CHAP. VI.

There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.-Verse 4.

The Hindoos say that giants were generated in the following manner:-Brahma, the god, (he who was also called Käsipar,) had two daughters; the one called Athe, and the other called Tithe; from the former came the gods, but from the latter the giants. Those giants or demigods were "nine cubits in height, and performed the most astonishing works:" and such is the opinion of the people, that wherever there has been a great effort of nature, whether in an earthquake or a volcano, they say it was produced by the giants.

But leaving these notions out of the question, it is a fact, that, in several of the stupendous works of art which still remain, it is impossible to account for the way in which some of the ponderous masses of stone were brought together, as the people do not at this day possess any machines of sufficient power to remove them.

Another general opinion, in reference to the stature of man, is, that in every age he is becoming less; and will do so, until he become a prey to the most insignificant animals.

Behold I, even I, do bring a flood of waters upon the earth.-Verse 17.

That the Hindoos have an account of the deluge, all who are acquainted with eastern literature must admit. The translations by Sir William Jones from the Bhagavat, and other authorities, fully settle the matter. In the first volume of the Asiatic Researches may be seen the opinions on this subject.

In a Tamul book, also, called Bagavatham, which, I doubt · not, is translated from the Sanscrit book Bhagavat, it is said, that one called Satyavathan (that is, "the true-faced one") in the first age, which was called Kreathā, did one morning, after he arose, and after he had performed his ablutions and devotions, go to the place of the god Vishnoo, and said, "The Treatha age and the flood are now come: what advice do you give to me?" Then Vishnoo took a lotus leaf, like unto his

own navel, and placed Satyavathan thereon. After this, Vishnoo assumed the form of a fish, to support and steer the leaf. The flood came, and in three and three quarters nāliki, that is, one hour and a half, the whole world was covered with water, and all living creatures were destroyed. When the waters were dried up, seven kinds of appearances (living creatures) came. In the third age, Satyavathan was united to the navel of Vishnoo.

In that ancient book, the Scanda Purana, it is said, "The town of Kanchu is celebrated, because, when the flood was upon the earth, after the death of a Brahma, (one of his deaths or incarnations,) he, assuming the shape of a frog, escaped from the flood by catching hold of the branch of a mangotree."

CHAP. VII.

The windows of heaven were opened.-Verse 11.

The margin has, "The flood-gates of heaven were opened." In the East, when the rain falls in torrents, the people say, "The heavens are broken."

CHAP. VIII.

Noah removed the covering of the ark.-Verse 13.

The native vessels in India have not decks like those in Europe; but strong laths are put on, which are well tied together, and then thatched over with cocoa-nut leaves, which can be removed at any time without difficulty. It can scarcely be believed, that so slight a covering will be a defence from the rain and sea; but, generally speaking, it is so. Some of these vessels carry upwards of two hundred tons.

CHAP. IX.

I do set my bow in the cloud.-Verse 13.

The rainbow is the bow with which Indran, the king of heaven, fought his foes. With it, having lightning for its

string, he conquered the Assurs. Scandan, the son of Siva, was once injuring the holy mountains, by tearing up the forests, and destroying the animals; when the gods, hearing of his proceedings, (not knowing he was the son of Siva,) went and fought with him; but Scandan seized the bow of the king of heaven, and conquered them all.

A king once wrote to another sovereign, ordering him to deliver up the keys of his fortress; but the latter asked, "What! has he got the bow of the king of heaven?"

When preparations are making for a marriage, or any other feast, passers-by, on seeing the arrangements, say, "Ah! here is the rainbow!" meaning, there is something to follow.

And Ham saw the nakedness of his father.-Verse 22.

Calmet says, "Ham or Cham D, brown, swarthy, black, deep black." Dr. Hales says, "Ham signifies burnt or

black."

The Tamul for Ham is Cam, and the Sanscrit is Cham. Cama or Chama is the Hindoo god of love. Cama signifies "lechery, lasciviousness, an object of desire." This god is the author of all sensual desires. The most impure work in the East commences with an invocation to him. Vishnoo, by many Oriental scholars, is believed to be the same as Noah. Cama is the son of Vishnoo!

Whilst reading the following, keep in mind the meaning of his name, "burnt or black;" also the object of his visit :— Cama once went into the presence of Siva without permission, and that at the time when he was lost in divine contemplation. The intruder, wishing to excite lascivious feelings, let fly one of his arrows. The god, enraged, sent fire from his frontal eye, and burnt him to ashes; and ever after that he was invisible to all but his wife.

The regions of the south were appointed to Ham and his posterity, and the south wind is the chariot of Chama or Cama. Job says, "Thy garments are warm by the south wind," (Job xxxvii. 17,) and great virtues are attributed to it. "It brings heat to the body;" and many of the sages and kings, who wished to lead a chaste life, complained of its power. "It gives a clear voice, brings joy, and is good for marriages;" and it is a fact, that, during the continuance of this wind, nearly all marriages are made.

Calmet and his editors believe that Ammon or Hammon, was a deification of Ham.*

All the days of Noah were nine hundred and fifty years.-Verse 29. In asking the age of a child or a man, the inquiry is not, "How many years?" but, "Days how many?" In speaking of a man who will die soon,-"Ah! in five years his days will be gone." "That young man has grey hairs: to him how many days?" "He has seen twenty-six years."

CHAP. X.

He was a mighty hunter before the Lord.-Verse 9.

It is said of great heroes, also of those who are very zealous in their devotions, "They are mighty before the gods!"

CHAP. XI.

Let us go down, and there confound their language.—Verse 7. The people of the East have nothing which corresponds with the scriptural account of the confusion of tongues. They say, there were originally eighteen languages; and it may be worth while to preserve their names: Arígam, Aʼrunam, Kálíngam, Konísigam, Kāmapósum, Kónāgnum, Kosālam, Peesavāgam, Cíngaleese, Sínther, Chinese, Moorish, Teéravúdam, Tulāvam, Pappāram, Māthagam, Māradam, Pángam. They also have eighteen kinds of books.

CHAP. XIII,

And there was a strife between the herdmen of Abram's cattle, and the herdmen of Lot's cattle.-Verse 7. And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours.-Gen.

xxvi. 20.

How often have I been reminded of the strife of the herdmen of the scriptures, by seeing, on a distant plain, a number of shepherds or husbandmen struggling together, for some

See Deut, iv. 16.-LINGHAM,

C

of the same causes which were the origin of strife in the patriarchal age!

The fields are not, as in England, enclosed by fences; there is simply a ridge which divides one from another. The cattle belonging to one person find no difficulty in straying into the field of another; and the shepherds themselves have so little principle, that they gladly take advantage of it. Nothing is more common than for a man, when the sun has gone down, thus to injure his neighbour. The time when most disputes take place, is when the paddy, or rice, has been newly cut, as the grass left amongst the stubble is then long and green. The herdmen at that time become very tenacious; and woe to the ox, if within reach of stick or stone, until he shall get into his own field. Then the men of the other party start up, on seeing their cattle beaten; and begin to swear, and declare how often the others have done the same thing. They now approach each other, vociferating the most opprobrious epithets: the hands swiftly move about in every direction; one pretends to take up a stone, or spits on the ground in token of contempt; and then comes the contest-the long hair is soon dishevelled, and the weaker fall beneath their antagonists. Then begins the beating, biting, and scratching, till in their cruel rage they have nearly destroyed some of the party. The next business is with the magistrate all are clamorous for justice; and great must be his patience, and great his discernment, to find out the truth.

Another common cause of strife is that which took place between the herdmen of Gerar and those of Isaac. Water is at all times very precious in the East, but especially in the dry season; as the tanks are then nearly exhausted, and what remains is scarcely fit for use. At that time recourse must be had to the wells; which are often made at the expense or labour of five, ten, or twenty people. Here, then, is the cause of contention. One man has numerous herds; * he gets there first, and almost exhausts the well; the others come, and, seeing what is done, begin the affray. But the most common cause of quarrel is, when the owners of the well have to irrigate their lands from the same source. To prevent these contests, they have generally each an appointed time for watering their lands; or it may be that those who get there first, shall have the privilege. But where there is so

• A man in the Wanny has more than nine hundred buffaloes.