Honey Avas not permitted to be offered on the altar (Lev. ii, 11). As it is coupled Avith leaA-en in this pro- hibition, it Avoidd seem to amount to an interdiction of things sour and SAvect. Aben Ezra and others allege that it Avas because honey partook of the fermenting natiu-e of leaA-en, and Avhen burnt yielded an unpleasant smell — qualities incompatible Avith offerings made by fire of a SAveet savor unto the Lord. The prohibition appears to have been gromided on the fermentation pro- duced by it, honey soon turning sour, and even forming vinegar (Pliny, xxi, 48). This fact is embodied in the Talmudical Avord hidbish—^^ to ferment," derived from debash. Other explanations haA^e been offered, as that bees Avere imclean (Phil, ii, 255), or that the honey Avas the artificial dibs (Biihr, Symbol, ii, 323). But IMaimon- ides and others think it was for the pm-pose of making a difference betAveen the religious customs of the Jcavs and the heathen, in Avhose offerings honcA' Avas much employed. The first-fruits of honey Avere, hoAvever, to be presented, as these Avere destined for the support of the priests, and not to be offered upon the altar (2 Chron. xxxi, 5). It is related in 1 Sam. xiv, 24-32, that Jona- than and his party, coming to the Avood, fc'.uid honey dropping from the trees to the ground, and the prince extended his rod to the honey-comb to taste the honej\ From all this it is clear that the honey Avas bee-honey, and that honey-combs Avere above in the trees, from Avhich honey dropped upon the ground; but it is net clear Avhether Jonathan put his rod into a honey-comb that Avas in the trees or shrubs, or into one that had fallen to the ground, or that had been formed there (Kit- to's Pict. Bible, ad loc). INIoreover, the A'egetable honey is found only in small globules, Avhich must be carefully collected and strained before being used (Wcllsted, ii, 50). In India, "the forests," says Mr. Roberts, "liter- ally flow Avith honey ; large combs may be seen hang- ing on the trees as you pass along, fuU of honej'" {Ori- ental Illustrations). We haA'e good reason to conclude, from many allusions in Scripture, that this Avas also, to a considerable extent, the case formerly in Palestine. It is A-ery evident that the land of Canaan abounded in honey. It is indeed described as " a land floAving Avith milk and honey" (Exod. iii, 8, etc.) ; Avhich Ave appre- hend to refer to all the SAveet substances Avhicli the dif- ferent HebrcAV Avords indicate, as the phrase seems too large to be confined to the honey of bees alone. Yet the great number of bees in Palestine has been noticed by many travellers ; and they Avere doubtless stiU more common in ancient times, Avhen the soil Avas vuider more general cultivation. Where bees are very numerous, they sometimes resort to places for the deposit of their honey Avhich Ave Avould little think of. The skeleton of a Uon, picked clean by birds, dogs, and insects, Avould afford no bad substitute for a hive, as in Judg. xIa', 8, 9 (Kitto's Daily Bible Illust. ad loc). A recent traveller, in a sketch of the natural history of Palestine, names bees, beetles, and mosquitoes as the insects A^'hich are most common in tlie country (Schubert, Peise im Mor- geidande, ii, 120). In some parts of Northern Arabia the hiUs are so A\-ell stocked Avith bees that no sooner are hives placed than they are occupied (^Yellsted's Trareh, ii, 123). Dr. Thomson s]jeaks of immense SAvarms of bees in the cliffs of Avady Kum, and compares
HONOLULU
323
HONORIUS
Dcut. xxi!, 13 {Land and Boole, i, 4G0). Prof. Hackett saw hives in several places in Palestine {Illustrations of Script, p. 96). Milk and honey were among the chief dainties in tlie earlier ages, as they are now among the Bedawin ; and butter and honey are also mentioned among articles of food (Isa. vii, 15). The ancients used honey instead of sugar (Psa. cxix, 103 ; Prov. xxiv, 13) ; but when taken in great quantities it causes nausea, a fact employed in Prov. xxv, 10, 17, to inculcate moder- ation in pleasures. Honey and milk are put also for sweet discourse (Cant, iv, 11). The preservative prop- erties of honey were known in ancient times. Josephus records that the Jewish king Aristobulus, whom l*om- pcy's partisans destroyed by poison, lay buried in lioney till Antony sent him to the roj'al cemetery in Judaja (.•l«f. xiv, 7,4). See Bee.
HONEY, a portion of which, with milk, was sometimes given to newly-baptized persons in allusion to the name anciently given to Canaan, and in token that they be- longed to the spiritual Israel. Honey and milk had a distinct consecration (Eadie, Eccles. Bid.). See Au- gusti, Christl. A rchdol. ii, 446 sq. ; Riddle, Christ. Antiq. p. 519 sq. ; Wheatly, Common Prayer, p. 326.
Honolulu. See Sandwich Islands.
Honor, (1.) respect paid to superiors, those to whom we owe particular deference and distinction. (2.) It is sometimes, in Scripture, used to denote real services : " Honor thy father and mother (Exod. xx, 12) ;" that is, not only show respect and deference, but assist them, and perform such services to them as they need. Bj' honor is also understood that adoration which is due to God only : " Give unto the Lord the honor due unto his name (Psa. xxix, 2)." (3.) Specifically, it is used to de- note the testimony of esteem or submission, by which we make known the veneration and respect we entertain for any one on account of his dignity or merit. The word is used in general for the esteem due to virtue, glory, reputation, and probity. In every situation of life, religion only forms the true honor and happiness of man. " It cannot arise from riches, dignity of rank, or office, nor from what are often called splendid actions of heroes, or civil accomplishments; these may be found among men of no real integrity, and may create consid- erable fame; but a distinction must be made between fame and true honor. The former is a loud and noisy applause ; the latter a more silent and internal homage. Fame floats on the breath of the multitude ; honor rests on the judgment of the thinking. In order, then, to dis- cern where true honor lies, we must not look to any ad- ventitious circumstance, not to any single sparlding qual- ity, but to the whole of what forms a man ; in a word, we must look to the soul. It will discover itself by a mind superior to fear, to selfish interest, and corruption ; by an ardent love to the Supreme Being, and by a prin- ciple of uniform rectitude. It will make us neither afraid nor ashamed to discharge oiu" duty, as it relates both to God and man. It will infiuence us to be mag- nanimous without being proud; humble without being mean ; just without being harsh ; simple in our manners, but manly in our feelings. This honor, thus formed by religion, or the love of God, is more independent and more compete than what can be acquired by any other means. It is productive of higher felicity, and will be commensiu-ate with eternity itself; while that honor, so called, which arises from any other principle, will re- semble the feeble and twinkling flame of a taper, whicli is often clouded by tlie smoke it sends forth, but is al- ways wasting, and soon dies totally away" (Blair, Ser- mons, Serm. 33). (4.) The term " honor" is also used to denote the personal quality of magnanimitj', especially in relation to truth and fidelity. Among men of the world, tlie " sense of honor," so called, takes the jilace of conscience; perhaps it might more justly be said that it is conscience, regulated, however, by the personal pride of the individual. Coleridge remarks that wherever " genuine moralit}^ has given way, in the general opin-