctuary; the inner part, or room behind the veil, was one-third of the interior, being ten cubits square, and was called the Holy of Holies.

Around the Tabernacle was a court, one hundred cubits long, and fifty cubits wide, inclosed by sixty pillars, twenty at each side, and ten at each end. These pillars stood at the distance of five cubits from each other, and were set in sockets of brass, and filleted with silver, having hooks of silver to support hangings of linen, (or rather net-work of linen-yarn, as understood by the Targums,) which inclosed the whole court, except that at the entrance, which was at the east.

There were four pillars, with a curtain made to lift up between them, for the length of twenty cubits, and of the same description as the curtain at the entrance of the Tabernacle, of fine linen wrought in needlework, in blue, in purple, and in scarlet. The pillars all round the court were supported and fastened in the ground by long pins or rods of brass. The Tabernacle did not stand in the centre of the court, but near to the west end; a large area being required at the east end for the altar of burnt-offering, and various utensils.

The furniture of the court and the Tabernacle consisted of the brazen altar for the burnt sacrifice, facing the entrance of the court. (See ALTAR and SACRIFICE.) Behind the altar the large brazen laver for washing and purification. Within the Tabernacle, in the outer room, or sanctuary, the table of shewbread, with its furniture, (see SHEWBREAD,) the brazen candlestick and all its appurtenances of tongs and snuff-dishes, and near the vail the golden altar for burning incense.

Within, in the Holy of Holies, stood the Ark of the Covenant, (see ARK,) on which rested the shechinah, or Divine glory. The sacrifices, &c., were performed in

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the court of the Tabernacle. Into the Tabernacle itself it was not lawful for any but the priests to enter.

The dimensions of the parts of the Tabernacle have some remarkable correspondences. The pillars of the outer court five cubits in height, with five cubits interval between them, form exactly the measure of the altar of burnt-offering, which was five cubits long and five broad. The interval between each of the five pillars of the entrance into the sanctuary was two cubits, which was the length of the table of shewbread; and the height of the golden altar of incense (Exod. 25. 23; 30. 2), to which these entrance pillars led. The interval between each of the four inner pillars of the veil was two and a-half cubits, which was the length of the Ark of the Covenant to which they led. (Exod. 25. 10.)

The dimensions of the Holy of Holies within the vail was ten cubits long, and ten cubits broad, corresponding thus with the new Jerusalem, which St. John saw descend from heaven, (Rev. 21. 10-16,) which was four-square, having the length, height, and breadth equal,

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The Tabernacle, with all its furniture, &c., was a grand mystery, of which we are assured, first, because the Scripture repeats with emphasis that it was made after a pattern which God himself showed to Moses, thus marking the great importance of the work; and, secondly, because St. Paul in Hebrews 9 has declared the Tabernacle to be a foreshadowing of Christ, "who came a high-priest of good things to come by a greater and more perfect Tabernacle;" and whereas into the Holy of Holies the high-priest alone went once every year, and not without blood which he offered for himself and for the errors of the people, the Holy Ghost thus signifying that the way into the holiest of all was not yet made manifest, while as the first Tabernacle was yet standing, and which was a figure for the time then present... not Christ . . . "by his own blood entered in once into the Holy place, having obtained eternal redemption for us." Now St. Paul having opened thus far the mystery of the Tabernacle, and showing how it was a type of Christ and his sacrifice, mentions the other parts of the Tabernacle, such as the candlestick, the table of shewbread, the ark of the covenant, the golden pot of manna, Aaron's rod that budded, and the cherubim over the mercy-seat, and alludes to their mysteries as not being then to be unfolded by him, " of which we cannot now speak particularly," because the time was not fitting to reveal them to the infant church. The Jews have always been convinced that everything relative to the Tabernacle contained great mysteries, but having still the veil over their hearts with regard to Christ, they have not perceived the true meaning of them. Thus many of them took the court to signify the earth, the sanctuary the visible heavens, the Holy of Holies the angelic world, the table of shewbread with the twelve loaves the twelve signs of the zodiac, the candlestick with seven lamps the seven planets, the four colours of the curtain, white, blue, red, and purple, to signify the four elements, &c. But Christians have been led to take a higher view of these mysteries, and to see their foreshadowing of the Saviour, and the services of the Christian church; understanding them thus. The court the universal church; the altar of burnt-offering for sin, just within the entrance, the confession of sin, which is the first step of approach to God; the daily sinofferings on this altar are the type of Christ's everlasting sacrifice. ing sacrifice. The large brazen laver, baptism; also purification by the published word of God. Within the sanctuary, the candlestick, the light of the ministries of the church. The oil with which the lamps were fed, the Holy Ghost. The table of shewbread, the Eucharist. (See SHEWBREAD.) The golden altar of incense, inter

when he went to fight against Jabin: "And Deborah said unto him, Hath not the Lord God of Israel commanded, saying, Go and draw toward Mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? And I will draw unto thee Sisera, the captain of Jabin's army, with its chariots and his multitude; and I will deliver him into thine hand." (Judges 4.) Tabor and the plain at its base is one of the most celebrated battle-grounds in history. "Jews, Gentiles, Saracens, Crusaders, Egyptians, Persians, Druses, Turks, Arabs, and French, warriors out of every nation which is under heaven," observes Dr. Clarke, "have pitched their tents upon the plain of Esdraëlon, and have beheld their banners wet with the dews of Tabor and Hermon." Here Nebuchadnezzar fought with the children of Israel; here King Josiah was slain by Pharaoh-Necho, king of Egypt, whose march to the Euphrates against the Assyrians he had rashly attempted to thwart; here too, Napoleon Buonaparte achieved a great victory over a Turkish army. The following account of Mount Tabor, and the various objects of interest that surround it, is given by Buckingham:

"Arriving at the top, we found ourselves on an oval plain, of about a quarter of a mile in its greatest length, covered with a bed of fertile soil on the west, having at its eastern end a mass of ruins, seemingly the vestiges of churches, grottoes, strong walls, and fortifications, all decidedly of some antiquity, and a few appearing to be the works of a very remote age. First were pointed out to us three grottoes, two beside each other, and not far from two cisterns of excellent water; which grottoes are said to be the remains of the three tabernacles proposed to be erected by St. Peter, at the moment of the transfiguration, when Jesus, Elias, and Moses, were seen talking together. In one of these grottoes which they call more particularly the sanctuary, there is a square stone used as an altar; and on the 6th of August in every year, the friars of the convent come from Nazareth, with their banners and the host, to say mass here; at which period they are accompanied by all the Catholics of the neighbourhood, who pass the night in festivity, and light large bonfires, by a succession of which they have nearly bared the southern side of the mountain of all the wood that once clothed it. Besides these grottoes, no particular history is assigned to any other of the

remains, though among them there seem to have been many large religious buildings. The whole of these appear to have been once inclosed with a strong wall, a large portion of which still remains entire on the north side, having its firm foundation on the solid rock. This appeared to me the most ancient part. Traditions here speak of a city built on the top, which sustained a five year's siege, drawing its supplies by skirmish from different parts of the fertile plains below, and being furnished with water from two excellent cisterns still above; but as no fixed period is assigned to this event, it may probably relate to the siege of Vespasian. As there still remained the fragments of a wall on the south-east angle, somewhat higher than the rest, we ascended it over heaps of fallen buildings, and enjoyed from thence a prospect truly magnificent, wanting only the verdure of spring to make it beautiful as well as grand. Placing my compass before me, we had on the west a view of the Mediterranean sea, whose blue surface filled up an open space left by a downward bend in the outline of the western hills: to west-north-west a smaller portion of its waters were seen; and on the north-west again the slender line of its distant horizon was just perceptible over a range of land near the sea-coast. From west to south the plain of Esdraëlon extended over a vast space, being bounded on the south by the range of hills generally considered to be the Hermon whose dews are poetically celebrated, (Psalm 133. 3,) and having in the same direction, nearer the foot of Tabor, the springs of Ain-el-Sherrar, which send a perceptible stream through its centre, and form the brook Kishon of antiquity. (Psalm 83. 9.) From south-east to the east is the plain of Galilee, being almost a continuation of Esdraelon, and, like it, appearing to be highly cultivated, being now ploughed for seed throughout. Beneath the range of this supposed Hermon is seated Endor, famed for the witch who raised the ghost of Samuel to the terror of the affrighted Saul; and Nain, equally celebrated as the place at which Jesus raised the only son of a widow from death to life, and restored him to his afflicted parent. The range which bounds the eastern view is thought to be the mountains of Gilboa, where the same Saul, setting an example of self-destruction to his armour-bearer and his three sons, fell on his own sword, rather than fall wounded into the hands of the uncircumcised, by whom he was defeated. The Sea of

Tiberias, or the Lake of Gennesareth, famed as the scene of many miracles, is seen on the north-east, filling the hollow of a deep valley, and contrasting its light blue waters with the dark brown shades of the barren hills by which it is hemmed around. Here, too, the steep is pointed out down which the herd of swine, who were possessed by the legion of devils, ran headlong into the sea. In the same direction below, on the plain of Galilee, and about an hour's distance from the foot of Mount Tabor, there is a cluster of buildings, used as a bazaar for cattle, frequented on Mondays only. Somewhat farther on is a rising ground, from which it is said that Christ delivered the long and excellent discourse, called the Sermon on the Mount; and the whole view in this quarter is bounded by the high range of Gebel-elTelj, or the Mountain of Snow, whose summit was at this moment clothed with one white sheet, without a perceptible breach or dark spot in it. The city of Saphet, supposed to be the ancient Bethulia, a city said to be seen far and near, and thought to be alluded to in the apophthegm which says, 'A city set on a hill cannot be hid,' is also pointed out in this direction; but, though the day was clear, I could not distinguish it, its distance preventing its being defined from hence without a glass. To the north were the stony hills over which we had journeyed hither, and these completed this truly grand and interesting panoramic view." The Arabs have given to Mount Tabor the name of Djebel Tour. P.

TABRET, thoph, a musical instrument, also called the timbrel, which was somewhat like the modern tambourine; it consisted of a broad metal hoop, with a skin stretched over it, having jingling metallic plates attached to the border. It was a favourite instrument both on solemn and festive occasions. Among the Egyptians, by whom it was probably invented, the tabret was of three kinds, differing, no doubt, in sound, as well as in form. One was circular, another square or oblong, and the third consisted of two squares separated by a bar. They were all beaten by the hand, and used as an accompaniment to the harp and other instruments.

Men and women played upon the tabret, or timbrel; but among the Jews it was generally appropriated to the latter, and they frequently danced to its sound, unaccompanied with any other music. It was always

Jewish Maidens playing the Tabret.

employed on occasions of rejoicing and thanksgiving: thus we read, that after the overthrow of Pharaoh and his host in the Red Sea, "Miriam took a timbrel in her hand, and all the women went out after her with timbrels and with dances." (Exod. 15. 20.) With similar signs of exultation the unfortunate daughter of Jephthah went out to meet her victorious father as he returned from his successful campaign, when his rash vow changed their exultation into sorrow and mourning.

TADMOR or PALMYRA. The foundation of this magnificent and extraordinary city is ascribed to the Jewish monarch, Solomon. It is probable, however, that Solomon was not the original founder; but that he extended, beautified, and strengthened a position which, from its happy situation in the midst of the Syrian desert, became a depôt for trade, and a resting-place for the merchants and their caravans, passing from the Persian Gulf to the great commercial marts of the ancient world, Tyre and Sidon, or destined for the Jewish capital and the Syrian cities. Palmyra stands on an oasis in the desert, according to the best authorities in longitude 38° 50′ E., latitude 33° 20' N.; in the poetic language of the East, an island" surrounded by a trackless waste of sands. It lies about fifty leagues southeast of Aleppo; about the same distance from Damascus, and twenty leagues west of the Euphrates.

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The Bible affords us little information relative to this singular and remote city, except the fact that Solomon built a city on its site, which is termed "Tadmor in the Wilderness." (1 Kings 9. 18; 2Chron. 8. 4.) On the discovery of the stupendous ruins of Palmyra in the last century, it was strongly contended by some learned men that Palmyra and the Tadmor of the Scriptures were two distinct places; but modern researches have refuted this opinion, and the testimony of the Jewish historian Josephus puts an end to all controversy on the subject. He informs us distinctly that Solomon built and fortified the city, which was distant two days' journey from Upper Syria; that it was selected on account of its springs of water and its verdure; adding that the Syrians called the place Thaddamora; but that the Greeks and Romans termed it Palmyra. The erection of a city in such a spot throws a strong light upon the condition of commerce in the reign of David and his illustrious successor. It is obvious that an immense trade must have been carried on between India and Central Asia, through the Syrian desert, to render its erection as a place of protection and refuge necessary, or to maintain the inns which were to be found there for the accommodation of the travelling merchants. From being a mere restingplace for goods from the Euphrates on their passage to the shores of the Mediterranean Sea, Tadmor by degrees became an important mart, in whose bazaars the traders of the East and West met and transacted businessan emporium and a stock exchange where the Indian, Persian, Phoenician, Syrian and Greek were brought together. It is supposed that King Solomon levied duties on the goods which passed on this route; but the early history of Palmyra is, it must be confessed, buried in the deepest obscurity, in consequence of the wars which broke out in the times of Solomon's successors in Syria,