thou moon, in the valley of Ajalon." (Hab.

iii. 11.)

In the Scanda Purana it is recorded of the demi-god Sooran, that when he heard of the death of his brother, he

was plunged into a sea of grief, he fell from his throne on the earth, and cried out like the roaring of thunder. The earth and the sea began to quake, the infernal Yama trembled, the god of fire was bereft of power, the god of wind was troubled, and the sun and moon ran off astounded at the scene."

When the sun stood still over Gibeon, and the moon over Ajalon, a great battle was being fought betwixt five kings on the one side, and Joshua and the Gibeonites on the other.

In the book called Paratham, there is an account of a battle which was fought betwixt five princes on the one hand, and one hundred on the other; on which occasion the light of the sun was concealed, for the purpose of allowing the one party to conquer the other.

"In the regions of Attanap-Oor lived two kings, who were brothers. The one had one hundred sons, but the other had only five. He with the large family, finding great difficulty in providing for them, wickedly endeavoured to despoil his brother and five children, in order that his own sons might reign in their stead. After many false accusations for the purpose of seeking a quarrel: a relation of the one hundred princes slew one of their five cousins. The father, on hearing of the death of his son, became enraged, and said, Before the morrow's sun shall set, I will slay the murderer, or cast myself into the fire. The message being sent to the offenders, they prepared for the contest. The murderer was a giant, being four cubits taller than the rest of his fellows, and therefore would be easily distinguished by the bereaved father, who would forthwith direct all his energies against him. They therefore, after due consultation, resolved to dig a hole in the ground four cubits deep, and cause the giant to stand in it, so that he might not be distinguished from the rest. The day came on which the father was either to kill

the murderer, or cast himself into the fire; his vow had gone forth, and either the one or the other must be accomplished. The contest began, and long was it continued, but all to no purpose, for the giant could not be found out. The case became desperate, for the princes had not only lost a brother, but had the melancholy prospect of losing their beloved father, whose vow could not be broken. At that time the god Vishnoo, in his incarnation of Chrishna, knowing their cause was a 'just one, took his shield and placed it before the sun, which caused instant darkness. The one hundred princes and the giant, thinking the sun had set, said,The old man has not accomplished his purpose: let us now go see him burn himself, and came with triumph to the scene, when in a moment the four brothers arose and despatched the giant on the spot. Then the one hundred princes began to abuse the father and his four sons, saying, 'The vow was to kill him before the sun went down, but you have broken it;' they then greatly reviled them, and were about to slay them, when the god took off his shield from the sun, and showed the full blaze of day... The favoured ones then slew the one hundred princes, took their cities, and made the inhabitants their slaves."

19.

Smite the hindmost." The Hebrew has for this, "Cut off the tail."

Servants, dependants, or courtiers, always follow their superiors. Should one of them cease to serve or follow his master or patron, having gained his end*, another, on seeing this, asks, "Where is your tail? "-" The tail has been long in my way, I have cut it off."

21."None moved his tongue against any of the children of Israel."

A man wishing to gain a favour of a great man, will follow him for days or weeks as a dependant, stooping to the most humble offices till he shall liave gained his end.

says,

When a person speaks of the fear to which his enemy is reduced, he "Ah! he dares not now to shake his tongue against me.” "He hurt you! the fellow will not shake his tongue against you."

24. "Put your feet upon the necks of these kings." This in the East is a favourite way of triumphing over a fallen foe. In the history of the battles of the gods, or giants, particular mention is made of the closing scene, how the conquerors went and trampled on their enemies.

When people are disputing, should one be a little pressed, . and the other begin to triumph, the former will say, "I will tread upon thy neck, and after that beat thee." A low-caste man insulting one who is high, is sure to hear some one say to the offended individual, "Put your feet on his neck." (See on Isa. xviii. 2. 7.)

XXIII. 7.-"Neither make mention of the name of their gods, nor cause to swear by them." (Jer.

xii. 16.)

The heathen, when accused of a crime, or when making a solemn promise, swear by their gods. Siva-Ãne, by Siva, is very binding upon his followers.

13.-"Thorns in your eyes."

"What!" says a wife to her angry husband, "am I a thorn in your eyes?" "Alas! alas! he has seen another; I am now a thorn in his eyes." "Were I not a thorn in his eyes, his anger would not burn so long." "My old friend Tamban never looks at my house now, because it gives thorns to his eyes."

XXIV. 32.—" The bones of Joseph, which the children of Israel brought up out of Egypt."

The bodies of nearly all respectable Hindoos are burned after death. Should a person of rank die in a place too far

off to bring his body home, then the bones and ashes which remain on the funeral pile, will be put in a new earthen vessel and taken to his friends, in order to be buried in a sacred place. But those, whose relations can afford it, take the calcined bones, and throw them into the Ganges, to secure, with certainty, their future happiness. (See on Amos vi. 10.)

JUDGES.

CHAP. I. verse 7.-"Threescore and ten kings, having their thumbs and their great toes cut off." The Hebrew has this, "the thumbs of their hands and of their feet.”

The Hindoos call the thumb the peria-viril, the great finger of the hand, and the large toe is named the great finger of the foot.

This punishment was exceedingly common in ancient times, and was inflicted principally on those who had committed some flagrant offence with their hands and their feet.* Thus, those convicted of forgery, or numerous thefts, had their thumbs cut off. The practice is abolished, but its memory will remain, as it is now one of the scarecrows of the nursery and domestic life: "If you steal any more, I will cut off your thumbs." "Let me find out the thief, and I will soon have his thumbs."

III. 21.-"Took the dagger from his right thigh." This may appear an inconvenient and strange place for the dagger: but the Malays, and others, generally carry the kreese, which in shape is like the sickle, though much smaller, concealed under the waist-cloth, an equally inconvenient place, or under the kerchief, or turban, round the back of the head. A small kreese may also be concealed in the long hair. †

* Nearly all dangers and afflictions are believed to proceed from, or cleave to, the hands or the feet. Thus, the feet must in some way or other move for the accomplishment of evil, and the hands will have their part to perform. In consequence of this, a father, in blessing his children, or a priest the people, says, " May God keep your hands and your feet." "Ah! my child, may the gods keep thy hands and feet from evil."

† Some years ago the Kandians, by stratagem, laid hold of some English and Hindoo soldiers, and treated them with great barbarity. A party of Malays determined to have revenge. They therefore affected to desert the