Our author seems to be a perfect master in casuistry, as he shows the greatest nicety and exactness in explaining all the requisite conditions that constitute a trespassing of those precepts. We will give here but a few samples of his uncommon proficiency in this science. As regards the first prohibition, he says, five things are necessary to constitute an offence against the first commandment, viz., a being that has life, the intention and will of killing that being, an act which is capable of inflicting death, and the loss of life of that being consequent on the inflicting of that action. Should but one of these conditions be wanting, the sin could not be said to have taken place, and therefore no complete trespassing of the first prohibition. Again, as regards the second precept, five circumstances or conditions are necessary to constitute a trespassing, viz., an object belonging to another person, who neither by words nor signs showed any intention to part with it; the knowing that the owner intends to keep possession of it; having the actual intention to take away secretly or forcibly that object; an effort to become possessed of the thing by deceiving, injuring, or by mal-practices causing the owner or keeper of the thing to fall asleep; and, finally, removing the thing from its place, however short may be the distance, should it be but that of the length of a hair of the head. For the infraction of the third precept the following conditions are required: the intention and will of sinning with any person of another sex, which comes within the denomination of Akamani-jathan, that is to say, persons whom it is forbidden to touch; acting up to that intention and the consummating of such an act. Women that fall under the above denomination are divided into twenty classes. The eight first classes include those that are under the guardianship of their parents or relatives; the ninth class comprises those affianced before they be of age; the tenth, those reserved for the king. Within the ten other classes come all those who, owing to their having been slaves, or from any other cause, have become concubines to their masters, or married their seducers, &c. The fourth prohibition extends not only to lies, but likewise to slander, coarse and abusive expressions, and vain and useless words. The four following conditions constitute a lie, viz., saying a thing that is untrue; the intention of saying such a thing; making manifest such an intention by saying the thing; and some one’s hearing and clearly understanding the thing that is uttered. That the sin of medisance may be said to exist, it is required that the author of it should speak with the intention of causing parties to hate each other or quarrel with each other, and that the words spoken to that end should be heard and understood by the parties alluded to.