MATTHEW, GOSPEL OF ST.—MATTHIAS. disaffection to him. If he was influenced by these motives, he must have written before the year 39, for in that year Herod was deposed and banished to Lyons by Caligula. St. Matthew's frequent mention of Pilate, not fewer than nine times, is also an additional evidence of the early date of his Gospel. For Josephus informs us, that Pilate having been ordered by Vitellius, governor of Syria, to go to Rome, to answer a complaint of the Samaritans before the emperor, hastened thither, but before he arrived the emperor was dead. Now, as Tiberius died in the spring of A.D. 37, it is highly probable that St. Matthew's Gospel was written by that time. Concerning the language in which this Gospel was originally written, the Fathers are unanimous in declaring that St. Matthew wrote his Gospel in Hebrew, but they have not informed us by whom it was translated into Greek. It is, however, universally allowed, that the Greek translation was made very early, and that it was more used than the original. This last circumstance is easily accounted for. After the destruction of Jerusalem, the language of the Jews, and everything which belonged to them, fell into great contempt; and the early Fathers, writing in Greek, would naturally quote and refer to the Greek copy of St. Matthew's Gospel, in the same manner as they constantly used the Septuagint version of the Old Testament. There being no longer any country in which the language of St. Matthew's original Gospel was commonly spoken, that original would soon be forgotten; and the translation into Greek, the language then generally understood, would be substituted in its room. This early and exclusive use of the Greek translation is a strong proof of its correctness, and leaves us but little reason to lament the loss of the original. 841 gral part of the Gospel. The commencement of the third chapter of St. Matthew's Gospel shows that something had preceded, analogous to what we read in chapter 2. All the ancient manuscripts now extant, as well as all the ancient versions, two of which are of Apostolical antiquity, contain the first two chapters. They are found in a genuine epistle of Ignatius, the only apostolical Father who had occasion to refer to them. Justin Martyr, Ilegesippus, and Clement of Alexandria, who all flourished in the second century, have referred to them; as also have Irenæus and all the Fathers who immediately succeeded him, and whose testimony is undisputed. Celsus, Porphyry, and Julian, the most acute and inveterate enemies of the Gospel, in the second, third, and fourth centuries, likewise admitted them. Thus we have one continued and unbroken series of testimony of Christians, as well as of persons inimical to the Christian faith, from the days of the Apostles to the present time; and in opposition to this we find only a vague report of the state of a Hebrew copy of St. Matthew's Gospel, said to be received amongst an obscure and unrecognised description of Hebrew Christians, who are admitted, even by the very writers who claim the support of their authenticity, to have mutilated the copy which they possessed, by removing the genealogy. "As the sacred writers," says Dr. Campbell, "especially the Evangelists, have many qualities in common, so there is something in every one of them, which, if attended to, will be found to distinguish him from the rest. That which principally distinguishes St. Matthew is the distinctness and particularity with which he has related many of Our Lord's discourses and moral instructions. Of these, his sermon on the Mount, his charge to the Apostles, his illustration of the nature of his Of the genuineness and authenticity of St. Matthew's kingdom, and his prophecy on Mount Olivet, are examGospel we have the most satisfactory evidence. There are ples. He has also wonderfully united simplicity and seven distinct allusions to it in the Epistle of Barnabas; energy in relating the replies of his Master to the cavils two in Clement's Epistle to the Corinthians; ten in the of his adversaries. Being early called to the apostleShepherd of Hermas; nine in the genuine Epistles of ship, he was an eye-witness and ear-witness of most Ignatius; and five in the Epistle of Polycarp. In the of the things which he relates; and though I do not time of Papias it was well known, and is expressly think it was the scope of any of these historians to ascribed to the Evangelist by him, and by several ancient adjust their narratives to the precise order of time wherein writers of the first century that were consulted by Euse- the events happened, there are some circumstances which bius. In the following century it was recognised by incline me to think that St. Matthew has approached at Tatian, who composed his Harmony of the Four Evan- least as near that order as any of them." And this, we gelists, and by Hegesippus, a Hebrew Christian; and it may observe, would naturally be the distinguishing chais repeatedly quoted by Justin Martyr, Irenæus, Athe-racteristic of a narrative written very soon after the nagoras, Theophilus of Antioch, and Clement of Alexandria, and also by Celsus, the most sagacious and inquisitive adversary of Christianity. In the third century Tertullian, Ammonius, the author of the Harmony, Julius Africanus, and Origen, unanimously quote this Gospel as the undoubted production of St. Matthew, who are likewise followed by a long train of ecclesiastical writers. The fact, therefore, is fully established that St. Matthew, the Apostle of Our Saviour, was the author of that Gospel which is placed first in our editions of the New Testament. . Though we have such a chain of unbroken evidence, the most clear and decisive that can possibly be adduced or desired, to the genuineness of St. Matthew's Gospel, several attempts have of late years been made by those who deny the miraculous conception of Our Saviour, to expunge the two first chapters from the sacred code, as being a spurious interpolation; and hence a recent antagonist of Divine revelation has taken occasion, utterly regardless or ignorant of the mass of evidence to the contrary, to affirm that the whole Gospel is a falsehood. We have, however, indisputable evidence, both internal and external, that the chapters in question form an inte events had taken place. The most remarkable things recorded in St. Matthew's Gospel, and not found in any other, are the following: the visit of the Eastern Magi; Our Saviour's flight into Egypt; the slaughter of the infants at Bethlehem; the parable of the ten virgins; the dream of Pilate's wife; the resurrection of many saints at Our Saviour's crucifixion; and the bribing of the Roman guard, appointed to watch at the holy sepulchre, by the chief priests and elders. St. Matthew, also, is the only Evangelist who has given us an account of Our Lord's description of the process of the general judgment; and his relation of that momentous event is awfully impressive. MAUL, miphetz, (Prov. 25. 18,) signifies a hammer, more particularly one used as a weapon of war. See ARMS, ARMOUR, ARMY. MAW, kobah. (Deut. 18. 3.) "The shoulder, the two cheeks, and the maw," are pointed out as the priests' due from those who offered sacrifice. (Deut. 18. 3.) By this term is now understood the rough stomach of animals which chew the cud; but Josephus and Philo have instead of it, ηvvστpov, omasum, the fourth stomach, which was esteemed by the ancients, as Bochart says, as a peculiar delicacy. MAZZAROTH. See CONSTELLATION. MEADOW, 8 achu; Sept. axel, axı. This word occurs in the narrative of the vision of Pharaoh, in Genesis ch. 41; Gesenius says it is of Egyptian origin, and refers to grass, or reed, particularly in marshy land. In Job 8. 11 the word is rendered in our version "flag" by the Septuagint, Bouroμov. A modern writer thinks the achu may be considered the same as the parivaðanna of Theophrastus, and the Cyperus esculentus of the moderns. The Cyperus esculentus, a kind of sedge, abundant in the rivers of Egypt, is remarkable for the edible nature of its roots, which are in tubercles, about the size of a walnut; they contain much oil and starch. Theophrastus informs us that every part of the plant is eaten by sheep and oxen. He likewise mentions a different kind, which grows in the lakes and marshes, and is given to cattle when green, and laid up in a state of dryness as winter fodder. MEALS. The chief articles of food of the Hebrews and other Eastern nations have been already mentioned, (see FOOD,) and this article will be devoted to a brief notice of their times of eating, and of the religious observances by which their repasts were ordinarily accompanied. Boaz, after some converse with Ruth, directs her to come at "meal-time," Ny ith ochel, (Ruth 2. 14,) and eat with his reapers. The Jews, we may remark, like the modern Orientals, rose early, about the dawn of the day, when they breakfasted. They dined about eleven in the forenoon, and supped very early in the evening. From the circumstance of their breakfasting early, Dr. Lightfoot endeavours to account for the language of the Evangelists, (John 19. 14; Mark 15. 25,) concerning Our Lord's crucifixion. The former notices the time from the preparation of the passover; and the latter, the time of the day; the preparation began at the dawn, or cock-crowing. Supper appears to have been the principal meal among the Jews, as it was among the Greeks and Romans; this was taken about six or seven in the afternoon. The hands always were washed before commencing, a custom rendered necessary from their method of eating; prayers were also offered. (1 Sam. 9. 13.) The form of the short prayer which was used in the time of Our Saviour before and after meals, has been preserved by the Talmudists. It is as follows: "Blessed be thou, O Lord, our God, the king of the world, who hast produced this food, or this drink, (as the case may be,) from the earth, or the vine." This probably was the form in which Our Lord "blessed" both the loaves and fishes with which the multitude were miraculously fed, (Matt. 14. 9,) and also the bread and wine at the last supper with his disciples. (Mark 14. 22.) The Orientals were accustomed to take a slight repast about noon; (1 Kings 20. 16;) this to husbandmen and mechanics was probably the principal meal. From Josephus and the Talmudists we learn, that at their festivals the Jews seldom indulged either in eating or drinking till the sacrifices were offered and the oblations made; and as these were numerous on such occasions, a practical abstinence until about noon was the consequence. This gives greater force to St. Peter's reference to the time of the day, mentioned in Acts 2. 15, as rendering the calumny that they were "filled with new wine" upon such an occasion the more incredible. "That dinner was served up at mid-day among the ancient Egyptians," Sir John Gardner Wilkinson observes, may be inferred from the invitation given by Joseph to his brethren: 'Bring these men home, and slay and make ready, for these men shall dine with me at noon;' (Gen. 43. 16;) but it is probable that, like the Romans, they also ate supper in the evening, as is still the custom in the East. No tray was used on the Egyp tian table, nor was it covered by any linen; like that of the Greeks, it was probably wiped with a sponge or napkin, after the dishes were removed, and polished by the servants when the company had retired. The dishes consisted of fish; meat boiled, roasted, and dressed in various ways; game, poultry, and a profusion of vegetables and fruit, particularly figs and grapes during the season; and a soup or pottage of lentils. (Gen. 25. 34.) Of figs and grapes they were particularly fond. Fresh dates during the season, and in a dried state at other periods of the year, were also brought to table. That they washed after as well as before dinner, we may be allowed to conclude from the invariable adoption of this custom throughout the East, and among most nations of antiquity; nor can we for a moment suppose that a people peculiarly prepossessed in favour of repeated ablutions, would have neglected so important an act of cleanliness and comfort; and Herodotus speaks of a golden basin belonging to Amasis, which was used by the Egyp tian monarch, and the guests who were in the habit of eating at his table.' "We know that this scrupulously religious people were never remiss in evincing their gratitude for the blessings they enjoyed, and in returning thanks to the gods for that peculiar protection they were thought to extend to them and to their country, above all the nations of the earth. It cannot, therefore, be supposed that they would have omitted a similar acknowledgment, previous to and after meals; and even if the impulse of their own feelings had not dictated its propriety, the assiduous zeal of their spiritual pastors, who omitted nothing that could inspire the people with due respect for the Deity, would not have failed to impose upon them so important a duty. But on this point there is no need of conjecture: Josephus expressly states that the custom of saying grace before meals was practised by the Egyptians; and when the seventy-two elders were invited by Ptolemy Philadelphus to sup at the palace, Nicanor requested Eleazar to say grace for his countrymen, instead of those Egyptians to whom that duty was com mitted on other occasions. The Greeks and other nations of antiquity offered a part of what they were about to eat as primitia, or first fruits, to the gods; and it is probable, that, besides a thanksgiving, the religious MEALS Egyptians commenced their repasts with a similar ceremony." The differences in the usages of the East, as regards their meals, are little more than what the varying productions of each country have given rise to, so that the following description, from Lane, may serve as a sufficient specimen of the whole. "The modern Egyptians are mostly very early risers. Their first meal is a cup of coffee and a pipe, for they do not breakfast till noon, when they eat bread, eggs, butter, cheese, stewed beans, clouted cream, curds, &c. The pipe is seldom out of the mouth of an Egyptian, and scarcely ever out of his own hands or those of an attendant; and he keeps his tobacco in a purse made of shawlstuff; in another pouch, a flint, steel, and tinder are deposited, the whole usually thrust into the bosom of the The master of the family generally dines with his wife, or wives, and family, unless he have male visitors, which is seldom the case, except at supper, being the principal meal. A wooden stool, of an octangular shape, sometimes richly inlaid with mother-of-pearl, or ivory, and about one foot three inches high, serves as a table, upon which a tray of tinned copper, or brass, is placed. A spoon of box-wood or ebony is provided for the use of each and several dishes make their appearance person, on the table at once, except in Turkish families, when only one is put on at a time. Every person, before he sits down to the table, washes his mouth and hands with soap and water, brought by a servant in a metal basin and ewer, the former having a cover pierced with holes; the water is poured upon the hands of the guest by the servant, and he uses it during its transit through the holes, so that the dirty water is never seen. Each guest is provided with a napkin; and seating himself on the floor, places it upon his knees; he then bares his right arm to the elbow, and before beginning to eat, ejaculates in a low tone, 'In the name of God!' This said by the master of the house is the signal for the others to do the same, and to commence the repast. The thumb and two fingers serve in place of knife and fork, but rice or soup is eaten with a spoon; and plates not being used, the various dishes are common to all, and the viands are so dressed as to be easily separated and conveyed to the mouth. Rigid Moslems will not use the left hand for eating, in any case, that being reserved for 'unclean' purposes. Sherbet, or Nile-water, are the usual drinks used at meals: and are served by a servant who attends for that purpose, while another is constantly employed with a whisk to prevent insects from annoying the guests. The Egyptians do not linger over their meals, eating quickly, but moderately; and they rise the moment they have finished, whether their companions have ended their repasts or not, saying, 'Praise be to God!' They then wash with soap and water again.” COOKERY; DINNER; EATING; FOOD. ment. (Numb. 11. 26-30.) The Jews affirm that they were brothers by the mother's side to Moses, and sons of Jochebed and Elizaphan. They are divided about the subject of their prophecies; some thinking they prophesied concerning the quails that the Israelites were quickly to receive; others concerning the death of Moses, and the exaltation of Joshua. See ELDAD. MEDAN, the third son of Abraham and Keturah, (Gen. 25. 2,) is thought, together with his brother Midian, to have peopled the country of Midian east of the Dead Sea. See MIDIAN. MEDEBA, TO Sept. Mndaßa, a city in the tribe of Reuben, was situated in a plain of the same name. (Numb. 21. 30; Josh. 13. 9,16.) Here Joab gained a memorable victory over the Ammonites and Syrians, (1Chron. 19. 7-14;) but in after-times it was possessed by the Moabites. (Isai. 15. 2.) It was a place of note for some ages after the Christian æra, and is called Medana by Ptolemy. Eusebius says it was not far from Heshbon, and at the distance of five miles south-east of that place is still found a village called Madeba. MEDIA, Sept. Mndia. Media, which is generally thought to have been peopled by the descendants of Madai, the son of Japheth, (Gen. 10. 2,) was an extensive region of Asia, having on the north the Caspian Sea, on the west Armenia and Assyria, on the south Persia, on the east Hyrcania and Parthia. By classical authors it is divided into Media Major and Media Atropatene, the latter to the north of the former; answering respectively to the modern provinces of Azerbijan and Irak-Ajemi, belonging to the kingdom of Persia. Like other states it varied greatly in its extent at different times, and there is a complete discordance among ancient writers as to its early history. It is certain, however, that it was for some considerable time a powerful state, and though at one time subject to the Assyrian empire, was at another its conqueror; it was the original kingdom of Cyrus, after whose time its history, to the Biblical student, is lost in that of Persia. The Medes, or Medians, were subject to the Assyrian monarchs until the reign of Sardanapalus, upon whose overthrow (B.C. 747,) Arbaces founded the Median monarchy, to which Justin assigns a duration of three hundred and fifty years; but Herodotus only one hundred and twenty years. The last-mentioned historian has recorded the names of only four Median sovereigns, Deioces, Phraortes, Cyaxares, and Astyages; while Diodorus Siculus enumerates ten kings; Eusebius and Syncellus, eight. Herodotus, however, acknowledges that the Medes had enjoyed their liberty for some time before See they elected Deioces to be their king. (B.C. 710.) He is said to have reigned fifty-three years. Phraortes, his successor, subjugated the Persians to the Median empire, and reigned twenty-two years. (B.C. 657—635.) Phraortes was succeeded by Cyaxares, who took Nineveh, and considerably enlarged the Median empire. (B.C. 626-595.) His son and successor, Astyages, reigned thirty-five years. (B.C. 595-560.) No particulars of his reign are recorded by profane historians, excepting his repulsing an invasion of his territories, made by the Babylonians under Evil Merodach, the son of NebuchadOn the death of Astyages, the crown devolved on his son Cyaxares II., whom the Scriptures mention as Darius the Mede. See ASSYRIA; PERSIA. MEASURE, middah, signifies, in the Scriptures, not only a standard of comparison, or the dimensions of anything measured, but also is figuratively applied to the limit or period of life. (Psalm 39. 4.) MEASURES. For an account of the measures of the Jews, and other nations mentioned in the Bible, see the Tables in the APPENDIX, as well as under the respective terms BATH, EPHAH, HIN, HOMER, &c. MEAT-OFFERING. See OFFERINGS. nezzar. Into the country of the Medes the ten tribes composing the kingdom of Israel were transplanted in the Assyrian captivity, by Tiglath Pileser and Shalmaneser. (1Chron. 5. 26; 2Kings 17. 6.) Media was wisely cap chosen for the distribution of the great body of the tives; for it was so remote, and so impeded and intersected with great mountains and numerous and deep rivers, that it would be extremely difficult for them to escape from this natural prison, and return to their own country. They would also be opposed in their passage through Kir, or Assyria Proper, not only by the native Assyrians, but also by their enemies, the Syrians, transplanted thither before them. See ISRAEL, KINGDOM OF. Though their state had sunk to the condition of a mere province, first of Persia, next of the Syrian kingdom, and afterwards of Parthia, the Medes remained for ages a distinct people, and we find them enumerated in the time of the Apostles, among other nations maintaining a distinct language, and as having among them Jews who repaired to Jerusalem to keep the feast of Pentecost. (Acts 2. 9.) MEDIATOR, μeσiτns, is a person that intervenes between two parties at variance, in order to reconcile them. Thus Jesus Christ is the mediator between an offended God and sinful man, (1Tim. 2. 5;) and the Scriptures inform us that it is by this way alone human beings can arrive at eternal felicity. (John 14. 6; Acts 4. 12.) There is nothing in which the traditions and opinions of the heathen bear stronger testimony to the doctrines of Scripture than the conviction which prevailed of the necessity of an atonement for sin, and of the intervention of a Divine Mediator, and the universal practice of devoting expiatory victims, which has, at one period or other, equally prevailed in every quarter of the globe. It has been alike adopted by the most barbarous, and by the most refined nations. The rude idolater of the recently-discovered hemisphere, and the polished votary of polytheism, equally concur in the belief that without shedding of blood there can be no remission of sins. Nor was the life of the brute creation always deemed sufficient to remove the taint of guilt, and to avert the wrath of heaven. The death of a nobler victim was frequently required; and the altars of paganism were bedewed with torrents of human blood. Thus the Canaanites caused their first-born to pass through the fire, in order to appease the anger of their false deities; and one of the kings of Moab is said to have offered up his eldest son as a burnt-offering when in danger from the superior power of the Edomites. (2Kings 3. 27.) Nor was the belief that the gods were rendered propitious by this peculiar mode of sacrifice confined to the nations which were more immediately contiguous to the territories of Israel. We learn from Homer that a whole hecatomb of firstling lambs was no uncommon offering among his countrymen, and the ancient Goths having laid it down as a principle that the effusion of the blood of animals appeased the anger of the gods, and that their justice turned aside upon the victims those strokes which were destined for men, soon proceeded to greater lengths, and adopted the horrid practice of devoting human victims. The fatal blow being struck, The fatal blow being struck, the lifeless bodies were consumed in the sacred fire which was kept perpetually burning; while the blood, in singular conformity with the Levitical ordinances, was sprinkled, partly upon the surrounding multitude, partly upon the trees of the hallowed grove, and partly upon the images of their idols. Even the remote inhabitants of America practised similar rites, and for similar reasons. "Whence, then," says Mr. Faber, "could originate this universal practice of devoting the first-born, either of man or beast, and of offering it up as a burntoffering? Whence but from a deep and ancient consciousness of moral depravation? Whence but from some perverted tradition respecting the true Sacrifice to be once offered for the sins of all mankind? In the oblation of the first-born, originally instituted by God himself, and faithfully adhered to both by Jew and Gentile, we behold the death of Him who was the first-born of his virgin mother, accurately though obscurely exhibited. And in the constant use of fire, the invariable Scriptural emblem of wrath and jealousy, we view the indignation of that God who is a consuming fire, averted from our guilty race, and poured upon the immaculate head of our great Intercessor and Mediator. Had a consciousness of purity reigned in the bosoms of the ancient idolaters, it does not appear why they should have had more reason to dread the vengeance of the Deity than to expect and claim his favour; yet that such a dread did universally prevail, is too well known to require the formality of a laboured demonstration." Man, in his state of innocence, was in friendship with God; but by sinning against Him, he exposed himself to his just displeasure; his powers became enfeebled, and his heart filled with enmity against God. (Rom. 8. 7.) He was driven out of Eden, and became totally incapable of making satisfaction to the justice of God. Jesus Christ therefore was the appointed Mediator to bring about reconciliation, (Col. 1. 20-22;) and, in the fulness of time, he came into this world, obeyed the law, satisfied justice, and brought his people into a state of grace and favour more exalted than was lost by the fall. (Eph. 2. 18.) In order to accomplish this work, it was necessary that the Mediator should be God and man in one person. It was necessary that he should be man: (1.) That he might be related to those to whom he was to be a mediator and redeemer; (2.) That sin might be atoned for, and satisfaction made in the same nature which had sinned; (3.) It was proper that the Mediator should be capable of obeying the law that was broken by the sin of man, as a divine person could not be subject to the law, and yield obedience to it. (Rom. 5. 19: Gal. 4. 4.) (4.) It was meet that the Mediator should be man that he might be capable of suffering death; for, as God, he could not die, and without shedding of blood, there was no remission. (Heb. 2. 10,15; 8. 3-5.) (5.) It was fit that he should be man, that he might be a faithful high-priest, to sympathize with his people under all their trials and temptations. (Heb. 2. 17,18; 4. 15.) (6.) It was fit that he should be a holy and righteous man, free from all sin, original and actual, that he might offer himself without spot to God. (Heb. 7. 26; 9. 14.) But it was not enough to be truly man, and an innocent person; he must be more than a man; it was requisite that he should be also God, for (1.) No mere man could have entered into a covenant with God to mediate between Him and sinful men; (2.) He must be God, to give virtue and value to his obedience and sufferings; for the sufferings of men or angels would not have been sufficient; (3.) Being thus God and man we are encouraged to hope in him. In the person of Jesus Christ the object of trust is brought nearer to ourselves. If he were God and not man, we should approach him with fear and dread; if he were man and not God, we should be guilty of idolatry to worship and trust in him at all. (Jerem. 17. 5.) The plan of salvation by such a Mediator is, therefore, the most suitable to human beings; for here "Mercy and truth meet together, righteousness and peace kiss each other." (Psalm 85. 10.) The properties of Christ as Mediator are these: (1.) He is the only Mediator, (1Tim. 2. 5;) (2.) Christ is a Mediator of men only, not of angels; (3.) He is the Mediator both for Jews and Gentiles. (Eph. 2. 18; 1John 2. 2.) See MESSIAH. MEDICINE. From No rapha, to heal, cure, is derived ♫ rephuth, the art of healing, curing, (Prov. 3.8;) and лriphuoth, remedies, medicines. (Jerem. 46. 11; Ezek. 30. 21.) The Scriptures make no mention of physicians before the time of Joseph, and then it is Egyptian, not Hebrew, physicians that are spoken of. Indeed, it does not appear that physicians were ever much resorted to among the Hebrews, especially for internal maladies. For wounds, bruises, and external injuries, they had physicians or surgeons, who understood the dressing and binding them, with the application of medicaments; (Jerem. 8. 22; 46. 11; Ezek. 30. 21;) and the Levites, it seems from Leviticus ch. 13. 14; Deuteronomy 20. 2, had peculiar duties assigned them, which rendered it necessary they should know something of the art of medicine. Although there can be no doubt that there were physicians in the country when our Saviour appeared in Palestine, it is evident that the people placed but little confidence in them. (Mark 5. 26; Luke 8. 43.) 845 in Egypt,' the use of many medicines,' mentioned by Jeremiah, ch. 46. 11, and the frequent allusion by Pliny to the medicinal plants of that country, we may conclude that the productions of the desert (where those herbs mostly grew) were particularly prized.” The art of medicine was very ancient in Egypt, and some writers have supposed that Moses, having been instructed in all the learning of the Egyptians, must have known the chief secrets of medicine; a fact which they also infer from his accurate diagnosis, or indications concerning diseases. Though the Arabian physicians were in the middle ages the most skilful of their class, the medical art has long sunk into mere empiricism and merited contempt in the East. It is, indeed, in the estimation of the people, ranked considerably below the employment of charms for the recovery of health, and is not often resorted to till this means has failed. Roberts informs us, "Physicians in England would be perfectly astonished at the numerous kinds of medicine which are administered to a patient in India. The people themselves are unwilling to take one kind for long together, and I have known a sick woman swallow ten different sorts in one day. Should a patient, when about to take his medicine, scatter or spill the least quantity, nothing will induce him to take the rest; it is a bad omen; he must have the nostrum changed. The people of the East give a decided preference to external applications; hence, when they are directed to eat,' or 'drink' medicine, they ask, Can they not have something to apply outside? For almost every complaint a man will smear his body with bruised leaves or saffron, or ashes of certain woods or oils; and he professes to derive more benefit from them than from those medicines which are taken internally; at all events, he knows they cannot do him so much harm. It ought to be observed, that they do not attach any miraculous effects to the being anointed with oil." See DISEASES; PHYSICIAN. The Egyptian physicians, on the other hand, were highly esteemed. We first read of them as being commanded by Joseph to embalm the body of his father Jacob. (Gen. 50. 2.) Pliny states that, during the process of embalming, certain examinations took place, which enabled them to study the disease of which the deceased had died. Sir John Gardner Wilkinson observes, “These examinations appear to have been made in compliance with an order from the government, as, according to Pliny, the kings of Egypt had the bodies opened after death to ascertain the nature of their diseases, by which means alone the remedy for phthisical complaints was discovered. Indeed, it is reasonable to suppose that a people so far advanced as were the Egyptians in knowledge of all kinds, and whose medical art was so systematically arranged that they had regulated it by some of the very same laws followed by the most enlightened and skilful nations of the present day, would not have omitted so useful an inquiry, or have failed to avail themselves of the means which the process adopted for embalming the body placed at their disposal. And MEDITERRANEAN SEA. That vast body of nothing can more clearly prove their advancement in water which separates the three continents of Europe, the study of human diseases, than the fact of their Asia, and Africa, is seldom mentioned in the Scriptures, assigning to each his own peculiar branch, under the except with some epithet expressive either of its magnidifferent heads of oculists, dentists, those who cured dis- tude or its position. Thus, in Numbers 34. 6,7, and eases in the head, those who confined themselves to elsewhere, it is called ha-yam ha-gadol, intestinal complaints, and those who attended to secret "the great sea," by way of eminence; in Exodus 23. 31, and internal maladies. Their knowledge of drugs, and it is styled yam ha-Philishtim, “the sea of their effects, is sufficiently shown by the preservation of the Philistines," because their country bordered on of the mummies, and the manner in which the intestines its shores; in Deuteronomy 11. 24, it is termed and other parts have been removed from the interior. ha-yam ha-acharon, "the uttermost or utmost And such is the skill evinced in the embalming process, sea;" but in 1Kings 5. 9, it is simply designated as that every medical man of the present day, who wit-ha-yam, "the sea.' The whole of the coast, from the nesses the evidence derived from such an examination of the mummies, willingly acquiesces in the praise due to the ability and experience of the Egyptian embalmers." "There is reason to believe that the ancient Egyptians encouraged, or at least profited by, the growth of many wild plants of the desert, which were useful for medicinal purposes. Many of them are still known to the Arabs, as the Salvadora Persica, Heliotropium inebrians, Lycium Europæum, Scilla maritima, Cassia Senna, Ochradenus baccatus, Ocimum Zatarhendi, Linaria Ægyptiaca, Spartium monospermum, Hedysarum Alhagi, Santolina fragrantissima, Artemisia Judaica (monosperma and inculta), Inula undulata and crispa, Cucumis Colocynthis, &c.; and many others have probably fallen into disuse from the ignorance of the modern inhabitants of the country, who only know them from the Arabs, by whom the traditions concerning their properties are preserved. From From what Homer tells us of the infinity of drugs produced ים הפלשתים Nile to Mount Carmel, was anciently called the Plain of the Mediterranean Sea. The tract between Gaza and Joppa was simply called the Plain; in this stood the five principal cities of the Philistine satrapies, Ascalon, Gath, Gaza, Ekron or Accaron, and Azotus or Ashdod. The countries bordering on the Mediterranean were unquestionably the cradle of civilization, and they have in all ages been the scene of mighty changes and events, the investigation of which belongs to the general historian; all, however, that has relation to Scriptural subjects, will be found stated under the heads of CYRENE, EGYPT, GREECE, PALESTINE, SYRIA, &c., and therefore to enter into the detail here would be superfluous, as would any lengthened notice of the sea itself, the Hebrews having never been a maritime people. It may suffice to state, that from the Straits of Gibraltar to the coast of Palestine, the Mediterranean exceeds two thousand miles in length, that its breadth is so |