then, sons of dogs, leave the earth to those against whom paradise is barred, and go straight to heaven." Thereupon the pasha made the fatal gesture with his right hand, and the wretched men were hurried out for execution. But presently Djezzar appeared to change his mind. "Send those dogs back to their dens," he said; "and if a single one of them ever ventures to show himself beyond them, let him be killed like an unclean beast." He then, by way of commuting their punishment, increased the taxes paid by the Samaritans sixfold; and saddled them with the cost of constructing and maintaining a fountain at Kefr Nuohr, two leagues from Saffad, that, as he said, they might do some good in this world to those who were to be deprived of paradise in the next. They quickly returned home, rejoiced at having got off so well from this interview with the ferocious pasha, who fortunately for them happened on that day to be in unusually good humour. "Ever since that day," say the oldest of them, "none of us have gone down into the plain, and we die without ever quitting the walls of our quarters." Djezzar Pasha has been many years dead; but the lesson still works, and the Samaritans, it is said, keep close to home, dreading to expose themselves to the outrages of the rude Nablousian mountaineers.*

* In the spring of 1799, when Bonaparte entered Syria at the head of twelve thou sand five hundred men, in his attempts to storm Acre, the obstinate defence of the garrison commanded by Djezzar Pasha, aided by Sir Sidney Smith with English sailors, saved the city from the repeated assaults of the French general, who, after spending more than sixty days before it, and losing near three thousand men, retreated to Egypt.

The notorious Djezzar Pasha (an appellation explained by himself as signifying the butcher) was at that time governor of the city. During the siege, he sat on the floor of his palace, surrounded by a heap of gory heads, distributing money and military honours to all who brought him in the heads of Frenchmen. This Djezzar Pasha was one of the most black-hearted monsters that ever lived; cruel in disposition, arbitrary in his rule, and terrible in his revenge, he was, in fact, the Nero of his day. "We found him," says Dr. Clarke, " seated on a mat in a little chamber destitute of the meanest article of furniture, excepting a coarse, porous, earthenware vessel for cooling the water he occasionally drank. He was surrounded by persons maimed and disfigured; some without a nose, others without an arm, with one ear only, or one eye: marked men, as he termed them,-persons bearing signs of their having been instructed to serve their master with loyalty.” On one occasion some of his wives happened to displease him. He suspected their fidelity; and, fearing lest their honour should suffer, he spoke to them on the subject, as an anxious and affectionate husband would do, and then chopped off the heads of seven of them with his own hands! The number of his women was kept a profound secret, in order that his biographer might be unable to state how many of them he disposed of without causing them to suffer a lingering illness. Djezzar died in May, 1804, after an illness of nine months, in the seventy-fifth year of his age, and thirtieth of his rule as pasha. His cruelty and atrocities bring vividly to mind the like characteristics of the first Herod; and it is remarkable that two such monsters in human form should die in their beds, and not be cut off by the vengeance of their outraged subjects. According to Dr. Clarke, Djezzar was his own minister, treasurer, and secretary; and not unfrequently both judge and executioner in the same instant. As late as 1815, it was not uncommon to meet in the streets of Acre men who had been deprived by Djezzar of an eye, an eat, or part of the nose. This remarkable and ferocious personage was a native of Bosnia.

On our return from Jacob's Well we entered the town by a different direction from that by which we had left it; and, a little way outside the gate, I was accosted by two or three lepers, most pitiable-looking objects, who were importunate in their appeals for sympathy and relief. Here these miserable outcasts wait, and clamorously beg alms from the people passing to and from the town, especially from strangers. It was painful to see them, and to hear the disagreeable, hoarse sound of their voices. The leprosy with which they were afflicted was not of that snow-like whiteness we read of in Scripture. There was an unnatural hue upon their faces, as though they had been scalded. It was enough to make one shudder to look at their repulsive features. In ancient times as now, it seems, these outcasts were found at the gates of cities. Thus we read : "There were four leprous men at the entering in of the gate" of Samaria. (2 Kings vii. 3.) At some place on the confines of Galilee and Samaria, it appears, when our Saviour was on His last circuit, "there met Him ten men that were lepers, which stood afar off." They were companions in distress, and therefore they associated together; though one, at least, of them was a Samaritan. Having heard of our Lord's miracles, they stood at a distance, with loud voices earnestly begging Him to compassionate their case. "The shades of evening," says one traveller, "were gathering fast as I approached the gates of Nablous, the Shechem of the Old Testament, and the Sychar of the New. More than a dozen lepers were sitting outside the gate, their faces shining, pimpled, and bloated, covered with sores and pustules, their nostrils opened and filled with ulcers, and their red eyes fixed and staring with swollen feet they dragged their disgusting bodies towards me, and, with hoarse voices, extended their deformed and hideous hands for charity." At Jerusalem, hard by the city gate, (Sion gate,) are the lepers' huts, a set of miserable, low, clay hovels, the habitations of these unfortunates, who are now found only at Jerusalem and Nâbulus. Dr. Schultz had occasion to visit them, and ascertained their number to be twenty-seven, men, women, and children— Mohammedans. They are allowed to intermarry, and thus propagate this loathsome malady, which is hereditary. They receive a miserable pittance for their maintenance from the government, which they are fain to eke out by begging. And a most pitiable and disgusting sight it is to see the poor wretches, laid at the entrance of the gates of the city, asking alms of the passengers, with outstretched hands, or stumps, in various stages of decay, under the influence of this devouring disease, for which it seems no effectual remedy is known. "I saw," he adds, "no case of that whiteness which is mentioned in Scripture as " a chief" symptom of this disorder; but I own that my eyes shrank with horror from the contemplation of such misery, and I avoided contact with them as I would with one plague-stricken." Nâbulus has five mosques, two of which, according to a tradition in which While still young, he sold himself to a slave-merchant in Constantinople; and being purchased by 'Aly Bey in Egypt, he rose from the humble lot of a Memlûk slave, to the post of governor of Cairo. He afterwards became pasha of Acre and Sidon, and took up his residence in the former city. 2 z

VOL. X.-FIFTH SERIES.

Mohammedans, Christians, and Samaritans agree, were originally churches. One of them, it is said, was dedicated to John the Baptist; its eastern portal, still well preserved, shows the European taste of its founders. The domes of the houses and the minarets, as they appear above the sea of luxuriant vegetation which surrounds them, present a striking view to the traveller approaching from the east or the west. Dr. Rosen says, that the inhabitants boast of the existence of not less than eighty springs of water within and around the city. He gives the names of twenty-seven of the principal of them. The olive, as in the days when Jotham delivered his famous parable, is still the principal tree. Figs, almonds, walnuts, mulberries, grapes, oranges, apricots, pomegranates, are abundant. The valley of the Nile itself hardly surpasses Nábulus in the production of vegetables of every sort. Being, as it is, the gateway of the trade between Jaffa and Beirut on the one side, and the trans-Jordanic districts on the other, and the centre also of a province so rich in wool, grain, and oil, the town becomes, necessarily, the seat of an active commerce, and of a comparative luxury, to be found in very few of the inland Oriental cities. It produces, in its own manufactories, many of the coarser woollen fabrics, delicate silk goods, cloth of camel's hair, and especially soap; of which last commodity large quantities, after supplying the surrounding country, are sent to Egypt and other parts of the East. The ashes and other sediments thrown out of the city, as the result of the soap manufacture, have grown to the size of hills, and give to the environs a peculiar aspect.

Rosen, during his stay at Nâbulus, examined anew the Samaritan inscriptions found there, supposed to be amongst the oldest written monuments in Palestine. He has furnished, it seems, the best copy of them that has been taken. The inscriptions on stone-tablets, distinguished in his account as No. 1, and No. 2, belonged originally to a Samaritan synagogue which stood just out of the city, near the Samaritan quarter, of which synagogue a few remains only are now left. They are thought to be as old, at least, as the age of Justinian, who (A.D. 529) destroyed so many of the Samaritan places of worship. Some, with less reason, think they may have been saved from the temple on Gerizim, having been transferred afterwards to a later synagogue. One of the tablets is now inserted in the walls of a minaret; the other was discovered not long ago in a heap of rubbish not far from it. The inscriptions consist of brief extracts from the Samaritan Pentateuch, probably valuable as palæographic documents. Similar slabs are to be found built into the walls of several of the sanctuaries in the neighbourhood of Nâbulus; as at the tombs of Eleazar, Phinehas, and Ithamar at Awertah.

Nâbulus is about thirty-four miles north of Jerusalem, and seven miles south of Samaria. On the following day, we left this lovely "place of Sichem," and took our departure towards Jerusalem.

Camberwell.

J. M.

707

ORDERS FOR HOUSEHOLD SERVANTS IN THE TIME OF QUEEN ELIZABETH.

In the days of Elizabeth, domestic economy was much attended to; servants were more numerous, and considered as a more essential criterion of gentility, than at any subsequent period. The strict regulations to which servants were subjected, and the perfect order preserved in the household of the superior classes, in the period of which we speak, is illustrated by the

"Orders for Household Servants, first devised by John Haryngton, in the year 1566, and renewed by John Haryngton, Sonne of the saide John, in the year 1592; the said John the Sonne being then High Shrieve of the County of Somerset.

"Imprimis. That no servant bee absent from praier, at morning or evening, without lawfull excuse, to be alledged within one day after, upon payne to forfeit, for every time, 2d.

"2d item. That none swear any othe, upon payne, for every othe, 1d.

"3d item. That no man leave any doore open that he findeth shut, without there bee cause, upon payne, at every time, ld.

"4th item. That none of the men be in bed, from our Lady-day to Michaelmas, after six o'clock in the morning, nor out of his bed after ten o'clock at night; nor, from Michaelmas till our Lady-day, in bed after seven in the morning, nor out after nine at night, without reasonable cause, on payne of 2d.

"5th item. That no man's bed be unmade, nor fire nor candle-box unclean, after eight of the clock in the morning, on payne of 1d.

"7th item. That no man teach any of the children any unhonest speeche, or othe, on payne of 4d.

"8th item. That no man waite at table without a trencher in his hand, excepte it be upon some good cause, on payne of 1d.

"9th item. That no man appointed to waite at any meale be absent without reasonable cause, on payne of 1d.

"10th item. If a man breake a glasse, hee shall answer the price thereof out of his wages; and if it bee not knowne who brake it, the butler shall pay for it, on payne of 12d.

"11th item. The table must be covered halfe an hour before eleven at dinner, and six at supper, or before, on payne of 2d.

"13th item. That none be absent, without leave or good cause, the whole day, or any part of it, on payne of 4d.

"14th item. That no man strike his fellow, on payne of loss of service; nor revile, or threaten, or provoke another to strike, on payne of 12d. "15th item. That no man come to the kitchen without reasonable cause, on payne of 1d., and the cooke also to forfeit ld.

"17th item. That no man wear a foull shirt on Sunday, nor broken hose or shoes, or doublett without buttons, on payne of 1d.

"18th item. That when any strainger goeth hence, the chamber be dressed up againe within four houres after, on payne of 1d.

"19th item. That the hall shall be made cleane every day, by eight in the winter and seaven in the summer, on payne of him that should do it, ld.

"20th item. That the court-gate bee shutte each meal, and not opened during dinner or supper, without just cause, on payne the porter to forfeit, for every tyme, 1d.

"21st item. That all stayrs in the house, and other rooms that neede shall require, be made cleane on Friday, after dinner, on payne of forfeiture, of every one whome it shall belong unto, 3d.

"All which sommes shall be duly paide, each quarter-day, out of their wages, and bestowed on the poore, or other godly use."

In the fifteenth of the foregoing items is an injunction that to us seems strange. But it was customary in those days, in order to prevent the cook being disturbed in his important duties, to keep the men aloof till dinner was ready to be served; they were then summoned to convey it to the table, by loudly knocking on the dresser with the knife, the symbol of the cook's office ;—a practice which gave rise to the phrase, “He knocks to the dresser," or, "He warns to the dresser," as synonymous with the announcement that "dinner is ready."

EASTERN FANATICISM:

A SCENE IN THE CHURCH OF THE HOLY SEPULCHRE AT JERUSALEM.

On the Saturday called Holy Saturday, the day preceding the Greek Easter, I visited the Church of the Holy Sepulchre to witness what is said to be the miraculous kindling of the sacred fire over the tomb of Christ. After traversing a few winding and windowless streets, stony and irregular, and then almost deserted, we entered the busy bazaar which leads to the church. Here all was bustle and confusion: buyers and sellers paused to watch the concourse of people hastening to the festivals. We passed under an archway, and found ourselves opposite the beautiful façade, with its double doorway and sculptured friezes. It was about half-past eleven. The square court was lined with Turkish soldiers. The surrounding terraces and house-tops were covered with women shrouded in white sheets, and forming picturesque groups, sitting and standing in the dazzling sunlight. Crowds of Greeks and Armenians were entering in at the door. I was met there by Mons. L., the cancelière of the French consulate ; and with difficulty he led me into the church, and across the area of the Rotunda, where all was confusion and excitement. The pilgrims were running and leaping in all directions, uttering wild cries, and a monotonous sort of chant. The noise was almost bewildering. With Mons. L.'s assistance, I climbed up a steep platform, and then ascended a tottering staircase, which led to the Latin gallery, on the north side of the Rotunda. One portion of it had been set apart for strangers, and I was glad to be safely placed there. It