priests, &c., study caution in their answers to him. This occurrence would quicken the attention of all who expected temporal redemption in Israel, as it would extremely mortify every Jewish national feeling. The over-ruling providence of God appointed, that, at the time of Christ's birth, there should be a public, authentic, and general production of titles, pedigrees, &c., which should prove that Jesus was descended from the house and direct family line of David; and that this should be proved judicially on such a scrutinizing occasion. This occurrence brought about the birth of the Messiah, at the very place appointed by prophecy long before, though the usual residence of Joseph and Mary was at Nazareth. CYRUS, son of Cambyses the Persian, and of Mandane, daughter of Astyages, king of the Medes. At the age of thirty, Cyrus was made general of the Persian troops, and sent, at the head of thirty thousand men, to assist his uncle, Cyaxares, whom the Babylonians were preparing to attack. Cyaxares and Cyrus gave them battle, and dispersed them. After this, Cyrus carried the war into the countries beyond the river Halys; subdued Cappadocia; marched against Crosus, king of Lydia, defeated him, and took Sardis, his capital. Having reduced almost all Asia, Cyrus repassed the Euphrates, and turned his arms against the Assyrians: having defeated them, he laid siege to Babylon, which he took on a festival day, after having diverted the course of the river which ran through it. On his return to Persia, he married his cousin, the daughter and heiress of Cyaxares; after which he engaged in several wars, and subdued all the nations between Syria and the Red Sea. He died at the age of seventy, after a reign of thirty years. Authors differ much concerning the manner of his death. 2. We learn few particulars respecting Cyrus from scripture; but they are more certain than those derived from other sources. Daniel, in the remarkable vision in which God showed him the ruin of several great empires which preceded the birth of the Messiah, represents Cyrus as "a ram which had two horns, both high, but one rose higher than the other, and the higher came up last. This ram pushed westward, and northward, and southward, so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great," Daniel viii. 3, 4, 20. The two horns signify the two empires which Cyrus united in his person, that of the Medes and that of the Persians. In another place, Daniel compares Cyrus to a bear, with three ribs in its mouth, to which it was said, "Arise, devour much flesh." Cyrus succeeded Cambyses in the kingdom of Persia, and Darius the Mede (by Xenophon called Cyaxares, and Astyages in the Greek of Dan. xiii. 65) also in the kingdom of the Medes, and the em pire of Babylon. He was monarch, as he speaks, "of all the earth," Ezra i. 1, 2, 2 Chron. xxxvi. 22, 23, when he permitted the Jews to return into their own country, A. M. 3466, B. C. 538. He had always a particular regard for Daniel, and continued him in his great employments. 3. The prophets foretold the exploits of Cyrus. Isaiah, xliv. 28, particularly declares his name, above a century before he was born. Josephus says, that the Jews of Babylon showed this passage to Cyrus; and that, in the edict which he granted for their return, he acknowledged that he received the empire of the world from the God of Israel. The peculiar designation by name, which Cyrus received, must be regarded as one of the most remarkable circumstances in the prophetic writings. He was the heir of a monarch who ruled over one of the poorest and most inconsiderable kingdoms of Asia, but whose hardy inhabitants were at that time the bravest of the brave; and the providential circumstances in which he was placed precluded him from all knowledge of this oracular declaration in his favour. He did not become acquainted with the sacred books in which it was contained, nor with the singular people in whose possession it was found, till he had accomplished all the purposes for which he had been raised up, except that of saying to Jerusalem, as the "anointed" vicegerent of Heaven, "Thou shalt be inhabited;" and to the cities of Judah, "Ye shall be built, and I will raise up their ruins." The national pride of the Jews during the days of their unhallowed prosperity, would hinder them from divulging among other nations such prophecies as this, which contained the most severe yet deserved reflections upon their wicked practices and ungrateful conduct; and it was only when they were captives in Babylon that they submitted to the humiliating expedient of exhibiting, to the mighty monarch whose bondmen they had become, the prophetic record of their own apostasy and punishment, and of his still higher destination, as the re-builder of Jerusalem. No temptation therefore could be laid before the conqueror in early life to excite his latent ambition to accomplish this very full and explicit prophecy; and the facts of his life, as recorded by historians of very opposite sentiments and feelings, all concur in developing a series of consecutive events, in which he acted no insignificant part; which, though astonishing in their results, differ greatly from those rapid strides perceptible in the hurried career of other mighty men of war in the east ; and which, from the unbroken connexion in which they are presented to us, appear like the common occurrences of life naturally following each other, and mutually dependent. Yet this consideration does not preclude the presence of a mighty Spirit working within him; which, according to Isaiah, said to him, “I will gird thee, though thou hast not known me." Concerning the genius, or guardian angel, of Socrates many learned controversies have arisen ; but, though a few of the disputants have endeavoured to explain it away, the majority of them have left the Greek philosopher in possession of a greater portion of inspiration than, with marvellous inconsistency, some of them are willing to accord to the Jewish prophets. In this view it is highly interesting to recollect that the elegant historian who first informed his refined countrymen of this moral prodigy, is he who subsequently introduced them to an acquaintance with the noble and heroic Cyrus. The didactic discourses and the comparatively elevated morality which Xenophon embodied in his "Memoirs of Socrates," are generally admitted to have been purposely illustrated in his subsequent admirable production, the Cyropædia, or “Education of Cyrus;" the basis of which is true history adorned and refined by philosophy, and exhibiting for universal imitation the life and actions of a prince who was cradled in the ancient Persian school of the Pischdadians, the parent of the Socratic. Isaiah describes, in fine poetic imagery, the Almighty going before Cyrus to remove every obstruction out of his way : "I will go before thee, and level mountains, Who call thee by thy name, am THE GOD OF ISRAEL. According to Herodotus, Babylon was famous for its brazen gates and doors; a hundred were in the city walls, beside those which led to the river, and others which belonged to the temple of Belus. When Sardis and Babylon were taken by Cyrus, they were the wealthiest cities in the world. Crosus gave an exact inventory of his immense treasures to Cyrus, and they were removed from Sardis in waggons. Pliny gives the following account of the wealth which Cyrus obtained by his conquests in Asia: "He found thirty-four thousand pounds' weight of gold, beside vessels of gold, and gold wrought into the leaves of a platanus and of a vine; five hundred thousand talents of silver, and the cup of Semiramis, which weighed fifteen talents. The Egyptian talent, according to Varro, was equal to eighty pounds." Mr. Brerewood estimates the value of the gold and silver in this enumeration at 126,224,000l. sterling. Other particulars relating to him, and the accomplishment of prophecy in his conquest of that large city, will be found under the article Babylon. It is the God of Israel who, in these sublime prophecies, confounds the omens and prognostics of the Babylonian soothsayers or diviners, after they had predicted the stability of that empire; and who announces the restoration of Israel, and the rebuilding of the city and temple of Jerusalem, through Cyrus his "shepherd" and his "anointed" messenger. Chosen thus by God to execute his high behests, he subdued and reigned over many nations, the Cilicians, Syrians, Paphlagonians, Cappadocians, Phrygians, Lydians, Carians, Phenicians, Arabians, Egyptians, Babylonians, Assyrians, Bactrians, &c. "I am He who frustrateth the tokens of the impostors, To open before him [palace] folding-doors; For Jacob my servant's sake, and Israel my chosen, 4. Herodotus has painted the portrait of Cyrus in dark colours, and has been followed in many particulars by Ctesias, Diodorus Siculus, Dionysius of Halicarnassus, Plato, Straho, Justin, and others; in opposition to the contrary accounts of Eschylus, Xenophon, Josephus, the Persian historians, and, apparently, the holy scriptures. The motive for this conduct of Herodotus is probably to be found in his aversion to Cyrus, for having been the enslaver of his country. The Greek historian was a man of free and independent spirit, and could never brook the mention of the surrender of his native city, Halicarnassus, to the troops of Cyrus. But, allowing that heartlessness and cruelty are too often the accompaniments of mighty conquerors, and that very few escape their direful contagion; yet, when the worst is told about Cyrus, abundance of authentic facts remain to attest his worth, and to elevate his character above the standard of ordinary mortals. Xenophon informs us, that the seven last years of his full sovereignty this prince spent in peace and tranquillity at home, revered and beloved by all classes of his subjects. In his dying mo. ments he was surrounded by his family, friends, and children; and delivered to them the noblest exhortations to the practice of piety, virtue, and concord. This testimony is in substance confirmed by the Persian historians, who relate, that, after a long and bloody war, Khosru, or Cyrus, subdued the empire of Turan, and made the city of Balk, in Chorasan, a royal residence, to keep in order his new subjects; that he repaid every family in Persia proper the amount of their war-taxes, out of the immense spoils which he had acquired by his conquests; that he endeavoured to promote peace and harmony between the Turanians and Iranians; that he regulated the pay of his soldiery, reformed civil and religious abuses throughout the provinces, and, at length, after a long and glorious reign, resigned the crown to his son Lohorasp, and retired to solitude, confessing that he had lived long enough for his own glory, and that it was then time for him to devote the remainder of his days to God. ΖΕΥΣ ΣΩΤΗΡ ΚΑΙ ἩΓΕΜΩΝ. Who this god was, we learn from the preamble of his famous proclamation, permitting the Jews to return from the Babylonian captivity: The Lord, the God of heaven, hath given me all the kingdoms of the earth, and he hath charged me to build him a house at Jerusalem,' &c. Ezra i. 1, 2. But where did the Lord (lahoh, or Jove) so charge him?-In that signal prophecy of Isaiah, predicting his name and his actions, about B. C. 712, above a century before his birth; a prophecy which was undoubtedly communicated to him by the venerable prophet Daniel, the Archimagus, who saw the beginning of the Babylonish captivity, and also its end, here foretold to be effected by the instrumentality of Cyrus." 5. Pliny notices the tomb of Cyrus at Passargade in Persia. Arrian and Strabo describe it; and they agree with Curtius, that Alexander the Great offered funeral honours to his shade there; that he opened the tomb, and found, not the treasures he expected, but a rotten shield, two Scythian bows, and a Persian scymetar. And Plutarch records the following inscription upon it, in his life of Alexander:-" O man, whoever thou art, and whenever thou comest, (for come, I know, thou wilt,) I am Cyrus, the founder of the Persian empire. Envy me not the little earth that covers my body." Alexander was much affected at this inscription, which set before him, in so striking a light, the uncertainty and vicissitude of worldly things. And he placed the Crown of gold which he wore, upon the tomb in which the body lay, wondering that a prince so renowned, and possessed of such immense treasures, had not been buried more sumptuously than if he had been a private person. Cyrus, indeed, in his last instructions to his children, desired that "his body, when he died, might not be deposited in gold or silver, nor in any other sumptuous monument, but committed, as soon as possible, to the ground." The observation which Dr. Hales here makes, is worthy of record :This is a most signal and extraordinary epitaph. It seems to have been designed as a useful memento mori, for Alexander the Great, in the full pride of conquest, "whose coming" it predicts with a prophetic spirit, "For come I know thou wilt." But how could Cyrus know of his coming?-Very easily. Daniel the Archimagus, his venerable friend, who warned the haughty Nebuchadnezzar, that "head of gold," or founder of the Babylonian empire, that it should be subverted by "the breast and arms of silver," Dan. ii. 37, 39, or "the Mede and the Persian," Darius and Cyrus, as he more plainly told the impious Belshazzar, Dan. v. 28, we may rest assured, communicated to Cyrus also, the founder of the Persian empire, the symbolical vision of the goat, with the notable horn in his forehead, Alexander of Macedon coming swiftly from the west, to overturn the Persian empire, Daniel viii. 5, 8, under the last king Codomannus, the fourth from Darius Nothus, as afterwards more distinctly explained, Dan. xi. 1, 4. Cyrus, therefore, decidedly addresses the shortlived conqueror, O man, whoever thou art, &c. 'Juvenal, in that noble satire, the tenth, verse 168, has a fine reflection on the vanity of Alexander's wild ambition to conquer worlds, soon destined himself to be confined in a narrow coffin; by a pointed allusion to the epitaph on the tomb of Cyrus :Unus Pellao Juveni non sufficit orbis ; Estuat, infelix angusto limite mundi: Cum tamen a figulis munitam intraverit urbem, 'A single globe suffices not the Pellaan youth; "The emotion of Alexander, on visiting the tomb, and reading the inscription, is not less remarkable. He evidently applied to himself, as the destroyer, the awful rebuke of the founder of the Persian empire, for violating the sanctity of his tomb, from motives of profane curiosity, and perhaps of avarice. And we may justly consider the significant act of laying down his golden crown upon the tomb itself, as an amende honorable, a homage due to the offended shade of the pious and lowly-minded Cyrus the Great." These reflections must close our account of one of the most remarkable characters that ever appeared among the eastern conquerors. DAGON, 7, corn, from 17, or 17, a fish, god of the Philistines. It is the opi nion of some that Dagon was represented like a woman, with the lower parts of a fish, like a triton or syren. Scripture shows clearly that the statue of Dagon was human, at least, the upper part of it, 1 Sam. v. 4, 5. A temple of Dagon at Gaza was pulled down by Samson, Judges xvi. 23, &c. În another, at Ashdod, the Philistines deposited the ark of God, 1 Sam. v. 1-3. A city in Judah was called Beth-Dagon; that is, the house, or temple, of Dagon, Joshua xv. 41; and another on the frontiers of Asher, Joshua xix. 27. DALMANUTHA. St. Mark says that Jesus Christ embarked with his disciples on the lake of Tiberias, and came to Dalmanutha, Mark viii. 10, but St. Matthew calls it Magdala, Matt. xv. 39. It seems that Dalmanutha was near to Magdala, on the western side of the lake. DALMATIA, a part of old Illyria, lying along the Gulf of Venice. Titus preached here, 2 Tim. iv. 10. DAMASCUS, a celebrated city of Asia, and anciently the capital of Syria, may be accounted one of the most venerable places in the world for its antiquity. It is supposed to have been founded by Ux, the son of Aram; and is, at least, known to have subsisted in the time of Abraham, Gen. xv. 2. It was the residence of the Syrian kings, during the space of three centuries; and experienced a number of vicissitudes in every period of its history. Its sovereign, Hadad, whom Josephus calls the first of its kings, was conquered by David, king of Israel. In the reign of Ahaz, it was taken by Tiglath Pileser, who slew its last king, Rezin, and added its provinces to the Assyrian empire. It was taken and plundered, also, by Sennacherib, Nebuchadnezzar, the generals of Alexander the Great, Judas Maccabeus, and at length by the Romans in the war conducted by Pompey against Tigranes, in the year before Christ, 65. During the time of the emperors, it was one of their principal arsenals in Asia, and is celebrated by the emperor Julian as, even in his day, "the eye of the whole east." About the year 634, it was taken by the Saracen princes, who made it the place of their residence, till Bagdad was prepared for their reception; and, after suffering a variety of revolutions, it was taken and destroyed by Tamerlane, A. D. 1400. It was repaired by the Mamelukes, when they gained possession of Syria; but was wrested from them by the Turks, in 1506; and since that period has formed the capital of one of their pachalics. The modern city is delightfully situated about fifty miles from the sea, in a fertile and extensive plain, watered by the river which the Greeks called Chrysorrhoras, or "Golden D River," but which is known by the name of Barrady, and of which the ancient Abana and Pharpar are supposed to have been branches. The city is nearly two miles in length from its north-east to its northwest extremity; but of very inconsiderable breadth, especially near the middle of its extent, where its width is much contracted. It is surrounded by a circular wall, which is strong, though not lofty; but its suburbs are extensive and irregular. Its streets are narrow; and one of them, called Straight, mentioned in Acts ix. 11, still runs through the city about half a mile in length. The houses, and especially those which front the streets, are very indifferently built, chiefly of mud formed into the shape of bricks, and dried in the sun; but those towards the gardens, and in the squares, present a more handsome appearance. In these mud walls, however, the gates and doors are often adorned with marble portals, carved and inlaid with great beauty and variety; and the inside of the habitation, which is generally a large square court, is ornamented with fragrant trees and marble fountains, and surrounded with splendid apartments, furnished and painted in the highest style of luxury. The market-places are well constructed, and adorned with a rich colonnade of variegated marble. The principal public buildings are, the castle, which is about three hundred and forty paces in length; the hospital, a charitable establishment for the reception of strangers, composing a large quadrangle, lined with a colonnade, and roofed in small domes covered with lead; and the mosque, the entrance of which is supported by four large columns of red granite; the apartments in it are numerous and magnificent, and the top is covered with a cupola ornamented with two minarets. Damascus is surrounded by a fruitful and delightful country, forming a plain nearly eighty miles in circumference; and the lands, most adjacent to the city, are formed into gardens of great extent, which are stored with fruit-trees of every description. "No place in the world," says Mr. Maundrell, can promise to the beholder at a distance a greater voluptuousness;" and he mentions a tradition of the Turks, that their prophet, when approaching Damascus, took his station upon a certain precipice, in order to view the city; and, after considering its ravishing beauty and delightful aspect, was unwilling to tempt his frailty by going farther; but instantly took his departure with this remark, that there was but one paradise designed for man, and that, for his part, he was resolved not to take his in this world. The air or water of Damascus, or both, are supposed to have a powerful effect in curing the leprosy, or, at least, in arresting its progress, while the patient remains in the place. The Rev. James Conner visited Damascus in 1820, as an agent of the Church Missionary Society. He had a letter from the archbishop of Cyprus to Seraphim, patriarch of Antioch, the head of the Christian church in the east, who resides at Damascus. This good man received Mr. Conner in the most friendly manner; and expressed himself delighted with the system and operations of the Bible Society. He undertook to encourage and promote, to the utmost of his power, the sale and distribution of the scriptures throughout the patriarchate; and, as a proof of his earnestness in the cause, he ordered, the next day, a number of letters to be prepared, and sent to his archbishops and bishops, urging them to promote the objects of the Bible Society in their respective stations. DAMN, and DAMNATION, are words synonymous with condemn and condemnation. Generally speaking, the words are taken to denote the final and eternal punishment of the ungodly. These terms, however, sometimes occur in the New Testament in what may be termed a less strict, or secondary sense. Thus, when the apostle says to the Romans, "He that doubteth," namely, the lawfulness of what he is doing, "is damned if he eat," Rom. xiv. 23; the meaning is, he stands condemned in his own mind, Again when St. Paul tells the Corinthians, that he that eateth and drinketh" of the Lord's supper" unworthily, eateth and drinketh damnation to himself," 1 Cor. xi. 29; the original word, κpíμa, there is thought by many to import no more than temporal judgments, and that the apostle explains himself in the same sense when he says, "For this cause many among you are weak and sickly, and many sleep," or die. This is at least one mode of interpreting the "damnation" of which St Paul here speaks; but probably the true sense is the bringing guilt upon the conscience, and thereby a liability, without remission, to future judg ment. DAN, the fifth son of Jacob, Gen. xxx. 1-6. Dan had but one son, whose name was Hushim, Gen. xlvi. 23; yet he had a numerous posterity; for, on leaving Egypt, this tribe consisted of sixty-two thousand seven hundred men able to bear arms, Num. i. 38. Of Jacob's blessing Dan, see Gen. xlix. 16, 17. They took Laish, Judges xviii. 1; Joshua xix. 47. They called the city Dan, after their progenitor. The city of Dan was situated at the northern extremity of the land of Israel: hence the phrase, "from Dan to Beersheba," denoting the whole length of the land of promise. Here Jeroboam, the son of Nebat, set up one of his golden calves, 1 Kings xii. 29; and the other at Bethel. DANCING. It is still the custom in the east to testify their respect for persons of distinction by music and dancing. When Baron Du Tott, who was sent by the French government to inspect their factories in the Levant, approached an encampment of Turcomans, between Aleppo and Alexandretta, the musicians of the different hordes turned out, playing and dancing before him all the time he and his escort were passing by their camp. Thus, it will be recollected," the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music," when he returned in triumph from the slaughter of the Philistines. In the oriental dances, in which the women engage by themselves, the lady of highest rank in the company takes the lead, and is followed by her companions, who imitate her steps, and if she sings, make up the chorus. The tunes are extremely gay and lively, yet with something in them wonderfully soft. The steps are varied according to the pleasure of her who leads the dance, but always in exact time. This statement may enable us to form a correct idea of the dance, which the women of Israel performed under the direction of Miriam, on the banks of the Red Sea. The prophetess, we are told, "took a timbrel in her hand, and all the women went out after her, with timbrels and dances." She led the dance, while they imitated her steps, which were not conducted according to a set, well-known form, as in this country, but extemporaneous. The conjecture of Mr. Harmer is extremely probable, that David did not dance alone before the Lord, when he brought up the ark, but, as being the highest in rank, and more skilful than any of the people, he led the religious dance of the males. DANIEL was a descendant of the kings of Judah, and is said to have been born at Upper Bethoron, in the territory of Ephraim. He was carried away captive to Babylon when he was about eighteen or twenty years of age, in the year 606 before the Christian era. He was placed in the court of Nebuchadnezzar, and was afterwards raised to situations of great rank and power, both in the empire of Babylon and of Persia. He lived to the end of the captivity, but being then nearly ninety years old, it is most probable that he did not return to Judea. It is generally believed that he died at Susa, soon after his last vision, which is dated in the third year of the reign of Cyrus. Daniel seems to have been the only prophet who enjoyed a great share of worldly prosperity; but amidst the corruptions of a licentious court he preserved his virtue and integrity inviolate, and no danger or temptation could divert him from the worship of the true God. The book of Daniel is a mixture of history and prophecy in the first six chapters is recorded a variety of events which occurred in the reigns of Nebuchadnezzar, Belshazzar, and Darius; and, in particular, the second chapter contains Nebuchadnezzar's prophetic dream concerning the four great successive monarchies, and the everlasting kingdom of |