these searchings, our minds revert to Him "who rideth upon a swift cloud," who "toucheth the hills, and they smoke."

There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old.-Verse 20.

From verse 17 to the end of this chapter, there is an evident allusion to another state of things; but whether it be a reference to the millennium, to the complete conversion of the Jews, or to the happiness of the Gospel dispensation, I cannot determine. That there is not a reference "to the future world," is manifest from verses 21, 22.

The Hindoos believe the next age, that is, the Kreatha, will be the happy one. "In those days people will be in youth at the age of one hundred years!"

For as the days of a tree are the days of my people.-Verse 22. See Psalm xcii. 12.

The people of the East have a particular desire for long life; hence one of their best and most acceptable wishes is, "May you live a thousand years!" "May you live as long as the Aali-tree!" that is, the banyan, or Ficus Indica. I never saw a tree of that description dead, except when struck by lightning. And to cut one down would, in the estimation of a Hindoo, be almost as great a sin as the taking of life. I do not think this tree will die of itself, because it continues to put down regularly its own supporters, and will march over whole acres of land, if not interrupted. Under its gigantic branches the beasts of the forest screen themselves from the heat of the sun; and under its sacred shade may be seen the most valued temples of the Hindoos.

CHAP. LXVI.

Then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.-Verse 12.

Both men and women carry their young children on their sides; that is, the child is astride on the hip; and in this

position mothers suckle their children as they walk along. The little creatures therefore feel quite at home; and the only inconvenience attending this custom is, that it gives those who thus carry their offspring a slight inclination to one side, from which they seldom recover.

They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. -Verse 17. The margin has, instead of, behind one tree in the midst, "or, one after another."

This is Dr. Boothroyd's translation: "They who sanctify and purify themselves in the gardens, after the rites of Achad." The Tamul translation is: "in the midst of the groves;" concerning which, consult the observations on Isai. i. 18; where it may be seen for what purposes these groves were used. Bishop Lowth, and the Rev. Thomas Hartwell Horne, believe that these words contain an allusion to Adad, a Syrian deity; and that after his rites the Jews went into the gardens. Adad is supposed to be the sun."* Kimchi on these words, "Behind one in the midst," understands the phrase to refer to "a large fish-pond, placed in the middle of their gardens." This criticism I consider to be most excellent. The objects for which the groves were used rendered it necessary to have some place where the votaries could purify themselves; thus, in the midst of the topes there is generally a well or a tank, where the individuals perform their ablutions. Were it prudent to write with plainness on the marginal reading, the explanation would utterly astonish and appal the English reader.

• Here again we have a resemblance to the unholy Siva and his lascivious rites.

JEREMIAH.

CHAP. II.

For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.-Verse 13.

IN Eastern language, "living water" signifies springing water, that which bubbles up. The people had forsaken Jehovah, the never-failing Spring, for the small quantity which could be contained in a cistern; nay, in broken cisterns, which would let out the water as fast as they received it. When people forsake a good situation for that which is bad, the common reflection is: "Yes; the stork which lived on the borders of the lake, where there was a never-failing supply of water and constant food, has gone to dwell on the brink of a well;" that is, to a place where there is no fish, and where water cannot be had.

Is Israel a servant? is he a home-born slave ?-Verse 14.

In Genesis xiv. 14, we read, "Abram armed his trained servants born in his own house, three hundred and eighteen." The Oriental slave-holders take great pride in having a numerous progeny born on their own premises; and it minis-ters greatly to their vanity, to be able on great days to have a long train of "home-born slaves" to parade before their friends.

Yea, thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.-Verse 37. "Tamar put ashes on her head, and laid her hand on her head, and went on crying." (2 Sam. xiii. 19.) Impenitent Jerusalem was to be punished for revolting against God; and as a token of her misery, she was to go forth with her hands on her head. "Tamar laid her hand on her head," as a sign of her degradation and sorrow. When people are in great distress, they put their hands on their head, the fingers being clasped on the top of the crown. Should a man who is plunged into wretchedness meet a friend, he immediately puts his hands on his head, to illustrate

his circumstances. When a person hears of the death of a relation or friend, he forthwith clasps his hands and places them on his head. When boys have been punished at school, they run home with their hands on the same place. Parents are much displeased and alarmed, when they see their children with their hands in that position; because they look upon it not merely as a sign of grief, but as an emblem of bad fortune. Thus, of those who had trusted in Egypt and Assyria, it was said, "Thou shalt be ashamed" of them: and they were to go forth with their hands on their head, in token of their degradation and misery.

CHAP. IV.

As keepers of a field, are they against her round about.-Verse 17. Fields in the East have not fences to keep off cattle and other marauders, but only low embankments; hence, were there no keepers, the enclosed lands would be exposed to all kinds of depredations. These men wander about the ridges, and spend some part of their time in plaiting baskets or pouches for areca-nuts and betel-leaf, or in tending a few sheep. At night they sleep in a small stall, about six feet by four, which stands on four legs, and is thatched with leaves. The whole affair is so light, that it can be removed in its complete state to any other part by two men; or may be taken to pieces in a few minutes, and removed and put together, by one man. This frail-fabric illustrates the "cottage in a vineyard," and the "lodge in a garden of cucumbers." (Isai. i. 8.)

And when thou art spoiled, what wilt thou do? Though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting, in vain shalt thou make thyself fair; thy lovers will despise thee, they will seek thy life.-Verse 30. The Hebrew has, instead of face, "eyes." This is a minute description of an Eastern courtesan. In Ezekiel xxiii. 40, similar language is used: "For whom thou didst wash thyself, paintedst thine eyes, and deckedst thyself with ornaments, and satest upon a stately bed." Jezebel also "painted her face, and tired her head, and looked out at a window." She was the patroness of a most impure system;

and the term "whoredoms," as applied to her, may be safely used in its most obvious sense. These unhappy females adorn themselves with those ornaments which have been described in Isai. iii.; and, having bathed, they rub their bodies with saffron, to make themselves fair; and then put on their crimson robes. One kind of paint with which they tint their eyelids is made of a nut called kaduki; which is first burned to a powder, then mixed with castor-oil, after which it is set on fire, and that which drops from it is the paint required. Another kind is made of the juice of limes, indigo, and saffron. In these allusions, we see again the hateful and loathsome state of Jerusalem when this prophecy was uttered.

For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child.-Verse 31.

In cases of great difficulty or sorrow, the above figure is often used.

CHAP. V.

They were as fed horses in the morning: every one neighed after his neighbour's wife.-Verse 8.

The same term is used in the East to denote similar conduct. It is said, "Listen to that evil man he is always neighing." "O that wicked one! he is like the horse in his frenzy." "The men of that family are all neighers." Heathenism is ever true to itself; impurity is its inseparable companion.

They are waxen fat, they shine.-Verse 28.

The undress of the people of the East consists of little more than a piece of cotton cloth round the loins; hence those who are fat then show themselves to the best advantage. After bathing, and on all joyous occasions, they lubricate their bodies well with oil, which makes their corpulence still more conspicuous. "Ah! Raman's skin shines: in these days he has plenty of food and little work." "Begone, wretch! who made your skin to shine?"

The Jews were bloated in wickedness; their skins shone forth with fatness; but they were about to be given into the hands of their enemies.