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enough. When it is wished to ascertain what is a man's capacity or power, it is asked, "Is his arm long or short?" "Let me tell you, friend, Tamban will never succeed; his arm is not long enough." Of feeble people it is said, "they have short hands."

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—“ I will put my hook in thy nose."

A person says of his deliverer from prison, or danger, "Ah! the good man took me out by his tote, i. e. hook. A culprit says of the officers who cannot catch him, "Their hooks are become straight." The man who cannot drag another from his secrecy, says, "My hook is not sufficient for that fellow."

XXII. 17.

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My wrath — shall not be quenched." "Ah! who can quench the wrath of my enemy?"—" Who? O, I have done it already, for his anger is turned to water." Does a person reply to another in such a way as to encrease anger, it is asked, "Will ghee (clarified butter) quench fire?" "Do not cast ghee on that man's passion." "I beseech you to try to make peace for me."-" Peace for you! can I quench his wrath?"

XXIII. 5.- "That burned incense unto Baal, to the

sun, and to the moon, and to the planets, and to all the host of heaven." The margin has, instead of planets, "twelve signs or constellations." So in the marginal reading to Job xxxviii. 32., "twelve signs."

That the signs of the zodiac were known in very reinote antiquity, and that they were Oriental in their origin, the symbols themselves abundantly testify. Joseph, in his dream, "the sun, and the moon, and the ELEVEN STARS," bowing to him. What were these eleven stars? I believe, with others, they represented the eleven signs of the zodiac, bowing to him as the twelfth, and that his eleven brethren were

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thus understood as paying respect to him. Look, also, at the address of the dying patriarch to his twelve sons, where it is believed allusion is made to the same subject. (See on Gen. xlix.)

In a Hindoo book called the Panja-patchi-säteram, which professes to account for all future contingencies, the twelve signs are of especial use in solving the problems. Thus, for instance, a man in any difficulty goes to a soothsayer' to state his case. The "wise man" looks in what point of the compass the inquirer stands, and then refers to his tables. Should he be IN or FROM the East, there is an important key, because Aries, the first sign of the zodiac, is there.

Is a child born when two opposing planets meet in any sign, the parents become greatly alarmed, and make offerings of INCENSE and other things to the "twelve signs or constellations." (See on Isa. xlvii. 13.)

7.-"Where the women wove hangings for the grove." Very large hangings are used in the temples, some of which are fastened to the roof, others used as screens, and others to cover the sacred cars. On them are painted the actions of

A great and truly excellent Prelate in the English church, in mentioning a Hindoo book of fate which I had presented to him, asked me many questions respecting the soothsayers of the East, and mentioned (by the way) that the word is derived from sooth, truth, i. e. truthsayers. He noticed also, the word wiseacre, as meaning the same thing, whereas we principally apply it to a fool; he says, the latter part is derived from the German, that is to say, a wise-sayer.

The offering is made as follows:- A square hole is made in the floor of the house, which is coated with cows' dung. The priest then comes, and, with many charms, puts sacred fire into the hole. On the finger of the child, or man, who is believed to be suffering under the planets and the signs, a ring is placed, made of the sacred grass called tetpa. Then bundles of mango wood, ebony, parasu, sinthal, each containing 1008 pieces, are touched by the sufferer, and cast into the fire; also, 1008 buds of the sacred banyan tree, and other articles, which are sprinkled with milk, honey, and ghee, go through the same process. The ceremony occupies seven days, after which presents are made to the priests.

the gods, as described in the books Ramyanum and the Scanda Purana; and there are portrayed things of the most indecent

nature.

11.-" And he took away the horses that the kings of Judah had given to the sun-and burned the chariots of the sun with fire."

The Hindoos believe that the sun is drawn in his course by seven horses, and that the deity sits in his chariot of one wheel, which is driven by Arunan. Thus may be seen the sun and his horses represented in wood, or painted on the hangings which adorn the cars.

See, then, the profligacy of the kings of Judah: they gave horses and chariots to the sun as a sign of their attachment to that system of idolatry, and to procure those blessings which are believed to be dispensed by the gods; for it must be observed, that such gifts to the deities and their temples are only for the fulfilment of some vow for favours received, or for those which are earnestly desired.*

XXV. 16.-"The brass of all these vessels was without weight." 1 Kings vii. 47. "Solomon left all thevessels unweighed, because they were exceeding many; neither was the weight of the brass found out."

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To say the vessels were "without weight," or were weighed," may mean they were so very numerous, or so very heavy, that it was not easy to speak accurately. In Numbers vii. 85, 86., mention is made of weighing the spoons and charger, but I think it very likely that some of the vessels

Herodotus informs us the Massagetæ “sacrifice horses to the sun, their only deity, thinking it right to offer the swiftest of mortal animals to the swiftest of immortal beings." See Clio, 216. Solem unum colunt, et equis ei sacrificant."

The Greeks also believed the sun was drawn by four horses, who were called Pyrois, Eous, Ethon, and Phlegon.- Lempriere, in loco.

were so sacred as to make it improper to weigh them. The tāli, on which is stamped a representation of a deity, though made of gold, is not weighed so also the javelin or spear of Scandan, and the other gods, are deemed so sacred as to make it unlawful to weigh them. Idols of silver and gold are never weighed to find out their value.

1 CHRONICLES.

CHAP. X. verse 9.—" To carry tidings unto their idols.” After Saul had fallen on Mount Gilboa, his enemies "stripped him, and took off his head, and sent the tidings to their idols."

When the heathen of the present day gain a victory over their enemies, they always take the tidings to their idols. There is the king, and there his general, and troops, and priests, and people marching in triumph to the temple. Then they relate to the gods all their proceedings; how they conquered the foe, and that to them they have come to give the glory.

But this practice is had recourse to, also, in the common affairs of life. A man delivered from prison, or any great emergency, always goes to his gods, to carry the joyful tidings. Hear them relate the story: "Ah! Swamy, you know Muttoo wanted to ruin me; he therefore forged a deed in my name, and tried to get my estates; but I resisted him, and it has just been decided before the court, that he is guilty. I am therefore come to praise you, O Swamy !"

XVIII. 9, 10.—"Now when Tou, king of Hamath, heard how David had smitten all the host of Hadarezer, king of Zobah. He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him." (2 Sam. viii. 9.)

Here, again, we have a beautiful and simple picture of Eastern manners. Tou, the heathen king, sent a messenger to compliment David on his success over his enemies. Who, in the East, has not witnessed similar things? Has a man gained a case in a court of law; has he been blessed by the

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