[27] After inserting the correspondence between King Solomon and King Hiram of Tyre, according to I Kings, v., Josephus asserts that copies of these letters were not only preserved by his countrymen, but also in the archives of Tyre. I presume that Josephus adverts to the statement of Tyrian historians, not to an actual inspection of the archives, which he seems to assert as existing and accessible.
[28] Ewald, following, he says, the Septuagint, makes these pillars not standing alone like obelisks before the porch, but as forming the front of the porch, with the capitals connected together, and supporting a kind of balcony, with ornamental work above it. The pillars measured 12 cubits (22 feet) round.
[29] Mr. Fergusson, estimating the cubit rather lower than in the text, makes the porch 30 by 15; the pronaos, or Holy Place, 60 by 30; the Holy of Holies, 30; the height 45 feet. Mr. Fergusson, following Josephus, supposes that the whole Temple had an upper story of wood, a talar, as appears in other Eastern edifices. I doubt the authority of Josephus as to the older Temple, though, as Mr. Fergusson observes, the discrepancies between the measurements in Kings and in Chronicles may be partially reconciled on this supposition. Mr. Fergusson makes the height of the eastern tower only 90 feet. The text followed 2 Chron., iii., 4, reckoning the cubit at 1 foot 9 inches.
[30] Gibbon, in one of his malicious notes, observes, "As the blood and smoke of so many hecatombs might be inconvenient, Lightfoot, the Christian Rabbi, removes them by a miracle. Le Clerc (ad loc.) is bold enough to suspect the fidelity of the numbers." To this I ventured to subjoin the following illustration: "According to the historian Kotobeddyn, quoted by Burckhardt, Travels in Arabia, p. 276, the Khalif Moktader sacrificed during his pilgrimage to Mecca, in the year of the Hegira 350, forty thousand camels and cows, and fifty thousand sheep. Barthema describes thirty thousand oxen slain, and their carcasses given to the poor. Tavernier speaks of one hundred thousand victims offered by the king of Tonquin." Gibbon, ch. xxiii., iv., p. 96, edit. Milman.
[31] I here assume that the Song of Solomon was an epithalamium. I enter not into the interminable controversy as to the literal or allegorical or spiritual meaning of this poem, nor into that of its age. A very particular though succinct account of all these theories, ancient and modern, may be found in a work by Dr. Ginsberg. I confess that Dr. Ginsberg's theory, which is rather tinged with the virtuous sentimentality of the modern novel, seems to me singularly out of harmony with the Oriental and ancient character of the poem. It is adopted, however, though modified, by M. Rénan.
[32] According to Ewald, the ivory tower in this poem was raised in one of these beautiful "pleasances," in the Anti-Libanus, looking toward Hamath.
[33] Ewald: Geschichte, iii., pp. 62-68; a very remarkable and valuable passage.
[34] Compare the great Mogul's throne, in Tavernier; that of the King of Persia, in Morier.
[35] The very learned work of Movers, Die Phönizier (Bonn, 1841, Berlin, 1849) contains everything which true German industry and comprehensiveness can accumulate about this people. Movers, though in such an inquiry conjecture is inevitable, is neither so bold, so arbitrary, nor so dogmatic in his conjectures as many of his contemporaries. See on Hiram, ii. 326 et seq. Movers is disposed to appreciate as of high value the fragments preserved in Josephus of the Phoenician histories of Menander and Dios.
Mr. Kenrick's Phoenicia may also be consulted with advantage.