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 14 South American waters until the last of August, 1826, when she set sail from New York with the Vincennes. Eventually it was Maury's good fortune to be transferred to the latter vessel, in which he was to circumnavigate the globe. He first joined the Vincennes, on March 10, 1827, in Callao Roads, the port of Lima, Peru. The American warships had by this time entered the Pacific and were cruising up and down the South American coast from Valparaiso, Chile to Guayaquil, Ecuador to protect the commerce of the United States, as this part of South America also was then in turmoil.

Bolivar, after liberating the states of northern South America from Spanish rule, was endeavoring to organize Columbia, Peru, Bolivia, La Plata, and Chile into a grand republic, of which he aspired to be the ruler. The union of the first three of these states was practically realized, but the undertaking finally ended in failure because of the jealousy of Bolivar's former companions in arms and the fickleness of the South American people. This characteristic of the people is humorously set forth in Maury's letters in which he describes some of the fighting which he witnessed at Guayaquil. The young man's historical outlook was thus further broadened by this personal contact with the affairs of the great Libertador, Bolivar.

On July 4, 1829, the war meanwhile having come to an end, the Vincennes, under the command of Captain William Compton (Bolton) Finch, set forth from Callao on her voyage across the Pacific. She was to make her first stop at the Washington Islands, now known as the Marquesas, in order, as Captain Finch's orders read, to secure proper treatment from the natives for any of our defenseless seafaring countrymen who in their lawful

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 may be said of several groups of medieval chronicles, which no one dreams of treating as single chronicles. Of this fourfold Chronicle there are seven MSS. in existence; C.C.C. Cant. 173 (A); ''Cott. Tib.'' A vi. (B); ''Cott. Tib. B i. (C); Cott. Tib.'' B iv. (D); ''Bodl. Laud. Misc. 636 (E); Cott. Domitian'' A viii. (F); ''Cott. Otho'' B xi. (G). Of these G is now a mere fragment, and it is known to have been a transcript of A. F is bilingual, the entries being given both in Saxon and Latin. It is interesting as a stage in the transition from the vernacular to the Latin chronicle; but it has little independent value, being a mere epitome, made at Canterbury in the 11th or 12th century, of a chronicle akin to E. B, as far as it goes (to 977), is identical with C, both having been copied from a common original, but A, C, D, E have every right to be treated as independent chronicles. The relations between the four vary very greatly in different parts, and the neglect of this consideration has led to much error and confusion. The common stock, out of which all grow, extends to 892. The present writer sees no reason to doubt that the idea of a national, as opposed to earlier local chronicles, was inspired by Alfred, who may even have dictated, or at least revised, the entries relating to his own campaigns; while for the earlier parts pre-existing materials, both oral and written, were utilized. Among the latter the chronological epitome appended to Bede’s Ecclesiastical History may be specially mentioned. But even this common stock exists in two different recensions, in A, B, C, on the one hand, and D, E on the other. The main points of difference are that in D, E (1) a series of northern annals have been incorporated; (2) the Bede entries are taken, not from the brief epitome, but from the main body of the ''Eccl. Hist.'' The inference is that, shortly after the compiling of this Alfredian chronicle, a copy of it was sent to some northern monastery, probably Ripon, where it was expanded in the way indicated. Copies of this northernized Chronicle afterwards found their way to the south. The impulse given by Alfred was continued under Edward, and we have what may be called an official continuation of the history of the Danish wars, which, in B, C, D extends to 915, and in A to 924. After 915 B, C insert as a separate document a short register of Mercian affairs during the same period (902–924), which might be called the acts of Æthelflaed, the famous “Lady of the Mercians,” while D has incorporated it, not very skilfully, with the official continuation. Neither of these documents exists in E. From 925 to 975 all the chronicles are very fragmentary; a few obits, three or four poems, among them the famous ballad on the battle of Brunanburh, make up the meagre tale of their common materials, which each has tried to supplement in its own way. A has inserted a number of Winchester entries, which prove that A is a Winchester book. And this local and scrappy character it retains to 1001, where it practically ends. At some subsequent time it was transferred bodily to Canterbury, where it received numerous interpolations in the earlier part, and a few later local entries which finally tail off into the Latin acts of Lanfranc. A may therefore be dismissed. C has added to the common stock one or two Abingdon entries, with which place the history of C is closely connected; while D and E have a second group of northern annals 901–966, E being however much more fragmentary than D, omitting, or not having access to, much both of the common and of the northern material which is found in D. From 983 to 1018 C, D and E are practically identical, and give a connected history of the Danish struggles under Æthelred II. This section was probably composed at Canterbury. From 1018 the relations of C, D, E become too complicated to be expressed by any formula; sometimes all three agree together, sometimes all three are independent; in other places each pair in turn agree against the third. It may be noted that C is strongly anti-Godwinist, while E is equally pro-Godwinist, D occupying an intermediate position. C extends to 1066, where it ends abruptly, and probably mutilated. D ends at 1079 and is certainly mutilated. In its later history D is associated with some place in the diocese of Worcester, probably Evesham. In its present form D is a comparatively late MS., none of it probably much earlier, and some of it later, than 1100. In the case of entries in the earlier part of the chronicles, which are peculiar to D, we cannot exclude the possibility that they may be late interpolations. E is continued to 1154. In its present form it is unquestionably a Peterborough book. The earlier part is full of Peterborough interpolations, to which place many of the later entries also refer. But (apart from the interpolations) it is only the entries after 1121, where the first hand in the MS. ends, which were actually composed at Peterborough. The section 1023–1067 certainly, and possibly also the section 1068–1121, was composed at St Augustine's, Canterbury; and the former is of extreme interest and value, the writer being in close contact with the events which he describes. The later parts of E show a great degeneration in language, and a querulous tone due to the sufferings of the native population under the harsh Norman rule; “but our debt to it is inestimable; and we can hardly measure what the loss to English history would have been, if it had not been written; or if, having been written, it had, like so many another English chronicle, been lost.”

ANGLO-SAXON LAW. 1. The body of legal rules and customs which obtained in England before the Norman conquest constitutes, with the Scandinavian laws, the most genuine expression of Teutonic legal thought. While the so-called “barbaric laws” (leges barbarorum) of the continent, not excepting those compiled in the territory now called Germany, were largely the product of Roman influence, the continuity of Roman life was almost completely broken in the island, and even the Church, the direct heir of Roman tradition, did not carry on a continuous existence: Canterbury was not a see formed in a Roman province in the same sense as Tours or Reims. One of the striking expressions of this Teutonism is presented by the language in which the Anglo-Saxon laws were written. They are uniformly worded in English, while continental laws, apart from the Scandinavian, are all in Latin. The English dialect in which the Anglo-Saxon laws have been handed down to us is in most cases a common speech derived from West Saxon—naturally enough as Wessex became the predominant English state, and the court of its kings the principal literary centre from which most of the compilers and scribes derived their dialect and spelling. Traces of Kentish speech may be detected, however, in the Textus Roffensis, the MS. of the Kentish laws, and Northumbrian dialectical peculiarities are also noticeable on some occasions,

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

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Page:A dictionary of the Sunda language of Java.djvu/309

288 Mulungsur, to let oneself glide or roll down from any place. Slipped or shoved down. To get a discharge, to throw up a situation. Said of fish which escapes from a casting net.

Mumin, Arabic, the faithful, the orthodox true believers. Mumanin, in the plural. (Ar. مُؤْمِنٌ Mu'min; pl. Mu'minûna).

Mumul, unwilling, dissenting from. Mumul ngadéng'i, unwilling to hear it. Mumul lémék unwilling to speak, not wishing to interfere. Mumul kabawa-bawa, dissenting from being mixed up (in any affair).

Mumulan, lazy, indolent.

Mumulé, to take care of, to provide for; to feed and bring up.

Mumuluk, to eat at a time before the regular meal time, from what was left at the last regular feed. To take a luncheon. See Madang.

Mumunchangan, the shin or anklebone which projects like the fruit Munchang.

Mumunggang, an elevation, a rise in the ground; a height.

Mun, an abbreviated from of Lamun, if, in case that. (See Mĕun).

Munar, to clear away forest &c. in order to make room to set up houses &c.

Munara, the minaret of a mosque. Manar, arabic, minaret, Crawfurd.

Munchang, name of a tree, Aleurites Moluccana, from the fruit of which an oil is made.

Munchang China, name of a tree, but not an Aleurites. The fruit when eaten is nearly poisonous causing violent vomiting and evacuations.

Munchĕrĕng, staring intently; with the eyes steadily fixed on anything.

Munchilak, with the eyes wide open; agoggle. Lamun sia di gĕbugan, mohal to munchilak, if you get thrashed, as if your eyes won't stare out of your head.

Munding, a buffalo. The more pure Sunda word for what is also very commonly called Kĕbo: Bos Bubalus.

Munding Sari, name of a sovereign of Pajajaran in the 12th century A. D. Here we have a pure Sunda word, Munding, a buffalo, associated with Sari, which is probably of Sanscrit origin meaning flower.

Munding Wang'i, the fragrant Buffalo, a sovereign of Pajajaran in the middle of of the 13th century A. D.

Mundu, name of a tree with a fruit somewhat like a Mangostan, it is the Xanthochymus Javanensis, of the family of Guttiferae.

Mundur, to go back, to fall back, to retire, to retreat. See Undur (Mal. idem).

Mundut, to gather by way of contribution, to put under contribution, to levy.

Munggah, to arise, to come up out of, to be elevated. Occurs in the expression Munggah Haji, to become Haji, to have made the pilgrimage to Mecca.

Munggaran, to weed humahs for the first time over; to tear open the encrustation of weeds.

Mungkar, exclusive of, with the exception of.

Mungkir, to retract (one's word); to recede from, to disavow, to deny; to fail. Mungkir ti


text: 1911 Encyclopædia Britannica/Lothair, king of Lorraine


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Rh Panas, hot. Vehement, passionate. Eǔkěur panas poi, during the heat of the day. Panas lěungan, hot-handed, or a person in whose hands nothing prospers. The reverse of this is Ti-is lěungan, cold handed, which see.

Panasaran, a feeling of uneasiness or distrust that matters are not all in order An anxiety to know something. Panasaran nu léutik, the diffidence of the lower orders- the anxiety of a man of small degree to know or get something. (Jav. Sasar, mistaking; Nasar, to mistake the road, to get out of the right way. Kasasar, confused.)

Panataran, the name on Bali for inferior village temples, derived from Natar, a court. In these Panatarans, offerings are made to Durga, Kala and and the Butas or goblins, by placing the objects offered on the ground. Friederich Bat. Trans. Vol 22 pages 32/33. Natar on Bali is the innermost part of a house where offerings are made. Ditto Page 56. Natar is probably only a modification of the word Latar, which in Javanese is the court before a house. There still exists on Java, in the Residency of Kědiri, near Blitar, an old stone temple called Panataran, which evidently has had a parity of origin with such places on Bali.

Panawar, a remedy, an antidote, a charm. See Tawar.

Panawar Jambi, a celebrated remedy, especially for staunching blood; brought from Jambi on Sumatra. It is the leaf-bud of a fern tree, audand [sic] the mossy matter adhering thereto is the Panawar. It is the Cybotium Glaucescens of Botany. This plant is also called the Scythian Lamb, and was formerly considered to be some animal.

Pancha-bagah, having difference of opinion. Differing in wish or in will. Pancha, C. 347 is the numeral five, but is prefixed to a great many words, and seems to be at the bottom of a system of reducing every thing to fives, as the five senses, the five tastes, the five royal insignia &c. &c. Bhaga, C. 490, part, portion, a share. Thus the five divisions - or perhaps points of dispute.

Pancha-baya, a critical period; a period when any harm may come over us. Gěus liwat pancha-baya, he has got over the critical period, when fear might be entertained. (Bhaya, Scr, fear, alarm. The word pancha, five, added to this and the preceding word means many or universal, as it is a holy number; there are five elements, five superior deities (on Bali); five Bhûtas or demons etc.)

Panchalang, an emissary of the police. A person sent out as a spy. Prahu panchalang, a man of war vessel or ship sent out to keep the police at sea. A cruizer. Panchalang Bogor a police spy from Buitenzorg. (Jav. Ohalang, watching, observing, spying.)

Pancha-lima, a book or written paper for ascertaining lucky or unlucky days, and what must be done at any particular period of any day. Astrology. A sort of Psychography. A kind of divination book arranged under five heads, somewhat after the fashion of the old Javanese week of five days. Over these five days Hindu deities preside, viz Mahiswara or Siva—Bisnu or Vishnu—Barahama or Brahma—Asri or Sri who is the goddess Lakshmi—and Kala who is also Yama, the Regent of death. All


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Rh is supposed to have been given to emigrants from the interior of Sumatra, who settled in various parts of the Indian Archipelago, founding the old kingdom of Singapore. It is supposed that these emigrants got the name of the Fugitives from their wandering and marauding habits. They thereby contrived to make their language the Basa Malayu the lingua franca of the Archipelago.

Malayukén, to conduct into the presence of.

Malégi, a palace. Maligawa, C. 540. a palace. (Jav. Malige, the throne, the golden seat; a cupola. Mal. مالكي, mâligei, palace, princely dwelling; the place in the palace where the sleeping rooms are.)

Maleikat, arabic, angels, an angel. The word is the arabic plural of Malak, which the Javanese do not use except in the expression Malak al maut, the angel of death, which however is entirely arabic. (مَلاَئِكَهٌ Malāīkat plur. of مَلَكٌ possession. Malak-ul-maut ought to be malik مَلِِكْ possessor; rex.)

Maléla, occurs only in the expression Chadas maléla, an indura''ted sedimentary rock. See Chadas. (Jav. Maléla, shining black ground, or sand. Mal. Kawi steel''.)

Malém, is properly Malay for night. In Sunda it indicates the nights from the 20th to the 30th of' the Puasa or Fasting month, when the prayers in the mosque are redoubled, and the Koran expounded.

Maléman, to keep up the ceremonies of the Malém nights.

Maléng'ĕk, inwardly vexed, provoked, feeling dissatisfied. (Batav. To fel eenvy).

Males, to rebound, to fly back, as a spring. To retaliate. See Balĕs.

Malik, arabic, a king. Used in connection with Scripture history. (مَلِكٌٌ and مَالِكٌ Malik and Mālīk).

Malim, arabic, a man skilled in any science or occupation. It is usually applied to men who are wise in the construction of canals of irrigation, and whose services are in great requisition. Malima, C. 540, the science of navigation. The Singhalese have, no doubt, derived this word from the Arabs. (From عَلِمَ Alima, to know.)

Maling, to steal, to purloin. (Jav. Mal. idem).

Malingping, a slope, adeclivity of the land. Malingping ti kalér, on the northern slope.

Malipir, to skirt along the edge; to walk or pass along the boarder. Malipir kébon, to sneak round a garden (as if' looking to get in and steal something). Malipir chai, to follow the windings of a river. Malipir lambaran, to creep round by the tie- beam (of a roof). See Pipir.

Maliwis, the wild duck of Java. Anas Arcuata, of Horsfield; Dendrocygna arcuata, of Cuvier. Called in Malay Balibis, Marsden Page 46.

Malulu, assuredly, clearly, evidently; quite true, indubitably. (Milulu, Kawi, true, indeed).


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 Rh pursuits were compelled by necessity to resort to the harbors of the islands for refreshment and supplies; to reclaim those who from improper motives had remained among the islanders; and by exhibiting the moral advancement of America to so raise the American national character in their estimation as to induce a praiseworthy imitation of it on their part. The ship arrived at one of the islands, Nukahiva by name, on July 26, and in order to carry out the spirit of his orders Captain Finch made his vessel a "tabu ship" that he might prevent the gross licentiousness to which ships from Christian lands were usually surrendered in those ports.

For an account of Maury's experiences on this cruise little is to be derived from his extant letters, but fortunately Chaplain C. S. Stewart wrote a book entitled "A Visit to the South Seas in the U. S. Ship Vincennes during the years 1829 and 1830", in which he mentions Maury as a member of the shore party which visited the Valley of Taioa and as one of t hose who went on various other expeditions on the island of Nukahiva under the d irection of the chaplain. That these were unforgettable experiences is evident from Stewart's rapturous descriptions of the people and the scenery of the island which, he declared, "seemed almost a fairy land, scarceless fascinating in its features than the imaginary haunts pictured by the pens of genius as the abode of Calypso, or the happy valley of the Abyssinian prince".

Before leaving this island Maury had an experience of peculiar interest. It was here that his brother John had spent two years practically cut off from civilization. Just before the War of 1812, he had secured a furlough from the navy and had gone as first officer in a merchant man on a voyage to China. On departing from

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vi. 3-

3. Let the divine Açvins, lords of beauty, protect us; let dawn-and-night also make broad for us; O child of the waters, in case of any detriment to [our] household; O divine Tvashṭar, increase [us] in order to our completeness.

1. Tvashṭar [protect] my address (vácas) to the gods, [also] Parjanya, Brahmaṇaspati; with sons, with brothers, let Aditi now protect our hard to surpass [and] saving power.

2. Let Aṅça, Bhaga, Varuṇa, Mitra, Aryaman, Aditi—let the Maruts protect [us]; may the hatred of that injurer pass away; repel the foe from near by.

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text: 1911 Encyclopædia Britannica/Lothian, Earls and Marquesses of


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 16 the captain of this ship left John Maury and six men on the island to procure sandalwood and other articles of commerce. They were, of course, to be taken off on the return from China; but the war broke out and the ship was blockaded in a Chinese port by the English. Meanwhile the Americans were left to shift for themselves on Nukahiva, and in a war between two tribes, one of which was friendly to them, all the white men were killed except John Maury and another man named Baker. Fortunately, Porter visited the island during the famous cruise of the Essex, and rescued the two survivors. In order that he might learn something about the history of his brother while on the island, Midshipman Maury set about studying the language of the natives, during the three weeks or so of his visit. And shortly before his departure he was able to converse with the old chief who had been his brother's friend. "The Happas and the Typees", Maury wrote, "were at war. The latter having just captured three children from the former, we went to the rescue and recovered two, the third had been eaten. When we returned to the Happa Valley from the expedition—it was the valley where dwelt my brother—the men had liberty and the old Happa chief remained on board as a hostage, for his subjects were all a set of savages and the women literally in the fig leaf state. At night when all the men had come off safe and sound, and a few days only before we left, I was sent to take the old fellow ashore. Going ashore, I made myself known to him. He was the firm and fast friend of my brother. Had saved his life. He was then old. He it was that offered me his scepter, his own wife, and the daughter of a neighboring chief if I would remain".

Needless to say, this flattering offer was rejected, and

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text:
The New International Encyclopædia/Tweed, William Marcy

TWEED, (1823-78). A notorious American politician, leader of the so-called ‘Tweed Ring,’ born in New York City. He was the son of a chair-maker, was prepared for the same occupation, receiving slight education, and early entered politics, becoming an alderman of New York City, and taking a seat in Congress in 1853. Subsequently he was a School Commissioner; became a member of the Board of Supervisors of New York County, and was president of the board for four successive terms. From 1867 to 1871 he was a State Senator. A member of the Tammany Society for many years,

he was grand sachem in 1869-71. He was appointed Deputy Street Commissioner in 1861, and when in 1870 that department was changed to the Department of Public Works, he was the Commissioner at its head, a position which enabled him to initiate, as is generally believed, the formation of the combination known as the ‘Tammany Ring,’ or the ‘Tweed Ring.’ The ‘ring,’ having placated the Mozart Hall faction of Fernando Wood (q.v.), elected its candidate for Mayor in 1865, and its candidate for Governor in 1868, and so controlled the Legislature as to secure such a modification of the city's charter as greatly to increase the power of the offices held by the ‘ring.’ Legislators and judges were bribed, and bills were passed and decisions rendered in favor of the members of the ‘ring.’ Gigantic schemes of city improvement were organized and carried out successfully, though accompanied generally with much peculation. Fraudulent bills were audited, and their sum divided among the thieves. Probably no other such complete plan of public spoliation was ever devised and executed in any country. The exposure of this vast system of peculation was made largely by the New York Times, through the intervention of a disappointed enemy of the ‘ring,’ in July, 1871; a vigorous investigation and prosecution was undertaken by a committee of seventy citizens, under the lead of Samuel J. Tilden (q.v.); and Tweed was indicted in 1872 for forgery and grand larceny. Two trials were held, and in 1873 Tweed was convicted, and sentenced to twelve years' confinement in the penitentiary, and to pay a fine of $12,300.18. He was confined on Blacknell's Island from November, 1873, until June, 1875, when he was released by a decision of the Court of Appeals, on a legal technicality. He was immediately rearrested on a warrant issued in a civil suit for $6,198,957.85, and sent to Ludlow Street Jail. Being permitted to go out to drive with an officer, he made his escape, and fled to Spain. He was returned in November, 1876, and again incarcerated in Ludlow Street Jail until April 12, 1878, when he died. Much material relative to Tweed is to be found in Myers's History of Tammany Hall (New York), and in Breen's Thirty Years of New York Politics (ib., 1899). See also chapter 88 of James Bryce, The American Commonwealth (ib., 1889), on “The Tweed Ring,” by F. J. Goodnow.


text: Tweed, William Marcy

title: Tweed, William Marcy


text: 1911 Encyclopædia Britannica/William Ker


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Page:A dictionary of the Sunda language of Java.djvu/532

Rh Tumpĕk, a day in an ancient week corresponding to Saturday. See Dité. All the other days are called by names analogous to those found under Dité. This day is called in Ceylon Sénasurada, which is from Sénasura, C. 761, the planet Saturn. On Java the denomination for Saturday appears to have differed from that in Ceylon, and no very satisfactory etymology presents itself for Tumpĕk, unless it may be derived from Tam, C. 239, greatness, dignity, eminence, and Paka, C. 381, the name of a demon who was conquered by Indra, but why his eminence the Demon succeeded Saturn does not appear.

Tumpĕng, the boiled rice in the shape of a cone as it comes from the native cooking pot, over which it has been cooked by steaming in a bambu basket called Hasĕupan.

Tumplĕs, the same as Tumpur, dead out, no descendants left.

Tumpuhkĕn, to make liable for, to hold answerable. See Tĕmpuh.

Tumpuk, to pile up, to heap up, to set one upon another. A heap, a pile.

Tumpur, said when a race dies out; when a man dies without leaving any descendants. Said of plants of which nothing remains worth having, as bambus, plantains or the like.

Tumumbak, resembling spears. Like a tumbak, with the peculiar um inserted in the word. Said of paddy just after it comes out of the ground, and before the leaves can hang over. Jumarum is when the young paddy is still smaller and the points just peep out.

Tumurun, to descend or come down by degrees, step by step. Derived from Turun, with the peculiar um inserted.

Tuna, to decrease in quantity. Fallen off in number or quantity. Especially said of short crops.

Tunas, a sprout. The sprout of a tree from which the branches have been lopped, or the tree cut down and only the stump remaining. When such stump again vegetates, the shoots are called Tunas.

Tunda, to tow. To drag through water a vessel, a log of wood, or raft of bambus, or any other thing which will float.

Tunda, to lay by; to deposit. To put aside in some place of security to be taken at another opportunity. To set aside for future use. See. Barang na to ka-angkat kabéh, saparo na di tunda di jalan, they could not carry away all the goods, part of them had to be deposited by the road.

Tunda, name of an island inside the straits of Sunda, called also Pulo Babi.

Tundag, applied to climbing, especially mountains. A steep bit. Sa tundag děui ka punchak, it is another pull (or another steep bit) to the top.

Tundan, corvees of people to transport persons or goods along the public roads. Men employed to transport by stages.

Tundankĕn, to carry persons or goods by stages. To pass goods from village to village along a road, the people of each village carrying them on to the next one. To carry with tundan-people who are changed by stages, especially when they are ordered out by some public authority.

Tunduh, fast asleep. Buried in sleep.


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Rh Mangka, the same as Maka, which see. Mangkala, at what time, when, now if. Mangkala panas, lé — ćh at what time it becomes hot, it melts. Mangkala bijil, laju hibcr, now if it comes out, it immediately flies away. Kala, C. 120. time, period. Mangkalan, to remove temporarily to any place for the purpose of some work. Mangkalan di humah, to remove to the humah while the paddy is growing. Mangkalan di lumbur batur, to take up one's quarters in a neighbour's village. See Pangkalan.

Mangkaluk, people, persons, fellows. A rather cavalier designation. It is the Arabic Makhluk, creatures, created beings. (Arab. مَخْلُوقٌ Makhlûq). Mangkërëd, drawn together, shrunk within a small compass. Said of cloth which shrinks, or of a swelling or wound in the flesh which contracts.

Mangku, to take on the lap, to cause to sit on one's lap. See Pangku.

Mangku Bumi, a title for a person of high and noble birth; literally the man who holds the earth in his lap. Out of Java, in Malay states, the Mangku Bumi is the prime minister of State.

Mangku Rat, a title of distinction. One of the former emperors of Java was so called. Mangku, to carry on the lap. Rat the world, or country. Mangkuk, to live at another man's house, and on his good nature; to sponge upon; to be perched with. To familiarly go and take up your quarters with any one. Mang'lid, name of a large forest tree, with good sound, durable wood.

Mangparang, lying on the ground athwart or across your road; lying loose upon something else, athwart or across it, but not bound or fixed.

Mangsa, season, period of year; also especially of fruit ripening, fruit-season. Tachan datang ka mangsa na, it has not yet come to its period of the year. Sala mangsa, the interval between two seasons of the year. Mangsa is most probably a corruption of musa, C. 540, a month. See mangsi formed in same way from masi.

Mangsěuh, to go forward, to advance, especially in the teeth of danger, as to attack a wild beast or an enemy. To go forward to attack.

Mangsi, iuk, any black liquid prepared for writing or making black marks, as the black matter in the native carpenter's lining apparatus. Masi y C. 525 ink. Formed in same way as mangsa, from tmsa, which see. Mani, semen virile. (Arab. ِمِفَي Mini). Mani-is, name of a hill on Jasinga. Probably means the hill of cool breezes, from Ti-is, cool.

Manik Maya, the delusive gem, a romantic account of the origin of worldly things. Name of a Javanese work of which a translation is given in vol. 2 of Raffles, appendix II. being a sort of romantic account of ancient times. Mani, manikyaya, 536, a gem, a jewel, any precious stone. Maya, C. 537 philosophical illusion, idealism. Unreality of all worldly existence. Thus the „Gem of Illusion".


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 of blood, 20. 353. The organ and nature of Taste, 20. 366.

Salt too much stiffens and destroys the Body, 8. 138.

Ingularities of Nature severely examin'd.

The ordering of Kermes for Color. n. 20. 362.

How the Salamander quencheth Fire, and lives by licking the Earth. n. 21. 377.

Whether Swallows do lie under water in Winter, and revive in Summer? n. 19. 350.

Whether the Hungarian Bolus like the Armenus? 1. 11.

Rattle-Snakes how kill'd in Virginia, 3. 43.

Snakes and Vipers how they differ, see Snakes above.

The Qualities and Productions of May-dew, 3. 1.

Damps in Mines how they kill, 3. 44.

Teeth growing in aged persons, 21. 380.

Steams and Expiration's of the Body how stopp'd; and the stoppage dangerous or mortal, 8. 138.

Shining Worms in Oysters, 12. 203.

Rts, or Aids for the discovery or use of things Natural.

See Artificial Instruments in the Table.

Agriculture, see the Inquiries, 5. 91.

English Vineyards vindicated, see in the Catalogue of Books.

Geometry, see Euclid methodized for Facility, Fermat: in the Catalogue of Books.

Astronomy, see Astromonical Remarks. Bullialdus, Hevelius, Comets, Planets, Saturn, Jupiter, Mars, Sun, Moon, Eclipses.

Opticks, see that Head in the Table.

Picture, see that Head in P. and Felibien in the Catalogue of Books.

How to paint Marbles within, see the Head Marble

Pendulum Watches to ascertain Longitudes at Sea, 1. 13.

Whale-fishing about Bermudas, 1. 11. and 8. 132.

Silk-trade sollicited in France, Virginia, see Silk in the Table.

Eeles how to be found in Frosts, 17. 323.

Winds raised to blow by the fall of water without Bellows, 2. 25. shew'd in a Cutt.

Elephants enraged, how to escape or subdue, 18. 328.

Seas and vast waters, whether they may be united to the main Ocean, 3. 41.

To proportion the distance necessary to burn Bodies by the Sun, and shewing, why the Reflections from the Moon and other Planets do not burn, 4. 69.

The Art of making Salt-Peeter, as practised in the Mogols Dominions, 6. 103.

To make China-Dishes, 14. 249. expected from Seigneur Septalio to be made in Europe, 7. 127.

To convey blood of one Animal, or other Liquors, into the blood of another Animal, 20. 353.

To preserve Ice and Snow by Chasse, 8. 138.

To preserve Ships from being Worm-eaten, 11. 190.

To preserve Birds taken out of the Eggs, or other small Fœtus ' s, for Anatomical, or other Discoveries, 12. 199.

To allay the heat in hottest Summer, for Diet or Delight, 15. 255.

Remedies against extream Cold suggested, 21. 379.

Trees of Oak as black as Ebony discover'd, and taken up out of Moors and Marshes in draughty weather, 11. 323.

Note,

That though in this last Head there is repeated the Transfusion of Blood, because the Operation is an Art requiring diligence, and a practised hand to perform it for all advantagious Discoveries, and so to be distinguish'd from the Anatomical Account; yet that there is not affected noise and number, may well appear by reviewing and comparing the particulars of Artificial Instruments in the Table,


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514 See Hoya and Apus. May be derived from Turu, 239, a tree, with a feminine diminutive termination in yi = Turuyi.

Turun, to descend, to go down, to subside, to abate; to fall; to alight.

Turun-tumurun, from generation to generation; in a succession of generations. Descendants, posterity. Occurs in Malay, Marsden, page 85, going down by degrees, descending consecutively.

Turunan, descent, extraction. Origin, lineage, pedigree.

Turunkěn, to lower, to bring down. To summon, to call up. To translate, to transcribe. Kabéh mandor na di turunkěn ka gědong, all the mandors were called up (literally brought down) to the mansion. Basa wolanda di turunkěn ka basa malayu, the Dutch language was translated into Malay.

Turus, a rod, a pole, a straight piece of stick in the ground. The main stay or support of a family. The young men of a family. Offspring. Offshoot. Probably on which the old folks may hang when past work themselves. Turus kachang, a rod to which pease are trained. Pease-rods. Turus kolot, the support of the old people. A man who provides for his father and mother.

Turut, to obey, to conform to, comply with. Turut parentah, to obey orders. Mohal to nurut, we will assuredly obey. In Malay it is also simply to follow, but in Sunda is only used in a figurative sense—to follow orders.

Turutan, imitation, made like something else. Turutan wolanda, a Dutch imitation.

Turutaněun, what may be imitated, a pattern, a model to go by. Lain turutaněun, that cannot be imitated. It will never do to act in that way. We have no chance of doing as you do.

Turutkěn, to act in compliance with some one else. To obey. To do as we are bid. To imitate. To make similarly.

Tus or Tus-tus, an expression indicative of snapping or bending a bit of bambu string, when a tally is kept by bending it for every 10 counted. See.

Tut, the idiomatic expression of laying hold, taking in the hand. Tut bai di chokot, laying hands on it, he took it. Tut bai di bawa, taking it, he carried it away. In the word Pětot, the tut has been modified to Tot. Patut, right, proper, may have thesamethe same [sic] etymon, as being the choice between good and bad, and the good selected.

Tutu, to beat or pound out rice from the straw. To thump or beat down anything into the ground, such as driving piles. To pound in general.

Tutug and Tutugan, the foot of a steep precipice. The bottom of a steep hill. Tutugan gunung ti kalér, at the northern base of the mountain.

Tutug, one of the great festivals of the Badui in South Bantam. Called also Kawalu tutug; see, which word alone indicates a festival apart from.

Tutuh and Tutuhan, to lop the branches off a tree. To cut away the branches so that only the trunk remains standing.

Tutujon, see, under varying circumstances, etc.


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 Table, where sometimes one Engin or Instrument may minister Aid to discover a large branch of Philosophy, as the Baroscope, an Optick Glass, &c.

And very particularly M. Rook's directions for Seamen, which specifies Instruments, may hereunto belong.

And sometimes in one of the Discourses herein mention'd, and abbreviated, there are almost as many Artificial Inventions, as Experiments; as in Mr. Boyle's Hydrostatical Experiments: Besides all the Chymical Operations, recited in the Treatise of the Origine of Forms, &c.


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268 Mam, to eat, to take food; a rather cavalier expression. Musim pĕchĕklik, owoh gĕusan mam, it is the season of scarcity of food , and we have nothing to eat. (Batav. Used in adressing children).

Mama, an uncle or aunt, indifferently whether younger or older than the parents of the person to whom it applies, an uncle or aunt in general, without reference to age. See Uah and Paman. Mama, C. 537, a maternal uncle. A father's sister's husband.

Mamah, to chew, to macerate in the mouth. (Jav. Mal. idem. Cf. Mam, in stead of maham).

Mamaha, to assassinate, to secretly make away with, to murder.

Mamala, anything or person lying in the way, so as to impede or render unsafe the passage. Said of a wild animal which makes a road unsafe. Mala, C. 521, according to Elu authorities (mra to die?) a Vedda, a forester, one who lives by his bow. Dead, deceased, extinct.

Mamangsén, an inkstand; something to put ink or mangsi in.

Mamanik, the poraum Adami, the. projection on a man's throat; also the upper part of the throat, close to the root of the tongue.

Mamarakan, name of a creeper in the jungle.

Mamayu, to recover the appetite after a fit of illness. Feeding greedily after illness has gone off. Picking up the flesh.

Mampu, having the means; possessed of property. To mampu mayar, unable to pay. Jelĕma mampu, a man with means. (Batav. idem.)

Mana, where, in what place. Di mana, in what spot; where. Ka mana, to where; where are you going. The word is often rendered forcible by duplication. Di mana mana ge sia mohal bisa urus, in whatever place you live, you will never do any good. (Mal. idem. Jav. he, that; he there, that there; such, such a one).

Mana, meaning, signification, sense. Marsden says it is arabic, but it is also Singhalese: Mana, C. 514 to know, to understand. (Arabic مَعْنَََيَََََ Mu'ni, significatio, sensus; the Ceylonese word to be derived from the Sanscrit root man to think. Fr.)

Manan, before, than, more than. A word formed of mana, where, and the constructive particle an. This suggests an idea of comparison. Where of the (two or number). Manan is used in forming the comparative degree. Iyo hadé manan itu, this is better than that. Daik manan, the more preferable; I would rather have this alternative. Siji dĕui manan mahi, we must have one more before we have enough. See Pang.

Mancha-nagara, the provinces of a kingdom, which are at a distance from the chief seat of government. Mancha, C 506 derived from machi to be high or tall- a bed, a bedstead; a plat form, a scaffold; an elevated shed raised on bambus in a cornfield &c, where a watchman is stationed to protect the corn from cattle, birds , wild beasts &c; a sort of throne or chair of state, or the platform on which it is raised. Our Mancha-nagara, are therefore outlying districts, or district watch stations, where an officer is put to watch the interests of the sovereign. (I suppose mancha to be derived from pancha, five, the five (outside) towns. Fr.)


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 while Danish words occur only as technical terms. At the conquest, Latin takes the place of English in the compilations made to meet the demand for Anglo-Saxon law texts as still applied in practice.

2. It is easy to group the Anglo-Saxon laws according to the manner of their publication. They would fall into three divisions: (1) laws and collections of laws promulgated by public authority; (2) statements of custom; (3) private compilations of legal rules and enactments. To the first division belong the laws of the Kentish kings, Æthelberht, Hlothhere and Eadric, Withraed; those of Ine of Wessex, of Alfred, Edward the Elder, Æthelstan, Edmund, Edgar, Æthelred and Canute; the treaty between Alfred and Guthrum and the so-called treaty between Edward and Guthrum. The second division is formed by the convention between the English and the Welsh Dunsaetas, the law of the Northumbrian priests, the customs of the North people, the fragments of local custumals entered in Domesday Book. The third division would consist of the collections of the so-called Pseudo-leges Canuti, the laws of Edward the Confessor, of Henry I., and the great compilation of the Quadripartitus, then of a number of short notices and extracts like the fragments on the “wedding of a wife,” on oaths, on ordeals, on the king’s peace, on rural customs (Rectitudines singularum personarum), the treatises on the reeve (gerefa) and on the judge (dema), formulae of oaths, notions as to wergeld, &c. A fourth group might be made of the charters, as they are based on Old English private and public law and supply us with most important materials in regard to it. Looking somewhat deeper at the sources from which Old English law was derived, we shall have to modify our classification to some extent, as the external forms of publication, although important from the point of view of historical criticism, are not sufficient standards as to the juridical character of the various kinds of material. Direct statements of law would fall under the following heads, from the point of view of their legal origins: i. customary rules followed by divers communities capable of formulating law; ii. enactments of authorities, especially of kings; iii. private arrangements made under recognized legal rules. The first would comprise, besides most of the statements of custom included in the second division according to the first classification, a great many of the rules entered in collections promulgated by kings; most of the paragraphs of Æthelberht's, Hlothhere's, and Eadric’s and Ine’s laws, are popular legal customs that have received the stamp of royal authority by their insertion in official codes. On the other hand, from Withraed’s and Alfred’s laws downwards, the element of enactment by central authority becomes more and more prominent. The kings endeavour, with the help of secular and clerical witan, to introduce new rules and to break the power of long-standing customs (e.g. the precepts about the keeping of holidays, the enactments of Edmund restricting private vengeance, and the solidarity of kindreds as to feuds, and the like). There are, however, no outward signs enabling us to distinguish conclusively between both categories of laws in the codes, nor is it possible to draw a line between permanent laws and personal ordinances of single sovereigns, as has been attempted in the case of Frankish legislation.

3. Even in the course of a general survey of the legal lore at our disposal, one cannot help being struck by peculiarities in the distribution of legal subjects. Matters which seem to us of primary importance and occupy a wide place in our law-books are almost entirely absent in Anglo-Saxon laws or relegated to the background. While it is impossible to give here anything like a complete or exact survey of the field—a task rendered almost impossible by the arbitrary manner in which paragraphs are divided, by the difficulty of making Old English enactments fit into modern rubrics, and by the necessity of counting several times certain paragraphs bearing on different subjects—a brief statistical analysis of the contents of royal codes and laws may be found instructive.

We find roughly 419 paragraphs devoted to criminal law and procedure as against 91 concerned with questions of private law and civil procedure. Of the criminal law clauses, as many as 238 are taken up with tariffs of fines, while 80 treat of capital and corporal punishment, outlawry and confiscation, and 101 include rules of procedure. On the private law side 18 clauses apply to rights of property and possession, 13 to succession and family law, 37 to contracts, including marriage when treated as an act of sale; 18 touch on civil procedure. A subject which attracted special attention was the law of status, and no less than 107 paragraphs contain disposition dictated by the wish to discriminate between the classes of society. Questions of public law and administration are discussed in 217 clauses, while 197 concern the Church in one way or another, apart from purely ecclesiastical collections. In the public law division it is chiefly the power, interests and privileges of the king that are dealt with, in roughly 93 paragraphs, while local administration comes in for 39 and purely economic and fiscal matter for 13 clauses. Police regulations are very much to the fore and occupy no less than 72 clauses of the royal legislation. As to church matters, the most prolific group is formed by general precepts based on religious and moral considerations, roughly 115, while secular privileges conferred on the Church hold about 62, and questions of organization some 20 clauses.

The statistical contrasts are especially sharp and characteristic when we take into account the chronological sequence in the elaboration of laws. Practically the entire code of Æthelberht, for instance, is a tariff of fines for crimes, and the same subject continues to occupy a great place in the laws of Hlothhere and Eadric, Ine and Alfred, whereas it appears only occasionally in the treaties with the Danes, the laws of Withraed, Edward the Elder, Æthelstan, Edgar, Edmund and Æthelred. It reappears in some strength in the code of Canute, but the latter is chiefly a recapitulation of former enactments. The system of “compositions” or fines, paid in many cases with the help of kinsmen, finds its natural place in the ancient, tribal period of English history and loses its vitality later on in consequence of the growth of central power and of the scattering of maegths. Royalty and the Church, when they acquire the lead in social life, work out a new penal system based on outlawry, death penalties and corporal punishments, which make their first appearance in the legislation of Withraed and culminate in that of Æthelred and Canute.

As regards status, the most elaborate enactments fall into the period preceding the Danish settlements. After the treaties with the Danes, the tendency is to simplify distinctions on the lines of an opposition between twelvehynd-men and twyhynd-men, paving the way towards the feudal distinction between the free and the unfree. In the arrangements of the commonwealth the clauses treating of royal privileges are more or less evenly distributed over all reigns, but the systematic development of police functions, especially in regard to responsibility for crimes, the catching of thieves, the suppression of lawlessness, is mainly the object of 10th and 11th century legislation. The reign of Æthelred, which witnessed the greatest national humiliation and the greatest crime in English history, is also marked by the most lavish expressions of religious feeling and the most frequent appeals to morality. This sketch would, of course, have to be modified in many ways if we attempted to treat the unofficial fragments of customary law in the same way as the paragraphs of royal codes, and even more so if we were able to tabulate the indirect evidence as to legal rules. But, imperfect as such statistics may be, they give us at any rate some insight into the direction of governmental legislation.

4. The next question to be approached concerns the pedigree of Anglo-Saxon law and the latter’s natural affinities. What is its position in the legal history of Germanic nations? How far has it been influenced by non-Germanic elements, especially by Roman and Canon law? The oldest Anglo-Saxon codes, especially the Kentish and the West Saxon ones, disclose a close relationship to the barbaric laws of Lower Germany—those of Saxons, Frisians, Thuringians. We find a division of social ranks which reminds us of the threefold gradation of Lower Germany

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Rh Manuk Haur, Pica. The little bird, black and white, frequent about gardens; it is a magpie in miniature. See Karawachi.

Manuk Langgir, the scorpion bird. A very handsome bird, size of a martin ; brown and light blue feathers; burrows in soft banks.

Manusa, a human being, mankind. Of same import as the following word which it closely resembles. Manusha, C. 537. a man, mankind.

Manusiya, a human being, mankind. Man as distinguished from brutes. Manushya, and Manusha, C. 516 & 537, man, mankind.

Manwang'an, ancient and untouched. Lĕuwĕung manwang'an, a primeval forest.

Manyar, name of a bird often very troublesome about ripening paddy. The bird is of the size of a sparrow, which it somewhat resembles , being brownish in colour , but it has a little red on its head. Manyaré, the fruit stem of a cocoa nut, after the fruit has been gathered; withered cocoa nut fruit stem.

Manyĕupa, name of a small but handsome bird, with a scarlet head.

Mapa, to go on foot, to walk, to perform a journey on foot.

Mapal, to feed on grass or tender shrubs: to graze, to browse.

Marada, to assist a poor or indigent person to discharge his debt.

Marah, properly Ki marah, name of a tree in young jungle. Mappa Tomentosa.

Marai, to pay, to discharge a debt or obligation. To bisa marai, I cannot pay.

Marak, to take fish by diverting the stream and laying the bed and fish dry. Much practised in mountain streams, where such a process is easily managed.

Mararat, poor, indigent, needy.

Maras-miris, simpering, having the appearance of self-sufficiency. Showing symptoms of delight. Laughing in one's sleeve.

Mardika, free, not in slavery. At large; not subject to any imposition or restraint. Mardika Lutung, free as the Lutung monkey. A favorite native expression. Marĕk, to await the orders of a superior. (Jav. Parak, Marak; cf. Parĕk).

Maréng, said of the year; Tahun marĕng, a year in which there are equal proportions of sun and rain, neither in excess.

Marikh, Ar: the planet Mars, (مِرًِّيٌغ Mirrikh). Maringkil, mischievous, wicked. Using all kinds of low and dirty means to do another person an injury. Jahil maringkil, malicious and evil-doing. These two words are almost synonymes, but generally joined together to encrease the force of the expression. Marinio, a petty village official, the assistant of the mandor or headman.

Maripat, Ar: knowledge of God. (مَعْرِفَهٌ Ma'rifat, notitia; familiaritas. Freytag).

Marukan, said when one thing is taken for another; labouring under a mistake. Wat aya jélĕma di lĕuwĕung, marukan satoa , so there is a man in the forest (or jungle), Rh


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 INCLUDING GHOST STORIES


text: 1911 Encyclopædia Britannica/Lothian

title: 1911 Encyclopædia Britannica/Lothian


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 [With the History of a Six Weeks' Tour &c. ends the series of prose volumes and pamphlets issued by Shelley during his life. The remainder is posthumous, and to a great extent fragmentary. The following Journal is taken out of its chronological position among the posthumous prose writings because it connects itself with the letters forming the latter portion of the Six Weeks' Tour volume, having been written by Shelley during the continental trip of 1816. Mrs. Shelley published it in the second volume of the Essays, Letters, &c. (1840), from which it is now simply reprinted.—H. B. F ]


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Rh Megai, a very small bitterish Chokrom or Térong. Solanum Pseudo-Saponaceum, called also Takokak.

Mĕgar, to come out of the shell, as chickens. To slough the skin, as a snake does. To open, as the bud of a flower, &c. &c.

Mĕgrib, arabic, the close of day ; just at dark. Sambayamj mĕgrib, vespers , prayers at eventide. Maghrab, Marsden 325 the west, the western regions. Tanah Maghrab, Africa, Barbary. (مَغْرَبٌ and مَغْرِِبٌ Maghrab, Maghrib. Freytag).

Méh, nearly, very nearly, all but. Méh tiwas, I nearly had an accident Méh pa-ih, nearly dead. Méh bai, it was all but. Meh to tulus, it was all but not taking place. Méhmat, comfortable, easy. Tranquillity.

Méhméhan, a verbal duplication and more forcible form of meh which see. It was all but over. It was within an ace of happening. Méhméhan to di bére ', It was within a shave of his not giving it.

Méja, a table. Mésa, Portuguese for table.

Mékah, the town of Mecca in Arabic, whither all good Mohammedans are bound to proceed once in their lives to visit the Kabah. Mekah is about 50 or 60 miles inland from Judah.

Mélai, flexible, easily bending, weak.

Mĕlak, to plant. Melak pare, to plant paddy. To plant out the first few heads of paddy seedlings, at the Pémpuhunan, the general planting being called Taudur. Melak lanei, to plant potatoes.

Mélang, name of a fish in rivers; it inhabits holes in the banks and is only very indifferent eating. Mĕlang, anxious about, caring for, having am affection for. Melang ka Pajajaran, having an affection for Pajajaran.

Mĕlati, a small, white, sweet-scented flower in round buds, much used by the women to put in their hair. Jasminum Sambac. Malati, C. 539, the great flowering Jasmine; a bud, a blossom. The word is probably derived from Mala y C. 539, a string, a chain, a necklace; as the Malati flowers are generally strung together and worn as a wreath or garland.

Mĕlĕndung, bending outwards in a round shape; bulging out.

Mĕléng'ek, sorrowful in mind, vexed in spirit. Feeling regret.

Mĕlĕntung, burnt, scalded. Mĕlĕpuh, burnt, scalded; rising in plishes, as the skin from burning.

Mĕlĕsat, slipped out of place or position; broken away from its true posiiion.

Mĕlinching, skulking from work; seeking to avoid your liabilities.

Mémang, as a matter of course, nnturally, r.s a natural consequence; for the precise reason. Memang to daile datavg, for the precise reason that he does not intend to come.


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242 Lali, to forget, used when speaking to nobles- less frequently used than Poho, but its compound Kalalén forgotten, is frequently in use. (Jav. Ngoko. Mal. idem.)

Lalimasan, a house built with a limas roof, which see. Imah lalimasan, a house built with a four sided roof.

Lalongkrang, a ravine, a gully down which water pours, especially on the face of a mountain.

Lalumbutan, part of a native loom, on which the threads are first wound and afterwards rolled upon the Totogan. Laluwasa, able to follow the bent of one's own mind, unrestricted. Enough for use and some over ; superabundance of anything ; having abundance of materials, or means for doing anything; having the means to obtain our object Lamak, a rag, a bit of torn cloth.

Lamar, the tokens of asking a woman in marriage. The quids of sĕurĕuh carried for that purpose : see Ngalamar.

Lamat, a spider's web; more frequently called Ramat

Lamat, expert in climbing.

Lambar, the leaf of a tree when used in enumeration or particular designation- daun sĕurĕuh dua lambar, two leaves of the Sĕurĕuh. To sa lambar achan> I have not got a single leaf (of seureuh). A leaf of paper, or df any thin expended object- Daluang tilu lambar three leaves of paper. A distinct and separate hair, Bu-uk sa lambar , a single hair of the head. (Jav. Lĕmbar, single; a single leaf.)

Lambaran, the tie beam in building a house. The beam running lengthways along the tops of the posts, by which they are held together and in their places.

Lambĕta, name of a variety of grass, also called Kalam mĕta.

Lambing, as Chĕuli lambing, the loops on a native spinning wheel in which the Kisis or spindles revolve.

Lambit, a small hand net — fixed to a circle of wood. The same as Sambĕt Word in use about Buitenzorg.

Lambungan, the wand to which the hidi or fish- spear is attached.

Lambusir, the flesh on an animal's back which extends along each side of the spinal bone.

Lambut, long in the ear as paddy; lengthy and pendulous — long.

Lamĕh, a tree so called, Alstonia Scholaris. The wood is white and softish, much used by the native turners for making bowls and platters.

Lamo, said of work which is done unwillingly. Lamo lai di gawé you work as if you were very unwilling; to work unwillingly. It also means-— as long as, if only that. Lamo mĕunang bai, as long as it can be got.

Lamot, to lick, to take up with the tongue.

Lampah, to take in hand, to undertake, to receive in charge, to take possession of. Pagawéan éta kudu di lampahan, That work must be taken in hand. (Jav. Kråmå= Laku.)

Lampang, a disease or defect in the skin, by which the black colouring matter becomes


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The New International Encyclopædia/Hagfish

HAGFISH, or HAG (ME. hagge, hegge, from AS. hægtes, witch, MDutch haghetisse, OHG. hagazussa, Ger. Hexe, hag, witch; apparently connected with provincial Eng. hag, AS. haga, Dutch haag, Ger. Hag, inclosure, coppice). Any of several species of roundmouths (see ) that live parasitic upon fishes, and structurally are closely related to the lamprey (q.v.). They are eel-shaped in form and individuals of the genus Bdellostoma may reach a length of three feet. The common hag or ‘slime-eel’ (Myxine glutinosa) may grow to be eighteen inches long, and is found on both coasts of the North Atlantic south to Cape Cod. The mouth is formed by a mere membranous ring with a single tooth on its upper part, while the tongue is furnished with two rows of strong teeth, and also performs the office of a piston in the use of the mouth as a sucker. Around the mouth are eight tentacles. The skin is smooth and capable of secreting an enormous amount of mucus. There is only a membranous caudal fin. The eyes are very rudimentary and sunk beneath the skin. The six gill-pouches empty separately internally into the pharynx, but externally by a single tube. There are no bones; the skeleton is membranous and cartilaginous. The eggs are large, are inclosed in a horny case, and bear hooked processes at each end for attachment to

weeds, etc. Myxine is hermaphroditic; the young animal produces sperms, and, later in life, ova. By means of the mouth the hags bore their way into the body of fishes, especially halibut and flounders, consuming them, leaving only the entrails, skeleton, and skin; hence another common name is ‘borer.’

The hag on the west coast of America (Polistotrema Stouti) is hated by the fishermen, because of its destruction of fishes caught in nets, and its ugly appearance. It is about fourteen inches long. See Plate of.


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Apollo's Sexton, who tells us many mysteries of his trade. We talk of Ghosts. Neither Lord Byron nor M. G. L. seem to believe in them; and they both agree, in the very face of reason, that none could believe in ghosts without believing in God. I do not think that all the persons who profess to discredit these visitations, really discredit them; or, if they do in the daylight, are not admonished by the approach of loneliness and midnight, to think more respectfully of the world of shadows.

Lewis recited a poem, which he had composed at the


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011  over Indochina. However, it is not the policy of this GOVT to assist the French to reestablish their control over Indochina by force and the willingness of the US to see French control reestablished assumes that French claim to have the support of the population of Indochina is borne out by future events."

French statements to the U.S. looked for an early end to the hostilities, and spoke reassuringly of reforms and liberality. In November, Jean Chauvel, Secretary-General to the French Minister for Foreign Affairs, told the U.S. Ambassador that:

 * "When the trouble with the Annamites broke out de Gaulle had been urged by the French Mission in India to make some sort of policy statement announcing France's intention to adopt a far-reaching progressive policy designed to give the native population much greater authority, responsibility and representation in govt. De Gaulle considered the idea but rejected it because in the state of disorder prevailing in Indochina he believed that no such policy could be implemented pending restoration of French authority and would therefore just be considered by everyone as 'merely more fine words.' Furthermore de Gaulle and the Foreign Minister believe that the present situation is still so confused and they have so little information really reliable on the overall Indochina picture that such plans and thoughts as they held heretofore may have to be very thoroughly revised in the light of recent developments.

 * "Despite the fact that the French do not feel that they can as yet make any general statements outlining specific future plans for Indochina, Chauvel says that they hope 'very soon' to put into operation in certain areas programs including local elections which will be designed to grant much greater authority and greater voice in affairs to the natives. This he said would be a much better indication of the sincerity of French intentions than any policy statement....The French hope soon to negotiate an agreement with [the King of Cambodia] which will result in the granting of much greater responsibility and authority to the Cambodians. He mentioned specifically that there would be many more natives integrated into the local administrative services and it was also hoped that local elections could soon be held. The French he said intend to follow the same procedure in Laos when the situation permits and eventually also in Annam and Tonkin. When order is restored throughout Indochina and agreements have been reached with the individual states Chauvel said the French intend to embody the results of these separate agreements into a general program for all of Indochina."

Rh

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208 request of the Princess of Wales. The Princess of Wales, he premised, was not only a believer in ghosts, but in magic and witchcraft, and asserted, that prophecies made in her youth had been accomplished since. The tale was of a lady in Germany.

This lady, Minna, had been exceedingly attached to her husband, and they had made a vow that the one who died first, should return after death to visit the other as a ghost. She was sitting one day alone in her chamber, when she heard an unusual sound of footsteps on the stairs. The door opened, and her husband's spectre, gashed with a deep wound across the forehead, and in military habiliments, entered. She appeared startled at the apparition; and the ghost told her, that when he should visit her in future, she would hear a passing bell toll, and these words distinctly uttered close to her ear, "Minna, I am here." On inquiry, it was found that her husband had fallen in battle on the very day she was visited by the vision. The intercourse between the ghost and the woman continued for some time, until the latter laid aside all terror, and indulged herself in the affection which she had felt for him while living. One evening she went to a ball, and permitted her thoughts to be alienated by the attentions of a Florentine gentleman, more witty, more graceful, and more gentle, as it appeared to her, than any person she had ever seen. As he was conducting her through the dance, a death bell tolled. Minna, lost in the fascination of the Florentine's attentions, disregarded, or did not hear the sound. A second peal, louder and more deep, startled the whole company, when Minna heard the ghost's accustomed whisper, and raising her eyes, saw in an opposite mirror


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Rh discharged from the epidermis, leaving the skin fair and white as in Europeans. It occurs in blotches on the bodies of some natives, but chiefly on the hands and feet.It is the incipient stage, which if sufficiently extended would make the native an Albino.

Lampat, to line a dam in the rivers with leaves, clay &c so as to close the apertures, and by raising the surface of the water cause it to flow into the canals of irrigation.

Lampĕs, a plant growing wild, with leaves which, when bruised, smell like those of Surawung, which see. Lampĕs is a small shrubby plant with fructification terminal to the branches; is of the family of Labitae, and most probably an Ocymum. See Selasi.

Lamping, the slope or inclination of a hill: a hill side.

Lampit, a rattan mat; a neat mat made of split rattans strung together.

Lampor, said of the water which rises over the top of a dam in the rivers.

Lampu, a lamp. Dutch and European generally.

Lampung, the South end of Sumatra, bounding the straits of Sunda on the north.

Lampuyang, a scitameneous plant. Zingiber Zerumbet.

Lamun, if, in the case that, supposing. (Jav. idem. Balin. Lamun and Amun.)

Lamur, dim- sighted, not seeing clearly- purblind. (Jav. idem.)

Lanang, properly Javanese, but still occassionally used: male, masculine; a man.

Lanat, Arabic, a curse. Iblis lanat y the curse of the devil; an ofihand expression telling a man he is lying. (لَعْنَةٌ)

Lancha, a spider. Ramat lancha, a cob-web.

Lancha-maung, literally the Tiger spider, a tarantula , the bite of which is venomous.

Lanchar, divided, split as in numbers.

Lanchĕuk, the oldest child of a family; the oldest brother or sister of a lot of children.

Lanchongan, having an itching desire to move about; always in motion and prying every where.

Landak, a porcupine. Hvstrix longicauda, Hystrix fasciculata.

Landéan, the head of a kris; the handle of a kris. (Jav. Landéyan, handle of a spear or of a kris.) Lando, below, lower ground, a lower relative position. The converse of Tonggo which see. Di lando, down the hill, below where we stand.

Landung, long, lengthy, particularly said of anything which looks long when hung up.Pare na landung, the paddy is long in the ear (when held up in bundels). Uluh lair, ulah landung, D'ont let it be pendulous or dangling long. These two expressions con- vey nearly the same idea. (Jav. Landung, extended, lengthy.)

Lang, a shallow basket for carrying Sĕurĕuh leaves to market, or other articles of merchandise.

Langganan, a constant customer, or a person who constanly supplies any article at a fixed rate or on fixed terms. Langganan béas, a person who is in the habit of supplying us with rice or to whom we regularly sell rice.

Langgar, to attack, to assail; to encroach upon, to interfere with; to break a law or regulation. (Jav. Mal. idem.)


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 (edelings, frilings, lazzen—eorls, ceorls, laets), and not of the twofold Frankish one (ingenui Franci, Romani), nor of the minute differentiation of the Upper Germans and Lombards. In subsequent history there is a good deal of resemblance between the capitularies’ legislation of Charlemagne and his successors on one hand, the acts of Alfred, Edward the Elder, Æthelstan and Edgar on the other, a resemblance called forth less by direct borrowing of Frankish institutions than by the similarity of political problems and condition. Frankish law becomes a powerful modifying element in English legal history after the Conquest, when it was introduced wholesale in royal and in feudal courts. The Scandinavian invasions brought in many northern legal customs, especially in the districts thickly populated with Danes. The Domesday survey of Lincolnshire, Nottinghamshire, Yorkshire, Norfolk, &c., shows remarkable deviations in local organization and justice (lagmen, sokes), and great peculiarities as to status (socmen, freemen), while from laws and a few charters we can perceive some influence on criminal law (nidings-vaerk), special usages as to fines (lahslit), the keeping of peace, attestation and sureties of acts (faestermen), &c. But, on the whole, the introduction of Danish and Norse elements, apart from local cases, was more important owing to the conflicts and compromises it called forth and its social results, than on account of any distinct trail of Scandinavian views in English law. The Scandinavian newcomers coalesced easily and quickly with the native population.

The direct influence of Roman law was not great during the Saxon period: we notice neither the transmission of important legal doctrines, chiefly through the medium of Visigothic codes, nor the continuous stream of Roman tradition in local usage. But indirectly Roman law did exert a by no means insignificant influence through the medium of the Church, which, for all its insular character, was still permeated with Roman ideas and forms of culture. The Old English “books” are derived in a roundabout way from Roman models, and the tribal law of real property was deeply modified by the introduction of individualistic notions as to ownership, donations, wills, rights of women, &c. Yet in this respect also the Norman Conquest increased the store of Roman conceptions by breaking the national isolation of the English Church and opening the way for closer intercourse with France and Italy.

5. It would be useless to attempt to trace in a brief sketch the history of the legal principles embodied in the documents of Anglo-Saxon law. But it may be of some value to give an outline of a few particularly characteristic subjects.

(a) The Anglo-Saxon legal system cannot be understood unless one realizes the fundamental opposition between folk-right and privilege. Folk-right is the aggregate of rules, formulated or latent but susceptible of formulation, which can be appealed to as the expression of the juridical consciousness of the people at large or of the communities of which it is composed. It is tribal in its origin, and differentiated, not according to boundaries between states, but on national and provincial lines. There may be the folk-right of West and East Saxons, of East Angles, of Kentish men, Mercians, Northumbrians, Danes, Welshmen, and these main folk-right divisions remain even when tribal kingdoms disappear and the people is concentrated in one or two realms. The chief centres for the formulation and application of folk-right were in the 10th and 11th centuries the shire-moots, while the witan of the realm generally placed themselves on the higher ground of State expediency, although occasionally using folk-right ideas. The older law of real property, of succession, of contracts, the customary tariffs of fines, were mainly regulated by folk-right; the reeves employed by the king and great men were supposed to take care of local and rural affairs according to folk-right. The law had to be declared and applied by the people itself in its communities, while the spokesmen of the people were neither democratic majorities nor individual experts, but a few leading men—the twelve eldest thanes or some similar quorum. Folk-right could, however, be broken or modified by special law or special grant, and the fountain of such privileges was the royal power. Alterations and exceptions were, as a matter of fact, suggested by the interested parties themselves, and chiefly by the Church. Thus a privileged land-tenure was created—bookland; the rules as to the succession of kinsmen were set at nought by concession of testamentary power and confirmations of grants and wills; special exemptions from the jurisdiction of the hundreds and special privileges as to levying fines were conferred. In process of time the rights originating in royal grants of privilege overbalanced, as it were, folk-right in many respects, and became themselves the starting-point of a new legal system—the feudal one.

(b) Another feature of vital importance in the history of Anglo-Saxon law is its tendency towards the preservation of peace. Society is constantly struggling to ensure the main condition of its existence—peace. Already in Æthelberht’s legislation we find characteristic fines inflicted for breach of the peace of householders of different ranks—the ceorl, the eorl, and the king himself appearing as the most exalted among them. Peace is considered not so much a state of equilibrium and friendly relations between parties, but rather as the rule of a third within a certain region—a house, an estate, a kingdom. This leads on one side to the recognition of private authorities—the father’s in his family, the master’s as to servants, the lord’s as to his personal or territorial dependents. On the other hand, the tendency to maintain peace naturally takes its course towards the strongest ruler, the king, and we witness in Anglo-Saxon law the gradual evolution of more and more stringent and complete rules in respect of the king’s peace and its infringements.

(c) The more ancient documents of Anglo-Saxon law show us the individual not merely as the subject and citizen of a certain commonwealth, but also as a member of some group, all the fellows of which are closely allied in claims and responsibilities. The most elementary of these groups is the maegth, the association of agnatic and cognatic relations. Personal protection and revenge, oaths, marriage, wardship, succession, supervision over settlement, and good behaviour, are regulated by the law of kinship. A man’s actions are considered not as exertions of his individual will, but as acts of the kindred, and all the fellows of the maegth are held responsible for them. What began as a natural alliance was used later as a means of enforcing responsibility and keeping lawless individuals in order. When the association of kinsmen failed, the voluntary associations—guilds—appeared as substitutes. The gild brothers associated in mutual defence and support, and they had to share in the payment of fines. The township and the hundred came also in for certain forms of collective responsibility, because they presented groups of people associated in their economic and legal interests.

(d) In course of time the natural associations get loosened and intermixed, and this calls forth the elaborate police legislation of the later Anglo-Saxon kings. Regulations are issued about the sale of cattle in the presence of witnesses. Enactments about the pursuit of thieves, and the calling in of warrantors to justify sales of chattels, are other expressions of the difficulties attending peaceful intercourse. Personal surety appears as a complement of and substitute for collective responsibility. The hlaford and his hiredmen are an institution not only of private patronage, but also of police supervision for the sake of laying hands on malefactors and suspected persons. The landrica assumes the same part in a territorial district. Ultimately the laws of the 10th and 11th centuries show the beginnings of the frankpledge associations, which came to act so important a part in the local police and administration of the feudal age.

The points mentioned are not many, but, apart from their intrinsic importance in any system of law, they are, as it were, made prominent by the documents themselves, as they are constantly referred to in the latter.

.—Editions: Liebermann, Die Gesetze der Angelsachsen (1903, 1906) is indispensable, and leaves nothing to be desired as to the constitution of the texts. The translations and notes are, of course, to be considered in the light of an instructive, but not final, commentary. R. Schmid, Gesetze der Angelsachsen (2nd ed., Leipzig, 1858) is still valuable on account of its handiness

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244 Langgar, a small house set apart for reading the Koran or for saying prayers, where there is no regular mosque; may be thus translated- a Mohammedan private chapel. See Sanggar.

Langgari, the spatha or case of the flowers of the Kawung palm, whilst yet close together and unexpanded.

Langgé, a large fishing net, like a bag, kept open by a circular hoop, and fastened to a long handle, with which to sweep in deep water for fish.

Langgir, a scorpion. Manuk langgir, the scorpion bird, a very pretty bird which burrows in soft banks, and is green and brown.

Lang'it, the sky, the heavens. (Jav. Mal. idem.)

Langka, C. 602 Lanka, the ancient name of Ceylon, much celebrated in Hindu history, as being the place where the famous Rawana had his capital.

Langka, no, not at all, decidedly not, none at all. Langka boga béas, I. have got no rice at all, Langka daik lĕumpang, he would not budge.

Langkah, a step, the distance which a man covers at every stride. (Jav. Mal. idem.)

Langkahan, to step over, to stride across.

Langkap, a variety of Palm tree, stem like Pinang, leaves like those of Kawung; wood is used for Baréra or the staff for striking the threads together in weaving.

Langlang, to visit and inspect, to patrol, to look after; to frequent and go along. Ari pagawéan tilok di langlang, if you never look after your work.

Lanjam, a plough-share, especially such as are used on the Chinese plough drawn by one buffaloe. The small rim of iron fixed on the share of a sawah-plough.

Lanjang, growing up to puberty. Budak lanjang, a young man or woman who has attained the age of puberty. (Jav. Lĕnjang, a woman of a tall and beautiful figure. At Batavia it means careless young people.)

Lanjung, having a headache; pain in the head.

Lantaran, having connection with, relating to, being concerned in or with. Lantaran mimiti unjal paré, relating to the time when we began to carry away the paddy. Lantaran harita about, or connected with that former period. (Jav. Lantaran, way , means , instrument.)

Lantayan, bambus tied horizontally to upright stakes, on which fresh cut paddy is hung to dry. The straw ends of the upper tier of bundles* of paddy are covered by a slip of atap or thatch to keep the rain. from penetrating downwards.

Lantaykĕn, to hang paddy on a lantayan.

Lantis, said when water touches the whole body, head and all; immersed.

Lantor, long and broad; said of an implement, as of a pachul or hoe.

Lantung, Petroleum; earth oil, a sort of natural tar found willing out of the ground in many parts of Java. (Jav. idem.)

Lanus, said of an infant growing ill and sickly, when the Dukun, or native doctor, not being able to assign any other cause, blames one or both the parents with indulging too much in carnal lusts.


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 the reflexion of the ghost, standing over her. She is said to have died of terror.

Lewis told four other stories—all grim.

man who had taken orders, had just been presented with a living, on the death of the incumbent. It was in the Catholic part of Germany. He arrived at the parsonage on a Saturday night; it was summer, and waking about three o'clock in the morning, and it being broad day, he saw a venerable-looking man, but with an aspect exceedingly melancholy, sitting at a desk in the window, reading, and two beautiful boys standing near him, whom he regarded with looks of the profoundest grief. Presently he rose from his seat, the boys followed him, and they were no more to be seen. The young man, much troubled, arose, hesitating whether he should regard what he had seen as a dream, or a waking phantasy. To divert his dejection, he walked towards the church, which the sexton was already employed in preparing for the morning service. The first sight that struck him was a portrait, the exact resemblance of the man whom he had seen sitting in his chamber. It was the custom in this district to place the portrait of each minister, after his death, in the church.

He made the minutest inquiries respecting his predecessor, and learned that he was universally beloved, as a man of unexampled integrity and benevolence; but that he was the prey of a secret and perpetual sorrow.


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210 His grief was supposed to have arisen from an attachment to a young lady, with whom his situation did not permit him to unite himself. Others, however, asserted, that a connexion did subsist between them, and that even she occasionally brought to his house two beautiful boys, the offspring of their connexion.—Nothing further occurred until the cold weather came, and the new minister desired a fire to be lighted in the stove of the room where he slept. A hideous stench arose from the stove as soon as it was lighted, and, on examining it, the bones of two male children were found within.

and a number of his friends were joined during the chase by a stranger. He was excellently mounted, and displayed such courage, or, rather so much desperate rashness, that no other person in the hunt could follow him. The gentlemen, when the chase was concluded, invited the stranger to dine with them. His conversation was something of a wonderful kind. He astonished, he interested, he commanded the attention of the most inert. As night came on, the company, being weary, began to retire one by one, much later than the usual hour: the most intellectual among them were retained latest by the stranger's fascination. As he perceived that they began to depart, he redoubled his efforts to retain them. At last, when few remained, he entreated them to stay with him; but all pleaded the fatigue of a hard day's chase, and all at last retired. They had been in bed about an hour, when they were awakened by the most horrible screams, which issued from the stranger's


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278 Mĕmanuk, an ornamental bit of stick or wood placed in the middle of a buffaloe yoke.The word is derived from Manuk, a bird.

Mĕmayu, to recover from sickness; to again have a liking for food and the usual ways of life. Convalescent.

Méméh, previous to, before , prior to. Méméh hudang kudu bĕuntah, before getting up , you must open your eyes. Memeh sugi kudu daik pusing, before you can be rich, you must be content to have many troubles.

Méméh na, beforehand. Previously.

Ménak, a nobleman, a person of good family , of title.

Mĕnangkabau, the ancient and central part of Sumatra, of which Priangĕn was the capital. Man, C. 514, a man- it is the Elu or ancient form of the Manushya; the head, the heart ; pride , haughtiness. Manushya, C. 516 , a man , man , mankind. Angka, C. 11, a mark, a spot, a stain, a sign, a badge, a vestige. Bahu, C. 470, the arm, the hand— and as such represents authority. Thus man-angka-bahu, would imply the people who are the emblem of authority , or the head , or the mind which is the sign of power. Mĕnangkabahu was probably in early times the seat of a Hindu gouverment which became a sort of Lord paramount over the neighbouring States.

Mĕncha, to put oneself on guard, to fence. To defend oneself with an instrument called Siku-siku ; which see. There are people who exhibit feats of address by defending themselves with this Siku-siku, which is called Mĕncha.

Ménchĕrét, having the squitters, great laxity in the stomach. Constantly troubled Tvith a discharge abano.

Ménchil, out alone by oneself; solitary, single, nassociated with others.

Mĕchug, quick, speedy.

Mĕnchus, having a tapering end, spindle ended.

Mĕnda, done, exhausted.

Mĕndang Kamulan, the seat of an early government in Java, said to have been on the site of the present Prambanan, and founded by Sawéla Chala, who came from the continent of India in the beginning of the Seventh century of the christian era.Raffles vol. 2 Pages 82/84. Kamulan, derived from Mula C. 552, origin , commencement.

Mĕndĕlik, with the eyes open, staring, intently watching.

Mending, better, in improved condition, inclining to a better state. Nagara éta gĕus mĕnding sa kĕbĕl di chĕkĕl ku kumpani, That country has been in an improved condition ever since the Government had possesion of it. Mĕnding pa-ih jĕung di ranté, it is beter to die, than to be put in chains. Jélĕma na gĕus mĕnding, the man is getting better (from sickness).

Mĕndung, said of clouds which lower and hang threatening to pour down rain. Clouds forming a black bank in the sky.

Méng'a, a fish found only in the rivers which flow into the southern ocean, on the south coast of Bantam.


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272 Manikĕm, a jewel, a precious stone.

Man is, sweet, of pleasant taste. (Mai. idem).

Man is, the first day of an ancient Javanese division of times; a week of five days, which are called Manis, Pahing , Pon, Wagé, Kaliwon. Still used in Jampes or incantations. Manis is the first day of the moon, but as the moon is seldom seen when only one day old, the natives can seldom accurately tell what is the right day.

Manisan, sweetmeats.

Manjarakah, name of a tall reedy grass, with numerous grains, or seeds hanging at the end, terminal on the stem.

Manjaré, the spatha or unexpended pod or sheath, which contains the flowering parts of a cocoa nut.

Manjing, sufficient in number or quantity. Complete, full up.

Mantang, small yams, a native potatoe. Also called Boléd. Convolvulus Batatas. Called in Javanese and Malay Katéla and Ubi Jawa.

Mantaré, during the time that, in the intermediate time, whilst; unawares, suddenly. Mantaré kula ha cliai, whilst I went to the river. Mantaré ka kĕbon, imah kahuruan ,in the intermediate time of going into garden , the house was burnt. Kadatangan mantare, some one came upon me unawares, unexpectedly-before some other act could be accomplished. (Skt. Antara, interval. Locative Antare, in the interval).

Mantas, just having done some act; coming from doing. Mantas nyabrang, having just crossed the river. Mantas nyatu, having just done eating. Mantas ti imah, just come from home. (Cf. Lantas).

Mantéga, Butter. Manteiga, Portuguese for Butter.

Mantog, absconded, run away, made off, bolted. Ka mana mantog na, where has he absconded to ?

Mantra, incantion, charm, secret prayers. Mantra C. 517, a mystical verse or incantation ; a formula sacred to any individual deity.

Mantri, a petty official on Java. The official assistant of a native chief. Mantri kopi, such an official charged with looking after coffee gardens. Mantri kantor, a petty official attached to a Resident's office, mantri, C. 517, a minister, a counsellor, an adviser; a king's minister; one of the names of Brihaspati, tutor of the gods. This title has thus lost caste on Java, and become degraded.

Manuk, a bird, a fowl of the air. (Jav. idem).

Manuk apung, a lark; see apung.

Manuk Biru, a beautiful blue bird, found only in some districts among the mountains. It is found about the base of the Gunung Gĕdé on Jasinga. Biru is properly Malay for blue, but passes current in the name of this bird. Irena Puella ; also Edolius Puella.

Manuk Gréja, from Igréja in Portuguese, Church, literally thus, „the church bird, The common house sparrow, which has no doubt been introduced by Europeans. It is not found even every where in Java, though plentifull about the towns of Europeans on the tea coast. It does not exist at Jasinga only 45 pauls from Batavia.


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Rh room. Every one rushed towards it. The door was locked. After a moment's deliberation they burst it open, and found the stranger stretched on the ground, writhing with agony, and weltering in blood. On their entrance he arose, and collecting himself, apparently with a strong effort, entreated them to leave him—not to disturb him, that he would give every possible explanation in the morning. They complied. In the morning, his chamber was found vacant, and he was seen no more.

, a friend of Lord Lyttleton, was sitting one night alone when Lord Lyttleton came in, and informed him that he was dead, and that this was his ghost which he saw before him. Andrews pettishly told him not to play any ridiculous tricks upon him, for he was not in a temper to bear them. The ghost then departed. In the morning Andrews asked his servant at what hour Lord Lyttleton had arrived. The servant said he did not know that he had arrived, but that he would inquire. On inquiry it was found that Lord Lyttleton had not arrived, nor had the door been opened to any one during the whole night. Andrews sent to Lord Lyttleton, and discovered, that he had died precisely at the hour of the apparition.


text: 1911 Encyclopædia Britannica/Loti, Pierre


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 born. Whether that be true or not, to be born in a time of political unrest, in a time of civil war, in a time of constant danger and surprise, and to have this the predominant feature in their lives, as was from their birth till the end of the century—well night thirty years must surely have produced a strength, a resource, a wariness, and a determination of the most remarkable kind.

A HEROIC STOCK

Besides they were both of "earth's best blood." James Secord was a descendant of the Marquis de Sicard of the reign of Louis XII of France. The family of the Marquis became Huguenots, in the time of the great

persecution of 1572, retired to England and in the following century five brothers Secord emigrated to New Jersey, where they founded New Rochelle, naming it from their estates confiscated near La Rochelle in France. After the revolutionary war, they came to New Brunswick. A part of the family journeyed west to Upper Canada, and James Secord settled on the Niagara frontier, as did also his brother David, after whom the village of St. David's was named. It is interesting to record that Sir Richard Cartwright's grandmother was a sister of James Secord.


text: 1911 Encyclopædia Britannica/Lötschen Pass


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 from 1825, owes its origin to the incessant inroads of the slave-hunters from Dahomey and Ibadan, which compelled the village populations scattered over the open country to take refuge in this rocky stronghold against the common enemy. Here they constituted themselves a free confederacy of many distinct tribal groups, each preserving the traditional customs, religious rites and even the very names of their original villages. Yet this apparently incoherent aggregate held its ground successfully against the powerful armies often sent against the place both by the king of Dahomey from the west, and by the people of Ibadan from the north-east.

The district of Egba, of which Abeokuta is the capital, has an estimated area of 3000 sq. m. and a population of some 350,000. It is officially known as the Abeokuta province of the Southern Nigeria protectorate. It contains luxuriant forests of palm-trees, which constitute the chief wealth of the people. Cotton is indigenous and is grown for export. The Egbas are enthusiastic farmers and have largely adopted European methods of cultivation. They are very tenacious of their independence, but accepted without opposition the establishment of a British protectorate, which, while putting a stop to inter-tribal warfare, slave-raiding and human sacrifices, and exercising control over the working of the laws, left to the people executive and fiscal autonomy. The administration is in the hands of a council of chiefs which exercises legislative, executive and, to some extent, judicial functions. The president of this council, or ruling chief—chosen from among the members of the two recognized reigning families—is called the alake, a word meaning “Lord of Ake,” Ake being the name of the principal quarter of Abeokuta, after the ancient capital of the Egbas. The alake exercises little authority apart from his council, the form of government being largely democratic. Revenue is chiefly derived from tolls or import duties. A visit of the alake to England in 1904 evoked considerable public interest. The chief was a man of great intelligence, eager to study western civilization, and an ardent agriculturist.

ABERAVON, a contributory parliamentary and municipal borough of Glamorganshire, Wales, on the right bank of the Avon, near its mouth in Swansea Bay, 11 m. E.S.E. of Swansea and 170 m. from London by rail. Pop. (1901) 7553. It has a station on the Rhondda and Swansea Bay railway and is also on the main South Wales line of the Great Western, whose station, however, is at Port Talbot, half a mile distant, on the eastern side of the Avon. The valley of the Avon, which is only some three miles long, has been from about 1840 a place of much metallurgical activity. There are tinplate and engineering works within the borough. At Cwmavon, 1 m. to the north-east, are large copper-smelting works established in 1838, acquired two years later by the governor and Company of the Copper Miners of England, but now worked by the Rio Tinto Copper Company. There are also iron, steel and tinplate works both at Cwmavon and at Port Talbot, which, when it consisted only of docks, was appropriately known as Aberavon Port.

The town derives its name from the river Avon (corrupted from Avan), which also gave its name to a medieval lordship. On the Norman conquest at Glamorgan, Caradoc, the eldest son of the defeated prince, Lestyn ab Gwrgan, continued to hold this lordship, and for the defence of the passage of the river built here a castle whose foundations are still traceable in a field near the churchyard. His descendants (who from the 13th century onwards styled themselves De Avan or D’Avene) established, under the protection of the castle, a chartered town, which in 1372 received a further charter from Edward Le Despenser, into whose family the lordship had come on an exchange of lands. In modern times these charters were not acted upon, the town being deemed a borough by prescription, but in 1861 it was incorporated under the Municipal Corporations Act. Since 1832 it has belonged to the Swansea parliamentary district of boroughs, uniting with Kenfig, Loughor, Neath and Swansea to return one member; but in 1885 the older portion of Swansea was given a separate member. ABERCARN, an urban district in the southern parliamentary division of Monmouthshire, England, 10 m. N.W. of Newport by the Great Western railway. Pop. (1901) 12,607. There are collieries, ironworks and tinplate works in the district; the town, which lies in the middle portion of the Ebbw valley, being situated on the south-eastern flank of the great mining region of Glamorganshire and Monmouthshire. ABERCORN, JAMES HAMILTON, (c. 1575–1618), was the eldest son of Claud Hamilton, Lord Paisley (4th son of James, 2nd earl of Arran, and duke of Chatelherault), and of Margaret, daughter of George, 6th Lord Seton. He was made sheriff of Linlithgow in 1600, received large grants of lands in Scotland and Ireland, was created in 1603 baron of Abercorn, and on the 10th of July 1606 was rewarded for his services in the matter of the union by being made earl of Abercorn, and Baron Hamilton, Mount Castle and Kilpatrick. He married Marion, daughter of Thomas, 5th Lord Boyd, and left five sons, of whom the eldest, baron of Strabane, succeeded him as 2nd earl of Abercorn. He died on the 23rd of March 1618. The title of Abercorn, held by the head of the Hamilton family, became a marquessate in 1790, and a dukedom in 1868, the 2nd duke of Abercorn (b. 1838) being a prominent Unionist politician and chairman of the British South Africa Company. ABERCROMBIE, JOHN (1780–1844), Scottish physician, was the son of the Rev. George Abercrombie of Aberdeen, where he was born on the 10th of October 1780. He was educated at the university of Edinburgh, and after graduating as M.D. in 1803 he settled down to practise in that city, where he soon attained a leading position. From 1816 he published various papers in the Edinburgh Medical and Surgical Journal, which formed the basis of his Pathological and Practical Researches on Diseases of the Brain and Spinal Cord, and of his Researches on the Diseases of the Intestinal Canal, Liver and other Viscera of the Abdomen, both published in 1828. He also found time for philosophical speculations, and in 1830 he published his Inquiries concerning the Intellectual Powers of Man and the Investigation of Truth, which was followed in 1833 by a sequel, The Philosophy of the Moral Feelings. Both works, though showing little originality of thought, achieved wide popularity. He died at Edinburgh on the 14th of November 1844. ABERCROMBY, DAVID, a 17th-century Scottish physician who was sufficiently noteworthy a generation after the probable date of his death to have his Nova Medicinae Praxis reprinted at Paris in 1740. During his lifetime his Tuta ac efficax luis venereae saepe absque mercurio ac semper absque salivatione mercuriali curando methodus (1684) was translated into French, Dutch and German. Two other works by him were De Pulsus Variatione (London, 1685), and Ars explorandi medicas facultates plantarum ex solo sapore (London, 1685–1688). His Opuscula were collected in 1687. These professional writings gave him a place and memorial in A. von Haller’s Bibliotheca Medicinae Pract. (4 vols. 8vo, 1779, tom. iii. p. 619); but he claims notice rather by his remarkable controversial books in theology and philosophy than by his medical writings. Bred up at Douai as a Jesuit, he abjured popery, and published Protestancy proved Safer than Popery (London, 1686). But the most noticeable of his productions is A Discourse of Wit (London, 1685), which contains some of the most characteristic and most definitely-put metaphysical opinions of the Scottish philosophy of common sense. It was followed by Academia Scientiarum (1687), and by A Moral Treatise of the Power of Interest (1690), dedicated to Robert Boyle. A Short Account of Scots Divines, by him, was printed at Edinburgh in 1833, edited by James Maidment. The exact date of his death is unknown, but according to Haller he was alive early in the 18th century. ABERCROMBY, PATRICK (1656–c. 1716), Scottish physician and antiquarian, was the third son of Alexander Abercromby of Fetterneir in Aberdeenshire, and brother of Francis

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