head through the high grass, and began to creep after the musician, stopping when he stopped, and beginning to follow him again, as soon as he moved forward. In this manner he was led out of their camp, attended by a great number of spectators, both savages and Europeans, who could scarcely believe their eyes, when they beheld this wonderful effect of harmony. The assembly unanimously decreed, that the serpent which had so highly entertained them, should be permitted to escape. Many of them are carried in baskets through Hindostan, and procure a maintenance for a set of people who play a few simple notes on the flute, with which the snakes seem much delighted, and keep time by a graceful motion of the head, erecting about half their length from the ground, and following the music with gentle curves, like the undulating lines of a swan’s neck. But on some serpents, these charms seem to have no power; and it appears from Scripture, that the adder sometimes takes precautions to prevent the fascination which he sees preparing for him: “for the deaf adder shutteth her ear, and will not hear the voice of the most skilful charmer.” The threatening of the Prophet Jeremiah proceeds upon the same fact: “I will send serpents” (cockatrices) “among you, which will not be charmed, and they shall bite you.” In all these quotations, the sacred writers, while they take it for granted that many serpents are disarmed by charming, plainly admit that the powers of the charmer are in vain exerted upon others. It is the opinion of some interpreters, that the word שחל, which in some parts of Scripture denotes a lion, in others means an adder, or some other kind of serpent. Thus, in the ninety-first Psalm, they render it the basilisk: “Thou shalt tread upon the adder and the basilisk, the young lion and the dragon thou shalt trample under foot.” Indeed, all the ancient expositors agree, that some species of serpent is meant, although they cannot determine what particular serpent the sacred writer had in view. The learned Bochart thinks it extremely probable that the holy Psalmist in this verse treats of serpents only; and, by consequence, that both the terms שחל and כפיר mean some kind of snakes, as well as פתן and תנין; because the coherence of the verse is by this view better preserved, than by mingling lions and serpents together, as our translators and other interpreters have commonly done; nor is it easy to imagine what can be meant by treading upon the lion, and trampling the young lion under foot; for it is not possible in walking to tread upon the lion, as upon the adder, the basilisk, and other serpents. To ADJURE, to bind by oath, as under the penalty of a fearful curse, Joshua vi, 26; Mark v, 7. 2. To charge solemnly, as by the authority, and under pain, of the displeasure of God, Matt. xxvi, 63; Acts xix, 13.