and Medad were appointed by Moses among the seventy elders of Israel who were to assist in the government. Though not present in the general assembly, they were, notwithstanding, filled with the Spirit of God, equally with those who were in that assembly, and they began to prophesy in the camp. Joshua would have had Moses forbid them, but Moses replied, “Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that God would pour forth his Spirit upon them!” Numbers xi, 24–29.
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ELDAD BEN MALCHI, also surnamed Ha-Dani, Abu-Dani, Daud-Ha-Dani, or the Danite, a Jewish traveller of the 9th century of the Christian era, chiefly interesting on account of the light (or darkness) which his writings throw on the question of the Lost Tribes. The date and place of his birth are not accurately known; but he was a native either of South Arabia or of Media. About 860 he set out with a companion to visit his Jewish brethren in Africa and Asia. Their vessel was wrecked, and they fell into the hands of cannibals; but Eldad was saved from the inhuman fate of his comrade, first by his leanness and afterwards by the opportune invasion of a neighbouring tribe. He spent four years with his new captors, was ransomed by a fellow-countryman, continued his journey as far, according to one interpretation of his story, as China, spent several years at Kairwan in Tunis, and died on a visit to Cordova in Spain. The work which goes under his name is written in Hebrew, and consists of six chapters, probably abbreviated from the original form of the narrative. It was first printed at Constantinople in 1518; and the same recension afterwards appeared at Venice in 1540 and 1605, and at Jessnitz in 1722. A Latin version by Genebrard was published at Paris in 1563, under the title of Eldad Dαnius de Judaeis clausis eorumque in Aelhiopia imperio, and was afterwards incorporated in the translator’s Chronographia Hebraeorum; a German version appeared at Prague in 1695, and another at Jessnitz in 1723. In 1838 M. Carmoly edited and translated a fuller recension which he had found in a MS. from the library of Eliezer Ben Hasan, forwarded to him by Daud Zabach of Morocco. Both forms are printed by Dr Jellinek in his Beth-Ila-Midrash, vols. ii. andiii., Leipsic, 1853-55. One of the ...most curious passages in the work is the account of the Levites, who, says the author, were miraculously guided to the land of Havila, and are there protected from their enemies by the mystic river Sabbation, which on the Sabbath is calm and involved in delusive mists, and on the other days of the week runs with a fierce and fordless current.
See Bartolocei, Bibliotheca Magna Rabbinica, vol. i.; Fürst, Bibliotheca Judaica; Graetz, Geschichte der Juden, vol. v.; Rossi, Bizionario dcgli Ebrei; and Kitto’s Biblical Cyclopoedia, 3d edition, su⅛ nomine.
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ELDER, the name of an office both in the Jewish and in the Christian church, which is used in modern times only by Presbyterians. As first applied, among the ancient Jews, for example, it had no doubt a literal fitness, indicating the responsibility and authority that naturally accrue in any community to those advanced in age. As the office gradually came to be fixed in its character and limited in the number of its occupants, the name lost something of its literal fitness, the responsibility and authority becoming attached to it without regard to the age of the occupant. In this respect the kindred terms aiderman, senator, &c., have had a similar history. In the Old Testament usage of the word it is impossible to fix any exact point of time at which it passed from its primary or etymological to its secondary or official sense, as the process was a gradual one, and old age continued to be a leading qualification for the office long after it had ceased to be essential. In Exodus iii. 16 elders are mentioned as a recognized official body among the Israelites, and in subsequent notices (Ex. xix. 7; Ex. xxiv. 1; Deut, xxxi. 9) they appear as the representatives of the whole body of the people. In Numbers xi. 16, 17, seventy ciders, to be chosen out of the entire body, were set apart “to bear the burden of the people” along with Moses. It is unnecessary to enter here into any discussion of the moot question of the connection of this Mosaic council of seventy with large though undefined legislative and executive powers with the Sanhedrim as it existed at the time of Christ. From the time of the institu·. tion of the Mosaic council the elders are mentioned at each successive stage of Jewish history. After the settlement in Canaan they acted as the administrators of the ...laws in every city (Deut. xix. 11-12; xxi. 3-9, 19; xxii. 15-21); and references to them are frequent during the period of the judges and the kings, during the captivity, and after the restoration. In the New Testament the word is used to denote both an order of the Jewish economy and an office of the Christian church. Its precise significance in the latter usage is the main subject iu the standing controversy between Episcopalians and Presbyterians, and a statement of the arguments on either side belongs properly to the articles on Episcopacy and Presbytery respectively. Reference must also be made to the article on Presbytery for a full statement of the qualifications, duties, and powers of elders in a presbyterian church. It may be noted here that while the New Testament word presbyteros denotes, according to the admission of the adherents of all forms of church government, those especially set apart to the pastoral office, whatever else it may be held to include, its English equivalent elder is used as an official designation only in the presbyterian church. According to the presbyterian theory of church government there are two classes of elders, teaching elders, or those set apart specially to the pastoral office, and ruling elders, who are laymen, chosen generally by the congregation, and set apart by ordination to be associated with the pastor in the oversight and government of the church. When the word is used without any qualification, it is understood to apply to the latter class alone.
ELDER (Ang.-Sax. ellam ; Ger. Holunder ; Fr. sureau), the popular designation of the deciduous shrubs and trees constituting the genus Sambucus of the natural order Caprifoliaceoe. The Black-berried or Common Elder, S. nigra, the bourtree of Scotland, is found in Europe, the north of Africa, Western Asia, the Caucasus, and Southern Siberia; in sheltered spots it attains a height of over 20 feet. The bark is smooth; the shoots are stout and angular, and the leaves glabrous, pinnate, and generally oval or elliptical. The flowers, which form corymbose cyme3, with five main branches, have a cream-coloured, gamopetalous, five-lobed corolla, five stamens, and three sessile stigmas; the berries are purplish-black, globular, and threeor four-seeded, and ripen about September. The elder thrives best in moist, well-drained situations, but can be grown in a great diversity of soils. It is propagated by young shoots, which after a year are fit for transplantation. It is found useful for making screen-fences in bleak, exposed situations, and also as a shelter for other shrubs in the outskirts of plantations. By clipping two or three times a year, it may be made close and compact in growth. The young trees furnish a brittle wood, containing much pith; the wood of old trees is white, hard, and close-grained, and polishes well, and is employed for shoemakers’ pegs, combs, skewers, mathematical instruments, and turned articles. Young elder twigs deprived of pith have from very early time3 been in request for making whistles, popguns, and other toys.
The elder was known to the ancients for its medicinal properties, and in England the inner bark was formerly administered as a cathartic. The flowers {sαmbuci flores) contain a volatile oil, and are reputed to be diaphoretic in properties; they serve for the preparation of an ointment {unguentum sambuci), and for the distillation of elder-flower water {αguα sambuci), used in confectionery, perfumes, and lotions. The leaves of the elder are employed to impart a green colour to fat and oil {unguentum sambuci foliorum and oleum viride), and the berries for miking wine, a common adulterant of port. The leaves and bark emit a sickly odour, believed to be repugnant to insects. Christopher Gullet {Phil. Trans., 1772, lxii. p. 348) recommends that cabbages, turnips, wheat, and fruit trees, to preserve them from caterpillars, flies, and blight, should be whipped with twigs of young elder. According to German folk-lore, the hat must be doffed in the presence of the elder-tree; and in certain of the English midland counties a belief was once prevalent that the cross of Christ was made from its wood, which should therefore never be used as fuel, or treated with disrespect (see Quart. Rev., cxiv. 233). It was, however, a common mediaeval tradition, alluded to by Ben Jonson, Shakespeare, and other writers, that the elder was the tree on which Judas hanged himself; and on this account, probably, to be crowned with elder was in olden times accounted a disgrace. In Cymbeline (act iv. s. 2) “the stinking elder” is mentioned as a symbol of grief. In Denmark the tree is supposed by the superstitious to be under the protection of the “Elder-mother its flowers may not be gathered without her leave; its wood must not be employed for any household furniture; and a child sleeping in an elder-wood cradle would certainly be strangled by the Elder-mother.
S. nigra virescens is a variety of S. nigra having white bark and green-coloured berries; some ornamental varieties have blotched leaves. The Scarlet-berried Elder, »S', racemosa, is the handsomest species of its genus. It is a native of various parts of Europe, growing in Britain to a height of over 15 feet, but often producing no fruit. The Dwarf Elder or Danewort, S. Ebulus, a common European species, reaches a height of about 6 feet. Its cyme is hairy, has three principal branches, and is smaller than that of »S'. nigra; the flowers are of a dull purplish hue. All parts of the plant are cathartic and emetic.
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a name given to certain laymen in the Presbyterian discipline, who are ecclesiastical officers, and in conjunction with the ministers and deacons compose the kirk sessions in Scotland. The number of elders is proportioned to the extent and population of the parish, and is seldom less than two or three, but sometimes exceeds fifty. They are laymen in this respect, that they have no right to teach, or to dispense the sacraments; and on this account they form an office in the Presbyterian church inferior in rank and power to that of pastors. They generally discharge the office which originally belonged to the deacons, of attending to the interests of the poor. But their peculiar business is expressed by the name ruling elders; for in every jurisdiction within the parish they are the spiritual court, of which the minister is officially moderator; and in the presbytery, of which the pastors of all the parishes within its bounds are officially members, lay elders sit as the representatives of the several sessions or consistories....
OF ISRAEL. By this name we understand the heads of tribes, or rather of the great families in Israel, who, before the settlement of the Hebrew commonwealth, had a government and authority over their own families, and the people. When Moses was sent into Egypt to deliver Israel, he assembled the elders of Israel, and told them that the God of Abraham, Isaac, and Jacob, had appeared to him, Exod. iii, 15; iv, 29, &c. Moses and Aaron treat the elders of Israel as the representatives of the nation. When God gave the law to Moses, he said, “Take Aaron, Nadab, and Abihu, his sons, and the seventy elders of Israel, and worship ye afar off,” Exod. xxiv, 1, 9, 10. They advanced only to the foot of the mountain. On all occasions afterward, we find this number of seventy elders. But it is credible, that as there were twelve tribes, there were seventy-two elders, six from each tribe, and that seventy is set down, instead of seventy-two; or rather, that Moses and Aaron should be added to the number seventy, and that, exclusive of them, there were but four elders from the tribe of Levi. After Jethro’s arrival in the camp of Israel, Moses made a considerable change in the governors of the people. He established over Israel heads of thousands, hundreds, fifties, and tens, that justice might be readily administered to applicants; only difficult cases were referred to himself, Exod. xviii, 24, 25, &c. But this constitution did not continue long; for on the murmuring of the people at the encampment called the Graves of Lust, Num. xi, 24–35, Moses appointed seventy elders of Israel, to whom God communicated part of that legislator’s spirit; they began to prophesy, and ceased not afterward. This, according to the generality of interpreters, was the beginning of the sanhedrim; but, to support this opinion, many things must be supposed, whereby to infer, that this court of justice was constantly in being during the Scripture history. It seems that the establishment of the seventy elders by Moses continued, not only during his life, but under Joshua likewise, and under the judges. The elders of the people and Joshua swore to the treaty with the Gibeonites, Josh, ix, 15. A little before his death, Joshua renewed the covenant with the Lord, in company with the elders, the princes, the heads, and officers of Israel, Joshua xxiii; xxiv, 1, 28. After the death of Joshua, and the elders who survived him, the people were several times brought into bondage, and were delivered by their judges. We do not see distinctly what authority the elders had during this time, and still less under the kings who succeeded the judges.
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ELDON, John Scott, Baron, and afterwards Earl of (1751-1838), lord high chancellor of England, was born at Newcastle on the 4th June 1751. His grandfather, William Scott, of Sandgate, a suburb of Newcastle, was clerk to a “fitter ”—a sort of water-carrier and broker of coals. His father, whose name also was William, began life as an apprentice to a fitter, in which service he obtained the freedom of Newcastle, becoming a member of the guild of Hoastmen; later in life he became a principal in the business, and attained a respectable position as a merchant in Newcastle, accumulating property worth nearly £20,000 He was twice married; his second wife, the mother of John Scott, says Lord Campbell {Lord Chancellors, vol. vii. p. 4), “was a woman of such superior understanding, that to her is traced the extraordinary talent which distinguished her two sons, William aud John—Lord Stowell and Lord Eldon.” It may be mentioned that William and John had each of them a twin sister....
The boys were educated at the grammar school of their native town, where, however, they scarcely gave promise of the splendid careers which they were destined to run. John Scott was not remarkable at school for application to his studies, though his wonderful memory enabled him to make good progress in them; he frequently played truant, and was whipped for it, robbed orchards, and indulged in other questionable school-boy freaks; nor did he always come out of his scrapes with honour and a character for truthfulness. When John had finished his education at the grammar school, his father thought of apprenticing him to his own business, to which an elder brother Henry had already devoted himself; and it was only through the interference of William, who had already obtained a fellowship at University College, Oxford, that it was ultimately resolved that he should continue the prosecution of his studies. Accordingly, on the 15th May 1766, John Scott entered University College as a commoner, with the view of entering the church, and obtaining a college living. In the year following he obtained a fellowship, graduated B.A. in 1770, and in 1771 won the prize for the English essay, the only university prize open in his time for general competition. It does not appear, however, that he distinguished himself at college any more than he had done at school by any severe application to study. It was not till after his marriage that he first concentrated his energies on the congenial study of law.
His wife was the eldest daughter of Mr Aubone Surtees, a Newcastle banker. John Scott first met her at Sedgefield Church, in the county of Durham, and a strong attachment sprang up between them. The Surtees family objected to the match, and attempted to prevent it; but the fire once kindled was not to be put out. On the 18th November 1772, Scott, with the aid of a ladder and an old friend, carried off the lady from her father’s house in the Sandhill, across the border to Blackshiels, in Scotland, where they were married. The father of the bridegroom objected not to his son’s choice, but to the time he chose to marry; for it was a blight on his son’s prospects, depriving him of his fellowship and his chance of church preferment. But while the bride’s family refused to hold intercourse with the pair, Mr Scott, like a prudent man and an affectionate father, set himself "to make the best of a bad matter, and received them kindly, settling on his son .£2000. John returned with his wife to Oxford, and continued to hold his fellowship for what is called the year of grace given after marriage, and added to his income by acting as a private tutor. After a time Mr Surtees was reconciled with his daughter, and made a liberal settlement on her. John Scott’s year of grace closed without any college living falling vacant; and with his fellowship he gave up the church, and turned to the study of law. He became a student at the Middle Temple in January 1773, and in February took his degree of M.A. at Oxford. In 1776 he was called to the bar, intending at first to establish himself as an advocate in his native town, a scheme which his early success led him to abandon, and he soon settled to the practice of his profession in London, and on the Northern Circuit. Thus, at last, had he started on the high road to the chancellorship, having narrowly escaped becoming a coal-fitter, a country parson, a provincial barrister, and, according to one account, a retailer of figs and raisins.
In the autumn of the year in which he was called to the bar his father died, leaving him a legacy of <£1000 over and above the £2000 previously settled on him. He was already an excellent lawyer, and succeeded fairly well on his first circuit, though not so well as to satisfy him of the safety of attempting a London career. He therefore took a house in Newcastle, with the view of establishing himself there, but still delayed to leave London; and his prospects there suddenly improving, he assigned the Newcastle house to his brother Henry. In his second year at the bar his prospects began to brighten. His brother William, who by this time held the Camden professorship of ancient history, and enjoyed an extensive acquaintance with men of eminence in London, was in a position materially to advance his interests. Among his friends was the notorious Bowes of Gibside, to the patronage of whose house the rise of the Scott family was largely owing. Bowes having contested Newcastle and lost it, presented an election petition against the return of his opponent. Young Scott was retained as junior counsel in the case, and though he lost the petition he did not fail to improve the opportunity which it afforded for displaying his talents. This engagement, in the commencement of his second year at the bar, and the dropping in of occasional fees, must have raised his hopes; and he now abandoned the scheme of becoming a provincial barrister. A year or two of dull drudgery and few fees followed, and lie began to be much depressed. But in 1780 we find his prospects suddenly improved, by his appearance in the case of Ackroyd v. Smithson, which became a leading case settling a rule of law; and young Scott, having lost his point in the inferior court, insisted on arguing it, on appeal, against the opinion of his clients, and carried it before Lord Thurlow, whose favourable consideration he won by his able argument. The same year Bowes again retained him in an election petition; and in the year following Scott greatly increased his reputation by his appearance as leading counsel in the Clitheroe election petition. From this time his success was certain. In two years he obtained a silk gown, and was so far cured of his early modesty that he declined accepting the king’s counselship if precedence over him were given to his junior, Mr Erskine, though the latter was the son of a peer and a most accomplished orator. He was now on the high way to fortune. His health, which had hitherto been but indifferent, strengthened with the demands made upon it; his .talents, his power of endurance, and his ambition all expanded together. He enjoyed a considerable practice in the northern part of his circuit, before parliamentary committees, and at the Chancery bar, and was in sight of the honours and emoluments of the solicitor and attorney generalships. By 1787 his practice at the Equity bar had so far increased that he was obliged to give up the eastern half of his circuit (which embraced six counties), and attend it only at Lancaster.
Shortly after taking the silk gown, he entered Parliament for Lord Weymouth’s close borough of Weobley, which Lord Thurlow obtained for him without solicitation. In Parliament he gave a general and independent support to Pitt. His first parliamentary speeches were directed against Fox’s India Bill. They were unsuccessful. In one he aimed at being brilliant; and becoming merely laboured and pedantic, he was covered with ridicule by Sheridan, from whom he received a lesson which he did not fail to turn to account. In 1788 Pitt conferred upon him the honour of knighthood and the office of solicitorgeneral; and at the close of this year he attracted attention by his speeches in support of Pitt’s resolutions on the state of the king (George III., who then laboured under a mental malady) and the delegation of his authority. It is said that he drew the Regency Bill, which was introduced in 1789. In 1793 Sir John Scott was promoted to the office of attorney-general, in which it fell to him to conduct the memorable prosecutions for high treason against British sympathizers with French republicanism,—amongst others, against the celebrated Horne Tooke. These prosecutions, in most cases, were no doubt instigated by Sir John Scott, and were the most important proceedings in which he was ever professionally engaged. He has left on record, in his Anecdote Book, a defence of his conduct in regard to them. A full account of the principal trials, and of the various legislative measures for repressing the expressions of popular opinion for which he wasjnore or less responsible, will be found in Twiss’s Public and Private Life of the Lord Chancellor Eldon, and in the Lives of the Lord Chancellors, by Lord Campbell. In 1799 the office of chief-justice of the Court of Common Pleas falling vacant, Sir John Scott’s claim to it was not overlooked; and after seventeen years’ service in the Lower House, he entered the House of Peers as Baron Eldon. In February 1801, the ministry of Pitt was succeeded by that of Addington, and the chief-justice now ascended the woolsack. The chancellorship was given to him professedly on account of his notorious anti-Catholic zeal. From the Peace of Amiens (1801) till 1804, Lord Eldon appears to have interfered little in politics. In the latter year we find him conducting the negotiations which resulted in the dismissal of Addington and the recall of Pitt to office as prime minister. Lord Eldon was continued in office as chancellor under Pitt; but the new administration was of short duration, for on the 23d of January 1806 Pitt died, worn out with the anxieties of office, and his ministry was succeeded by a coalition, under Lord Grenville. The death of Fox, who became foreign secretary and leader of the House of Commons, soon, however, broke up the Grenville administration; and in the spring of 1807, Lord Eldon once more, under Lord Liverpool’s administration, returned to the woolsack, which, from that time, he continued to occupy for about twenty years, swaying the Cabinet, and being in all but name prime minister of England. It was not till April 1827, when the premiership, vacant through the paralysis of Lord Liverpool, fell to Mr Canning, the chief advocate of Roman Catholic emancipation, that Lord Eldon, in the seventy-sixth year of his age, finally resigned the chancellorship. When, after the two short administrations of Canning and Goderich, it fell to the duke of Wellington to construct a Cabinet, Lord Eldon expected to be included, if not as chancellor, at least in some important office, but he was overlooked, at which he was much chagrined. Notwithstanding his frequent protests that he did not covet power, but longed for retirement, we find him again, so late as 1835, within three years of his death, in hopes of office under Peel. He spoke in Parliament for the last time in July 1834.
In 1821 Lord Eldon had been created earl by George IV., whom he managed to conciliate, partly, no doubt, by espousing his cause agaiust his wife, whose advocate he had formerly been, and partly through his reputation for zeal against the Roman Catholics. In the same year, his brother William, who from 1798 had filled the office of judge of the High Court of Admiralty, was raised to the peerage under the title of Lord Stowell.
Lord Eldon’s wife, his dear “Bessy,” his love for whom is a beautiful feature in his life, died before him, on the 28th June 1831. By nature she was of simple character, and by habits acquired during the early portion of her husband’s career almost a recluse. Two of their sons reached maturity,—John, who died in 1805, and William Henry John, who died unmarried in 1832. Lord Eldon himself survived almost all his immediate relations. His brother William died in 1836, He him self died, in London, in his eighty-seventh year, on the 13th January 1838, leaving behind him two daughters, Lady Frances Bankes and Lady Elizabeth Repton, and his grandson, who succeeded him. “When his remains lay in state in Hamilton Place,” says Lord Campbell, “large numbers of all classes went to see the solemn scene; and when the funeral procession, attended by the carriages of the princes of the blood, many members of the peerage, and all the dignitaries of the law, blackened the way, dense crowds stood uncovered, respectfully gazing at it as it passed.” His remains were interred in the family vault in the chapel of Kingston, in Dorsetshire. The fortune which he left behind him exceeded in amount half a million of money.
Lord Eldon was no legislator,—his one aim in politics was to keep in office, and maintain things as he found them; and almost the only laws he helped to pass were laws for popular coercion. For nearly forty years he fought against every improvement in law, or in the constitution,—calling God to witness, on the smallest proposal of reform, that he foresaw from it the downfall of his country. Without any political principles, properly so called, and without iuterest in or knowledge of foreign affairs, he maintained himself and his party in power for an unprecedented period by his great tact, and in virtue of his two great political properties—of zeal against every species of reform, and zeal against the Roman Catholics. To pass from his political to his judicial character is to shift to ground on which his greatness is universally acknowledged. His judgments, which have received as much praise for their accuracy as abuse for their clumsiness and uncouthness, fill a small library. But though intimately acquainted with every nook and cranny of the English law, he never carried his studies into foreign fields, from which to enrich our legal literature; and it must be added that against the excellence of his judgments, in too many cases, must be set off the hardships, worse than injustice, that arose from his protracted delays in pronouncing them. A consummate judge and the narrowest of politicians, he was Doubt on the bench and Promptness itself in the political arena. For literature, as for art, he had no feeling. What intervals of leisure he enjoyed from the cares of office he filled up with newspapers and the gossip of old cronies. Nor were his intimate associates men of refinement and taste; they were rather good fellows who quietly enjoyed a good bottle and a joke; he uniformly avoided encounters of wit with his equals. He is said to have been parsimonious, and certainly he was quicker to receive than to reciprocate hospitalities; but his mean establishment and mode of life are explained by the retired habits of his wife, and her dislike of company. His manners were very winning and courtly, and in the circle of his immediate relatives he is said to have always been lovable and beloved. “He is one,” says Miss Martineau, “that after times will not venerate; but fortunately for the fame of the larger number of the great ones of the earth, there is a vast neutral ground between veneration and contempt.”
“In his person,” says Lord Campbell, “Lord Eldon was about the middle size, his figure light and athletic, his features regular and handsome, his eye bright and full, his smile remarkably benevolent, and his whole appearance prepossessing. The advance of years rather increased than detracted from these personal advantages. As he sat on the judgment-seat, ‘ the deep thought betrayed in his furrowed brow,—the large eyebrows, overhanging eyes that seemed to regard more what was taking place within than around him,—his calmness, that would have assumed a character of sternness but for its perfect placidity,—his dignity, repose, and venerable age, tended at once to win confidence and to inspire respect ’ (Townsend). He had a voice both sweet and deep-toned, and its effect was not injured by his Northumbrian burr, which, though strong, was entirely free from harshness and vulgarity.”
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