ψάλτιγξ. wakriys. The passages of Hesychius and Suidas, as well as the translation of the Seventy and others, furnish a proof of this conjecture. The Greek translator of Job is the only one who puts it for n and . This must have originated in the special views of this translator. There are other passages which prohibit us from considering him as the same person who translated the other books of the Scriptures, even if it has not yet been proved, as is certainly the case, that the translation of the Seventy, did not originate with one man, and was written out at different times.1 Of what, however, the strings of the ancient Hebrew instruments consisted, can perhaps with difficulty be investigated to complete certainty. In the Old Testament, the subject is no where brought up, except in the translations. Probably, they were of the inner bark of trees, of the sinews of animals, and finally, in more modern times, of metal. יֶתֶר The words , and b, may have been used of strings. appears to me to be so used, in a passage in Isaiah.2 In the mean time, I may be permitted to conclude what I have to say of stringed instruments, with the remark of Euphorion, to be found in Athenaeus: "The use of them is very ancient, but their names and sometimes even their forms have been very much changed."3 II. WIND INSTRUMENTS. Wind instruments, are ordinarily divided into various kinds of trumpets and flutes. The Hebrews had both, and of them, various kinds. pi is given by some as a generic name, of which 17 and are said to be species. I will leave it to the judgment of my reader, whether this distinction has any foundation; and 1 Dresde, Dissertatio de versionis Alexandrinae auctoritate etc. Witt. 1777. 2 Isa. 28: 20. "The bed is so narrow, that there is scarcely place left for a string." [Rather far fetched.] In the Arabic the word u is used of strings. Respecting the strings of the ancients, see Alberti in Hesych. under the word xigas. 3 L. XIV. c. IX. 635, Τα πολύχορδα τῶν ὀργάνων ὀνόμασι μόνον παρηλλάχθαι· παμπάλαιον δ ̓ αὐτῶν εἶναι τὴν χρῆσιν. whether, on the other hand, 1 should not be the genus under which belong the other classes. These instruments have been so distinguished as to make the nip a kind of bent and horny reeds for blowing, similar to our French horns or crooked cornets (Wald- oder Krummhörner.) So great is their age and universal their use, that one can easily convince himself of the truth in this respect, by a resort to every treasury of antiquities and to most of the travels. The word is indeed very seldom to be met with [as a musical or wind instrument,] and for the most part, the musical catalogue of Daniel excepted, for one of the other wind instruments.1 Admit now that they were different, then would 7 have perhaps been the more crooked horn. This, however, does not appear to have been the case; for where we find it is evidently used as synonymous with sophar; and from the place in Daniel, I believe myself justified in concluding that it is actually one and the same instrument, whether I findor. The old translators always render it by oά2Tys; the Syriac by P; and the Arabic by bucki. And of what use is it to trouble ourselves with specifying their difference! It is an unnecessary multiplication of instruments of whose diminution we aught rather to think. As regards pi, the word ordinarily to be met with, we can obtain little information from its derivation. On the other hand, this is rather a hindrance to us. Pleasantness of sound in trumpets, I can never regard as the main point. The Greeks ordinarily translate it by oάλneys and Epativn. The last in particular is to be found in Aquila, and sometimes also in Symmachus.2 The Syriac translation sometimes has the Hebrew [as we may call it,],3 and at others the word . In the Arabic indeed we have the worda, which resembles the Hebrew; and though Gieuhari as quoted by Golius, declares it a foreign word, yet it is still in use, and I can form no other opinion of the sumara adduced by Niebuhr, than that it is the pie of the Hebrews. The Arabic translator in the London Polyglot, has often rendered it by 1 Josh. 6:5, where it evidently stands for Comp. 2 Chron. 8: 13. Isa. 58: 1. 2 Amos 3: 6. Hos. 5: 8. Isa. 58: 1. Ps. 150: 3. 3 Lev. 25: 9. 2 Sam. 6: 15. i. 1 Chron. 25: 5, 4 Ps. 81; 2. 1 Chron. 15: 29. 2 Chron. 20: 28. 29: 28. Ex. 19: 16. 20:18. 5 See Cocceii Lexicon, the new edition by Prof. Schulz. buck, the buccina, and more rarely by the Hebrew or rather the occidental korun.1 To this instrument there is in general given a crooked shape, so that it looks more or less like a horn. Such rounded windinstruments are called litui in Latin; and there are enough of them to be seen figured out in Montfaucon, and also in Lipsius.2 From these, those among the Hebrews did not differ, as writers unanimously testify. It is also agreed, that originally, they were literally nothing but the horns of beasts, which being hollowed out, greatly strengthened the sound made by blowing into them. The Seventy, by the nice choice of the word xɛoαtivn, which they use for i indeed, but never for and the Syriac and Arabic which follow them, have given their 3 In Hoseam, L. II. c. v. 8. himself, "that Gideon and his soldiers had rams' horns." If this testimony is here no better, it is at least as good, as that of the Greeks and Romans. In regard to the second point, I might easily quote the testimony of Pliny the Elder and of Aristotle, who ascribe to rams and all horned animals, the stag alone excepted, hollow horns. Admit, however, that they were not hollow, would it be so impossible a thing to give them the requisite hollowness? But why must one of two positions always fall away? May not both kinds of horns-for I would gladly adjust the controversy, without condemning both parties, —why, I say, may not both kinds of horns have been used? Human invention, which is by no means inactive, may afterwards have made similar ones out of metal and to the first invention have added many other things as ornaments. The use of this instrument is indeed copiously laid open in those passages of the Rabbins which belong to this place. I will, however, touch upon that only which has its foundation in the sacred Scriptures. The other applications of this instrument can easily be sought after, in Vitringa1 and Buxtorf.5 In the service of God, it was, as Van Till correctly remarks, employed only to make its announcement. The strong sound of the instrument would have confounded a choir of singers, rather than have elevated their music. Accordingly, we find it at the giving of the law; where it was employed to call the people to hear the law proclaimed. When the covenant with God was again renewed, the people made known their joy, amidst the blowing of trumpets. According to the regulation of Moses, trumpets were to be blown, at every new moon and every festival, over the burnt-offerings and thank-offerings, as a memorial before God. We meet with a peculiar Sabbath or Feast of Trumpets, on which they were blown by the priests and Levites, throughout all the land; not so much for the purpose of announcing to the people the succeeding civil new year, as1 Hist. Nat. L. XI. c. 37. 9 2 De partib. animal. L. III. c. 2. 3 Gemara in Sanhedrin, fol. 7. Maimonides de Buccina, c. 1. Rosch hasschanah III. 4 De Synagoga Vetere, L. I. P. I. c. 10. § 1. 5 Lex. Chald. h. v. 7 2 Chron. 15: 14. 6 Ex. 19: 13. 8 Num. 10: 10. 9 The solemnization of the civil new year is a mere invention of the Jews, and of very recent origin. Moses knew not a syllable of sembling them together, and preparing them for its celebration; as, on the other hand, for the sake of the festivals immediately following the Sabbath, and especially the great day of atonement, in these respects. Absalom,' as the dross of the human race, knew how, with sufficient cunning, to avail himself of this Sabbath of Trumpets, in order to instigate a rebellion against the best of fathers. As the people looked upon this trumpet-festival as a civil regulation, we thence see, that the use of this instrument was not confined to the worship of God. It was also employed in a variety of other cases, both in war, and in times of peace. When an enemy threatened, these horns were blown, to call the people and assemble them together in arms, for the purpose of driving out the enemy, or helping to pursue him.2 Thus far, the blowing with the trumpet belonged among the artificial signs, employed by the watchman or herald, when on some place of observation, or on the watch-tower; although it was not the only or invariable one. He might also make use of the voice, the hands, and other signs. At feasts and exhibitions of joy, our horns and trumpets were not forgotten. It is hence easy to draw a conclusion with reference to the metaphorical use of the trumpet in the comparisons taken from this instrument. Isaiah rebukes sin with a loud voice, like a trumpet ;6 and in the figurative representation which our Saviour and his apostles have given of the end of time, angels are furnished with trumpets, in order to remind all the world, that now the judgment of the Lord is to be held. One of the best known passages is that of Matt. 6: 2, which is commonly understood figuratively, or explained by a resort for aid to the treasure-chest, which resembled the shophar." It it; and we are bound to abolish the same from our chronologies, as belonging to the Jewish leaven which still remains to be removed. See Beer's Abhandlungen zur Erläuterung der alten Zeitrechnung und Geschichte. Th. II. 2er Absch. 1 2 Sam. 15: 10. 2 Judg. 3:27. 1 Sam. 13: 3 etc. Isa. 18: 3. 4 Faber's Archaeology, p. 235. 3 Jer. 4:5, 6. Ez. 33: 6, etc. 5 2 Sam. 6: 15. 1 Chron. 16:28. 6 Isa. 58: 1. 7 Homberg, Parerga S. p. 20. [Some authors, and to this Pfeiffer refers, have explained this passage, by supposing the Saviour alludes to the fact, that the alms-chest or reservoir of the, had the forin of an inverted trumpet or piw, by which name it was actually called among the Rabbins; and that the Pharisees, in giving their |