MARK.

CHAP. I. verse 3.-" Prepare ye the way of the Lord." When a man of rank has to pass through a town or village, a messenger is despatched to tell the people to prepare the way, and to await his orders. Hence may be seen some sweeping the road, others who "spread their garments in the way," and some who are cutting "down branches from the trees" (Matt. xxi. 8.), to form arches and festoons where the great man has to pass.

III. 25.—" If a house be divided against itself that house cannot stand."

"As the fire produced by rubbing together two pieces of bamboo will burn and destroy that wood from whence it came, so the contentions of a family will destroy those from whom they come." "Can the tiger and the deer exist together?" "Will serpents and frogs take pleasure in each other's company?" * What, do serpents and kites love each other?" +

IV. 24.

"With what measure ye mete it shall be measured to you."

The Hindoo proverb on this subject is, Tān, tān, seythu

* In the wet monsoon millions of frogs occupy the fields and gardens, and then it is the serpents have plenty of food: people in England would be surprised at the agility with which the latter catch the former.

The kite, called MALLE-KANNE, will carry off nearly any serpent, in the East; this bird, when the wings are extended, measures, to my knowledge, six feet five inches; he seizes the serpent with his talons just behind the head, and then flies aloft and bills the head of the reptile till he has made a hole in it, which produces death; he then retires to a tree to enjoy his repast. So soon as the serpents hear the whining cry of the kite or eagle, they begin to make a hissing, clapping noise: this may be heard in old buildings or walls.

vinne tanuku, i. e. What he himself has done, shall be done to him again. It is quoted, both in reference to actions which are good or evil: thus, a man having acted kindly towards another will receive a similar favour from others.

VI. 11. —“ Shake off the dust under your feet for a

testimony against them.”

When a person is made angry by another, he says, "I will shake thee off as I do the dust from my sandals.” "I have washed my feet; never more shall they tread that place."

13." Anointed with oil many that were sick, and healed them."

The people of the East give a decided preference to external applications; hence, when they are directed to "eat" or "drink" medicine, they ask, can they not have something to apply outside? For almost every complaint a man will smear his body with bruised leaves, or saffron, or ashes of certain woods, or OILS; and he professes to derive more benefit from them than from those medicines which are taken internally at all events, he knows they cannot do him so much harm. It ought to be observed, that they do not attach any miraculous effects to the being " anointed with oil."

21." Herod on his birth-day made a supper." (John

xii. 2. "They made him a supper." Rev. iii. 20. "I will come into him and will sup with him.")

The Orientals have nearly all their great feasts in the evening thus, to give a supper is far more common than a dinner. Those evening festivals have a very imposing effect: what with the torches and lamps, the splendid dresses, jewels, processions, the bowers, the flowers, and the music, a kind of enchantment takes hold of the feelings, and the mind is half bewildered in the scenes.

VIII. 6." He took the seven loaves and gave thanks." Before the Hindoos eat their food, they take a little in their fingers, and lift it to the height of the forehead, and in thought offer it to Siva. And in the same way they offer their rice and fruits to the gods, and then eat them. The ceremony is called Siva-Purethe, i. e. agreeable to Siva. It is considered disgraceful not to attend to it, and only "low or vile people" neglect it. The sect of Vishnoo put a little of the food to the forehead as above, and think on the name of Nariyanan (one of the names of their deity). In general the people do not return THANKS; but those of the Saiva sect, after having washed their hands, repeat a mantheram or prayer.

So said the blind man of Bethsaida to whom our Saviour gave sight. To "see men as TREES walking" is a singular form of expression. Perhaps this man was not BORN blind; and therefore compared men to trees moving about, of which his vision had still a distinct recollection; or could he allude to the custom of the Eastern hunters, who tie branches to their bodies until they resemble a tree, by which they can walk into the midst of a flock of wild animals or birds, and single out any they please? The sportsman having in the forest changed himself into the appearance of a tree goes gently to the skirts; and so soon as he sees the game, he watches till their heads are turned FROM him, and then moves on till he is in the midst of them, and is then sure of his object. And this is a custom of great antiquity; for in the Scanda Purāna there is the following question:"Is it like the hunter, who to deceive and ensnare the birds that warble in the forest ties shrubs about him ?" When the Moomen have their festivals they sometimes so disguise themselves with branches as to resemble trees. "I see men as trees walking."

X. 46." Blind Bartimeus, the son of Timeus, sat by

the highway side begging."

Here again the picture is teeming with life. See that blind man seated under a shady tree "by the highway side," he has occupied the place from infancy. Travellers who are accustomed to pass that way always expect to see the blind beggar; and were he not there they would have a sense of discomfort, and anxiously enquire after the cause. So soon as he hears the sound of a footstep he begins to cry aloud, “The blind! the blind! remember the blind!" He knows almost every man's voice, and has always some question to ask in reference to the family at home. Should a stranger be passing he enquires, Ath-ār, i. e. Who is that? Those who cannot walk are carried to their wonted place, as was the man who was laid daily at the gate of the temple, which is called Beautiful, to ask alms of them that entered into the temple.” Some cripples are carried about in a basket by two men, who have a share of the alms. Sometimes they have tremendous quarrels, as the bearers take too great a share of the money or provisions, which induces the lame man to use his tongue: they, however, generally get the victory by threatening to leave the poor fellow to get home as well as he Some of the blind mendicants have not the patience to remain in one place; hence they get a person to lead them, and here again they have a constant source of quarrel in the suspicions of the one and rogueries of the other. The guide falls into a passion, and abuses the beggar, tells him he is cursed of the gods, and pretends to take his departure: the blind man retorts, and calls him a low caste, a servant of beggars, and tells him he shall not have any more of his rice. They both having expended all their hard words become a little calmer; and after a few mutual expostulations, once more approximate, and trudge off in pursuit of their calling.

XIV. 35.-"Fell on the ground and prayed."

How often are we reminded of this by the way in which the heathen worship their gods! they fall prostrate before the temples and repeat their prayers. In our own chapels and school rooms natives sometimes prostrate themselves at the time of prayer.

51.—“ A certain young man having a linen cloth cast about his naked body."

The majority of the people in the East are dressed in the same way; a single piece of cotton cast round their loins is all they wear, and all they desire.

XV. 40.-"James the less."

Numbers of people in every village are known by some designation, which is taken from their size or disposition; thus, Chinny Tamby is a common name, and, therefore, they add something to it to show what Chinny Tamby they mean. Thus the less, the great one, the stout, the deformed, the black, the fair, the high, the low caste, the ignorant, or the wise.

A person having long arms is always known by the name of the "proboscis-armed one," alluding to the trunk of an elephant. He with a large head is called the "ox-headed one;" a large mouth, the "oyster-mouthed one;" if large ears, the "umbrella-eared one;" and so on: to every possible defect they attach a significant allusion; and, should the unfortunate individual give offence, the opprobrious epithet will be immediately repeated. I knew a white man, who never went by any other name than the ass!" another, who talked through his nose, was called, "the snuffler!" another, who was fond of cheroots, "the smoker!" In short, every Englishman has an Oriental appendage to his name; and were our countrymen aware how narrowly they are watched, and how appropriately designated, they would perhaps be a little more careful of their conduct. See ten or

66