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 testify. The Maharaja faces this like every other difficulty boldly, and expresses an unequivocal opinion, and the case of the pious hermit, who was doomed to everlasting punishment for carrying out his vow never to tell a lie, is at least as forcible as Sheik Sadi's illustration. It is far from the author's intention to palliate untruthfulness. Indeed his intention is altogether different, and his friends can testify to the fact that his life is a practical proof of his own love and practice of truth. Sri Krishna apparently allows greater laxity than Mahomet, but it seems very probable, as the Maharaja hints, that his indulgence has been enlarged by certain of his exponents and disciples. Our author points out, however, that untruths told between husband and wife in the furtherance of pleasant and charming conversation deceive no one, and says he is afraid that strict truth does not prevail in general mercantile