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378 Pitu, seven. Properly Javanese, but is sometimes heard in composition. Vide Na-as or Na-as pitu. Pitua, instructions, orders of the elders; instructions handed down from father to son. Pituwin, goods or property earned by our own means, by our own exertions, not inherited from others. Bogah na pituuin, he owns it by having worked for it, or earned it. Piwarang, to order, to command. To send on a message. Plérét, name of a place and district in het province of Mataram near Jugjakarta, where there is an old palace of the former sovereigns of Java. Plok, the idiomatic expression of any small object falling to the ground, and in so doing making a small report. Po, a chinese game, a way of gambling. Pochong, a quantity of paddy tied up in some regular and even weight, usually 8 catties. Two Pochongs make one Gédéng. Pochot, fallen out, slipped out. Displaced. Dismissed from an employment. Podang, withered, died away, faded, scorched up. Podol, excrement, dung, — a very coarse word. Po-ék, dark, obscure. Anything which causes perplexity. Pogor, the abrupt termination of a hill, where it suddenly ends, and the land beyond is level. Poho, to forget. Poho di éra, forgets modesty. Ulah poho, don't forget. Pohpor, name of a bird. Pohpor, the stock of a gun. Poi, day, daytime — 24 hours. Sabraha poi, how many days. Mata poi, the eye of the day = the sun. Sometimes Poi alone is used for the sun. Bang'at amat poi na, the sun is excessively oppressive. Poikĕn, to put out in the sun. To expose to the sun's rays. Pojok, a recess; a distant out-of-the-way place. Pok, the idiomatic expression of speaking, giving utterance, of opening the mouth to speak. Pok bai lémék, and opening his mouth he spoke. Gĕrrah pok kunaun, be quick and speak, why not.

Pokal, a person's own act, his own fault; our own individual work or deed. No one else to blame. Sia chělaka-an pokal ku manéh bai, that you have got an accident is your own deed, or fault. Sawah iyo pokal sorangan, this sawah is my own from having made it (not bought or inherited it). Pokék, short trousers, not reaching to the knees. Most probably derived from the words Puk-kék which you sometimes hear the natives make use of to denote the bursting of old trousers, when sitting down. Puk = squat, Kék = torn. Poko, or di poko, to inject or squirt at into a hole. To poke at in a hole. Lauk nyalindung di na chadas kudu di poko, the fish hides itself among the rocks, and must


text: A Wayfarer in China

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title: A Wayfarer in China


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 at just the right moment. He had long hoped to do it himself, he said, and of course I could do it; and speaking of his own recent extended trip the length of Mongolia and Chinese Turkestan, he flung out a remark which was very comforting to my soul: Did I not hate to have people tell me that I could not do a thing, that it was too difficult or too dangerous? If they would only stop with giving you the facts as they knew them, and keep their opinions to themselves. Well, I thought, if people dare to tell Dr. Morrison what he can and cannot do, I must not mind if I am treated in the same way.

But I needed to take that comfort to my heart more than once in those days. A request for some bit of information so often met with no facts, but simply the stern remark that it was not a thing for a woman to do. And when I did get precise statements they could not all be facts, they were so very contradictory. I could go from Kalgan to Urga in eighteen days; I must allow twenty-four or thirty; it usually took thirty days to the railway; I must not expect to do it under forty-five. I must buy ponies to cross from Kalgan; camels were the only thing to use; no camels could be had in summer. Beyond Urga I must hire a droshky; the only way to travel was by steamer; I could never stand a cart; I could never sit so many hours in the saddle. There would be no water; I could not drink it if there were. The weather would

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Rh Lĕuyit, the native granary where the paddy is stored. It is a small building of wood and bambu placed on the confines of the village, out of the way of accident from fire.

Lian, other, different. Lian ti dinyo to aya, other than this, there is none. Béré nu lian, give another, or give one which is different. (Kawi idem. Jav. Liya. Mal. Láin.)

Liang, a hole, an aperture, orifice, opening.

Liang chĕuli, the ear hole.

Liang irung, the nostrils, the nose holes.

Liang panggalak, the touch hole of a gun. Called also Pasumbon.

Liang tahi, the anus.

Liar, to go abroad, to stroll out. To stroll carelessly about. To come out to feed as a wild animal.

Liat, tough, tenacious. Daging kĕbo liat, tough buffaloe flesh. Kayu liat, tough wood.

Liat is not always so much tough, that is hard, as resisting any attempt to cut or tear it asunder; a cutting instrument only makes small effect upon it.

Lichik, skulking from work, evading obligations.

Lidig, well beaten down by people passing over; trampled down.

Ligar, roomy, having space.

Ligar kawung, the spatha or flower case of the Kawung palm expanded.

Ligarkĕn, to make roomy; to set aside or clear away.

Ligur, lying about in confusion; in numbers but without order.

Likĕt, stiff and adhesive. Clammy.

Likur, a word for forming numerals from and with 21 to and with 29. Salikur, 21. Gěnap likur, 26. Salapan likur 29. Likur has an analogous force between 20 and 30, to Wĕlas between 10 and 20, but this system of notation ceases with 29. 31 is tilupuluh siji; 41 opat puluh siji, and so on. Likur is probably a modification of Ligur, to lie about in numbers, but in confusion. As when the fingers of the hands had been used for counting the Wĕlas, probably stones or other small objects were put down to keep count, and in continuing the process beyond 20, these numerous objects were found to accumulate to an inconvenient extent, and thus Ngaligur to lie about in numbers and confusion.

Likuran, the numbers between 20 and 80. Bulan gĕus likuran. The month or the moon is in the stage between 20 and 80 days old.

Lilah, slow, slowly, taking much time to do anything. A good time ago, long since. Gĕus lilah, it is long since. Lilah jasah, extremely slow.

Lilin, wax, bee’s wax. Damar lilin a wax candle. Hoih lilin, the same as Hoih lĕulĕus, one of the most serviceable rattans growing.

Lilir, to begin to recover health or strength after sickness, to revive; to rouse up from sleep. Paré na gĕus lilir, the paddy has revived (after being transplanted).

Liliran, an interval of sleep till one awakes again.

Lilit, to twine round; to fold round as a string round a stick, a pea- stem round a rod. (Jav. Mal. idem.)


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Rh Sepak, to kick, to strike with the foot, of either man or beast. Di sépak ku tuan, he was kicked by the gentleman. Di sépak kuda, he was kicked a horse.

Sĕpat, name of a small fish found in ponds. Trichopus Trichopterus.

Sĕpĕt, astringent to the taste, harsh in the mouth. Sĕpĕt expresses in a smaller degree what Kĕsĕd denotes in a greater one.

Sĕpi, any fruit, but more especially Jéngkol, which has been buried in the earth to mellow and ripen, when it comes out most nauseous, stinking stuff, but is greedily eaten by the natives. The Jéngkol beans are deleterious and strongly affect the urinary organs unless treated in this way. See Jéngkol.

Sĕpi, solitary, lonely. Wana Sĕpi, lonely forest, name of a place in Karawang.

Sĕpuh, old an venerable. Old so as to be past work. Juragan sĕpuh, the old headman (who has been set aside from old age).

Sĕr, the idiomatic expression of moving or shoving forward or aside. See Sĕsĕr, Gĕsĕr. It is in a smaller degree what Sur is in a larger one.

Sérab, dazzle from the sun or from heat. Dazzle experienced on looking at the sun. The dazzle seen upon wood and many other objects when shone upon by a bright sun.

Sĕradat, to slip, to slide. To fall by slipping on anything greasy.

Sĕrah, given up, yielded, surrendered, submitted.

Sérah, a few unshelled grains of paddy mixed up with rice, when it has not been sufficiently cleaned. Béas iyo loba tĕuyn sérah na, this rice has too many unshelled grains in it.

Sĕrahkĕn, to submit, to yield, to surrender. To give over charge.

Sĕrak, hoarse, husky in voice.

Sérang, any piece of cultivation, as sawahs, humahs or gardens, worked by the population as a body for behoof of their chief, and without payment. Sérang is the name of the present chief place in Bantam, so called from having been the place where formerly the population planted sawahs in this way, for behoof of the sultans of Bantam. A humah Sérang is annually planted by the Badui people, and from the produce of this humah, the rice is made which is used in their superstitious observances.

Sĕrani, Arabic, a Christian, a Nazarene. The word is a corruption of Nasarani. By Orang Sĕrani, is generally meant the poor dark coloured half castes who are Christians. „And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, he shall be called a Nazarene.“ St. Matthew, chap. 2, verse 23. „And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the king of the Jews.“ St. John, chap. 19, verse 19.

Sĕrat, stripes, lines, as in a drawing.

Sĕrawĕl, Arabic, trousers, breeches.

Sĕrayu, a river which runs along the southern base of the Prawu mountains and subsequently separates the residencies of Bagalen and Banyumas. Sĕrayu in India is the river of Oude. Bat. Trans, vol. 22, page 51.


text: Dictionary of National Biography, 1885-1900/Hargreaves, James (d.1778)


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Rh :be squirted — or poked at (to get it out). Poko is a hole or aperture in the Marquesas and Sandwich Islands. CRAWFURD, Dissert., page 143.

Pola, a model, a model made of wood to work by. A block around which anything is made, by way of a model.

Poléh, tired, knocked up

Poléng, any rectangular or square pattern on cloth, which is woven with the cloth, hence such cloth is called Kain poléng. Rectangular pattern painted on or platted into any fabric, as on a Dudukui or native hat.

Polés, silver plate. Brass or copper implements plated with silver. (The Dutch polijst = polish).

Polo, the brain. Mola, C. 560, the brain, marrow. Polo Déwo, is the name given to one of the old Hindu temples on the Diyĕng mountains in Pakalongan. Polo is the plural of Polowa, C. 424, the Earth. Déwa or Javanese Déwo, a god, — thus the Earth or abode of the gods, as the Javanese even now express themselves: Bumi Radén Adipati, the earth, the world of the Raden Adipati, when they merely designate his house or palace, — the enclosure in which it stands.

Polong, pease, garden pease. Pease of European origin.

Pond, a pound weight (ic — Dutch). 125 pounds Dutch make a Picul. Pondang, name of a tree with large coarse leaves. The wood is much used for making gauls. Pondok, arabic Fondok, the huts or sheds where young men put up when they go to live near a master to instruct them in the Koran, or to learn to read and write. Chiching di pondok bai, he always remains in the pondok, — which means he is always studying the Koran or reading religious books. Pondok is also a hut of any kind. Pondok ronggéng, a ronggéng's hut, a house of ill fame. Pondok bujang, the huts for paid labourers to live in.

Pondok, short, low in stature. Kayu pondok, a short piece of wood. Jelĕma pondok, a short man. Pondok umur na, his life was short.

Poné, a variety of wild pigeon, with green feathers. Columba Jambu. It is the same as Walik, which see. MARSDEN, page 238, gives Punei, a wild pigeon or green dove. Pong'an, name of a shrub covered with thorns. Ponggawa, see Panggawa. Pongkĕl, a small piece detached from a larger mass. Pongkor, a joint or tube of bambu; as much as is between two joints. Pongpok, the innermost recess, the sanctuary. It is applied to the sun and wind, whose sanctuary or abode is unknown: — pongkok mata-poi, — pongkok ang'in. The back or after part of anything. That part which is opposed to the face. The reserve. Pongporan, name of a large tree, leaves used medicinally.

Ponyoh, famished, very hungry.

Po-os, disappointed, not getting what we want or expect. Done out of anything.


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 The next three days our path led us across the mountains separating the Yangtse and Red River basins. We were now off the main roads; villages and travellers were few. To my delight we had left for a time the paved trails over which the pony scraped and slipped; the hard dirt made a surer footing, and it was possible to let him out for a trot now and then. The start and finish of the day were usually by winding narrow paths carried along the strips of turf dividing the fields or over the top of a stone wall. I learned to respect both the sure-footedness of the Yunnan pony and the thrift of the Yunnan peasant who wasted no bit of tillable land on roads. From time to time we crossed a stone bridge, rarely of more than one arch, and that so pointed that the ponies on the road, which followed closely the line of the arch, clambered up with difficulty only to slide headlong on the other side. The bridges of these parts are very picturesque, giving an added charm to the landscape, in glaring contrast to the hideous, shed-like structures that disfigure many a beautiful stream of New England.

Our way led alternately over barren or pine-clad hills, showing everywhere signs of charcoal burners, or through deep gorges, or dipped down into tiny emerald valleys. At one point we descended an interminable rock staircase guarded by soldiers top and bottom. Formerly this was a haunt of robbers, but now the Government was making a vigorous

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 to insure the safety of traffic along this way. Our stay that night was in a tiny hamlet, and a special guard was stationed at the door of the inn to defend us against real or fancied danger from marauders.

It was still early in April, but even on these high levels the flowers were in their glory, and each day revealed a new wonder. Roses were abundant, white and scentless, or small, pink, and spicy, and the ground was carpeted with yellow and blue flowers. From time to time we passed a group of comfortable farm buildings, but much of the country had a desolate look and the villages were nothing more than forlorn hamlets, and once we stopped for the night in a solitary house far from any settlement. A week after leaving Yunnan-fu we entered the valley of the Tso-ling Ho, a tributary of the Great River, and a more fertile region. As I had been warned, the weather changed here, and for the next twenty-four hours we sweltered in the steamy heat of the Yangtse basin. From now on, there was no lack of water. On all sides brooks large and small dashed down, swelling the Tso-ling almost to the size of the main river itself. At one spot, sending the men on to the village, I stopped on the river bank to bathe my tired feet, and was startled by the passing of a stray fisherman, but he seemed in no wise surprised, and greeting me courteously went on with his work. China shares with us the bad fame of being unpleasantly inquisitive.

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 be intolerably hot; I must expect snowstorms and sandstorms; there would be heavy rains making going impossible. My transport would give out; my men would desert me; brigands would waylay and rob my caravan.

One gentleman to whom I wrote began his reply by saying that he answered my inquiries "with much pleasure"; and then continued, "Frankly, I do not think the trip from Kalgan to Urga should be taken by a lady alone at any time." Then followed ten good reasons why I should not go, and first and foremost that I should have to leave behind me all inns, and would have to camp out.

That settled it. There was nothing I should be so glad to leave behind as inns, and for months I had been longing to sleep in a tent. So I fell to making my preparations with good heart. But the enemy had not reached the end of his resources (the enemy was usually a well-bred, intelligent European or American with charming manners and the kindest intentions.) An English officer just returned from Mongolia assured me I could never get my dog across, the savage Mongol brutes would tear him in pieces; but I knew my dog and he did not, so I put that aside. The last shot was the hardest to meet : "It will not be worth while." Almost I gave in, but I had reached the pig-headed stage, and I could not, though I wanted to.

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 Would the rural American, happening upon a Chinese woman,—an alien apparition from her smoothly plastered hair to her tiny bound feet,—by the brookside in one of his home fields, have shown the same restraint?

At five o'clock that same day we reached the ferry across the Yangtse, too late to cross that night. I was hot and weary after a long march, and the only place available in the village of Lung-kai was a cramped, windowless hole opening into a small, filthy court, the best room of the inn being occupied by a sick man. Through an open doorway I caught a glimpse into a stable-yard well filled with pigs. On one side was a small, open, shrine-like structure reached by a short flight of steps. In spite of the shocked remonstrances of my men I insisted on taking possession of this; the yard, though dirty, was dry, and at least I was sure of plenty of air. Fresh straw was spread in the shrine and my bed set up on it; the pigs were given my pony's stable, as I preferred his company to theirs; and I had an unusually pleasant evening, spite of the fact that the roofs of the adjoining buildings were crowded with onlookers, mostly children, until it grew too dark for them to see anything.

We crossed the Yangtse the next day on a large flat-bottomed boat into which we all crowded higgledy-piggledy, the men and their loads, pony and chairs. The current was so swift that we were carried

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text: Dictionary of National Biography, 1885-1900/Hargreaves, James (1768-1845)


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Executive Order 4535

, by Executive Order No. 2900 dated July 2, 1918, certain lands containing an area of three hundred twenty-two (322) acres more or less, subject to private rights, if any there be, and to all public roads and rights of way therein, situated on the Mokapu Peninsula, Kaneohe, District of Koolaupoko, Island of Oahu, Territory of Hawaii, were withdrawn and set aside for military purposes;

, a re-survey of the Kuwaaohe Military Reservation shows that the description of this reservation as given in said Executive Order is in error both in azimuths and distances;

, the proper administrative officers of the United States and of the Territory of Hawaii are in agreement that the re-survey is correct;

, pursuant to the authority vested in me by Section 91 of the Act of Congress approved April 30, 1900 (31 Stat. 141), entitled "An Act to provide a government for the Territory of Hawaii", as amended by Section 7 of the Act of Congress approved May 27, 1910 (36 Stat. 443), it is hereby ordered that the description contained in said Executive Order No. 2900, dated July 2, 1918, be, and the same is hereby amended to read as follows:

 * Beginning at a cross cut in a rock on the rim of the Ulupau Crater and above a small hole through the rim of the crater, the true azimuth and distance from Government Survey Trigonometric Station "Mokapu" to said point of beginning being 174° 54′ 00″ and 422.6 feet, and running by true azimuths reckoning from the north:

 * 1) 234° 57′ 30″ 4464.0 feet along the Ili of Ulupau to U. S. B. Monument No. 1, from which the true azimuth and distance to a large arrow cut in rock is 267° 35′ 00″ 12.45 feet; thence
 * 2) 245° 56′ 00″ 2379.3 feet along same to U. S. B. Monument No. 2, a pipe set in concrete; thence
 * 3) 285° 47′ 00″ 1200.0 feet along Ilis of Kaluapuhi and Halekou (Territorial land) to U. S. B. Monument No. 3, a flat stone marked by an arrow; thence
 * 4) 50° 25′ 40″ 5118.3 feet along the Ili of Heleloa to U. S. B. Monument No. 4; thence
 * 5) 26° 57′ 30″ 574.5 feet along same to U. S. B. Monument No. 5, situated on a rocky point North of harbor; thence
 * 6) Along the shore at high water mark to U. S. B. Monument No. 6, a pipe driven in rock on the rim of Ulupau Crater, situated near "Kahekili's Leap" on the pali of Kaholo, the direct azimuth and distance being 71° 09′ 00″ 4802.1 feet; thence
 * 7) On and around the northwest rim of the Ulupau Crater to the point of beginning, U. S. B. Monument No. 7, the direct azimuth and distance being 219° 52′ 00″ 2758.5 feet.

 * Containing an area of three hundred twenty-two (322) acres, more or less.

,
 * October 29, 1926.

title: Executive Order 4535


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 And now the crossing of Mongolia is a thing of the past, and I am not prepared to deny anything that any one asserted about the journey, only somehow I managed to slip through between all the dangers and difficulties. I did the trip from wall to railway, not counting the stops I made for my own pleasure, in twenty-eight days; the weather was generally a joy, and I bade my Mongols good-bye in Urga with real regret. I had no troubles, I met with no accidents, and it was worth while—for once.

It is surprising how well one gets on with makeshifts. As Peking is not a treaty port there are few European shops, and it would seem as unsatisfactory a place for making up a camping-outfit as Hong Kong was satisfactory, but with the help of kind friends I managed to get together something that would pass muster. There were the usual stores, but with much more in the way of tinned meat and smoked fish than I took in West China, for there would be no handy fowls along our road across Mongolia, only now and then a sheep; and, as always, I laid in a fair supply of jam. I understand now why England sent tons of jam to the army in South Africa; the fruitiness of it is most refreshing when fresh fruit and vegetables are short. But of all my supplies, nothing proved so comforting as two bottles of lime juice and a tin of so-called grape nuts. The latter mixed with milk helped out the early starts when the fuel was so

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 damp that a fire was out of the question, while the lime juice made drinkable the roiliest and warmest water. The only time when I felt like losing my temper with good Wang was when he smashed the last bottle. I had to gallop off to keep from saying things. By good luck I succeeded in hiring an old American army saddle, and it proved just what I wanted. There is nothing like that sort of saddle for long tours on horseback, easy for rider and beast.

The question of money required careful planning;it always does in out-of-the-way travel; but finally, through the kindness of the officials of the Russo-Asiatic Bank, everything was arranged. I would use little money in crossing the desert, and of course the less I carried the better, but a good sum must be forthcoming when I reached Urga and the railway, so the bank furnished me with drafts on the native banks and their own branches, and I had no difficulty, while from Peking I carried dollars and taels to meet expenses at the start. I felt like Pilgrim freed from his burden, to be quit of carrying a lot of small change, for a dollar's worth of cash is almost twenty pounds in weight.

Fortunately my arrangements were so complete when I arrived in Kalgan that during my two days' wait for letters I had little to do, for my various activities in Peking, combined with the damp heat, had rather done me up, and I was glad to take my ease

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text: Dictionary of National Biography, 1885-1900/Hargreaves, Thomas


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 while my kind young host of the British American Tobacco Company turned the place upside down in his efforts to provide for the comfort of my journey. My saddle was overhauled, a charming saddle-cloth of Mongolian work was supplied, a great package of cigarettes put up to cheer my men on the road, and for me a box of soda water.

One very important thing had been omitted from my stores. I had neglected to bring onions and potatoes from Peking, most desirable supplies in the country for which I was starting, a land where nothing is grown; and neither potatoes nor onions were to be had in Kalgan. Even my host could not help; he was out of them himself. But when I bewailed the omission to resourceful Wang he looked wise and said quietly, "Madam wants potatoes and onions; she shall have potatoes and onions"; and I had, a good bag of each, and such fine ones that a missionary lady, seeing my supplies, asked if she might inquire of my "boy" where he had got them; never had she seen the like in Kalgan. I hope she found out; I did not. Most likely it was one of those back-stair arrangements common in the East, and I hope no Chinese official or Russian merchant had to go short because of it, but I am sure my need was greater than his. They tell a delightful story in Peking of an occasion when a group of young men attached to a certain legation, as student interpreters, wishing to

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 Scriptural injunction, "Prepare ye the way of the Lord, make straight his path before him"; more than once I realized the advantage of following in the footsteps of the great.

Toward the end of the day we crossed a spur of the hills, and descended abruptly into the Ning-yüan plain; half concealed among the trees lay the town, while off to the southeast sparkled the water of the lake noted by Marco Polo. As we sat resting for a few moments at a tea-house, I saw galloping towards us two horsemen, Europeans, the first I had seen for nearly three weeks. They turned out to be Mr. Wellwood and Dr. Humphreys, of the American Baptist Mission, who had ridden out to make me welcome. An hour later we crossed the parade ground outside the city gate, and shortly, turning in by a building of unmistakable European architecture, found ourselves in the mission compound. It was most delightful to be again among my own kind, and the three days spent in Ning-yüan while I was reorganizing my little caravan for the next stage were very enjoyable, barring the excessive heat.

Ning-yüan-fu is the largest town in this part of Szechuan, having a population of perhaps fifty thousand. It is surrounded by a well-built wall, high and broad and nearly three miles in length. Within are few buildings of interest, due perhaps to the fact that about fifty years ago it was almost demolished by an

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 give a dinner party found themselves short of silver, but the servants rose to the situation, and when the night came the dinner table was resplendent with massive silver decorated with the armorial bearings—of another legation.

Just before I left Kalgan my larder was enriched from another and unexpected source. Thanks to the friendly introduction of an American gentleman in Peking, His Excellency, Hou Wei Têh, the Senior Vice-President of the Wai-wu-pu, most courteously sent instructions to Chinese officials along my route, especially at Kalgan and Urga, to give me every assistance. And soon after my arrival in Kalgan three officials of the Bureau of Foreign Affairs made me a formal call, and the next day they came again, followed by a coolie bearing a basket of stores which proved to be of great value before my journey was over. One feels rather shabby at accepting courtesies for which one can make no return. I did my best by writing appreciative letters to all concerned, beginning with His Excellency, the Senior Vice-President. I hope he got the letter, but the next thing I heard of His Excellency was his sudden appearance over the wall of the American Mission Compound at Peking, fleeing before the mutinous soldiers.

On the morning of July 26, I was rumbling over the broken pavements of Kalgan streets in a Peking cart guided by the trusty Mongol of a friend, and

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 earthquake. According to tradition, the same thing happened in the early part of the Ming period, when the town, which, so it is said, then stood in the hollow where the lake now lies, was first shaken by an earthquake and then overwhelmed by a rush of water from underground. Later a new city was built on the present site. If the natives are to be believed, the ruins of the drowned city may still be seen on calm days lying at the bottom of the lake, while after a storm beds and chairs of strange patterns are sometimes found floating about on the water.

Even this remote corner of China shows the influence of the new movement, and Western ideas are making their way. Something had been done to improve the city schools, and I can testify to the desire of the military force stationed at Ning-yüan to form itself on European models, for the morning's sleep was broken by the vigorous bugle practice of the band, and at every turn one met soldiers, marching along with a good deal of vim. The large parade ground was given over in the afternoon to the testing and speeding of ponies. We rode out there one day, and I was pleased to see that the interest and wise ways of the missionaries in horseflesh were much appreciated by the owners of the ponies, men of a class not easily reached by the ordinary channels of mission work.

As my contract with the Yunnan hong was only to

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 Ning-yüan-fu, it was necessary to make new arrangements here. My old men had expressed a wish to go on with me, but in the end only one did so, the others disliking the détour to Tachienlu which they knew I had in mind. Moreover, it would have been necessary for them to register in the Ning-yüan hong, which they were not anxious to do, nor was the hong anxious to have them. So I let them go, well contented with their "wine money," which was, indeed, outrageously large. Soon after starting from Yunnan-fu I had realized that the men were inclined to ask for a day's halt more frequently than I liked, as I was anxious to push ahead, knowing that the spring rains were shortly due. I did not know then the custom of the road, which decrees no payment at all if it is the coolies who insist on stopping, although a small payment, usually five cents gold, is the rule for each day of halt for your convenience. So I felt that my only check upon the men was to hold out a reward. Accordingly I offered them a definite tip and a good one, if they would get me to Ning-yüan-fu at a certain day, which they did, making the journey, as I learned later, simply in the ordinary time. I was advised not to pay them the sum promised, as they were profiting by my ignorance, and it might make me trouble afterwards. But I reasoned that my ignorance was my own fault; they had not asked, I had offered the reward, and I was sure the evil of a broken promise was

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Executive Order 4179-A

Pursuant to Section 91 of the Act of Congress approved April 30, 1900, entitled "An Act to provide a Government for the Territory of Hawaii" (31 Stat. 141), as amended by Section 7 of the Act of Congress approved May 27, 1910 (36 Stat. 443), the property hereinafter described, being a part of what is known as the Sugar Loaf or Kakea Military Reservation, situated at Makiki, Island of Oahu, Territory of Hawaii, included in that reserved by Executive Order of November 24, 1908, is hereby restored to its previous status under the control of the Government of the Territory of Hawaii.

Beginning at a monument at the West corner of Mrs. John Waterhouse's property ("Olindita"), the azimuth and distance of said monument from "Kakea" Trig. Station being 296° 30′ 334.0 feet, as shown on Government Survey Registered Map No. 2397, and running by true azimuths:— Area 18,888 Square Feet.
 * 1) 330° 15′ 88.4 feet along Mrs. John Waterhouse's property;
 * 2) 105° 00′ 28.2 feet;
 * 3) 150° 15′ 68.5 feet along remainder of Grant 6844 to Martha A. Waterhouse;
 * 4) 60° 00′ 68.8 feet along same to US Monument;
 * 5) 182° 47′ 232.2 feet;
 * 6) 310° 30′ 173.0 feet along Mrs. John Waterhouse's property to a US Monument;
 * 7) 41° 15′ 100.0 feet along same to the point of beginning.

With the consent of the Government of the Territory of Hawaii it is hereby ordered that the following described tract of land adjoining the Sugar Loaf (or Kakea) Military Reservation be and the same is hereby withdrawn and set aside for military purposes as a part of the Sugar Loaf Military Reservation.

Beginning at a US Monument at the Northwest corner of this parcel and the Southwest corner of Grant 6844 to Martha A. Waterhouse, the coordinates of said point of beginning referred to Government Survey Trig. Station "Kakea" being 193.42 feet South and 222.00 feet East, as shown on Government Survey Registered Map No. 2397, and running by true azimuths:— Area 2,600 Square Feet. ,
 * 1) 285° 00′ 101.65 feet along Grant 6844 to Martha A. Waterhouse;
 * 2) 330° 15′ 28.2 feet across 20 Foot Roadway;
 * 3) 105° 00′ 158.3 feet along Round Top Forest Reserve;
 * 4) 256° 29′ 41.9 feet along US Military Reservation to the point of beginning.
 * March 20, 1925.

title: Executive Order 4179-A


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 escorted by soldiers sent by the Foreign Office. My kit was packed in around me, or I should certainly have whacked my brains out against the sides of the cover. As it was, my hair came down, my hat rolled from side to side, and it was a miracle that anything stayed in the cart. And I did not long, for as soon as we were outside the walls and making our way along the dry bed of the Sha Shin Ho, I jumped out, and for most of that day I either walked or rode the Mongol's pony. A Peking cart may have other and better uses, but as an instrument of torture it is unrivalled. Just as the thing was in Marco Polo's time, so it is to-day. You crawl in on hands and knees, and then painfully screw yourself round, and so sit cross-legged, or with feet outstretched if there is room, your head only escaping the top as you crane your neck to catch the view or to get a bit of fresh air. The driver sitting on the shafts has much the best of it, and more than once I joined him,—very unsuitable, of course.

The main trails that cross Mongolia from Kalgan to Urga are two. One, the longer and better known, tends a little to the west, and is called by various names, the "Mandarin Road" or "Relay" or "Cart Road." Along its course are markets and Mongol settlements, and there are post or relay stations at regular intervals. Hence it is preferred by the Chinese caravan men as well as by the great, or those in a hurry, who use relays. The other, known as the

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Page:A dictionary of the Sunda language of Java.djvu/386

Rh Patuk, the beak, the bill of a bird. Patuk manuk, literally bird's bill; name of a plant; Modecca Macrophylla. Patulayah, lying in confusion, heads of some one way, and feet of others the reserve. In all directions. Patung, in partnership, associated. Di patung, to divide equally, each to have a fair share. Patut, right, just, proper, fitting, suitable, becoming. See Tut. Patutkěn, to make a fair arrangement or award, to adjust. To compromise; to put in order. To make to fit; to adapt. Pauk, di pauk, to deceive, to cheat, to mislead, to do out of. Name of a bird. Pauk-pauk, some undefined, indefinite spot at a distance. A distant place not exactly ascertained. To nyaho di pauk-pauk na, I have no idea where it is to be found, I don't know where to look for it. Paul, a light blue colour, — called in Malay Biru. Paut, to pull out the hair straight; to disentangle and make straight any hairy or grassy matter. Kumis na di pautan, his mustachioes he kept stretching out, or stroking out. Paré na mémèh di gédéng kudu di pautan, before tying up the paddy in bundles, you must slough off the superfluous straw. See Pamautan. Pawarang, the wife of a nobleman. A wife of rank. A consort. Pawitan, capital, something to begin with. The first wife. The first child. The etymology of this word may be Witta, C. 646, thing, substance, wealth, riches, property, gain; acquirement. Pa-witta-an, what becomes riches or gain, as natives look upon their children as a source of wealth. Wit in Javanese means a tree, a plant, a stem, a beginning, origin, and in this sense Pa-wit-an might be the stem, or a genealogical tree, — something to begin with with, capital. Pawiwirang, fine for breach of promise of marriage. Derived from the Javanese word Wirang, shame, modesty, thus a fine to cover the shame of the disappointed party. Payah, suffering severely; being hard punished; being in indigent circumstances; badly used; hard up, distressed. Payang, as di payang, to bear up a raft in a river or in water by men walking or swimming with it. Payilah, famine, hunger. The season of scarcity. Payingan, assuredly, there's no wonder, that is a natural consequence. Payingan sia masakat, lamun to daik di gawê, there is no wonder that you are poor, if you will not work. Payogya-an, what is suitable, fit, or proper, becoming. Payogya-an patuhunan, certain indices of the seasons of the year observed by the humah makers, viz the flowering of certain plants. Yogya, C. 577, suitable, fit, proper, becoming; a calculator of expedients. A vehicle, or any conveyance. Payu, sold, saleable, disposed of. To pass current. Paré na payu, the paddy is saleable, or has been sold out. Musim payu béas, in the season when rice can bo sold. To payu omong sia, what you say will not pass current.


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 greater than any bad precedent. So the men got their tip, and I am certain I gained by the reputation I thus acquired of keeping my word. I never again gave such rewards, but I always had good service.

I was sorry to see the Yunnan men go; they were sturdy, willing fellows, quick to learn my ways. In particular, one of my chair coolies, the big fellow called Liu, I should have been glad to keep on, in spite of unexpected revelations at Ning-yüan. He had made the trip from Yunnan with Mr. Wellwood a few weeks earlier, behaving well, but after receiving his pay he got gloriously drunk and was expelled from the inn, whereupon he turned up at the mission, still drunk. As he was not taken in, he proceeded to tear up the chapel palings and make himself a nuisance. So after repeated warnings he was turned over to the police, who shut him up for a night and then gave him a whipping. Probably he had learned a lesson, for he made me no bother. This was the only case within my own knowledge of a coolie's giving trouble through drinking. Out-of-the-way travel in the East is much simpler for being among non-drinking people. Years ago I made a canoeing trip in northern Maine with two friends. Almost we were forced to rob the traditional cradle and grave to secure guides warranted sober—the only sort safe for a party of women; but in the East that question is scarcely considered, and personally I have never had any difficulty.

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 The men that I took on at Ning-yüan were on the whole younger and smaller than the Yunnan men, but they too did their work well. The new fu t'ou was a Chengtu man of a type quite unlike the others, tall, slender, well made, and with decidedly good features. He seemed young for his post, but soon showed himself quite equal to the task of keeping the men up to the mark, and of meeting any difficulty that arose.

To my surprise I was able to buy oil for our lanterns on the street here. One does not think of the Standard Oil Company as a missionary agency, but it has certainly done a great deal to light up the dark corners of China, morally as well as physically, by providing the people with a cheap way of lighting their houses. Formerly when darkness fell, there was nothing to do but gamble and smoke. Now the industrious Chinese can ply his trade as late as he chooses.

I was sorry to say farewell to my kind hosts, but it was good to get away from the trying heat of Ning-yüan plain, all the more oppressive because of the confined limits of the mission quarters set in the heart of the city. The only escape for the missionaries during the hot months was to a temple on one of the surrounding hills. I was glad to learn that land had been secured at a little distance from the present compound for more spacious accommodations. People at home do not realize the difficulty of getting fresh air and exercise in a Chinese town. Walking inside

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 the walls is almost impossible because of the dirt and crowds, while near the city all unoccupied land is usually given over to graves. In Ning-yüan really the only chance for exercise short of a half-day's excursion, perhaps, was on the city wall, where I had a delightful ride one afternoon.

It was the morning of April 29, when we finally started, my caravan being now increased to seventeen men, as I had advanced the interpreter to a three-bearer chair and given his old one to the cook, who as a Szechuan man should have been able to walk. But he seemed hardly up to it,—in fact he gave me the impression of an elderly man, although he owned to forty-one years only. It needs a trained eye, I imagine, to judge of the age of men of an alien race.

On passing out from the suburbs of the town, charmingly embowered in fruit orchards, we struck across the open, treeless plain. There was little land that could be cultivated that was not under cultivation, but as yet the fields lay bare and baked in the burning sun, waiting the belated rain, as this part of the valley cannot be irrigated, owing to the lie of the land. Rain fell the first night, and after that neither the soil nor I could complain of dryness. Our first stop was at Li-chou, a small, comfortable town at the head of the valley, with a bad inn. It, not Ning-yüan, which lies a little off the main trail, is the centre of the carrying business between Yunnan and the

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 north, and from this time on, we found the village population everywhere chiefly occupied as carrier coolies.

Our first day from Li-chou was a short stage, and we had a long, leisurely tiffin at Sung-lin, where there was an exceptionally good inn. The proprietor was away, but his wife, who was in charge, seemed very competent and friendly, and took me into their private rooms, fairly clean and airy, and quite spacious. In one was a large, grave-shaped mound of cement-like substance. On inquiry I learned that it enclosed the coffin and body of the mother of the proprietor. She had been dead a year, but the body could not receive final burial until his return. The Chinese custom of keeping unburied their dead awaiting a propitious moment strikes one as most unpleasant and unwholesome, but the worst consequences are usually avoided by hermetically sealing the ponderous coffin. In Canton the House of the Dead is visited by all travellers. It is a great stretch of small buildings set in flower gardens, each room commanding a definite rent, and usually occupied by the waiting dead, whose fancied wants are meantime carefully supplied. The dead hand rests heavy on China. Not merely is much valuable land given over to graves, and the hills denuded of forest to make the five-inch coffin boards, but the daily order of life is often unduly sacrificed to the departed.

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 On my way from Calcutta to Hong Kong there joined us at Singapore the Chinese Consul-General at that place. He was returning with his family to Canton to attend the funeral of his mother. In talk with him I learned that he had been one of that famous group of students who came to America in the seventies, only to be suddenly recalled by the Chinese Government. He had since acted as Secretary to the Chinese Legation in Washington, and was quite at home in Western ways. In his dress he combined very effectively both Chinese and occidental symbols of mourning, his white coat-sleeve being adorned with a band of black crape, while in the long black queue he wore braided the white mourning thread of China. He expected to be at home for some months, and during that time, so he told me, it would be unsuitable for him to engage in any sort of worldly business.

We were now leaving behind the close cultivation of the Chien-ch'ang; the valley grew narrower, hemmed in by higher and more barren mountains, but the wild roses made beautiful every turn. One village that we passed was quite surrounded by a hedge of roses several feet high, and all in full bloom. My second night from Ning-yüan-fu was not much better than the first, for the inn at Lu-ku, a rather important little town, was most uncomfortable; but a delightful hour's rest and quiet on the river bank before entering the town

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 freshened me up so much that the night did not matter. One march to the north of Lu-ku, up the valley of the Anning, lay the district town of Mien-ning, reached by a rough trail that finally wandered off into the inextricable gorges of the Ta Tu Ho. It was in these wild defiles that the last contests of the Taiping rebellion were fought. I looked longingly up the valley, but my way turned off to the right, following the pack-road to the ferry at Fulin. At once on starting the next morning we passed out of the main valley into a narrow gorge with precipitous sides opening from the east. The trail wound upwards along the mountain-face, often hewn out of the rock and scarcely more than five feet wide, and at one point it was barred effectually by heavy gates. They opened to us, but not on that day half a century ago when the Taiping leader, Shih Ta-k'ai, failing to force his way through, turned back to meet defeat in the wilds above Mien-ning-hsien.

All along the road we met signs of our nearness to the country of the Lolos. There was much uncultivated land, and the population seemed scanty, but officials and soldiers were numerous, while guardhouses dominated the trail at short intervals. The village type was not always pure Chinese, and occasionally we met people unmistakably of another race. At Teng-hsiang-ying, or "Strong-walled Camp," where we stopped for the night, both soldiers and

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 "Camel Road," turns northward from Kalgan and after a hundred miles takes a northwestward course to Urga. There are no Mongol settlements after you have passed the fringe of villages bordering the Great Wall, and wells are few and far between, but it is one hundred miles shorter than the more western route, and by so much the better for those who go through with the same animals. Much of the way is marked by the telegraph wire that now stretches its many miles across the desert, but it would be rather unwise to trust entirely to this guidance, for at times it leads where only winged things can follow, and above all it never swerves to point out the wells along the way, and missing one you might not reach another for twenty-four hours, or perhaps never. As I was neither hurried nor privileged, I chose this road.

Over one or the other of these trails pass thousands of carts and camel trains each year, carrying north or south tea and cloth and notions and hides and furs, to the value of many millions of taels. But most of Mongolia's exports go on their own feet, ponies or cattle or sheep.

Under the treaties of 1858 and 1860 a post-route between the Russian frontier and Kalgan was established, and in spite of the competing railway through Manchuria, a horse-post still crosses the desert three times a month each way. The Mongols who are employed for the work go through from city to city in

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 Lolos were much in evidence. We were here about two thousand one hundred feet below the summit of the great pass through which the raiders in times not far past made their way into fertile Chien-ch'ang. After getting settled in the inn, I went for a walk, carefully guarded by two soldiers especially detailed for the purpose by the Yamen. In one alley I noticed Lolo women spinning in the doorways, and with the aid of the soldiers, who seemed to be on very friendly terms with them, I succeeded in getting a picture of two. In feature and colour they might have passed for Italians, and their dress was more European than Chinese in cut. On their heads they wore the Tam o' Shanter-like cap of black stuff, common among these people, bound on with their long braids, and their coats were of the usual felt. Their skirts, homespun, were made with what we used to call a Spanish flounce. According to Baber, the Lolo petticoat is of great significance. No one may go among the independent Lolos safely save in the guardianship of a member of the tribe, and a woman is as good a guardian as a man. Before setting out she puts on an extra petticoat, and the traveller thus escorted is sacred. But if the guarantee is not respected she takes off the garment, spreading it on the ground, and there it remains, telling to all the outrage that has been committed, and appealing to Heaven for redress. Altogether the women that I saw had a rather

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Rh in these latter senses, is of rare occurrence, as the Sunda people have Běung'ěut, for countenance, and Harěup for front, in advance. Měunang muka, to get countenance; to have got a good face; to be in favour. (Muka, to open, is the same as the Malay bûka).

Muka, name of a wild animal, in shape and size like a common brown monkey, with white marks on its face and about its eyes, as if it had spectacles on. When caught it sits moping with its head held down on its chest. There are many superstitions regarding it, and it is thought unlucky to have it about a house. In Malay it is called Kukang, Marsden Page 275. Lemur tardigradus, or Stenops tardigradus.

Muka or Hoih Muka, name of a small worthless variety of Rattan.

Mukadas, Arabic, holy, sanctified, sacred. Hak mukadas, the holy truth. (Arab. Mokaddas مقدس).

Mukan, an apposite expression — it cannot be other than; the consequence will be; it might have been expected; at the first blush of a matter; my idea was; it appeared to me. Mukan pihadėan, it can never come to good. Mukan daik hadė horenganan goréng, my idea was that it would have been right, but it now proves wrong. Mukan paih, I thought he was dead.

Mukti, to obtain, to get what we want. See Bukti.

Muku, as for instance, par example, if after (some fashion). Muku di orang, if as with us, if after our fashion.

Mukung, bulging out, projecting in consequence of something applied at inner side. Bulging as a swelling on the body from a blow.

Mula, beginning, origin, cause. Mula, C. 552, origin, commencement.

Mulana, arabic, an expounder of the Mohammedan law. The name by which the first preachers, or propagators of Mohammedanism on Java are known, of whom was Shekh Ibn Mulana, and Mulana Hasan Udin, both of Cheribon; the latter founded the kingdom of Bantam. (Arab. مولانا Maulânâ, our teacher).

Mulapés, to break half through and hang down along the stem, as the branch of a tree. Said of fire which after burning fiercely collapses, or becomes considerably smaller.

Mulěk, to curl and hang round as smoke. Any subtle air or smoke finding its way about a person. Hasěup na mulěk bai kang aing, the smoke kept curling around me.

Mulěs, cholic, gripes, violent spasms. Běutěung na mulěs, to have griping in the belly.

Mulihan, to weed a humah for the second time. To go over a thing again.

Mulikat, good, prosperous.

Mulintang, a cross, athwart; only heard in conjunction with Malang, as Malang mulintang, athwart and across in all directions, sadly entangled. (Bat. Mělintang).

Mulud, another name for the Mohammedan month Rabiul awal, of which Mulud is properly the 12th. day being the anniversary of Mohammed's birth. During this month the natives visit their friends. Each village devotes one day of the month to keep the festival. Maulud in Arabic means nativity or birth.

Muluku, to plough, to turn up with the plough. (Jav. Waluku, a plough).


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 attractive, feminine look, and their manner, though timid, was not cringing. People who know them best have a good word for the Lolos, but few Europeans have come much in contact with them. Those I saw looked miserably poor. Missionaries declare that the hand of the official is heavy upon them, and of course the persistent, hard-working Chinese are certain to have acquired the best land.

The next day we crossed the Hsiao Hsiang Ling, or "Little Elephant Pass," fortunately in fine weather. The approach from the south was very beautiful. For a number of li our road led through a deep, narrow gorge, following up a fine rocky stream, The flowers and blossoming shrubs were wonderful; masses of white and of pink azaleas clothed the lower slopes, and there appeared now for the first time a bush bearing long, feather-like sprays of fragrant white blooms. From time to time we passed a guard-house, and soldiers were everywhere, some on guard, others practising exercises, others lounging. At one place a group had gathered about a fellow who was playing rather nicely an instrument resembling a mandolin. He seemed gratified at my interest, and readily repeated his music for me. As seen in passing, the guard-houses looked clean and substantial, vastly superior to the ordinary Chinese abode. But the country had a rather forbidding aspect as we marched farther up the valley, fit setting for deeds of outrage

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 and bloodshed; its character seemed symbolized in the head of a Lolo robber set up by the wayside. The final climb to the pass was over gentle, grassy slopes. At the top, nearly ten thousand feet above sea level, the way led through a strongly fortified post where I stopped for a few moments to enjoy the wide view, northwest to the nearer mountains of the Tibetan range, and east to the dark peaks of the Ta Liang Shan. On the northern side of the pass the descent is long and tiring, a succession of steep zigzags and rocky staircases. At the time of day when I crossed, the lines of carriers and baggage ponies were almost continuous. There were guard-houses at intervals of three li, and at each a special detail of two soldiers came out, and, saluting me properly, fell into position, one in front and one behind, to be replaced at the next post by two others. As we descended to lower levels the valley widened out slightly, giving room for a few hard-wrung fields surrounded by broad stone walls reminding one of New England, and now and then we passed a lonely farmhouse built of stones and enclosed in a rather ineffective defence of wattles. But villages were few, hardly more than hamlets that had grown up about the military posts. All were walled, and where the highway passed through the village, dividing it in two, each half was enclosed in its own high wall of mud and stones. Moreover, many of the houses were of fortress-like

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 seven days, galloping all the way, with frequent changes of horses and, less frequent, of men. And once a month a parcels-post makes its slow way across, guarded by Cossacks.

Just why the Russians persist in this costly and slower method of forwarding mails when the railway would do it in about half the time, I cannot understand. One reason given me was that they might not care to trust their mails to the Japanese, who control the southern section of the Manchurian railway. And in case of trouble between the two powers the Russians might find it convenient to have a connection of their own with China. It seemed to me more like a part of Russia's plan of "peaceful penetration," of extending her influence over Mongolia even to the Great Wall. Kalgan seems already an outpost of Russia, with its groups of Russian merchants, its Russian church, bank, post-office, and consulate, one as much as the other representative of the White Tsar.

Toward the end of the first day from Kalgan we passed under the towers which are all that is left here of the Great Wall, save the pile of stones which marks the line where it stood. Built of mud faced with stone, it has crumbled away, leaving the solid masonry towers standing like giant sentinels to guard the road.

Here I stood face to face with another world. China lay behind me and below, for we had risen

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Rh Koromong, a variety of round metal instrument belonging to the gamĕlan.

Koronchong, hollow armlets. Bracelets, armlets or little brass bells tied about the ankles of children, which give a small tinkling sound.

Korosokan, said of paddy not evenly ripening, especially in new made Sawahs which are of inferior value. Korosokan is where some ears are ripe whilst others are only partly so, even only just forming.

Kosara, a rope made of Buffaloe hide. Kosen, valliant, daring. (Used at Batavia.)

Kosok, to rub, to scrub, to polish. (Mai. Batav. Gosok idem.)

Kosong, empty, void, vacant, unoccupied. Omong kosong, empty talk, talk which has no real meaning- nonsensical talk. (Malay, Batavian, idem.)

Kosta, properly the coast of Coromandel. The word is the Portuguese Costa. Kain kosta, or often simply kosta, a variety of printed cloth. Chaw kosta, a variety of plantain.

Kota, a fort, a strong hold. Kuta, C. 127- a fort, a stronghold. Kota is the name by which the chief towns in Java are designated in their neighbourhood. Daik ka kota, I want to go to (the fort) Batavia. (Scr. Kuta and Kutî)

Kotak and Kotakan, a square or division of a Sawah, on which the water can be evenly distributed; a compartment; a garden bed.

Kotak, a pyramidical medicine chest, consisting of a sort of small chest of drawers.

Kotba, arabic Khutbat, an oration pronounced in the mosque on Fridays, or at the Labaran on the conclusion of the Fasting month, (Arab. خُطْبَةً, Khutbat.)

Kotok, a fowl; the common domestic cock or hen.

Kotor, dirty, both physically and morally, impure. (Batavian idem.)

Koyan, a weight of 27 Piculs at Batavia, 28 at Samarang, and 30 at Sourabaya.

Krama, a word frequent in the composition of proper names. The high or polite dialect of the Javanese language is called Krama, in contradistinction to Ngoko which is rough or vulgar. Krama, C. 151 order, method, a degree, power, strength; an overcoming, subduing, surpassing; a sacred pecept, a religious practice.

Krang, small shell fish, as cockles, muscles &c. These shells are often found imbedded in limestone rock or tufaceous strata.

Kranjang, a basket, a hamper. (Jav. Mai. idem.)

Kranji, name of a tree, Dialium Indum-gives a small black shelled fruit which is eaten. Good tough substantial timber. Kras, severe, rigorous, impetuous. (Jav. Batav. Malay Kěras and Kras, strong, heavy, severe, impetuous.) Kras-tulang, name of a plant, of which the natives amongst the mountains drink a decoction by way of a tea. Chloranthus Inconspicuus.

Kréhkél, gravel, pebbles, such as is laid upon roads.

Krésa, pleasure, will, delight. Krésa nu gědé, the pleasure of great men. Krésa ning Allah, the will of God. (Cannot be anything else than Karasa. See Karasan.)


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 some fifteen hundred feet since leaving Kalgan. Before me stretched the great Mongolian plateau. The wind that cooled my face had blown over thousands of miles of prairie and desert. The long lines of stately, shambling camels, the great droves of sheep herded by wild-looking men on sturdy little ponies told of an open country. Each mile led deeper and deeper into the rolling grassland and the barren waste of Gobi, and between me and the next town lay nearly seven hundred miles of treeless plain and barren sand.

For four days we were crossing the grassland, wide stretches of gently undulating country covered with thick rich grass; wave upon wave it rolled like a great ocean up to the ramparts of China. As far as the eye could reach there was nothing but living green untouched by plough or spade, unbroken save where little lines of settlement stretched like clutching fingers into the sea of grass, the menacing advance of the Chinese, the tillers of the soil.

Much of the time I walked; the air of the uplands almost carried me along, and it was joy to feel my feet on real grass once more. Over the open country short cuts were easy to find, and I generally kept in advance of the others. The groups of Mongols hurrying to the town greeted me in friendly fashion; the look of the desert was in their faces, bold, hardy, burnt, and lined by sun and wind and biting cold.

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138 held another person. Still those brave seamen, inspired by the conduct and true to the trust reposed in them by their Captain, did not hesitate to leave the brig again, and pull back through the dark for miles, across an angry sea, that they might join him in his sinking ship, and take their chances with the rest.

Let us not call this rash, idle, or vain; it was conduct the most loyal, noble, and true. The names of this brave crew have not been given; otherwise I would suggest the propriety of making some formal acknowledgment of the high appreciation in which such devotion to duty and such conduct are; held by the department.

During the lowering of the boats and the embarkation women and children, there was as much discipline preserved among the crew of that ship, and as much order observed among her passengers, as was ever witnessed on board the best-regulated man-of-war.

The law requires every commander in the navy himself a good example of virtue and patriotism; to show in himself a good example of virtue and never was example more nobly set forth or beautifully followed. Captain Herndon, by those noble traits which have so endeared his memory to the hearts of his countrymen, had won the respect and admiration of the crew and passengers of that ship in such a degree as to acquire an influence over them that was marvellous in its effects. The women felt its force. Calm and resolute themselves, they encouraged and cheered the men at the pumps and in the gangways; and finally, to Herndon's last appeal for one more effort, they rose superior to their sex, and proposed to go on the deck themselves, and, with fair hands and feeble arms, do man's work in battling with the tempest.

There were many touching incidents of the most heroic personal devotion to duty, and to him, during that terrific storm. Even after the ship had gone down and the men were left in the water, clinging to whatever they could lay hands on, offices of knightly courtesy were passed among them.

As one of the last boats was about to leave the ship, her commander gave his watch to a passenger with the request that it might be delivered to his wife. He wished to charge


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 Like and yet unlike the Tibetans I had seen in Tachienlu, they were slighter of build and gayer and more open of expression; they attracted me as the others had repelled me. Scrambling over the grassy slopes, I more than once lost my way, but some Mongol always turned up to put me straight.

Our first stops at noon and at night were at wayside inns built much like a Turkish khan on two or three sides of an enclosure of mud and stones, and furnished with a strong gate. At one, the small private room off a large common hall was given to me and to a neat-looking Chinese woman who apparently was travelling alone and on horseback. Two thirds of the room was taken up by a "kang," or plaster furnace, raised some three feet above the floor, and on this our beds were spread. But that was my last sight of a house for many a day; henceforth there was nothing but tents and "yurts."

Our stop the next night was at a small Mongol settlement of several yurts. One of these was vacated for me. Judging from those I stayed in later, it was unusually large and clean.

Here I was in the unchanging East, if it be anywhere to-day. More than six centuries ago an observant Venetian passed this way, and his brief description of a Mongol abode fits as well now as it did then. "Their huts or tents," says Marco Polo, "are formed of rods covered with felt, and being exactly

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 round and neatly put together, they can gather them into one bundle." But since his description is so brief, it may be supplemented by a more modern traveller, genial Abbé Huc, whose visit dates back only sixty-five years:—

"The Mongol tent, for about three feet from the ground, is cylindrical in form. It then becomes conical, like a pointed hat. The woodwork of the tent is composed below of a trellis-work of crossed bars, which fold up and expand at pleasure. Above these, a circle of poles, fixed in the trellis-work, meets at the top, like the sticks of an umbrella. Over the woodwork is stretched, once or twice, a thick covering of coarse linen, and thus the tent is composed. The door, which is always a folding door, is low and narrow. A beam crosses it at the bottom by way of threshold, so that on entering you have at once to raise your feet and lower your head. Besides the door there is another opening at the top of the tent to let out the smoke. This opening can at any time be closed with a piece of felt, fastened above it in the tent, which can be pulled over it by means of a string, the end of which hangs by the door. The interior is divided into two compartments; that on the left, as you enter, is reserved for the men, and thither the visitors proceed. Any man who should enter on the right side would be considered excessively rude. The right compartment is occupied by the women,

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Rh Prambanan, the name of a place on the confines of the territories of Solo and Jugjo, where numerous remains of Hindu temples are found. tells us that the priests of Bali usually designate Mahadéwa by the name of Prama Siwa, or the Lord Siwa. Pramatha, C. 443, is an attendant or follower of Siwa. The word Prama is derived from the particle and prefix Pra, C. 430 implying excess, much, very, ex- ceeding; excellence, — with the constructive Ma suffixed to give it a substantive form. This pra corresponds to the Latin prae. The two last syllables of the word are idiomatic particles, by the help of which the Javanese form derivative words; thus Pra-ma-an would be a person or place having excellence, and prama-na-an, would be the abode or place of persons having excellence. The word has then been softened down into Prambanan, by inserting a b to avoid the hiatus. Prambanan was therefore in all probability a place devoted to the worship of Siwa. In the 22 vol. of the Bat. Trans. Mr. also reports Parama Siva, as one of the designations on Bali for Siwa, as well as Sada Siwa and Maha Siwa. On Bali, Siwa is also called Prameswara, the Highest Lord. Dito, page 34. Pranaraga, called also by the Javanese Pronorogo and Ponorogo; a town and district in the Residency of Madiun, lying East from the Gunung Wilis. It is celebrated for Mahomedan academies kept there, and the Sunda people go there often as Santris. Prana, C. 441, old, ancient. Raga, C. 589, affection, love; the quality or property of passion, — mental affection in general. Prang, war, battle. Prang di laut, war at sea. Pransman, the Dutch Franschman — French; Orang Pransman, a Frenchman. Chita Pransman, French chintz. Prapat, to cut a man's or woman's hair off in two streaks, at right angles to each other so that four corners are visible. A punishment inflicted by the Mahomedan priests on some occasions. Prawira, a hero, a warrior. A word often occuring in the composition of proper names. Prawira, C. 445, from Pra, preminent, Wira, a hero. A hero, a warrior, a chief, a person of rank. Prawu, the name of a range of mountains between Pakalongan on the north coast, and the Residencies of Banyumas and Bagělén to the Southward. The upperpart of these mountains is called Diyěng, which see. Many remains of Hindu temples and other antiquities still exist upon the Prawu, which is probably derived from Prabhu, corrupted into Prawu, and derived from Pra, C. 430, a particle and prefix implying excess, much, very, exceeding, excellence; — in short it is the same as the Latin Prae, — and Bhu, to be. See voce Prabhu, C. 443, a master, a chief, a lord, thus Gunung Prawu, the pre-eminent mountains. The word Prawu or Phraw is still used in Ava and Birmah as a high distinction. In its original sense it signified the Sun, and was applied to the sovereigns and the priesthood, as the representatives on earth of that splendid luminary. See Constable's Miscellany. Symo's Embassy to Ava, Vol. I, page 219.


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 and there you find the culinary utensils: large earthen vessels of glazed earth, wherein to keep the store of water; trunks of trees, of different sizes, hollowed into the shape of pails, and destined to contain the preparations of milk, in the various forms which they make it undergo. In the centre of the tent is a large trivet, planted in the earth, and always ready to receive the large iron, bell-shaped cauldron that stands by, ready for use."

And that is just what I found, but the tent covering was always of felt, not linen, and there were often two tents, one for the men and one for the women, instead of a tent with two divisions; and alas, more often than not, the hollow tree trunk was replaced by Standard Oil tins. But as the Mongol lived in Marco Polo's time, and Huc's, so he does still, and so he will continue to live until Chinese colonization or Russian rule forces him to give up his nomadic ways and settle down and cultivate the soil.

Around the yurt gathered women and children, dogs and calves. They were friendly, almost too much so, and the women interested me as much as I did them. All alike were clad in long, shapeless woollen garments that might have been any colour, so grimy were they, but the dirt and rags of their dress only set off the more the splendour of their headgear; a broad bandeau, elaborately fashioned

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User:Lissaardhiani

Lisa Noor Ardhiani is a student of Informatics Engineering Education in Yogyakarta State University. She located in Yogyakarta, Indonesia. Now, she started contributing in proofreading Kamus bahasa Sunda-Inggris

title: User:Lissaardhiani


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 some distance downstream before making a landing. At this point, and indeed from Tibet to Suifu, the Yangtse is, I believe, generally known as the Kinsha Kiang, or "River of Golden Sand." The Chinese have no idea of the continuing identity of a river, and most of theirs have different names at different parts of their course, but in this case there is some reason for the failure to regard the upper and the lower Yangtse as one and the same stream, for at Suifu, where the Min joins the Yangtse, it is much the larger body of water throughout most of the year, and is generally held by the natives to be the true source of the Great River. Moreover, above the junction the Yangtse is not navigable, owing to the swift current and obstructing rocks, while the Min serves as one of China's great waterways, bearing the products of the famous Chengtu plain to the eastern markets.

After leaving the ferry we followed for some miles the dry bed of a river whose name I could not learn. The scene was desolate and barren in the extreme, nothing but rock and sand; and had it not been cloudy the heat would have been very trying. But we were now among the Cloud Mountains, where the bright days are so few that it is said the Szechuan dogs bark when the sun comes out. After a short stop at a lonely inn near a trickle of a brook we turned abruptly up the mountain-side, by a zigzag trail so steep that even the interpreter was forced to walk.

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 As I toiled wearily upward, I looked back to find my dog riding comfortably in my chair. Tired and hot, he had barked to be taken up. The coolies thought it a fine joke, and when I whistled him down they at once put him back again, explaining that it was hard work for short legs. At one of the worst bits of the trail we met some finely dressed men on horseback, who stared in a superior way at me on foot. The Chinese sees no reason for walking if he has a chair or pony. What are the chair and the pony for? They must lack imagination, or how can they ride down the awful staircases of a West China road, the pony plunging from step to step under his heavy load? I doubt if they realize either the pony's suffering or the rider's danger. I did both, and so I often walked. After a climb of three thousand feet we came out on a wide open plateau, beautifully cultivated, which we crossed to our night stopping-place, Chiang-yi, nearly seven thousand feet above sea level.

We started the next morning in the rain, which kept up pretty much all day. The country through which we now passed was rather bare of cultivation and of inhabitants, but the wealth and variety of flowers and shrubs more than made amends. Nowhere have I seen such numbers of flowering shrubs as all through this region, a few known to me, but most of them quite new. It was with much gratification that I learned at a later time of the remarkable

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 work done in connection with the Arnold Arboretum near Boston in seeking out and bringing to America specimens of many of China's beautiful trees and plants. At the head of one small valley we passed a charming temple half buried in oleanders and surrounded by its own shimmering green rice-fields, and a little farther on we came to a farmhouse enclosed in a rose hedge some twelve feet high and in full bloom. There was no sign of life about, and it might have served as the refuge of the Sleeping Princess, but a nearer inspection would probably have been disillusioning.

We stopped that night at Ho-k'ou, a small place of which I saw little, for the heavy rain that kept us there over a day held me a prisoner in the inn. I had a small room over the pony's stable, and I spent the forenoon writing to the tune of comfortable crunching of corn and beans. The rest of the day I amused myself in entertaining the women of the inn with the contents of my dressing-case, and when it grew cold in my open loft I joined the circle round the good coal fire burning in a brazier in the public room. Every one was friendly, and persistent, men and women alike, in urging me to take whiffs from their long-stemmed tobacco pipes. All smoke, using sometimes this long-stemmed, small-bowled pipe, and sometimes the water pipe, akin in principle to the Indian hubble-bubble. In this part of Szechuan I saw

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 few smoking cigarettes, but thanks to the untiring efforts of the British American Tobacco Company, they are fast becoming known, and my men were vastly pleased when I doled some out at the end of a hard day.

From Ho-k'ou it was a two days' journey to Hui-li-chou, the first large town on my trip. The scenery was charmingly varied. At times the trail led along high ridges with beautiful glimpses down into the valleys, or affording splendid views to right and left, to the mysterious, forbidden Lololand to the east, and to the unsurveyed country beyond the Yalung, west of us, or again it dropped to the banks of the streams, leading us through attractive hamlets buried in palms and bamboo, pines and cactus, while the surrounding hillsides were white or red with masses of rhododendron just coming into flower. Entering one village I heard a sound as of swarming bees raised to the one hundredth power. On inquiry it turned out to be a school kept in a small temple. While the coolies were resting I sent my card to the schoolmaster, and was promptly invited to pay a visit of inspection. It proved to be a private school of some thirty boys and one girl, the master's daughter. They were of all ages from six years upwards, and, I was told, generally stayed from one to five years at school. Instruction was limited to reading and writing, and two boys were called up to show what they could do. To ignorant

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 me they seemed to do very well, reading glibly down their pages of hieroglyphics.

At another stop I had a talk with the village headman. He was elected for one year, he told me, by the people of the hamlet, comprising about forty families. He confessed his inability to read or write, but his face was intelligent and his bearing showed dignity and self-respect. Petty disputes and breaches of the peace were settled by him according to unwritten custom and his native shrewdness; and he was also responsible for the collection of the land tax due from the village.

The people in this part of Szechuan seemed fairly prosperous, but the prevalence of goitre was very unpleasant. The natives account for it in various ways,—the use of white salt or the drinking of water made from melting snow.

On the 2oth of April we reached Hui-li-chou. The approach to the town or group of towns which make up this, the largest place in southern Szechuan, was charming, through high hedges gay with pink and white flowers. In the suburbs weaving or dyeing seemed to be going on in every house. Sometimes whole streets were given over to the dyers, naked men at work above huge vats filled with the inevitable blue of China. After crossing the half-dry bed of a small river we found ourselves under the great wall of Hui-li proper. Turning in at the South Gate

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 we rapidly traversed the town to our night's lodging-place near the North Gate, the crowds becoming ever denser, people swarming out from the restaurants and side streets, as the news spread of the arrival of a "yang-potsz" (foreign woman). The interest was not surprising, as I was only the third or fourth European woman to come this way, but it was my first experience alone in a large town, and the pressing, staring crowd was rather dismaying; however, I found comfortable companionship in the smiling face of a little lad running beside my chair, his swift feet keeping pace with the carriers. I smiled back, and when the heavy doors of our night's lodging-house closed behind us, I found the small gamin was inside, too,—self-installed errand boy. He proved quick and alert beyond the common run of boys, East or West, and made himself very useful, but save when out on errands he was always at my side, watching me with dog-like interest, and kowtowing to the ground when I gave him a small reward. The next morning he was on duty at dawn, and trotted beside my chair until we were well on our way, when I sent him back. I should have been glad to have borrowed or bought or stolen him.

Hui-li-chou, with a population of some forty thousand, is in the middle of an important mining region, both zinc and copper ore being found in the neighbouring hills in good quantity; but the bad roads and

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 government restrictions combine to keep down industry. In spite of its being a trading centre the inns are notoriously bad, and we were fortunate in finding rooms in a small mission chapel maintained by a handful of native Christians. In the course of the evening some of them paid me a call. They seemed intelligent and alert, and although in the past the town has had an unpleasant reputation for hostility to missions, conditions at the present time were declared to be satisfactory.

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HE second day after leaving Hui-li-chou we entered the valley of the Anning Ho, a grey, fast-flowing stream whose course runs parallel with the meridian like all the others of that interesting group of rivers between Assam and eastern Szechuan, the Irrawaddy, the Salween, the Mekong, the Yangtse, the Yalung. The Anning, the smallest of these, lies enclosed in a wilderness of tangled ranges, and its valley forms the shortest trade route between Szechuan and the Indo-Chinese peninsula. For about eight marches, north and south, it runs through a district known as Chien-ch'ang, celebrated throughout China for its fertility and the variety of its products. At the lower end the valley is very narrow, and level ground is limited, but the gentle slopes on either side are beautifully cultivated in tiny terraced fields. Farther north, however, in the neighbourhood of Ning-yüan-fu, the valley widens out into a broad, open plain. Apparently in this favoured region tropics and temperate zone meet, for I never saw before such motley vegetation. Rice and cotton alternate with wheat and maize and beans, while saffron and indigo fit in

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 And if it be true that the Preacher in another portion of his work reminds the young man to whom he is addressing himself that for all these things God will bring him into judgment, not less true is it that the Egyptian harper also sang:

"Mind thee of the day when thou too shalt start for the land to which one goeth to return not thence. Good for thee will have been a good life; therefore be just and hate iniquity; for he who loveth what is Right shall triumph."

Moral Code.

The triumph of Right over Wrong, of Right in speech and in action (for the same word signifies both Truth and Justice) is the burden of nine-tenths of the Egyptian texts which have come down to up. Right is represented as a goddess ruling as mistress over heaven and earth and the world beyond the grave. The gods are said to live by it. Although funereal inscriptions are less to be depended upon when they describe the virtues of the deceased than when they give the dates of his birth and death, they may at least be quoted in evidence of the rule of conduct by which actions were estimated. "We are not obliged to believe that this or that man possessed all the virtues


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. Fruits, too, of many kinds are abundant. A short time ago the poppy made every turn brilliant, but to-day imperial edicts, ruthlessly enforced, are saving the Chinese unwillingly from themselves, and the poppy has disappeared from sight. In spite of complaints it would seem as though the Chien-ch'ang farmers, better than many in West China, could support the loss of that remunerative crop, for their resources, properly exploited, seem almost exhaustless. Mulberry trees are grown about every village and farmhouse, and the silk export is of considerable value to the community.

But one of the most interesting products of this region has lost much of its importance in late years. All over China, but especially in this part of Szechuan, there grows a tree of the large-leaved privet species. On the bark of the branches and twigs are discovered attached little brown scales of the size and shape of a small pea. When opened in the spring they are found to contain a swarming mass of minute insects. Toward the end of April, the time when I passed through this region, these scales were being carefully gathered and packed in small parcels, and already the journey northward was beginning. Porters bearing loads of about sixty pounds were hurrying up the valley, often travelling only by night to save their precious burden from the burning sun's rays which would cause too rapid development.

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 which are ascribed to him, but we cannot resist the conviction that the recognized Egyptian code of morality was a very noble and refined one. "None of the Christian virtues," M. Chabas says, "is forgotten in it; piety, charity, gentleness, self-command in word and action, chastity, the protection of the weak, benevolence towards the humble, deference to superiors, respect for property in its minutest details, … all is expressed there, and in extremely good language." In confirmation of this, I will add that the translators of the Bible and of the early Christian literature, who were so often compelled to retain Greek words for which they could discover no Egyptian equivalent, found the native vocabulary amply sufficient for the expression of the most delicate notions of Christian ethics.

The following are specimens of the praises which are put into the mouth of departed worthies:

"Not a little child did I injure. Not a widow did I oppress. Not a herdsman did I ill-treat. There was no beggar in my days; no one starved in my time. And when the years of famine came, I ploughed all the lands of the province to its northern and southern boundaries, feeding its inhabitants and providing their food. There was no starving person in it, and I made the widow to be as though she possessed a husband."


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 Of another great personage it is said that, in administering justice, "he made no distinction between a stranger and those known to him. He was the other of the weak, the support of him who had no mother. Feared by the ill-doer, he protected the poor; he was the avenger of those whom a more powerful one had deprived of property. He was the husband of the widow, the refuge of the orphan."

It is said of another that he was "the protector of the humble, a palm of abundance to the destitute, food to the hungry and the poor, largeness of hand to the weak;" and another passage implies that his wisdom was at the service of those who were ignorant.

The tablet of Beka, now at Turin, thus describes the deceased:

"I was just and true without malice, placing God in my heart and quick in discerning his will. I have come to the city of those who dwell in eternity. I have done good upon earth; I have done no wrong; I have done no crime; I have approved of nothing base or evil, but have taken pleasure in speaking the truth,


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 of silver and set with bright stones, turquoise, and coral, encircled the head, and from this hung long chains and pendants falling to the shoulders. This is the woman's dowry, with which she never parts, wearing it apparently day and night. The women themselves, in spite of the dirt, were good-looking; fine eyes, rather good though heavy features, a skin darkened by the sun and wind, gave them the look of peasants of southern Europe. In bearing they were much gayer and more unconstrained than the Chinese.

Mongolia, the land of many names, with a great past and perhaps with a future, but to-day merely a pawn in the world's game, is a great plateau rising some four thousand feet above the sea, the eastern extension of the T'ien-Shan, or "Heavenly Mountains." It stretches east and west nearly two thousand miles, but its north and south width is only about nine hundred. In the central part of the plateau is a huge depression which the Mongol calls Gobi, the "Desert," or Shamo, the "Great Sand," and the Chinese, Han-Hai, or "Rainless Sea." To the north the high land rises and breaks into the wooded hills and mountains of the Altai Range, and there are many streams, most of them finding their way sooner or later into the Amur. To the south the land rolls in great grassy waves up to the foot of the mountain barrier along the Chinese frontier, but

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 the forests have all been swept away, and the few streams quickly lose themselves in the ground. Over most of the seven hundred miles between Kalgan and Urga there are no trees save half a dozen scrub elms, and the only rivers are the Sha Ho, or "Rivers of Sand." But the grassland, after the summer rains have set in, is like the rolling prairies of the West, and even in Gobi there are only about fifty miles quite without vegetation. Elsewhere there is a sparse growth of coarse scrub broken by stretches of rock and sand.

In crossing Gobi one sees here and there a marsh or shallow salt lake, telling of a different climate in a bygone time, but to-day the passing caravan depends on wells of varying depth, and found at irregular intervals,—ten, twenty, even fifty miles apart. They date back beyond the tradition of living men, and each has its name and character. In some the water is never-failing, in others it quickly runs dry. Occasionlly it is slightly brackish, but usually it is clear and cold. Without these wells the three hundred miles of Gobi would impose an almost impassable barrier between North and South Mongolia. As it is, the desert takes its toll from the passing caravan; thirst, hunger, heat, and cold count their victims among the animals by thousands, and the way is marked by their bleaching bones.

This great, featureless, windswept plateau keeps

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text: Index:Harry Hopkins to Grace Tully - NARA - 194896


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194897


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194898


text: Index:Winston Churchill to Harry Hopkins - NARA - 194902


text: Index:Winston Churchill to Harry Hopkins - NARA - 194903


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194904


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194905


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User:Rizky Amelia

Mahasiswa Arsitektur Universitas Brawijaya, Malang.

Rizky Amelia is an architecture student-college in Brawijaya University-Malang class 2010. At 7 July 2012 she has joined in Wikisource. And this is her first time to contributing in proofreading Kamus bahasa Sunda-Inggris.

title: User:Rizky Amelia


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194906


text: Index:Franklin D. Roosevelt to Winston Churchill - NARA - 194907


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Rh

take a train next morning. A Somehow, I'd an idea—crazy as it seemed—that my promise to myself and the sudden, inexplicable appearance of the snake beside my foot were related in some way. Just after luncheon I thought I'd put the theory to a test.

"'Well,' I said aloud, 'I guess I might as well start packing. Don't want to let the sun go down and find me here——'

"My theory was right. I hadn't finished speaking when I heard the warning hiss, and there, poised ready for the stroke, the snake was coiled before the door. And it was no phantom, either, no figment of an overwrought imagination. It lay upon a rug the hotel management had placed before the door to take the wear of constant passage from the carpet, and I could see the high pile of the rug crushed down beneath its weight. It was flesh and scales—and fangs!—and it coiled and threatened me in my twelfth-floor room in the bright sunlight of the afternoon.

"Little chills of terror chased each other up my back, and I could feel the short hairs on my neck grow stiff and scratch against my collar, but I kept myself in hand. Pretending to ignore the loathsome thing, I flung myself upon the bed.

"'Oh, well," I said aloud, 'there really isn't any need of hurrying. I promised Julie that I'd come to her tonight, and I mustn't disappoint her.' Half a minute later I roused myself upon my elbow and glanced toward the door. The snake was gone.

"'Here's a letter for you, Mr. Minton,' said the desk clerk as I paused to leave my key. The note was on gray paper edged with silver-gilt, and very highly scented. The penmanship was tiny, stilted and illformed, as though the author were unused to writing, but I could make it out:

"I stuffed the note back in my pocket. The more I thought about the whole affair the less I liked it. The flirtation had begun harmlessly enough, and Julie was as lovely and appealing as a figure in a fairy-tale, but there are unpleasant aspects; to most fairy-tales, and this was no exception. That scene last night when she had seemed to argue with a full-grown cottonmouth, and the mysterious appearance of the snake whenever I spoke of breaking my promise to go back to her—there was something too much like black magic in it. Now she addressed me as her adored and signed herself for eternity; finally named a graveyard as our rendezvous. Things had become a little bit too thick.

"I was standing at the corner of Canal and Baronne Streets, and crowds of office workers and late shoppers elbowed past me. I'll be damned if I'll meet her in a cemetery, or anywhere else,' I muttered. 'I've had enough of all this nonsense——'

"A woman's shrill scream, echoed by a man's hoarse shout of terror, interrupted me. On the marble pavement of Canal Street, with half a thousand people bustling by, lay coiled a three-foot water moccasin. Here was proof. I'd seen it twice in my room at the hotel, but I'd been alone each time. Some form of weird hypnosis might have made me think I saw it, but the screaming woman and the shouting man, these panic-stricken people in Canal Street, couldn't all be victims of a spell which had been cast on me. 'All right, I'll go,' I almost shouted, and instantly, as though it been but a puff of smoke, the snake was gone, the half-fainting woman and a crowd of


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 but a scanty population of less than three millions. On the northern and southern borders a few among the people have adopted the settled ways of the Chinese; but elsewhere they live as their fathers lived before them, their fields the land where the flocks are grazing, their home the spot where the yurts are temporarily set up. Nomads they are, but within definite limits, moving no long distance nor very often. Over them rule their native princes or khans, subject, up to last year, nominally to China; but Chinese interference has mostly been confined to the exaction of a tribute—and a good part of that stuck to the fingers of the princes through whose hands it passed—and to occasional demand for police or military service. The head of the Chinese administration is or was the Amban at Urga, and his duties seemed to consist in looking after the Chinese traders there and keeping a watchful eye on the Living Buddha, the spiritual and maybe now the political head of Mongolia. But in spite of his many rulers, or perhaps because of them, the Mongol seems to know little of the evils or benefits of government. It is far away, it does little for him, but in turn its demands are small.

The Mongol's wealth consists in his herds; horses, cattle, sheep, camels. In our sense he owns no land, but if he digs a well, which, I believe, he rarely does, he has certain rights over it, and his claims to the water and grass near his yurt should be respected.

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 His friends have to admit that the Mongol is lazy. His chief duty is to keep an eye on his herds, but mostly they take care of themselves. Each drove of horses is in the charge of a stallion which looks sharply after the mares, fighting savagely with any other stallion which attempts to join the herd. I am told that the owner only needs to count his stallions to be sure that all the mares have come home. There is almost nothing of Mongolian manufacture,—just rugs and felt and saddles; and most of the work is done by the women. Nor does the Mongol till the soil; nothing is found growing near his yurt. Unlike the rice-eating people just across the Great Wall, his diet is almost wholly meat, and milk in some form or other,—cheese, curds, koumiss. The tea which he drinks in enormous quantities, so that even my "boy" opened his eyes, is brought by the Chinese traders.

The Mongol has great endurance; days in the saddle are nothing to him, and he sleeps as soundly on his camel as on the ground. Nor does he seem to mind heat or cold. I have seen them wearing sheepskin coats in the blazing summer sun, and at night the men on the march would throw themselves down without a rug or mat under the open sky, and the nights were often cold. If he must, the Mongol can go a long time without eating, but when the chance comes he is a great glutton, bolting enormous quantities of half-cooked meat. Drunkenness, I am told,

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 is a Mongol failing. By preference he gets drunk on whiskey; failing that, on a sort of arrack of soured mare's milk. On the other hand, the opium habit does not seem to have crossed the frontier. Very rarely is a Mongol addicted to that. But they all smoke tobacco,—men, women, and children,—just as they all ride. To appreciate the Mongol you must see him on horseback,—and indeed you rarely see him otherwise, for he does not put foot to ground if he can help it. The Mongol without his pony is only half a Mongol, but with his pony he is as good as two men. It is a fine sight to see him tearing over the plain, loose bridle, easy seat, much like the Western cowboy, but with less sprawl.

The Mongol of to-day is the degenerate son of the conquering warriors of a thousand years ago. Once his name carried terror to the shores of the Midland Sea. Now those who do not like him can say with some truth that he lives the life of an animal, mating rather than marrying, his warlike spirit gone, his home a lair, his chief pleasures gorging and getting drunk; but those who do like him—and they are the ones who know him best—declare he is a good fellow, gay, good-tempered, independent, hospitable.

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