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­ CXL.

The ancients had at least half an idea that we travelled on horseback to heaven. See a passage of Passeri, “de animæ transvectione’’ — quoted by Caylus. See, also, many old tombs. ­

­ CXLI.

It is said in Isaiah, respecting Idumea, that “none shall pass through thee for ever and ever.” Dr. Keith here insists, as usual, upon understanding the passage in its most strictly literal sense. He attempts to prove that neither Burckhardt nor Irby passed through the country — merely penetrating to Petra, and returning. And our Mr. John Stephens entered Idumea with the deliberate design of putting the question to test. He wished to see whether it was meant that Idumea should not be passed through, and “accordingly,” says he, “I passed through it from one end to the other.” Here is error on all sides. In the first place, he was not sufficiently informed in the Ancient Geography to know that the Idumea which he certainly did pass through, is not the Idumea or Edom, intended in the prophecy — the latter lying much farther eastward. In the next place, whether he did or did not pass through the true Idumea — or whether anybody, of late days, did or did not pass through it — is a point of no consequence either to the proof or to the disproof of the literal fulfilment of the Prophecies. For it is quite a mistake on the part of Dr. Keith — his supposition that travelling through Idumea is prohibited at all.

The words conceived to embrace the prohibition, are found in Isaiah 34:10, and are Lenetsach netsachim ein over bah: — literally — Lenetsach, for an eternity; netsachim, of eternities; ein, not; over, moving about; bah, in it. That is to say; for an eternity of eternities, (there shall) not (be any one) moving about in it — not through it. The participle over refers to one moving to and fro, or up and down, and is the same term which is translated “current” as an epithet of money, in Genesis 23:16. The prophet means only that there shall be no mark of life in the land — no living being there — no one moving up and down in it. He refers merely to its general abandonment and desolation.

In the same way we have received an erroneous idea of the meaning of Ezekiel 35:7, where the same region is mentioned. The common version runs: — “Thus will I make Mount Seir most desolate, and cut off from it him that passeth out and him that returneth,” — a sentence which Dr. Keith views as he does the one ­from Isaiah; that is, he supposes it to forbid any travelling in Idumea under penalty of death; instancing Burckhardt’s death shortly after his return, as confirming this supposition, on the ground that he died in consequence of the rash attempt.

Now the words of Ezekiel are: — Venathati eth-har Seir leshimmamah ushemamah, vehichrati mimmennu over vasal: — literally — Venathati, and I will give; eth-har, the mountain; Seir, Seir; leshimmamah, for a desolation; ushemamah, and a desolation, vehichrati, and I will cut off; mimmennu, from it; over, him that goeth; vasal, and him that returneth: — and I will give Mount Seir for an utter desolation, and I will cut off from it him that passeth and repasseth therein. The reference here is as in the preceding passage: allusion is made to the inhabitants of the land, as moving about in it, and actively employed in the business of life. I am sustained in the translation of over vasal by Gesenius S 5 — vol 2 — p. 570, Leo’s Trans.: Compare, also Zachariah 7:14 and 9:8. There is something analogous in the Hebrew-Greek phrase, at Acts, 9:28 — [[Greek text:]] xxxxxxxxxxxxxxx [[:Greek text]] — And he was with them in Jerusalem, coming in and going out. The Latin versatus est is precisely paraphrastic. The meaning is that Saul, the new convert, was on intimate terms with the true believers in Jerusalem; moving about among them to and fro, or in and out.

­ CXLII.

The author of “Cromwell” does better as a writer of ballads than of prose. He has fancy, and a fine conception of rhythm. But his romantico-histories have all the effervescence of his verse, without its flavor.