[181] Oliver, it is true, says, that “there is not the smallest trace of any tree of the kind growing so far north as Jerusalem” (Landm. ii. 136); but this statement is refuted by the authority of Lieutenant Lynch, who saw it growing in great abundance at Jericho, and still farther north.—­Exped. to the Dead Sea, p. 262.—­The Rabbi Joseph Schwarz, who is excellent authority, says, “The Acacia (Shittim) Tree, Al Sunt, is found in Palestine of different varieties; it looks like the Mulberry tree, attains a great height, and has a hard wood.  The gum which is obtained from it is the gum Arabic.”—­Descriptive Geography and Historical Sketch of Palestine, p. 308, Leeser’s translation.  Phila., 1850.—­Schwarz was for sixteen years a resident of Palestine, and wrote from personal observation.  The testimony of Lynch and Schwarz should, therefore, forever settle the question of the existence of the acacia in Palestine.

[182] Calmet, Parkhurst, Gesenius, Clarke, Shaw, and all the best authorities, concur in saying that the otzi shittim, or shittim wood of Exodus, was the common acacia or mimosa nilotica of Linnaeus.

[183] “This custom among the Hebrews arose from this circumstance.  Agreeably to their laws, no dead bodies were allowed to be interred within the walls of the city; and as the Cohens, or priests, were prohibited from crossing a grave, it was necessary to place marks thereon, that they might avoid them.  For this purpose the acacia was used.”—­DALCHO, Oration, p. 27, note.—­I object to the reason assigned by Dalcho; but of the existence of the custom there can be no question, notwithstanding the denial or doubt of Dr. Oliver.  Blount (Travels in the Levant, p. 197) says, speaking of the Jewish burial customs, “those who bestow a marble stone over any [grave] have a hole a yard long and a foot broad, in which they plant an evergreen, which seems to grow from the body, and is carefully watched.”  Hasselquist (Travels, p. 28) confirms his testimony.  I borrow the citations from Brown (Antiquities of the Jews, vol. ii. p. 356), but have verified the reference to Hasselquist.  The work of Blount I have not been enabled to consult.

[184] Antiquities of Greece, p. 569.

[185] Dr. Crucefix, MS., quoted by Oliver, Landmarks, ii. 2.

[186] Spirit of Masonry, lect. ix. p. 99.

[187] The Temple of Solomon, ch. ix. p. 233.

[188] It is probable that the quince derived this symbolism, like the acacia, from its name; for there seems to be some connection between the Greek word [Greek:  kydo/nios], which means a quince, and the participle [Greek:  kydi/on], which signifies rejoicing, exulting.  But this must have been an afterthought, for the name is derived from Cydon, in Crete, of which island the quince is a native.

[189] Desprez, speaking of the palm as an emblem of victory, says (Comment. in Horat.  Od. I. i. 5), “Palma vero signum victoriae passim apud omnes statuitur, ex Plutarcho, propterea quod ea est ejus natura ligni, ut urgentibus opprimentibusque minime cedat.  Unde est illud Alciati epigramma,—­