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are in great favor to-day and were also known to the ancient Egyptians. Probably the Israelites also had them, but whether the term zelzelim ahama signifies castanets is quite uncertain. The sistra are probably meant by the term mena'an'im (II Sam, vi. 5). In Egypt they were notably in use in the service of Isis, and then generally in sacred rites. They are represented in the designs as consisting of a broad, oval brass frame with iron cross-bars. The latter support a number of loose metal rings. A long handle, which, in turn, supported the frame, served as motive rod, for evoking sound by agitating the rings.

IV. Uses: As touching the use of these instruments, it is obvious that neither horn and trumpets, nor the percussive and rattling instruments, can serve to accompany a vocal melody, z For Mark- or even to play one in the orchestra; ing Rhythm. they occur only as " noise " instruments to produce a loud stress of sound and to accentuate the rhythm. Horns answer preferably to secular ends, such as watchman's signals (Jer. vi. 1; Hos. viii. 1; Amos iii. 6), war signals (Judges iii. 27, vi. 34; T Sam. xiii. 3; Amos. ii. 2; etc.); and still other signals (II Sam. xv. 10; I Kings i. 34 seq.; II Kings ix. 13). They serve also to announce worship (II Sam. vi. 15; I Chron. xv. 28; etc.); and especially the new year and the year of jubilee are proclaimed by the blowing of trumpets (Lev. xxiii. 24; Num. xxix. 1). Otherwise the trumpet appears as the properly sacred instrument. Yet even in the ancient times, it also naturally served secular ends as well: war blasts and the like (II Kings xi. 14; II Chron. xxiii. 13; Hos. v. 8). At the time of the second Temple, however, the trumpet appears to have served exclusively liturgical ends; above all, the feasts and new moons are ushered in with the blare of trumpets, and the sacrifices are accompanied with trumpet blasts (Num. x. 2 seq., xxxi. 6). For this purpose, according to II Chron. v. 12, there was a temple corps of 120 trumpeters. Tambourines, or the timbrel, and cymbals, have their place chiefly in the dance and processions (Ex. xv. 20; Judges xi. 34; I Sam. xviii. 6; Jer. xxxi. 4), and with joyous festival singing (Gen. xxxi. 27; Ps. lxxxi. 3; Isa. v. 12). In the second Temple, when the timbrel ceased to be used, its place was taken by the cymbals, for beating time (I Chron. xxv. 6; II Chron. v. 12).

The proper musical instruments on which melodies could be played were the stringed instruments and the flutes, hence they are termed kele shir, " song instruments " (Amos vi. 5; Neh. xii. 36; I Chron. xvi. 42; II Chron. v. 13, etc.). s. For Lead- In this connection the nebhel and ing Melody. kinnor were played only with joyful music, never in mourning for lamentation or dirges; hence they appear at the festive banquet, at family feasts, and at popular jollifications (Isa. v. 12; Gen. xxxi. 27; Job xxi. 12). Spiritual songs, too, were accompanied with these instruments, both in the liturgical worship (I Chron. xxv. 6; Neh. xii. 27, etc.), and at religious popular feasts (I Sam. x. 5; II Sam. vi. 5). From its frequent mention, the kinnar appears to have been the

favorite instrument in popular use (Gen. xxxi. 27; Job xxi. 12; etc.); and it was also the instrument of the shepherd David (I Sam. xvi. 16 seq.). On the other hand, where the playing of the nebhel is alone in question, it was employed for liturgical purposes (Amos v. 23; Ps. cxliv. 9), or in the hands of "artists"(Amos vi. 5; Isa. xiv. 11), at all events, never at popular merry-makings, nor in the hands of the people. In mourning, both are out of place; they are " hanged upon the willows " (Ps. cxxxvii. 2;. Isa. xiv. 11, xxiv. 8; Lam. v. 14; Ezek. xxvi. 13). As a distinctively wailing, or elegiac, instrument the flute was used, and in particular, the haul type. In like manner, among other ancient peoples (the Egyptians and Babylonians, for instance) the playing of flutes was by no means to be omitted on occasion of death dirges (Matt. ix. 23; Josephus, War, III., x. 15). This is not saying, however, that the flute was not used on many other occasions, as it was a very popular instrument. Flute and pipe occurred in all periods in connection with popular rejoicings such as dancing, weddings, banquets, and the like (I Kings i. 40; Job xxi. 12, xxx. 31; Is&. v. 12). The"bands" of prophets animated themselves with music of flutes (I Sam. x. 5); while festal pilgrims accompany their songs with the "pipe" (Isa. xxx. 29). On the other hand, this instrument is wanting in the music of the Temple.

V. Effects: The importance of music as affecting the popular life, and the position it occupied both in the common life and in the worship of the period before the exile, are not to be so highly appraised as with the Greeks, who constantly regarded music as an educational medium of great value. Still it may be said that the ancient Israelites loved music. It was not absent from popular feasts nor family festivals; neither from divine service nor from lamentation and mourning. At the festival of harvest, young men and maidens lead processions of dancing with song and music (Judges ix. 27. xxi. 21); whereas the same features also accompany the patriotic festivals (Judges xi. 34; I Sam. xviii. 6; I Kings i. 39 sqq.; Ps. xlv. 8 sqq.; I Mace. ix. 39). He that is a master in music and song is sure to be surrounded by a constant circle of grateful auditors (I Sam. xvi. 18; Lam. v. 14). " Men singers " and " women singers " are not lacking at the court of the king (I1 Sam. xix. 35; Eccles. ii. 8). Joyful song and strains of mirth adorn the banquet (Ecclus. xxxii. 5). True, the prophets have no delight in such sumptuous entertainments (Amos vi. 5; Isa. v. 12, xxiv. 8, xxiii. 16; Jer. vii. 34, xxv. 10) because the vocation of professional singers and dancers was not always followed by reputable persons (Isa. xxiii. 16). Where the religious application of music best shows its importance is in connection with the popular life. Doubtless that ancient hymn of praise in Ex. xv. was by no means the only song to Yahweh by the women of Israel at patriotic and religious festivals (II Sam. vi. 5, 14 sqq.). With the prophets music serves direct religious objects: it is amid music that they become transported into holy exaltation (I Sam. x. 5, xix. 20 aqq.; II Kings iii. 15; and see EcaTAsy). With the same enchant-