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User:Turn685/Putumayo4

On the following morning we set out at about six o'clock, being awakened at about half-past five by a numerous army of gnats or moscos. These little pests, described in the first chapter as being very prevalent on the Cauca Railway, had not afllicted us since leaving Puerto Guineo, the point of embarkation. They now became very aggravating, and such was their ferocity and per- severance that we were finally compelled to don the gloves and veils we had had made in Pasto for the purpose. Owing to the suffocating heat, these articles were inconvenient to a degree, but as they were undoubtedly the lesser evil, we endeavoured to put up with them.

At about 2 p.m. we reached Yubinete, the place where Martinez had been kidnapped. As soon as we reached the port a couple of racionales came down and conducted us up along a winding path to the little split-palm hut, which was situated on a high knoll on the right bank, some two hundred metres from the river. The place seemed desolate and neglected, for rank weeds and large bushes

136 THE PUTUMAYO

arose on every side. The proprietor, it seemed, was absent, and the two racionales, who had been left in charge, took life very easy.

Here we had lunch with them, which was a rather meagre affair, after which we sold them some of our remaining Indian trading-stuff in order to get it out of the way. During the course of this deal, which was enlivened by a consider- able amount of haggling and aguardiente, we learned that nothing more had been heard of the unfortunate Martinez, and the opinion of the two racionales was that he was being detained at El Encanto for some underhand purpose.

Bidding adios to the hospitable racionales, we resumed our descent at about 3.30, and continued it without incident until about six o'clock, when we stopped at a large playa near where the river — or at least the arm that we were following — divided into three brazos. Here we saw several ducks, but they would not let us get within range. With the darkness the gnats disappeared, but great blood-sucking mosquitoes soon took their place ; it was out of the frying-pan into the fire.

After a night of torture we resumed our journey on the following morning, taking the left brazo, as the two racionales had informed us that it was the quickest. The gnats now relieving the mos- quitoes, we again put on the paraphernalia of the previous day, but found it unendurable, for the narrow brazo was like an oven, being too wide to provide shade and too small for the breeze to enter.

Had it not been for these little wretches we should have enjoyed the passage through the brazo,

THE CENTRAL PUTUMAYO 137

for on either side — almost within arm's length- towered up in magnificent confusion the luxuriant, impenetrable vegetation of the Amazon Valley. The calm beauty of the scene was from time to time enlivened by the numerous bands of gaily -coloured parrots and parroquets that, with shrill, hoarse cries, would circle about in the sky far above us. Again, we would perceive a group of monkeys leap- ing from tree to tree with the agility and quick- ness peculiar to them. At other times the silence would be broken by the splash of the large fish, which, intent on securing some delectable insect for their lunch, would leap out of the water in their eagerness.

At about two o'clock we emerged from the brazo and again entered the main channel, which along here averaged from one to two kilometres in width. Here there was a little wind, which served to relieve us a trifle, but, unfortunately, it did not last long, and the stifling heat and the clouds of gnats soon resumed their sway.

A little later, while keeping along the right bank to get the benefit of the current, we observed a band of the large guariba * monkeys making their way along the bank. As we were in need of some meat, we hastily disembarked and set out in pur- suit of them. Perceiving an especially large one, I let fly at him with the shot-gun ; he fell, but, striking a branch in his descent, caught it with his tail and hung there head downwards. Finally, after shooting him six times more and spending over half an hour throwing sticks at him, he con- descended to fall, and we took him in triumph to
 * Simla mycetes.

138 THE PUTUMAYO

the canoe. We had a fine dish of monkey-steak for dinner that night.

The guaribas are the largest and most interest- ing of the numerous species of monkeys that abound in the forests of the Putumayo. They average two feet in height, have well -developed fingers, and a heavy beard under the chin. Their long, prehensile tail is covered with hair on top, but the under surface is bald and horny. They are generally of a brownish colour, but this often varies, according to the age of the individual. The guaribas have powerful voices, and when they all get together and begin howling, the din is deaf- ening. They feed on fruits and nuts, and the females carry their 3'oung on their backs like some Indian women.

The next day we got another early start ; the river was high, and the current took us along rapidly. During the morning we shot at several splendid-looking parrots, but they were too far off for our fire to be effective. The gnats still hen- pecked us, though not so ferociously as on the previous days, because we now got along faster. We had intended digging some turtle eggs, but the river was so swollen that the greater part of the play as and islands were covered.

At noon a heavy rain set in, which soaked us through and through. Then the sun came out again in all its glory and dried us within an hour or so, while our enemies the gnats took their toll of us ; they literally appeared around us in clouds, and we killed thousands of them at a time by simply clapping our hands together. Finally they became so numerous that I was compelled to make

THE CENTRAL PUTUMAYO 139

a fire in tiie pot in the bow, wliicli I rendered as smolcy as possible by wetting the wood. This drove them off a little, but was as bad for us as it was for the gnats.

During the afternoon the river went down some- what, and the beaches and playas were once more revealed. The water, however, had obliterated all tracks, &c., and consequently we were unable to find any nests. At five o'clock we stopped at the mouth of a little quebrada, where the fish actually swarmed. Every moment they would jump up out of the water, for some reason or other, and two of them even went so far as to leap into our boat. Nevertheless, our daintiest bait would not tempt them to bite.

The next morning, December 30th, we again set out on our journey. The river had gone down considerably, so we made rather slow progress, and, consequently, the man-eating gnats had us more or less at their mercy, for it was so hot that our armour was unbearable. At ten o'clock a slow, drizzling rain set in, which was peculiarly annoy- ing, for it was not strong enough to dissipate the gnats, but sufficiently damp to soak us com- pletely.

The wet season had apparently set in, and, owing to the gnats and rain, our trip had lost much of its charm, so we made up our minds to follow Lopez' advice in regard to crossing over to the Napo by the Remolino varadero without delay. Besides, we rather wished to travel by an overland route, in order to see the country between the rivers. Above all, we did not wish to get mixed up in any backwoods frontier fighting.

140 THE PUTUMAYO

In spite of the drizzle we got out upon reaching a promising-looking playa, and, after some trailing, found a large nest of eggs, which had apparently been laid during the previous night. We also had the luck to shoot a small duck, so our larder, at least, was provided for.

Turning a bend, we saw a house, surrounded by a large cleared area, perched upon the left bank. Approaching nearer, we perceived that the river— heretofore nearly two kilometres wide — narrowed down until, when opposite the house, it was not over a couple of hundred metres in width. Here the banks were high and vertical, and the river, rushing between them like a mill-race, formed an immense eddy, or remolino, on the other side. Then, turning at a sharp angle, it gradually spread out and soon attained its former width again. We had arrived at Remolino.

CHAPTER V

THE HUITOTOS

Reaching the port with some difficulty, we secured the canoe, climbed up the steep bank, walked through the clearing, which was sown with yuca, plantains, &c., and arrived at the house. Here we were received in a friendly manner by an old, tattered-looking racional, who upon our asking for Senor Ordonez informed us that that gentleman was at La Union, the principal establishment of the Company, which was situated on the banks of the Caraparana, about three hours' march over- land.

Somewhat annoyed at this contretemps, which made it necessary for us to go to that region, Perkins and I held a short consultation, during which we decided that on the following day I should cross over to La Union and arrange with Ordonez to lend us the necessary cargadores and buy what effects we wanted, to be disposed of afterwards as quickly as possible, while Perkins remained with the canoe at Remolino. The old racional did not have any authority to do business with me, but was sure that Ordoiiez— who seemed to be the principal man— would arrange matters with us upon any reasonable terms.

141

142 THE PUTUMAYO

During the rest of the day we stopped at Remolino to recuperate, but the devouring gnats made such pertinacious attacks upon us that we had no time for resting, being constantly employed in repelling their onslaughts. The old racional wrapped his feet, head, and arms up in rags and went to sleep, probably being accustomed to wear- ing this armour. On account of the excessive heat we could not endure ours.

At about four o'clock a party of six or seven racionales came over from La Union, intending to return there on the following day with some stores, for it seems that the establishment of Remolino is merely a sort of receiving station and warehouse. This was a lucky circumstance for us, as I could accompany them, and thus avoid all danger of losing my way, for the trail, so our old host informed us, was a mere forest path, in some places almost impassable.

The next morning at about six o'clock I set out in company with the racionales through the dense forest. The ground was rolling and cut up into steep hillocks and precipitous valleys by numerous small quebradas on their way to join the Putumayo ; as the soil was mostly yellow clay our progress was not rapid. Presently we crossed two rather large quebradas, from twelve to fifteen metres in width, over bridges in each case formed by the large trunk of a single tree. These the racionales crossed readily, but I experienced some difficulty in doing so on account of my slippery shoes. At about ten o'clock a torrential rain set in, which drenched us within five minutes. Still, we pusiied on, and soon, crossing a comparatively level area,

THE HUITOTOS 143

we arrived upon the right bank of the Caraparana. We climbed into a canoe, rowed across the thirty- metre-wide river, and, clambering up the steep, cleared bank, were at La Union.

Making my way to the principal house, a large structure of split-palms, similar to those already described, I entered the yard, ascended the steps to the porch, and asked for Seiior Ordonez. A young man, who introduced himself as Don Fabio Duarte, the assistant manager, then informed me that Ordoiiez was out in the forest with his Indians, but that he was expected back on the following day ; meanwhile he invited me to stop with him until Ordoiiez came. A seat near the fire soon dried my wet clothes, and a good hot lunch braced me up considerably.

In addition to this principal house there were two or three smaller structures, standing at some distance from each other and from the large one. All the forest for some distance round the estab- lishment was cut down, and upon the fresh, green grass that took its place numerous sleek cattle and horses grazed in peaceful quiet. Some parts of this cleared area were, however, fenced in, and here large plantations of yuca^ plantains, maize, &c., were under cultivation, for which purpose the fifteen or twenty racionales that I observed about the house were employed. Under the principal house I observed about a thousand arrobas of rubber stored away, awaiting shipment.

Duarte, who was a very affable and communica- tive youth, informed me that all this rubber was collected by the Indians in the Company's service, who came in periodically with what they had col-

144 THE PUTUMAYO

lected and exchanged it for merchandise, &c., sold to them at rather exorbitant prices. These aborigines, who belonged to the tribe known as the Huitotos, numbered about two hundred, and lived in villages of their own in the heart of the forest. Other Huitotos were employed by David Serrano, another Colombian settler, living some distance down the Caraparana, while the greatest portion of them were in the service of the Peruvian Amazon Company,* which, Duarte informed me, treated them very harshly, obliging them to work night and day without the slightest remuneration.

I spent the rest of the day in getting data about the Huitotos and in collecting from the racionales —many of whom spoke the language perfectly — a short vocabulary of the most common Huitoto words. Among other interesting facts, I learned that this whole region had first been settled by Colombians, who had been afterwards squeezed out bj^ the Peruvians, until now in the whole district of the Caraparana and Igaraparana there remained but three Colombian establishments— La Union, La Reserva (Serrano's), and El Dorado, belonging to a negro called Hdefonso Gonzalez.

Seiior Duarte informed me, in response to my inquiries regarding the designs of the Peruvian Amazon Company against the Colombians, that the latter had long been aware of them, the said Com- pany having frequently offered to buy them out ; these proposals having been refused, the autocratic Company had commenced persecuting them in many, ways, such as refusing to sell them supplies, buying

Company, the J. C. Arana and Hermanos Company.
 * This concern was, before October 1, 1907, a Peruvian

THE HUITOTOS 145

their rubber only at a great discount, kidnapping their Indian employees, &c.

In regard to the possibility of an attempt by the Peruvians to dispossess the Colombians by lorce, Duarte did not consider it probable, for, although the Prefect at Iquitos had sent a number of soldiers up, it had only been done on the representation of the company that a large Colombian force was descending the Putumayo ; the Peruvian detach- ment, seeing for themselves that this report was false, would not countenance any raid on the three Colombian establishments, much less take part in it, and would soon, without doubt, order the release of the unfortunate Corregidor, Martinez. If, on the other hand, they did attempt any such iniquitous proceeding, he continued, the Colombians would oppose them until the last extremity.

The next morning I was disappointed to hear from Duarte that he had just received a message from Ordofiez to the effect that he would not be able to return for several days. This was dis- heartening, and I did not know what to do until Duarte suggested that I should go down and see Serrano, who, he thought, would do business with us. As this advice seemed rational and as it was onlj^ a three-hours walk through the forest I deter- mined to follow it. Accordingly, taking my leave of the hospitable Duarte, who thoughtfully pro- vided me with a Huitoto guide, I set out on my new journey.

The guide seemed to be a fairly intelligent fellow, and gave me a quantity of information about the system of rubber -collection employed in this region.

He also went on to inform me that the Peruvians

10

146 THE PUTUMAYO

treated his countrymen " very badly " ; and when I asked him what he meant by this he gave me to understand that in case the Indians did not bring in a sufficient amount of rubber to satisfy the Peruvians they were flogged, shot, or mutilated at the will of the man in charge. When I asked if the Colombians also indulged in these practices he replied that they did not, for they always treated them well. It is unnecessary to state that I took all this information with a grain of salt, for it seemed to me very improbable.

After getting soaked by another heavy downpour, similar to that of the preceding day, we emerged from the forest and entered a large cleared area, most of which was planted with maize, yuca, plantains, &c., the rest being a sort of pasture-land. Passing through this for some time, we presently came to Serrano's house, a fair-sized bungalow of the usual type, half concealed by a small orchard of fruit-trees.

Climbing the porch, I found myself in the presence of three men, one of them being a short, middle-aged, coffee-coloured gentleman, while the other two were white and had the appearance of travellers. Introducing myself, I was cordially welcomed by the dark man, who proved to be Serrano, as I had supposed. He, in turn, made me acquainted with the other two, who turned out to be two of the exiles brought down by Becerra, General Miguel Antonio Acosta and Don x\lfonso Sanchez. The other exiles, it appeared, had gone down to the Peruvian establishment of El Encanto to catch one of the launches which was about to sail for Iquitos. These two, however, had decided

THE HUITOTOS 147

to stop with Serrano a few days on account of tlie illness of Sanchez, who was prostrated by a iierce attack of malarial fever.

As Serrano was about to set out for Iquilos him- self on business within a week or so, accompanied by the exiles in case Sanchez was better, he readily agreed to take us with him and, moreover, to buy our canoe and anything else that we had for sale. Accordingly, I sent word to Perkins by means of an Indian that Serrano loaned me for the purpose to descend with the canoe from Remolino to Josa, Serrano's port on the Putumayo, and, arriving there, to leave the canoe and our personal effects— for we should pass Josa on our way to the varadero— and bring over to La Reserva everything we had for sale, for which purpose we would send some cargadores there to meet him.

This business satisfactorily arranged at last, I felt considerably relieved, and hoped that soon we would be on the varadero to the Napo and out of harm's way. Serrano then took me out and showed me the place. In addition to the large planta- tions already mentioned he had planted several thousand rubber-trees in the forest, which were now from two to four years old and in a very flourish- ing condition. Under the house he had 170 odd arrobas of rubber, which had been collected by his Huitoto employees, of whom he had about forty- five families, one or two of which were then at the house.

During the course of the evening I happened to make a remark about the Peruvians to the effect that they were probablj^ not so bad as represented. This somewhat aroused Serrano, who thereupon

148 THE PUTUMAYO

recounted to me one of the most diabolical deeds committed by the murderous employees of the Peruvian Amazon Company that I had ever heard of up to that time. The following is an outline of it :—

As Serrano had owed a small sum of money to the El Encanto branch of the Peruvian Amazon Company the manager of that establishment, one Miguel S. Loayza, had made this fact an excuse to send up a " commission " about a month before our arrival to abuse and intimidate him so that he would abandon his estate. As soon as the " com- mission " arrived the miserable wretches who formed it began their hellish labours by chaining Serrano up to a tree ; then these model employees of the " civilising company," as they call them- selves, forcibly entering his wife's room, dragged the unhappy woman out on the porch, and there, before the tortured eyes of the helpless Serrano, the chief of the " commission " outraged his un- happy victim. Not satisfied with this, they took his entire stock of merchandise, amounting to some 10,000 sols* together with his little son and the unfortunate woman who had just been so vilely outraged, embarked them on the launch, and took them to El Encanto. Serrano had never seen them since, but had heard that his wife was being used as a concubine by the criminal Loayza, while his tender son acted as servant to the same repugnant monster.

This horrible story, in conjunction with the other accounts of the ferocity of these employees that I had been given and the treacherous kidnapping of
 * One sol (S.) is equivalent to about two shillings.

THE HUITOTOS 149

the unfortunate Martinez, combined to make me think that we had stumbled upon a regular Devil's Paradise in this remote corner of the world. Still, I reflected, I had as yet heard but one side of the case— the Colombian— and therefore was not quali- fied to come to any decision in regard to the matter.

Serrano then infortned me that they were ex- pecting the arrival of Don Jesus Orjuela, the newly appointed Police Inspector and Government agent from Bogota, who, they expected, would do some- thing to protect them against these outrages. Although this gentleman had no forces, nevertheless it was understood that he had authority to make some arrangements with the Peruvians, if possible, to provide for the protection of the Colombian settlers.

Early in the morning of the following day we dispatched three of Serrano's Huitotos to Josa, in order to aid Perkins in bringing over the effects we were to sell to Serrano. Our personal baggage could remain there during the five or six days that would elapse before our departure with Serrano and the two exiles for the varddero. The rest of the day I spent in preparing a part of the following essay on the Huitotos, the aboriginal inhabitants of the Caraparana and Igaraparana districts.

In the extensive area occupied by the " civilising company," between the Caqueta and the Napo, many distinct tribes of Indians, such as the Huitotos, the Boras, the Yurias, the Ocainas, the Yahuas, the Andoques, and the Andoqueros are found. Of these the largest and most important tribe is the Huitotos.

150

THE PUTUMAYO

The Huitoto tribe is divided up into numerous sub -tribes, each having a distinct name, such as the Maynanes, the Aifugas, the Recigaros, the Yabu- yanos, &c. Each of these sub -tribes has its own chief, called a capitdn or tuchaua, and appears to be quite independent of the rest. A sub -tribe may vsLry in size from twenty -five to five hundred indi- viduals and often more.

All these sub -tribes speak more or less the same language — Huitoto, of which I give a few specimen words. It is a very simple language, with but little grammar, employing neither conjunctions nor articles. The words in a sentence are pronounced slowly, with a prolonged and harmonious intona- tion.

HUITOTO VOCABULARY.

father mother daughter infant brother woman friend enemy white (man) wizard sleep. . tobacco monkey

tiger tapir. . watercress. . sick. . dead. . white red. . black tree. . maize yuca. . meat. .

m(y>t

man. .

lima

eiio, ei

God ..

Usinamu

rinona

shade

. . apuehana

muguro

old (fem.).

uikesero

ama, iyo

old (mas.).

., uikerama

rinona, ag

foreigner

. . oicomue

clieinama

much, many

. . viomome

igaginake

full ..

. . monite, niba

veracucha

I

. . ciU

iatche

thou. .

..

cuihacate

we. .

. . naga

tue

you ..

. . naga abe

emueje

they. .

. . . atchue

jecco

this. . :

. . piee

suncma

my

. . cud

ecco

thy. .

.. oe

tuico

small

., yurete

paide, feode

cold. .

. . rosirete

userede

heat ...

. . ecaside

iarede

dry. .

. . tajerede

ituide

yes. .

.. jd

daipa

morning, to

morrow icolte

pechato

hat. .

. . ipoico

maica

soldiers

. . hudarete

chiceci, llucusa

sugar-cane.

. . cononoque

THE HUITOTOS

151

plantain pepper rubber one. . two,. tbree. . four. . five. . ten. . few, little hen. . bog, pig paper sun. . devil. . good. . farina delicious to forget to drink to eat to fast to work to go. . to come to laugh to weep let us go shower lightning thunder far

oar. . cacao. .

egg .. chief. .

ocoto

ivico

isire

taja

mena

taje amani

menajere

tape c7i,iro

nagape cuiro

chichanito

atava, atahua

nasi

rapi

itoma

taife

mare

alma

caimarete

feide

hide

gtma

gunuTiete

hiefano

rairemaca

benehi

sateide

edde

mana cocoaide

hifoma

jairo

doirite

ar&

yapil

iHHselle

noho

vion

mouth

. juca

in the forest

. asicoma

attractive. .

. mar ana no

ugly

. marunete

young

edmime

old, antique. .

huatima

paint..

. hidora

hair. .

. ifotire

head. .

. ifote

nose. .

. dofo

ear

• efo

teeth. .

. icido, nido

moon

. febuy

go

■ jai

more. .

. dame

water

. liinud

there is

. ite

there is not. .

. unete

enough

. viacavaite

good weather

. mare mona

to take

. penojo cuido

to be hungry

. naimede

to speak

naitode

wind

. aifehui

no. .

. unete

deer. .

dronde

near. .

. yanor4

to move

. jetache

he comes

. matemo moito

to carry

. aptdne

give me

. atd

pine-apple. .

. rosille

case. .

. ojo

small

. muguro

jar

. diar<i

PHRASES.

Let us go together. . Where is your brother This is your mother This is my house I have come here Hurry up I have a pain That's good. . I don't know Come here ...

Mana cue digo

Menomo iyo

Bei O ei

Cue yomo

Cue bito benoina bite

mayai

sirete

juigora

tine unete

ve

152

THE PUTUMAYO

I am coming

. . hitegu6

I am not coming. .

. . bitunete

I want

. . ejocatequS

What is it ?

. . muneca

That's bad

. . juigonete

I like you

. . yacate cue

You are handsome. .

. . tabo juogora

I don't like you

. . Inide

He comes at a distance.

. . Matemo moito an6 ite

Where are your people

. . Btccu muine

Where is your house

. . Menomo apa ite

Where is your field

. . Nemono huarayar ite

Have you plenty of yuca.

Allui tanoje maica

Show me through the forest

. . Darite asicomo

I want to drink some water

. . Haino firaia cati

I don't want to go. .

. . Haini tegtie

Show me a tree to make a canoe

. . Eroi daipajuinoca amena

Note. — The letters should he pronounced as in Spanish.

The Huitotos are a well -formed race, and although small are stout and strong, with a broad chest and a prominent bust, but their limbs, espe- cially the lower, are but little developed. Their hair, long and abundant, is black and coarse, and is worn long by both sexes. A peculiar custom is that of pulling out the eyebrows, eyelashes, and the fine hairs of the other parts of the body. That repugnant sight, a protruding abdomen, so common among the " whites " and half-breeds on the Amazon, is very rare among these aborigines.

Among the women the habit of carrying their young on their backs makes them adopt an inclined position, which they conserve all their life. Their feet are turned inwards, and when they walk their thighs generally strike against each other as though they were afraid. Notwithstanding these defects, it is not rare to find among these women many really beautiful, so magnificent are their figures and so free and graceful their movements.

A HUITOTO IXDIAX RUBBER GATHERER.

THE HUITOTOS 153

The men, on the contrary, walk with their feet turned outwards ; but when crossing a log or a tree which serves as a bridge over a stream they turn them inwards, in this way obtaining greater stability and avoiding slipping. The big toes of their feet are endowed with great flexibility, and they use them to pick up things from the ground.

Among the men certain physical organs are com- pressed and tied up, and never reach their normal development. The women suffer few abnor- malities ; their breasts are periform and always prominent, even among the old, in which case they diminish in volume, but never hang down.

The custom of mutilation is very common among all the male Huitotos. Those of the Caraparana and the Upper Igaraparana— the two principal tributaries of the Central Putumayo— perforate the dividing wall of the nose, and stick through the orifice a tube of junco, often as thick as a lead- pencil, while the inhabitants of the central portion of the Igaraparana pierce the whole lower extremity of this organ with variously coloured tubes and feathers, sometimes vertically traversing the lower lip with others. All have a long, thick rod, often adorned with curious carvings, stuck through the lobe of the ear.

These Indians are bumble and hospitable to a marked degree, except a few of the more remote sub -tribes, who are still free and independent and not yet in contact with the rubber-collectors. Indeed, Serrano informed me that the first Colom- bian settlers in this region, who had arrived here penniless, ill, and despairing, had been warmly wel- comed by the Huitotos, plied with food, given

154 THE PUTUMAYO

women, and made far more comfortable than they had ever been in their own country. Serrano's Yabuyanos at La Reserva served us splendidly, for they were always cheerful, willing, and reliable. They called Serrano their father, and, indeed, treated him as such.

Few matrimonial formalities are observed among the Huitotos. The prospective bridegroom clears a small piece of land, builds a house — or secures quarters in one already built— gives a small quantity of coca or tobacco to the capitdn to obtain his approval, and cuts a supply of firewood for his future mother-in-law. Shortly afterwards the girl is given to him, which is an occasion of consider- able festivity, and they are man and wife.

These unions are considered binding among the Huitotos, and it is very rarely that serious disagree- ments arise between husband and wife. The women are naturally chaste, and it was not until the advent of the rubber-collectors that they began to lose this primitive virtue, so generally met with among people not yet in contact with white men. It is worthy of notice that among these aborigines poly- gamy does not exist, and only in extremely rare cases does the capitdn or tuchaua have more than one wife.

Serrano informed me that when a child is born the mother takes it to the river, and, after washing it, covers the little new-comer with rubber-milk in order to keep it warm, while the father makes this an opportunity for lying in his hammock, claiming to be ill. Infant mortality is very large among the Huitotos, owing to the prevailing ignorance of the women and the hardships the little copper-com- plexioned strangers have to put up with.

THE HUITOTOS 155

A peculiar custom, very general among these Indians, is that of giving the name of a person who has just died to another member of the family — as a rule, to the one v^ho has been the especial favourite of the deceased. The individual so honoured then drops his former name and assumes his new one.

When any one of their capitdnes dies he is buried under his own house, wrapped up in a new palm- fibre hammock, together with all his weapons, utensils, &c. The hut is then abandoned and a new one is erected by the survivors and their friends. Ordinary members of the tribe, including women and children, are merely buried under the floor without more ceremony.

Upon the occasion of a fiesta^ or to solemnise any agreement or contract, they have recourse to the celebrated chupe del tabaco, or tobacco-drinking. A numerous group of Indians congregate about a pot placed upon the ground, which contains a strong extract of tobacco. The capitdn first introduces his forefinger into the liquid and commences a long discourse, which is from time to time interrupted by the rest with an emphatic yell of approval. Then they become more and more excited, until finally the pot is gravely passed around and each one in turn dips his finger into the liquid and then applies it to his tongue. This is the Huitoto's most solemn oath, and is said to have never been broken. Whenever the whites wish to enter into any im- portant agreement with the Indians, they always insist upon this ceremony being performed.

The houses of these aborigines are generally large and circular in form, averaging about sixty or

156 THE PUTUMAYO

seventy feet in diameter. They are covered with a v^ell -woven thatch roof, capable of lasting for years, made from the leaves of the yarina or vegetable-ivory tree ; this roof often reaches almost to the ground. The framework, generally of chonta, or some other hard, durable wood, is held together by means of stout befucos and ropes made from the tough inner bark of a tree known as the sacha- huasca. As there are no windows and only a small opening that serves as a door, no light nor air can enter, and the smoke and heat are generally suffocating.

As a rule, several families live in one house, each, however, having its own particular fireplace, furni- ture, and domestic utensils, generally limited to a few small bamboo stools and benches, several earthen pots, some baskets, various kinds of paint, a quantity of gourds used as plates, &c., a few primitive musical instruments, such as rude drums, bamboo flutes, and bone whistles, torches made of the heart of the maguey or of chonta, impregnated with resin, and several similar articles.

Overhead a few light poles are stretched, from which they hang the articles just mentioned, their arms, &c., while a basket of dried fish or meat to be smoked may often be seen hanging in the smoke just above the fire. Here, too, there generally simmers a small pot of the celebrated casaramanu, a peculiar sort of gravy, composed of the blood, brains, and liver of the animals they kill, well seasoned with the fiery aji. This sauce or gravy seldom gives out, for as it diminishes day by day new portions of the ingredients are added.

Serrano's Indians generally slept in light cham-

THE HUITOTOS 157

fezra-palm fibre hammocks, similar to those of the Cionis ; but tlie unfortunates employed by the Peru- vian Amazon Company are worked so hard by their taskmasters that the greater part of them are obliged to sleep on the ground, on account of not having time to make their hammocks. These hammocks, as well as most of the other interesting objects manufactured by the Huitotos, are now becoming extremely rare for the same reason.

The principal hunting weapon used by these Indians is the blow-gun or bodoqueda, known to them as the obidique. This is in all respects similar to that used by the Incas, which has already been described. The Huitotos, however, unlike the Cochas, Incas, and Cionis, manufacture this in- teresting weapon themselves, which is a long and laborious process. It is done as follows : —

From the cAo/i/a -palm two sticks, from two to three metres in length, are split and gradually elabo- rated, so as to have the section of a half-circle throughout their whole tapering length. Then, on the flat surface of each stick a small semicircular groove, some three-sixteenths of an inch in diameter, is cut, and the two pieces are cleverly joined together. The hole is then very skilfully finished and polished internally by means of a gummy cord, previously rolled in sand and dried. This operation concluded, the whole length of the weapon is then carefully wound around with strings made from the inner bark of the huimba-qmro, gummed together and covered with a thick coating of the resinous gum of the sealing-wax-tree. The mouthpiece is then attached, and this novel arm is ready for use.

158 THE PUTUMAYO

Another important weapon is the moruco, a light spear, with a poisoned tip, about two metres in length. The Indians generally carry eight or ten of them together in a bamboo case, and handle them with the greatest skill, throwing them from the hand to a distance of twenty to twenty -five metres. Bows are not used by the Huitotos. These spears are equipped with different types of points, accord- ing to the purpose for which they are to be used. Thus a spear the sides of which are provided with barbs is for hunting large animals like the tapir ; a round one with a sharp point is for war ; a spear with a sort of blade of bamboo, with two sharp edges, is for fishing ; while one having a dull, blunt point is used to kill birds without injuring their feathers. The points of most spears and arrows are of chonta.

The macana is a stout, heavy piece of hard wood, shaped like an oar, and is generally used only in combats at close quarters or between individuals. A well -delivered blow with this terrible weapon will spilt a man's head from crown to chin.

The methods of fishing employed by the Huitotos are similar to those of the Cionis, which are described in the chapter on those aborigines of the Upper Putumayo.

A peculiar apparatus, used by these Indians as a sort of wireless telegraph, is the manguare, which is formed by two logs of hard wood about two metres long and about forty and seventy centimetres in diameter respectively. These logs are pierced longitudinally by a narrow hole of a rectangular section, burnt in by heated stones, and are then fastened side by side. Thus, each log has two

THE HUITOTOS 159

distinct sonorous surfaces, separated by this narrow, rectangular opening, and each surface gives out a different sound, for the longitudinal hollow is generally a little to one side of the centre of the log. One of these logs, being always thicker than the other, produces two grave tones, while the smaller trunk gives out two acute ones— in all, four notes. This instrument is generally suspended by a string from the roof timbers or from a high tree near the house, and, in order to prevent swinging, is tied by another string to a stick buried in the ground.

To communicate by this novel instrument the Indian steps between the two logs and with a stout club, tipped with leather, knocks alternately upon the sonorous surfaces of the two logs. A code is arranged, based upon the difference of tones and the length and number of the blows struck, so that all kinds of messages can be exchanged. I have distinctly heard messages sent from a distance of from ten to twelve kilometres— that is, on a calm day when there was no wind.

The dress of the men is very simple, being com- posed only of a broad belt of the tough, inner bark known as llanchama, from which another piece of the same material reaches down in front and, passing between the legs, is attached to the belt again behind. This garment is called moggen by the Huitotos. The tribes of the Upper Igara- parana have simplified this costume, and merely suspend from the front of the belt a small sheet of the invaluable llanchama. They sometimes wear, in addition to this, several bracelets of chambira fibre on their wrists and ankles.

160 THE PUTUMAYO

The garb of the women is still more primitive, for they are clothed only in their beauty and four bracelets, two of which they wear on their wrists and the other two on their ankles. I should state, however, that the Indians employed by Ordonez and Martinez and Serrano wore European clothes. The unfortunate slaves in the service of the Peruvian Amazon Company— except the enormous number of involuntary concubines, &c. — are, however, clothed precisely as described above.

As those Huitotos enslaved by the " civilising company" are so constantly employed in the ex- traction of rubber, the only food they get— omitting the extremely meagre and irregular supplies fur- nished by the Company, which are not worthy of consideration — is the small quantity of yucas and plantains that their women have time to cultivate and a few products of the forest, such as certain large worms they extract from the bark of different trees, the tender tops of the chonfa-palm, a few wild fruits, &c. The result is that many die of starvation. Serrano and the other Colombians, how- ever, gave their Indians time to supply their food, and consequently the latter did not suffer from hunger as their unfortunate brothers do at present.

The only beverage of the Huitotos is the cahiiana, a preparation of yuca and the pulp of a forest fruit known as the aguaje. It is of a dirty, brownish colour, and has an unpleasant, bitter taste, disagi'eeable in the extreme.

A custom very general, not only among the Huitotos but also among many of the "whites," is the use of the coca. The leaves are picked from the tree and, after being well toasted, are

THE HUITOTOS 161

pulverised and mixed with the ashes of the burnt leaves of another plant— I could not ascertain its name— in order to take away the bitter taste observed when the coca is used alone. The drug is then ready for use, and, inserted into the mouth, is rolled up under the cheek, where they sometimes keep it for half a day at a time. The juice is swallowed.

It is well known that coca is a powerful stimu- lant, and the Huitotos when out in the forest collecting rubber find it very useful, especially as they often have to carry the rubber they gather several leagues on their backs with practically no food at all to sustain them. They claim that it takes the place of food on these marches, and it really does seem to enable them to perform wonder- ful feats of endurance. While at La Union, Duarte gave me several doses of the coca, which at first affected me with a slight nausea ; I soon became accustomed to it, however, and found it very useful on different occasions.

Sometimes the Huitotos hold one of their rare dances, which is an occasion of much festivity. It should be observed, however, that those poor wretches in the service of the " civilising com- pany " are now so enslaved and oppressed that they have no time nor spirit to indulge in these amusements, which formerly, when they were free and independent, were, so Serrano informed us, carried out as follows :—

Preparatory to beginning the dances the Huitotos used to paint themselves all over in various colours, some of the designs representing branches of trees, animals, and geometrical figures, while both men

11

162 THE PUTUMAYO

and women adorned themselves with their beautiful feather ornaments of many different colours and various necklaces of monkey and danta teeth. Around their bodies and legs they attached long strings of rattling shells, called cascabeles.

Then they began dancing with cadencious uniformity, marking time with their right feet, and at the same time singing in chorus their ancient songs, the peculiar and ear-splitting intonation of which was accompanied by blows upon the manguare, the beating of drums, and the shrill whistle of their flutes. They generally imbibed during these dances a goodly quantity of cahuana, and the chupe del tabaco was always an important feature. The few who possessed clothes generally wore them on these occasions, painting those parts of the body not covered by them. These dances used to go on from one house to another for several days in succession, and the manguare was hardly ever silent during this time.

The Huitotos often paint themselves on other occasions, one of the most common colouring matters being the huitoc or jagua, which also has the excellent property of being offensive to gnats and mosquitoes to such an extent that they will have nothing to do with persons painted with it.

The religion of the Huitotos is a confused mixture of several beliefs. Thus, they worship the sun and the moon and at the same time believe in the existence of a Superior Being, called Usinamu, and an inferior potentate, named Taifeiio, who is also supposed to be the Spirit of Evil. They also appear to believe in a future life to be spent in happy hunting-grounds, '&c., but these ideas are

GUAMARES IXUIAXS, OF THE HUITOTO TRIBE, I\ DANCE COSTUME.

Tjucep. ifi2

THE HUITOTOS 163

vague and confused and mingled with the most ridiculous superstitions.

In the days when the Colombians were para- mount in this district they used to bring down priests from Pasto and Mocoa to convert the Huitotos and introduce them to the ways and customs of civilisation and Christianity. Now that the Peruvian Amazon Company has monopolised the region priests are carefully excluded, and every- thing that tends to the instruction and enlighten- ment of the wretched aborigines is carefully done away with. Indeed, in order to frighten people and thus prevent them from entering that region, they have circulated most bloodcurdling reports of the ferocity and cannibalism of these helpless Indians, whom other travellers as well as Perkins and myself have found to be timid, peaceful, mild, industrious, and humble.

In conclusion, it is necessary to call attention to the fact that owing to the oppressions of the Peruvian Amazon Company — in whose service the greater part of the Huitotos, unfortunately, are— the numbers of these Indians are diminishing to an alarming degree, and, unless something be done to protect them, this noble race of aborigines will, in my opinion, soon disappear completely, as have so many others in the region of the Upper Amazon.

CHAPTER VI

THE DEVIL'S PARADISE

The next morning, January 3rd, Serrano took me out for a stroll in the forest, and, after considerable meditation, surprised me by proposing to sell us a half -interest in his business. He then went on to explain his reason, which, briefly, was that he considered that the Peruvian Amazon Company would not dare to molest him were he not a Colombian, and that if some foreigners were in- terested in his business they would have to keep their hands off him in order to avoid complications. This point seeming reasonable, I asked him about his profits and the price he thought proper, both of which seemed very satisfactory. Returning to the house, I looked over his books, which corre- sponded with what he had told me, and, after some more conversation, I agreed to consider his pro- position and talk it over with Perkins upon his arrival. To tell the truth I was greatly elated over this offer, for the price he asked was ridiculously low in comparison with the annual profits, as revealed by his books. His reason, too, seemed iogical, for I could not believe that the " civilising company " would dare to play any such games with Perkins and myself.

At about 2 p.m. Orjuela, a white, handsome,

164

THE DEVIL'S PARADISE 165

determined-looking man of about thirty-five, arrived, in company with another gentleman, who was introduced to me as Senor Gustavo Prieto. Both seemed very decent fellows, and we all took a liking to them at once. They had just come from La Union, where they had learned of the capture of Martinez and the horrible raid on Serrano, already described. Orjuela then an- nounced that he had come here on his way to see Loayza, the manager of El Encanto, the Peruvian Amazon Company's chief post on the Cai^aparana, with a view of making some arrangement with him tending to put a stop to these occurrences.

The next morning we spent in discussing the situation. Orjuela was confident that if he saw Loayza and had a good, friendly, man-to-man talk with him they could come to some amicable agree- ment, while Serrano took a more pessimistic view of things, declaring that the Peruvians had for years tried to get possession of the Colombian establishments on the Caraparana, and that now, having a force of Peruvian soldiers to back them, they would take more active measures to attain their ends. This view, however, was shared by none of the others.

In the afternoon Acosta and Prieto set out for La Union in order to inform the Colombians there of the measures Orjuela had decided to take — viz., to demand an interview with Loayza, while Orjuela and Sanchez made preparations to set out on the following day for El Dorado, the last Colombian establishment, and there invite Loyaza to the meeting. They intended going by canoe down the Caraparana.

166 THE PUTUMAYO

At about six o'clock, in the midst of a pouring rain, Perkins arrived with the cargadoies carry- ing the effects that we were to sell Serrano. After he had changed his clothes and got outside of some food I told him of Serrano's proposal, which, after several gasps of amazement, he pronounced worthy

title: User:Turn685/Putumayo4


text:
The New International Encyclopædia/Förster, Ludwig von

FÖRSTER, (1797-1863). A German architect, born at Bayreuth. He is chiefly remarkable for the impetus he gave to German and Austrian architecture by the foundation in 1836 of the Allgemeine Bauzeitung, a review

to that subject. Among the buildings erected by him in Vienna are the synagogue in the Leopoldstadt (1838) and the Protestant Church of Gumpendorf (1849). He was also architect for the Elizabeth bridge. All his work is in and near Vienna, and is executed in Renaissance style.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
The New International Encyclopædia/Förster, Richard

FÖRSTER, (1843—). A German archæologist. He was born at Görlitz, and was educated at Jena and Breslau. In 1899 he was appointed professor of archæology at the University of Breslau. His works include: Der Raub und die Rückkehr der Persephone in ihrer Bedeutung für die Mythologie; Litteratur und Kunstgeschichte (1874); Farnesina-Studien (1880); Scriptores Physiognomici Græci et Latini (1893).


text:
Author:Walter Ernest Hardenburg

Works

 * Mosquito eradication, 1922
 * The Putumayo, The Devil's Paradise, 1913

title: Author:Walter Ernest Hardenburg


text:
The New International Encyclopædia/Förster, Wendelin

FÖRSTER, (1844—). An Austrian philologist and Romance scholar, born at Wildschütz, Bohemia, and educated in Vienna. He was professor at Prague from 1874 to 1876, and at Bonn after 1870. One of his most noteworthy achievements has been the definite establishment of the Breton origin of the Arthurian legend. His numerous publications of the older French writers include: Elie de Saint Gille (1876-82); Li Chevaliers as deus espees (1877); Altfranzösische Bibliothek, vols, i.-xi. (1879-87); Romanische Bibliothek, vols, i.-xvii. (1888-1900); Die sämmtlichen Werke von Christian von Troyes, vols, i.-iii. (1884-90).


text:
Author:Angelina Emily Grimké

Works

 * Appeal to the Christian women of the South (1836)
 * Letters to Catherine E. Beecher (1838)

Works about

 * In Memory: Angelina Grimké Weld (1880) by Theodore Dwight Weld

title: Author:Angelina Emily Grimké


text: Index:History of the Reign of Ferdinand and Isabella the Catholic Vol. I.djvu


text:
User talk:BobKerns

Welcome
Welcome

Hello, BobKerns, and welcome to Wikisource! Thank you for. I hope you like the place and decide to stay. Here are a few good links for newcomers:
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Again, welcome! Beeswaxcandle (talk) 02:32, 28 September 2012 (UTC)

title: User talk:BobKerns


text:
Page:Completeconfectioner Glasse 1800.djvu/343

Take two gallons of raspberries, pick them from the stalks, bruise them with your hands, and put them into a cask; pour eight gallons of good brandy over them, put in two pounds of loaf sugar beat fine, and a quart of sack; stir all well together, and let it stand a month; then draw it off clear into another cask, and when it is fine bottle it, cork the bottles well, and keep it for use.

Take two gallons of brandy, twenty-four Genoa Lemons, and peel the yellow rinds very thin; throw away all the whites of the rinds, slice the lemons, and throw away the stones; then let yellow rind, and the lemons so sliced, infuse in the brandy five or six days; drain them through a thick flannel, and put to the brandy a gallon of white wine or rhenish, with six pounds of white sugar; bottle it up, and let it be close sealed.

Take white currants full ripe, mash them with your hands, then strain them through a hair sieve, and to one gallon of rum or brandy put five pints of the currant juice, and a pound of loaf sugar; cover it up close, and let it stand two or three days, stirring it twice a day; then run it through a jelly bag: it is best to put half the spirits to the juice, and add the other half when you bottle it off.

To


text:
Talk:Good Night! Which put the Candle out?

Broken back link
OK, it's not immediately apparent to me how to fix it, but the back link here is broken. Removing the comma at the end of the link results in it displaying the poem, but it takes it to a page that includes the poem indirectly, a completely different header, and a back link that's even more broken.

I've left it back in the original state to avoid confusing the next person who tries to fix this about the history. My fix may be correct and the problem may be with the previous page...BobKerns (talk) 02:42, 28 September 2012 (UTC)


text:
Page:Completeconfectioner Glasse 1800.djvu/344

 To make Cyder.

Let your apples be thoroughly ripe; press out the juice, and throw it into a tub or vat with a tap and canal in it; about thirty or forty hours after you have put it into the vat, you will observe a head to rise upon it; take care not to disturb the head, or suffer it to break, which it will do, if you neglect to draw off the cyder at a proper time. When therefore your head is pretty thick, draw a glass of it now and then, and see whether it is fine; when you see it fine, draw it off into a clean vessel. By this means you will get rid of a good deal of fæces, which, if the head breaks, will mix again with the cyder, and not easily be discharged. When the cyder is in the hogshead, it will begin, after a day or two, to sing or ferment again, which is discovered by putting your ear to the bung of your hogshead. Let it ferment four or five days, in order to raise a proper spirit, but no longer; too great a fermentation being apt to destroy that lusciousness which is necessary to deserve to preserve it, and give it a fine taste of the apple. After it has worked four or five days, rack it into another vessel matched with brimstone; the match of brimstone answers two ends, it stops the fermentation, and by keeping the body quiet, occasions the heavy particles to subside. By this means you will get your cyder perfectly fine, and keep up the strength and lusciousness of it, which by too much fermentation will necessarily go off. After you have got it thoroughly fine, you may rack it into another vessel matched with brimstone, and stop it up till the time of bottling, which is about May, or the


text:
User talk:Uogl

— billinghurst  sDrewth  02:48, 28 September 2012 (UTC)

title: User talk:Uogl


text:
Page:Completeconfectioner Glasse 1800.djvu/345

 the latter end of August; or if it be too luscious, not till the March following. However, do not rack it too often, because it weakens the cyder, and occasions a good deal of the spirit to fly off.

In the above method of making cyder, it is to be observed, that the chief intention is to stop the fermentation, to unlock or raise no more of the spirit than is necessary, and to preserve as much of the lusciousness as possible. The method is the same in the management of wines, and for the like reason. When you brew malt liquor, you can add spirit to it by an additional quantity of malt: but in wines and cyder you have but just such a quantity of spirit, which therefore must be managed with prudence and frugality. The common fermentation, which cyder undergoes in bottles, will soon raise spirit enough, and make it like old wine, a noble racy liquor; for in proportion as the spirit is raised by fermentation, the lusciousness goes off. But if you ferment it too much at first, the spirit will be exhausted, the lusciousness broke and carried off, and you will have nothing left, but a rough, vapid disagreeable liquor, such as you meet with among country farmers, who often ferment their cyder so long, that it is fit for little else but to make vinegar.

Take any quantity of apples, pound them, and pour three gallons of water on each bushel; put them into a tub, or any other wooden vessel, with a spiggot near the bottom; let them infuse twenty-


text:
Author:Francis Loraine Petre

Works

 * Napoleon's conquest of Prussia 1806, (1901)..
 * Napoleon's Campaign in Poland, 1806–1807. (1907)..

title: Author:Francis Loraine Petre


text: The Dictionary of Australasian Biography/Garvan, Hon. James Patrick


text:
Page:Completeconfectioner Glasse 1800.djvu/346

Rh twenty-four hours; then, without pressing or shaking the vessel, draw off the liquor into bottles, which after two or three days will be clear, and fit to drink, but it will be too brisk if kept much longer; it may be proper to fasten a small basket, such as brewers use, to the end of the fosset, to keep the apples from stopping it.

Take your apples and beat them in a wooden trough till they are well mashed; then put them into a clean hair bag, squeeze and press out the juice, and let it run into a clean vessel; then put it into the barrel you intend to keep it in; it is best to be thick; you must clay up your vessel, as you do beer, the next morning.

Take pears that have a vinous juice, such as gooseberry pears, horse pears, both red and white, the john and joke pears, and others of the like kind; take the reddest of the sort, let them be ripe, but not too ripe, and grind them as you do apples for cyder, and work it off in the same manner: if your pears are of a sweet taste, mix a few crabs with them.

Take ten gallons of good malt spirits; aniseeds one pound; cloves two ounces; nutmegs, ginger, and caraway seeds, of each four ounces; coriander seeds four ounces; distil them in a still with a worm, put it into a vessel, and add to it Spanish liquorice bruised, and raisins of the sun stoned, of each two pounds; cinnamon four ounces;


text:
Author:Frederick Sleigh Roberts

Works

 * Rise of Wellington (1895)
 * Forty-One Years in India (1897),

title: Author:Frederick Sleigh Roberts


text:
Page:The European Concert in the Eastern Question.djvu/275

Majesty the Queen of the United Kingdom of Great Britain and Ireland, His Majesty the Emperor of Austria, and His Majesty the Emperor of the French, wishing to settle between themselves the combined action which any infraction of the stipulations of the Peace of Paris would involve on their part, have named for that purpose as their Plenipotentiaries, that is to say:—

Her Majesty the Queen of the United Kingdom of Great Britain and Ireland, the Right Honourable George William Frederick Earl of Clarendon, &c., &c.; and the Right Honourable Henry Richard Charles Baron Cowley, &c., &c.;

His Majesty the Emperor of Austria, the Sieur Charles Ferdinand Count de Buol-Schauenstein, &c., &c.; and the Sieur Joseph Alexander Baron de Hübner, &c., &c.;

And His Majesty the Emperor of the French, the Sieur Alexander Count Colonna Walewski, &c., &c.; and the Sieur Francis Adolphus Baron de Bourqueney, &c., &c.;

Who, after having exchanged their full powers, found in good and due form, have agreed upon the following Articles:—


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Page:Completeconfectioner Glasse 1800.djvu/347

 ounces; dates, stoned and the white skin taken off, four ounces: if you intend it to be yellow, put in two ounces of saffron, and five pounds of white or brown sugar-candy; keep it close nine or ten days, stir it once a day; and if you would have it green, leave out the saffron, and add either angelica or green corn sufficient to give it a fine colour; a week after, put in three grains of ambergris and musk; after standing ten days, put a flannel in a large sieve, set the sieve under a funnel, and strain it into the cask; let it stand till it is fine, bottle it off, and the longer you keep it the better.

Boil a hogshead of water until it is reduced to two thirds; put to it seven bushels of wheat flour, one bushel of oatmeal, and a bushel of beans; then mix with it a handful of elder leaves, with three ounces of barberries; put to it a little yeast, and when it has worked itself from all impurities, let it be drawn off and stopped up close in another cask, with half a dozen of eggs mixed with it; it must be kept in the cask two years before you draw it off for drinking.

Take two quarts of water, one quart of milk, half a pint of lemon juice, and a quart of brandy; sugar it to your taste, put the milk and water together a little warm, then add the sugar and lemon juice and stir it through a flour bag till it is fine; you may bottle it, and it will keep a fortnight or longer.

To


text:
Page:Completeconfectioner Glasse 1800.djvu/348

Rh

To two quarts of water put two quarts of French brandy, a dozen and an half of lemons, three quarters of a pound of double refined sugar, and three pints of new milk; strain it frequently through a jelly bag till it is clear and fine; you must make it two or three days before you use it, and may bottle it off, but it will preserve its goodness for some time.

The knowledge of pickling is very essential in a family, but it is to be lamented, that the health of individuals is often endangered, merely to gratify the age. Things known to be pernicious, are frequently made use of, in order to procure a brighter colour to the thing meant to be pickled. It is indeed a common practice to make use of brass utensils, that the verdigrease extracted from it may give an additional tint to all pickles intended to be green; not considering that they are communicating an absolute poison to that which they are preparing for their food. Such inconsiderate proceedings, it is hoped, will hereafter be avoided, especially as there is no necessity for having recourse to such pernicious means, when these articles will become equally


text:
Page:The European Concert in the Eastern Question.djvu/276

 I. The High Contracting Parties guarantee, jointly and severally, the independence and the integrity of the Ottoman Empire, recorded in the Treaty concluded at Paris on the thirtieth of March, one thousand, eight hundred and fifty-six.

II. ''Any infraction of the stipulations of the said Treaty will be considered by the Powers signing the present Treaty as a casus belli. They will come to an understanding with the Sublime Porte as to the measures which have become necessary, and will without delay determine among themselves as to the employment of their military and naval forces.''

III. The present Treaty shall be ratified, and the ratifications shall be exchanged in a fortnight, or sooner if possible. In witness whereof the respective Plenipotentiaries have signed the same, and have affixed thereto the seal of their arms. Done at Paris, the fifteenth day of the month of April, in the year one thousand eight hundred and fifty six. CLARENDON. COWLEY. BUOL-SCHAUENSTEIN. HÜBNER. A. WALEWSKL BOURQUENEY.

Majesties the Queen of the United Kingdom of Great Britain and Ireland, the Emperor of Austria, the


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 equally green, by keeping them of a proper heat upon the hearth, without the help of brass or verdigrease of any kind. It is therefore highly proper to be very particular in keeping the pickles from such things, and to follow strictly the directions of your receipts, given with respects to all kinds of pickles, which are greened only by pouring vinegar hot upon them, and it will keep them a long time. Stone jars are the most proper for all sorts of pickles, for though they are expensive in the first purchase, yet they will, in the end, be found much cheaper than earthen vessels, through which, it has been found by experience, salt and vinegar will penetrate, especially when put in hot. Be careful never to put your fingers in to take the pickles out, as it will soon spoil them; but always make use of a spoon upon those occasions.

Let your cucumbers be as free from spots as possible, and take the smallest you can get; put them into strong salt water for nine or ten days or till they become yellow; and stir them at least twice a day, or they will grow soft; should they become perfectly yellow, pour the water from them, and cover them with plenty of vine leaves; set your water over the fire, and when it boils, pour it upon them, and set them upon the hearth to keep warm; when the water is almost cold, make it boiling hot again, and pour it upon them; proceed in this manner till you perceive they are of a fine green, which they will be in four or five times: be careful to keep them well covered


text: The Dictionary of Australasian Biography/Gaunson, David


text:
Page:Winston Churchill to Harry Hopkins - NARA - 194902.jpg

 DEPARTMENT OF STATE ——————

September 10, 1941.

FOR MR. HOPKINS

The following is a paraphrase of London's telegram no. 4204, dated September 10, 11 p.m.

from Mr. Churchill for Mr. Hopkins. Lord Beaverbrook and I are very satisfied with the arrangements which you proposed in your telegram of today. From this point I will carry on, and all arrangements are being made accordingly here.

S:ASB


text:
Page:Winston Churchill to Harry Hopkins - NARA - 194903.jpg

 ——————

CONFIDENTIAL

PARAPHRASE

Telegram no. 4204

From:London

FROM THE PRIME MINISTER -- FOR MR. HARRY HOPKINS. Lord Beaverbrook and I are in the most complete agreement with the suggested arrangements made in your most secret telegram of the tenth instant and accordingly we are making all necessary preparations. The whole party will be carried from here by me.

WINANT SA/E:DCB:BJA 9/11/41

Copies to: Mr. Hopkins (2) Mr. Harriman (1)


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Rh covered with vine leaves, with a cloth and dish over the top, to keep in the steam, which will help to green them the sooner; when they are greened, put them in an hair sieve to drain, and then make the following pickle for them: to every two quarts of white vinegar, put half an ounce of mace, ten or twelve cloves, an ounce of ginger cut into slices, an ounce of black pepper and an handful of salt. Boil them all together for five minutes, pour it hot upon your pickles, and tie them down with a bladder for use. You may pickle them with ale, ale-vinegar, or distilled vinegar; and you may add three or four cloves or garlic or shallots.

Take some large cucumbers before they are too ripe, slice them of the thickness of crown pieces in a pewter dish; to every twelve cucumbers, slice two large onions thin, and so on till you have filled your dish, with a handful of salt between every row; then cover them with another pewter dish, and let them stand twenty-four hours; then put them into a cullender, and let them drain well; put them in a jar, cover them over with white wine vinegar, and let them stand four hours; pour the vinegar from them into a copper saucepan, and boil it with a little salt; put to the cucumbers a little mace and whole pepper, a large race of ginger sliced, and then pour the boiling vinegar on; cover them close, and when they are cold tie them down: they will be fit to eat in two or three days.

To


text: The Dictionary of Australasian Biography/Gawler, Colonel George


text: The Dictionary of Australasian Biography/Gawler, Henry


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Rh be taken to have them extremely smooth in the inside, lest by their roughness they mark the fruit; as also that they are made of exact shape to what they represent, for a defect in either will give deformity to the artificial fruit; then take two cow heels and a calf's foot, and boil them in a gallon of soft water to rags; when you have a full quart of jelly, strain it through a sieve, put it in a saucepan, sweeten it, put in some lemon peel, with perfume, and colour it to the fruit you intend to imitate; stir all together, give it a boil, and fill your tins; put in your stones and the stalks just as the fruit grows; when the jelly is quite cold, open your tins for the bloom, and carefully dust powder blue.

Take the shapes of a half moon and five or seven stars; wet them, and fill them with flummery; let them stand till they are cold, then turn them into a deep china dish, and pour lemon cream round them, made thus: take a pint of spring water, put it to the juice of three lemons, and the yellow rind of one lemon, the whites of five eggs, well beaten, and four ounces of loaf sugar; then set it over a slow fire, and stir one way till it looks white and thick; if you let it boil it will curdle; then strain it through a hair sieve, and let it stand till it is cold; beat the yolks of five eggs, mix them with your whites, set them over the fire, and keep stirring it till it is almost ready to boil, then pour it into a bason; when it is cold, pour it among the moon and stars; garnish with flowers. It is a proper dish


text: The Dictionary of Australasian Biography/Gellibrand, Hon. Walter Angus Bethune


text: The Dictionary of Australasian Biography/Geoghegan, Right Rev. Patrick Bonaventure


text: The Dictionary of Australasian Biography/Gibbes, Sir Edward Osborne


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Page:Completeconfectioner Glasse 1800.djvu/235

 dish for a second course, either for dinner or supper.

Fill your large fish moulds and six small ones with flummery; take a china bowl, and put in half a pint of stiff clear calves-foot jelly; let it stand till cold, and lay two of the small fishes on the jelly, the right side down; put in half a pint more jelly, let it stand till cold, and lay in the four small fishes across one another, that, when you turn the bowl upside down, the heads and tails may be seen; then almost fill your bowl with jelly, and let it stand till cold; lay in the jelly four large fishes, fill the bason full with jelly, and let it stand till the next day; when you want to use it, set your bowl to the brim in hot water for one minute; take care, that you do not let the water go into the bason; lay your plate on the top of the bason, and turn it upside down; if you want it for the middle, turn it upon a salver; be sure you make your jelly very still and clear.

Take any quantity of almonds, put them a short time in the oven to dry; then put them in the tossing-pan over a small fire, and keep stirring them till they are warm; take a quarter of a pound of


text: The Dictionary of Australasian Biography/Giblin, Hon. William Robert


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Rh of gum-arabic, which dissolve on the fire with a little water; when the gum is dissolved, add to it a little clarified sugar, and boil them together a short time; then put some of that mixture in the tossing-pan with your almonds, keep stirring till the almonds are dry; when dry, add a little gum to them, and do the same till they are dry again, and continue so doing till you have used all your gum; then add as much clarified sugar as will cover the almonds, and boil it a little; stir your almonds till you see they are well covered; you must take care to stir them continually, and to keep always an equal fire under your tossing-pan; when you see the almonds are well covered, take a little clarified sugar light, that is, where there is more water than sugar, diminish your fire, and give your almonds three or four washes over with sugar in moving them, to make them slip to and fro in the pan; you may even sleek them in the pan with your hand till they begin to be dry; then continue to sleek them with the pan; and take them off and set them in the stove to dry.

Take any quantity of coriander seeds, put them in the tossing-pan over the fire, and let them warm; when they are warm, throw in about half a glass of vinegar, stir them well till they are dry; have clarified sugar, which boil in another pan, and proceed as directed for the almonds, till you see the corianders are covered to the size you want to have them; when that is done, take the corianders out from the pan, wash them well and


text: The Dictionary of Australasian Biography/Gibney, Right Rev. Matthew


text: The Dictionary of Australasian Biography/Gifford, Right Hon. Edric Frederick


text: The Dictionary of Australasian Biography/Giles, Ernest


text: Index:Appleton's Guide to Mexico.djvu

title: Index:Appleton's Guide to Mexico.djvu


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title: Page:Appleton's Guide to Mexico.djvu/14


text: Page:Appleton's Guide to Mexico.djvu/1

title: Page:Appleton's Guide to Mexico.djvu/1


text: The Dictionary of Australasian Biography/Giles, William


text: Page:Appleton's Guide to Mexico.djvu/2

title: Page:Appleton's Guide to Mexico.djvu/2


text: Page:Appleton's Guide to Mexico.djvu/3

title: Page:Appleton's Guide to Mexico.djvu/3


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title: Page:Appleton's Guide to Mexico.djvu/4


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 and put them in again, and stir them well till they are all warm, then have clarified sugar, which boil to the first degree; when this is done, put it in an instrument of copper, made on purpose for the operation, and at the bottom of which there is a little hole, hang it up by a pack-thread string, that the sugar may fall from about a yard height into the pan where the corianders are; while the sugar falls into your pan keep stirring well your corianders, till you see they are well pearled over or rough and grainy; when they are sufficiently so, take them out and place them in the stove to finish drying.

Take any quantity of cinnamon, put it to soak in water for one day, then take it out and cut it length-ways into small fine pieces; put it in your pan and just heat it over a gentle fire, then take clarified sugar, which must be warm, and put a little of it in your pan; then stir it about with your hands, that those bits should not stick to each other till it is dry; give your cinnamon thus two or three bodies by keeping stirring with your hands till it is pretty well covered; afterwards continue to add sugar to it occasionally till you have brought it to the size you would have it; then proceed for the rest as directed for the coriander, till it has done pearling, when you may put it in the stove to finish drying.

Take any quantity of cardamums, put them in the oven to dry; when they are well dried, take them


text: The Dictionary of Australasian Biography/Gill, Rev. William Wyatt


text: Page:Appleton's Guide to Mexico.djvu/5

title: Page:Appleton's Guide to Mexico.djvu/5


text: Page:Appleton's Guide to Mexico.djvu/6

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title: Page:Appleton's Guide to Mexico.djvu/8


text: Page:Appleton's Guide to Mexico.djvu/9

title: Page:Appleton's Guide to Mexico.djvu/9


text: The Dictionary of Australasian Biography/Gillen, Hon. Peter Paul


text: Page:Appleton's Guide to Mexico.djvu/10

title: Page:Appleton's Guide to Mexico.djvu/10


text: Page:Appleton's Guide to Mexico.djvu/11

title: Page:Appleton's Guide to Mexico.djvu/11


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title: Page:Appleton's Guide to Mexico.djvu/12


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Page:Appleton's Guide to Mexico.djvu/15

the year 1880, a large amount of capital has been invested in Mexico by citizens of the United States. Within that period an unprecedented number of the English-speaking races have visited that country either as tourists, or as explorers with a view to an actual settlement and a permanent residence.

During a professional visit to the Mexican Republic, in the winter and spring of this year, the author experienced from day to day, and frequently from hour to hour, the want of a compendious guide-book. While many volumes of history and of general observation and travel relating to Mexico have, from time to time, been published, no book of this description is known to exist.

Believing that our sister Republic will in future, to a far greater extent than ever before, be the resort of the capitalist, the speculator, the artist, the archæologist, the valetudinarian, and the pleasure-seeker, as well as of the intelligent and enterprising man of business, the author has endeavored to render each and all an acceptable service by the preparation of this manual. It has been his

title: Page:Appleton's Guide to Mexico.djvu/15


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Rh 4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

1. 'A diver-bird (Madgu, meant for Prâna) will declare to you another foot of Brahman.'

(After these words of the Hamsa), Satyakâma, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

2. Then a diver flew near and said to him: 'Satyakâma.' He replied: 'Sir.'

3. The diver said: 'Friend, I will declare unto you one foot of Brahman.'

'Declare it, Sir,' he replied.

He said to him: 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Âyatanavat (having a home).

'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Âyatanavat.'


text: Page:Appleton's Guide to Mexico.djvu/412


text: Page:Appleton's Guide to Mexico.djvu/411


text: The Dictionary of Australasian Biography/Gilles, Lewis W.


text: Page:Appleton's Guide to Mexico.djvu/410


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378


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Page:China- Its State and Prospects.djvu/113

 the greatest barrier to the introduction of Christianity which can be conceived of. Not only are the wretched victims of the indulgence, themselves, impervious to remonstrance, and callous to all feeling—not only must we despair of the conversion of an opium smoker, almost as much as if his doom were already sealed—but the difficulty of convincing others of the truth of Christianity, and of the sincere intentions of Christians, is greater, in proportion, to the extent of the opium trade to China. Almost the first word uttered by a native, when urged to believe in Christ is, "Why do Christians bring us opium, and bring it, directly, in defiance of our own laws? That vile drug has poisoned my son—has ruined my brother—and, well nigh led me to beggar my wife and children. Surely, those who import such a deleterious substance, and injure me, for the sake of gain, cannot wish me well, or be in possession of a religion that is better than my own. Go, first, and persuade your own countrymen to relinqmsh this nefarious traffic; and give me a prescription to correct this vile habit, and then I will listen to your exhortations on the subject of Christianity." Alas! they little know, that the one is almost as impossible as the other; and that the work of persuading the growers and venders of opium, to relinquish the source of their ill-gotten wealth, is as difficult as the task of curing a confirmed opium smoker of his evil habits; and that both are to be effected, alone, by that Power which can cause the Ethiopian to change his skin, and the leopard, his spots; and make those who have been accustomed to do evil, learn to do well. But, surely, when the evil is known, and its effects seen, the rulers of an empire which professes to be governed by the


text: The Dictionary of Australasian Biography/Gilles, Osmond


text:
Page:Sacred Books of the East - Volume 1.djvu/178

64

1. Thus he reached the house of his teacher. The teacher said to him: 'Satyakâma.' He replied: 'Sir.'

2. The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you ?" He replied: "Not men. But you only, Sir, I wish, should teach me ;

3. 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Âkârya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, t.

.

1. Upakosala Kâmalâyana dwelt as a Brahmakârin (religious student) in the house of Satyakâma Gâbâla. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

2. Then his wife said to him: 'This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.' The teacher, however, went away on a journey without having taught him.

3. The student from sorrow was not able to eat.


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Rh Then the wife of the teacher said to him: 'Student, eat! Why do you not eat?' He said: 'There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.'

4. Thereupon the fires said among themselves: 'This student, who is quite exhausted, has carefully tended us. Well, let us teach him.' They said to him:

5. 'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.'

He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha .'

They said: 'What is Ka is Kha, what is Kha is Ka .' They therefore taught him Brahman as breath, and as the ether (in the heart).

1. After that the Gârhapatya fire taught him: "Earth, fire, food, and the sun (these are my forms, or


text: Dictionary of National Biography, 1885-1900/Martyn, Thomas (fl.1760-1816)


text:
Page:China- Its State and Prospects.djvu/114

 principles of mildness and equity, will never lend themselves to the promotion of a measure which demoralizes a population, in such a wholesale manner; and, still less, condescend to derive a profit from that which ruins myriads. The East India Company might, if they would, greatly diminish the trade in opium. If they were to discontinue the growth of it, in their own territories, and to bind down the native princes in alliance with them, to do the same; while they forbad the transport of it through their dominions, India would, then, no longer be what it now is,—the great source from whence the evil originates. Were the supplies from India cut off, the inconsiderable stock, and inferior quality, yielded by Turkey, would be far from supplying and satisfying the market, and the practice sink into desuetude, from the fewer facilities afforded for its gratification. The lands now employed in the cultivation of the poppy, being necessarily rich and fertile, would, if laid out in the raising of other productions, be equally valuable to the possessors; and, while the revenue was not diminished, the happiness, health, and industry of the people, would be increased; in addition to which, the divine blessing would, doubtless, be doubly bestowed on those, who renounced an apparent benefit to themselves, in order to extend a real good to others.

If unsuccessful with the East India Company, we would carry up our remonstrances to the government of Great Britain. Since the discontinuance of the company's trade with China, and the consequent withdrawal of its establishment, the English government have placed a superintendent of British trade at the port of Canton. The attempt of Lord Napier to fix his


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Page:Sacred Books of the East - Volume 1.djvu/180

66 forms of Brahman). The person that is seen in the sun, I am he, I am he indeed.

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Gârhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other; whosoever knowing this meditates on him.'

1. Then the Anvâhârya fire taught him: 'Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

2. He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvâhârya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

1. Then the Âhavanîya fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.


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Rh them off the fire, and pick all the seeds out of them; clean them well, and part all the grains, for they frequently stick together; when the seed is well cleaned, put it in the preserving pan; and, except the gum, which you will not have occasion to make use of it, proceed as before directed for the almonds.

Take any quantity of caraway, put it in the preserving pan, and when it is quite warm put in clarified sugar a little at a time, stirring it occasionally till it is of what size or bigness you wish to have it; then proceed as directed for the almonds, with respect to the managing of them from that time to the putting of them in the stove to dry.

Take one ounce of gum-dragon, which set to soak in half a pint of water, for twenty-four hours; then pass it through a cloth, and put it in the mortar; first pound it alone to make it whiten, then add to it some powdered sugar, and continue to pound it in, adding sugar at intervals, till your paste rises very high, and sticks to your powder; then take it off and put it in a bowl, cut a bit of it, and fill it with powdered sugar till you can handle it without its sticking to your fingers; then add to it violet powder, and take a bit with your fingers, which roll and dress of the size of half a corn of rice; put the other in a pot to keep it moist, and that which you worked, as directed, place in the stove to dry, keep


text: The Dictionary of Australasian Biography/Gillies, Hon. Duncan


text: The Dictionary of Australasian Biography/Gillies, Hon. Thomas Bannatyne


text:
Page:Sacred Books of the East - Volume 1.djvu/181

Rh 2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Âhavanîya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

1. Then they all said: 'Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).'

2. In time his teacher came back, and said to him: 'Upakosala.' He answered: 'Sir.' The teacher said: 'Friend, your face shines like that of one who knows Brahman. Who has taught you?'

'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires: 'Are these fires other than fires?'

The teacher said: 'What, my friend, have these fires told you?'

3. He answered: 'This' (repeating some of what they had told him).

The teacher said: 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said: 'Sir, tell it me.'

1. He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman. Even though they drop melted


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 keep it stirring for fear they should stick one to another, but the fire must be very gentle; when they are well dried, put them in the preserving pan over a slow fire, and when warm put some clarified sugar in the preserving pan with a spoon, an stir them continually till they are dry, then add another spoonful of sugar, dry it again, and repeat it till your dragees are brought to the size that your wish to have them; and proceed as directed for the almonds.

Take paste, made in the same way as for the last dragees, or which you have remaining, fill it with powdered sugar; take some ground coffee and mix with it; then with your fingers roll some bits of it to the size of coffee beans, put them in the stove to dry; and when dry, give them the sugar as directed for the violet dragees.

Pare your oranges as thin and as narrow as you can; put the parings into water whilst you prepare the rings, which is done by cutting the oranges, so pared, into as many ring as you please; then cut out the meat from the inside, and put the rings and faggots into boiling water; boil them till they are tender, then put them into


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 residence in the provincial city, and to open a negociation with the native authorities, together with the failure of the same, is well known. Since that period, the viceroy sanctioned the residence of his successor in Canton, for the purpose of watching over the conduct of Europeans, though he is still unwilling to treat with our agent on political matters. It is possible, however, that in the course of time these jealousies may diminish, and the British superintendent come into correspondence with the native authorities on state business. The English have much to ask of the Chinese, and are anxious to place the trade on a secure, respectable, and advantageous footing; to have the rights of British subjects recognized, and the security of British property acknowledged. When, however, the representative of our government makes a demand from the Chinese of increased privileges and advantages, the first requisition made by them will be that we aid them in putting down the illicit traffic in opium carried on by our own countrymen, who, in defiance of Chinese laws, introduce an intoxicating medium into the country, and seduce their subjects into disobedience and voluptuousness. They will not believe, that with all the power of Britain, and while the drug is grown in our own territories, we are unable to suppress the trade; and nothing will dispossess them of the idea, that the British government is accessory to the production and introduction of the article. We must then tell them that we will or will not, strive to put down the traffic in question, before we can venture to make any demands from them in our own favour. If we refuse to curb the evil, we give a public and official sanction to what is in their eyes vexatious and abominable; and


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 cannot with any grace, ask them to assist us. If we consent, however, to do what we can to assist the Chinese in excluding opium, we are bound in all honour and honesty, first, to discontinue the growth of opium in our own colonies; next, to prohibit the transport of it through the company's territories; and then to restrict British vessels from trading with it along the coast of China. The mere issuing of a decree of the governor in council at Calcutta would effect the former, and a very small force stationed on the coast of China, would accomplish the latter. In putting down the slave trade, it was not considered too much to maintain a naval force on the coast of Africa; and to abolish slavery in the British dominions, the sum of twenty millions was willingly sacrificed; yet slavery was not productive of more misery and death than the opium traffic, nor were Britons more implicated in the former than in the latter. In the case before us, however, no compensation money could be demanded; and only a few light armed vessels would be required; while the real compensation would be, the turning of four millions annually into another channel, to the benefit of our manufactures and the mother country. By paying four millions for opium, the Chinese shew that they have money to spend, and if we can but induce them to take our cottons and woollens instead of our opium, we shall be blessing them and enriching ourselves. The money paid for opium is equal to what we give for our teas; thus the Chinese are parting with their produce for what is worse than useless, while it impoverishes their country and diminishes their population.

The ruin it threatens to China has already arrested


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68 butter or water on him, it runs away on both sides.

2. 'They call him Samyadvâma, for all blessings (vâma) go towards him (samyanti). All blessings go towards him who knows this.

3. 'He is also Vâmanî, for he leads (nayati) all blessings (vâma). He leads all blessings who knows this.

4. 'He is also Bhâmanî, for he shines (bhâti) in all worlds. He who knows this, shines in all worlds.

5. 'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

6. 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, n.'

1. Verily, he who purifies (Vâyu) is the sacrifice, for he (the air) moving along, purifies everything.


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1536.] survive; and under this permission thirty-two houses were refounded in perpetuam eleemosynam.

This is the history of the first suppression of the monasteries under Henry VIII. We regret the depravity by which it was occasioned; but the measure itself, in the absence of any preferable alternative, was bravely and wisely resolved. In the general imperfection of human things, no measure affecting the interests of large bodies of men was ever yet devised which has not pressed unequally, and is not in some respects open to objection. We can but choose the best among many doubtful courses, when we would be gladly spared, if we might be spared, from choosing at all.

In this great transaction, it is well to observe that the laity alone saw their way clearly. The majority of the bishops, writhing under the inhibitions, looked on in sullen acquiescence, submitting in a forced conformity, and believing, not without cause, that a tide which flowed so hotly would before long turn and ebb back again. Among the Reforming clergy there was neither union nor prudence; and the Protestants, in the sudden sunshine, were becoming unmanageable and extravagant. On the bench there were but four prelates who were on the moving side—Cranmer, Latimer, Shaxton, and Barlow —and among these Cranmer only approved the policy of the Government. Shaxton was an arrogant braggart, and Barlow a feeble enthusiast. Shaxton,


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 the attention of her greatest statesmen, and they have devised various schemes for remedying the evil. One recommends, that opium be admitted on the payment of regular duties, in order that the clandestine trade may be stopped, and the practice be brought under the control of government. This would increase the public revenue, and by raising the price to the consumer, would place the drug out of the reach of the poor. The emperor has hitherto resolved to reject this plan, and thinks that increased rigour in prohibiting the article will avail. But the Chinese laws are already sufficiently severe, and yet the traffic increases at the rate of four thousand chests per annum. The remedy, then, is not with them, and if neither the East India Company nor the British government interfere, the British public must be appealed to; the cry of "no opium" raised, and be made as loud as the cry of "no slavery," until the voice of humanity prevail, and end in the abolition of the whole system.

But to return to the population, we shall find, that though checked in its growth, it is still immensely great, and claims the attention of the Christian evangelist, as much, or even more than other parts of the heathen world. In attempting to do good, we should do it on the largest scale, and to the greatest number of persons. The physician is most needed where the malady is most distressing, and the diseased most numerous; and so the missionary is principally required where the heathen most abound. Upon this principle, China requires our first attention, and will exhaust our most strenuous efforts. There, all the disposable labourers in the Christian church may employ their energies, without fear of over working the field,


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342 who had flinched from the stake when Bilney was burnt, Shaxton, who subsequently relapsed under Mary, and became himself a Romanist persecutor, was now strutting in his new authority, and punishing, suspending, and inhibiting in behalf of Protestant doctrines which were not yet tolerated by the law. Barlow had been openly preaching that purgatory was a delusion; that a layman might be a bishop; that where two or three, it might be, 'cobblers or weavers,' 'were in company in the name of God, there was the Church of God.' Such ill-judged precipitancy was of darker omen to the Reformation than Papal excommunications or Imperial menaces, and would soon be dearly paid for in fresh martyr-fires. Latimer, too, notwithstanding his clear perception and gallant heart, looked with bitterness on the confiscation of establishments which his mind had pictured to him as garrisoned with a Reforming army, as nurseries of apostles of the truth. Like most fiery-natured men, he was ill-pleased to see the stream flowing in a channel other than that which he had marked for it; and the state of his feeling, and the state of the English world, with all its confused imaginings, in these months, is described with some distinctness in a letter written by a London curate to the Mayor of Plymouth, on the 13th of March, 1535–6, while the bill for the suppression of the abbeys was in progress through Parliament.