FLOWERS AND PLANTS OF SCRIPTURE. 
379 
difference between them and our own is, that 
they are not attached to, or in any way con- 
nected with, the residence, but are situated in 
the suburbs. "We have known gardens from 
half a mile to a mile distant from the houses 
of the persons to whom they belonged. It is 
manifest that all the gardens mentioned in 
Scripture were outside the several towns. 
This is, however, to be understood of regular 
gardens, for shrubs and flowers were often 
planted in the open courts of the dwelling- 
houses. 
" People repair to then' suburban gardens 
to take the air, to walk, and to refresh and 
solace themselves in various ways. For then" 
use there is mostly in each garden a kind of 
summer-house, or pavilion, fitted up with 
much neatness, gaily painted, and furnished 
with seats, where the visitants may sit and 
enjoy themselves." — Pp. 735, 736. 
In this article we have an account of the 
various kinds of gardens, and the uses to 
which they were put. How they were made 
by the side of, or near streams, for the sake 
of irrigation ; we have, also, examples of the 
different modes of applying water, and of pro- 
curing it ; the plan of raising it from w T ells 
by levers, after the fashion adopted to the pre- 
sent day in many nursery-grounds, was a very 
ancient practice ; but there were rills for 
water formed all over the garden, and when 
it was raised, it was poured into these, to run 
wherever the place was left open, and was, 
by the simplest means, stopped out of one set 
of rills, and directed into another. The fol- 
lowing notions will rather surprise those who 
have not already been made acquainted with 
the circumstance by reading : — 
" The Jews, in their ceremonial treatises, 
have frequent occasion to mention gardens, 
chiefly for the purpose of showing what plants 
or seeds might or might not be planted or 
sown together under the law against hetero- 
geneous propagations. (Lev. xix. 9 ; Deut. 
xxi. 9, 11.) Prom this source some curious 
facts relating to the arrangements of gardens 
may be gleaned. The following are from the 
Mishnic treatise Kilaim, which is devoted to 
the general subject : ' Trees must not be 
grafted on trees of a different kind, nor one 
kind of shrub on another kind of shrub, nor 
yet trees on shrubs, nor shrubs on trees.' 
Rabbi Jehudah, however, sanctioned this last 
practice. ' Shrubs must not be planted in a 
sycamore-bush ; rue must not be grafted on 
white cassia, because that would be a shrub 
on a tree ; a scion of the fig tree must not be 
planted among chatzub, (supposed 'ivy,') to 
cool it; a vine branch must not be sunk 
(trained) into a melon bed, to instil its j uices 
therein, because that is a tree on a plant; 
pumpkin-seed must not be set among mallow, 
in order that it may be preserved therein, 
as that is herb in herb.' ' In a garden-bed, 
that is six hands square, fiVe different kinds 
of seeds may be sown, namely, four kinds in 
the four corners of the bed, and a fifth in the 
centre. If the bed has a ridge (border), thir- 
teen different kinds may be sown, three in 
each corner, and one in the middle of the 
bed.' ' All kinds of field-seeds must not be 
sown in a garden bed ; but all kinds of herbs 
(garden-seed) may be sown therein.' ' A 
ridge (border) that had been one hand high, 
but is decreased in height, still remains good, 
because it had been originally of lawful 
height.' This applies, of course, to the ridges 
by which different plants which might not 
lawfully mingle were separated. ' In a trench, 
or dry kennel, one hand deep, three different 
kinds of seeds may be sown, namely, one 
kind on each side, and one kind in the 
middle.' 
"It is very evident that where such careful 
distinctions and rules of separation existed, 
great attention must have been required to 
the means of dividing the different plants 
from each other. This was effected not only 
by ridges and trenches, but by light fences of 
cane. This apppears from what follows : 
' A partition of cane is considered a fence, 
provided the space between each cane is less 
than three hands wide, so that a young kid 
cannot pass through. If there is a breach in 
the fence to the extent of ten amoth, it is con- 
sidered as a gate (entrance). Should a greater 
portion of the fence be broken down, it is 
unlawful to sow or plant towards the breach. 
If there are several breaches in the fence, 
should the portion still standing be greater 
than that broken down, it is permitted ; but 
should the portion broken down be greater 
than that standing, it is forbidden.' These 
examples are selected only as specimens of 
the endless modes by which the later Jews 
sought to carry out with minute and impos- 
sible exactness the useful regulation of the 
Mosaical law. Por that law various reasons 
have been given, on which we are not re- 
quired to pronounce any judgment ; but it 
appears to us that the economical grounds 
which may be collected from the effects which 
appear to result from the interdicted practices, 
are quite sufficient in themselves, whether 
others exist or not. Thus we find enumerated 
among the radical defects of Hindu husbandry 
— ' the barbarous system of sowing two or 
three species of grain in one field .... The 
mode of reaping is equally defective ; if two 
or three species of grain are sown in the same 
field, the Indian husbandman treads down a 
great part of his crop, in order to collect each 
kind separately ; indeed, so fond is he of this 
