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V. 6. "A little leaven leaveneth the whole lump."

(Luke xiii. 21.)

This is said of the man who corrupts others; also of a bad servant; "the more sour the leaven, the better the bread." When a mother has to administer nauseous medicine, she says, "My child, take it; do you not know the more sour the leaven, the better the bread?" Meaning, because the potion or powder is offensive it will produce better effects.

X. 25. 28. "Whatsoever is sold in the shambles, that eat, asking no question for conscience sake." "If any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake; for the earth is the Lord's, and the fulness thereof."

These verses refer to articles of food which had been presented to the idols, and were afterwards sent to the shambles to be sold. The heathen make large presents to the temples of grain, fruit, milk, and other eatables, and therefore the priests send what they do not require to the market to be sold. The fruit called plantain (banana) may be known as having been offered to idols by having a small piece pinched off one end; and the other articles have generally some sign by which they may be known. It is however impossible at all times to ascertain the fact, and I doubt not that most Englishmen have at one time or another eaten things which have been offered to idols.

The apostle is very particular in his directions to the Christian converts (v. 27.)." If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, asking no questions for conscience sake." We see the converts were not forbidden to go to a feast, i. e. a family, not a religious festival; but the phrase, "if ye be disposed to go," shows there were doubts and hesitations as to whether they ought to go. The moment they found the food had been offered to idols they were to "eat not."

2 CORINTHIANS.

CHAP. V. verse 1.-" Earthly house."

The Hindoos call the body a vuduthe, i. e. a lodging place; it is occupied for a season, and then to be left: but they speak of heaven as a vudu, a house, a home. In the book called Viyirakeya-sathagam is a colloquy betwixt the MIND and the WILL. The former says to the latter, "Thou appearest not as the servant of Siva (who withholds not his feet from us), nor executest his commands, nor approachest unto the home, difficult to obtain. The perishable property called wealth brings various kinds of sorrow. Thinking of the earth as our home thou becomest earth! O stupid WILL, devoid of shame; this is the vuduthe (i. e. the lodging place), this is not our home. If you ask, is it proper so to care for it? earth is indeed the place for this: but the divine feet of him who adorned himself with serpents is the refuge for all souls."

XII. 2. "I knew a man in Christ above fourteen

years ago."

Macknight says, "That the apostle speaks of himself here is evident from verses 6. and 7." This is the Eastern way in which a man modestly speaks of himself. Has an individual performed a great exploit which he does not like to mention in plain terms as having been done by himself, he simply says in relating the affair, "I know the man who did it." Nan-arevain, i. e. I know. Do people express their pleasure or surprise in the presence of a person at some work which has been accomplished by himself, and should they enquire, "who is the man," he will say, "I know him : he will not say he is the man, because some would

perhaps not be disposed to believe him; and the slight intimation conveyed in the terms I know him is quite sufficient to convince others he is the fortunate individual. Should a person receive a favour from an unknown hand, he will make many enquiries; and when he thinks he has found him out, he will go to him and talk on the subject, and then, should he be right, the individual will say, "I know him." But in this way also the people praise themselves, by saying, “I know a man who performed such a penance: I am acquainted with one who gave such gifts to the temples: I know one who performed an extraordinary fast, or went on such a dangerous pilgrimage."

GALATIANS.

CHAP. II. verse 9.-"James, Cephas, and John, who seemed to be pillars."

"Pillars," i. e. "the principal supporters and defenders of the Gospel." It is said of those who have done much to support a temple, or who are zealous in its religious ceremonies, " They are the pillars of black stone * belonging to the temple."

III. 24.

"Wherefore the law was our schoolmaster

to bring us unto Christ, that we might be justified by faith."

The Hindoos have some books which they call schoolmaster, etāsāriyan, or rather schoolmaster book, meaning they will teach science without the help of a master. When a man who was fomerly in poverty has learned how to procure a comfortable living, he says, "Ah! my adversity was my teacher; it has guided me into this."

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The following question occurs eight times in the book of fate called Saga-thevan-sāsteram, "Is it good to adopt the child and give it saffron water?" When a man does not wish to put away his wife, or take another because she has not had a child, the plan is to adopt the son of some other person. In selecting the individual, they prefer, if possible, to have the child of a relation, as the family estates are not then alienated, and there is more mutual attachment. But the

Black granite. Nearly all their sacred edifices are built of that stone; and I have been in one, the flat roof of which was supported by nearly a thousand noble pillars of the same material.

chief reason for adoption being so common in the East, is to have a son to perform the funeral rites and the annual ceremonies; indeed it is believed by many of the learned, that a person who dies without a son cannot go to heaven.* When

a man is going to adopt a child as his son, it is said he is about to give the manjel-neer, i. e. saffron water. The ceremony is as follows:-The relations on both sides are called together, and the head man of the village is officially present to give validity to the transaction. He who adopts puts his hand on the head of the child, and says, "This is mine." The saffron water is then given, and the name of the boy is inserted in the village book. He has now a son and heir, and an agent to perform all the funeral rites.+

15.- "Ye would have plucked out your own eyes." "Ah! how great was her love for him; had he asked her, she would have given him her own eyes." "Dearer, dearer than my own eyes."

VI. 7.

"Whatsoever a man soweth, that shall he also reap." (Job iv. 8. "They that plough iniquity, and sow wickedness, reap the same." — Hosea x. 13.)

The Tamul proverb on this

subject is "virtti-aruppān,” i. e. he reaps what he sowed. "Ah! the wretch, he cast in cruelties, and is now reaping them." "Yes, yes, he has a large harvest; his lies have produced fruit." thy harvest, fiend."

"Go, go to

It is said in the Dattaka-Mimansa, "Heaven awaits not one who is destitute of a son."

The Greeks and Romans also adopted the sons of others for similar reasons. The ceremony was performed in the presence of the magistrate, or some man of rank.

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