Hebrew name, as already observed, includes the whole of this genus of birds, among which we find some less impure than the raven; as the rook, which species Mr. Taylor inclines to believe was the one employed. As to God's 'commanding' the ravens, it will be found a mode of speech adopted where vocal commands could not be employed. See Job xxxviii. 11; Psalm 1xxviii. 23; Isaiah xlv. 12. To command the ravens, then, may only denote that God made use of them in providing for the necessities of his servant.

It is said by naturalists, that the ravens drive out their young ones early from the nest, and oblige them to seek food for their own sustenance. It is to this fact, probably, that the Psalmist alludes, when he says, 'The Lord giveth to the beast his food, and to the young ravens which cry,' (Psalm cxlvii. 9); and Job: 'Who provideth for the raven his food? when his young ones cry unto God, wandering for want of meat,' ch. xxxviii, 41. But the care of Providence, says professor Paxton, is not confined to the young; it extends also to the parents, that, like their brood, 'neither sow nor reap, have neither storehouse nor barn,' (Luke xii. 24); and supplies them with food from his inexhaustible stores. Whatever may be their character and habits, they are the work of infinite wisdom and power; and if it be not unbecoming the Almighty Creator to make such creatures, it cannot be unbecoming to provide for their support. They, too, have their sphere of action; and their qualities and instincts are usefully employed, both for themselves and the other parts of the terrestrial creation; even the ineanness of their character is of no small advantage to the considerate mind, in allaying his fears, and in exciting and establishing his confidence in the wise and bountiful arrangement of Providence. The argument of our Lord is exceedingly strong and pointed. If the Almighty hear not in vain the croaking of a young raven, he surely will not turn a deaf ear to the supplications of his own people.

THIS beautiful and gentle creature was called, by the Hebrews, ioneh, which signifies mildness, gentleness, &c. Parkhurst derives the Hebrew name from a root which admits the sense of defenceless, and exposed to rapine and violence; remarkable characteristics of this lovely bird, and which are accordingly noticed by some of the ancient poets.

The dove, which is used in scripture as the symbol of simplicity, innocence, and fidelity, furnishes the sacred writers with many beautiful allusions, From the earliest times, it appears to have been offered in sacrifice, (Gen. xv. 9); and in the Mosaic ritual it is repeatedly prescribed for this use,

The dove is universally admitted to be one of the most beautiful objects in nature. The brilliancy of her plumage, the splendor of her eye, the innocence of her look, the excellence of her dispositions, and the purity of her manners, have been the theme of admiration and praise in every age. To the snowy whiteness of her wings, and the rich golden hues which adorn her neck, the inspired Psalmist has been thought to allude in these elegant strains: 'Though ye have lien among the pots, yet ye shall be as the wings of a dove, covered with silver, and her feathers with yellow gold,' Psalm lxviii. 13. Mr. Harmer is of opinion, however, that the Psalmist alludes, not to an animal adorned merely by the hand of nature, but to the doves consecrated to the Syrian deities, and ornamented with trinkets of gold. Agreeably to this view, he interprets the passage thus: 'Israel is to me as a consecrated dove; and though your circumstances have made you rather appear, like a dove, blackened by taking up its abode in a smoky hole of the rock; yet shall ye become beautiful and glorious as a Syrian silver-colored pigeon, on whom some ornament of gold is put. But this view of the passage, as Professor Paxton observes, makes the Holy Spirit speak with some approbation, or at least without censure, of a heathenish rite, and even to borrow from it a figure to illustrate the effects of Divine favor among his chosen people; and as no other instance of the kind occurs in scripture, he thinks it cannot be ad

mitted here, without much stronger evidence than that respectable writer has produced.

Mr. William Baxter gives another translation of the passage, remarking, 'It was the custom for the Hebrew armies, as well as the Syrians and Assyrians, to have a dove for their standard; to which the Psalmist alluding, says, 'If you shall abide by your standard, the silver-colored dove, whose wings are gilt with gold, when the Almighty by its means has scattered the kings, the marks of victory shall be displayed in your ensign, and your dove appear as white as snow. All interpreters have blindly followed the Septuagint in this place, who, either ignorantly, or perhaps wilfully, rendered it obscure; for, being unwilling to gratify the Syrians, who worshipped a dove, with so honorable a mention of their deity, instead of translating the Hebrew word, a standard, as they ought to have done, they made a proper name of it, and rendered it Mount Sel

mon.'

The author of Scripture Illustrated' enlarges upon this construction, and gives a new version, accompanied by remarks, which elucidate other passages. These, Dr. Harris has transferred into his Natural History, with a few emendations; and in this corrected state we shall copy them here.

After having remarked that the whole of the psalm appears to be a triumphal ode for success in battle, the doctor inquires how is it possible that the same persons who had put to flight these kings, and had taken the spoil home to their families, should lie among the pots! How should these soldiers suffer such disgrace, and that at the very time when they enjoy the victory!-This is inconceivable; but if we recollect that the standard of the dove was used as a military ensign, and suppose it to be alluded to here, then we have an entirely distinct view of the article, and may understand it accordingly:

That the dove was a military ensign, may be gathered from the history in the Chronicon Samaritanum, where we read that the Romans placed a pigeon [or dove] on Mount Gerizim, to hinder them from going thither to worship with troops. Some Samaritans attempted to go up; but the bird discovered them, and cried out, The Hebrews! The guards awoke, and slew those who were coming up.' Understand here a military sentry and ensign, and 'the dove' becomes intelligible at once.

The paleness of the kings, who accompanied this banner, is extremely characteristic of their appearance when they saw their sacred embler cast down, and trampled on by the Israelites; or, if they themselves, in their haste cast it down, that they might flee the more swiftly, the shame is equal.

These and other considerations lead to the conclusion, 1st. that the dove was certainly used as a military ensign, and 2dly, that as the Assyrians were eminent and ancient worshippers of the dove, it might be supposed to be appropriately their banner or standard. This will authorise a translation of several passages of scripture different from our present public version.

Jeremiah, speaking of the ravages which would be committed in Judea by Nebuchadnezzar, says, "The land is desolate because of the fierceness of the dove.' And again,' Let us go to our own people, to avoid the sword of the dove:' and in another place, They shall flee every one, for fear of the sword of the dove.' Each of these places is intelligible, by supposing that the king of the Chaldeans is referred to, who bore a dove in his ensigns, in memory of Semiramis.

:

The surprising brightness of the dove's eye, and the simplicity of her look, which is directed only to her mate, are selected by the Spirit of God, to express the purity and fidelity of a genuine believer. Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes,' Cant. i. 15. A faithful index of the holiness which reigns within; they neither court the notice, nor meet the glance of a strange lord. The same beautiful image is employed to represent the peerless excellences of the Redeemer, and particularly his infinite wisdom and knowledge, which are ever exercised for the good of his people; which are pure and holy, and in the estimation of every saint, as in their own nature, ineffably precious and lovely His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set,' Cant. v. 12. The eyes of a dove, always brilliant and lovely, kindle with peculiar delight by the side of a crystal brook, for this is her favorite haunt; here she loves to wash, and to quench her thirst. But the inspired writer seems to intimate that, not satisfied with a single rivulet, she delights especially in those places which are watered with numerous streams, whose full flowing tide approaches the height of the banks, and offers her an easy and abundant supply. They seem as if they were washed with milk, from their shining whiteness; and fitly, or rather fully set, like a gen set in gold, neither too prominent nor too depressed; but so formed, as with nice adaptation, to fill up the socket. So precious and admirably fitted to the work of mediating between God and man, are the excellences of Jesus Christ. God and man in one person, he is at once invested with all the attributes of Deity, and all the perfections of which our nature is capable. As the eternal Son of God, he is wisdom and prudence itself; and as the Son of man, he is 'holy, harmless, undefiled, and separate from sinners:' He is white and ruddy, the chief among ten thousands: yea, he is altogether lovely.'

The manners of the dove are as engaging as her form is elegant, and her plumage rich and beautiful. She is the chosen emblem of simplicity, gentleness, purity, and feminine timidity. Our blessed Lord alludes with striking effect to her amiable temper, in that wellknown direction to his disciples, Be ye wise as serpents, and harmless as doves,' Matt. x. 16. Wisdom, without simplicity, degenerates into cunning-simplicity, without wisdom, into silliness: united, the one corrects the excess or supplies the defects of the other, and both become the objects of praise; but separated, neither the wisdom of the serpent, nor the simplicity of the dove, cbtains in

this passage the Saviour's commendation. The character which is compounded, of both makes the nearest approach to the true standard of Christian excellence. The wisdom of the serpent enables the believer to discern between good and evil, truth and error, that, having proved all things, he may hold fast that which is good; the simplicity of the dove renders him inoffensive and sincere, that he may not deceive nor injure his neighbor. Such were the qualities which the Saviour recommended to his followers, and his apostle wished the Romans to obtain: 'I would have you wise unto that which is good, and simple concerning evil,' chap. xvi. 19.

The mourning of the dove (Isaiah xxxviii. 14: lix. 11) alludes to the plaintive murmuring of this bird, particularly of the turtle-dove, which is said to be disconsolate and to die with grief at the loss of its mate. To this circumstance Nahum also refers, when predicting the desolation of Nineveh :- Huzzab shall be led away captive; she shall be brought up, and her maids shall lead her as with the voice of doves tabering upon their breasts,' chap. ii. 7.

It is supposed, that in Eccles. x. 20, there is an allusion to the custom, so long and extensively adopted, of employing these birds as couriers to carry tidings from one place to another: Curse not the king, no, not in thy thought; and curse not the rich in thy bedchamber; for a bird of the air shall carry the voice, and they which have wings shall tell the matter.'

The conjugal fidelity of the dove has been noticed by every writer who has treated of her character. She admits but of one mate, to whom she seems most affectionately attached, and from whom she is never known to separate while life continues. The black pigeon, it is said, after the death of her mate, continues in a widowed state for life: the intense grief of the turtle-dove on this occurence we have already noticed. This may help to illustrate those passages of scripture in which the undivided affection and indisoluble union which subsist between the Saviour and his church are represented. 'Oh, my dove, that art in the clefts of the rock, in the secret places of the stars, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance comely,' Cant. ii. 14. My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her,' ch. vi. 9.

In the New Testament, the dove is the chosen emblem of the Holy Spirit, who, in the economy of grace, is not only the messenger of peace and joy to sinful men, but also the author of those gentle and peaceable dispositions of mind, which characterise, in every part of the world, the true believer in Christ: The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith [or fidelity], meekness, temperance,' Gal. v. 22.

During the siege of Samaria, by Ben-hadad, king of Syria, we are informed (2 Kings vi. 25) that so pressing was the famine, an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver. This, howev