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414 to dash out again to consult his friend at the Cathedral; coming back to stare with thoughtful eyes upon the changing panorama of Canal Street while Ned, nervous as a race-horse at the barrier, tramped up and down the room lighting cigarette from cigarette and drinking absinthe frappes alternating with sharp, bitter sazarac cocktails till I wondered that he did not fall in utter alcoholic collapse. By evening I had that eery feeling that the sane experience when alone with mad folk. I was ready to shriek at any unexpected noise or turn and run at sight of a strange shadow.

"My friend," de Grandin ordered as we reached the grass-paved corridor of tombs where Ned had told us the d'Ayen vaults were, "I suggest that you drink this." From an inner pocket he drew out a tiny flask of ruby glass and snapped its stopper loose. A strong and slightly acrid scent came to me, sweet and spicy, faintly reminiscent of the odor of the aromatic herbs one smells about a mummy's wrappings.

"Thanks, I've had enough to drink already," Ned said shortly.

"You are informing me, mon vieux?" the little Frenchman answered with a smile. "It is for that I brought this draft along. It will help you draw yourself together. You have need of all your faculties this time, believe me."

Ned put the bottle to his lips, drained its contents, hiccuped lightly, then braced his shoulders. "That is a pick-up," he complimented. "Too bad you didn't let me have it sooner, sir. I think I can go through the ordeal now."

"One is sure you can," the Frenchman answered confidently. "Walk slowly toward the spot where you last saw Julie, if you please. We shall await you here, in easy call if we are needed."

The aisle of tombs was empty as Ned left us. The turf had been fresh-mown for the day of visitation and was as smooth and short as a lawn tennis court. A field-mouse could not have run across the pathway without our seeing it. This much I noticed idly as Ned trudged away from us, walking more like a man on his way to the gallows than one who went to keep a lovers' rendezvous ... and suddenly he was not alone. There was another with him, a girl dressed in a clinging robe of sheer white muslin cut in the charming fashion of the First Empire, girdled high beneath the bosom with a sash of light-blue ribbon. A wreath of pale gardenias lay upon her bright, fair hair; her slender arms were pearl-white in the moonlight. As she stepped toward Ned I thought involuntarily of a line from Sir John Suckling:

"Her feet ... like little mice stole in and out."

"Edouard, chéri! O, coeur de mon coeur, c'est véritablement toi? Thou hast come willingly, unasked, petit amant?"

"I'm here," Ned answered steadily, "but only——" He paused and drew a sudden gasping breath, as though a hand had been laid on his throat.

"Cheri," the girl asked in a trembling voice, "you are cold to me; do not you love me, then—you are not here because your heart heard my heart calling? O heart of my heart's heart, if you but knew how I have longed and waited! It has been triste, mon Edouard, lying in my narrow bed alone while winter rains and summer suns beat down, listening for your footfall. I could have gone out at my pleasure whenever moonlight made the nights all bright with silver; I could have sought for other lovers, but I would not. You held release for me within your hands, and if I might not have it from you I would forfeit it for ever. Do not you bring release for me, my Edouard? Say that it is so!"


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 and sheep again gladdened our eyes, and the pony herds were a splendid sight; hundreds of beautiful creatures, mostly chestnut or black, were grazing near the trail or galloping free with flowing mane and tail.

We had been warned that the rainy season was setting in early, and for three days we met storm after storm, delaying us for hours, sometimes keeping us in camp a day or more. We stopped for tiffin the first day just in time to escape a drenching, and did not get away again until six o'clock. As some Chinese pony traders had encamped alongside of us, and there were two or three yurts not far away, I did not lack amusement. The Mongolian women camped down in my tent as soon as it was up, making themselves much at home. One was young and rather good-looking, and all wore the striking headdress of North Mongolia. Like that of the south, it was of silver, set with bright stones, but it was even more elaborate in design, and the arrangement of the hair was most extraordinary. Parted from brow to nape of the neck, the two portions were arranged in large plastered structures like ears on either side of the head; these extended out almost to the width of the shoulder, and were kept in place by bars of wood or silver, the two ends of hair being braided and brought forward over the breast. This is the style of head-dressing adopted at marriage and rarely meddled

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

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Rh An odd look came into the boy's face. He might have seen her for the first time, and been dazzled by her beauty and the winsome sweetness of her voice.

"Julie!" he whispered softly. "Poor, patient, faithful little Julie!"

In a single stride he crossed the intervening turf and was on his knees before her, kissing her hands, the hem of her gown, her sandaled feet, and babbling half-coherent, broken words of love.

She put her hands upon his head as if in benediction, then turned them, holding them palm-forward to his lips, finally crooked her fingers underneath his chin and raised his face. "Nay, love, sweet love, art thou a worshipper and I a saint that thou should kneel to me?" she asked him tenderly. "See, my lips are famishing for thine, and wilt thou waste thy kisses on my hands and feet and garment? Make haste, my heart, we have but little time, and I would know the kisses of redemption ere——"

They clung together in the moonlight, her white-robed, lissome form and his somberly-clad body seemed to melt and merge in one while her hands reached up to clasp his cheeks and draw his face down to her yearning, scarlet mouth.

De Grandin was reciting something in a mumbling monotone; his words were scarcely audible, but I caught a phrase occasionally: "... rest eternal grant to her, O Lord ... let light eternal shine upon her ... from the gates of hell her soul deliver ... Kyrie eleison ..."

"Julie!" we heard Ned's despairing cry, and:

"Ha, it comes, it has begun; it finishes!" de Grandin whispered gratingly.

The girl had sunk down to the grass as though she swooned; one arm had fallen limply from Ned's shoulder, but the other still was clasped about his neck as we raced toward them. "Adieu, mon amoureux; adieu pour ce monde, adieu pour l'autre; adieu pour l'éternité!" we heard her sob. When we reached him, Ned knelt empty-armed before the tomb. Of Julie there was neither sign nor trace.

"So, assist him, if you will, my friend," de Grandin bade, motioning me to take Ned's elbow. "Help him to the gate. I follow quickly, but first I have a task to do."

As I led Ned, staggering like a drunken man, toward the cemetery exit, I heard the clang of metal striking metal at the tomb behind us.

hat did you stop behind to do?" I asked as we prepared for bed at the hotel.

He flashed his quick, infectious smile at me, and tweaked his mustache ends, for all the world like a self-satisfied tomcat furbishing his whiskers after finishing a bow! of cream. "There was an alteration to that epitaph I had to make. You recall it read, 'Ici repose malheureusement—here lies unhappily Julie d'Ayen? That is no longer true. I chiseled off the malheureusement. Thanks to Monsieur Edouard's courage and my cleverness the old one's prophecy was fulfilled tonight; and poor, small Julie has found rest at last. Tomorrow morning they celebrate the first of a series of masses I have arranged for her at the Cathedral."

"What was that drink you gave Ned just before he left us?" I asked curiously. "It smelled like——"

"Le bon Dieu and the devil know—not I," he answered with a grin. "It was a voodoo love-potion. I found the realization that she had been dead a century and more so greatly troubled our young friend that he swore he could not be affectionate to our poor Julie; so I went down to the Negro quarter in the afternoon and arranged to have a philtre brewed. Eh bien, that aged black one


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 with afterwards. The dress, too, of these northern Mongol women was striking. Over their usual loose, unbelted garment (the Mongol for "woman" means "unbelted one") they wore short coats of blue cotton with red sleeves, and the tops of these were so raised and stiffened that they almost raked the wearer's ears. On their feet they had high leather boots just like their husbands', and if they wore a hat it was of the same tall, peaked sort. The sight of a Mongol woman astride a galloping pony was not a thing to be forgotten; ears of hair flapping, high hat insecurely poised on top, silver ornaments and white teeth flashing.

It was nine o'clock before we camped that night, but we did not get off the next day until afternoon because of the rain, and again it was nine in the evening when we pitched our tent in a charming little dell beautiful with great thistles, blue with the blue of heaven in the lantern light.

The next day I was getting a little desperate, and against Tchagan Hou's advice I decided to try bullying the weather, and when the rain came on again I refused to stop. As a result we were all soaked through, and after getting nearly bogged, all hands of us in a quagmire, I gave it up and we camped on the drenched ground, and there we stayed till the middle of the next day—spending most of our time trying to get dry. The argols were too wet to burn,

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text:
The New International Encyclopædia/Frémont, Jules Joseph Taschereau

FRÉMONT, frắ'môN', (1855—). A Canadian author, born in Quebec, appointed professor of civil law in Laval University in 1893. From 1891 to 1896 he was a member of the Dominion Parliament. His publications include Le divorce et la séparation de corps, and a Compendium of the Dominion Laws of Canada.


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416 who concocted it assured me that she could inspire love for the image of a crocodile in the heart of anyone who looked upon it after taking but a drop of her decoction, and she charged me twenty dollars for it. But I think I had my money's worth. Did it not work marvelously?"

"Then Julie's really gone? Ned's coming back released her from the spell——"

"Not wholly gone," he corrected. "Her little body now is but a small handful of dust, her spirit is no longer earthbound, and the familiar demon who in life was old Maman Dragonne has left the earth with her, as well. No longer will she metamorphosize into a snake and kill the faithless ones who kiss her little mistress and then forswear their troth, but—non, my friend, Julie is not gone entirely. I think. In the years to come when Ned and Neila have long been joined in wedded bliss, there will be minutes when Julie's face and Julie's voice and the touch of Julie's little hands will haunt his memory. There will always be one little corner of his heart which never will belong to Madame Nella Minton, for it will be for ever Julie's. Yes, I think that it is so."

Slowly, deliberately, almost ritualistically, he poured a glass of wine and raised it. "To you, my little poor one," he said softly as he looked across the sleeping city toward old Saint Denis Cemetery. "You quit earth with a kiss upon your lips; may you sleep serene in Paradise until another kiss shall waken you."

W. T.—2


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 but we made a little blaze with the wood of my sodawater box. For two days we had tried in vain to buy a sheep, and the men's provisions were running short. If it had not been for the generous gift of the Kalgan Foreign Office, we should have fared badly, but Mongols and Chinese alike seemed to be free from inconvenient prejudices, and my men, whom I called in to share the tent with me, feasted off tins of corned beef, bologna sausage, and smoked herring, washed down by bowls of Pacific Coast canned peaches and plums; and then they smoked; that comfort was always theirs, and if the fire burned at all, it smoked, too, and occasionally a drenched traveller stopped in to be cheered with a handful of cigarettes. And then all curled up in their sheepskins and slept away long hours, and I also slept on my little camp-bed, and outside the rain fell steadily.

But at last a morning broke clear and brilliant; the rain was really over. The ponies looked full and fit after the good rest, and if all went well we should be in Urga before nightfall. We were off at sunrise, and soon we entered a beautiful valley flanked on either hand by respectable hills, their upper slopes clothed with real forests of pine. These were the first trees I had seen, except three dwarfed elms in Gobi, since I left behind the poplars and willows of China. Yurts, herds, men were everywhere. Two Chinese that we met on the road stopped to warn us that the

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text: Weird Tales/Volume 30/Issue 4/Pledged to the Dead


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Page:James H. Rowe, Jr. to Franklin D. Roosevelt - NARA - 194920.jpg

 THE WHITE HOUSE WASHINGTON May 14, 1941

Possibly this idea is crudely amateurish; probably a number of people have already though of it. Certainly there are a number of "ifs" involved — the "ifs" of sanity, of good intentions, and of truth. But it might be worth trying.

The flight of Rudolph Hess has captured the American imagination as has nothing since the flight of the lamented Lindbergh. It may only be a seven-day wonder but the "man in the street" today regards it as a wonder.

No amount of conversation about economic penetration of South America or Nazi trade wars, or even the necessity for survival of the British navy seems to have convinced the American people, particularly the middle and far West, that this country is in danger from the Nazis.

But if Hess were to tell the world what Hitler has said about the United States, it would be a headline sensation. The people would begin to wake up. Recollection of the unpleasant Zinovieff letter indicates the possibilities. I am suggesting, of course, only that Hess make such a statement if it is true — which it is.

If the idea is worthwhile, it should be done soon, while the American people are fascinated. It certainly should not be included with a great number of other things, such as Hitler's rapprochement with Russia, the economic conditions of Germany, etc. It should probably be done with American newspapermen present; otherwise the Nazis — as they already are beginning to do — will recreate the American suspicion of British propaganda.

I know you and I think Churchill can see the possibilities; I doubt if the professional career servant will.

But, if there is anything to the idea it should be done in the next day or so; otherwise it will not be believed.


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 river that flowed below Urga was very high and rising fast, hundreds of carts were waiting until the water went down, and they doubted if we could get across. This was not encouraging, but we pushed on. It was plain that we were nearing the capital, for the scene grew more and more lively. At first I thought it must be a holiday; but, no, it was just the ordinary day's work, but all so picturesque, so full of élan and colour, that it was more like a play than real life.

Now a drove of beautiful horses dashed across the road, the herdsmen in full cry after them. Then we passed a train of camels, guided by two women mounted on little ponies. They had tied their babies to the camels' packs, and seemed to have no difficulty in managing their wayward beasts. Here a flock of sheep grazed peacefully in the deep green meadows beside the trail, undisturbed by a group of Mongols galloping townwards, lasso poles in hand, as though charging. Two women in the charge of a yellow lama trotted sedately along, their quaint headdresses flapping as they rode. Then we overtook three camels led by one man on a pony and prodded along by another, actually cantering,—I felt I must hasten, too,—but unhurried, undisturbed, scarcely making room for an official and his gay retinue galloping towards the capital, a bullock caravan from Kalgan in charge of half a dozen

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 Celestials moved sedately along, slow, persistent, sure to gain the goal in good time,—that was China all over.

And then the valley opened into a wide plain seamed by many rivers, and there before us, on the high right bank of the Tola and facing Bogda Ola, the Holy Mountain, lay Urga the Sacred, second to Lhasa only in the Buddhist world.

But we were not there yet; between us and our goal flowed the rivers that criss-cross the valley, and the long lines of carts and horses and camels and bullocks crowded on the banks bore out the tale of the Chinese. We push on to the first ford; the river, brimming full, whirls along at a great rate, but a few carts are venturing in, and we venture too. Tchagan leads the way, I follow in the buggy, while the boy on the pony brings up the rear, Jack swimming joyously close by. The first time is great fun, and so is the second, but the third is rather serious, for the river gets deeper and the current swifter each time. The water is now almost up to the floor of the buggy, and the horse can hardly keep his footing. I try to hold him to the ford, cheering him on at the top of my voice, but the current carries us far down before we can make the opposite bank.

Four times we crossed, and then we reached a ford that seemed unfordable. Crowds are waiting, but no one crosses. Now and then some one tries it, only to

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text:
The New International Encyclopædia/Frémy, Edmond

FRÉMY, frắ'mḗ', (1814-94). A French chemist, born in Versailles. He became professor of chemistry at the Polytechnic School, Paris, in 1846. In 1864 he founded, with Chevreul, a free laboratory at the Museum of Natural Sciences, of which institution he became director in 1879. His researches extended to almost every branch of chemistry. In addition to numerous treatises in the Annales de Chimie et de Physique, he published Traité de chimie générale (7 vols., 3d ed. 1862-65). The Encyclopédie Chimique, a work in 10 volumes, upon which he was engaged for thirteen years, was prepared by him in collaboration with several distinguished scientists, and was completed in 1894.


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 turn back, and an overturned cart and a drowned horse show the danger. But we decide to risk it, hiring two Mongols, a lama and a "black man," to guide our horses. One, on his own mount, takes the big cart horse by the head; the other, riding my pony, leads the buggy horse. Wang comes in with me and holds Jack. The crowds watch eagerly as we start out; the water splashes our feet. First one horse, then another, floundering badly, almost goes down, the buggy whirls round and comes within an ace of upsetting, the little dog's excited yaps sound above the uproar. Then one mighty lurch and we are up the bank. Four times more we repeat the performance, and at last we find ourselves with only a strip of meadow between us and Mai-ma-chin, the Chinese settlement where we plan to put up. Clattering along the stockaded lane we stop before great wooden gates that open to Tchagan's call, and we are invited in by the Mongol trader who, warned of our coming, stands ready to bid us welcome.

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text: James H. Rowe, Jr. to Franklin D. Roosevelt (May 14, 1941)


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Page:The Religion of Ancient Egypt.djvu/89

 for I well know the glory there is in doing this upon earth from the first action (of life) even to the tomb. … I am a Sahu who took pleasure in righteousness, conformably with the laws (hapu) of the tribunal of the two-fold Right. There is no lowly person whom I have oppressed; I have done no injury to men who honoured their gods. The sincerity and goodness which were in the heart of my father and my mother, my love [paid back] to them. Never have I outraged it in my mode of action towards them from the beginning of the time of my youth. Though great, I have acted as if I had been a little one. I have not disabled any one worthier than myself. My mouth has always been opened to utter true things, not to foment quarrels. I have repeated what I have heard just as it was told to me."

Great stress is always in these inscriptions laid upon the strictest form of veracity; as, for instance, "I have not altered a story in the telling of it." The works of charity are commonly spoken of in terms which are principally derived from the Book of the Dead.

"Doing that which is Right and hating that which is Wrong, I was bread to the hungry, water to the thirsty, clothes to the naked, a refuge to him that was in want; that which I did to him, the great God hath done to me."


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 RGA the Sacred City, the home of the Gigin, the Living God, third in the Buddhist hierarchy, is not so much one city as three, all located on a high ridge above the Tola. Each is distinct, separate, entrenched. Arriving from the south, the one you reach first is Mai-ma-chin, the Chinese trading settlement, a tangle of small houses and narrow lanes hemmed in by stockades of wooden slabs and unbarked fir trees. Here are the eight or ten thousand Chinese who control the trade of North Mongolia. Apparently they make a good living, for there is a prosperous bustle about the place, and as you pick your way over the mud and filth of the streets, through open doorways you catch glimpses of courts gay with flowers and gaudily decorated houses such as the well-to-do Chinese build. But for the most part dull blank walls shut you out—or in. The Chinese is an unwelcomed alien in Mongolia, and he knows it.

A strip of waste, treeless land, bare of everything save a group of "chortens," that look like small pagodas, and a few yurts and sheds, separates

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Page:Myth, Ritual, and Religion (Volume 2).djvu/182

 The Greeks were an assimilative race. The alphabet of their art they obtained, as they obtained their written alphabet, from the kingdoms of the East. Like the Romans, they readily recognised their own gods, even under the barbarous and brutal disguises of Egyptian popular religion; and, while recognising their god under an alien shape, they may have taken over legends alien to their own national character. Again, we must allow, as in India, for myths which are really late, the inventions, perhaps, of priests or oracle-mongers. But in making these deductions, we must remember that the later myths would be moulded, in many cases, on the ancient models. These ancient models, there is reason to suppose, were often themselves of the irrational and savage character which has so frequently been illustrated from the traditions of the lower races.

The elder dynasties of Greek gods, Uranus and Cronos, with their adventures and their fall, have already been examined. We may now turn to the deity who was the acknowledged sovereign of the Greek Olympus during all the classical period from the date of Homer and Hesiod to the establishment of Christianity. We have to consider the legend of Zeus. It is necessary first to remind the reader that all the legends in the epic poems date after the time when an official and national Olympus had been


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 "I was one who did that which was pleasing to his father and his mother; the joy of his brethren, the friend of his companions, noble-hearted to all those of his city. I gave bread to the hungry; . . . I received [travellers?] on the road; my doors were open to those who came from without, and I gave them wherewith to refresh themselves. And God hath inclined his countenance to me for what I have done; he hath given me old age upon earth, in long and pleasant duration, with any children at my feet, and sons in face of his own son."

God's reward for well-doing is again mentioned in the great inscription now at Miramar in honour of a lady who had been charitable to persons of her own sex, whether girls, wives or widows.

"My heart inclined me to the Right when I was yet a child not yet instructed as to the Right and Good. And what my heart dictated I failed not to perform. And God rewarded me for this, rejoicing me with the happiness which he has granted me for walking after his way."

We are acquainted with several collections of Precepts and Maxims on the conduct of life. Such are the Maxims of Ptahhotep contained in the Prisse Papyrus, the Instructions of Amenemhāt, and the


text: United States – Vietnam Relations, 1945–1967: A Study Prepared by the Department of Defense/I. Vietnam and the U.S., 1940–1950


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 from the Russian settlement which occupies the highest part of the ridge, dominating everything in a significant way. It centres in the consulate, a large white building surrounded by high walls, but more prominent is the tall red Russo-Asiatic Bank close by. Other buildings are a church and a few houses and shops. The Russian Consulate also is well fortified, with the last contrivances for defence,—walls, ditches, wire entanglements,—and it looks fit to stand a siege.

Before reaching Urga proper, the Mongol or lama city, which lies about three miles farther west, shut off from the others by a branch of the Tola, you pass the headquarters of the Chinese governor, and he, too, has entrenched himself behind strong earthworks. Ta Huren, the "Great Encampment," as the Mongols call Urga, which is not a Mongol word at all, but merely a modification of the Russian "urgo," a camp or palace, is a network of palisaded lanes enclosing, not comfortable houses and offices and banks, as in Mai-ma-chin, but temples and lamasseries. And well within these is the most sacred spot of all, the lamassery where dwells enthroned Bogdo or the Gigin, the Living Buddha ranking after the Dalai Lama and the Tashi Lama only.

To Bogdo the Mongol millions look up as a god; he is the living representative of the divine one; and the city where he lives is the goal of thousands of

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text: Wikisource:Maintenance of the Month/Archive


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The New International Encyclopædia/French, Alice

FRENCH, (1850—). An American novelist, better known as. She was born at Andover, Mass., and began her literary career, about 1878, with studies of a social and economic bent, but soon turned to short stories, in which she achieved much success, especially after her removal to the West, Iowa und Arkansas, gave her opportunities for exploiting regions hitherto little attempted in fiction. Noteworthy among her stories are The Bishop's Vagabond (1884), Whitsun Harp, The Regulator, and The Mortgage on Jeffy. Knitters in the Sun, a collection of stories (1887), Otto the Knight, and other trans-Mississippi stories (1891), A Book of True Lovers, and Stories of a Western Town (1893), are volumes characteristic of her work in this field. A longer novel, Expiation (1890), won, and deserved, high praise for its nervous vitality, truth to life, and vivid local color. We All (1891) is a story for children. “Octave Thanet” has also edited The Best Letters of Mary Wortley Montague.


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Page:Gertrude Stein (1909) Three Lives.djvu/22

 Anna led a wider and more entertaining life, and often she used up her savings in helping Mrs. Lehntman through those times when she was giving very much more than she got.

It was through Mrs. Lehntman that Anna met Dr. Shonjen who employed her when at last it had to be that she must go away from her Miss Mary Wadsmith.

During the last years with her Miss Mary, Anna's health was very bad, as indeed it always was from that time on until the end of her strong life.

Anna was a medium sized, thin, hard working, worrying woman.

She had always had bad headaches and now they came more often and more wearing.

Her face grew thin, more bony and more worn, her skin stained itself pale yellow, as it does with working sickly women, and the clear blue of her eyes went pale.

Her back troubled her a good deal, too. She was always tired at her work and her temper grew more difficult and fretful.

Miss Mary Wadsmith often tried to make Anna see a little to herself, and get a doctor, and the little Jane, now blossoming into a pretty, sweet young woman, did her best to make Anna do things for her good. Anna was stubborn always to Miss Jane, and fearful of interference in her ways. Miss Mary Wadsmith's mild advice she easily could always turn aside.

Mrs. Lehntman was the only one who had any power over Anna. She induced her to let Dr. Shonjen take her in his care.

No one but a Dr. Shonjen could have brought a good and german Anna first to stop her work and then submit herself to operation, but he knew so well how to deal with german and poor people. Cheery, jovial, hearty, full of jokes that made much fun and yet were full of simple common sense and reasoning courage, he could persuade even a good Anna to do things that were for her own good.


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 Edgar had now been for some years away from home, first at a school and then at work to prepare himself to be a civil engineer. Miss Mary and Jane promised to take a trip for all the time that Anna was away and so there would be no need for Anna's work, nor for a new girl to take Anna's place.

Anna's mind was thus a little set at rest. She gave herself to Mrs. Lehntman and the doctor to do what they thought best to make her well and strong.

Anna endured the operation very well, and was patient, almost docile, in the slow recovery of her working strength. But when she was once more at work for her Miss Mary Wadsmith, all the good effect of these several months of rest were soon worked and worried well away.

For all the rest of her strong working life Anna was never really well. She had bad headaches all the time and she was always thin and worn.

She worked away her appetite, her health and strength, and always for the sake of those who begged her not to work so hard. To her thinking, in her stubborn, faithful, german soul, this was the right way for a girl to do.

Anna's life with Miss Mary Wadsmith was now drawing to an end.

Miss Jane, now altogether a young lady, had come out into the world. Soon she would become engaged and then be married, and then perhaps Miss Mary Wadsmith would make her home with her.

In such a household Anna was certain that she would never take a place. Miss Jane was always careful and respectful and very good to Anna, but never could Anna be a girl in a household where Miss Jane would be the head. This much was very certain in her mind, and so these last two years with her Miss Mary were not as happy as before.

The change came very soon.

Miss Jane became engaged and in a few months was to marry a man from out of town, from Curden, an hour's railway ride from Bridgepoint.


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302 fore the introduction of Mohammedanism and as is supposed was the case with those natives, who on the introduction of Mohammedanism were unwilling to renounce their old Brahminical faith and consequently vanished and did not die a natural death. The origin of this word is no doubt to be found in Hyang which see—to become a divinity, to be deified. This idea of vanishing from the world, and dying, is not confined to the Javanese. The early kings of Macassar are reported also no totnot to [sic] have died, but that they disappeared. Tijdschrift voor Ned: Indië 1854 September. Page 149.

Ngahidi, to spear fish by diving down into the water with a Hidi, which see , and then watching an opportunity to strike the fish. Ngahuap, to feed by cramming into the mouth of another, as a child is fed by its mother. (Bat. Suappin, idem).

Ngahujĕn, to strain when wishing to pass a stool. Ngahulĕng, to beat rest, to stop from work, to pause, to be discomfitted, to be lazily disposed. To be outwitted in argument to shillishally.

Ngahunyud, sticking up in a heap. Projecting upwards like a cone.

Ngahutang, to borrow; to incur debt by borrowing.

Ngajamu, to invite people to a feast. To invite strangers to partake of refreshments. (From Arab, جَمَعَ Jama'a, to collect, to gather; subst. جَمْعُ Jam'u).

Ngajĕbléh, to project the lower lip intentionally, as if in mockery.

Ngajĕblug, to lie, to deceive, to swindle.

Ngajĕbol, done up, fatigued very much, knocked up.

Ngajĕdur, to flow with impetuosity as a flood in a river. Making a loud report or great explosion. Maryĕm na ngajĕdur bai, the cannon went off with a great explosion. Ngajĕ1ajĕr, said of the grains of growing paddy, when the husks are gaping, which is the true moment of impregnation.

Ngajĕndil, to have an excrescence on the skin called Chĕndil. Any small projection.

Ngajĕntul, of same meaning as Ngadungkuk, remaining quiet with the head hanging down, as if in deep thought or in trouble.

Ngaji, to read religious Mohammedan books. To study. To go to the Mohammedan schools. To read. See Aji.

Ngajogo, to squat down on the hips with the knees under the arms.

Ngajuru, to be confined, to be brought to bed, to be delivered of young.

Ngala, to take, to gather, to fetch, to catch. Ngala chai, to fetch water; Ngala lauk, to catch fish. Kudu ngala suluh you must gather fire wood. Ngala buah, to gather fruit. Kami ma to daik ngala, as for me I do not wish to take any. Ngala ka bapa, to take after his father, to resemble his father.

Ngaladag, in plenty, lying about in abundance.

Ngalagĕna, to set up for one self; to establish one self.

Ngalakoän, to venture, to make an attempt. Mohal ngalakoän, that will never be the case. (Cf. Laku).


text:
The New International Encyclopædia/French, Daniel Chester

FRENCH, (1850—). An eminent American sculptor, born at Exeter, New Hampshire, April 20, 1850. In 1867 his father, who was a judge in the New Hampshire courts, moved with his family to Concord, Massachusetts. He studied for a year at the Massachusetts Institute of Technology, and in 1869 worked for a month in the studio of J. Q. A. Ward. In 1873 he made for the town of Concord the earliest and one of the cleverest of his more important works, the “Minute Man,”and upon its completion went to Florence, where he spent a year with the American sculptor Thomas Ball. In 1876 French opened a studio in Washington; from 1878 to 1887 he made Boston and Concord his headquarters, and in the latter year settled in New York. Meanwhile, he had made frequent visits to Paris, but although he absorbed whatever appealed to him most, he does not seem to have come directly under the influence of any one French master.

French is a sculptor of great versatility, and the catalogue of his works is large. His “John Harvard” (1882) is in the severe, simple style of the “Minute Man.” His busts of Emerson and Alcott are in the firm close modeling of his earlier years, and are characterized by the lofty intellectual quality which he so often shows in his portraitures. The marble statue of Lewis Cass in the Rotunda of the Capitol (1888) in Washington is more loosely handled than the two former works, but is large and strong. In the Gallaudet Monument in Washington, where the little girl is studying intently the deaf-mute

language with its inventor, Gallaudet, French first introduces the element of pathos which has become so familiar in his later works. Perhaps the most interesting is his relief, “Death and the Sculptor,” for the monument of Milmore, which was exhibited at the Chicago Exposition of 1893. Of the large amount of decorative sculpture which was done by French, or under his direction, at this World's Fair, the most noteworthy were the many groups of animals. The great gilded statue of the Republic, which French placed in the Court of Honor, is perhaps the most striking colossal statue of recent times. His other work includes the monument to John Boyle O'Reilly in the Back Bay Fens of Boston (1895); the statues of Starr King in San Francisco, and of Rufus Choate in Boston; and the two fine statues, “History” and “Herodotus,” for the Congressional Library in Washington. With the assistance of Potter he made an equestrian statue of General Grant, in Fairmount Park, Philadelphia (1899), and one of Washington for the United States Building in the Paris Exposition (1900). Among his most recent works are: the Hunt Memorial in Central Park, New York; the bronze doors of the Boston Public Library; and a large amount of decorative work for the Minnesota State House. His Milmore Memorial received a third-class medal at the Paris Salon of 1892, and at the Exposition of 1900 he was awarded a medal of honor. He was elected a member of the Society of American Artists; of the National Sculpture Society; and associate of the National Academy of Design.


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Rh Ngalalana, to go strolling about without any good intentions. Strolling about and intent on mischief.

Ngalalĕr, to pass along, to inspect, to visit. Ari ngalaĕr ka sawah, when I go to take a look at the sawahs. Hanto ngalalĕr ka dinyo, I did not pass that way.

Ngalamar, the ceremony of asking a young girl in marriage from her parents. This is done by the parents or friends of the man, who carry, according to circumstances, a certain number of Lukuns or quids of Sĕurĕuh, when the proposals are made, and terms of marriage agreed upon. The word has probably its origin in Lambar, a leaf (of Sĕurĕuh).

Ngalamar, to eat Sĕurĕuh- same as Ngalamar, which see.

Ngalambak, lying about in numbers and in confusion. Scattered in quantities about,

Ngalampahan, to take in hand, to receive in charge; to take possession of. Ngalampahan parentah, to receive orders (to do something). Ngalampahan pagawéan, to take work in hand.

Ngalanchong, to go out on a journey, to take a stroll out. Ngalanchong ka Batawi, to go on a journey to Batavia. Ngalanchong ka lumbur batur, to take a stroll out to a neighbouring village. (Bat. Mĕlanchong, idem).

Ngalanggé, to take fish with a bag net, langgé, dipped in and out of water. Ngalangsa, to ask pardon, to entreat forgiveness.

Ngalanjak, to take deer, kidangs, pigs or other wild animals, by setting nets among the bushes in a large semicircular shape and then driving the animals towards them, when getting entangled they may be easily shot or speared.

Ngalantaran, to commence, to have its origin; having a connection with.

Ngalāwat Saur, to ask for an explanation of some order given and not properly understood; to ask in order to get a clear understanding. The expression used by inferiors towards superiors, as we might say — „Pray Sir! how am I to understand what was just said".

Ngalēbok, to eat greedily, to guttle, to swallow eagerly. Ngalébos, to slip into a hole by accident; to make a false step.

Ngaléd, working lazily, easily tired, giving up a matter easily as impossible; wanting energy.

Ngalédat slipped or rolled down from a height.

Ngalégor, to lie down in the open air, or in any unfit place.

Ngaléhléh, tired, exhausted.

Ngaléh-ngaléh, lying down tired or exhausted.

Ngalĕkĕb, suffocating heat and no motion in the air. Said of a still atmosphere and oppressive heat.

Ngalĕlĕp, getting entangled in boggy ground, where in the act of pulling out one foot, the other gets stuck fast. Set fast in a slough.

Ngalĕmar, to eat sĕurĕuh; a refined expression used when speaking of a person of rank.


text:
The New International Encyclopædia/Midrash

MID′RASH (Heb., from dārash, to seek, search). The general name given to the exposition of the Old Testament which, for about 1,500 years after the Exile, formed the centre of all mental activity both in and out of the schools, among the Jews. The prohibitions and ordinances contained in the Pentateuchal codes were specified and particularized according to certain hermeneutical rules, and further surrounded by traditional ordinances and inhibitions. This division of Midrash is represented by the (q.v.), the binding authoritative.

civil, and religous law as laid down in the Talmud. Another branch of the Midrash, however, is the (q.v.), a kind of free poetical homiletics, on the whole body of the Old Testament, and the term Midrash without further specification generally refers to this branch of rabbinical literature. The chief collections of this part of the Midrash are Midrash Rabba or Midrash haggadol (on the Pentateuch and the five scrolls), and Pesikta to various sections of the Bible. A complete German translation of the Midrash Rabba was begim by August Wünsche in 1880. Besides this there are Midrashim to the separate books of the Pentateuch, Exodus, Leviticus, Numbers, and Deuteronomy. Consult: Steinschneider, Jewish Literature (London, 1857); Chenery, “Legends from the Midrash,” in Löwy, Miscellanies of Hebrew Literature (ib., 1877); Abrahams, Jewish Literature, c. iv. (Philadelphia, 1899).


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304 Ngalĕmbĕng, not seeing clearly, not being able to distinguish colour or appearance with sufficient clearness.

Ngalémbongan, to clear up and put in order a bit of ground or garden.

Ngalĕnjĕr, laid down at full length; stretched out when sleeping. Ngalĕu-ĕut, to drink tea or any warm decoction. A refined expression. Ngalĕusĕuhan, to try on for the first time; to make use of for the first time. To make trial with. Ngalĕusĕuhan samping anyar, Trying on a new cloth for the first time. Ngalĕusĕuhan pare anyar, Taking a trial of the new paddy, eating it for the first time.

Ngalĕut, to follow each other in a row; to walk in single file. To come in quick suc- cession. To proceed in a continuous or unbroken line.

Ngalĕuya, the same as ngaluya, which see.

Ngaligur, lying about in numbers and in confusion; in abundance. Lauk munding ngaligur, the buftaloe flesh was lying about in all directions.

Ngalimbung, to gather together, to congregate.

Ngaliyĕuk, to stare about. To gaze around. To look up, or on one side.

Ngalohér, stretched out at ease. Lying down carelessly any where. Ngalohér bai di saung sawah, stretched out in a sawah shed.

Ngaluat, to make a grave; to prepare for burial.

Ngaluhuran, to be in a higher position. To be in a position above some one else. (Luhur, high).

Ngalului, to cook rice in a joint of bambu, which is thrust into a fire.

Ngalumprah, showing in a heap, collected together, but rather spread out.

Ngalumpuk, collected together, piled in a heap. Ngalumpuk is more in one heap or pile than ngalumprah.

Ngalungsur, to stop, to be discharged from office or employment.

Ngalunjak, impudent, insolent, of offensive manners. Ngaluya, in large quantities; more than can be consumed; more than one knows what to do with.

Ngambang, to float or swim in water. Said more especially of anything which lies length- ways on water, as a piece of wood, a spar, a bambu or the like.

Ngambat, to entangle another person in any dispute; to draw into our own difficulties; to complicate. To acknowledge having done some evil, or committed some crime, but not alone, as it was done in company or with connivance of some one else who is named. Ngambat ha batur, to involve our neighbours (in our own difficulties); is often to accuse falsely. Ngambĕk, to get in a rage; to get vexed, to kick up a row. Ulah sok bĕuki ngambĕk, Don't get so easily vexed. Datang nu bogah, ngambĕk bai, when the owner came he kicked up a row.

Ngambĕuh, to smell, to get the odour of. To scent a coming event.

Ngambul, to float upwards, to come or spring up in water. Said of anything which was kept under the surface, but which now comes up.


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011

PART I.

This portion of the study treats U.S. policy towards Vietnam in the decade of World War II and its aftermath. It is subdivided into three essays. Section A describes U.S. policy toward Indochina, and the developing conflict between France and the Viet Minh as viewed from Washington. Section B analyzes the character and power of the Viet Minh and probes the role of Vietnamese communists within the Viet Minh. Section C discusses Ho Chi Minh's political development to assess his potentiality for adopting neutrality in the East-West confrontation. Each monograph is supported by the maps and charts tabulated below.

(Blue Tabs)

Rh

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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011

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User talk:Lissaardhiani

Selamat datang
Halo Lisa, silahkan mulai menyunting. Tiga hari tidak menyunting akan langsung dianggap gugur. Peraturan kompetisi bisa dilihat disini, papan nilai bisa dilihat disini. Siska.Doviana (talk) 00:11, 8 July 2012 (UTC)

title: User talk:Lissaardhiani


text:
User talk:Adisupe

Selamat datang
Halo Adi, silahkan mulai menyunting. Bisa diinformasikan juga nama lengkap dan lokasi? Agar memudahkan panitia mendata.

Tiga hari tidak menyunting akan langsung dianggap gugur. Peraturan kompetisi bisa dilihat disini, papan nilai bisa dilihat disini. Siska.Doviana (talk) 00:11, 8 July 2012 (UTC)

Halaman habis - peserta untuk terus menyunting agar tidak gugur
Halo Adisupe, Charis memberitahukan pada panitia bahwa halaman sudah habis. Ini panitia sadari beberapa jam yang lalu. Pengumuman beasiswa akan kita matikan lebih cepat dari rencana, karena halaman merah sudah tidak ada atau harus diidentifikasi berapa yang betul di "proofread" (kaji halaman) tetapi belum dikerjakan. Para peserta yang masih bertahan diharapkan untuk terus menyunting baik itu memvalidasi halaman atau memperbaiki halaman hingga tanggal 17 Juli, agar tidak gugur sembari panitia menghitung skornya. Untuk melihat halaman seluruhnya, silahkan klik kamus dalam versi halaman lengkap dan betulkan halaman yang bermasalah untuk terus menyunting. Terima kasih dan semoga yang terbaik yang menang. Siska.Doviana (talk) 13:07, 12 July 2012 (UTC)

Gugur
Halo Adisupe, terakhir anda menyunting tanggal 9 Juli 2012 dan karena tidak menyunting lagi selama tiga hari maka dianggap gugur. Penilaian bisa dilihat di tabel ini. Terima kasih atas partisipasinya. 06Ivonne (talk) 05:19, 16 July 2012 (UTC)

title: User talk:Adisupe


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Page:EB1911 - Volume 02.djvu/34

 preserved in the Denison collection. This was published in 1883 by Mr Thomas Satchell under the title An Older Form of the Treatyse of Fysshynge wyth an Angle. But it is also possible that a still older work was the parent of both books, for it has been held that the manuscript is an independent version. However this may be, it is certain that the treatise itself has been the parent of many other works. Many of the instructions contained in it are handed down from generation to generation with little change except in diction. Especially is this the case with the list of trout-flies, a meagre twelve, which survives in many fishing books until well into the 18th century.

From the beginning of the 16th century the fisherman’s library begins to grow apace, as, though books solely devoted to fishing are not yet frequent, works on husbandry and country pursuits almost all contain something on the subject. In Italy the fisherman and his occupation apparently were considered poetically; the word pescatore or its cognates are common on Italian 16th and 17th century title-pages, though in many instances the fulfilment of the implied promise is not adequate, from an angler’s point of view. From the pages of Bibliotheca Piscatoria a fairly long list of Italian writers could be gleaned. Among them may be mentioned Sannazaro (Piscatoria, &c., Rome, 1526) and Andrea Calmo (Rime pescatorie, Venice, 1557). A century later was Parthenius, who published a volume of Halieutica at Naples. This writer has an amusing reference to the art of “tickling” trout as practised in Britain. In Germany, as has been shown, the original little Flemish treatise had a wide vogue in the 16th century, and fishing played a part in a good many books on husbandry such as that of Conrad Heresbach (1570). Fish and fish-ponds formed the main topic of a Latin work by Dubravius (1552), while Gesner in the middle of the 16th and Aldrovandi at the beginning of the 17th centuries wrote at length on the natural history of fishes. In France the subject is less well represented, but Les Pescheries of Chris. de Gamon (Lyons, 1599) and Le Plaisir des champs of Cl. Gauchet (Paris, 1604) deserve to be noted. Les Ruses innocentes by François Fortin, first published at Paris in 1600, and several times in later editions, is characterized by Messrs Westwood and Satchell as “on the whole the most interesting contribution made by France to the literature of angling.” England during the most part of the 16th century was evidently well enough served by the original treatise out of The Book of St Albans. It was republished twice by Wynkyn de Worde, six or seven times by Copland, and some five times by other printers. It was also practically republished in A Booke of Fishing by L. M. (1590). L. M. (Leonard Mascall) ranks as an angling author, but he did little more than borrow and edit the treatise. The same may be said of another version of The Book of St Albans “now newly collected by W. G. Faulkener” and issued in 1596.

Modern Literature.—In 1600 appeared John Taverner’s Certaine Experiments concerning Fish and Fruite, and after this the period of angling literature proper begins. The Secrets of Angling (1613), by J(ohn) D(ennys), Esq., is one of the most important volumes in the angler’s library, both on account of the excellence of the verse in which it is written and also on account of its practical value. Gervase Markham, “the first journalist,” as he has been called, published his first book of husbandry at the same date, and, as in most of his many books on the same subject, devoted a certain amount of space to fishing. But Markham gathered his materials in a rather shameless manner and his angling passages have little originality. Thomas Barker’s The Art of Angling (1st ed., 1651) takes a more honourable position, and received warm commendation from Izaak Walton himself, who followed it in 1653 with The Compleat Angler. So much has been written about this treasured classic that it is only necessary to indicate its popularity here by saying that its editions occupy some twenty pages in Bibliotheca Piscatoria (1883), and that since that work was published at least forty new editions have to be added to the list. During Walton’s life-time the book ran through five editions, and with the fifth (1676) was incorporated Charles Cotton’s second part, the “instructions how to angle for a trout or grayling, in a clear stream.” In some cases too there was added a third book, the fourth edition of The Experienced Angler, by Robert Venables (1st ed., 1662). The three books together bore the title of The Universal Angler. Venables’s portion was dropped later, but it is worth reading, and contained sound instruction though it has not the literary merit of Walton and Cotton.

A few other notable books of the century call for enumeration, The Gentleman’s Recreation by Nicholas Cox (1674), Gilbert’s The Angler’s Delight (1676), Chetham’s Vade-Mecum (1681), The Complete Troller by Robert Nobbes (1682), R. Franck’s Northern Memoirs (1694), and The True Art of Angling by J. S. (1696). Of these Chetham, Nobbes, Franck and J. S. have the merit of considerable originality. Franck has gained some notoriety by his round abuse of Walton. In the 18th century among others we find The Secrets of Angling by C. G. (1705), Robert Hewlett’s The Angler’s Sure Guide (1706), The Whole Art of Fishing (1714), The Compleat Fisherman by James Saunders (1724), The Art of Angling by R. Brookes (1740), another book with the same title by R. and C. Bowlker (Worcester, c. 1750), The Complete Sportsman by Thomas Fairfax (c. 1760), The Angler’s Museum by T. Shirley (1784), and A Concise Treatise on the Art of Angling by Thomas Best (1787). Of these only Saunders’s, Bowlker’s and Best’s books are of much importance, the rest being for the most part “borrowed.” One volume of verse in the 18th century calls for notice, Moses Browne’s Piscatory Eclogues (1729). Among greater names we get angling passages in Pope, Gay and Thomson; the two last were evidently brothers of the angle.

With the 19th century angling literature becomes too big a subject to be treated in detail, and it is only possible to glance at a few of the more important books and writers. Daniel’s Rural Sports appeared in 1801; it is a treasure-house of odd facts. In 1828 Sir Humphry Davy published his famous Salmonia, which was reviewed in the Quarterly by Sir Walter Scott. At about this time too were appearing the Noctes Ambrosianae in Blackwood’s Magazine. Christopher North (Professor Wilson) often touched upon angling in them, besides contributing a good many angling articles to the magazine. In 1835 that excellent angling writer Thomas Tod Stoddart began his valuable series of books with The Art of Angling as Practised in Scotland. In 1839 he published Songs and Poems, among which are pieces of great merit. During this period, too, first appeared, year by year, the Newcastle Fishers’ Garlands, collected by Joseph Crawhall afterwards and republished in 1864. These border verses, like Stoddart’s, have often a genuine ring about them which is missing from the more polished effusions of Gay and Thomson. Alfred Ronalds’s The Fly-Fisher’s Entomology (1st ed., 1836) was a publication of great importance, for it marked the beginning of the scientific spirit among trout-fishers. It ran through many editions and is still a valuable book of reference. A step in angling history is also marked by George Pulman’s Vade-Mecum of Fly-fishing for Trout (1841), for it contains the first definite instructions on fishing with a “dry fly.” Another is marked by Hewett Wheatley’s The Rod and the Line (1849), where is to be found the earliest reference to the “eyed” hook. Yet another is marked by W. C. Stewart’s The Practical Angler (1857), in which is taught the new doctrine of “up-stream” fishing for trout. This is a book of permanent value. Among the many books of this period Charles Kingsley’s Miscellanies (1859) stands out, for it contains the immortal “Chalk-Stream Studies.” The work of Francis Francis begins at about the same time, though his A Book on Angling, which is still one of the most valuable text-books, was not first published till 1867. Another well-known and excellent writer, Mr H. Cholmondeley Pennell, began in the early ’sixties; it is to him that we owe the admirable volumes on fresh-water fishing in the “Badminton Library.” Among other English writers mention must be made of Messrs William Senior, John Bickerdyke and F. M. Halford, who have all performed signal services for angling and its literature. (See further bibliography ad fin.) In America the latter half of the 19th century produced a good deal of fishing literature, much of it of a high standard. I go

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text: United States – Vietnam Relations, 1945–1967: A Study Prepared by the Department of Defense/I. A. U.S. Policy, 1940–50


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Page:Weird Tales volume 30 number 04.djvu/76

460 that legend and thinks if he drinks of those waters his life will be vastly extended. So he has offered Clark Stannard, young adventurer, a half-million dollars if he procures for him a flask of waters from the Lake of Life.

Clark Stannard does not himself believe the shining waters will confer immortality, but has undertaken the quest. His five hard-bitten followers are Blacky Cain, gangster; Mike Shinn, former heavyweight prizefighter; Lieutenant John Morrow, disgraced army officer; Link Wilson, a Texan cowboy; and Ephraim Quell, former Yankee sea captain.

The quest has brought the six into a hidden land surrounded by the Mountains of Death, mountains which it is death to tread upon. They have gained entrance to the prisoned land by floating down a wild river that flows in through a chasm in the mountains.

In this hidden land they find two cities of white people, at war with each other. They are K'Lamm, city of the Reds, and Dordona, city of the Blacks. Clark and his five men repel a band of black warriors who attack them, and capture their leader. The leader is Lurain, wildcat daughter of the ruler of Dordona.

Then they are surrounded by a large force of Red warriors from the near-by city K'Lamm. Clark learns that the Lake of Life exists somewhere near the city Dordona. The Dordonans hold it is sacrilege for anyone to try to drink of the Lake of Life. But the people of K'Lamm thirst to drink of it and become immortal; so that there is war between the two peoples.

Clark Stannard believes that his only chance of reaching the lake is to join Thargo, king of K'Lamm, as an ally. He agrees to go to the Red city, but stipulates that the girl Lurain is his prisoner, not anyone else's, The six American adventurers and their prisoner and escort of Red warriors are now riding into the city K'Lamm.

The story continues:

city K'Lamm was circular in outline and more than two miles in diameter, surrounded by a forty-foot wall. The wall and buildings and cobbled streets were all of quarried stone, stained bright red by some secret of pigmentation. The buildings were mostly flat-roofed, one-story ones, shops and stalls and dwellings. The inhabitants were swarming excitedly out of them as the cavalcade rode down the street.

Clark saw that at least half the men wore the crimson armor and the long swords—it was a strongly military population. The helmeted warriors, the simple architecture and weapons, all looked medieval to Clark, as though the civilization of this isolated, prisoned people had not progressed further than the Middle Ages of the outside world. There were many women, wearing extremely scanty white tunics that came only to their knees and left half their white breasts bare.

"Say, there's some good-lookin' dames in this burg," said Mike Shinn, the prize-fighter's eyes sweeping the crowd.

"And there are a lot of hard-looking warriors here too," Clark reminded him grimly. "Hands off, Mike."

"What the devil, we could put the blast on this mob easy," sneered Blacky Cain. "There isn't a gat in the whole crowd."

The men and women of K'Lamm seemed inspired with savage fury as they saw the girl prisoner in black armor, in front of Clark.

"Death to Lurain of Dordona!" they


text: Index:Speech on Partial Suffrage by Laura Clay to the Kentucky Constitutional Convention, December 12, 1890.pdf


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2090 Friday. Miss Laura Clay. Gentlemen, I thank you very much for the opportunity of speaking a few words on the amendment read in your hearing. What we wish of your, is not now to consider woman suffrage at all. What we ask of you is, that you shall give the General Assembly the power


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Rh Friday.] in its discretion, to extend suffrage to women on the same terms as it is now extended to men.

It has been my privilege and pleasure, in the last few days, to hear gentlemen recalling and emphasizing the great principles that lie at the basis of our government. I have heard the instruction with joy, with an uplifting of the spirit, as the gentlemen spoke of the sacred rights of humanity, in this Hall. It has been declared in the noble Bill of Rights framed by them, that they believe in equal rights to all, exclusive privileges for none. I have heard suffrage described as the crowning glory of the freeman. I have heard all of these things, and seen with a joy which only a native-born Kentucky woman can feel, that, amidst all the difficulties now surrounding us, there was an unfeigned and earnest spirit to preserve to our State the blessings which we have had of free government, and to secure good and free government to all. There has been but one tone in regard to ballot reform. It has been shown that there was danger, and I have heard these gentlemen speak for the purity of the ballot, and, while they speak fearlessly, they speak words of warning, that we must guard the sacredness of the ballot. Eternal vigilance was the burden of the cry. Eternal vigilance is the price of liberty; and these gentlemen wish to exercise that vigilance. Mingling with these words of pure patriotism and love of liberty, there is a note of warning, as I say, and it has brought to my memory powerfully the time I spent in the Capital city of our Mother State, Virginia. While I was there I saw the old church in which Patrick Henry spoke those immortal words, “Give me liberty or give me death.” I went into the Capitol, and there I saw a fac-simile of Magna Charta, the very beginning of Constitutional Government. I saw there the autograph of the father of his country, whose solemn warnings were quoted yesterday in relation to the purity of the ballot-box. I saw mementoes of many of the revolutionary fathers, but the thing that thrilled most through my heart in my visit to that city were words of which those spoken in this hall seemed the echo, that freedom is a sacred gift to be preserved by greatest care. Those words were written by the Burgesses of Virginia in the first Bill of Rights, in the old colonial days, and they ran something like this: “That we cannot long preserve free government or the blessings of liberty to ourselves without a firm adherence to justice and a frequent recurrence to fundamental principles.” Gentlemen, I do not propose to argue woman’s suffrage. You have your own opinion; but I speak of justice, and justice only. Think of the words of our forefathers, “a firm adherence to justice, and a frequent recurrence to fundamental principles.” What we ask, will it not be a firm adherence to justice? Shall we fear what shall follow in the footsteps of a firm adherence to justice?

Will it not give the people another opportunity for recurrence to fundamental principles? We ask that the General Assembly shall be granted the power to extend suffrage to women; that Assembly whose members are representatives of this people as you are yourselves. We know that this question is a growing one. We know you are afraid of evil powers; the powers of those who will endeavor to breakdown your work for the sake of evil; but I know there is not a gentleman on this floor who is afraid any evil will ever call in women’s suffrage to subserve its end. The women know, and the sons of women know, that none will ever dare to call in woman’s suffrage to help any evil thing. I appeal to the intelligence of every gentleman on this floor. Who can deny, who believes in the fundamental principles of our Government, that woman’s suffrage is just? Nothing can stand in the way of granting this measure except the various ideas of expediency. Ah! Those people


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Page:Speech on Partial Suffrage by Laura Clay to the Kentucky Constitutional Convention, December 12, 1890.pdf/3

2092 Friday.] who belivebelieve [sic] that the right is not expedient; there may be some who believe that the time is not yet come for it. We do not ask it now; what we ask is, that when the time shall come, we shall be able to take it promptly. There was a respectable minority yesterday who thought it might be well to leave it in the power of the General Assembly to revise the work of this Constitution, or one important part of it, that relating to the manner of taking the votes of the people. Shall you be afraid to trust the General Assembly with the control of this, when the time comes when popular sentiment shall ripen? That secret ballot is a mode; this is a principle. Are you afraid to trust the principle in the hands of the General Assembly any more than the method? This is all we ask. It is a principle which will be laid before the General Assembly, a principle which can never be sustained by them until it is the voice of the people, for no evil manipulator will ever bring up woman’s suffrage for fraud. That is the thing I present to you, and ask your consideration of it. I am as true a patriot as any man in this country, and it is with rejoicing hope and courage that I see the unfeigned desire of this Constitutional Convention to maintain the rights of free government. But it occurred to me, could these men be speaking these lofty thoughts and not remember, with any thrill of sympathetic pain, that there were others besides men as patriotic and intelligent, as law-abiding, as peace-loving—others who give as many hostages for the honor and safety of the State as they? Can they utter these noble sentiments, and yet exclude from any share in them the women of their homes? Can it be that gentlemen utter thoughts which uplift the soul, express all this noble feeling, these patriotic and high motives, and then shut out from them forever the women in this Commonwealth by the organic law? Will the men forget that women also have rights, and that we have more right than simply to be governed for our good? That the highest right of a free woman, as well as of a free man, is self-government? That the people you are called on to govern, are not only men, but women? Women do not ever dream that they have more wisdom than man; but this we do say, that women have a different wisdom from men. Wisdom is not only manly but womanly; men are patriotic, women are patriotic. The laws touch women as they do men. I was about to say as much, but I am almost tempted to say more than men, for men have better means of self-defense than women. Women must look only to the law for defense. The appeal I make to you is not to give suffrage to us now, because we know the people might not sustain you and it might endanger your work; but this is what we do say, will you leave this House and allow no hope for women? Will you go from this hall and forget every appeal of the women who are here with hearts and feelings like yours, and all the sentiments of liberty and independence which is a manly quality, but none the less womanly. I ask you to give us hope. Show that your hearts are not entirely closed to the appeals of women who are just as earnest in their desire for liberty as our forefathers when they trod the snow with bleeding feet. These things are as dear to us as they are dear to you, and the love of liberty can not forever be maintained in the hears to men unless they are taught at the knees of their mothers the great rights of mankind; and shall those sons grow up and say to the mothers, “these rights are for me and not for you?” We ask nothing now to be given us, but we do ask that the women of this Commonwealth, as they think of this noble assembly, which, in all other respects, and I hope will in this, has so far answered their highest expectations, I do entreat that the women shall not close their labors without saying they are unwilling to forever tie up the hands of women, but that they shall share in the noblest privileges of the


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User talk:Randolph.hollingsworth

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Page:A dictionary of the Sunda language of Java.djvu/384

Rh Pasěk, firm, hard, compact; having consistency; fitting tight. Pasěmon, like, resembling. Pasěr, an arrow shot from a blowpipe; now a days used only by children to kill birds. Pasétran, a place for exposing the dead, according to the ancient practice of the Javanese. . Pasěuk, a prod, a wooden pin; a peg. Pasi, a small piece of anything; a half or part of, a slice. A clove of fruit, said especially of a fruit; a segment cut off a round fruit. Pasingkěn, to separate, to put apart or asunder. Pasini, conversation, verbal agreement, talk, saying. To nyaho di pasini na, I do not know what talk has been had about it. Pasinikěn, to talk over a matter; to arrange by conversation. Pasir, a hill, a ridge, something less than a mountain. This word seems to be derived from Pa, the usual prefix, and Sir, the noise made by wind passing over a hill, or past any obstacle. Paré pasir, upland paddy, such as is grown on Pasirs. Pasisir, the country lying along the sea coast; apparently derived from Sisi, which see, but this still leaves the final R unaccounted for. See Palisir, bed hangings , probably from the air playing amongst them. Pasmat, a contraction of the Dutch words Spaansche Mats = Spanish dollar, which ought to certain 3709 grains of silver, and be of the sterling value of 4/ 33/4. The old Spanish pillar dollar is much used as a standard in weighing and estimating the value of both silver and gold. Pasmént, galoon, gold or silver lace. Passement, in Dutch, galoon. Jamang pasmént mas, a jacket with gold galoon. Paso, a large earthenware vessel for holding water, such as an infant is bathed in. A bathing tub. Pasti, indeed, certainly, undoubtedly, assuredly. A term of strong asseveration. Pastikěn, to make certain, to assure. To determine. Pasuliwěr, denotes the movements of people in a crowd, as in a crowded market. Passing and repassing in all directions. Pasumbon, the touchhole of a gun, or other instrument to be fired off. Derived from Sumbu, which see. Pasung, a variety of Kuéh or pastry made of rice flour and put up in leaves. Pasurandog, met, encountered, come in contact with, clashed. Pasuruhan, name of a Residency at the East end of Java; meaning literally: abounding in Sěurěuh, or in Javanese Suruh, Betle. Pat, the idiomatic expression of being cut off even with something else, of having equality or evenness in some shape. Sapat, cut through. Evenness of scales when weighing. Pat bai matang, it is exactly level (said of scales). Patah, vide Ariya Damar.


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Page:A dictionary of the Sunda language of Java.djvu/383

362 Pasang, a pair, a couple. Sa pasang, one pair. Dua pasang, two pairs. Pasang, the wild oaks or Querci, on the mountains, generally go by this name of Pasang. There are several varieties, but the Quercus Robur, or common oak of Europe is not among the number, and none of them have indented leaves like it, but bear acorns in great abundance and variety of size and shape. Pasang, the flood tide, the advancing tide. Laut ěukěur pasang, the tide of the sea is setting in. Pasang, to apply, to put in motion or in use. To join together; to set up, as machinery or the like. To lay bricks, to build them up. Panggilingan tachan di pasang, he has not yet set up his mill. To yoke a buffaloe or horse. Kěbo gěrrah di pasang, look sharp and put to the buffaloe (to the cart or plough). Pasang bandéra, to hoist a flag. Pasang omong, to join in conversation. Pasang Batu, name of a tree on the mountains, Lithocarpus Javensis. Pasangan, a yoke, a piece of wood laid over the necks of two buffaloes when yoked for use. The one which is the fellow; the pair; the match — of something else. Pasangan, auxiliary marks on Javanese letters. Grammatical offices. Sanga, C. 695/6, derived from Sam, a particle and prefix implying union, with, together, (as a prefix it corresponds to Co, Con, Com etc.) and Gna, to know, name, appellation, sign. The technical name of any grammatical affix. To this Sanga are added the Polynesian prefix Pa and postfix an = Pasangan, something where with to make a union. A uniting mark. Pasangrahan, a resthouse. A house built for the accommodation of government servants or travellers. The word Sangrah does not occur in Sunda, but would appear to mean: refreshment, or something of the kind, and thus Pasangrahan, is a place of refreshment. Such Pasangrahans serve as a kind of inn often in the interior, but all they afford without previous notice is only shelter. Pasantrén, a place for Santris, thus in some sense a school, an academy. Pasar, the Arabic Badzar, MARSDEN 211, a Bazar, a regularly constituted market, a know ledged by government, held usually once a week, and in some populous places twice a week. Formerly all pasars paid market dues; each person coming within the the limits of the pasar, with anything to sell, was subject to a tax. This tax at length became, on the government lands, so great a means of extortion, in the hands of Chinese farmers, that the government abolished the tax in a great measure in 1852, on lands subject to their own immediate controul. Paséa, to fight, to quarrel, to dispute, to wrangle. Paséban, an open audience hall before the dwelling of every native chief, see Séba. An open hall for people to collect in and await the orders of the chiefs. CRAWFURD gives Séwa, Sanscrit, to appear before a superior. Séwa, C. 764, to serve, service; worship, homage, — and thus the place of homage, where the people may pay their respects to their chief.


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Rh Paria, a cucurbitous liane giving a fruit with bitter taste, and covered with short stumpy knobs. Momordica Charantia. Paribasah, an expression; a method of expressing oneself. A maxim, a saying. Paribhāsā, C. 368, play, sport, amusement; a grammatical maxim given as a summary explanation of certain rules of grammar: (in medicine) Prognosis. Parigěl, suitable, fit, proper, becoming, appropriate. Parigělkěn, to put in order; to set to rights; to arrange matters. Parigi, a ditch, a trench, either deep or shallow. A fosse dug round a house, or round any enclosure, with a view to using it as a defence or means of defence. Parikha, C. 366, from Pari round, Khā to dig, — a moat, a trench, a ditch round a fort. Parihatin, careful; paying proper attention to all requirements. Parit, to wind a running string round any fence work; to interlace pieces of wood or bambu, but not to knot each stick separately. Paro, part, portion. To divide. Kudu di paro lima, you must divide by five, only take on fifth. See Saparo and Paparon.

Parol, to gather fruit by drawing the branch or stem through the hand, so that the fruit drops off. To strip off roughly. Kopi na ulah di parol, do not pull the coffee off roughly. Parrai, name of a small but plentiful fish, in stagnant water, in swamps or small streams, seldom above a couple of inches long. Leuciscus Argyrotaenia. Ki-parrai name of a tree, Lepisanthes montana. Parsi, Persian. Kuda Parsi, a Persian horse. Parud, to rasp, to reduce by filing. Parudan, a bit of plank set with fine spikes, on with cocoa nut is rubbed down to fine shreds. A fine rasp. Parung, a place in a river where the water has a long and gradual but rapid fall over a rough bottom. When over a smooth bottom it is called Bantar.

Parungpung, the hollow in the stem of a tree. Any hollow in a growing tree. Parut, paid off, discharged in full — as a debt. Pas, a passport. The Dutch word Pas, a passport. Pas, occurs only in Jalan pas, said of a horse which is running at a peculiar pace, where by it moves both legs on one side, at same time. The word Pas is most likely of Portuguese origin. The „Jalan pas" is a very easy pace for the rider, as the jolting of the usual European galop or canter is avoided, and the rider sits comfortably and moves quickly. Pasah, a plane; a carpenter's tool for smoothing wood. Pasal, the Arabic Fasal, article, section, paragraph, subdivision of a writing. Pasalisihan, missing each other, not meeting in consequence of travelling somewhat different routes. In Malay Sělisih, MARSDEN 178, to differ, to vary from, to be at variance. Difference (in quality or in opinion).


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Rh Page, Line.

181, 28 to bad — too bad.

183, 10 oa — or.

"   37 of the corners — or the.

"   38 tatch — thatch.

184, 2 cov — coo.

"   25 baned — barred in.

186, 27 teh — the.

190, 19 party — part.

193, 7 breast-place — breast-plate.

198, 39 to long — too long.

199, 18 is also Suraléh — is also called Suraléh.

200, 11 From Poe, night — From Po-ék dark.

"   14 Therefore — there for.

201, 15 edited — caused by holy men.

207, 24 add the mother — and the mother.

208, 31 Katukang, last year, any indefinite past time ka, to; Tukang, behind.

212, 6 Kediri — of Këdiri.

213, 4 Alluded and envy — alluded to and envy.

"   12 a full stop after "wallows in.

214, 27 Kĕlor, must be Kélor.

216, 25 ertra — extra.

218, 2 whedle — wheel.

"   19 edge of knife — edge of a knife.

221, 7 used a generic — used as generic.

223, 2,3 melted (a second time) — superfluous.

"    9 or ing — or ning.

226, 7 who produces — which produces.

231, 9 obsolute — absolute.

241, 30 Joke — Yoke.

243, 8 Labito — Labiata.

247, 22 Lĕbar must be Lébar, an open account.

248, 6 Enggonna lěgah, the spot is roomy, Liang na lĕgah, its hole is wide.

249, 10 Lĕmbang — Lĕmbing.

"   36 Lĕmbong — Lémpong.

250, 4 Lng — Lĕng.

"   36 en — and.

254, 10 Probrbly — Probably.

255, 28 Briks — Bricks.

256, 13 Loba — Lobah.

258, 13 to much — too much.

259, 11 other — others.

262, 1 verbale — verbal.

Page, Line.

262, 28 or Arabic — or Arabia.

"   34 east — East.

267, 20 fel eenvy — feel envy.

"   29 Kalĕr — Kalér.

270, 35 Chibéran — Chiberang.

275, 9 mata kaju — kayu.

276, 83 twon — town.

280, 7 originolhy — originally.

"   12 with the closed — with the eyes closed.

282, 25 Bread — Bead.

284, 22 flesch, (twice over) must be flesh.

290, 33 uch — such.

294, 2 Polydhema — Polyphema.

297, 8 Praying — paying.

300, 6 filled — fitted.

302, 6 no tot — not to.

307, 13 to deep — too deep.

313, 18 to beot and tep — to beat and tap.

315, 32 Read — Red.

" 36 amany ilan — any animal.

317, 30 To nja-ah — To nya-ah.

"   40 Nyadak — nyadok.

318, 4 jnya — inya.

"   28 Rujuk — Ruyuk.

"   33 glanced of — glanced off.

320, 21 Nyéyag — Nyégag.

322, 12 Sakĕudang — Sakĕudĕung.

323, 23 there fanning — then fanning.

325, 25 to take of — to take care of.

327, 32 Banchat — Banchét.

328, 35 all my teeth are shake — all my teeth shako.

330, 7 te hoe — the hoe.

332, 16 Pyamangěun — Pijamangěun.

333, 34 smak — smack.

334, 37 From a Paksa — from Paksa.

335, 15 Jugjokarta — Jugjakarta.

"   29 Pakuw-on — Pakuwon.

337, 14 ywould — I would.

"   37 te some — to some.

339, 27 mohal di bijil — mohal to bijil.

340, 8 ossociation — association.

343, 15 any tree branches — any true branches.

"   20 to his form — to this form.

344, 27 Panĕlĕg — Panĕtĕg.


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Rh Yakin, Arabic, evident, certain. Clear to every one.

Yakob, arabic, jakob.

Yakti, certain, assuredly, without doubt. Yakti perjanjian nana, his promise was clear and certain.

Yama, C. 569, the regent of death and the final judge of the actions of men. He corresponds in many particulars with the Grecian god Pluto, and the judge of hell Minos. He holds his court in Patala, but decides only on doubtful characters, for according to the Buddhist system, evil and virtue reward themselves, so that a decidedly vicious character at the hour of death goes direct to Narakadi, and a virtuous one to Swarga, without any reference to Yama, his office being only to determine the fate of cases where both vice and virtue have prevailed.

Yang, the same as Hyang, which see.

Yasa, the word occurs in the composition of proper names. Yasa, C. 572, fame, glory celebrity; good, excellent, worthy, brave, well. Wanayasa, in Karawang. Vide voce. Yatim, Arabic, an orphan.

Yĕnéwér, geneva, gin. The Dutch word Jenever. Yogya, fit, proper, becoming. Yogya, C. 577, suitable, fit, proper, becoming. A calculator of expedients. A vehicle, or any conveyance. See Payogya-an. Yuda, contest, war. Occurs in the composition of proper names. Yuda, C, 575, war, battle, conflict.

Yuna, right, certain, undoubtedly.

Yusup, arabic, Joseph.

Yuta, a million, the number 1.000.000. Yuta, C. 576, a multitude, a collection, a herd. Ayuta, C. 45, ten thousand. The Hindu or Sanscrit numerals, on being adopted into the languages of the Archipelago, have mostly received a modified meaning. Crawfurd, in his Dissertation on the affinities of the Malayan languages, vol.,(page 58, has the following pertinent remarks: „It is remarkable of the Sanscrit numerals introduced into Malay and Javanese, that the higher numbers are misapplied. Thus Laksa, which is ten thonsaud, ought to be a hundred thousand, and Kâti, in Sanscrit Koti, which ought to be ten millions, is only a hundred thousand. Yuta, if taken from the Sanscrit word Ayuta, although representing a million, ought to be "ten thousand" only, but taken from the less obvious source Niyuta, it is correct. I submitted the list of Sanscrit numerals in Javanese to my friend Professor Wilson, and although he cannot immediately identify some of the higher numbers, he is of opinion that the whole are of Hindu origin."


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536 Out of the question. Jélěma na wudu jasah, the man is most wretchedly poor. Matak wudu it will make it quite impossible.

Wujuk, coaxing, flattery, chousing. Di wujuk, to coax, to flatter.

Wulu, the same as Wulu, a hair of the body.

Wulu, to perform ablution before prayers. Wulusan, in Kawi: water, Roorda van Eysinga.

Wuluan, having hair on the body. Possessed of property.

Wulung, black. Awi wulung, the same as Awi hiděung, the black bambu, from its colour, a useful bambu. Bambusa nigra. Wulung is black in Javanese.

Wun, destitute, in miserable circumstances. Jélěma na wun sakali, the man is perfectly destitute. Probably the same as Wun, C. 476, broken, fractured, torn, rent.

Wungku, the circle round a sieve, or flat basket, made of bambu or split wood. The circle which distends the sieve.

Wungkul, entire, whole, solely. Paré na nu nyésa, Wungkul hadé bai, the paddy which remains, is entirely good. Sa-paro iyo wungkul ajang sia, this half is entirely for you.

Wuruk, di wuruk, to get information or instruction.

Wurung, also Burung, which see. Not carried through, abandoned; given up before it is completed. Abortive. Coming to nothing. Pagawéan éta jadi wurung, that work has been given up as a bad job, has come to nothing.

Wurungan, name of a common bush with white floral leaf, and small red flower. Musaenda Glabra. Also called Kingkilapan, which see. Called Wurungan, that which miscarries, which comes to nothing, from an ancient saga connected with the story of the Tangkuban Prahu. So called from its white floral leaves having deceived those who were damming up the Chitarum river in the Preanger Regencies. They abandoned their work in dispairdespair [sic], which is still supposed to be seen in the Séngyang Tikoro. Wurungkěn, to cause to be abortive, to cause to come to nothing, to disappoint, to abandon. To render abortive, to nullify, to annul.

Wuta, occurs in a certain form of Jampé, and means: not to be known, hidden. It is evidently a modification of the Malay word Buta, blind. See Suku and Buta. Wuwuluh, the barrel part of a gun, considered as separate or apart from the stock.

Wuwung, and Wuwungan, hatěup used in roofing, and overhanging or overlapping at top, or on the ridge pole, so as to cover it in. The whole apparatus hatěups, injuk, ropes and prods on a ridge-pole are called Tongkob.

Wuwunyi-ĕun, worms in the bellies of animals, especially of horses. Said when an animals gut's growl. Derived from Bunyi, to sound, to make a noise.

Ya, yes, a vulgar affirmative.

Yahudi, Arabic, a Jew, Israelite. Jewish.

Yaisun, I, the personal pronoun of the first person. Properly Javanese; heard in Jampés.


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 I. A.

1.

In the interval between the fall of France in 1940, and the Pearl Harbor attack in December, 1941, the United States watched with increasing apprehension the flux of Japanese military power into Indochina. At first the United States urged Vichy to refuse Japanese requests for authorization to use bases there, but was unable to offer more than vague assurances of assistance, such as a State Department statement to the French Ambassador on 6 August 1940 that:

 * "We have been doing and are doing everything possible within the framework of our established policies to keep the situation in the Far East stabilized; that we have been progressively taking various steps, the effect of which has been to exert economic pressure on Japan; that our Fleet is now based on Hawaii, and that the course which we have been following, as indicated above, gives a clear indication of our intentions and activities for the future."

The French Ambassador replied that:

 * "In his opinion the phrase 'within the framework of our established policies,' when associated with 'the apparent reluctance of the American Government to consider the use of military force in the Far East at this particular time, to mean that the United States would not use military or naval force in support of any position which might be taken to resist the Japanese attempted aggression on Indochina. The Ambassador [feared] that the French Government would, under the indicated pressure of the Japanese Government, be forced to accede..."

The fears of the French Ambassador were realized. In 1941, however, Japan went beyond the use of bases to demands for a presence in Indochina tantamount to occupation. President Roosevelt himself expressed the heightening U.S. alarm to the Japanese Ambassador, in a conversation recorded by Acting Secretary of State Welles as follows:

 * "The President then went on to say that this new move by Japan in Indochina created an exceedingly serious problem for the United States...the cost of any military occupation is tremendous and the occupation itself is not conducive to the

Rh

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User talk:Br'er Rabbit

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Again, welcome! Beeswaxcandle (talk) 03:13, 8 July 2012 (UTC)

 * Hi. I've been here before. Br'er Rabbit (talk) 03:17, 8 July 2012 (UTC)
 * So you have. I should have looked at your user page first. Cheers, Beeswaxcandle (talk) 05:20, 8 July 2012 (UTC)
 * No prob. It's been a while. John pointed me at the Sundanese dictionary. Br'er Rabbit (talk) 05:22, 8 July 2012 (UTC)
 * Switched you to autopatroller already based on previous incarnations. If you're gonna take that out on me for some reason - better sooner rather than later please. -- George Orwell III (talk) 05:27, 8 July 2012 (UTC)
 * I saw that, and just thanked you on your talk. Terima kasih, Br'er Rabbit (talk) 05:29, 8 July 2012 (UTC)

Page Triage
Have you looked over the new patrolling feature I proposed us enabling at the Scriptorium? It does not interfere with the current method of patrolling so no one would be forced to switch if it were brought in. --Birgitte SB  01:34, 19 July 2012 (UTC)

title: User talk:Br'er Rabbit


text:
Page:A Wayfarer in China.djvu/372

 300 before, crossing fertile valleys, climbing rough hillsides to avoid bogs. There were not many signs of cultivation, but along the horizon we could see the dark line of a forest, a welcome change. Just before reaching it we turned off across the plain to the yurts of the helpful lama of the morning. We were expected and given a warm welcome in more senses than one, for the yurt into which I was at once taken was so hot that I thought I should faint. How those people in their woollen clothes could endure the heat was a mystery.

The lama, a well-appearing, elderly man, seemed completely fitted out with wife and children and yurts and herds. He was plainly a person of substance, and the head of quite a settlement. The yurt where I was received was very spacious, and was furnished precisely as Huc described sixty years ago. There was one novelty, a stove-pipe connected with a sort of cement stove, but perhaps this was merely for ornament, as my dinner was cooked in a pot placed upon a tripod over a fire of wood and argols. I was given the seat of honour, a sort of divan, and milk was placed on a small, low table before me. But I at once espied something more interesting than food. Round the walls of the yurt were ranged one or two tables and chests of drawers. On one were some books, detached leaves in leather covers with clasps. These were the lama's sacred books. Very stupidly,

title: Page:A Wayfarer in China.djvu/372


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Page:A Wayfarer in China.djvu/350

 280, permanently attached to some one of the hundreds of lamasseries. They represent probably the abler or more ambitious in the priesthood, and are better versed and more regular in the observances of their order, living a life perhaps not unlike that in Western monasteries in their period of decline. It is this class that rules Mongolia—under Russia. Still another group might be compared to the begging friars when their brief, glorious day was past; they wander about the country, east, west, south, to Lhasa, to Omei Shan, to Peking, with little purpose or plan. As Huc says, "vagabondizing about like birds of passage," finding everywhere food and a tent corner, if not a welcome. They neither teach nor heal, and represent the most worthless though perhaps not the most vicious among the lamas.

A third class, and the largest, has no parallel, I think, in any Western church at any period. These are the lamas who, sent like the others to the lamasseries at an early age, after having received the prescribed training,—taking their "degrees," as Hue calls it,—return to their homes to live the life of the ordinary Mongol, in no wise to be distinguished from the "black man" save by their shorn heads and the red and yellow dress, which they do not always wear. They marry after a fashion, at least they take wives, though without even the ordinary scanty formalities,

title: Page:A Wayfarer in China.djvu/350


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Page:A Wayfarer in China.djvu/352

 holds that the Great Conqueror lies buried on the summit of Bogda Ola, the mountain that towers over Urga, and no one may climb the height lest his sleeping be disturbed. But it is the vicious weakling who holds uncertain sway in the Sacred City, not the spirit of the mighty warrior, that dominates the Mongol of to-day.

Buddhism takes on many forms. On one side you have the gentle, intelligent monk of Burma, and the kindly superstitious bonze of China. But that black travesty of Buddhism, Lamaism, seems to offer no redeeming feature; brutish in Ladakh, vicious and cruel in Tibet, it is debasing and weakening in its effects upon the Mongol, who comes of finer and stronger stock than either Ladakhi or Tibetan. But he sometimes succeeds in being a good fellow in spite of his religion.

The first day of my stay in Urga I devoted to repairing the damages of the journey across the desert. Oh, the luxury of plenty of hot water, of leisure, of privacy. I scrubbed and I mended, but above all I rested. And if I tired of that, there was always plenty to see just outside my door. The house where I was so kindly entertained was the home of a rich Mongol trader, a man of many deeds and few words. It was built around a large courtyard enclosed in a strong stockade some twelve feet high, the buildings forming part of the enclosing wall. On the long side of the

title: Page:A Wayfarer in China.djvu/352


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Page:A Wayfarer in China.djvu/354

 looking, dignified man. I found it rather difficult to distinguish servants and family; everybody seemed to be on a familiar footing. But the joy of the place was a small boy, the son and heir, who played with Jack or sat in my room inspecting my things by the half-hour. According to Western ideas children in the East are not "brought up," and it is true they are abominably spoiled, but at least one's heart is not often wrung by seeing them slapped and beaten.

One of my first rides abroad was to the Russo-Asiatic Bank where I met much courtesy and helpfulness. Thanks to the bank officials in Peking I was expected, and I found a warm welcome, and a house ready prepared for me, which, however, I could not use, as I was already settled where I was. There is a community of about five hundred Russians in Urga, mostly traders and officials, and a fifth as many soldiers protecting them. The look of the Russian quarter takes you across the sea, for many of the houses are of logs set in a grass yard, the whole surrounded by a high board fence, almost a stockade in strength. Far East and Far West have met, and the homes of the Russian pioneer and American frontiersman are much alike.

For many decades Russia has been extending her influence into North Mongolia, patiently and persistently, and now through trade and employment she has the country in her grasp. Almost the only

title: Page:A Wayfarer in China.djvu/354


text: User talk:Mpehgowox33

title: User talk:Mpehgowox33


text:
Page talk:Popular medicine, customs and superstitions of the Rio Grande, John G. Bourke, 1894.pdf/4

Tracking down the three species used in traditional cancer treatment could be interesting. According to, the samples sent to the museum were:

 * Smilax sp. = "Colcomicati." Folkloric use of Smilax glabra  and Smilax officinalis  in cancer has been reported.
 * Armadillo shell. Excluded for obvious reasons.
 * Maijuau (struck through) Marijuan. Excluded because it is mentioned elsewhere by name.
 * Clepa.
 * Oreja de Raton . Mentioned elsewhere by name.
 * Selaginella Lepidophylla = Flor de Pena. Mentioned elsewhere by name.
 * Amarantaceae = Verbena.
 * Monarda Sp. = Pelco. or Pelio.

Now, there's a right way to figure out what "Yerba Gonzalez" and "Yerba Cancer" might be, by finding a full version of. But the third one Bourke forgot... that may take some doing. Though in another publication Bourke gives a third plant with the other two as "Guayuli" (but that's not for cancer!) Wnt (talk) 04:49, 8 July 2012 (UTC)

Hmmm... except he donated more samples than these - including Guayuli. The full results (I think) are available by. Wnt (talk) 05:05, 8 July 2012 (UTC)