xxxii. 13, 14) we find this passage, "He made him to suck honey out of

the rock, and oil out of the flinty rock; butter of kine and milk of sheep, with fat of lambs."

There is, however, a little uncertainty about the word which is translated as butter, and as this word is only used in a very few passages, we will refer briefly to them. The first mention of butter occurs in Gen. xviii. 8, where we are told that Abraham "took butter, and milk, and the calf which he had dressed, and set it before them." In this passage we find the words "chemhah" and "châlâh" are used, the former being translated in the Jewish Bible as "clotted cream." Abraham therefore gave his angelic guests their choice of milk, both fresh and curdled. In the passage from Deut. xxxii. 14, which has already been mentioned, the same words are used, as they are in the well-known passage in the history of Jael and Sisera (Judges v. 25): "He asked water, and she gave him milk (châlâb); she brought forth butter (chemhah) in a lordly dish."

Again, the butter which Shobi, Machir, and Barzillai brought to David, together with honey, was the chemhah (2 Sam. xvii. 29). In the familiar passage, "Butter and honey shall He eat" (Isa. vii. 15), the same word is used; and so it is in Job xx. 17, "He shall not see the rivers, the floods, the brooks of honey and butter."

But in Prov. xxx. 33, "Surely the churning (mitz) of milk (châlâb) bringeth forth butter" (chemhah), we have a proof that the chemhah, whatever it may be, is produced by the churning or pressure of the fresh milk. As to the exact force of the word "mitz" there is a little doubt, some persons translating it as pressure, and others as agitating or shaking, a movement which, when applied to milk, would be rightly translated as churning. This latter interpretation is strengthened by the context, "Surely the churning (mitz) of milk bringeth forth butter, and the wringing (mitz) of the nose bringeth forth blood."

It is most probable that the chemhah may signify both clotted cream and butter, just as many words in our language have two or more significations. Some commentators have thought that the ancient Jews were not acquainted with butter. This theory, however, is scarcely tenable. Butter is used largely at the present day, and is made after the simple fashion of the East, by shaking the cream in a vessel, exactly as it is made among the black tribes of Southern Africa and other parts of the world. And, considering the unchanging character of institutions in the East, we may assume as certain that the ancient inhabitants of Palestine were, like their modern successors, acquainted both with the clotted cream and true butter.

Moreover, two substances, butter and honey, which are mentioned in Samuel, in Job, and in Isaiah, as connected with each other, are still eaten together in the East.

A reference to the milk of Sheep is to be found in the New Testament: "Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?" (1 Cor. ix. 7).

In this country the milk of the Sheep is scarcely ever used, but in Scotland, especially in the great Sheep-feeding districts, its milk is valued as it deserves, and is specially employed for the manufacture of cheese.

The mention of cheese brings us to another branch of the subject. Gesenius thinks that the chemhah mentioned in Prov. xxx. must be a kind of cheese, on account of the word "mitz," _i.e._ pressure. Thus the word "cheese" occurs three times in the Authorized Version of the Bible, and in all these passages a different word is used. We will take them in their order. The first mention occurs in 1 Sam. xvii. 17, 18, "And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; and carry these ten cheeses unto the captain of their thousand." In this passage the word which is rendered "cheeses" in the Authorized Version is "charitz," a term which is translated in the Jewish Bible as "slices of cheeses," on account of the etymology of the word, which is derived from a root signifying slicing or cutting.

Another word is used in 2 Sam. xvii. 29, where, among the provisions that Barzillai brought to David, is mentioned "cheese of kine." The Hebrew word "shaphôth," which is translated as cheese, derives its origin from a root signifying to scrape.

The third term translated as cheese is to be found in Job x. 10, "Hast thou not poured me out as milk, and curdled me like cheese?" The word "gebînah," which is here translated as "cheese" both in the Authorized Version and the Jewish Bible, is derived from a root signifying to curdle.

Here, then, we have three passages, in each of which a different word is mentioned, and yet these words have been translated in a precisely similar manner, both in our own version and in the Jewish Bible. The subject is so well summed up by the Rev. W. L. Bevan, in Smith's "Dictionary of the Bible," that we may insert here the passage:--

"It is difficult to decide how far these terms correspond with our notion of _cheese_, for they simply imply various degrees of coagulation. It may be observed that cheese is not at the present day common among the Bedouin Arabs, butter being decidedly preferred. But there is a substance closely corresponding to those mentioned in 1 Sam. xvii., 2 Sam. xvii., consisting of coagulated buttermilk, which is dried until it becomes quite hard, and is then ground. The Arabs eat it with butter. (Burckhardt, 'Notes on the Bedouins,' i. 60.)

"In reference to this subject, it is noticeable that the ancients seem generally to have used either butter or cheese, but not both. Thus the Greeks had in reality but one expression for the two; for [Greek: boúteron] = [Greek: boûs-turós] ('cheese of kine'). The Romans used cheese extensively, while all nomad tribes preferred butter. The distinction between cheese proper and coagulated milk seems to be referred to in Pliny xi. 96."

The reader will observe that this opinion exactly coincides with that which was expressed a few lines above, namely, that the Hebrews used one word to express both butter and cheese. The coagulated and dried buttermilk--_i.e._ the "leben" of the Bedouins, and the "amasi" of the Kaffir tribe--may well be the "shaphôth bâkâr," or "scrapings of the kine," as being necessarily scraped off the stone or metal plate on which it was dried.

We now come to a portion of the Sheep scarcely less important than the flesh and the milk, _i.e._ the fleece, or wool.

In the ancient times nearly the whole of the clothing was made of wool, especially the most valuable part of it, namely the large mantle, or "haick," in which the whole person could be folded, and which was the usual covering during sleep. The wool, therefore, would be an article of great national value; and so we find that when the king of Moab paid his tribute in kind to the king of Israel, it was carefully specified that the Sheep should not be shorn. "And Mesha king of Moab was a sheep-master, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool."

The wool of the Sheep of Palestine differed extremely in value; some kinds being course and rough, while others were long, fine, and soft.

The wool was dressed in those times much as it is at present, being carded and then spun with the spindle, the distaff being apparently unused, and the wool simply drawn out by the hand. The shape of the spindle was much like that of the well-known flat spinning-tops that come from Japan--namely, a disc through which passes an axle. A smart twirl given by the fingers to the axle makes the disc revolve very rapidly, and its weight causes the rotation to continue for a considerable time. Spinning the wool was exclusively the task of the women, a custom which prevailed in this country up to a very recent time, and which still traditionally survives in the term "spinster," and in the metaphorical use of the word "distaff" as synonymous with a woman's proper work.

Only a few passages occur in the Scriptures in which spinning is mentioned. In Exod. xxxv. 25 we are told that, when the people were preparing the materials for the Tabernacle, "all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen." It is true that in Prov. xxxi. 19 there is mention both of the distaff and spindle: "She layeth her hands to the spindle, and her hand holds the distaff;" but the word which is translated as "distaff" is more probably the flat disc which gave to the spindle its whirling movement. Buxtorf's "Hebrew Lexicon" favours this interpretation, translating the word as "verticulum, quasi fusi directorium," the word being derived from a root signifying straight, or to keep something else straight.

The only other reference to spinning is the well-known passage, "Consider the lilies, how they grow; they toil not, neither do they spin: and yet I say unto you, That Solomon in all his glory was not arrayed like one of these."

When spun into threads, the wool was woven in the simple loom which has existed up to our own day, and which is identical in its general principles throughout a very large portion of the world. It consisted of a framework of wood, at one end of which was placed the "beam" to which the warp was attached; and at the other end was the "pin" on which the cloth was rolled as it was finished.

The reader may remember that when Delilah was cajoling Samson to tell her the secret of his strength, he said, "If thou weavest the seven locks of my head with the web." So, as he slept, she interwove his long hair with the fabric which was on her loom, and, to make sure, "fastened it with the pin," _i.e._ wove it completely into the cloth which was rolled round the pin. So firmly had she done so, that when he awoke he could not disentangle his hair, but left the house with the whole of the loom, the beam and the pin, and the web hanging to his head.

The threads of the warp were separated by slight rods, and the woof was passed between them with a shuttle shaped something like a sword, which answered the double purpose of conducting the thread, and of striking it with the edge so as to make it lie regularly in its place.

The loom may either have been upright or horizontal, but was probably the former, the weaver standing at his work, beginning at the top, and so weaving down. The seamless coat or tunic of our Lord was thus made, being "woven from the top throughout," like the Roman garments of a similar character, called _rectæ_, signifying that they were woven in an upright loom. According to the Jewish traditions, the sacerdotal garments were thus made in one piece.

Allusion is made to the speed with which the weaver throws his shuttle in Job vii. 6, "My days are swifter than a weaver's shuttle, and are passed without hope." When the fabric was finished, the weaver cut it away from the thrum, an operation which is noticed in the following passage of Isa. xxxviii. 12, "Mine age is departed, and is removed from me like a shepherd's tent: I have cut off like a weaver my life: He will cut me off with pining sickness." The latter sentence is translated in the Jewish Bible "He will cut me off from the thrum," and the same rendering is in the marginal note of the Authorized Version.

The reader may remember a remarkable prohibition in Deut. xxii. 11, "Thou shalt not wear a garment of divers sorts, as woollen and linen together," a prohibition which was sufficiently important to be repeated in Lev. xix. 19. Now the word which is rendered as "divers sorts" in one passage and as "mingled" in the other has been variously interpreted, some persons rendering it as motley, some as spurious or counterfeit, and some as spotted like a leopard. It is probable, however, that our Authorized Version is the correct one, and that we may accept the exposition of Josephus on the subject. He states that such garments, _i.e._ of linen warp and woollen woof, were intended wholly for sacerdotal use, and were in consequence prohibited to the laity.

Wool when taken from the Sheep was of various colours, according to the animal from which it was shorn; but the most valuable was necessarily the white variety, which might either be used without dyeing, or stained of any favourite hue. Several allusions to the whiteness of such wool are made in the Scriptures. See for example Ps.