ix. 7, 8): Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God : what have we?' ‘And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver ; that will I give to the man of God, to tell us our way;' which words are unquestionably to be understood, in conformity to this Eastern custom, as relating to a token of respect, and not to a price of divination.”

The same writer thus describes the mode of visiting in the East :-"When you would make a visit to a person of quality, you must send one before with a present, to bespeak your admission, and to know at what hour your coming may be most seasonable. Being come to the house, the servants meet you at the outermost gate, and conduct you towards their lord's or master's apartment; other servants meeting you in the way, at their several stations, as you draw nearer to the person you visit. Coming into his room, you find him prepared to receive you, either standing at the edge of the duan, or else lying down at one corner of it, according as he thinks it proper to maintain a greater or less distinction. Being come to the side of the duan, you slip off your shoes, and, stepping up, take your place, which you must do, first at some

distance and upon your knees, laying your hand very formally before you. Thus you must remain till the man of quality invites you to draw nearer, and to put yourself in an easier posture, leaning upon the bolster. Being thus fixed, he discourses with you as the occasion offers, the servants standing round all the while in great numbers, and with the profoundest respect, silence, and order imaginable. When you have talked over your business, or compliments, or whatever other concern brought you thither, he makes a sign to have things brought in for the entertainment, which is generally a little sweetmeat, a dish of sherbet, and another of coffee; all which are immediately brought in by the servants, and tendered to all the guests in order, with the greatest care and seriousness imaginable. And they have reason to look well to it; for should any servant make but the least slip or mistake, either in delivering or receiving his dish, it might cost him fifty, perhaps a hundred, blows on his bare feet, to atone for the crime. At last comes the finishing part of your entertainment, which is, perfuming the beards of the company—a ceremony which is performed in this manner: They have for this purpose a small silver chafing dish, covered with a lid full of holes, and fixed upon a handsome plate. In this they put some fresh coals, and upon them a piece

of lignum aloes, and then shutting it up, the smoke immediately ascends, with a grateful odour, through the holes of the cover. It is held under every person's chin, and offered, as it were, a sacrifice to his beard. The bristly idol soon perceives the reverence done to it, and so greedily takes in and incorporates the gummy steam that it retains the savour of it, and may serve for a nosegay a long time after. This ceremony may, perhaps, seem ridiculous at first sight; but it passes among the Turks for a high gratification. And I will say this, in its vindication, that its design is very wise and useful. For it is understood to give a civil dismissal to the visitants, intimating to them that the master of the house has business to do, or some other avocation, that permits them to go away as soon as they please; and the sooner after this ceremony the better. By this means you may at any time, without offence, deliver yourself from being detained from your affairs by tedious and unseasonable visits, and from being constrained to use that piece of hypocrisy, so common in the world, of pressing those to stay longer with you whom perhaps, in your heart, you wish a great way off for having troubled you so long already.”

The common method in the East of doing honour to an inferior seems to have been by presenting him

with a change of raiment. Thus Belshazzar promised
Daniel that, if he could interpret the mysterious
writing on the wall, he should be clothed in scarlet,
have a golden chain about his neck, and be third
ruler in the kingdom (Dan. v. 16). Alexander, the son
of Antiochus Epiphanes, when he appointed Jonathan
Maccabaeus high priest, and declared him the king's
friend, sent him a purple robe and a crown of gold
(1 Macc. x. 20); and he afterwards did him more
signal honour, by sending him a buckle of gold to
wear on the shoulder, and to fasten his purple robe;
as the use was to be given to such as were of the
king's blood (I Macc. x. 89; see also chap. xi. 57, 58;
1 Esd. iii. 6).
The princes of the East, even at the present day,
have many changes of raiment ready, both as an
article of wealth and to suit the occasion. This
accounts for the ease with which Jehu's mandate was
obeyed, when he ordered four hundred vestments for
the priests of Baal, that none might escape (2 Kings
x. 22). For a superior to give his own garment to an
inferior was esteemed a high mark of regard. Hence
Jonathan gave his to David (I Sam. xviii. 4). And
the following extract from Sir John Malcolm's
“History of Persia” may serve to throw some light
on Elisha's request to have the mantle of Elijah

(2 Kings ii. 13) :“When the Khalifa, or teacher of the Sooffees, dies, he bequeathes his patched garment, which is all his worldly wealth, to the disciple whom he esteems the most worthy to become his successor; and the moment the latter puts on the holy mantle he is vested with the power of his predecessor.”

The chief of the marks of disgrace noticed in the Scriptures are, subjecting men to the employment of women (Lam. V. 13); cutting off the beard, and plucking off the hair (2 Sam. x. 5; Isa. 1. 6); spitting in the face (Isa. 1. 6); clapping the hands, hissing, and making significant gestures (Ezek. xxv. 6; Job xxvii. 23 ; Lam. ii. 15; Isa. lvii. 4). But marks of disgrace were not confined to the living. They often extended to the dead, by refusing them the rights of sepulture (Rev. xi. 9, 10); raising them after they had been interred (Jer. viii. 1); forbidding them to be publicly lamented; allowing them to become the prey of ravenous beasts (Jer. xvi. 5—7 ; xix. 7 ; xxii. 18, 19; 2 Macc. v. 10); casting them into the common burial-ground (Jer. xxvi. 23); and burning their bones into lime (Amos ii. 1).

PRESENTATION AT COURT. The high and exceptional honour of being “presented at Court,” or introduced to Her Majesty or her