variations, and therefore are not enumerated as species. The common sage grows naturally in the southern parts of Europe, but it is here cultivated in gardens for use; that variety with red or blackish leaves is the most common in the British gardens; and the wormwood sage is in greater plenty here than the common green-leaved sage, which is not common in gardens. 3. S. pomifera, with spear-shaped oval entire leaves, grows naturally in Crete. It has a shrubby stalk, which rises four or five feet high, dividing into several branches. The flowers grow in spikes at the end of the branches; they are of a pale blue color, and have obtuse empalements. The branches have often punctures made in them by insects, at which places grow large protuberances as big as apples, in the same manner as the galls upon an oak, and the rough balls on the briar. 4. S. tomentosa, generally called balsamic sage by the gardener. The stalks do not grow so upright as those of the common sage; they are very hairy, and divide into several branches, garnished with broad heart-shaped woolly leaves standing upon long foot-stalks; they are sawed on their edges, and their upper surfaces are rough; the leaves which are upon the flowerstalks are oblong and oval, standing upon shorter foot-stalks, and are very slightly dentated on their edges; they grow in whorled spikes toward the top of the branches; the whorls are pretty far distant, but few flowers in each; they are of a pale blue, about the size of those of the common sort. This sage is preferred to all the others for making sage tea. All the sorts of sage may be propagated by seeds, if they can be procured; but as some of them do not perfect their seeds in this country, and most of the sorts, especially the common kinds for use, are easily propagated by slips, it is not worth while to raise them from seeds. SALUS, in the Roman mythology, the goddess of health, and the daughter of Esculapius, called Hygiæa by the Greeks. We find her name on many medals of the Roman emperors, with different inscriptions; as, SALUS PUBLICA, SALUS REIPUBLICÆ, SALUS AUGUSTI, &c. SALUSTE (William de), Du Bartas, a French poet, who lived in the sixteenth century. He was employed by Henry IV. of France in England, Denmark, and Scotland; and commanded a troop of horse in Gascony, under marechal de Martignan. He was a Calvinist, and died in 1590, aged forty-six. He wrote a great number of poems; the most famous are, 1. The Week, or the Creation of the World, in seven books. 2. The Poem of Judith: and, 3. The Battle of Ivry, gained by Henry IV. in 1590. He wrote in a bombastic style. SALUTARY, adj. Į Fr. salutaire; Lat. SALUTARINESS, n. s. salutaris. Wholesome; healthful; safe; contributing to health or safety : the noun substantive corresponding. The gardens, yards, and avenues are dry and clean; and so more salutary as more elegant. Ray. It was want of faith in our Saviour's countrymen, which hindered him from shedding among them the salutary emanations of his divine virtue; and he did not many mighty works there, because of their unbelief. Bentley. Fr. salutation; SALUTATION, n. s. SALVIANS, or SALVIANUS, an ancient father ting; greeting: to greet; kiss: a kiss: one who of the Christian church, who flourished about A. D. 440, and was well skilled in the sciences. Some say he was a Gaul; others a German. He resided long at Triers, and was called the Jeremiah of the fifth century. He acquired such reputation for his piety and learning that he was named the master of the bishops. He wrote A Treatise on Providence; another on the Avarice of the Clergy; and nine epistles, of which Baluze has given an excellent edition; that of Conrad Rittershusius, in 2 vols. 8vo., is also esteemed. SALVIATI (Francis), an eminent painter, born in Florence, 1510. His manner of designing approached very near that of Raphael; and he worked in distemper, fresco, and oil. His naked figures are peculiarly graceful, as well as those in drapery. He died in 1563. SALVIATI (Joseph), an eminent painter and mathematician, born in Venice in 1535. His original name was Porta. He was often employed in conjunction with Paul Veronese and Tintoret. His skill was equally great in designing and coloring; and he wrote several useful Treatises on Mathematics. He died in 1585. Both these painters took the name of Salviati from a cardinal, who patronised them greatly. SALVINI (Antonio Marie), a learned Italian, salutes. The early village cock One hour hence Shakspeare. Shall salute your grace of York as mother. Id. Id. Henry VIII. In all publick meetings, or private addresses, use those forms of salutation, reverence, and decency. used amongst the most sober persons. Taylor's Rule of Holy Living. O, what avails me now that honour high Milton. Id. The custom of praying for those that sneeze is more ancient than these opinions hereof; so that not any one disease has been the occasion of this salute and deprecation. There cold salutes, but here a lover's kiss. Court and state he wisely shuns; Browne. Roscommon. Dryden. Continual salutes and addresses entertaining him all the way, kept him from saving so great a life, bet with one glance of his eye upon the paper, till he the salutations of the master before the chair came to the fatal place where he was stabbed. where the stranger is to be seated; for he salutes it most profoundly, and wipes the dust away with the skirts of his robe. The lower class of South. I shall not trouble my reader with the first salutes of our three friends. Addison. SALUTATION, VARIOUS MODES OF. Modes of salutation have, in different countries, very different characters, and it is not uninteresting to examine their shades. Many display a refinement of delicacy; others are remarkable for their simplicity, or sensibility. The islanders, near the Philippines, take the hand or foot of him they salute, and with it they gently rub their face. The Laplanders apply their nose strongly against that of the persons they salute. Dampier says that, at New Guinea, they are satisfied in placing on their heads the leaves of trees, which have ever passed for symbols of friendship and peace. Other salutations are very incommodious; it requires great practice to enable a man to be polite in an island in the Straits of the Sound. Houtman tells us, 'They raised his left foot, which they passed gently over the right leg, and thence over his face. The inhabitants of the Philippines bend their body very low, in placing their hands on their cheeks, and raising at the same time one foot in the air, with their knee bent. An Ethiopian takes the robe of another, and ties it about his own waist, so that he leaves his friend half naked. Sometimes men place themselves naked before the person whom they salute, to show their humility, and that they are unworthy of a covering in his presence. This was practised before Sir Joseph Banks, when he received the visit of two Otaheitan ladies. Sometimes they only undress partially. The Japanese only take off a slipper; the people of Arracan their sandals in the street, and their stockings in the house. The grandees of Spain claim the right of appearing covered before the king to show that they are not so much subjected to him as the rest of the nation. When two negro monarchs visit they embrace in snapping three times the middle finger. When the inhabitants of Carmena, says Athenæus, would show a peculiar mark of esteem, they opened a vein, and presented for the beverage of their friend, the blood as it issued. The Franks tore hair from their head, and presented it to the person whom they saluted. The slave cut his hair, and offered it to his master. The Chinese are singularly particular in their personal civilities; they even calculate the number of their reverences. The men move their hands in an affectionate manner, while they are joined together on their breast, and bow their head a little. If two persons meet after a long separation, they both fall on their knees and bend their faces to the earth, and this they repeat two or three times. If a Chinese is asked how he finds himself in health? he answers, Very well thanks to your abundant felicity. If they would tell a man that he looks well, they say, Prosperity is painted on your face; or, Your air announces your happiness. All these and many other answers are prescribed by the Chinese academy of compliments. There are determined the number of bows, the expressions to be employed, the genuflections, and the inclinations to be made to the right or left hand, people are equally nice in these punctilios; and ambassadors pass forty days in practising them before they can appear at court. The marks of honor are frequently arbitrary; to be seated, with us, is a mark of repose and familiarity; to stand up, that of respect. There are countries, however, in which princes will only be addressed by persons who are seated, and it is considered as a favor to be permitted to stand in their presence. This custom prevails in despotic countries: a despot cannot suffer without disgust the elevated figure of his subjects; he is pleased to bend their bodies with their genius: his presence must lay those who behold him prostrate on the earth: he desires no eagerness, no attention; he would only inspire terror. SALUTE, in military matters, a discharge of artillery or small arms, or both, in honor of some person of extraordinary quality. The colors likewise salute royal persons, and generals commanding in chief; which is done by lowering the point to the ground. In the field, when a regiment is to be reviewed by the king or his general, the drums beat a march as he passes along the line, and the officers salute one after another, bowing their half-pikes or swords to the ground; then recover and take off their hats. The ensigns salute all together by lowering their colors. In the navy this ceremony is variously performed, according to the circumstances, rank, or situation of the parties. It consists in firing a certain number of cannon, or volleys of small arms; in striking the colors or topsails; or in one or more general shouts of the whole ship's crew, mounted on masts or rigging for that purpose. The principal regulations with regard to salutes in the royal navy are as follows:--When a flag-officer salutes the admiral and commander in chief of the fleet he is to give him fifteen guns; but when captains salute him they are to give him seventeen guns. The admiral and commander-in-chief of the fleet is to return two guns less to flag-officers, and four less to captains. Flag-officers saluting their superior or senior officer are to give him thirteen guns. Flag-officers are to return an equal number of guns to flagofficers bearing their flags on the same mast, and two guns less to the rest, as also to the captains. When a captain salutes an admiral of the white or blue he is to give him fifteen guns; but to vice or rear-admirals thirteen guns. When a flag-officer is saluted by two or more of his majesty's ships he is not to return the salute till all have finished, and then to do it with such a reasonable number of guns as he shall judge proper. In case of the meeting of two squadrons, the two chiefs only are to exchange salutes. And, if single ships meet a squadron consisting of more than one flag, the principal flag only is to be saluted. No salutes shall be repeated by the same ships unless there has been a separation of six months at least. None of his majesty's ships of war, commanded only by captains, shall give or receive salutes from one another, in whatsoever part of the world they meet. A flag-officer com manding in chief shall be saluted. upon his first hoisting his flag, by all the ships present, with such a number of guns as is allowed by the first, third, or fifth articles. When any of his majesty's ships meet with any ship or ships belonging to any foreign prince or state, within his majesty's seas (which extend to Cape Finisterre), it is expected that the said foreign ships do strike their topsail, and take in their flag, in acknowledgment of his majesty's sovereignty in those seas and if any shall refuse, or offer to resist, it is enjoined to all flag-officers and commanders to use their utmost endeavours to compel them thereto, and not suffer any dishonor to be done to his majesty. And if any of his majesty's subjects shall so much forget their duty as to omit striking their topsail in passing by his majesty's ships, the name of the ship and master, and whence and whither bound, together with affidavits of the fact, are to be sent up to the secretary of the admiralty, in order to their being poceeded against in the admiralty court. And it is to be observed that, in his majesty's seas, his majesty's ships are in nowise to strike to any; and that in other parts no ship of his majesty is to strike her flag or topsail to any foreigner, unless such foreign ship shall have first struck, or at the same time struck, her flag or topsail to his majesty's ship. The flag-officers and commanders of his majesty's ships are to be careful to maintain his majesty's honor upon all occasions, giving protection to his subjects, and endeavouring, what in them lies, to secure and encourage them in their lawful commerce; and they are not to injure, in any manner, the subjects of his majesty's friends and allies. If a foreign admiral meets with any of his majesty's ships, and salutes them, he shall receive gun for gun. If he a be a vice-admiral, the admiral shall answer with two guns less; if a rear-admiral, the admiral and vice-admiral shall return two less. But if the ship be commanded by a captain only, the flag-officer shall give two guns less, and captains an equal number. When any of his majesty's ships come to an anchor in any foreign port or road, within cannon-shot of its forts, the captain may salute the place with such a number of guns as has been customary, upon good assurance of having the like number returned, but not otherwise. But if the ship bear a flag, the flagofficer shall first carefully inform himself how flags of the like rank, belonging to other crowned heads, have given or returned salutes, and to insist upon the same terms of respect. It is allowed to the commanders of his majesty's ships in foreign parts to salute the persons of any admirals, commanders-in-chief, or captains of ships of war of foreign nations, and foreign noblemen, or strangers of rank, coming on board to visit the ship; and the number of guns is left to the commander, as shall be suitable to the occasion and quality of the person visiting; but he is nevertheless to remain accountable for any excesses in the abuse of this liberty. If the ship visited be in company with other ships of war, the captain is not to make use of the civilities allowed in the preceding articles but with leave and consent of the commander-in-chief or the senior captain. Merchant ships, whether foreign ers or belonging to his majesty's subjects, saluting the admiral of the fleet, shall be answered by six guns less; when they salute any other flag-ships, they shall be answered by four guns less; and, if they salute men of war commanded by cap tains, they shall be answered by two guns less. If several merchant ships salute in company, no return is to be made till all have finished, and then by such a number of guns as shall be thought proper; but, though the merchant-ships should answer, there shall be no second return. None of his majesty's ships of war shall salute any of his majesty's forts or castles in Great Britain or Ireland on any pretence whatsoever. SALUZZO, a district of Piedmont, forming part of the continental states of the king of Sardinia, and bounded by the county of Nice, the valley of Lucerne, and the frontier of France, extending along the province of Dauphiny. It has a superficial extent of 750 square miles, mountainous and rugged; but, from warmth of climate, its soil is in many parts fertile, producing corn, hemp, fruit, wine, and silk. It is commonly called the marquisate of Saluzzo. Population 126,000. SALUZZO, a town of the Sardinian states, in the north-west of Italy, the capital of the above district, situated at the foot of the Alps, not far from the source of the Po. Including its suburbs, it has above 10,000 inhabitants. It is tolerably well built, and contains a cathedral and several churches worth notice. The silk manufactures are extensive. It is the see of a bishop, and stands on an eminence. Twenty-eight miles south of Turin. SALZBURG, a province and city in the west of Austria, lying between Styria, Tyrol, and Bavaria. Its area, since the cession of Berchtolsgaden to Bavaria, is about 2800 square miles, and its population 142,000. It consists partly of a great valley, with the Salza flowing along the middle, and partly of a track of mountains and defiles. The ground is highest in the south, where it forms part of the Noric Alps. The climate of this mountainous region is much more severe than might be expected in 46° 55′ and 47° 58′ N. lat. Even in the neighbourhood of Salzburg, the hills, which are here much inferior to those of the south, are covered with snow before October. In the south the winter lasts, with little intermission, from the beginning of November to April, and showers and frosts follow till about the end of June. The Sirocco, so well known in the Mediterranean, then passes along these valleys from Italy, and, though much cooled in this mountain track, has not even here lost its power, though it seldom lasts above a day. SAMANAP, a large town on the south-east coast of the island of Madura. It is situated on a fine bay, which, though rather shallow, will admit of large brigs or prows, lying close up to the town. This place carries on an extensive commerce; and the country abounds in rice, and teak timber. Here the Dutch used to build their largest ships for the country trade. SAMANEANS, an ancient philosophical sect of India, mentioned by Greek writers, who devoted themselves entirely to the study of divine wisdom, and gave up all private property, com mitting the care of their families to the State. Their Society was supported at the public expense. They were a kind of magi, and have been confounded by some with the Brahmins. They proceeded from Ariana, a province of Persia, and the neighbouring countries, spread themselves in India, and taught new doctrines. The Brahmins, before their arrival, were in the highest period of their glory, were the only oracles of India, and their principal residence was on the banks of the Ganges, and in the adjacent mountains; while the Samaneans were settled towards the Indus. Others say that the Brahmins acquired all their knowledge from the Samaneans. The most celebrated and ancient of the Samanean doctors was Boutta, or Buddah, who was born A. A. C. 683. His scholars paid him divine honors; and his doctrine, which consisted chiefly in the transmigration of souls, and in the reverence of cows, was adopted not only in India, but also in Japan, China, Siam, and Tartary. It was propagated, according to M. de Saint Croix, in Thibet, in the eighth century, and succeeded there the ancient religion of Zamolxis. The Samaneans, or Buddists, were entirely destroyed in India by the jealous rage of the Brahmins, whose absurd practices and fables they affected to treat with contempt; but several of their books are still preserved and respected on the coasts of Malabar. Several of the Brahmin orders have also adopted their manner of living, and openly profess the greatest part of their doc trines. SAMAR, one of the Philippines, situated south-east from the large island of Luzon, from which it is separated by a strait about five leagues in breadth. In length it may be estimated at 140 miles, by sixty the average breadth. In this island the soil is extremely fertile, easily cultivated, and rewards the industry of the laborer with at least forty-fold. SAMARA, in botany, a genus of the monogynia order, and tetrandria class of plants: CAL. quadripartite: COR. tetrapetalous: stamina immersed in the base of the petal: stigma funnelshaped. Species four, natives of the East and West Indies, and of the Cape. SAMARCAND, a great city of Asia, the former capital of Independent Tartary, and, under Timur, of an empire which extended over a great part of this continent. Clavijo, a Spanish ambassador, who visited it about A. D. 1400, estimated the population of the city and suburbs at 150,000. A considerable number, for want of habitations, were obliged to make their habitations in the surrounding rocks. The country, for two leagues round, was entirely covered with large villages, gardens, and country houses, the residence of Tartar chiefs; so that to a stranger approaching, a vast forest seemed to enclose it. Its inland commerce was most extensive. The pomp of Timur's court, and of his numerous palaces, is said to have surpassed description. Our information with regard to the modern state of this once celebrated capital, is very imperfect. SAMARIA, in ancient geography, one of the three larger districts on this side of the Jordan, situated in the middle between Galilee on the north, and Judea on the south, beginning at the village Ginæa, in the Campus Magnus, and ending at the toparchy called Acrobatena. (Josephus). Its soil differed in nothing from that of Judea; both equally hilly and champaign, both equally fertile in corn and fruit (id.): called the kingdom of Samaria in Ephraim (Bible); comprising the ten tribes, and consequently all the country to the north of Judea, and east and west of Jordan. Both the kingdom and city are now called Naplous. SAMARIA, the capital city of the kingdom of Samaria, or of the ten tribes. It was built by Omri king of Israel, who began to reign A. M. 3079, and died in 3086. 1 Kings xvi. 24. He bought the hill Samaria of Shemer for two talents of silver, or for the sum of £684 : 7:6. It took the name of Samaria from Shemer the owner of the hill; though some think there were already some beginnings of a city, because, before the reign of Omri, there is mention made of Samaria (1 Kings xiii. 32) in A. M. 3030. But others take this for a prolepsis, or an anticipation, in the discourse of the man of God, who speaks of Samaria under the reign of Jeroboam. However this be, it is certain that Samaria was no considerable place, and did not become the capital of the kingdom of Israel till after the reign of Omri. Before him, the kings of Israel dwelt at Shechem, or at Tirzah. Samaria was situated upon an agreeable and fruitful hill, and in an advantageous situation, and was twelve miles from Dothaim, twelve from Merom, and four from Atharoth. Josephus says it was a day's journey from Jerusalem. Besides, though it was built upon an eminence, yet it must have had water in abundance; since we find medals struck in this city, wherein is represented the goddess Astarte treading a river under foot. And Josephus says that, when it was taken by John Hyrcanus, he caused the brook to flow over its ruins, to obliterate all marks of it. The kings of Samaria omitted nothing to make the city the strongest, the finest, and the richest, that was possible. Ahab built there a palace of ivory (1 Kings xxii. 39), that is there were many ornaments of ivory in it. Amos describes Samaria under Jeroboam II., as a city sunk into all excesses of luxury and effeminacy. (Amos iii. 15, and iv. 1, 2). Benhadad king of Syria built public places or streets in Samaria (1 Kings xx. 34), probably for traffic, where his people dwelt to promote trade. His son Ben-hadad besieged it under Ahab (1 Kings xx. 1, 2, 3, &c.) A. M. 3203. In 3204 Ben-hadad brought au army into the field, but it was again cut in pieces. Some years after this Ben-hadad came a third time, lay down before Samaria, and reduced it to such necessities by famine that a mother was there forced to eat her own child; but the city was relieved by a sensible exertion of the protection of God. Lastly, it was besieged by Shalmaneser king of Assyria, in the ninth year of Hoshea king of Israel (2 Kings xvii. 6, 7, &c.), and fourth of Hezekiah king of Judah. It was taken three years after, in A. M. 3283. The prophet Hosea speaks of the cruelties exercised by Shalmaneser against the besieged (Hosea x. 4-8); and Micah says that this city was reduced to a heap of stones. (Mic. i. 6). The Cuthites, who were sent by Esarhaddon to inhabit the country of Samaria, did not think it worth their while to repair the ruins of this city, they dwelt at Shechem, which they made their capital. They were still upon this footing when Alexander the Great came into Phoenicia and Judea. However the Cuthites had rebuilt some of the houses of Samaria, from the time of the return from the captivity, since Ezra then speaks of the inhabitants of Samaria (Ezra iv. 17; Nehem. iv. 2); and the Samaritans, jealous of the favors that Alexander the Great had conferred on the Jews, revolted from him while he was in Egypt, and burnt Andromachus alive, whom Alexander had left governor of Syria. Alexander marched against them, took Samaria, and put in Macedonians to inhabit it; giving the country around it to the Jews; and, to encourage them to cultivate it, he granted them an exemption from tribute. The kings of Egypt and Syria, who succeeded Alexander, deprived them of the property of this country. But Alexander Balas king of Syria restored to Jonathan Maccabæus the cities of Lydda, Ephrem, and Ramatha, which he cut off from the country of Samaria. (1 Mac. x. 30, 38, and xi. 28, 34). Lastly, the Jews re-entered into the full possession of this whole country under John Hyrcanus, the Asmonæan, who took Samaria, and ruined it as above-mentioned. It continued in this condition to A. M. 3937, when Aulus Gabinius was the proconsul of Syria, and gave it the name of Gabiniana. But it was still inconsiderable, till Herod the Great restored it to its ancient lustre, and named it Sebaste, the Greek for Augusta, in honor of Augustus, who had given him the property of it. The sacred authors of the New Testament mention but little of Samaria; and when they do, it is rather of the country about it than of the city. (See Luke xvii. 11; John iv. 4, 5). It was there our Lord had the conversation with a Samaritan woman of Sychar. After the death of St. Stephen (Acts viii. 1, 2, 3), when the disciples were dispersed through Judea and Samaria, St. Philip the deacon withdrew into the city of Samaria, where he made several converts. When the apostles heard that this city had received the word of God, they sent Peter and John thither, to communicate the Holy Ghost to such as had been baptised. There they found Simon Magus. See SIMON. Samaria is never called Sebaste in the New Testament, though strangers hardly knew it but by this name. St. Jerome says that it was thought Obadiah was buried at Samaria. They also showed there the tombs of Elisha and of St. John the baptist. There are found many ancient medals that were struck at Sebaste and Samaria; and some bishops of this city have subscribed to the ancient councils. SAMARITANS, the people of the city and province of Samaria. In this sense, it should seem that we might give the name of Samaritans to the Israelites of the ten tribes, who lived in the city and territory of Samaria. However, the sacred authors give the name of Samaritans only to those strangers whom the kings of Assyria sent from beyond the Euphrates to inhabit the kingdom of Samaria, when they carried captive the Israelites that were there before. Thus we may fix the epoch of the Samaritans at the taking of Samaria by Salmaneser, in A. M. 3283. This prince carried away the Israelites, and assigned them dwellings beyond the Euphrates, and in Assyria (2 Kings xvii. 24). He sent other inhabitants in their stead, of whom the most considerable were the Cuthites, a people descended from Cush, and who are probably of the number of those whom the ancients knew by the name of Scythians. See CUTн. His successor Esarhaddon, being informed that the people which had been sent to Samaria were infested by lions (3 Kings xvii. 25), imputed it to their ignorance of the manner of worshipping the god of the country; and sent a priest of the god of Israel that he might teach them the religion of the Hebrews. But they blended this religion with that which they professed before; so they continued to worship their idols, in conjunction with the God of Israel, not perceiving how incompatible these two religions were. It is not known how long they continued in this state; but, at the return from the captivity of Babylon, they had entirely quitted the worship of their idols; and, when they asked permission of the Israelites that they might labor with them at the rebuilding the temple of Jerusalem, they affirmed, that from the time that Esarhaddon had brought them into this country they had always worshipped the Lord. (Ezra iv. 1, 2, 3). And indeed, after the return from the captivity, the scripture nowhere reproaches them with idolatrous worship, though it does not dissemble either their jealousy against the Jews, or the ill offices they had done them at the court of Persia, by their slanders and calumnies, or the stratagems they contrived to hinder the repairing of the walls of Jerusalem. (Nehem. ii. 10, 19; iv. 2, &c.; vi. 1, 2, &c.). It does not appear that there was any temple in Samaria, in common to all those people who came thither from beyond the Euphrates, before the coming of Alexander the Great into Judea. Till then every one was left to his own discretion, and worshipped the Lord where he thought fit. But they soon comprehended, from the books of Moses which they had in their hands, and from the example of the Jews, that God was to be worshipped in that place only which he had chosen. As they could not go to the temple of Jerusalem, which the Jews would not permit, they resolved to build a temple of their own upon Mount Gerizim, near Shechem, their capital. Therefore Sanballat, the governor of the Samaritans, applied to Alexander, as Josephus says, but more probably to Darius Nothus, king of Persia, as Dr. Prideaux supposes (see SANBALLAT); and told him he had a son-in-law, called Manasses, son to Jaddus the high priest of the Jews, who had retired to Samaria with a great number of other persons of his own nation that he desired to build a temple in this province, where he might exercise the highpriesthood; that this undertaking would be to the advantage of the king's affairs, because, in building a temple in the province of Samaria, the nation of the Jews would be divided, who were a turbulent and seditious people, and by such a division would be made weaker, and less in a condition to undertake new enterprises. The king |