CHAP. XI.

Cast thy bread upon the waters: for thou shalt find it after many days. -Verse 1.

I believe Dr. Adam Clarke is right in supposing, that this alludes to the sowing of rice. The Tamul translation has it: "Cast thy food upon the waters, and the profit thereof shall be found after many days." Rice-fields are so made as to receive and retain the rains of the wet monsoon, or to be watered from the tanks or artificial lakes. The rice prospers the most when the ground, at the time of sowing, is in the state of mud, or covered with a little water. In some lands, the water is allowed first to overflow the whole, and then the roots are just stuck into the mud, leaving the blades to float on the surface. In reaping time, as the water often remains, the farmer simply lops off the ears. See the observations on Job xxiv. 24.

He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.-Verse 4.

Dr. Boothroyd has this: "He that observeth the wind, and is afraid it will blow away his seed, will never sow; and he that is afraid of rain will not reap."

The favourite proverb on this subject is: Enne chey chedtu; ennamadt chey vellanmy; that is, "In merchandise consider well; but in agriculture not at all."

CHAP. XII.

The words of the wise are as goads and as nails.-Verse 11.

It is said, "The words of that judge are quite certain; they are like the driven nails." "I have heard all he has to say, and the effect on my mind is like a nail driven home." "What a speaker! all his words are nails; who will draw them out again?"

SOLOMON'S SONG.

CHAP. I.

Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon.-Verse 7.

BEFORE noon, the shepherds and their flocks may be seen slowly moving towards some shady banyan, or other tree, where they recline during the heat of the day. The sheep sleep, or lazily chew the cud; and the shepherds plait pouches, mats, or baskets, or in dreamy musings while away their time.

CHAP. II.

Stay me with flagons, comfort me with apples: for I am sick of love.Verse 5.

Dr. Boothroyd's translation is: "Support me with cordials; support me with citrons: for still I languish with love." Dr. A. Clarke remarks: "The versions in general understand some kind of ointments or perfumes by the first term," that is, flagons.

• Comfort me with apples-They had not apples as we in England; it is, therefore, probable that the fruit intended is the citron or the orange, both of which are believed to be good for the complaint described in the subsequent clause.

I am sick of love-Is it not amusing to see parents and physicians treating this affection as a disease of a very serious nature? It is called the Cama-Cachal, that is, "Cupid's fever;" which is said to be produced by a wound inflicted by one of his five arrows. When a young man or woman becomes languid, looks thin, refuses food, seeks retirement, and neglects duties, the father and mother hold grave consultations; they apply to the medical man, and he furnishes them with medicines, which are forthwith to be administered to relieve the poor patient.

I believe the " versions in general" are right, in supposing "ointments or perfumes" are meant instead of flagons, because they are still considered in the East to be most effica

cious in removing the complaint. Thus, when the fever is most distressing, the sufferer is washed with rose-water, rubbed with perfumed oils, and the dust of sandal-wood. The margin has, instead of comfort, "straw me with apples;" which probably means, that the citrons were to be put near to him, as it is believed they imbibe the heat, and consequently lessen the fever. It is also thought to be highly beneficial for the young sufferer to sleep on the tender leaves of the plantain-tree, (the banana,) or on the lotus-flowers; and if, in addition, strings of pearls are tied to different parts of the body, there is reason to hope that the patient will do well.

I charge you, O ye daughters of Jerusalem, that ye stir not up, nor awake my love.-Verse 7.

Here again the custom illustrates the passage. It would be considered barbarous in the extreme to awake a person out of his sleep. How often, in going to the house of a native, are you saluted with Nittera-kulla-karār; that is, "He sleeps." Ask them to arouse him: the reply is, Koodatha; that is, "I cannot." Indeed, to request such a thing, shows at once that you are a griffin.* "Only think of that ignorant Englishman: he went to the house of our chief; and being told he was asleep, he said he must see him, and actually made such a noise as to awake him, and then laughed at what he had done."

O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.-Verse 14. The Tamul translation has, instead of countenance, "form:" "Thy form is comely." Dr. Boothroyd says "stairs" is certainly improper; but may there not be an allusion here to the ancient custom of building towers in the East, for the purpose of accommodating doves? I have seen one which had stairs inside, probably to enable a person to ascend and watch for the approach of strangers. On the outside were numerous holes, in regular order, where the doves concealed themselves and brought up their young. It is common to call a female by the name of dove; but this name refers more to secrecy

The term applied to new-comers.

than to beauty. The mother of Ramar said, it was necessary for him to go to the desert; but she did not mention the reason to her husband; upon which he said, by way of persuading her to tell him, "O my dove! am I a stranger?"

CHAP. IV.

Thy lips are like a thread of scarlet.-Verse 3.

Beautiful lips are in this country compared to coral. "Ah my child! come hither with your coral lips."

CHAP. V.

His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.-Verse 12. The Hebrew has, for fitly set, "sitting in fulness;" that is, "fitly placed, and set as a precious stone in the foil of a ring."

"See that youth, what a beautiful eye he has! it is like a sapphire set in silver;" which means, the metal represents the white, and the blue stone the other part of the eye. The eyes of their more sacred idols are made of precious stones.

Washed with milk-Though people thus wash themselves after a funeral, the custom is also spoken of by way of figure, as a matter of great joy. "O yes! they are a happy pair; they wash themselves with milk." "The joy is as great as that of being bathed in milk." But some persons do thus actually wash their bodies three or four times a month; and the effect is said to be cooling and pleasing. I suppose, however, it arises as much from an idea of luxury, as from any other cause. The residence of the god Vishnoo is said to be surrounded by a sea of milk; which may also be another reason to induce the devotee thus to bathe himself.

CHAP. VI.

Thou art beautiful, O my love, as Tirzah.-Verse 4. This and the next chapters give an idea of what were the notions of beauty in the bride; she was like the city of Tirzah,

belonging to the tribe of Ephraim. A handsome Hindoo female is compared to the sacred city of Seedambaram. The following, also, are signs of beauty in an Eastern woman: Her skin is the colour of gold; her hands, nails, and soles of the feet are of a reddish hue; her legs must be free from hair, and her gait like the stately swan. Her feet are small, like the beautiful lotus; her waist is slender as the lightning; her arms are short, and her fingers resemble the five petals of the kantha flower. Her breasts are like the young cocoa-nut, and her neck is as the trunk of the areca-tree. Her mouth is like the ambal flower, and her lips as coral. Her teeth are like beautiful pearls; her nose is high and lifted up, like that of the cameleon, when raised to snuff the wind. Her eyes are like the sting of a wasp, and the karungu-vally flower. Her brows are like the bow, and nicely separated; and her hair is as the black cloud.

CHAP. VII.

Causing the lips of those that are asleep to speak.-Verse 9.

When a person speaks in his sleep, he is believed to be under the influence of a spirit, and therefore recourse is had to charms, to remove its power. When a man speaks in a confused way, it is said, "Listen to that fellow he mumbles like one in his sleep."

CHAP. VIII.

Set me as a seal upon thine heart, as a seal upon thine arm.-Verse 6. When a husband is going to a distant country, the wife says to him, "Ah! place me as a seal upon thy heart;" that is, Let me be impressed on thy affections, as the seal leaves its impression upon the wax. "Let not your arms embrace another; let me only be sealed there!" "For love is strong as death, jealousy is cruel as the grave."