of neighbouring countries) (1), in the fact, "that an Ethiopic word of the same origin denotes to "tremble," and another derived from it" an earthquake," which, when we bear in mind the peculiar symptoms of ague, gives ample grounds for the supposition, that it may be the disease; and Boothroyd, whilst he allows the difficulty of ascertaining the peculiar disease to which the word refers, yet observes, that there is sufficient ground for such a supposition. The curious occurrence of the word "piyeɩ” in the Septuagint, and "frigore" in the Vulgate, while in our own, as well as in most of the translations, the word "inflammation" is used, and its being rendered by words of parallel signification so opposed, in

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(1) Qui morbi in linqua Latina, aut Germanica his nominibus morborum Hebraicis respondeant nemo terto dixerit. Conjecturæ ex verborum origine retitæ incertæ sunt.—Dathe.

the abstract, to the rendering of the Septuagint and Vulgate, evidently points out a just ground, if not for the conclusion, at least for the supposition, that the original Hebrew word comprehends that morbid condition of the system signified in our term ague, which is characterised by its hot and cold stage.

Of the "extreme burning" (épeioμų) I have nothing particular to offer. Rosenmüller says, he has no doubt of its being a catarrhous suffocation, nomen habens a ronchissando. Geddes acknowledges he is uncertain to what disease it refers, but supposes it to be an inflammation.

Instead of the "sword" in this verse, the Vulgate, Arabic, and Samaritan texts as well as Aben Ezra, render "droughts," and as it is classed with other calamities affecting the fruits of the earth, this is probably its meaning: Canon Rogers, however, prefers our common version.

The remaining diseases alluded to in this chapter, are the "EMERODS," which are generally allowed to refer to that frequent affection of the hæmorrhoidal vessels, called piles, an interpretation to which both Dathe and Taylor give their assent. (1)

The "SCAB," and the "ITCH," are translated by Dathe porrigo and scabies; Taylor says, that the former refers to a malignant disorder of the skin. The mention of these diseases, however, is so slight, that any discussion on them would be futile.

Of the madness here named, I shall say nothing at present, as the subject will come somewhat under illustration in the next object of my inquiry.

(1) This receives some support from 1 Samuel vi. 5, as the golden models there named, most probably represented the protuberances occurring in this disorder.

DEMONIACS.

HAVING now taken this short view of the more important diseases of the Old Testament, it remains for me to say some few words concerning the demoniacs of the New, or as our version expresses it, those possessed with devils.

Before entering on any illustration of the subject, it will be necessary to place on a right footing the true expressions of the original regarding this matter.

It will be found, by comparing the Greek text with the authorised version, that we have translated the two words, Audßolos and Δαιμόνιον, Οι Δαίμονες, by the same English word, namely, "Devil," while, it is very

evident, if we bear in mind the conventional meaning of the former word, we shall find, by confounding it with the latter, that considerable misapprehension has arisen :—Atáßoλos (1), justly rendered in our translation, by the term Devil, has a variable and extensive meaning, but certainly one in no way referable to that which is to be understood by the original words Δαιμόνιον (*) and Δαιμονες.

Aláßolos signifies a calumniator or accuser, and, in which restricted sense, is applied as an epithet to Satan; (3) in its figurative

(1) Calumniator, Diabolus, Satan. Th. daßaλλw, traduco. (2) Aaipoviov, Dæmonium, i. e. Spiritus impurus, Dim. a daiμwv, q. r. Deus, Genius, Dæmon; apud sacros scriptores, tametsi μérov in malam partem accipitur, pro spiritu impuro: daoves, pl. Dæmones.

(3) Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τὸ διαβόλου, Matt. chap. iv. verse 1.