one; "he who comes from eggs;" "he who conceals his members." The Ass, "he with the large mouth." The Deer," the small mouthed one."

Birds are generally called, "the sickness faced ones" (meaning the sickness of birds generally appears first in the face or head); "those who come from eggs." The Arrows, "the givers of omens." The Crow is, "the receiver of offerings" (alluding to those who fast on the Saturday in honour of Sanne Saturn, who give part of their rice to the crows). The KaKā, "he with the iron beak." The Peacock, "he whose riches or pleasures are in feathers." The Eagle, "he who flies aloft;""the flesh eater." The Pigeon, "the stone eater." The Serpent, "he who walks on his belly;" "the secret one;" "he of tricks;" "he who fears a noise;" "he who has a jacket" (alluding to his slipping off the skin); "he who has eyes for ears, or he who hears by his eyes;" "the coiled one;" "the circle."

The term WOMAN in the original is the feminine form of the term translated man, and may properly be defined sheman; and it is a striking coincidence, that, in the Tamul language, manuthan is man, but manuthe is woman, or female man; the e being the feminine termination.

as

III. 4.-"The serpent said unto the woman, Ye shall not surely die."

Every fact which casts light on the history of the serpent

the agent of our fall, whether derived from its own habits, or from Eastern story, must be exceedingly interesting. If that creature was the medium through which sin and misery entered into the world; is it not probable that, amongst a people possessing such ancient literature, of such curious and romantic habits, some references to that great event would be preserved? Accordingly, we find in their books, superstitions, and sayings, strong allusions to that fact.

The following is principally taken from an ancient work called Brahma-Uttaa Kändam. The gods in the most remote antiquity were subject to death, which in order to prevent, they resolved to make Amutham (i. e. ambrosia), by the eating of which they might gain immortality. They therefore went with great sprightliness to their work. The sea of milk was the churn, a mountain was the churning stick; and the large serpent called Väsuke, was the rope which whirled it round. The gods commenced their operations, but the serpent, by being thus pulled in contrary directions, became sick, and vomited poison into the ambrosia. They all then became greatly alarmed, as their hopes of immortality were destroyed. The body of Vishnoo became black from the heat, and they ran off with the greatest consternation. They then made their prayers to Siva, the supreme, that this terrible evil might be removed; and he complied with their request, by drinking up the poison. From which time he has always been known by the name of the " azure necked one," because the colour of the poison always remained in his neck, as a sign of what he had done. The gods then joyfully partook of the ambrosia, and gained immortality.

Amongst the gods there were two giants in disguise, who also began to eat the ambrosia: but the sun and moon, seeing them, gave the signal to the gods; and Vishnoo struck off their heads but the ambrosia having gone down as far as the neck, that part could not be destroyed. The heads thus severed, they assumed the form of serpents: the one was called Irāku, which was black in colour; the name of the other was Keathu, which was red. They then, in revenge, seized the sun and the moon, which caused them to be eclipsed.*

In former times, the serpent, and other animals, are believed to have had the gift of speech, and many instances are on record where their conversations are given. Thus, the great

*This by the Hindoos, at this day, is believed to be the true cause of an eclipse.

serpent called Aathe Sealshan, when he had seized the Manthara-Mountain, said to the god of wind, who was trying to blow him away, "I am greater than thou."

A king called Aruchanan once set fire to the jungle; when a serpent which was there, took its young one in its mouth, and flew away. The king saw this, and shot the mother with his bow and arrow; but the young one then flew off, and cried aloud "Who is the enemy of Aruchanan? who is the enemy of Aruchanan?" The king, called Kannan, replied, "I am the enemy:" from which time the young serpent became his arrow, and by it was destroyed the king Aruchanan.

The god Siva is described as wearing serpents round his neck, as an ornament. Vishnoo reclines upon the serpent, Aathe Sealshan, as his couch. Nine large serpents are believed to assist in supporting the world. Temples are erected to the serpent Cobra Capella, and there these reptiles are regularly fed and worshipped. No heathen would kill one of that description, though it had destroyed his own child. The Vireyan serpent eats dust.

The Hindoos believe, that though the Brahminy kite is the enemy of all serpents, it dares not to attack the Capella, because the latter once went with a complaint to Vishnoo, saying, "O Swamy, the kite is always striving to kill me; therefore take me under your protection." The god then put two marks upon it; and when the kite sees them, he passes away.

In a Tamul verse, the serpent is called a "creature of deep searchings and great secrecy." Thus, it is a proverb, when a man acts with such cunning as to elude the observation of others, "Pambu Pāmbin Kāl Areyum;" i. e. the serpent knows its own feet: meaning, no other is acquainted with its ways. A wicked man is called "the seed of the serpent," and he who is rapid in the accomplishment of his vile purposes, is called "the serpent-eyed one."

* Since writing the above, Mr. Murray has brought to my notice an ingenious work, entitled "The Worship of the Serpent," by the Rev. John Bathurst Dean, M.A. F.S.A.

5.-" In the day ye eat thereof."

In the heaven of Indran, there is a tree called Kat-PagaVeerutcham, which sprang from the Amutham (ambrosia) which was churned by the gods. Those in the heavenly world, by eating of its fruit, have immortality and whatsoever they desire.

7.-"They sewed fig leaves together, and made themselves aprons." Margin, "things to gird about." Children in the East do not, in general, wear any clothes till they are five or six years of age, except when they are taken out on a visit. But a piece of silver, copper, or lead, made into the exact form of a leaf, with the fibres and stalk curiously engraved thereon, hangs down in front, having a string attached to it, which goes round the loins.

15.-"Thou shalt bruise his heel."

Thus was the serpent to injure the seed of the woman. The heel was the part to be wounded, which conveys the idea of being FOLLOWED for that purpose. It is a remarkable fact, that the HEEL in the East is the part which is said to be wounded when a treacherous person, under the guise of friendship, has inflicted an injury on another. And the man who has thus perfidiously conducted himself is called a kuthe, vettu, kiraven, a heel-cutter. He who supplants or betrays another goes by the same name. Should a man have gained a situation which another tried to get; the disappointed person will say, "Ah! I will yet cut his heel," i. e. I will by some stratagem have him turned out. It is worthy of observation, that this title is only given to the man who has apparently been a friend.

The serpent affected to be the friend of the woman, but most perfidiously betrayed her. He went behind her for that purpose; and when she did not suspect his design, he bruised her heel, and that of her seed throughout all generations.

Judas also appeared to be the friend of Christ, but he "lifted up his heel," and thus showed himself to be the betrayerthe heel-cutter of the Saviour.

It is said of Jacob, "his hand took hold on Esau's heel ;” and Dr. A. Clarke says his name is from a word which signifies "to defraud, deceive, to supplant."

Dan was to be an "adder in the path, that biteth the horse heels," showing that by stratagem principally he should conquer his enemies. See Judges xviii., also xvi. xxvi. and

xxxvi.

Job says, "Thou settest a print upon the heels of my feet.” So that the treacherous people, or supplanters, might not find any difficulty in accusing and betraying him.

The Psalmist's "own familiar friend" lifted up his heel against him," and thus proved faithless to his professions of friendship. He also asks, in Psalm xlix. 5., "Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?" Bishops Horne and Lowth render this "Why should I give way to fear and despondency in the time of my calamity, when the wickedness of my wealthy and powerful adversaries compasses me about to SUPPLANT and overthrow me?" Parkhurst says, "of my heels," "rather of my SUPPLANTERS; of those who endeavour to SUPPLANT me." He asks, why was he to be afraid of those wealthy adversaries who wished to betray him? - "God will redeem my soul."

Jeremiah says of the royal family and the inhabitants of Jerusalem, in consequence of their wickedness and their approaching calamities, "For the greatness of thine iniquity are thy heels made bare." Thus they were uncovered, so that their enemies might easily supplant them.

In view, then, of what the wily serpent inflicted on the heels of our first parents and their seed; also on Jesus Christ, the second Adam (through Judas), how literally was that fulfilled, "Thou shalt bruise his heels ;" and how remarkably is the memory of the facts kept up in the East at this day!