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258 Loro kidul, generally called Nyai Loro kidul, the beautiful lady of the South. Is a fabulous personage to whom the Javanese attach much mysterious importance. She is the spirit of the mysterious Southern ocean whom the natives fancy they can consult on grand occassions of emergency. Her abode is supposed to be in the grotto of Manchingan in the territory of Jugyakarta. (She is also known at Bali, and is a form of the consort of Siva. Her abode being placed in the South is a token more of the Hindus, at least partly, settling first on the South coast of Java. Fr).

Los, the idiomatic expression of going; to go; the act of going. Los ka sawah ngurusan chai na, he went to the sawah to look after the water. Los sia pulang, go you and return.

Loteng, a loft, a garret; more especially in a European built house. (Jav. Batav. idem).

Lowih, more, in excess. Lowih těuyn, far too much. Kajěun lowih kėjo, asal ulah kurang lauk, never mind there being to much boiled rice, as long as there is meat to eat with it: a common native witticism. Lowih is also used to form a comparative degree. Lowih hadė, better, more good. Lowih panjang, longer, more long. (Jav. Luwih. Kawi Lěwih. Mal. Lěbih).

Lowihan, to give more, to make an addition.

Loyog, going away without permission or asking leave; going carelessly away. Ka mana loyog na, wither has he made his escape.

Luah, spittle, siliva.

Luahan, to spit upon.

Luang, without, deprived of, having the want of, missing. Tilok luang balanja, he is never without pocket money. To luang poi, never a day goes past without it; never missing a day.

Luar, outside, without, beyond. Luaran pagěr, outside the fence. Di luar imah, outside the house. Di luar, outside, without. Ka luar, towards the outside; left any service or employ. Come out!

Lubang, a fresh water eel. Common in mountain rivers, where it nestles in holes or cavities in the banks.

Luchut, to slip or drop out of place. To get loose. Same as Lochot.

Luděung and Luděungan, bold, fearless. To luděung, I dare not; I am afraid.

Ludi, done out of, swindled, something lost or taken from us, dished.

Lugag-logog, knocking gawkily about; strolling about without any apparent occupation. (Jav. Lėgěg and lěgog, being dumb from astonishment).

Lugai, with the hand open; with the fingers stretched out. To bisa lugai I cannot open my hand (from something being the matter with the fingers- so stiff as not to open).

Lugudur, to roll along in mass; as earth which is saturated with water or rain, and slips from its position, as in a dam or hill side. Lugudur bai jėlěma, the people advanced in a thick mass.

Luhur, high, elevated; top, upper side or point. Gunung luhur, a high mountain. Di


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Rh luhur gunung, on the top of the mountain. Di luhur, on the top, above.

Luis, sleek and clean.

Luk, the idiomatic expression to indicate anything bending down or curving round like a hoop. A bend, a twist. See Ngěluk, Pěluk, Těluk. Sabraha luk děui iyo chai manan daik datang, how many more bends are there in this river before we arrive.

Luku, to plough; a plough. (Jav. Batav. Waluku. Luku is an abbreviation).

Lukun, the quids of Sěurěuh tied up in a particular manner, which are carried and presented by the parents of the man to the parents of an intended bride, when a marriage contract is agreed upon; this is done in the ceremony of Ngalamar.

Lukut, moss, any small mossy vegetable incrustation.

Luluguh, the chief person, the leading man whom other follow. The chief ingredient in any compound. The original outlay.

Luluh, to trample on and mix up; to knead. To trample on earth so as to knead it, in order to make a stiff homogenous clay for the purpose of making bricks or tiles. (Jav. Luluh, melted; Luluwan, clay, wherefrom bricks are made).

Luluhur, a progenitor who has become deifyed. This idea still adheres to the Sunda people from ancient pagan times, that their progenitors were a sort of demi-gods, and that they have still a supernatural influence over human actions. The word is derived from Luhur, high, elevated. (The same idea as on Bali prevails about the Pitara, the ancestors, who are called also Buyut. Fr).

Lului, to prepare kětan rice by putting it in a bit of bambu which is then stuck into the fire or among embers to cook. The bambu burns but the rice is withdrawn in due time properly cooked.

Lulumbungan, to catch fish by piling up aheap of stones in the river, amongst which the fish creep, mostly small ones. At intervals a large casting net is thrown over the heap of stones and the fish secured. The Etymon of this word — Lumbung, is in Malay and Javanese, a granary, but is not used in Sunda.

Lulup, to steep in mud, as is done with some barks preparatory to making them into string or cords, which process renders the material durable. Tali lulup, is string so treated. (Jav. Lulup, a string, or cord made of the bark of the Waru-tree, from which a kind of rough clothing is made. Gericke.)

Lulurung, an avenue, the passage between two rows, as of planted trees or the like.

Lulut, a fine chain, as for watches &c. Fine gold or silver chain.

Lumaku, to have employment, work or occupation. (Derived from Laku in the common Javanese way).

Lumampu, to exert oneself; to do anything for a livelyhood. (Cf. Jav. Lampu and Malay Lampoh or Lampau).

Lumar, name of a sort of fungus growing on old trees or rotten wood and which shines bright in the dark. Called also Supa lumar, the lumar fungus.

Lumar, dim- sighted, obscure or perverted in vision.

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260 Lumayan, a trifle, something better than nothing. Lumayan bai di béré kulit na, he gave me the hide, which was better than nothing.

Lumayung, said of fruit which hangs invitingly ripe on trees.

Lumbrah, with common consent; of one accord. Notorious. What is usual or customary. Lumbrah batur, what is usual with other people.

Lumbur, a village, a collection of native houses. The final syllable Bur, poured out, dispersed, would seem to denote the spot from where the people poured out daily to their occupations. The um is constructive, denoting the act of dispersing. Bur in the sense of dispersing or pouring out is heard in many words, as Lĕbur, melted down as a metal (so that it can be poured out.) Tabur, poured out. Kabur, run away. Mabur, run away. Labur, to pour out, to start out- in the Malay of Java.

 * This idea may have arisen among a people uniting in villigesvillages [sic] for mutual defence, as the natural state of savages would be to live much apart, or every man in his paddy field, or where he had the means of getting his subsistance, where they probably lived in a Ranggon, which see- here and there, as is still the case with some of the ruder tribes on Borneo and Celebes.

 * Lumbur, on the above supposition , would be the converse of the malay word Lumbung, a granary, a Paddy store. The Bung in this sense is very probably heard in the word Bungkus, a parcel, a roll; Bumbung, a bambu for keeping anything in. Kĕmbung swollen, inflated. Jubung, a circle of mat work set in a boiling pan, to prevent the matter boiling over. Bung in these senses being indicative of containing, having capacity, and is again heard in the Sunda Lulumbungan, which probably is the word , now in its simple sense of Lumbung only retained in Malay , but still indicating in Sunda- a place into which fish collect.

 * That savage natives do not often, in the early stages of their existence collect into villages, may be learned from the present state of the ruder parts of Celebes. Captain van der Hart in his „Reize rondom het eiland Celebes 1854" says at Page 70 when speaking of the Haljours of the East coast of Celebes—„Their dwellings are made of bambu and wood, and all rest on the top of high posts, elevated above the ground. They are not collected in Kampongs (villages) but every one lives by himself, scattered over the country, close to their Ladangs (Humahs), and as they have to change these every year, such also is the case with their dwellings".

Lumého, said of the pulp of a cocoanut which is still soft and young- hardly fit for use. (Cf. Lého). Lumpat, to run away, to scamper off, to run hard. (Jav. Mal. Spring; malumpat, to spring).

Lumping, a buffaloe hide, streched out and dried for use.

Lumpuh, lame, crippled with disease, palsied, numb; having legs swollen with Elephantiasis. (Jav. Mai. idem).

Lumpui, a small dwarf shurb, with red berries and broad leaf. It is said that when


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Rh young women use this plant medicinally, it relaxes the female organs, and is used before marriage.

Lumuis, grown up as an animal; coming to maturity, and the hair of the skin getting smooth and shining.

Lumur, a drinking glass, a tumbler. (From the Dutch Roemmer).

Lumur, occurs in the expression Chukup lumur, to hush up an unpleasant business.

Lumut, short moss or excrescences growing on wet stones, when long it is called Lukut. (Jav. Mal. idem).

Lumut, the oily sliminess or slippery matter on fresh caught fish. (The same as the preceding).

Lunchat, to jump, to take a spring. (Cf. Lumpat).

Lunglum, to sit on eggs like a hen, to brood eggs.

Lungsar, stretched out at full length when lying down.

Lungsur, to start on a journey, as a great man with many attendants.

Luntak, cleared off as a debt; discharged- paid off.

Luntur, to discharge colour like a piece of bad prints: loss of colour; washed out.

Luput, in vain, no use trying. Not getting what we try for; to fail; to miss.

Lurah, a head man, a chief over several villages, or a small district. Ngrurah implies anything that casts a a shade- Palindungan, an umbrella; and also the vault of heaven. Ngrurah, Angrurah, and Anglurah, are on Java Lurah, a chief of the 4th. class. Friederich on Bali: Batavian Transactions Vol. 23 Page 31.

Luri, a beautiful, red, middle sized parrot brought from the Moluccos. (Another name used at Batavia is Nori). Lurung, a path, a lane, an avenue; a street. (Jav. Mal. idem).

Luse, hungry, faint from want of food. (Cf. Lěsu).

Lusean, the warp or threads lengthwise in a web of cloth.

Lutung, the black monkey, Scmnopithecus Maurus.

Lutung Kasarung, a character in the history o Pajajaran. See Kasarung.

Luwěr, muddy, opaque with dirt; said especially of muddy water.

Luwěr-léor, to wriggle as a snake moving along the ground.

Luwuk, a place, a spot of ground. Nyambut sawah dua luwuk, to work sawahs in two places. Luwuk na hadé gěusan imah, the spot is good for building a house on. Luwuk iyo ulah di kěbonan, do not make gardens in this place.  Ma, mother, mamma. Amma, C. 44, a mother. Amama, C. Vol. 2. Page 372 mother.

Ma, an expletive particle which has its force in composition, but admits of no definite translation. Imah na ma hadé, as to his house, it is good. It will often answer to the English expression- as far as, as to. Sia ma tilok bisa bogah urusan, as for you, you can never come right. Kalakuan nana éta ma to měunang di wada, as far as his conduct is concerned, you cannot find fault with it. Ma is also a constructive particle not only in Sunda but in most of the Polynesian languages, and is an inseparable


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502 and Kolu at the Sandwich Islands. Bougainville gives Atorou, three, for Tahiti.

Tomas, the same as Katomas, name of a plant, Justicia.

Tomo, a small globural coarse earthenware cooking pot, with small aperture at top, used for boiling rice in small quantities, etc. etc.

Tong, a tub, a cask, in this respect is the same as Tahang; but Tong is something of smaller dimensions, and thus not a vat or receiver.

Tong'érét, an insect which makes a screaming noise in thick old forests, generally in the latter part of the day.

Tonggéngkěn, to set with the bottom upwards. To invert. To set with the rump sticking upwards.

Tonggo, above, relatively higher up. The converse of Lando, which is lower down. Di tonggo, up the hill, on the top of any eminence.

Tonggong, the back of man or brute. Tulang tonggong, the back-bone.

Tongkeng, name of a climber with flower, Pergularia Odorata. Tonkin, C. 246, name of a plant, Pergularia Odoratissima.

Tongkob, the whole covering materials along the ridge, poles of a thatched house. Two hatěups tied together, so that their respective ends overlap each other, having the jějalon on each outer edge. See Pangěrong, Wuwung and Adu-kěbo.

Tongkol, same as Totongkol, a fish in the sea.

Tong'o, a flea on fowls or on poultry.

Tongsan, a name for China, given to it by the Chinese.

Tongtong, a large piece of wood, hollowed out and hung up in guardhouses to sound an alarm with by beating.

Tongtoyong, to go a hunting, or out shooting on foot,—not in a cart. To peep and watch game as it comes out to feed, with the view of shooting it.

Tonjok, to strike with the clenched fist by lunging it out straight from you.

To nyana, I should not have thought it. It does not look likely. See Nyana.

To-ong, to look at, to peep. Also to make a visit to take a look at. Batur gěring kudu di to-ong, when your friends are ill, you must go and look after them. Di to-ong ti na bongbok, he peeped at him through a chink.

Toop or Tōp, a native trading vessel. A native sea-going craft.

Top, the idiomatic expression for taking hold of, of taking in the hand. Catch hold! Top tumbak, lěng ka lěuwěung, laying hold of his spear, off he went to the forest.

Topékong, name given by the Javanese and Malays to the principal idol of a Chinese temple. Imah topékong, the topékong-house, a Chinese temple.

Topéng, a mask, masks of wood painted fancifully or to represent monstrous figures, used by the natives at certain entertainments.

Topi, a hat, any covering for the head when abroad in the open air. Toppiya, C. 245, a hat, a bonnet.

Topo, a piece of white cloth carried about the person by way of a wipe or handkerchief.


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 their precious burdens. Between Ya-chou, the starting-point of this traffic, and Tachienlu there are two high passes to cross, seven thousand feet above the level where the journey begins, and the whole length of the road is a wearisome succession of ups and downs. And the loads carried are extraordinary. Baron von Richthofen says, "There is probably no road in the world where such heavy loads are carried by man across high mountains." The oblong package, called "pao," in which the tea is made up, weighs perhaps eighteen pounds, and, according to the German traveller, ten or eleven form an average load. But Baber declares that he had often seen a coolie carrying eighteen pao, and on one occasion a man with a load of twenty-two, certainly equivalent to four hundred pounds. I saw nothing like that, but I passed many a poor wretch sweating under a burden of two hundred and twenty-five or two hundred and fifty pounds. Day after day they creep along, rarely covering more than six or seven miles a day. Every four hundred yards they rest, but the loads are taken off only at noon and night. At other times they relieve themselves for a moment from the intolerable strain by placing an iron-shod crutch under the load. On the march they carry this in the hand, tapping the ground as they go, and all along the road the granite pavement is worn into holes from the taps of centuries. The load, which is fastened to a framework

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 attached to the carrier's back, towers high over his head, and is usually surmounted by his wide-brimmed hat fastened at such an angle as to give him protection against rain and sun. Even Chinese ingenuity has failed to devise a way by which he can wear it properly on his head. Some of them fanned themselves vigorously as they walked, with respectable black, old-lady fans, and the contrast with their hard, begrimed faces and sturdy frames was very comical. The men looked worn and exhausted, and their work is killing, although I believe they outlast the chairbearers; but they were patient and cheerful like the rest, ready to laugh and share their cold lunch of corn-cake with the little foreign dog who begged so prettily.

I wondered how many of them were opium smokers. To the untrained eye the signs were not very plain. Among my coolies was one whom I dubbed "Mercury," so untiring and fleet of foot was he, carrying his load of eighty pounds or so with apparent ease, and showing much pride in keeping near my chair, while usually the carrier coolies lagged far behind. I was told he was the worst smoker of the whole lot. In my caravan of seventeen men, seven, including the fu t'ou, used opium. As a rule they limited themselves to one pipe at night, while five years ago travellers complained that a long halt at noon was demanded by the smokers. The fu t'ou was making a

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 valiant effort, with the aid of anti-opium pills, to break off the habit; it was getting too expensive, he said, especially for a married man. In a number of towns places were pointed out where these pills were sold by the Government. Those who know, say they are often as pernicious as the drug itself.

The majority of my men, eleven to be precise, were married, and eight had children. I was interested to note the discreet and indirect way in which this information was procured for me by the interpreter. Such matters are not mentioned in public in China, any more than in India.

My own chair-men, so it happened, were all gay young bachelors, ready to squander their earnings on anything that took their fancy,—beads or tobacco, hats or cakes, especially cakes. There was a particular sort, very sweet with pink frosting, that was a great delicacy, costing two cents Mexican apiece. I had to speak pretty emphatically to one of the men who was trying to win Jack's favour by feeding him with the costly cookies. "But the little dog likes them," he said.

The Chinese generally, unlike the Hindu, is very ready to spend on his food if he has the money. He will live on less than nothing if put to it, but given the chance he does not stint himself. At short intervals on the road were tea-houses and restaurants of the simpler sort especially planned to cater to the

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 coolie class, but they were often not unattractive. Sometimes they were substantial buildings open to the street, and set out with tables on which were ranged dishes of vegetables and curries and cakes, while in the background was a big cauldron of rice cooking over the fire. Occasionally the tea-house was nothing more than a section of the highway roofed over with mats or leafy boughs. On a handy bench was placed a basin of steaming water for the visitor to bathe hands and face before drawing up to the table. It gave me a pleasant surprise to see the Chinese making of the daily repast a jolly social function, instead of each squatting on the ground in a corner, devouring his solitary bowl of rice as is the fashion of most Eastern peoples.

I found much interest in noting the food of my men, the variety and cost of it, and I whiled away many an hour of waiting, in questioning innkeepers and provision dealers. A good bowl of rice, called "cat's head" and costing twenty cash, or one cent gold, was usually the pièce de résistance. This in hand, a man fished out with his chopsticks tidbits from various dishes set out on the table, beans, cabbage, lettuce, peppers, etc., all cooked. Good hot boiled potatoes in their jackets were sometimes to be had at four cash each, or a bowl of stewed turnips at the same price. Beans in some shape were an important part of every menu. You could get a basin of fresh

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Rh Torék, deaf, not hearing.

Toro, an overall jacket, a sort of smock frock, worn by both men and women. The Toro has no opening down the length of it, and most resembles a woman's gown, but is sewed up like a sack, with of course both ends open.

Torog, to swap, to exchange. To add something in swapping.

Torombolan, not even and regular, in patches, here good there bad. Paré na torombolan amat, the paddy is in patches, in many places has not come up, or has failed.

Toropong, same as the more usual Tropong; a weaver's shuttle; a spyglass, a telescope, from Ropong, having an aperture throughout, tube-shaped.

Totog, to drive down anything with a piece of wood, as with a monkey. To strike by hitting with the end of any instrument, as with a piece of wood or with a beam.

Totogan, a monkey for driving piles.

Totogan, is the name of a part of the native loom, viz the flat piece of plank which lies horizontally in the mortises of the Changchangan, and around which the loose unwoven threads are arranged.

Totogkěn, to strike with the end of a stick or beam, driven end-ways on.

Totok, a lamp-stand.

Totongkol, name of a fish in the sea.

Totol, to daub, to cover with spots or blotches. To vaccinate, from making several small punctures on the skin for that purpose. Tukang totol, a man who vaccinates.

Totos, cut through, pierced. Terminated as any dispute or question. Tachan daik totos, it is not yet cut through. Pelkara sawah téa ayěunah totos, that story about the sawah is now terminated.

Totujon or Tutujon, unevenly, not all alike. Some getting and some not getting. Some long some short. With various success. Under various circumstances.

Towéksa, wonder, astonishment.

Towong, an opening in the forest through which you can see clear. A gap in a forest,—said especially of such a gap on the mountains.

Towu, sugar-cane. Some people and villages pronounce thus the more usual Tiwu, which see.

Toya, water, in the composition of proper names. Toya, C. 246, water.

Toyok, said of buffalloe horns when they project in front of the head, when they have a forward direction.

Traju, a balance, scales to weigh with,—not a steelyard.

Trang, clear, especially a case before a police authority. Correct and proper. Not against law. The more usual word in Sunda for clear is Cha-ang, and the Malay word Trang appears to be ter-aäng = trang.

Trangkěn, to enlighten, to make clear. To clear up any matter.

Trawangsa, a native musical instrument, a lute, an oblong box with 3 or 4 cords on it like those of a fiddle, but which are played with the fingers.

Tripang, Holothurion, a black sea-slug, collected and dried for the China market; called also Sawala, when alive in the sea.


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The TITLES of the STATUTES. tioned; and for the Relief of Officers of the Customs in Informations upon Seizures.

35. An Act more effectually to prevent the Frauds and Abuses committed in the Admeasurement of Coals with- in the City and Liberty of Westminster, and that Part of the Dutchy of Lancaster adjoining thereto, and the several Parishes of Saint Giles in the Fields, Saint Mary le Bon, and such Part of the Parish of Saint Andrew, Holborn, as lies in the County of Middlesex.

36. An Act to allow the Purchase, for his Majesty's Use, of Naval Stores brought into this Kingdom on Board Neutral Ships, by any of his Majesty's Ships, and to allow such Stores to be landed and entered during the Continuance of he present Wars with France and and Spain, or either of them.

37. An Act to regulate Insurance on Ships belonging to the Subjects of Great Britain, and on Merchandizes or Effects laden thereon.

38. An Act more effectually to prohibit and prevent Pas- tors or Ministers from officiating in Episcopal Meeting houses in Scotland, without duly qualifying themselves according to Law; and to punish Persons for resorting to any Meeting-houses where such unqualified Pastors or Ministers shall officiate.

39. An Act for the more effectual disarming the Highlands in Scotland; and for more effectually securing the Peace of the said Highlands; and for restraining the Use of the Highland Dress; and for further indemnifying such Persons as have acted in Defence of his Majesty's Person and Government, during the unnatural Rebellion; and for indemnifying the Judges and other Officers of the Court of Justiciary in Scotland for not performing the Northern Circuit in May one thousand seven hundred and forty—six; and for obliging the Masters and Teachers of Private Schools in Scotland, and Chaplains, Tutors, and Governors of Children or Youth, to take the Oaths to his Majesty, his Heirs and Successors, and to register the same.

PRIVATE ACTS. Anno 19 Georgii II.

Act for impowering Francis Vincent Esquire, to make a Jointure, on any future Marriage, and Provision for his Daughters and younger Sons.

2. An Act to enable Sir Wyndham Knatchbull Baronet, and his Heirs Male, to take and use the Surname and Arms of Wyndham, pursuant to the Desire of Thomas Lord Wyndham in the Kingdom of Ireland, deceased.

3. An Act to enable Richard Leman Esquire, formerly called Richard Alie, and the Heirs Male of his Body, to take and use the Surname of Leman, pursuant to the Will of Sir William Leman Baronet, deceased.

4. An Act for naturalizing Hermann Meyer, Herman Rudolf Klincke, and Peter Torras junior.

5. An Act for naturalizing John Daniel Dreyer.

6. An Act for giving Power to the Sons of William Lord Viscount Grimston, to make Jointures on their respective Marriages, in lieu of a defective Power contained in the Settlement made on the Marriage of Samuel Grimstone Esquire, deecased.

7. An Act to vest the Manor of Ruxley, in the County of Kent, and several Lands there, in Sir Narbrougly D'Aoth Baronet, and his Heirs, discharged of the Uses in his Marriage Settlement, other Lands in the said County, of greater yearly Value, being settled in lieu thereof.

8. An Act for confirming and establishing Articles of Agreement, and an Award for inclosing and dividing certain common Fields, within the Parish of Inkpen, in the County of Berks.

9. An Act for giving further Time to execute an Act made in the seventeenth Year of his present Majesty's Reign, intituled, An Act for extinguishing a Right of Common, claimed by, and belonging to, the Owners and Proprietors of ancient Burgages and Tenements in Ripon, Littlethorpe, and Bondgate, in the County of York; and for settling and providing an Equivalent for the said Common Right.

10. An Act for establishing Articles of Agreement for an Inclosure and Division of the common Fields, Waste, and common Grounds in the Manor of Kelfield, in the County of York; and for impowering the Lord of the said Manor to raise Money to complete the said inclosure.

11. An Act for rectifying and amending the Defects in a former Act of Parliament, made in the fifteenth Year of the Reign of his present Majesty, for Sale of Part of the Estate of Edward Bayntun Rolt Esquire; and for the better and more effectual Execution of the Trusts of the said former Act.

12. An Act for Sale of Part of the Estate of Thomas Duke of Leeds; and for applying Part of the Money arising thereby in Payment of certain Debts owing by him, and the Residue in Discharge of Incumbrances affecting the rest of the said Duke's settled Estates; and for securing an Equivalent to his Issue Male, in respect of what should be so applied in Payment of the said Debts.

13. An Act for vesting in Simon Lord Viscount Harcourt, certain Lands in Ducklington, in the County of Oxford, discharged from the Trusts limited in the Marriage Settlement of George Hart with Susannah his now Wife; and for purchasing other Lands to be settled in lieu thereof.

14. An Act for vesting the Real and Leasehold Estates late of Edward Wright Esquire, deceased, in Trustees, to be sold for Payment of his Debts, and other Purposes.

15. An Act to enable Henry Crabb, and his Heirs Male, to take and use the Surname of Boulton, pursuant to the Will of Richard Boulton Esquire, deceased.

16. An Act for vesting Part of the settled Estates of the most Noble Henry Duke of Chandos, in Trustees, for raising Money to discharge Incumbrances affecting other Parts thereof, and for Payment of his Debts; and for securing an Equivalent to the Right Honourable James Brydges, called Marquis of Carnarvon, an Infant, and his Issue; and foreraising at twenty—one, or Marriage, the Portion charged on the said settled Estates for the Lady Caroline Brydges, only Daughter of the said Duke, and for securing to her the Interest thereof in the mean Time.

17. An Act to impower the Guardians of Other Lewis Earl of Plymouth, an Infant, to make Leases of his Estate in the County of Glamorgan, during his Minority.

18. An Act to enable George Earl of Cholmondeley, and William Pitt Efquire, to take in Great Britain the Oath of Office as Vice Treasurer and Receiver General and Paymaster General of all his Majesty's Revenues in the Kingdom of Ireland, and to qualify themselves for the Enjoyment of the said Offices.

19. An Act for Sale of certain Estates of the late Earl of Fingall, in the County of Cavan, in the Kingdom of Ireland, for discharging Incumbrances charged thereon, and for other Purposes therein mentioned.

20. An Act for Sale of the Estate late of Richard Lechmere junior, and Anne his Wife, in the County of Essex,

-— pursuant


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Page:Roman Manchester (1900) by Charles Roeder.djvu/107

 ORNAMENTAL SAMIAN-WARE.


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 1em

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 beans for ten cash, dried bean-cake for five, beans cooked and strained to a stiff batter for making soup for seven cash the ounce, while a large square of white bean-cake was sold for one copper cent. A saucer of spun rice or millet, looking much like vermicelli, with a seasoning of vinegar, cost five cash. Bowls of powdered grain mixed with sugar were much in demand. So, too, for those who could afford them, large round cakes at thirty cash for two. Ground pepper (the Chinese are very fond of pepper in any form) was sold at one cash the tiny package, and sugar for three cash the square inch. Almost every coolie had tucked in about his load a large flat cake of coarse corn-meal or maize mixed with water, which he munched as he went along. In Tachienlu, my supply of biscuits having given out, I had my cook buy some of these; split open and toasted, they were not at all bad. Tea, of course, was to be had everywhere; a pinch of tea-leaves in a covered cup and unstinted boiling water cost from five to twenty cash a cup, and most refreshing I found it. On the whole, the food looked attractive, and the fact that whether liquid or solid it was almost invariably boiled must have much to do with saving the people from the legitimate consequences of their sins against sanitary laws. The Chinese have no principles against eating between meals if they can find anything to eat, and there was temptation all along the road. Beside a

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 wayside well, under a spreading tree, would be placed a small table tended perhaps only by a tiny maiden, and set out with pieces of sugar-cane or twigs of loquats or carefully counted clusters of peanuts or seeds, five pieces for a cash.

Our second night from the ferry was spent at Ni T'ou, a rather important frontier village, and attractive with picturesque red temples and pailous. A good sleep in an unusually comfortable inn prepared us for the stiff climb to come. The morning broke grey and the clouds rested low on the mountains, but at least we were spared a start in the rain. The road was so steep and rough that I preferred to walk, and soon getting ahead of my men I did not see them again until midday, and I had a good morning all to myself among the hills. Occasionally I passed through a little hamlet, people and dogs all turning out to greet my dog and me. Once a whole village emptied itself into the fields to show me the way up the hillside. My cold lunch I ate at the head of a wild gorge by a solitary shrine half buried in clumps of bushes, and beautiful with masses of iris. The last part of the climb to Fei Yüeh Ling, or "Fly Beyond Pass," led through an uninhabited glen down which rushed a fine stream turning the horizontally placed wheels of a ruined mill. Hurrying up the rocky zigzag I stood alone at the top of the pass, nine thousand feet above the sea. Before me I knew towered range upon range, peak

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 above peak, one of the finest views the earth affords, but alas, everything was blotted out by thick white clouds, and I could scarcely see ten feet away.

It was maddening to think of the wonders that lay behind that impenetrable wall, but there was nothing to do but to descend by a trail as steep and slippery as the one by which I had just climbed, for the cold, drenching mist showed no signs of lifting. It was on this slope that Rockhill, the American explorer, met a pilgrim on his way to Lhasa. Starting in the Chusan archipelago near Ning-po, he had already spent seven years on the way, and it would be two more before he could attain his goal, which was not to be wondered at, as with every two steps he prostrated himself full length on the ground before the little altar he carried with him. With this primitive mountain world his act was in weird harmony, but there was an incongruity almost stunning in the sight of a Hindu carrying out a similar vow in one of the crowded business streets of Europeanized Calcutta. I nearly stepped on him as I came out one day from the Hong Kong and Shanghai Bank.

Just before reaching Hua-lin-ping, or "Phoenix" Flat, where we were to spend the night, I espied across the narrow valley to our right a picturesque temple perched at the top of a high wooded cliff. As it was still early in the afternoon, I turned off from the trail, and, accompanied by the interpreter, scrambled down

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 the slope, gay with pink azaleas, to a charming wooden bridge spanning the torrent. After a sharp pull through a fine forest, we came out in front of the temple, which was dedicated to Kuan Yin: by the way, it is rather significant that China's favourite deity is the Goddess of Mercy. The place seemed deserted, and we wandered about at will. Apparently extensive repairs were going on, and roofs and gods alike were being refurbished. After a time an old priest turned up, who took us through the timber-built monastery behind the temple. Here, he told us, well-to-do people of the neighbourhood often spent a few weeks in summer, to escape the damp heat of the valley. The practical Chinese do not hesitate to put their sacred places to use, and they serve in turn for schools, political gatherings, summer resorts.

I was half a mind to cry a halt, the place looked so attractive, and all the more when on stepping out of a door there opened before me a wonderful vision of heaven-kissing mountains. While we were inside the clouds had lifted, revealing the whole line of the great peaks that stand as sentinels at the eastern end of the vast Tibetan plateau. Westward from that snow-topped line there is no low land until you reach the plains of India. For a few minutes we stood spellbound, and then the clouds shut down again, leaving only a glorious memory to cheer the descent through a grey, dripping world.

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 A generation ago Hua-lin-ping was an important frontier post, but to-day its broad, barrack-lined street is deserted and grass-grown, for the vanguard of effective Chinese occupation is steadily pushing westward into the tribes country. We started the next morning under clouds of more than one sort; rain was falling, the ma-fu, whom I had been dosing for a day or two, had given out, and had to be left behind as well as one of the coolies, and the fu t'ou was cross at having to shoulder the latter's load. Early on this day we again came to the Ta Tu, having descended five thousand feet from the top of the pass; and for the rest of this stage and all the next one we followed up the wild valley of this beautiful river, which may be said to form the real geographical and ethnographical boundary between China and Tibet. Wherever the valley opened out a little, there was the invariable garden-like cultivation of the Chinese; fruit and nut trees abounded, mulberry, peach, apricot, and walnut, and the fields showed good crops of maize, beans, and sugar-cane. But up from the narrow fertile strip of river bank towered on either hand barren mountains, their precipitous granite sides gashed here and there by deep gorges in and out of which the trail wound with sharp turns and steep descents. The grey, forbidding mountains, showing hardly a foothold for man or beast, tree or house, matched the grey, swirling river, here

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 even for rafts. Thrust back by the land, offered only a watery grave by the river, it seemed no country for man to seek a home, and yet the scattered Chinese hamlets were gay and full of life, and the tea-houses at every turn were doing a good business.

At Leng Chi, where we stopped for breakfast, I fled from the noisy restaurant to a small temple across the road, its outer court filled full of coffins, whether occupied or not, I could not say. A nice old priest promptly found me out, and taking me into an inner room made me comfortable with cups of tea. The buzz of voices told that a school was in session near by, and at the request of the teacher, a good-looking young man, I paid it a visit. Some twenty boys were hard at work on the classics and mathematics, undisturbed by the weird-looking gods around them. They seemed wide awake, and showed real disappointment that I could not stop to see a display of their skill in gymnastics. Every good-sized village seems to boast a school of sorts, and not a few do something for the girls.

The rain was falling as we approached Lu Ting Ch'iao, and that meant a long evening cooped up in a noisy, ill-smelling inn, so in desperation I took refuge under a large tree just outside the town where bushes screened me from the passers on the road. My men had long since made up their minds that I was rather mad, so they left me in peace, only posting one

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 of the soldiers in a temple near by to keep watch and ward; but there was no need, for most of the people hereabouts are Tibetan, and they have little of the pertinacious curiosity of the Chinese, whether because of better manners or because less alert I do not know. And it was well I cut short my stay in the inn, for it was about the worst I had come across, as I took pains to inform the landlord the next morning. But there was no choice. Lu Ting Ch'iao, or the "Town of the Iron Bridge," derives its importance as well as its name from its location, and it was crowded to overflowing with east- and west-bound travellers, officials, merchants, soldiers, coolies, for all traffic must cross the Ta Tu here, the one point spanned by a bridge. Indeed, according to Mr. Archibald Little, this is the only bridge across any one of the many large rivers that unite to form the Great River. It is of the suspension sort, built in 1701, in the reign of that energetic ruler, Kang Hi, and is three hundred and eleven feet long. The nine cables of charcoal-smelted iron that compose it are anchored at the ends in the usual Chinese fashion. On these are laid loose planks to serve as a footway, while the only guard is a shaky chain on either hand. When the wind swoops down the gorge, as it does most afternoons, the whole structure swings uncomfortably, and I wondered at the nonchalance with which heavily laden coolies and ponies crossed. But such as it is, this is the one connecting

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 link between China and Tibet, for ferrying across the upper reaches of the Ta Tu is impracticable most of the year.

After passing the bridge we kept up a narrow trail that clung to the face of the cliff, often cut out of the granite rock. There were no villages, but we passed through one or two hamlets set in a small alluvial fan such as is often seen in Western Tibet, only there the fan ended with a steep precipice two or three hundred feet above the river, while here it sloped gently down to the water's edge.

Occasionally we saw across the Ta Tu on the left bank a village unmistakably Tibetan: no trees; grey, flat-roofed, fortress-like houses, often reached only by a ladder; with few signs of life to be seen even with a glass, there was a forbidding aspect to these places in marked contrast to the bustle of a Chinese village.

We were now skirting the lower slopes of the Ta Shueh Shan, or "Great Snow Mountains," the outposts of the Tibetan plateau, but we were too hemmed in to catch a glimpse of the higher ranges, save once, when a break in the mountain wall afforded a brief, magnificent view of the snowy peaks towering more than fifteen thousand feet above our heads. Then another turn in the road shut us in again between grey cliff and grey river and grey sky. Toward the end of the day a sharp bend to the left took us away from the Ta Tu into the wild gorge through

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 which flows the Tarchendo, and with a rough scramble we dropped down into the pretty little village of Wa Ssu Kou, the "Ravine of the Tile Roof Monastery." At the extreme western end of the one long street we found comfortable quarters in a new, clean inn. Like so many of these villages of wood with shingled roofs, Wa Ssu Kou seems to burn down once in so often, which has at least the advantage that there is less chance for dirt to accumulate.

Strolling out from the inn after a wash, I found myself in the fine gardens that border the river, separated from the water, here level with the bank, only by a narrow strip of shingle. Men and women were hard at work even after nightfall. Each plant is brought up by hand, as it were, and there is no waste of fertilizer; by spoonfuls the precious stuff is applied to each root instead of being scattered over the ground. Just across the river towered a precipitous cliff two thousand feet high, quite overshadowing the village, which looked very small and helpless by contrast. Up the face of the cliff zigzagged a steep trail, finally disappearing over the top, and I looked longingly after it, for on this side the river direct Chinese government ends. The other bank is the country of the tribesmen, people of Mantzu stock living under the rule of their tribal chiefs. Northwards from Wa Ssu Kou the Ta Tu changes its name to Chin Ch'uan, or "Golden Stream," and

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 the whole region is known as the Chin Ch'uan country, and is famous in Chinese history as the scene of one of the most hardly fought campaigns against the tribes.

On my return to Wa Ssu Kou a week later a free half-day gave me a chance for a little run over the border. Guided by a respectable villager I crossed the rickety bridge over the Tarchendo and after a breathless climb came out on the top of the cliff, where I overlooked a wide rolling plateau sloping steeply to the Ta Tu on the east, and enclosed north and west by high mountains. The country seemed barren and almost uninhabited, as though removed by hundreds of miles from the hard-won prosperity and swarming life of the line of Chinese advance to Tachienlu. Only occasionally did we meet any one, Chinese or Mantzu, and there was no stir about the few dwellings that we passed, all high, fortress-like buildings of stone. This whole region is almost unknown to Europeans, and the few Chinese who go there are generally passing traders. According to Hosie, they are allowed to take temporary wives from the women of the country on payment of a sum of money to the tribal head, but they must leave them behind when they depart.

The next day we ascended the valley of the Tarchendo to Tachienlu, a distance of about twenty miles. There is a rise of thirty-five hundred feet on

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 this stage, but so gradual is the ascent that one realizes it only in watching the stream, which is almost continuous rapid and cataract. For miles there was scarcely a square yard of smooth water. The only means of crossing from one bank to the other is by the rope bridges, of which I saw three. Several times I had a chance to watch some one making the trip. From a bamboo rope securely anchored on either bank with heavy rocks, a sling-seat is suspended by means of a section of bamboo which travels along the rope. Seated in the sling the weight of the voyager carries him more than halfway across, but after that he must haul himself up by sheer force. A slip would mean certain death, and it is said that often on reaching the middle of the stream the impulse to let go is uncontrollable. Hardy Western explorers have frequently confessed their dread of these bridges, which are found throughout the mountains of eastern Asia, but I saw men and women crossing as though it were all in the day's work. But then the Chinese have no nerves, you know.

Fortunately the need of crossing here did not seem very imperative, for there was little sign of life on the north bank of the Tarchendo. Indeed, on our side there were no villages for the whole distance, only a few hamlets and now and then a solitary resthouse. The river is so closely shut in by the mighty rock walls on either hand that there is scarcely room

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 for more than the narrow trail. There were a good many walnut trees and willows, and I occasionally saw a meagre patch of barley or Indian corn, but even the Chinese would be hard put to wring a living here were it not for the coolie trade. In fact, every other house seemed to be a restaurant or tea-house. At one the soldier who had escorted me from Ni T'ou covered himself with disgrace by getting into a quarrel. Rain was falling, so I stayed in my chair while the coolies were drinking their everlasting cups of tea. Suddenly there was a great outcry, every one pitching in, and I saw the soldier seize the innkeeper by the queue, belabouring him vigorously with the flat of his short broad sword. I called to the interpreter to interfere, but either he did not hear me or would not obey; so I scrambled out of my chair as best I could (a woman, as an inferior being, must always step over the side pole; to touch the pole that rests on the coolie's shoulder would cause him to have sores), and, throwing myself into the fray, hauled the soldier off. I knew, for I had tested it, that the edge of his sword was sharp. When the excitement had died down, I learned that the whole trouble rose from the innkeeper's demanding payment for four cakes, while the soldier insisted that he had eaten only three. Who had the right of it I do not know, but I read the man a lesson at so misbehaving himself when escorting a lady, a truly Western point of

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 view which was probably Greek to him, but anyway he seemed greatly downcast at my rebuke, and for the rest of the day hung about in an apologetic way, occasionally mutely laying a bunch of flowers on the arm of my chair as a peace offering.

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Rh Strength and Beauty in all the Parts of it. However, such as it is, I hope it may prove of considerable use and benefit to the World, and not altogether unworthy of its Author.

The Design of it is Three-fold.

First, To establish the great Principles of Religion, the Being of God, and a Future State; by shewing how firm and solid a Foundation they have in the Nature and Reason of Mankind: A work never more necessary than in this degenerate Age, which hath been so miserably over-run with Scepticism and Infidelity.

Secondly, To convince men of the natural and indispensable obligation of Moral Duties; those I mean, which are comprehended by our Saviour under the two general Heads of the Love of God Rh


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 ACHIENLU is surely sui generis; there can be no other town quite like it. Situated eight thousand four hundred feet above the sea, it seems to lie at the bottom of a well, the surrounding snow-capped mountains towering perhaps fifteen thousand feet in the air above the little town which, small as it is, has hardly room to stand, while outside the wall there is scarcely a foot of level ground. It is wedged into the angle where three valleys come together, the Tar and the Chen rivers meeting just below the town to form the Tarchendo, and our first view of the place as we turned the cliff corner that here bars the gorge, was very striking, grey walls and curly roofs standing out sharply from the flanking hillsides.

Within the walls of Tachienlu, China and Tibet meet. As we made our way through the long, dirty main street, here running parallel with the Tar which comes tumbling down from the snow-fields of the Tibetan range, I was struck at once by the varied aspect of the people. The dense crowd that surged through the streets, some on horseback and some on foot, was more Tibetan than Chinese, but the faces

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 et dou levrier, written during his journey in Scotland; the Dittie de la flour de la Margherite; a Dittie d’amour called L’Orlose amoureus, in which he compares himself, the imaginary lover, with a clock; the Espinette amoureuse, which contains a sketch of his early life, freely and pleasantly drawn, accompanied by rondeaux and virelays; the Buisson de jonesce, in which he returns to the recollections of his own youth; and various smaller pieces. The verses are monotonous; the thoughts are not without poetical grace, but they are expressed at tedious length. It would be, however, absurd to expect in Froissart the vigour and verve possessed by none of his predecessors. The time was gone when Marie de France, Rutebœuf and Thibaut de Champagne made the 13th-century language a medium for verse of which any literature might be proud. Briefly, Froissart’s poetry, unless the unpublished portion be better than that before us, is monotonous and mechanical. The chief merit it possesses is in simplicity of diction. This not infrequently produces a pleasing effect.

As for the character of his Chronicle, little need be said. There has never been any difference of opinion on the distinctive merits of this great work. It presents a vivid and faithful drawing of the things done in the 14th century. No more graphic account exists of any age. No historian has drawn so many and such faithful portraits. They are, it is true, portraits of men as they seemed to the writer, not of men as they were. Froissart was uncritical; he accepted princes by their appearance. Who, for instance, would recognize in his portrait of Gaston Phoebus de Foix the cruel voluptuary, stained with the blood of his own son, which we know him to have been? Froissart, again, had no sense of historical responsibility; he was no judge to inquire into motives and condemn actions; he was simply a chronicler. He has been accused by French authors of lacking patriotism. Yet it must be remembered that he was neither a Frenchman nor an Englishman, but a Fleming. He has been accused of insensibility to suffering. Indignation against oppression was not, however, common in the 14th century; why demand of Froissart a quality which is rare enough even in our own time? Yet there are moments when, as in describing the massacre of Limoges, he speaks with tears in his voice.

Let him be judged by his own aims. “Before I commence this book,” he says, “I pray the Saviour of all the world, who created every thing out of nothing, that He will also create and put in me sense and understanding of so much worth, that this book, which I have begun, I may continue and persevere in, so that all those who shall read, see, and hear it may find in it delight and pleasance.” To give delight and pleasure, then, was his sole design.

As regards his personal character, Froissart depicts it himself for us. Such as he was in youth, he tells us, so he remained in more advanced life; rejoicing mightily in dances and carols, in hearing minstrels and poems; inclined to love all those who love dogs and hawks; pricking up his ears at the uncorking of bottles,—“Car au voire prens grand plaisir”; pleased with good cheer, gorgeous apparel and joyous society, but no commonplace reveller or greedy voluptuary,—everything in Froissart was ruled by the good manners which he set before all else; and always eager to listen to tales of war and battle. As we have said above, he shows, not only by his success at courts, but also by the whole tone of his writings, that he possessed a singularly winning manner and strong personal character. He lived wholly in the present, and had no thought of the coming changes. Born when chivalrous ideas were most widely spread, but the spirit of chivalry itself, as inculcated by the best writers, in its decadence, he is penetrated with the sense of knightly honour, and ascribes to all his heroes alike those qualities which only the ideal knight possessed.

The first edition of Froissart’s Chronicles was published in Paris. It bears no date; the next editions are those of the years 1505, 1514, 1518 and 1520. The edition of Buchon, 1824, was a continuation of one commenced by Dacier. The best modern editions are those of Kervyn de Lettenhove (Brussels, 1863–1877) and Siméon Luce (Paris, 1869–1888); for bibliography see Potthast, ''Bibliotheca hist. medii aevi'', i. (Berlin, 1896). An abridgment was made in Latin by Belleforest, and published in 1672. An English translation was made by Bouchier, Lord Berners, and published in London, 1525. See the “Tudor Translations” edition of Berners (Nutt, 1901), with introduction by W. P. Ker; and the “Globe” edition, with introduction by G. C. Macaulay. The translation by Thomas Johnes was originally published in 1802–1805. For Froissart’s poems see Scheler’s text in K. de Lettenhove’s complete edition; Méliador has been edited by Longnon for the Société des Anciens Textes (1895–1899). See also Madame Darmesteter (Duclaux), Froissart (1894).

FROME, a market town in the Frome parliamentary division of Somersetshire, England, 107 m. W. by S. of London by the Great Western railway. Pop. of urban district (1901) 11,057. It is unevenly built on high ground above the river Frome, which is here crossed by a stone bridge of five arches. It was formerly called Frome or Froome Selwood, after the neighbouring forest of Selwood; and the country round is still richly wooded and picturesque. The parish church of St John the Baptist, with its fine tower and spire, was built about the close of the 14th century, and, though largely restored, has a beautiful chancel, Lady chapel and baptistery. Fragments of Norman work are left; the interior is elaborately adorned with sculptures and stained glass. The market-hall, museum, school of art, and a free grammar school, founded under Edward VI., may be noted among buildings and institutions. The chief industries are brewing and art metal-working, also printing, metal-founding, and the manufacture of cloth, silk, tools and cards for wool-dressing. Dairy farming is largely practised in the neighbourhood. Selwood forest was long a favourite haunt of brigands, and even in the 18th century gave shelter to a gang of coiners and highwaymen.

The Saxon occupation of Frome (From) is the earliest of which there is evidence, the settlement being due to the foundation of a monastery by Aldhelm in 705. A witenagemot was held there in 934, so that Frome must already have been a place of some size. At the time of the Domesday Survey the manor was owned by King William. Local tradition asserts that Frome was a medieval borough, and the reeve of Frome is occasionally mentioned in documents after the reign of Edward I., but there is no direct evidence that Frome was a borough and no trace of any charter granted to it. It was not represented in parliament until given one member by the Reform Act of 1832. Separate representation ceased in 1885. Frome was never incorporated. A charter of Henry VII. to Edmund Leversedge, then lord of the manor, granted the right to have fairs on the 22nd of July and the 21st of September. In the 18th century two other fairs on the 24th of February and the 25th of November were held. Cattle fairs are now held on the last Wednesday in February and November, and a cheese fair on the last Wednesday in September. The Wednesday market is held under the charter of Henry VII. There is also a Saturday cattle market. The manufacture of woollen cloth has been established since the 15th century, Frome being the only Somerset town in which this staple industry has flourished continuously.

 FROMENTIN, EUGÈNE (1820–1876), French painter, was born at La Rochelle in December 1820. After leaving school he studied for some years under Louis Cabat, the landscape painter. Fromentin was one of the earliest pictorial interpreters of Algeria, having been able, while quite young, to visit the land and people that suggested the subjects of most of his works, and to store his memory as well as his portfolio with the picturesque and characteristic details of North African life. In 1849 he obtained a medal of the second class. In 1852 he paid a second visit to Algeria, accompanying an archaeological mission, and then completed that minute study of the scenery of the country and of the habits of its people which enabled him to give to his after-work the realistic accuracy that comes from intimate knowledge. In a certain sense his works are not more artistic results than contributions to ethnological science. His first great success was produced at the Salon of 1847, by the “Gorges de la Chiffa.” Among his more important works are—“La Place de la brèche à Constantine” (1849); “Enterrement

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 that peered out from the shops were unmistakably of the Middle Kingdom. Groups of fierce-looking fellows, clad in skins and felt, strode boldly along, their dark faces bearing indelible marks of the hard, wild life of the Great Plateau. Many of them carried weapons of some sort, for the Chinese have scorned to disarm them. Among them walked impassively the blue-gowned men of the ruling race, fairer, smaller, feebler, and yet undoubtedly master. It was the triumph of the organizing mind over the brute force of the lower animal. Almost one man in five was a red-robed lama, no cleaner in dress nor more intelligent in face than the rest, and above the din of the crowd and the rush of the river rose incessantly weird chanting and the long-drawn wail of horns from the temples scattered about the town. Lamaism has Tachienlu in its grip, and I could have fancied myself back in Himis lamassery, thousands of miles away on the western frontier of Tibet. It was an extraordinarily picturesque scene, full of life and sound and colour.

Marco Polo described the territory lying west of Ya-chou as "Thibeth," and a century ago the Chinese frontier stopped at Tachienlu, but to-day Batang, a hundred and twenty-five miles to the west as the crow flies, is the western limit of Szechuan. In actual fact, however, direct administration by the Chinese stops at the Ta Tu, on the right bank of the river the people being governed by their tribal chiefs.

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 is in the principality of the King of Chala, whose palace is one of the two or three noteworthy buildings in the place, and the Tibetan population of some seven hundred families, not counting the lamas, is directly under his authority. But there is a power behind the throne, and the town is really governed by the Chinese officials, for it is the key to the country to the west, and the Imperial Government has long been awake to the importance of controlling the great trade and military road to Lhasa. What the effect of the Revolution will be upon the relations of China and Tibet remains to be seen. Already Chao Erh Feng, the man who as Warden of the Marches had made Chinese rule more of a reality in Lhasa than ever before, has fallen a victim to Manchu weakness; hated by Chinese and Tibetan alike, he met his death at the hands of a rebellious soldiery in January, 1912.

Between Tachienlu and Lhasa lie many hundred miles of barren, windswept plateaus and perilous mountain passes. There are, I believe, at least ten of these passes higher than Mont Blanc. Connection between the two places is over one of the most difficult mountain roads in the world, yet it was by this route that the Chinese finally conquered Tibet in the eighteenth century, and to-day most of the trade goes the same way. Those who deny the Chinese all soldierly qualities must have forgotten their

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v. 30- deliverance (utpáraṇa) do I put forward (puro-dhā), in order to this man's being unharmed.

13. Let breath come, let mind come, let sight come, then strength; let his body assemble (? sam-vid); let that stand firm with its (two) feet.

14. With breath, O Agni, with sight unite him; associate (sam-īray) him with body, with strength; thou understandest immortality (amṛ́ta): let him not now go; let him not now become one housing in the earth.

15. Let not thy breath give out, nor let thine expiration be shut up; let the sun, the over-lord, hold thee up out of death by his rays.

16. This much-quivering tongue, bound, speaks within; by it I have exorcised the yákṣma and the hundred pangs of the fever.

17. This [is] the dearest world of the gods, unconquered. Unto what death appointed, O man, thou wast born here, we and it call after thee: do not die before old age.

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 I must not omit to tell you that, to the practised eye of an archaeologist, every object of Egyptian art bears upon it as well defined a date as a mediaeval church window or porch. The astonishing identity which is visible through all the periods of Egyptian art is consistent with an immense amount of change which must exist wherever there is life. There are periods of splendour, progress and deterioration, and every age has its peculiar character. Birch, Lepsius or Mariette, would at once tell you the age of a statue, inscription or manuscript, without looking at the text which actually mentions the exact date.

Painting, as understood in these later centuries, was entirely unknown to the Egyptians, though they had coloured pictures; but the harmony of colours was thoroughly understood by them, and their employment of colour in architecture or generally in decoration puts our modern efforts to shame. "They were aware" (as Sir Gardner Wilkinson says) "that for decorative purposes the primary colours should predominate, and that secondary hues should be secondary in quantity and in position; their most usual combinations were therefore blue, red and green; and a fillet of white or yellow was introduced between them to obviate that false effect which is apt to convert red and blue into purple when placed together in immediate contact. When yellow was introduced, a due proportion of black was added to balance it, and for each colour was sought its


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 suitable companion; or if certain colours occasionally predominated in a part of the wall, the balance was restored by a greater quantity of others elsewhere, so that the due proportions of all were kept up, and the general effect was a perfect concord."

The earliest monuments show the use of a great variety of musical instruments—flutes, pipes, harps, guitars, lyres and tamburines—and they give representations of concerts in which human voices are combined with the sounds of several instruments. My learned friend Dr. Dümichen, himself an admirable musician, in noticing the presence not only of a monkey, but of hounds, at a concert in the tomb of Ptahhotep, is very much tempted to doubt the musical taste of that great dignitary of the fifth dynasty, and to suppose that he preferred the accompaniments of his canine friends. There is, however, I believe, reason to suppose that the picture is intended to represent dogs from the spirit-land, whose ears are no doubt attuned to the harmony of sweet sounds.

The Egyptians were not, as used on very insufficient evidence to be supposed, a sad or morose people. Their religion at least does not appear to have been "designed to make their pleasures less." The description of their


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279 1. What [witchcraft] they have made for thee in a raw vessel, what they have made in one of mixed grains; in raw flesh what witchcraft they have made—I take that back again.

2. What [witchcraft] they have made for thee in a cock, or what in a kurī́ra-wearing goat; in a ewe what witchcraft they have made—I take that back again.

3. What [witchcraft] they have made for thee in the one-hoofed, in the one with teeth in both jaws, among cattle; in a donkey what witchcraft they have made—I take that back again.

4. What [witchcraft] they have made for thee in a rootless [plant], or [what] secret spell (? valagá) in a narācī́; in thy field what witchcraft they have made—I take that back again.

5. What [witchcraft] they have made for thee in the householder's fire, also, malevolent (duçcít), in the eastern fire; in the dwelling what witchcraft they have made—I take that back again.

6. What [witchcraft] they have made for thee in the assembly (sabhá), what they have made at the gambling-board; in the dice what witchcraft they have made—I take that back again.

7. What [witchcraft] they have made for thee in the army (sénā), what they have made in arrow-and-weapon; in the drum what witchcraft they have made—I take that back again.

8. What witchcraft they have put down for thee in the well, or have dug in at the cemetery; in the seat (sádman) what witchcraft they have made—I take that back again.

9. What [witchcraft] they have made for thee in the human-bone, and what in the destroying (? sáṁkasuka) fire, [what] dimming, out-burning, flesh-eating one—I take that back again.

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 festivals given by classical writers is fully corroborated by authentic testimony, and the national tendency, at least in the prosperous times of the monarchy, was towards excess in the exercise of conviviality. Great quantities of wine, both native and foreign, were consumed; and beer-houses, if we may judge of the frequency with which they are inveighed against in the papyri, must have been as serious a pest in the time of the great Rameses as they are in the England of the nineteenth century. The point of the story which Herodotos tells about the representation of a dead body in a coffin being carried round and shown to the guests at entertainments, lies in the final words uttered by the bearer: "Cast your eyes on this figure; after death, you yourself will resemble it; drink then, and be happy." I think it would be easy to quote English, French or German drinking-songs containing the same moral. The element of mournfulness is introduced merely for the purpose of bringing out the convivial sentiment into stronger relief. It is possible that Herodotos makes allusion to a song of which several copies or fragments of copies have reached us. It is called the Song of King Antuf—a monarch of the eleventh dynasty, whom I have already mentioned—and it says:

"Fulfil thy desire while thou livest. Put oils upon


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Rh Laos, the tender inner middle shoot of the Laja, or Alpinia galanga, which is eaten.

Lapak, mark, trace. (Jav. A saddle. Mal. Lâpik, ground, footing, where something rests upon.)

Lapang, as Taněuh lapang, a clear, open bit of ground, not encumbered with either trees or buildings. Lapang is properly Malay, but is still current in Sunda in this sense.

Lapang, lost past finding; goods stollen which cannot be traced.

Lapis, a fold, a thickness, a lining, a layer. Kapal di lapis tambaga, a ship which is coppered, or covered with copper. Paré tilu lapis, three layers or thicknesses of paddy (in bundles). Jamang buludru di lapis kain putih, a velvet jacket lined with white cloth. (Jav. Mal. idem.)

Lapok, plated; anything fixed on to something else.

Lapor, a report, a public notice; the Dutch rapport.

Laporan, to make a report, to give notice.

Laporan, an inclosure into which the paddy rents are collected to dry, as they are cut.

Lapur, lost past finding, goods stolen which cannot be traced.

Laput, covered over, hidden from view.

Laput-liput, just covered over; not deeply covered; covered over carelessly.

Larang, to forbid, to interdict, to prohibit; scarce, dear, rare. (Bat. Rarang. Jav. Arang, Larang.)

Larangan, anything which is forbidden or prohibited. A prohibition. Unlawful things. Larangan kumpani, it is forbid by the government.

Larap, wandering away, strolling off. Ka mana larap na, wither has he wandered.

Lasëm, Europe spun cotton twist. The name of a place on the north coast of Java, celebrated for its ship building. Perhaps formerly it may have produced the cotton twist, which now bears its name, as when Europeans first visited Java, such native twist was a very common article, and used to form part of the tribute of the native princes.

Las-lěs, the idiomatic expression of skulking out of the way; sneaking off one by one. Las-lěs bai jélma téa, the people keep sneaking off.

Lasun, a brown four-footed animal of the civet cat tribe. Mangusta Javanica.

Lata, a person who is half mad, often a woman who labours under aberration of mind and has extraordinary fancies. (Known at Batavia and Bali. Gericke gives—to laugh without interruption, which is the sign of people who are Latah.)

Lau, a conical sugar pot, from which the molasses drain out.

Lauk, fish, flesh, meat. Lauk hanchang, fish that swim near the surface and cast their eggs by mija. Lauk Munding, Buffaloe flesh. Lauk chai, river meat = fish. Ngalalauk, to catch fish.

Laun, slowly, deliberately, gently. (See lalaunan.)

Laur, the idiomatic expression of walking or running away. Laur bai pulang ka imah, and he walked himself off home.


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 thy head, clothe thyself with fine linen adorned with precious metals … yield to thy desire—fulfil thy desire with thy good things whilst thou art upon earth, according to the dictation of thy heart. The day will come to thee when one hears not the voice,—when the one who is at rest hears not their voices. Feast in tranquillity; seeing that there is no one who carries his goods with him."

Another poem which has been preserved, "The Lay of the Harper," is very similar in its tone: "Let odours and oils stand before thy nostril. Let song and music be before thy face, and leave behind thee all evil cares. Mind thee of joy till cometh the day of pilgrimage, when we draw near the land which loveth silence."

It is impossible to read these scraps of poetry without being reminded of a passage in the book of Ecclesiastes, written, in the person of Solomon, by some one living in the last century of the Persian domination in Palestine. It begins: "Go thy way; eat thy bread with joy, and drink thy wine with a merry heart, for God accepteth thy works. Let thy garments be always white; and let thy hand lack no ointment." And it ends—"for there is no work, no device, nor knowledge, nor wisdom in the grave, whither thou goest."


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 Stetonis de Musculis & Glandulis observationum Specimen; cum duabus Epistolis Anatomicis; abbrev. 10. 176.

Sydenhami Methodus, Curandi Febras, abbrev. 12. 210.

Thevenot's Relation of curious Voyages, with a Geographical description of China, abbr. 14. 248.

The English Vineyard vindicated, 15. 262.

Isaac Vossius de Origine Nili, abbreviated, 17. 304.

Vlug-Beig great Grand-child to the famous Tamerlane, his Catalogue of fix't Stars, with their Longitudes, Latitudes, and Magnitudes, taken at Samarcand, A. 1437. Translated out of a Persian M.S. by M. Hyde, Keeper of the Bodleian Library, 8. 145.

The Burning Concave of M. de Vilette in Lyons, burning and melting any matter (very few excepted.) What, and How, and at what distance. The proportion; and compared with other rare burning Concaves, 6. 96.

N China very ancient Books found of the nature and vertues of Herbs, Trees and Stones, 14. 249.

The Root there called Genseng, very restorative and cordial, recovering agonizing persons, sold there each pound for three pounds of silver, 14. 249.

China Dishes how made there, ibid.

A way found in Europe to make China-Dishes, 7. 127.

Chymists in China pretend to make Gold, and promise Immortality, 14. 149.

Cold, see M. Boyles History, abbrev. More Inquiries, and some answers touching Cold, 19. 344. How Cold may be produced in hottest Summers by Sal Armoniack, discovered by M. Boyle, 15. 255. Some suggestions for remedies against Cold, by D. Beale, 21. 379.

Comets. The motions of the Comet of Decemb. 1664. predicted, 1. 3. Cassini concurrs; 2. 17. Auzout, who first predicted the motion, refiects upon Cassini, 2. 18. and predicts the motions of the second Comet of March, April 1665. n. 3. 36.

Controversies and Discourses, some at large, concerning Comets, n. 1. p. 3. n. 2. p. 17, 18. n. 3. p. 36. n. 6 p. 104. n. 9. p. 150. n. 17. p. 301. Many considerables abbreviated, n. 6. p. 104. n. 17. p. 301.

Amps in Mines pernicious, 3. 44. and how killing, ibid.

Directions for Seamen bound for far Voyages, by M. Rook, 8. 140. Mr. Boyles Inquiries, 18. 315.

Philosophical Directions or Inquiries for such as Travel into Turky, 20. 360.

Directions, or general Heads for a natural History of a Countrey, by M. Boyle, 11. 186.

Directions or Inquiries concerning Mines, by the same, 19. 330.

Diamonds where, and how the fairest are discover'd, 18. 327.

He Earthquake about Oxford, Anno 1665. described by D. Wallis, 10. 181. by M. Boyle, 11. 179. noting the Concomitants thereof by Barascope and Thermomater.

The Earth's Diurnal motion prov'd by the motion of the Comets, 1. 6. & 7. especially by the slow motion of the second Comet, 3. 39. See M. Auzout, confirm'd by M. Hevelius, 6. 105. confirm'd also by the Tydes at Sea, 16. 265.

The Eclipse of June 22. 1666. accurately observ'd at London, 17. 245. at Madrid, ibid. at Paris, 17. 246. at Dantzick, drawn in accurate Cuts, n. 19. 347. n. 21. p. 369.

Elephants: How to escape, or to combat with them, 18. 328.

Eeles discover'd under Banks in Hoar-Frosts, by the Greens of the Banks approaching, 18. 383.

He Fleshy parts of the Body which are usually reputed, and do seem void of Vessels, are argued to be full of Vessels, by D. King, 18. 316.

Friction and sometimes Touch, how sanative, by several Examples, 12. 206.

Frictions much used by Physicians in China with good success, 14. 249.

Rh


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Page:A dictionary of the Sunda language of Java.djvu/267

246 Laut, the sea, the ocean. This word is apparently of Sanscrit origin and means Salt-water. Lawanoda, C. 605. Lawana, salt and Uda, water, the sea of salt water; and ought thus properly to be written Lawud, according to this etymology. The word Laut for sea, prevails most in Sumatra and Java, but does not appear to have penetrated into the Great Pacific. On the Western side of the Archipelago it is found in conjunction with Sagara, which is another Sanscrit term for sea. The furthest east where a word resembling Laut for sea is found, is on the Talaut islands, a group between Gilolo and Mindanao, where the word Lauri occurs for sea, which may be derived from La = Lawana C. 602 Salt, and Wari, C. 638 water. It is not a little strange that two Sanscrit words should be found in the Archipelago to represent the sea, both analyzable into salt water; yet that the word to express the idea of water is, in one case, Uda, and in the other Wari, two Sanscrit words, which point to a very early and extensive influence of the natives of continental India on this part of the world. The spice trade must have brought the navigators of the continent, and their name for the sea, to such remote regions.

Laut-kidul, the South sea, the sea to the South of Java, to which many mysterious influences are ascribed, as the Javanese know of no other land in that direction.

Lautan, the high seas, the open seas- Nyabrang lautan, to cross the seas.

Lawai, appearance, quality. Paré diga kiyo lawai na, paddy of this appearance.

Lawan, to oppose, to resist, to stand in pposition to, to compete with, to rival; an enemy, a foe, a rival, an antagonist; a match, a mate, a fellow.

Lawang, a door, a gate.

Lawangan, to set up a door; to put a door or gate in house or fence.

Lawas, old, ancient; a long time ago. Lumbur lawas. the old village. Gěus lawas, it is a long time ago. (Jav. Balin. idem.)

Lawayan, a bambu frame made like X, to wind thread upon, in order to be able to put it up in hanks.

Lawayan, as Tunjang lawayan, a diagonal prop or shore.

Lawé, thread for weaving, more usually called Kantéh.

Lawu, a mountain in Java, to the East of Solo, 10.414 feet high. It stands as an immense circular mass by itself, and hence probably its name of- the Gourd, as it is the same as Labu, C. 604, a gourd. Lawu, Wilsons Sanscrit Dictionary Page 754, a pumpkin, gourd; Cucurbita lagenaria. On the Lawu are found the old Hindu remains of Suku. The group of the Lawu seems more especially to bear Polynesian names, which have reference to vegetables or cooking. Thus a little to the South of the chief mass of the Lawu is the Gunung Baligo. The Baligo is a variety of gourd, the Cucurbita Villosa of Blume, and Léor of the Sunda language. Gunung kukusan, is a neighbouring mountain and means the conical basket in which rice and greens are steamed. Gunung kěndil, is another and means, a pan, a pot, a kettle.

Layang, to soar, to float in the air.


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Page:The Seven Seas (Kipling, 1896).djvu/217

Rh ‘I’d open ’is cheek to ’is chin-strap buckle,

An’ bung up ’is both eyes, too—

Gawd—bless—’im!

An’ bung up ’is both eyes, too!’

‘Look ’ere, where ’e comes, Bill ’Awkins!

Now what in the devil will you say?’

‘It isn’t fit an’ proper to be fightin’ on a Sunday,

So I’ll pass ’im the time o’ day—

Gawd—bless—’im!

I’ll pass ’im the time o’ day!’


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Page:The Seven Seas (Kipling, 1896).djvu/218

 THE MOTHER-LODGE

was Rundle, Station Master,

An' Beazeley of the Rail,

An' 'Ackman, Commissariat,

An' Donkin' o' the Jail;

An' Blake, Conductor-Sargent,

Our Master twice was 'e,

With 'im that kept the Europe-shop,

Old Framjee Eduljee.

We'd Bola Nath, Accountant,

An' Saul the Aden Jew,

An' Din Mohammed, draughtsman

Of the Survey Office too;


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Page:BairdsmanualofAmericancollegefrate6.pdf/41

 The constant rivalry between chapters and the multiplication of fraternities has led in many cases to an indiscriminate scramble for members at the beginning of each year, and has in it the germ of the downfall of the entire system, unless the fraternities perceive the danger and make a united effort to avert it. This has been done at some colleges by an agreement between the chapters, or a regulation of the college authorities, that no student shall be approached upon the subject of fraternity membership until a certain time after his matriculation. Regulations of this kind either by mutual consent or imposed by college authority are becoming common.

Many fraternities have elected and initiated members who were not undergraduates, and, in some instances, not college men at all. These are termed "honorary" members, and in this work the term is applied to all who were not elected or initiated while undergraduate students, or in accordance with some fraternity rule permitting young men not collegians to join the chapters. This was frequently done in the early days of the fraternities to avoid anti-fraternity laws, by alleging that the chapters were not necessarily collegiate institutions, and hence not under the control of the faculties. In the South some of the fraternities have placed local or city chapters in favorable localities, for the purpose of aiding the extension of the fraternity. In many instances prominent public men have been elected honorary members for the notoriety conferred upon the fraternities by the addition of their names. Elections of this class of members have been generally discontinued, and in most fraternities pro-


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Page:The Seven Seas (Kipling, 1896).djvu/219

Rh There was Babu Chuckerbutty,

An' Amir Singh the Sikh,

An' Castro from the fittin'-sheds,

The Roman Catholick!

We 'adn't good regalia,

An' our Lodge was old an' bare,

But we knew the Ancient Landmarks,

An' we kep' 'em to a hair;

An' lookin' on it backwards

It often strikes me thus,

There ain't such things as infidels,

Excep', per'aps, it's us.

For monthly, after Labour,

We'd all sit down and smoke

(We dursn't give no banquits,

Lest a Brother's caste were broke),

An' man on man got talkin'

Religion an' the rest,

An' every man comparin'

Of the God 'e knew the best.