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Rh Cross-eyed Men.—There is implicit credence in the superstition that it is an unlucky thing to meet a cross-eyed person, especially on a trail or country-path. "Don't pass him," urged all my informants; "better turn off the trail and go at once to the right; but if you can't help passing him, try not to look at him, and say your prayers." Then the oldest of the party began to recite a prayer which, he said, was appropriate and efficacious. It called on our Saviour, the Blessed Lady, and all the Saints, to save from lightning, tempest, poison, murder, drowning, all sudden death, and all misfortune.

Dandruff.—1. Make a lather from any of the saponaceous roots peculiar to the country—lechuguilla, amole, or pita, but do not use the guyacan (lignum vitæ); it is a good detergent, but burns the skin.

2. Make an infusion of the bulb of the drago: apply locally.

To expedite Delivery.—1. The woman should drink water in which has been dissolved earth from the Church of our Lady of San Juan, a pueblo close to San Luis Potosi. (M. A.)

(I sent a lozenge or cake of this calcareous earth to the U. S. National Museum. It was stamped with the figure of the Blessed Virgin Mary and other sacred symbols.)

2. Take hinojo (fennel) leaves, boil them in hot water, with rose of Castile and brown sugar, one quarter pound. Boil until it looks like red wine. Give a teacupful to the woman, and the child will be born at once. (M. A.)

3. A decoction of "mariguan," made with sweetened water, given in doses of half a teacupful, is of benefit.

4. Give filings of the lodestone in water. (M. A.)

Surgeon H. S. Turrell, United States Army, states that during his tour of service on the Rio Grande, near El Paso, Texas, some years ago, he found that a fomentation or smoking with the "hediondilla" was used with what was claimed to be good results.

Drago.—Bulb used by Mexican Indians, in smoking, to induce ecstatic visions: the leaves also are used.

When dry, the bulb is said to make fine tinder.

The bulb is also used to eradicate dandruff.

Dream Book.—It is a mighty poor family in the Rio Grande valley that do not own and keep for constant consultation, an "oracula," or dream book, in which every possible combination of dream thought has its corresponding prediction.

To cure Dysentery and Diarrhoea.—Take the blue flowers of the "corihuela" (morning-glory), make a tea, sweeten with sugar, and take a cupful every morning. (M. A.)

Sore Eyes.—The tips of mesquite branches, rubbed up in water,


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126 and allowed to stand all night, and then applied as a lotion, will cure sore eyes.

If the excrement of a swallow fall in your eyes, you will surely lose the sight. (Federico Rodriguez.)

To cure Sore Eyes and Weakness of Vision.—Bathe them with water in which has been steeped a piece of the umbilical cord of a first child. (M. A.)

Evil Eye.—The evil eye, or blight,—mal ojo, meaning bad eye, or simply ojo, is a spell cast upon children by people who look at them steadily, and generally speak kindly to them. If you can find the man who has "echado el ojo" upon a child, make him fill his mouth with water and eject it into the child's mouth. The child will recover at once.

If you cannot find out who has cast the "ojo "on a child, take the herb called "Yerba de Cristo," boil it in water, and wash the infant from head to foot with the decoction. Then take a raw egg, and make with it, while in the shell, the sign of the cross three times on the baby's breast, in the name of the Father, Son, and Holy Ghost. Break the egg, throw away the shell, put both yolk and white on a plate under the child's cradle. The egg will cook, the child will get well, and the villain who cast the evil eye be afflicted with bleary eyes! (M. A.)

United States Commissioner Walter Downs told me that he had seen a horse which the Mexicans asserted had been hurt by the "ojo" (evil eye). The man accused of casting the spell admitted his guilt, but said that he would cure the animal at once. He filled his mouth with water, spat upon the horse's neck, and rubbed and patted the place until dry.

Mr. Downs said that the horse got well, which was, of course, all the better for the reputation of the charlatan.

Maria Antonia confirmed all that I had learned about the method of cure by having the culprit eject water from his own mouth into that of the child.

She said, too, that any "Juez" in the Rio Grande Valley would commit a man accused of such a crime as casting the evil eye; but since so many "Americanos" were coming down to that country, some of the judges thought it to be more prudent to enter a charge of being a tramp, disorderly conduct, or something else of that general character.

What is the meaning of the following expression, "Eat thou not the bread of him that hath an evil eye?" Proverbs, cha. xxiii. verse 6. The italics are as given in the Testament.

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Rh Fevers.—Make a decoction of the bulb of the "peyote." Use as a drink and as a lotion for feet and head.

The "peyote" is a cactus, bearing a small white flower, and growing close to the ground. (M. A.)

The inner white membrane of the pomegranate is also good.

Chills and Fevers.—Will be produced if you indulge too freely in the fruit of the nopal cactus (tuna), or in the colonche or cider made from it. (The Apaches say the same thing. The remedy is to drink more of the colonche.)

Fire Worship.—United States Deputy Marshal A. B. Betts, while taking a cup of tea with me one afternoon, said very anxiously: "Cap'n, you seem to know most everything that ain't enny use to ennybody, 'n' I reckon you kin tell me what's the matter with my wife. I do believe she'd be all right, if it was n't for the old woman" (a term of irreverence applied to his mother-in-law, a most estimable lady).

"Last Saturday," continued Betts, "I spat in the fire."

"Ah! que Judio!" she exclaimed. "No mas que Judios escupen en la lumbre!" ("Oh! what a Jew you are! Only Jews spit in the fire!")

Betts went on to say that he could get no explanation from either of the women, but that his mother-in-law took a new axe, laid the edge against a piece of firewood, with back to the flame, and when he started to move it "Don't do that, or your wife will die before morning," she said. But Doña Maria Antonia Cavazo de Garza made the whole matter clear as mud. "You must never spit in the fire. Fire comes from 'la providencia de Dios' (the Providence of God). It is just like the sun, and represents God, who made it for our comfort. He who would spit in the fire would spit in the face of God. The Jews spat in the face of God when they crucified Jesus Christ, and that is why Jews will spit in the fire."

Besides explaining to Betts what the old "curandera" had said, I showed him the following from the "Journal of American Folk-Lore:"—

.—I think many customs may be traced to a belief in the efficacy of this sign. In six months spent in different towns of England and Wales, I noticed that when the grate-fire was dull, and ordinary means failed to brighten it, my landlady would set a straight poker upright against the grate, thus forming the sign. No one would ever explain this arrangement, but she would say with an air of embarrassment, "I thought I'd try it."

After my return home I mentioned this once to an intelligent Englishwoman of the lower class, and after some hesitation she answered, "Oh! it 's all nonsense, of course, but at 'ome they always said it was calling the witch to make the fire burn."


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128 In New England, when only open fireplaces were in use, it was customary to rake up the fire at night, and, standing the andirons in a straight line in front, lay the shovel across them.

More than once I have been told by an intelligent person that, to prevent any annoyance from a mosquito-bite, "you should score a cross with your thumb-nail on the bitten place; it will never smart again."

All these, I think, are survivals of the ancient custom. (Pamela McArthur Cole. "Journal of American Folk-Lore," vol. vi. (1893), p. 146.)

These superstitions about fire are of course nothing but vestiges of pyrodulia, but whether derived from a Castilian or an aboriginal source, or both, it would be hard to say. In "The Snake Dance of the Moquis," I gave a picture of "The Little God of Fire," and a brief outline of the fire procession of the Zuñis. Mr. James Stephenson has treated exhaustively upon the fire dance of the Navajos, and Mr. F. H. Cushing is quoted as follows: "Mr. Cushing's explanation, derived from Zuñi folk-lore and belief, is this: 'The matriarchal grandmother, or matron of the household deities, is the fire. It is considered the guardian, as it is also, being used for cooking, the principal "source of life" of the family.'" Frank H. Cushing, quoted by Dr. Washington Matthews, U. S. A., vol. vi., Seventh Memoir, Nat. Acad. of Sciences. "The Human Bones of the Hemenway Southwestern Archæological Exploration, in U. S. A. Med. Museum, Washington, D. C.," p. 149.

Another form of pyrodulia to be detected in the religious ceremonies of the Mexicans, the Pueblos, the Tarasco and the Opata Indians, is the burning of copal as an incense; this may be a survival from Aztec or other aboriginal pyromancy; the same custom exists among the peasantry of the rural portions of Italy. "Powdered resin was thrown in the flames." "Roman Etruscan Remains," Leland, page 318.

The same peasantry still recite invocations to the spirit of fire. Idem, page 312.

Fishing.—Mexicans during Holy Week fish in the Rio Grande, and march to the river bank to the music of guitars.

Fits and Swoons.—Maria Antonia had a little boy who had reached the age of eighteen months. Retarded dentition made him critically ill; he had fits and was "dead" for twenty-four hours. She made a vow to Our Lady that, if the child should be "restored to life," she would offer an appropriate "milagro," in silver, and hear mass, on bended knees, holding a lighted wax taper in each hand. The child recovered; the vow was paid; the mass and the tapers cost one dollar.

Guinea Worm.—In the summer of 1891, Surgeon Theodore DeWitt had a patient who stated that once, on a very hot day, he


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Rh stepped into a "charco," or puddle of cold water, and was soon after seized with excruciating pains in the leg, which compelled him to take to his bed and remain there for eight days; that little "things," in shape and size not unlike the seeds of the Chili pepper, kept coming out of his skin, in each case leaving a slight cicatrix. Dr. DeWitt thought that the trouble bore some resemblance to the African Guinea worm, and was caused by a parasite.

To cure Hæmorrhoids.—Make an ointment out of the fat of a "tejon" (this word properly means badger, but locally, along the Rio Grande, it signifies a raccoon) and the plant called "oreja de raton" (mouse's ear); add five well-burned bottle corks. Apply locally on a rag. At the same time make a tea by boiling a piece of armadillo shell in hot water. (M. A.)

Harvest.—Mr. George Lewis described a procession of Mexican women in Rio Grande City during a great drought, about 1880.

They marched around the parched fields praying for rain. Sure enough, the rain came, but in such torrents that it washed all the crops away. One of the women explained, in all seriousness, that they must have inadvertently made the rounds of the field once too often!

I have personally marched in just such a procession at the pueblo of Taos, New Mexico, in 1881.

The Heavens.—The Mexicans have a folk-lore of the heavens, as well as of the earth. The milky way is the road of Santiago, guarded by three sentinels—the belt of Orion.

If a woman bear triplets, they are put under the protection of the three stars known as the Three Kings; if girls, under that of the three called the Three Marys.

There are two stars close together, called the Eyes of Saint Lucy. (M. A.)

Horseshoes.—Nailed over door of a house, to bring good luck; over door of a store, to bring custom. But some people nail them under their beds, and not over their doors. (M. A.)

Leland says of the horseshoe, among the Italian peasantry, that to insure good luck "it is to be kept always in the bed." "Roman Etruscan Remains," page 367.

Sweating Images.—In a recent number of "Scribner's Magazine," I gave a brief description of the sweating Madonna of Agualeguas ("La Virgen suadanda"), whose sacred shrine I visited several years ago. In a little pamphlet, "La Novena de San Ramon," Mexico, 1889, there are references to sacred images which sweated—"han sudado tres imagenes, estando ellos afligidos" (p. 10). This belief in sweating images must be very ancient; it exists in Asia among the Buddhists. A Chicago paper, last summer, describing


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130 the seven wonders of Corea, said: "The seventh Corean wonder is a sweating Buddha. This is guarded in a great temple, in whose court for thirty yards on all sides not a single blade of grass grows. No tree, no flower will flourish on the sacred spot, and even wild creatures are careful not to profane it."

To make Black Ink.—Take half-ripe pods of the black ebony, or the huisachi, and boil with water, to which have been added small quantities of alum, powder, sulphur, and iron. Decant, strain, and bottle for use. (Mighty poor ink.)

Insecticide.—The "rocio," which bears a small, yellow flower, banishes all kinds of insects, especially bedbugs and fleas.

The leaves of the "canelon" (china berry) drive away moths, and the berry itself will make robins drunk and fishes stupid.

Saint John's Day.—Every Mexican, big or little, will take a bath on Saint John's Day, and, if possible, in the Rio Grande, and then new, or at least clean, raiment is donned from head to foot. Hair and nails are also cut on this day.(Federico Rodrigiez.)

On Saint John's Day, every good Mexican must get on some kind of a plug and prance about in the blazing sun. On this day is played the game of "Correr el Gallo," in which, along the Upper Rio Grande, a live cock or hen is torn to pieces by the racing contestants. Having previously described this game in "The Snake Dance of the Moquis," I wish to say here nothing further except that on the Lower Rio Grande more humane sentiments prevail, and a paper figure replaces the live chicken. All these Saint John's Day customs are Moorish, as may be seen by consulting Lockhart's "Ancient Spanish Ballads." Edinburgh, 1823, pp. 175 et seq.

Keening.—At funerals in the Rio Grande valley, one may see groups of women carelessly chatting and smoking cigarritos, but the moment the coffin leaves the house, all break out in concert in a sobbing wail which rends the air,—a regular Irish keen.

Lightning.—It is very dangerous to stand under a mesquite, ebony, or huisachi tree during a storm. These trees certainly attract lightning, probably because they are so full of resin. (Federico Rodriguez.)

Lodestone.—The Mexicans generally believe in the powers of the lodestone ("Piedra Iman," Loving Stone) over the human affections. But there are two kinds of the stone, the male or "macho" and the female or "hembra," the former being "chino," or curly and black, and the latter "liso," or smooth, and reddish brown. Men should always employ the male variety, and women the other.

"If you want the Piedra Iman to act"—said Maria Antonia—"you must give it water to drink every Friday: you must put it in a vessel of water for half an hour. Then feed it with steel (not iron);


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Rh filings. Put upon this a tress of the girl you love and the 'Iman' will draw her to you. You must tell the name of the man or woman you love to the stone before it will act." When you wish a love-philter to act efficaciously, be sure to carry a piece of your lodestone in pocket. (M. A.)

At first glance, the ceremonial observances of the humble "curanderas" of our southwestern border would seem to be mummery, pure and simple; but a more careful examination may perhaps discover a distinguished ancestry for all these practices which at least cannot have been the invention of those who are yet addicted to them. No more rational principle can be adopted in a philosophical investigation into the origin of religions than that which teaches the importance of searching through the lore and custom of the folk for vestiges and tattered remnants, which, when patched together, bring to light their original purpose and design. It is simply a waste of time to look for the truth in the pages of poets and commentators, who, in nearly every case, distort, embellish, or conceal, instead of making a candid exposition of facts within their knowledge; not in all cases are their perversions to be characterized as mendacious; only too frequently have the ravages of time, the havoc of war, or the influx of foreign elements wrought changes in ceremonial, destroyed original records, or brought about an indifference to custom and ritual once deemed holy and essential, so that no recourse is left save an appeal to the generally never failing aid of folk-tradition as exemplified in folk-wont. This may possibly be the case in the lodestone ceremonial of the Rio Grande Valley; it may conserve in a hazy, distorted way, such as was to be expected from the ignorant minds through which it has been transmitted, a recollection of religious acts in which the pagan priesthood of ancient Rome did not disdain to indulge. Such, at least, would seem to be a not especially violent interpretation to be attached to the following words from the Latin poet, Claudian, who wrote during the reign of the Emperor Honorius, and about the year 409, when the Goths under Alaric sacked and pillaged the Eternal City.

Christianity had already gained possession of the Empire, and it is most probable that the rites which Claudian attempts to describe were already obsolescent or known only to the chosen few. His poem is entitled "The Magnet."

A stone there is by the name of Magnet, Colorless, unattractive, despised; Its lot is not to adorn the hair of the Caesars, Or the alabaster throat of the virgin, Nor does it set off as a clasp the warrior's tunic; Yet the powers of this dark stone are prized above the fairest gems.


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132 That stone—it lives! but to iron it owes its life, And by the unbending bar it is fed; Iron is its nourishment, its stimulus, its banquet; It renews through iron its exhausted strength This rude aliment animates its members And long preserves a latent vigor. The iron absent, the magnet languishes. Sadly numbed with hunger, it succumbs, And thirst dries up its opened veins.

Mars, with blood-stained lance chastising cities— Venus, who resolves the miseries of mortals by her tender gifts, Have in common the sanctuary of a golden temple. The divinities have not the same image; Mars appears in the glistening iron, The Loving Stone represents the Cyprian goddess. The priest with the accustomed rites celebrates their union. The torches light the dance, myrtle crowns the temple gate, The nuptial purple veils the lover's couch; Then appears a prodigy unheard of: Venus of her own force ravishes her spouse. Recalling the bonds of which the gods were witnesses, Her voluptuous breathing attracts the limbs of Mars; Around the helmet of the god her arms are clasped, And with live chains she holds him captive.

A secret ardor consumes the lode-stone Whose blandishments the hardened steel cannot resist.

Quoted in "The Life of Columbus," Aaron Goodrich, New York, Appleton & Co., 1874, pp. 40, 41, and 42.

It is scarcely necessary to point out the identity of sentiment between the words of the classic writer and those expressed by the nineteenth century "curandera" of the Mexican frontier; each believed that the magnet was alive; that the iron was its food, and although the ritual described by the Roman was not to be imitated by the Mexican, that was because all ancient religious practices are now, as they have for centuries been, under the ban of the Christian tian [sic] Church.

Leland becomes a great help in the consideration of the above. He tells us, first, that the magnet is used in Italian incantations. "Roman Etruscan Remains," Charles G. Leland, New York, Scribners, 1891, page 264. The magnet had to be baptized on Friday, which is the great day of the witches.

Witches who are happy on Friday.

Idem, page 309, quoting a Tuscan incantation.

Witches great and small, Meet to consider What they must be doing On Friday and Tuesday.

Idem, page 203.


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Rh On Tuesdays and Fridays they gather earth from people's footprints, and with this can do great harm. Idem, page 301.

This idea is the same as is held by the Mojave Indians, who, however, have improved upon it to this extent. Whenever a witch or several witches has or have brought upon the tribe some such poorly understood epidemic as the "hoop-me-koff" (i. e. the whooping-cough), the medicine-men proceed to find the witch or witches by carefully inspecting all trails leading to the infected hut, and by taking up a pinch of earth from any suspected footprint they believe that they can prevent the escape of the delinquent, and eventually apprehend her or them. See my article, "Cosmogony and Theogony of the Mojaves of the Rio Colorado," in "Journal of American Folk-Lore."

Leland also says that the "conjuring stones" of the negro Voudoos "once a week should be dipped or touched with whiskey." Idem, page 372.

Love-philters.—Maria Antonia Cavazo de Garza vouched for all the following:—

1. "Take some of the bulb of the Yerba Gonzalez (specimen sent to the U. S. National Museum), dry it, reduce to powder, put some inside the shoe of the young woman, at time of catamenial purgation; she cannot help falling in love with you."

2. "Kill a jack-rabbit; take out its eyes, dry them, grind into a powder; put this in tobacco, make a cigarette, and give to the young lady to smoke. The result will be as above."

3. Or, take the insect called cantaria (it seems to me that this is a kind of potato-bug, allied to the cantharis, although my informant insists that she knows cantharides and buys them in the "botica," or drug-store, for making "parchas," or plasters,—and that this is a different insect), dry, grind to powder, put a very small pinch into a cigarette, and let the young woman smoke as before, or let it be put in her food or drink.

A young Mexican in Rio Grande City, Texas, whose name I have, assured me that he once went to consult a "vieja"—old woman—in the city of San Luis Potosi, to ask her help in securing the affections of a young woman who scorned him; by her advice he induced the young lady to smoke a package of cigarittos prepared by himself of tobacco previously dampened and dried by methods fully described in my volume on "Scatalogic Rites." He was successful in his suit, and attributed his good fortune to the suggestions of the old woman.

Lumbago.—Take the bulb of the "sacasal," dry and reduce to powder, mix with "brea" (tar). Apply as a plaster, the surface of which should be sprinkled with mescal. Apply to the small of the


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134 back. Vouched for as remedial in all cases of "lame back," sprains, contusions, etc. (M. A.)

The sacasal is a bulbous plant, with straight, stiff, delicate branches, covered with tiny thorns, and much resembles, except in its pigmy size, the majestic "pitaya," or giant cactus. It bears a small red flower.

Bathe with a decoction of the white flowers of the "amargosa" (q. v.).

"Mariguan" is Cannabis Indica, Indian Hemp. It is used to aid in expulsion of the placenta, said to be of great value in making love-philters, and is frequently used with the toloachi, or stramonium. For that reason, it has been called the "loco," or crazy weed, but shares that designation with several other plants. A very fine canvas is made from the fibre of the stalk. The flower is small and white.

Many of the Mexicans add powdered mariguan to their cigarrito tobacco, or to their mescal. A bite of sugar, after taking mariguan in any form, intensifies its effects. Indian hemp is the basis of the hasheesh of the East.

Hasheesh is principally composed of the husks of the innocent hempseed, but after its preparation loses its innocence and becomes one of the greatest curses of the East. One report states that hasheesh disturbs the functions of the systems of digestion and circulation; that it injures the senses and motive powers; that it disturbs the cerebral functions. The phantoms seen by and the tendencies manifested in those who are intoxicated with hasheesh generally indicate the usual habits of thought and moral character of the intoxicated person, or the thoughts and passions by which the man was possessed on the day that he became intoxicated or at the moment in which the symptoms of poisoning began to make themselves manifest. Persons given to the use of hasheesh who become maniacs are apt to commit all sorts of acts of violence and murder.

Sometimes the intoxication of hasheesh impels the person under its influence to suicide or the commission of acts forbidden by morality. All authors are unanimous, basing their opinion on numerous observations among Eastern peoples, that the long use of hasheesh weakens the body and causes atropy, dulls the mind, and creates hypochondria, idiocy, and mania. Those who indulge in hasheesh have a fixed look without expression and an idiotic appearance. According to statistical information obtained from the lunatic asylums of Cairo and Bengal, the majority of the maniacs and idiots become such from the abuse of hasheesh. In most Eastern countries the importation, cultivation, and sale of hasheesh is forbidden, but it is used in large quantities, nevertheless.—Waverley Magazine.


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Rh Marriage, Divination in.—How to tell whether a bride is to bear twins, or only one child. Marriages are most fertile and happy when entered into on the first of the new moon. The morning after marriage, let the bride walk out from her bed, first putting on her clothing, and stepping out with the left foot. If the left foot and left leg make two shadows, she is pregnant with two sons; if one shadow, then with one son only. The pregnant woman generally consults a "partera," who is, usually, a "wise woman," and knows a great many secrets not known to doctors.

The "partera" places a basin full of water in front of the bride, who should lay aside all clothing but the "camisa." The "partera" not only tells how many shadows there are, but can frequently predict the sex of the child, or children, to be born.

Thus, if the water in the basin seem to become cloudy, the child is to be a girl; if it remain crystalline, a man: the reason being that a man's existence is out in the open air, clear to the observation of everybody, but a woman leads a life generally of seclusion, and is always wrapped up and under the charge of somebody. The bride must next jump across the pan of water; if its surface become ruffled, her labor is to be protracted; if it remain smooth, she is to have a happy gestation and an easy delivery. (M. A.)

"Medidas," or measures, are pieces of ribbon or tape, which represent the exact size of the head, arm, waist, leg, hand, or foot of some saint's statue. If a man suffer from headache, let him wear around his forehead the "medida" of the head of some statue of the Madonna, or a favorite saint. These "medidas" are frequently inscribed with letters in gold or silver, telling whence they came, etc.

Their use is not confined to Roman Catholic countries. Protestants are fully as much addicted to this superstition, as shown in my monograph, "The Medicine Men of the Apache," in volume ix. Smithsonian Institution, Bureau of Ethnology, Washington, D. C.

To cure Melancholia.—Take a small piece of the bone of a giant (fossil bone), powder it, and put it in the patient's drink. (M. A.)

Menstrual Troubles.—Make an infusion of the "matamoreal," use internally and locally as a fomentation. (M. A.)

Mescal.—The alcoholic menstruum for the administration of all medicines not given in infusion or decoction is obtained by the distillation of the roasted and fermented heart of the American aloe.

It is very strong in spirit, and tastes like fiery Scotch whiskey. A good punch can be made of it. Many Mexicans like to have it "curado," or flavored either with pineapple, lemon, orange, or strawberry juice. Others prefer to add lime water and the burning berries of the chilchipin. The latter mixture was positively prohibited by an edict of the Emperor Charles V. as early as 1528, as I


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136 have shown in "The Laws of Spain in their Application to the American Indians." Salt is also placed on the tongue before taking a drink of mescal.

"Milagros."—The "milagros" hung up in the Mexican churches are, as may be gathered from the text of this article, votive offerings. They are generally made of silver, sometimes of gold, and occasionally of wax, and in the form of a boy, girl, head, hand, foot, leg, heart, horse, cow, donkey, ear of corn, or any other object upon which heaven has sent its blessings in response to the prayers of the suppliant.

In no respect do they differ from the votive offerings which the Romans hung up in their temples in honor of Æsculapius.

Moon-lore.—Never cut timber, wheat, corn, or anything else in the shape of a crop before the full of the moon; it will wither and die.

I found it hard to get any explanation of this, until an old man said that while the moon was growing, sap was always flowing, and that anything cut with the sap still in it could n't give products that would endure.

When the moon is young, don't scrape your nails, you'll make them grow thick: wait for the full moon.

At the time of new moon, there is no ceremonial spitting, jumping, or touching of silver among the Mexican women of the Rio Grande, but it is considered a good practice to recite the "Oracion" (Lord's Prayer). (M. A.)

Maria Antonia called the halo around the moon, "casa de la luna," or moon's house, which is one of the names the Apaches have for it.

Mortuary Ceremonies.—At the Mexican funerals (of adults) which I have attended in the small villages, tiny bows of "crespon" or crape are distributed, which are to be worn above left elbow. Each man lights a candle and marches in procession to the church, where he kneels, still keeping the candle alight.

The women blow out their candles and keep them till the next evening, when they are again lighted and the merits of the deceased rehearsed, but no men are present.

Rockets are frequently used to notify friends on neighboring ranchos when the procession is ready to start.

Cutting Nails and Hair.—Cut your finger-nails every Friday, and you'll not have the toothache. (M. A.)

When you cut your finger-nails or hair, see that the moon is full. Be careful to burn your hair; do not throw it in the path of other people, because it might do them harm. Never, under any circumstances, pick up human hair lying in the road, especially woman's hair.


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Rh "Voudoos warn against throwing hairs about." "Roman Etruscan Remains," Charles G. Leland, New York, Scribners, 1891, page 298, quoting Miss Mary A. Owen.

Don't cut the nails on Tuesdays or Fridays. (Read what has been said under the paragraph on the lodestone.) On the other hand, Federico Rodriguez says cut your nails on Friday.

If your sight fails, cut your nails at the full of the next moon, and you will speedily be cured.

Young girls must cut their hair on Saint John's Day, if they wish to have their hair grow long.

On Saint John's Day you must cut your hair and nails, bathe from head to foot, and put on new garments. (M. A.)

New Water.—No myth was more interesting to me than the fact upon which I stumbled at "Agua Nueva" (New Water), that a perfectly rational explanation could be had of the miracle by which Moses made water flow by striking the rock.

At "Agua Nueva" there is a rock surface, underneath which is a large lake or series of springs of cool, pure water; wherever the thin stratum of rock is pierced, water is found for the villagers and their herds. Is it not reasonable to suppose that Moses, guided by his Midianite brother-in-law, found in the desert just such a stratum of rock superimposed upon just such a supply of water? Oriental imagery would make a miracle out of a very commonplace business.

New Year.—The first day of the year is also a good time for putting on new coats, new hats, new shoes, etc., according to Federico Rodriguez, but my observation convinces me that it does not compare in importance to Saint John's Day.

Nose-bleed.—To stop nose-bleed, put a string of coral beads around the neck.

Nouer t Aiguilette.—All that the English, French, and Germans formerly believed on this subject is still believed by the Rio Grande Mexicans.

The men keep a lock of their sweetheart's hair, not so much as a pledge of affection, as a preventive of aberration.

Juan Martinez showed me at Fort Ringgold, in July, 1891, a lock of the hair, tied with a ribbon, of his sweetheart, Silvestra Rodriguez, received in exchange for a lock of his own. "So long as I hold on to this," he said, "she can't love anybody else, and even were she to be married to another man, the marriage would be in vain, if I did not consent, provided I tied three knots in this tress." He added—"I know that this is true."

"By locking a padlock when a couple are married one can stop all intimacy between them." "Roman Etruscan Remains," Leland, page 365. VOL. VII. — NO. 25. 10


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138 Numbers.—If three men light their cigarritos from the same match, bad luck will surely overtake one of them soon. (Alberto Leal.)

Omens.—It means good luck for a family when a she-cat comes to the house.

To have your path crossed by a coyote is a bad sign. It is a sign of sudden death. My informant knew a soldier who was en route to catch up with his regiment, and who saw a coyote crossing his path. He laughingly told about it, but had n't been with the column more than an hour when the rifle of a comrade went off accidentally and killed him.

When a hen crows, look out for a sudden death in the family to which the hen belongs.

Paralysis.—There is a singular berry growing in the Rio Grande valley, the fruit itself pleasant to the taste and harmless, but the seed poisonous and bringing on paralysis of the lower limbs. This plant is called the coyotillo, because the coyote is too cunning to be deceived by it; the coyote will eat the berry, but reject the seeds. The infant (six year old) son of Manuel Guerra was treated for this kind of paralysis by Surgeon Theodore DeWitt, U. S. Army, at Fort Ringgold, in 1891.

Mr. MacAllan informs me that he has experimented upon sheep, goats, dogs, and cats, and that the seeds do paralyze the hindquarters. A similar property is possessed by the hydrocyanic acid in kernels of peaches and almonds, and the same effect might be produced were there enough of it.

Remedy: Bathe frequently in a tepid infusion of tepocate weed.

To cure Paralysis.—Take the herb called "poléo," boil it, flower, leaf, root, and all, to make a hot bath, into which put the patient. Take a separate jugful of the above, add brown sugar, and administer as a drink while patient is in bath. He'll break out into a profuse perspiration. If this be done at time of new moon, and at eleven o'clock at night, the patient will be cured in eleven days. (M. A.)

Pilgrimages.—Pilgrimages are resorted to for the cure or alleviation of various physical ailments.

There is the chapel of San Ramon Non-nato, near San Luis Potosi, the chapel on the mountain outside of Monterey (not now much used), and the more famous "Vigen Sudanda of Agualeguas," and "Nuestra Señora del Chorro," south of Linares. This last is a stalactitic statue, in a cave high up the flank of a mountain, from which gushes a powerful spring, or "chorro," whence the name. It is an Aztec idol consecrated to new uses and venerated to-day, as it has been perhaps for thousands of years.


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Rh Expulsion of the Placenta.—Dr. Taylor of San Diego, Texas, a graduate of Edinburgh, and a scholarly gentleman, since deceased, told me that he had found in his practice examples of a deep-rooted belief in the efficacy of a draught of the urine of the husband.

He was much surprised when I explained to him that such a belief was once general in England, Scotland, Ireland, France, and Germany, and, perhaps, other portions of Europe.

The placenta must not be burned, but buried where animals cannot invade, because it would be a great desecration to have animals uproot and perhaps eat what had been part of a body that was to be baptized. (M. A.)

First Sergeant James T. Murphy, Troop " C," Third Cavalry, informs me that the Mexican "parteras" (midwives) administer a snuff made of powdered mariguan to induce sneezing, by which great muscular effort they contend the effect desired is at once produced.

Rheumatism.—1. To cure rheumatism, stroke the head of a little girl three times—a golden-haired child preferred.

2. Rub the legs with the white inner pulp of the nopal cactus.

3. Apply in form of a plaster or embrocation the white flowers of the "barba de chivata" (goat's beard). This burns exactly like mustard.

Saliva.—When your feet are asleep, spit on your fingers and make the sign of the cross under the knee, or on the instep.

Skunk.—The urine of a skunk blinds dogs and men. (The Aztecs and the Apaches used to believe the same.)

The urine of the skunk, when ejected during a dark night, makes a luminous curve like a comet.

The bite of the skunk will surely cause rabies.

Smoking.—The Mexicans use, besides tobacco, the mariguan, the toloachi, and the drago.

Snuff is made of tobacco, mariguan, and rocio.

To cure Smallpox ("Viruelas").—Make a brew of steeped barley, stewed in water, to which add the "pezon," or stem, of the "calabaza," or pumpkin; drink. It will drive out the pustules. Then take fresh hog's lard, wash it in nine waters, and rub all over the body, to keep the pustules from spreading or marking the patient. (M. A.)

(This is possibly of Aztec derivation. The "pezon" is a sacred emblem among the Zuñis, as Mr. F. H. Cushing has shown.)

The Mexicans do not isolate smallpox sufferers, but try to make children catch the disease, and "have it over with." This will account for the numerous cases of blindness to be seen in the lower Rio Grande valley.)

Tiña (Scab on the Head).—Apply to the head the urine and


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140 excrement of a black cow. It will cure promptly, even if the scab have lasted seven years. (M. A.)

To cure Snake Bite.—Take the root of the huaco (which bears a small blue flower), mash and pour on it enough mescal to cover. Drink as much as you can, and also apply locally as a lotion.

(I am inclined to attribute a pre-Columbian origin to this. The huaco was very highly considered by many of the tribes of New Spain, and until lately there was a "Flor de Huaco" gens in one of the pueblos of New Mexico near head of the Rio Grande.)

Lieutenant Joseph T. Dickman, Third Cavalry, United States Army, furnishes me with the cure by the huaco more in detail. He tells me that the belief is that half a dozen bulbs of the plant put in a flask of whiskey or mescal will, with one drink daily, afford immunity from the bite of the rattlesnake. The bruised bulb should be applied to the wound, after the usual steps of cutting and sucking have been completed; but, in this case, none of the medicine is to be taken internally.

To cure all Insect Bites.—Apply a lotion of the leaves and flowers of the "Escobilla de Castilla" (a low, stunted bush, with yellow flowers).

Kill a chicken and apply the hot entrails as a poultice to the wound. (Major Louis Morris, Third U. S. Cavalry.)

To relieve a Stiff Neck.—Mexican women, of the more ignorant sort, are accustomed to tie around their necks the drawers of a man named Juan, and, conversely, for the same ailment, men make use of the petticoat of a woman named Juana. (Señor Arguelles, Nuevo Laredo, Mexico.)

Leland describes an Italian charm: "When a woman has a sore throat she must take her own apron and measure or fold it in a cross thrice for three mornings in succession." (After which it is to be presumed she wears it.) "Roman Etruscan Remains," page 367.

To care the Sting of a Bee.—Apply a plaster of mud or cow-dung.

Toloachi is stramonium, or Jamestown weed. Has been used by medicine-men of the Hualpais to produce visions and induce prophecy.

The Mexican women put it in potions to be drunk by recreant lovers. It is said to produce dementia lasting for twelve months. (See "Mariguan.")

Italian witches still administer "certain poisons, such as stramonium, which causes strange delusions." Charles G. Leland, "Roman Etruscan Remains, page 208.

The superstition—half fear, half veneration—surrounding such plants as the mariguan, the toloachi, the drago, and the coyotillo is the residuum of a much larger plant-worship, which made the Aztecs


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Rh adore the maguey, and the Opatas bow down before the giant cactus—"Adoraban la pitalla, fruta deliciosa de que tambien hacian un licor fuerte." (Father Alegre, "Historia de la Cia. de Jesus en Nueva España." Mexico: 1841. Vol. i. p. 307. Speaking of A.D. 1595.)

An anonymous writer in the "Evening Star," Washington, D. C., January 13, 1894, has an interesting article upon the use of Indian hemp and Jamestown weed by our southwestern tribes, and further remarks may be found in "On the Border with Crook," and in "The Medicine Men of the Apache," speaking of the medicine-men of the Hualpais.

Toothache.—Make a tea of the little lemon perfumed berries of the "colima."

Cures by Transference.—The Mexicans speak of certain diseases which they call "enfermedades trasbolicas," that is, diseases which can fly away from one patient to another. It is hard to tell what diseases come under this category, but slow fevers are generally included. The means taken to effect cures and the ideas underlying this system of necromantic therapeutics, are exactly what are to be found in the musty pages of Franz Paullini, Ettmuller, Beckherius, Flemming, Porta, Rosinus Lentilius, Schurig, and others of the sixteenth and seventeenth centuries, and which I cited in extenso in my work on "The Scatalogic Rites of all Nations." One example only will be given, from Starr County, Texas, in 1891.

When the patient is very low, take a black hen and half a pound of mustard; make a plaster of the mustard by using hot water; with this, smear the hen from head to foot, and then burn her alive in a bake-oven. (Mustard is probably only of recent use in this connection.) Meantime, a man who was baptized Juan for a first name furnishes the material for a plaster which must envelop the invalid's body for a change of the moon (eight days). At the expiration of that time, deposit the plaster in a hole dug at the intersection of two roads or streets (an old Roman idea). The plaster was to be covered with mud, and, if possible, a lock of the patient's hair should be added. If any stranger dig up this baleful package, the disease will leave the original sufferer and fly to ("trasvolar") the new victim. (M. A.)


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142 Diseases of Urinary Organs, Bladder, and Kidneys. Take some of the Monterey soap (made of hog's lard and native soda), make it into a thin lather; leave it out all night in the moonlight; in the morning, add sugar to sweeten, and give to patient. After that, let him take a tablespoonful of syrup made from Yerba Gonzalez—one before each meal. (M. A.)

Warts.—To cure a wart ("mezquino"), wait till you see a rainbow in the sky; then tie a hair around the wart, and as the rainbow disappears, so will the wart. (Federico Rodriguez.)

Weather Signs.—When an ox licks his forefoot, kicks out violently and repeatedly with his hind feet, or runs about uneasily, it is a sure sign that a storm is coming.

When the winged ants come out of the ant-hills, look out for heavy showers. They come out to escape; the wingless ants which remain in the hill are drowned.

Whenever a sand-storm or a cyclone occurs in the valley of the Rio Grande, the people out in the fields or travelling along the roads stop and pick up a handful of dust, which they throw up in the air. First Sergeant James T. Murphy, Troop "C," Third Cavalry, United States Army. This practice is of Indian derivation.

Witchcraft.—Maria Antonia was emphatic in her expression of belief that there were lots of "brujas" (witches) around, who took delight in doing harm to you personally, or in spreading sickness among your cattle, blighting your crops, or ruining your fruit-trees.

Everybody believed in witches; there might be some fool "Americanos" who would say they did not, but she was sure that they were only talking for talk's sake. However, what the "Americanos" did concerned her but little. She had been told that many "Americanos" were not "Christianos." She wouldn't talk to a man who was so wickedly stupid that he refused to believe what every one of good sense knew to be so." "Don't you believe in 'brujas,' mi capitan? "Why, surely, comadrecita,—do you not see that I am different from those fool Gringos who come down here pretending to know more than their grandparents did? What I am anxious to learn is, what is the cure, or the best preventive, so that I may run no danger of being 'maleficiado' myself."

The best remedy, Maria Antonia said, was to offer to San Antonio, or other powerful patron who works miracles in that particular line, a "milagro" of silver made in the form of the limb of the live stock or the fruit-tree which had been bewitched. She had never known that to fail, but then there were other remedies, too, which I might as well learn.

"Saint Anthony protects his friends from many troubles, but specially from witchcraft." Charles G. Leland, "Roman Etruscan Remains," page 240.


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Rh There are not only witches in the world, but a class of people whom she styles "gente de chusma," who seem to be allied to our fairies. They fly about from place to place on the winds. They have sold their souls to the Devil and must never think of God when they die. Their souls fly about from place to place. They will not enter a house where there is mustard. You must take mustard—that in a bottle will do—and make with it a cross upon the wall, alongside of the bed upon which you are to sleep. (M. A.)

To keep away witches, the Italian peasantry "sprinkle mustard-seed on the door-sill." Charles G. Leland, "Roman Etruscan Remains," page 203.

Once there was a man down here (Rio Grande City, Texas), who owed a washerwoman five dollars and refused to pay her. Now this washerwoman was a witch, and she filled this man full of worms, but Maria Antonia was called in just in time and gave him a strong emetic and a strong purge, and then dosed him with a decoction of Yerba de Cancer, Yerba Gonzalez, and Guayuli, and expelled thirteen worms ("gusanos") with green heads and white bodies.

To keep away witches: Smoke, drink, or chew powdered "mariguan" every morning. This herb is also given secretly in the food of admirers who have grown insensible to the charms of cast-off and despairing sweethearts. (M. A.)

To cure a man who has been rendered impotent by witchcraft: Take out from the lamp hanging in front of the Blessed Sacrament a few drops of oil, put upon a clean rag, and anoint the genitalia. Drop a little more of the oil upon a pan of live coals, saying: "I do this in the name of the Father, Son, and Holy Ghost." Then seek the woman who is beloved, and all obstacles will disappear, but the witch who has caused all the trouble will die at once. (M. A.)

"There is another method of using oil, not for divination or warring on witches, but to bewitch, that is, to fascinate men. It consists in stealing from a church some of the oil of baptism, if you can get it; if not, that which is blessed and put into the lamps before the Virgin and saints will do quite as well. And if a girl anoints her lips with it, the man who kisses her

Will be seized with a strange, wild love; He'll heed not the dark world beneath him, He'll heed not the heavens above."

Charles G. Leland, "Roman Etruscan Remains," pages 314, 315.

To cure a man who has fallen violently in love, through witchcraft: Take a shilling's worth of sweet oil, and another of brandy made in Parras (State of Coahuila); mix, and give in doses of a large spoonful until the patient has vomited freely; then give him some beef tea, made hot, but without salt, fat, or tallow. The patient will


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144 break out into a profuse sweat, and will vomit again—but he must now be careful of himself, lest he take cold. Let him now eat what he pleases, and go to sleep. When he wakes up in the morning, he will be completely cured of his infatuation. (M. A.)

To keep witches away from you at night: When about to retire, kneel down and say the following prayer, in a low voice:—

Cuatro esquinas tiene mi casa. (My house has four corners.) Cuatro angeles que la adoran. (Four angels adore it.) Lucas, Marcos, Juan, y Mateo. (Luke, Mark, John, and Matthew.) Ni brujas, ni hechiceras. (Neither witches, nor charmers.) Ni hombre malhechor. (Nor evil-doing man.) (Must harm me, understood.)

En el Nombre del Padre. (In the Name of the Father.) Y del Hijo, y del Espiritu Santo. (And of the Son, and of the Holy Ghost.)

Recite the above three times, and witches can neither harm you nor enter your house. (M. A.)

I have two sets of prayers to counteract witchcraft: One to "San Cipriano," printed in Saltillo, in 1888, in the press of Ignacio C. de la Peña. It is too long to be copied entire, but includes an invocation for preservation from sudden death, lightning, earthquake, fire, calumny, evil tongues, bad thoughts, all enemies, visible and invisible, and for all who are bewitched ("maleficiados"), or likely to be. The second, entitled "Novena de San Ramon Non-nato," Mexico, 1889, does not specify witchcraft in direct terms.

The last punishment inflicted for witchcraft within the limits of the United States was that imposed by Judge Sam Stewart of Rio Grande City (Fort Ringgold), Texas, in 1876.

As nearly as I can arrange the story from my notes and my recollection of the judge's account, it was about like this: A young man of good Mexican family was slowly wasting away under the attack of a disease, the exact nature of which quite baffled the local medical talent. All the medicines on sale in the "Botica del Aguila" (Eagle Drug Store) had been sampled to no purpose, and the sick man's condition had become deplorable. The physicians, who disagreed in everything else, concurred upon the one point that he had but a few days longer to live. At this juncture, a friend suggested to the mother that she call in one of the numerous old hags, who, under the name of "curanderas," combine in equal portions a knowledge


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Rh of kitchen botany, the black art, humbuggery pure and simple, and a familiarity with just enough prayers and litanies to give a specious varnish to the more objectionable features of their profession. The "curandera" responded promptly, and made her diagnosis almost with a glance of the eye.

"Your son," she said to the grief-stricken mother, "has neither consumption nor paralysis. The doctors can't tell what ails him, but I can see it all, and with the power of God can soon make him well again."

"What is the matter with him, then, my dear little friend?" "Black Thomas cats. When I came into the room, the floor was a foot deep with Thomas cats which had jumped out of your son's throat, but they became frightened when they saw me and scampered back again. I'll soon get rid of them all."

Her intentions may have been good, but she got rid of nothing. Her "remedios" produced no effect, and the patient kept on sinking.

Just then a rival "curandera" came up to the mother and said: "That woman is deceiving you. She don't know what she's talking about. Why your son never has been troubled by Thomas cats—but I can tell you at once what ails him."

"Tell me, then, in the name of God."

"It is bull-frogs. I can see them jumping over each other and running into and out from his mouth."

To make a long story short, the first "curandera" would not give up the case, but insisted on holding on to what, in the language of to-day, would be called a decidedly soft snap, and the town, as is usual in such cases, taking up a quarrel in which it did n't have the slightest interest, became divided into the two bitterly hostile factions of the "bull-froggers" and the "Thomas-catters." The street became blocked with a crowd of partisans and excitement ran high. Judge Stewart surrounded the whole gang and had them run down to court, where he dismissed all but the ten "curanderas" (for there were ten altogether), who were loudly proclaiming their influence with witches.

"Have you ever seen any witches?" he asked of the first.

"Oh yes, indeed, many times. Why only last Wednesday, the witches picked me up at midnight and took me out on the Corpus Christi road, and up above the clouds, where they played pelota (football) with me, and when they got tired of that, they dropped me into a mesquite thicket, and here you see my clothes all torn to rags to prove that I am telling the truth."

The next one said she could get into any house, no matter whether the doors were open or shut.


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146 The third could tell where to find hidden money, and so on through the list.

The judge wasted no time on the culprits, but fined them all ten dollars apiece, and sentenced them to a month each in the county jail, and when they begged for clemency and told him that they were poor humble women, he brusquely replied: "That's nothing. You can all get out through the keyholes, and you all know where to find buried money to pay your fines. That is all there is about it."

This article has become so much longer than I at first intended that it must now close without a description of the remedies and treatment employed in a very extended practice by the old charlatan "San Pablo," of Los Olmos, or, to a much more limited extent, by the hermit who lives in the cave near Peneño. However, these men are exponential rather of the superstition which would credit them with therapeutic power, mundane or supernatural, than of the more generally disseminated practices and ideas which constitute the folk-lore of the Rio Grande.

John G. Bourke.

 * , January 5, 1894.


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Translation:Kitzur Shulchan Arukh

1:1
"Shiviti Hashem lenegdi tamid/I have set Hashem before me always" (Ps. 16.8): This is a cardinal rule of the Torah and from among the features of the tzadikim who walk before God. For a person's sitting, movements and carrying about when alone in his house are not like how he sits, moves and carries about when he is in front of a great king. Similarly, neither is his conversation nor his attitude when he is among his family and friends like when he is in the presence of royalty. For then he will certainly take care of his behavior and his speech that they will be suitably correct. How much more should a man watch himself because the Great King, the Holy One, blessed be He, whose glory fills all the earth, is standing over him and observing his actions, as it is said: Can a man hide himself in secret places that I cannot see him? says Hashem, Do I not fill heaven and earth? He will certainly immediately acquire a feeling of reverence and submission from fear of the Hashem Yitbarakh and he will be ashamed to do any wrong thing.

1:2
Even while still lying in bed one should be aware before whom he sleeps, and as soon as he awakes he should acknowledge the loving kindness of the Lord, blessed be His name, which He has done for him, by returning his soul to him, which was given to Him weary and returned to him renewed and refreshed, thus enabling him to serve Him, Blessed be His name, with all his ability, and to serve Him all day. For this is the goal of every man, as it says in the text: They are new every morning; great is Your faithfulness, which means, every morning man is like a newborn living being; and for this he must thank, with all his heart, Hashem Yitbarakh for this. While still in his bed he should say: "Modeh ani lefaneikha, melekh chai vekayam, shehechazarta bi nishmati bechemlah, rabbah emunatekha/I acknowledge You, living and eternal King, that You have returned my soul within me in mercy; great is Your faithfulness." Even though one's hands are still unwashed this prayer may be said, since the name of God is not mentioned in it. One should pause briefly between the word "bechemlah/in mercy" and the word "rabbah/great."

1:3
"Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion, to do the Will of Hashem, who is in heaven." "Bold as a leopard" means that a man should not be ashamed in the presence of other people who may laugh at him during his service to G-d, blessed be He. Light as an eagle, refers to our sense of vision; that is, one should be quick to close one's eyes so as not to look at evil; because sight is the initial act of sin; the eye sees,the heart covets, and the limbs the instruments of action, execute it. Swift as a deer,refers to the legs; that one's feet should run to perform good deeds. Strong as a lion refers to the heart, because the zeal to worship the Creator, blessed be He, is in the heart. and said; that he strengthens his heart in His service, and prevails over the Evil Inclination to defeat it, like a hero who fights to prevail over his enemy to defeat him, and throw him on the ground.

1:4
Therefore every man needs to make himself strong as a lion. Immediately upon awakening from sleep, and says I give thanks... he must rise quickly to the worship of our Creator, blessed and magnified be He, before the Evil Inclination overcomes him  with various arguments against getting up. It will cleverly say to him, and suggest in winter:  How will you get up now in the morning so early when it is so cold? In summer, he will suggest:  How can you get up (now) from your bed   when you haven't yet had enough sleep? Or, he is using other similar arguments. Because the Evil Inclination knows well how to trap a man, and dissuade him from getting up. Therefore, every man who fears the word of G-d, must overcome him and not listen to him. Even when getting up early and is hard for him because of fatigue or his laziness, he must make his objective the will of the Supreme King of kings, the Holy One, blessed be He. A man should have in mind: If someone, would call him to a profitable business transaction, or to collect his debt, or calls him to save his possessions from being lost for example, by a fire which started in the city, or something else similar to this, then he would certainly be quick, and get up immediately. because he cares for his possessions, and would not dawdle. Similarly, if he needed to go to perform the king's service, he would get up speedily, then he would certainly not be negligent, because of fear of punishment or in order to find favor in the king's sight. How much more would do in the service of the Supreme King of kings, the Holy One, blessed be He, one must be careful to get up speedily and swiftly. One who accustoms himself to do this, getting up early, four or five times, will have no difficulty after, Because ; He who makes an effort to do good, is assisted by Heaven.

1:5
If one is able to wake and get up at midnight and perform the midnight service, there is nothing better than this; as it is said: Arise, cry out in the night, at the beginning of the watches... just as the Holy One, blessed be He, laments at that moment, as it is written: The Lord will roar from on high, and from His holy habitation utter His voice; He will roar mightily because of His fold. and He says: Woe to My children on account of whose iniquity I destroyed My house, burnt My Temple, and exiled them among the nations. But if one is unable to get up at midnight, let one at least make an effort to rise before dawn; as King David, may he be in peace, said:I will awake the dawn, meaning - I awake the dawn, but the dawn does not awake me. Even after midnight, one may perform the midnight rite, and then engage in the study of the Torah, each one according to one's abilities. The study of the Mishnah is preferable to any other thing, and by this one will be rewarded by redemption of the soul the word Mishna shows this as it contains the letters of soul Neshama But if one is not a scholar, one may read the Psalms, Ma'amadot, or some book of ethics. To study a little but with devotion is better than much study without devotion. All those that study the Torah at night the Divine Presence is with them ; as it is said : Arise, cry out in the night, at the beginning of the watches; pour out thy heart like water before the presence of the Lord; which signifies; that the Divine Presence is then before you. Our Rabbis, of blessed memory, said again: He who engages in the study of the Torah at night, is called 'a servant of the Lord'; as it is said: 'All ye servants of the Lord who stand by night in the house of the Lord'. When the nights are short and it is impossible to wake so early, he should at least try to get up early enough to have sufficient time to prepare himself to go to the synagogue and pray together with the congregation.

1:6
Psalms and other portions of the Torah, Prophets and Writings which ordinarily people do not say by heart, even one who does know to say them by heart, should be careful not to say them by heart.A blind man is allowed to say any portion of the Torah by heart.

1:7
We must reprove those who read Supplications in Ma'amadot and say G-d's name, and they say;Blessed are You יהוה who hear the prayers. Because they should say: Blessed are You, who hear the prayers.

32: Guarding One's Health, According to Its Nature/Science
[Translator's Note: Advices in this chapter were based on what was known until the time of writing, and also on the Rambam's older Mishneh Torah Hilkhot De`ot/ Laws of Personal Development [http://www.chabad.org/library/article_cdo/aid/910344/jewish/Chapter-Four.htm Ch. 4]. Due to and advances in knowledge, and some claim השתנות הטבעים/histhanut hatevi`im/change in nature, some items might not apply today.]

32:1
Since [having] a healthy and fit body is part of the ways [of knowing] Hashem, one cannot understand or know [even] one thing from the knowledge of the Creator if he is ill. Therefore a person must distance himself from things which destroy the body, and conduct himself with things which heal and make the body well. Thus it says, "Venishartem me'od lenafshoteikhem/So take good heed of yourselves" (Deut. 4:15).

32:2
And the Creator, blessed be He and blessed be His name, created man and put within him a chom tevi`i/natural [body] "heat" and this is the chiyut/vitality of a person. For if the natural fire is extinguished, his life is lost. And maintenance of this heat is by means of the food that a person eats: just like a burning fire, where if one does not constantly add wood to it, it will go out entirely, so too a person if he does not eat then the fire that is in him will go out and he will die.

The food is ground up between the teeth and mixed with liquid and saliva and is dissolved, and from there it descends to the stomach and is pulverized there as well. And it is mixed with the fluids — the stomach fluid and the bile — and is dissolved and cooked by the warmth and the fluids and is digested. That which is extracted from it — from that, all the bodily members are nourished, and it sustains the person's life; and the waste products are pushed out. It is regarding this that we mention, in the blessing "Asher yatzar/Who has formed [man]," one explanation of "umafli la`asot/and does wonder": meaning that Hakadosh Barukh Hu put it in man's nature to extract the good of the food and each member draws to itself its proper nourishment while the waste products are expelled. For if the waste matter stays inside it will become putrid and he will fall ill, Heaven forbid.

Therefore, most of the body's health or infirmity depends on the digestion of food. If digestion goes easily and well then the person is healthy; but if the digestion goes awry then the person becomes weak and can reach a state of danger, Heaven forbid.

32:3
Good digestion is when the food is not excessive and is easy to digest. For if one has eaten too much and the stomach is full then the digestion is difficult, because the stomach can no longer expand and contract as it naturally should in order to properly grind up the food. And as with a fire, if he puts too much wood on it it does not burn well; so too is the food in the stomach. So therefore the man who wants to conserve his body's health needs to be careful to eat nothing but a moderate quantity in accord with the constitution of his body: neither too little nor his entire satisfaction.

And most illnesses which befall a person are due to nothing other than bad food or filling one's stomach and overeating, even with good food. This is what Shelomo haMelekh said in his wisdom, "Shomer piv uleshono, shomer mitzarot nafsho/One who guards his mouth and his tongue guards his soul from afflictions/guards his life from stricture" (Prov. 21:23): in other words, one who guards his mouth from eating bad food or overeating, and his tongue from speaking except for when he needs to. And the sage [hachakham: in such contexts, usually referring to Aristotle] said, "One who eats a small amount of harmful substances is not harmed as much as someone who eats a great deal of good things."

32:4
A person in his youth has a strong digestive power and therefore needs nourishment more frequently than a man who is middle-aged. And an old person, due to his diminished strength, needs his food to be light, in small amounts and high quality, to maintain his vigor.

32:5
In the hot season the digestive system is weakened due to the heat, therefore it is proper that the quantity of food on the hot days be less than during the cold days. And the healing experts have quantified eating during the sunny days only two-thirds of what he eats during the rainy days.

32:6
It is a big rule in the ways of the healers that before eating, one should exert himself in walking or labor until his body warms up, and afterwards eat. And this is the statement, "Beze`at apekha tokhal lekhem/In the sweat of your nose you shall eat bread" (Gen. 3:19); "velechem `atzlut lo tokhel/and does not eat the bread of idleness (Prov. 31:27). And one should loosen his waistband before eating, and the mnemonic is, "Ve'EKeChaH pat-lechem/And I will fetch a morsel of bread" (Gen. 18:5): "EKeChaH" is backwards acrostic for "Hater Chagurah Kodem Akhilah/loosen the belt before eating;" "PaT LeCheM/morsel of bread" is acrostic, "Pen Tavo Liydei Choli Me`ayim/lest you come to intestinal disease!"  [Translator's note: In Babylon during the exile there, a tight girdle was part of common attire.]  And while eating he should sit in his place or recline on his left, and not move about too much, because thereby the food will descend from the stomach before being digested and will harm him. Rather, he should walk around a little, then rest. And he should not take a walk nor exert himself after eating, nor sleep after eating until two hours, so that the `ashanim/fumes should not rise up to his brain and cause him harm. And also the bathhouse, bloodletting and intercourse are not good after eating.

32:7
People are not the same in their mezeg/temperament/constitution. Some have a hot constitution, some have a cold constitution, and some have an moderate/neutral constitution. And the foods too are different. And whoever has a moderate temperament should eat foods that are also moderate. But one whose constitution is not moderate needs to eat foods that are somewhat the opposite of his temperament. One with a hot constitution should not eat warming substances such as seasoned dishes and spices, but rather should eats foods that are somewhat cooling and sour/pickled; and one who has a cold constitution should eat foods that are somewhat warming.

And likewise the food should differ according to the time and the place. In the sunny season, he should eat cooling foods like mutton, young goats and young chickens, and also some sour/pickled foods; in the cold season, warming foods. And also in a cold country — warming foods; and in a sunny country — cooling foods.

32:8
A neutral type of food is wheat bread, but not really fine white flour, because fine white flour takes too long to digest; but rather it should include some of the bran. After it has fermented a moderate amount, he should add salt and bake it in an oven. But other foods made of wheat [i.e. wheat products that are too refined, not properly fermented, and not properly baked] are not good.

Among the best meats are yearling lambs and also nursing goats. However, all kinds of guts and the head as well are not good. Old goats and cows and mature cheese are bad and hard-to-digest foods. All fowl is easier to digest than beast meat, and the best type of fowl is chicken. The doctors have said that the food that one is accustomed to does not harm him, even if it is bad food, because habit becomes nature.

32:9
One should not eat the heart of an animal or a fowl, because it leads to forgetting. Likewise one should not eat from a spot where a rat or a cat has eaten, which also leads to forgetting.

32:10
The time to eat is when one has an appetite; a genuine craving and not an extraneous one. And differentiating between appetite and false appetite is this: the first is called ra`av/hunger, which is when the stomach is empty, and the second is when one wants some particular food, and this is called te'evon/craving/appetite. Normally, a healthy and strong person eats twice a day, and old, weaker people need to eat a small amount each time and do this many times a day, for overeating weakens the stomach. One who wants to preserve his health should not eat until his stomach is empty of the previous food. The normal digestion of a healthy person who eats moderate foods and exercises moderately takes up to six hours. And it is good to omit one meal per week so that the stomach can desist from its work and the digestive processes will be strengthened, and it appears that this omitting is best on [Friday] the eve of Shabbat.

32:11
It is good to accustom oneself to eat pat shacharit/a morsel of bread in the morning [See Bava Matzi`a 107b].

32:12
One who wants to eat several kinds of food should first eat the laxative type and not mix this with [other] foods but pause a little between them. Similarly he should start with the light foods that are easy to digest, like poultry, before animal meat, and lamb before beef. And things that constipate, he should eat immediately after food, but should not eat much of them.

32:13
Since the beginning of digestion is in the mouth, by the grinding action of the teeth, and the mixing with saliva, one should not swallow any food without chewing, for then the digestion will be too difficult for the stomach alone.

32:14
We have already said that people are not the same in their constitution, and everyone has to choose, in accord with healers, the best foods in relation to his temperament, place and time. And as a general, behold, the early healers divided the foods into different levels. Some foods are the very, very worst and a person ought not ever eat them, such as large, salted mature fish, salted old cheese, truffles, mushrooms, salted old meat, wine straight from the wine press, and food that has been sitting until its smell has wafted about, as well as any food that has a bad or very bitter smell: behold, for the body it is like deadly poison. Some foods are bad, but are not as bad as the previous ones; therefore one ought not eat of them except just a little and after intervals of many days. One should not accustom himself to live off of them or add them to his food. Such include large fish, cheese, milk that has been sitting twenty-four hours after being milked, the meat from old oxen and mature (male) goats, barley bread, unleavened bread, cabbage, chatzir/hay/grass, onion, garlic, mustard and raddish — all these are bad foods. A man ought not eat from these except extremely little and during the rainy season; but in the sunny season he should not eat of them at all.

32:15
And there are foods that are bad but not [as bad] as the aforementioned, and they are: water fowl (goose and duck), young doves, dates, bread kneaded with oil, and fine white flour which has been fully baked until no smell of the bran remains. One ought not eat much of these.

32:16
A man should always refrain from tree fruits, and should not eat of them even in dry form; all the more so when fresh [lit. wet]. But before they are fully ripened on the tree, behold, they are like a sword to the body. And similarly, carobs are always bad. And all sour fruits are bad, and one should not eat of them except a little in the sunny season and in warm places. But figs, grapes and pomegranates are always good, whether fresh or dry; a man can eat his fill of these. Nonetheless, he should not eat them constantly, even though they are the best of all tree fruits.

32:17
Regarding drink, water is the most natural drink for man, and healthy for the body. If it is pure and clear it promotes and preserves the moisture in the body and hastens elimination of wastes. When drinking water, one should choose cool [water], which satisfies the thirst and benefits the digestion more than [water] which is not cool. But it should not be very cold, which extinguishes [a person's] natural warmth. And all the more so when he is tired and weary, he should be careful to not drink cold water, for at such time the fat of the heart is warmed up, and it is melted due to the tiredness and exertion, and the cold water can harm him enough to the point of danger, God forbid.

And even though water is good and healthy for the body, anyhow he should not drink a great deal of it. One should not drink water before eating, since it will cool the stomach and it will not digest the food properly. And also while eating he should not drink; but only a little water poured into wine. And only when the food starts to be digested should he then drink a moderate amount [of water].

And likewise one should not drink water when leaving the bathhouse, so that it should not cool the liver; and all the more so, he should not drink [cold water] inside the bathhouse. And similarly he should not drink it right after marital relations, since then the natural warmth is weakened, and it will cause the members to get cold.

32:18
Wine fortifies the natural warmth, benefits the digestion, removes the wastes, and aids the body's health, when one drinks a moderate amount. Whoever's brain is feeble should take care to avoid wine, as it compounds his weakness and fills his head with fumes.

Wine is good for the elderly, but harmful for youths, as it stimulates the natural warmth, which is like adding fire to fire. So wine should be avoided until the age of twenty-one.

It is not proper to drink wine before eating, except a little, in order to open the digestive tract; but not when hungry and not after the bathhouse and sweating, and not after toil and exertion. And while eating, one should only drink a little.

32:19
A man should never eat except when he is hungry, and never drink except when thirsty. And he should not delay his evacuation even one moment. And he should not eat until he examines himself thoroughly whether he needs to void himself.

32:20
A man should always strive for his bowels to be loose all his years, and they should be a little close to shilshul/diarrhea/runny/slimy stool. And this is a big rule in healing; as long as stool is held back or is difficult to pass, bad illnesses are coming. Therefore when a man sees that his bowels are weakened and lack expelling force, he should inquire among healers to tell him how to relax them, each person according to his temperament and age.

''Translator's note: Rabbi Nachman of Breslev (Ukraine, c. 1800) opposed this view and said that on the contrary, it is better to be slightly constipated, and ideally a person should pass a stool no more than one time in two days. See Chayei Moharan #498''

32:21
Moderate exertion is good for the body's health. But great exertion, as well as inactivity, harm the body.

During the hot season one should not exert himself except a little, and in the cold season one should do more. A fat person needs to exert himself more than lean person.

32:22
One who wants to keep his health needs to know the emotions (lit. movements of the nefesh/vital force) and be cautious of them. And they are things like joy, worry, anger, and fear, which are affects of one's nefesh/vital force.

And a person who does wisely will need to be happy in his portion, not worry about a world that is not his, not seek extras, and be of good spirit and moderate joy, for this is a factor in increasing one's natural warmth, digesting food, expelling wastes, and strengthening the light of the eyes and all the senses, and the mental power will be strengthened as well. However, not to make the cheer excessive — with food and drink — as the foolish do, for with excessive joviality the warmth goes out to the body's surface, one's natural warmth is melted, the heart is cooled suddenly and he dies prematurely without warning. And this will especially happen to fat-bodied people, as the natural warmth of their bodies is low, as their arteries are narrow, and the blood circulation — which is the source of heat — is slow.

Worry is the opposite of cheerfulness, and it also harms, as it cools the body, and the natural warmth gathers to the heart and brings him to death.

Anger stimulates the body heat, until it brings about a type of fever.

Fear gives rise to frigidity in the body, therefore what will happen to someone who is afraid is shivering. And when the coldness is too much, he may die.

And all the more so, one must take care to not eat when he is in anger, fear or worry, but only when in moderate joy.

32:23
Moderate sleep is good for the body's health, as his food will digest and his senses will rest. And if it happens to him, on account of illness, that he cannot sleep, he needs to eat things that induce sleep. But too much sleep causes harm, as the head will fill up with mists, for the fumes which go up from the belly to the brain will be too much, and the head will fill up with fumes, and it will inflict great injury on the body.

Likewise, a person should take care to not sleep immediately after eating, and also take care to not sleep when hungry, for when there is no sustenance in the body, the warmth will act on the waste products, giving rise to bad fumes which will go up to the brain.

When sleeping, one's headrest should be high, as it will help lower the food from the stomach's mouth, reducing the fumes which rise up to the brain.

Natural sleep occurs at night. And daytime sleep is harmful, and is not good except for those who have become accustomed to it.

32:24
The normal way to bathe is: a man goes to the bathhouse every seven days. He should not enter the bathhouse when hungry nor full, but rather when the food begins to digest. And he should wash his body with hot water, then with warm, then with lukewarm, until he rinses with cool.

Upon exiting the bathhouse he should don his clothes and cover his head well, so that cold wind should not prevail in him. Even during the sunny season he needs to be careful about this. And he should tarry, after exiting, until his nefesh/vital energy is settled, and let his body sit and the warmth leave, and afterwards eat. And if he smokes a little when leaving the bathhouse, before eating, behold, it is the very best.

32:25
A man should always try to live in a place where the air is pure and clean, in a high place and in a wide building. And if possible, in the summer he should not live in a place open to the north or the east, so as there will not be anything rotten there. And it is very good to frequently clean the house's air with good smells and incenses.

32:26
The air that is good for the body is that which is temperate, in the middle between cold and hot. And therefore every man should take care to not heat up his house too much in winter, as the ignorant do, for by excess heat many illnesses come; the Merciful One spare us. Rather, he should heat it so that he feels no chill, not heating it excessively.

32:27
To preserve one's eyesight, one should be cautious of the following things: Not to come suddenly all at once from a dark place to bright light. And if he needs to enter from a dark place to a bright place, let him open the door a little and look at that reduced light for a few seconds, and then open it more, and also look at that light for some seconds, and then open it all the way. And he should do the same when coming from a bright place to a dark place. For, change from light to darkness or from darkness to light without transition injures one's vision.

And therefore Hashem Yitbarakh in His compassion created the world with this property, that the sun shines on the earth little by little, not all at once, and likewise sets little by little. And regarding this we say the blessing, "Hame'ir la'aretz ul'darim `aleiha berachamim/Who shines light for the earth and those who dwell on it, in compassion," for he illuminates for us compassionately, little by little, and not all at once suddenly.

Reflected light from the sun — that is, when the sun shines on some place and the light comes from there — this light is harmful for eyes. Therefore one should take care to not live in a house where all the windows are only to the north, for the sun does not shine from the north, and all the light on that side is only reflected light. And similarly even if the windows are to the east, south, or west, if the sky is not visible from the windows, such as if there are high walls facing them, behold, the light that enters is only reflected light.

One should be careful to not get involved in writing, reading a book, or doing any detailed work in the twilight, and neither in the middle of the day, when the sun is strong. And likewise he should not write a great deal, read a book with small letters, or do any detailed work by candlelight at night.

Gazing too much at the color white also harms the eyes. And this is why the sky has a tekhelet [cerulean] appearance and not white, in order to not injure the eyes. And similarly, excessive gazing at something that is pure red, or at fire, is also harmful. Smoke and sulfur fumes harm as well. And also fine dust, and wind that blows against the eyes.

And also [harmful] are excessive walking and big steps, and excessive crying, as the scripture states, "Kalu vadema`ot `einai/My eyes give out from crying" [Lam. 2:11] . And worst of all is excessive intercourse; however, "Mitzvat Hashem barah, me'irat `einayim/The commandment of Hashem is pure, enlightening the eyes" [Ps. 19:9; and so in moderation it benefits the eyes].

title: Translation:Kitzur Shulchan Arukh


text: Forty Years On The Pacific/Rule of the Road at Sea


text:
Page:A Life of Matthew Fontaine Maury.pdf/127

Rh "This is a high but deserved compliment to Lieutenant Maury, who has just been retired by the action of the Retiring Board of the Navy. Maury has many powerful friends in the United States and abroad. The people of France, England, and Germany know more of such men as Maury, than they do of our most prominent politicians, and through such as Maury our country gains credit; his being retired has occasioned surprise and displeasure throughout countries. There will be a great deal said about it."

The National Intelligencer said:—"The conduct pursued by that board in reference to Lieutenant Maury and the storm of indignant public feeling aroused by that action, has evidently reached the White House, and called forth 'special pleading' towards the public.The Secretary of the Navy evidently feels that injustice has been done to one of the noblest spirits in the navy—to a man whose name will hereafter be looked upon as a legacy which the whole country will delight to protect, and to which Science will turn as to one of her special favourites. . . . We commend the spirit in which the above sentiment is conceived, and we hope the assurance thus given to the public, of a willingness to rectify errors, will be carried out. In the case of Lieutenant Maury, all right-minded men, without respect to party, have spoken and unanimously said, Let his sword be restored to him with all the honour and reparation due to injured merit. Let this be done and done quickly!"

On March 25th, 1856, he addressed the following letter to each of the three Secretaries of the Navy, who were at that time within reach:—

Will you do me the favour to state why, when you were Secretary of the Navy, you did not order me to sea? Was it because I did not apply, or was it because you considered my services on shore of more value to the country Rh


text:
Page:A Life of Matthew Fontaine Maury.pdf/128

114 than they would have been at sea? I make this request in connection with the proceedings of the late Naval Board, and hope that in this circumstance you will excuse the liberty, and oblige.

Yours truly,

I regret that my absence from home has delayed a reply to your letter of the 26th ultimo so long after its receipt by my family. In answer to your inquiry, why you were not ordered to sea during my connection with the Navy Department, I have to state that I considered your services at the National Observatory of far more importance and value to the country and the Navy than any that could be rendered by an officer of your grade at sea in time of peace. Indeed, I doubt whether the triumphs of navigation and of the knowledge of the sea achieved under your superintendence of the Observatory will not contribute as much to an effective Naval Service and to the national fame as the brilliant trophies of our arms.

I remain, very respectfully, your obediant servant,

I have received yours of the 26th, asking me to state why, when I was at the head of the Navy Department, I did not order you to sea. You ask further, was it because you did not apply, or because I considered your services on shore of more value to the country than they would have been at sea.

I have no recollection of your having applied for sea service, though you may have done so, and I, after this lapse of time, have forgotten it. From my knowledge of the nature of your scientific pursuits, their usefulness to the country, and your devotion to them, I can say that nothing but such an emergency as left me no alternative, would have induced me to withdraw you from your labours at the Observatory by


text:
User talk:Kworker

Welcome
Welcome

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Again, welcome! Beeswaxcandle (talk) 07:11, 3 July 2012 (UTC)

title: User talk:Kworker


text:
Page:A Life of Matthew Fontaine Maury.pdf/129

Rh an order to go to sea. My estimate of the importance of the scientific service required from the officers of the Navy is sufficiently manifested in my report to the President, in December 1852, upon the organization of a Hydrographical corps, to be charged especially with such duties as those to which you have applied yourself with so much advantage to the country and to your own reputation. I still hope to see that subject attract the attention of Congress, and in the establishment of the corps to furnish an appropriate occasion to the Government to avail itself of your services under conditions equally comfortable to your wishes and your deserts.

Very truly, my dear sir, yours,

Your letter of 20th of March was received at my residence, during my absence from home on a visit of several weeks, and has, therefore, remained unanswered thus long. I sincerely regret the delay. When I entered upon the duties of Secretary of the Navy, you were at the head of the Observatory at Washington as Superintendent. The post you occupy is one of the highest importance and interest to the Naval Service of the United States. Under your able and efficient administration of its duties, it has and will confer important benefits, not only on the Navy, but on the entire commercial interests of the country. It requires, however, that the Superintendent should possess the acquirements, habits, and tastes of the scholar and man of science, as well as those of the officer and seaman. I found you in the office, familiar with its duties and fulfilling the duties assigned you with constantly increasing labour, enthusiasm, and success, in the midst of investigations and researches that then promised, as they have since conferred, great practical benefit on the service to which you belong, and lasting honour on the country and age in which you live. No imperative demand for sea-service


text:
Page:A Life of Matthew Fontaine Maury.pdf/130

116 required your detachment from the Observatory, and on no duty either on shore or afloat could your services have been as valuable to the country or as distinguishing and honourable to your profession, as that to which you have been so assigned. With the highest consideration and regard, I am your most obedient servant,

To ascertain the motives which actuated his brother officers in thus placing him under the ban of the Board, he wrote the following letter to each member of the aforesaid Board:—

On learning that I had been placed in official disgrace by the late Navy Board, of which You are a member, I addressed a communication to the Secretary of the Navy, requesting to be informed as to the nature of my alleged "incompetency," and the evidence of it. I learn, in reply, that the Board reported the names and rank of officers only, and gave no reasons for their action.

I therefore appeal to your sense of justice, and request that you will be so good as to answer, at your earliest convenience, the following questions, which are numbered for the convenience of your reply:—

1st. What was the process of examination adopted by te Board for ascertaining whether an officer was efficient or not?

2nd. What was the standard of efficiency fot the grade of lieutenant?

3rd. What difference, if any, did the Board, in weighing the efficiency of Lieutenants, make between duty ashore and duty afloat?

4th. Wherein was I found incapable of performing the duties of my office, rank, or grade?

5th. Did the Board inspect the Observatory, or make


text:
User talk:Хаш-Эрдэнэ

Hello, and welcome to Wikisource. We appreciate your contribution, but it unfortunately does not seem to be appropriate for Wikisource. Wikisource is a collection of previously published texts. If the page you contributed does not meet these requirements, it will be deleted shortly. Thank you. Beeswaxcandle (talk) 07:54, 3 July 2012 (UTC)

title: User talk:Хаш-Эрдэнэ


text:
Template talk:Talkback

Terima kasih, Saya tinggal di sekitar Institut Pertanian Bogor Tepatnya di Jl. Babakan Tengah Dramaga

Anda dari IPB juga?

title: Template talk:Talkback


text:
Page:A dictionary of the Sunda language of Java.djvu/561

II. Page, Line.

84, 30 Ceunang — Běunang.

86,  3 a bit of cut and stuck in — a bit of stick cut and stuck in.

88,  4 for boiling water — for baling water.

94, 21 Tundem — Tundun.

100, 7 Geudul — Gěndul.

101, 21 Jagapati — Jayapati.

102, 19 Devine — Divine.

103, 24 Dědéskěn — Dědétkěn.

104, 4 a slap at with — a slap at it with.

105, 5 Angkulungs — Angklungs.

107, 21 the. 12 part — the 12th.

108, 8 Achad — Ahad.

110, 26 Bubutos — Bubutus.

111, 29 Duminian — Dumini, an insect etc.

112, 9 lappels — lappets.

114, 37 water-way-tail — water- wag- tail.

116, 9 Ranggion — Ranggiong.

120, 24 Command Ganesa — Command of Ganesa.

"   28 whether om — whether our.

"   39 bundel or — Bundle on.

122, 1 oneven — uneven.

"    4 tick — thick.

"    9 Relatives — Relatively.

"   22 Twisting a round — twisting it round.

"   39 omitted here "Garitan", a row of anything planted, as of Coffee trees or vegetables.

123, 8 after "between", omitted- a man. "   21, 22 omit — "unwilling, unless on hard terms to comply, trouble, intricate" — surplus-age, as the meaning is properly given in the next sentence.

124, 39 ganmes — games.

125, 8 gendeng — gédéng.

"   39 Gěgél — Gégél.

128, 16 which can smoked — which can be smoked.

"   24 flatter — flatten.

132, 13 doigts — doits.

"   17 Kapananggi — Kapanggi.

134, 24 fresch — fresh.

139, 4 Belongs to you — belongs not to you.

"   19 lenght — length.

140, 4 grod — good.

"    " artide — article.

Page, Line.

141, 4 Strenght — twice over — must be "Strength".

143, 17 provoking — provokingly.

147, 32 adopted — adapted.

148, 13 Short — sort.

150, 30 bause — cause.

"   32 uda-anudan — uda-an — udan.

155, 29 hous — house.

156, 5 (Dutch) please omit this word — it has no meaning here.

"   23 Ja — Ta.

159, 20 Religion — Religious.

161, 36 to — too.

164, 25 pear — pier.

165, 36 in audiblycharms — inaudibly; charms.

166, 21 heer — heel.

167, 37 Jaga — Jaya.

168, 26 Mayilagova — Mayilagoya.

169, 9 oli — oil.

170, 25 al — all.

"   29, 30, 31, 32, Jawana, four times over must be, Yawana.

"   33 Jonia — Ionia.

172, 9 Jali — Tali.

172, 23 Jějěg, to stampdown, to trample down with violence with the foot, the stamp on. See Jějak.

"   23 after "Stamp on" must come an entirely new word. Jejeg, correct, in order, with accuracy. (And then will follow the quotation given in the text) Asana jějěgamat di bilang téa, Well I counted it perfectly correct.

"   30 smamps — swamps.

"    " fith — pith.

174, 4 ass — as.

"   19 the Demang — the late Demang.

"   20 Jarnat — Jauat.

175, 3 ave — are.

176, 18 Dicalyt — Dicalyx.

"   22 Atropha — Jatropha

"   26 made — make.

178, 3 acinella — acmella.

"   26 to long — too long.

179, 23 Jungkkělkěn — Jungkělken.

"   36 sensellamess, cious — senseless, malicious.

180, 4 clerck — clerk.


text:
Author talk:John Hancock Keatley

Research

 * Keatley's middle name:
 * Hancock (90% likely)

 * Spouse's 1st name:
 * Lydia (if so, she's already collecting his Civil War pension in or about 1916)

 * Served in both 125th & 104th Pennsylvania [Volunteer?] Regiments

Burial
1st L John Hancock Keatley Birth 	1 Dec 1838 Harrisburg, Dauphin County, Pennsylvania, USA Death 	18 Jun 1905 (aged 66) Washington, District of Columbia, District of Columbia, USA Burial 	Arlington National Cemetery, Arlington, Arlington County, Virginia, USA Plot 	Sec: S DIV, Site: 1526 Memorial ID 	48767939
 * Find a grave

title: Author talk:John Hancock Keatley


text:
User:Rizzkun10

I'm Arief Rizqian from Yogyakarta. My pleasure to follow this project..

title: User:Rizzkun10