ment, and not the shape; while others think that it has reference to the jew elled crescents worn in front or by the side of oriental head dresses. Another ornament is pointed out, which is worn by the women of Egypt and western Asia; and this supposition is greatly strengthened by the consideration, that they have given it the name of ckumarah, moon. Headbands.-These, according to later interpreters, refer to "zones,' or "girdles," which appear to have been in ancient times what some are now, very rich in texture, studded with gold, and ornamented with precious stones. and were attached to a necklace that hung down to the waist. Earrings. These are generally considered to be what the Arabic version renders it, namely, boxes of amulets, or charms. Such are worn by the Orientals universally at the present day; and those of the ladies are made to serve as ornaments, being enclosed in small cases of embossed gold or silver, and suspended from the right side on a silken cord or chain, which is passed over the left shoulder. Sometimes, however, they are worn at the neck or bosom, and sometimes around the head. Aben Ezra says, that these amulets were writings, written in gold and silver. Probably, those of the Hebrews contained some passage of Scripture, as those of Mohammedans contain extracts from the Koran. Orientals believe that their amulets will avert evils, and obtain blessings. Tablets.-The tablets here spoken of Chains.-This is literally "drops," or were small boxes, or bottles, containing pendants, and we may, probably, under-rich perfumes. They were ornamented, stand by it various kinds of pendant ornaments, as nose-jewels, earrings, etc. The former of these, now worn in the East, are generally of silver or gold; but sometimes they are of coral, mother-of-pearl, and horn. The better sort, Chardin says, are set with a ruby between two pearls. The earrings in use are generally thick, sometimes fitting close to the ear; and in other instances very large, perhaps three or four inches in diameter, and so heavy as greatly to distend the lobe of the ear, and enlarge the orifice made for the reception of the ring by the jeweller. Bracelets. "The bracelets of the East," says Chardin, "rather resemble manacles than bracelets. Their weight is very great, and their shape is sometimes flat, but more usually round, or semicircular, taking a cubical form at the section, where they are open to admit the hand. They are made of gold, silver, amber, and mother-of-pearl. Those of silver are the most common; but poorer females are sometimes obliged to wear rings of copper, horn, glass, beads, and other material of inferior description. The bracelets Eliezer gave to Rebekah were of gold; and estimating gold by its weight, the two which he presented to her, which weighed ten shekels, must have been very valuable; see Gen. xxiv. 22. Muffler.-Some kind of veil is, doubtless here intended; and it is supposed that the veil worn in Egypt and Syria is the article alluded to. This is commonly a long strip, black or white, plain, or ornamented, fastened by bands to the head, just below the eyes, and sometimes descending to the feet. Bonnets. This refers to the head-dress or turban of the females in the East; the general principle of which is, that it is a cap bound round with one or more handkerchiefs, or shawls, folded high and flat. Those of the upper class are ornamented with jewels, gold spangles, and coins. Nose jewels.-See Chains. The Changeable suits of apparel.-This probably refers to the gowns, which are frequently very costly, and commonly of rich figured silks and satins. Mantles.-Mantles may refer to such as are used in private by the ladies of western Asia and Egypt. They are worn over the gown, and are made of cloth, silk, or velvet. Wimples. This article of dress was a sort of hood, which fitted to the head, and came down behind almost to the back, and covering the shoulder. Such are worn now by the nuns in the south of Italy and Malta, and in the East, where it is made like a sheet, and is of silk or cotton, according to the rank of the like a cone, with a rich border of cloth | dered: a vest of pale blue satin, edged at the top. Glasses. These glasses are, probably, the metallic mirrors, which, in the East, the women carry about with them as articles of ornament and use; but some think that transparent garments are signified by the original. Fine linen.-By "fine linen" we are probably to understand shirts, or under garments. Hoods.-The most probable article pointed out as the "hoods" here mentioned is a kind of head dress still in use among the Arabian females. It consists of a large handkerchief or shawl, which, after covering the head, falls some way down the back, the corners being so brought round as to cover the bosom, and sometimes the lower part of the face. Veils.-These are referred to the headveil worn in-doors by the ladies of western Asia and Egypt. This head-veil is generally a long strip of white muslin, embroidered with coloured silk and gold, which rests upon the head, and falls down the back in a very graceful manner. Stomacher. It would be difficult to say what article of dress is meant by the "stomacher." Some, however, suppose, with great probability, that it was a girdle or zone, such as is now commonly worn by the Asiatic women, and which consists of a shawl folded wide, and put loosely and tastefully round the waist, leaving the corners hanging down, sometimes in front, and sometimes behind. We will close this article with a description given by Forbes, in his "Oriental Memoirs," of a Mogul beauty, in which most of the particulars spoken of by the prophet are noticed, and by which we shall see how rich these dresses of the Hebrew women were. "Her age did not exceed fifteen: her form was perfect, her features regular, and her large antelope eyes of a brilliant lustre: although fairer than the generality of Indian females, neither the rose nor the lily adorned her complexion, yet the brunette tint rather enriched than impaired the softness and delicacy of her skin: grace was in all her steps, and her whole deportment elegant and courteous. This young beauty excelled in personal charms, but was not so superbly attired as her friend, whom I hastily sketched as a well-dressed Mogul. Her drawers, of green satin flowered with gold, were seen under a chemise of transparent gauze, reaching to her slippers, richly embroi with gold, sat close to her shape, which an upper robe of striped silver muslin, full and flowing, displayed to great advantage: a netted veil of crimson silk, flowered with silver, fell carelessly over her long braided hair, combed smooth, and divided from the forehead, where a cluster of jewels was fastened by strings of seed pearl: her earrings were large and handsome; that in her nose, according to our idea of ornament, less becoming. The Asiatic ladies are extremely fond of the nose-jewel, and it is mentioned among the Jewish trinkets in the Old Testament. A necklace, in intermingled rows of pearls and gold, covered her bosom, and several strings of large pearls were suspended from an embroidered girdle set with diamonds: bracelets of gold and coral reached from her wrist to the elbow, golden chains encircled her ankles, and all her toes and fingers were adorned with valuable rings. Like most of the oriental females, of all religions, her eyes were tinged by a black circle, formed with the powder of antimony; which produces a refreshing coolness, gives the eye additional lustre, and is thought to be a general improvement to Asiatic beauty." THE CRUSADES.-No. II. THE SECOND CRUSADE. No works shall find acceptance in that day, UNDER the title of the "defender and baron of the holy sepulchre," Godfrey ruled in Jerusalem with a mild and gentle sway, and was prosperous. Upon his demise, the government devolved upon his brother Baldwin, who sustained its glory and interests with a firm hand. A nephew of the same name, who succeeded on the throne about A.D. 1118, although occasionally unfortunate, did not tarnish the honour of his predecessors. Folques of Anjou, who had married Melisandra, the eldest daughter of Baldwin 11., also ruled over the kingdom of Jerusalem, after his death, with much honour, for twelve years. To him succeeded Baldwin 111., a youth of a rash temper, and destitute of experience, under whose reign many disasters occurred, and, among others, the loss of Edessa, one of the principal towns possessed and garrisoned by the French. in Palestine, A.D. 1144. Edessa was taken by Noureddin, the most powerful Moslem prince whom the crusaders had yet encountered, and all the inhabitants put to the sword. The tidings of this event stirred up all Christendom to vengeance. Assemblies and councils were called, and a final one met at Vezelay, in which the same enthusiasm was displayed as at Clermont. as In the assembly at Vezelay, the celebrated Bernard filled the place of Peter the hermit. This man was of noble birth, and while he rivalled his contemporary Abelard in learning, he stood unrivalled in the art of eloquence. Bernard harangued the multitude. He represented the Christians in Palestine "afflicted and oppressed beyond measure; their cities conquered, their persons enslaved; many of them immured in dungeons, loaded with fetters, starved, emaciated, exhausted, dying." Hence he called on the assembly to pity their Christian brethren, for whom Christ died; to arm and flee to their rescue from the hands of the infidel; promising them success, and an eternal recompence in glory. The eloquence of Bernard was not in vain. The multitude responded to his appeal; they vowed to take arms and march, and clamorously solicited the sacred badge. The badge was given them, and the stock which the preacher brought with him being soon exhausted, he tore his garments to supply the demand. 66 Louis VII., at this time king of France, offered to leave his court to head this expedition. Previous to this, however, the mind of Louis had been prepared to assume the cross." During a war carried on against Thibaud, count of Champagne, he had taken the castle of Vitry by storm. By his orders the castle was set on fire, and the flames caught a neighbouring church, into which the population had crowded, to preserve themselves from the infuriated soldiery. Thirteen hundred men, women, and children perished in the conflagration. Bernard availed himself of this incident to work upon the feelings of the monarch. "Stimulated by a diabolical spirit," said he, "you have desolated the country with fire and slaughter. The cries of the poor, the groanings of the prisoners, and the blood of the slain, have risen up against you before God, the Father of the fatherless, and the Judge of the widow." He Louis was stung with remorse. acknowledged his wickedness, and in token of his penitence, and to expiate his crimes, he resolved to take the cross, and to lead an expedition to the Holy Land. The French monarch was joined by the emperor of Germany, Conrad III., and each led an army of upwards of an hundred thousand men, through the valley of the Danube to Constantinople, A.d. 1147. Conrad preceded the French monarch, and passed onwards into Asia. Betrayed by his Greek guides, however, in Asia Minor, his troops were surprised and destroyed amid the defiles of Laodicea; scarcely a tenth of them escaped; and Conrad himself, wounded and dismayed, with great difficulty reached Nice. The army of the French took a more circuitous route, but they were equally unsuccessful. One half of their number was cut off in the mountains by the sword of the Saracen. The rest reached Satalia, a sea port opposite to Cyprus, where Louis and his nobles, weary of the tedious and dangerous march by land, took shipping for Palestine, leaving their followers surrounded by the scimitars of their foes, without guide or leader. They all perished, and of the two hundred thousand warriors who had left the west of Europe, buoyant with hope, and anxious to display the feats of war, Louis only, with a band of some hundred cavaliers, reached the holy land. The ignominy of this ill success, and the desertion of his followers, fell upon the French monarch, and he sunk under the shame. He abandoned the feelings of the monarch and the warrior for those of the pilgrim. With his scrip and staff, he journeyed from Antioch to Jerusalem, when, accompanied by Baldwin, he visited the holy sepulchre, and assisted in all the exercises of superstitious devotion. These exercises being concluded, a general convention was held at Ptolemais, for concerting the future military operations. The chiefs assembled resolved, in concert with the battalions of Conrade, which had escaped, to besiege Damascus. Intrigue defeated their designs. After a fruitless display of force before the Syrian capital, the Christian chiefs withdrew from before its ramparts, and fell back upon Jerusalem. No farther enterprise was attempted, and the emperor Conrad and the monarch of France returned into Europe with the melancholy reflection, that their zeal, their labour, and the lives of their warriors comforting, how encouraging, is its influwere spent in vain. It was a costly ence, in the ordinary cares that are minsacrifice at the shrine of ambition, a fear-gled with our daily blessings! Were we all ful compliance with the demands of super-rooted and grounded in Christian prinstition.-E. F. OLD HUMPHREY ON A CHRISTIAN SPIRIT IN THE LESSER THINGS OF LIFE. Ir is thought by many, that a man cannot with propriety reprove that fault in another, of which he himself has been, or is sometimes guilty; but I am of a different opinion. True it is, that to rebuke an offending brother with bitterness or severity, when we are equally culpable ourselves, cannot be right, or rather, it must be wrong but if a reproof be kindly meant and kindly given, I hold that it is neither unreasonable nor unchristian. What if a man, hasty in his disposition, given to procrastinate, and forgetful of his good resolutions, should speak thus to those around him: Neighbours, I see that some of you are quick in your temper, accustomed to put off till to-morrow what you ought to do to-day, and sadly negligent in acting up to your good intentions. Let me beg of you to amend these errors. Unhappily I have fallen into the same faults that I perceive in you, and am every hour suffering from my folly. Be persuaded, neighbours, to turn your attention to these points; let us all try together. Who can tell, but by seeking heavenly assistance, we may get the better of our infirmities?" If such a one were thus to speak, would you blame him? I think not; and am inclined to think that you would rather commend than condemn him. Now it happens that I am in this very case. Often do I find myself sadly deficient in maintaining, as to comparatively little things, that tone and temper of mind which a Christian man should always preserve; and often do I smart on account of my failings. I have sometimes found, that by reproving faults, of which I know myself to be guilty, I am made more watchful and prayerful, while I hope I may give a useful hint to others. Bear with me, then, while I affectionately urge upon you earnestly to resist an entrance into your hearts of this unamiable disposition. Oh, what a sunbeam is a kind-hearted Christian spirit, in the every-day affairs of common life! How soothing, how ciple, Christian kindness, and Christian conduct, the crooked paths of our existence would be comparatively straight, and the rough places plain; the wilderness and solitary place would be glad, and the desert would rejoice and blossom as the rose. The command is given to the followers of the Redeemer, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," Matt. v. 16. But it is a fact, that the experience of every day sets before us, that many Christians far too much overlook their opportunities of exhibiting the beautiful fruits of the Spirit in the lesser things of life. That mantle of love and charity, which should clothe him as a garment within doors and without, is worn as it were on festivals, on high days and holidays, and is too frequently flung aside, in the daily arrangements and hourly occurrences of domestic life. Charity should take up its abode in a Christian's heart; kindness should be as a lamp to his feet, and love an overflowing fountain, bordering and beautifying all his paths. This is a subject that we shall do well to ponder with seriousness, heartfelt earnestness, and sincerity; for it is indeed an error to be lamented, when the Christian lives not up to the standard of his true stature in Christ; when, while holding fast the hope of the gospel, on any occasion he manifests in private life any thing of an unamiable and unkind disposition, an unlovely and churlish spirit. And yet are there not such cases? How often do we require to be reminded, that "Love is the fulfilling of the law," Rom. xiii. 10. There are few, perhaps, who will venture to gainsay the often-repeated remark, that wheret here is a real love to God in operation in the heart, there will be, also, à love to those around us, not only to a few dear relatives and friends, but to the whole human race, the great family of mankind. The stranger, the outcast and the wanderer, will not be forgotten; but a spirit of kindness and philanthropy will abound. Job ate not his morsel alone, but shared it with the fatherless. He let not the stranger lodge in the street, but opened his doors to the traveller. How much is there in the cha racter of Job that a Christian may emulate with advantage! We may venture to conclude, that the heart that loves the Saviour, will not be careless about the welfare of sinners, but rather that its language will be in affectionate earnestness for their welfare. "Ho, every one that thirsteth, come ye to the waters," Isa. lv. 1. "Seek ye the Lord while he may be found, call ye upon him while he is near," Isa. lv. 6. Yet still, while we may wish for the conversion of the world, we may yet err in the want of that habitual and abiding gentleness, charity, and kindness, which I do want to press upon your attention. The spirit of Christian affection that reigns in some families is lovely to behold. The different members of the household walk together as those who are agreed. A bond of fellowship and brotherhood binds them together. "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore," Psa. cxxxiii. Whether I shall succeed in bringing home this subject to you is doubtful; but as what comes from the heart usually finds its way to the heart, I hope to do So. If I knew the best way of going about the matter, that way would I adopt; but as it is, craving your forbearance, and beseeching you to help me in my undertaking, I will address myself to masters, mistresses, and servants. Good reason have I to know that, notwithstanding all my infirmities, my readers are indulgently disposed to respect my opinion, and to give me credit for uprightness of intention; and not willingly would I forfeit these advantages. Masters, mistresses, and servants, then, receive in kindly spirit the present appeal of Old Humphrey to your hearts. A truly Christian man, as the head of a family, and a master, in the full exercise of Christian graces, is a delightful character in private life. His thoughts, words, and deeds, agree. In him the promise of the thirty-sixth chapter of the prophet Ezekiel is fulfilled: "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your A Christian mistress, in the full exercise, as I said before, of Christian graces, sheds around her a calm, a soothing, and enlightening influence; her cheerful and unruffled mien lights up the spirit of her household, making duty a pleasure, and obedience a delight. I have known such, but Christian mistresses have moments, aye hours of infirmity; and then the fair page of domestic life becomes blurred and blotted with unlovely stains. It is an unthankful office to paint a hateful picture, but fidelity requires it to be done. Christian husbands and wives, masters and mistresses, forgetful of whose they are, and whom they profess to serve, sometimes chide away the spirit of gentleness and love, and indulge in a spirit of anger, manifested in different ways. Sometimes it is loud, clamorous, insulting, and threatening. Sometimes reproachful, sarcastic, and bitter; and at others silent, sullen, and vindictive. But the spirit is the same, whatever shape it may assume; and a hateful spirit it is. How does this matter affect you? How soothing, how balm-like, how affectionate, are the words of the apostle to the followers of Christ. "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. - - Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour," Eph. iv. 31, 32; v. 1, 2. Christian servants are a necessary part of a Christian household. When they do well, they are worthy of our best regard; when they do ill, they become a reproach, changing harmony to discord, and order to confusion. Christian servants have many opportunities of showing their principles, not only by obedience, forbearance, and respect, but also by the spirit |