who understand it literally, as signifying always "a gate fixed in the walls of the city," do not comprehend its meaning. At the entrance of every town or village, there is a public building, called a rest-house; (which is, in general, a building without walls, the roof being supported on pillars ;) where travellers remain, and where people assemble to hear the news, or talk over the affairs of the place. There may be seen many a Boaz asking for the advice of his relations and friends, and many an Abraham, as he sat "at the gate of his city," bargaining "for the field," and "the cave of Machpelah," in which to bury his beloved Sarah. (Gen. xxiii. 10.)

Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave to his neighbour: and this was a testimony in Israel.-Verse 7. Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.-Verse 8.

The simple object, therefore, in taking off the shoe was, to confirm the bargain: it was the testimony or memorial of the compact.

In Deuteronomy it is mentioned that the brother of a deceased husband shall marry the widow; but should he refuse, then the widow is to "go up to the gate unto the elders and say, My husband's brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of my husband's brother." Then the elders were to call the man ; and if he persisted in his refusal, the woman was to come forward, "and loose his shoe from off his foot, and spit in his face;" was to answer and say, "So shall it be done unto that man that will not build up his brother's house." From that time the man was disgraced; and whenever his person or establishment was spoken of, it was contemptuously called "the house of him that hath his shoe loosed." (Deut. xxv. 5-10.)

To be spit at in the face, is the most degrading insult to which any man can submit. This was done by the widow to her husband's brother, and she CONFIRMED his ignominy by taking off his shoe. But this taking off of the SHOE (as we shall hereafter sce) might allude to the DEATH of her husband, whose SHOES were taken off, and of no further use to him: and as she said, when she had taken off the SHOE from her

husband's brother's foot, "Thus shall it be done unto that man that will not build up his brother's house;" this expression, with the significant act by which it was accompanied, might convey an intimation to this effect: "He also shall soon follow his brother, and have his shoes taken off his feet in death."

When Ramar was about to depart to reside in the desert for fourteen years, his brother Parathan was very unwilling for him to proceed; and tried, in every possible way, to dissuade him from his purpose. But Ramar persisted in his resolution, having fully made up his mind to take his departure. His brother, seeing his entreaties to be in vain, then said, "Since you are determined to go, promise me faithfully to return." Then Ramar, having made the promise, gave his SHOES to Parathan as a CONFIRMATION of his vow.

Does a priest, a father, or a respectable friend resolve to go on a pilgrimage to some distant country? some one will perhaps say, "Ah! he will never return, he intends to remain in those holy places." Should he deny it, then they say, "Give us your shoes as a witness of your promise." Having done this, the man never will break this solemn engagement.*

An affectionate widow never parts with her late husband's SHOES. They are placed near her when she sleeps; she kisses them, and puts her head upon them; and, nearly every time after BATHING, she goes to look at them. These, therefore, are the "TESTIMONY," the melancholy CONFIRMATION of her husband's death.

• Sir Frederick Henniker says, in reference to the difficulty he had in persuading some people to descend into the crocodile-mummy pits, in consequence of some men having lost their lives there," Our guides, as if preparing for certain death, took leave of their children; the father took the turban from his own head and put it on that of his son; or put him in his place by giving him his shoes! a dead man's shoes."" I doubt not these shoes were a pledge of their return, or to be kept as a memorial of their death.

Tyerman and Bennet relate, concerning the termagants in Benares: "If domestic or other business call off one of the combatants before the affair is duly settled, she coolly thrusts her shoe under her basket, and leaves both on the spot to signify that she is not satisfied." (Vol. ii. p. 331.) I should say, this significant action is tantamount to a positive pledge that she would return.

1 SAMUEL.

CHAP. I.

The Lord had shut up her womb.-Verse 6.

THE same form of speech is used to denote a similar state. It is, however, principally applied to those who have ceased to bear children.

She continued praying before the Lord.-Verse 12.

Hannah, the wife of Elkanah, was sterile. But she had an intense desire to be the mother of a "man-child ;" and she went to the "temple of the Lord" to vow, if he would give her one, that she would "give him unto the Lord all the days of his life," and that "no razor should come upon his head."

How often do we witness a similar scene! See the afflicted wife prostrate in the dust before the temple of her god! She earnestly entreats the deity to give unto her a "male-child." "Ah! then will my husband love me! Then will my neighbours cease to reproach me. Ah! my god! a male-child, a male-child! he shall be called by thy name; and sacred shall be his hair." When mothers lose their children also by death, they go before the temple, and make their vows and prayers to the gods in the same manner. Not long ago, when walking near a temple, (which was partly concealed from my view by its sacred shrubs and flowers,) I heard the plaintive voice of some one in distress: I softly approached the spot, and saw a female on the ground. Her long hair was dishevelled, and her person covered with dust: near her was an infant asleep on the ground. Not wishing to disturb her, I paused, when a man of the village came near. I pointed to her, and inquired, "Why is she in sorrow?" He replied, "Ah sir! that poor woman has lost all her children except the one you see; and she fears that likewise will be taken; and therefore, in her distress, she has come before the gods to pour out her complaint, and make her solemn vows."

CHAP. II.

They that were full have hired out themselves for bread.-Verse 5.

A man of high caste, or one who was once in affluence, will almost as soon die as work for food; and, generally speaking, such is the pity felt for those people, that there are always some who will give a trifle to supply their wants. This is a phrase indicative of great misery: "The once-rich man is now hiring himself out for conjee," "gruel."

Nay, my sons.-Verse 24.

This affectionate form of speech may be heard in the mouth of every father. It is not common to mention the name, but, "My eldest son," "My youngest son," or some other epithet, to designate the one whom he wants. "My sons, listen to the voice of your father." In passing through a village, a man or woman may be heard in every corner bawling out, Maganea! that is, "O son!" or, Magalea! "O daughter! come hither; I want you."

There shall not be an old man in thine house.-Verse 31.

People, in cursing each other, say, "In thy family may there never be an old man!" meaning, May all die in youth! "Alas! alas! there has not been an old man in that family for many generations."

CHAP. VI.

Ye shall make images of your emerods, and images of your mice that mar the land.-Verse 5.

This command was given by the heathen priests and diviners to the Philistines, who were smitten with emerods, and whose land was nearly destroyed by the mice.

It is a remarkable fact, that when the Hindoos are afflicted in any particular member, or in the person generally, they make an image to represent the afflicted part, and send it to the temple of Kanda Swamy, the Scandan of Bengal, in order to obtain relief from their trouble.

The temple of Kattaragam, sacred to Scandan, is famous, in ALL parts of the East, for the cures which have been performed

by the deity there. At its shrine, pilgrims may be seen suffering under every kind of disease, who have walked, or have been carried, from an immense distance. The images presented are generally made of silver; and I have seven of them in my possesion, which have been given to me by the Rev. J. M'Kenny, and which were offerings in that famous temple.

The first represents a boy with a large belly, which has probably been presented by the parents for their child, labouring under that (very common) complaint.

The second is that of an infant, probably sent by a mother who had one sick; or who, being herself in a state of pregnancy, had some fears respecting the future.*

The third is, I suppose, intended to represent an old man, who may have made a vow in his sickness, that he would present an image of silver to the temple, should he recover.

These rude representations are fac-similes of the originals.