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User talk:Sengai Podhuvan

Please stop creating cross-project redirects
Hi, This is the English Wikisource. We do not allow redirects to other projects, and two admins have now deleted your redirect pages. Please do not continue to create redirects to Tamil Wikisource project. Thank you, John Vandenberg (chat) 06:58, 6 July 2012 (UTC)
 * Thank you for proper guidance. --Sengai Podhuvan (talk) 07:03, 6 July 2012 (UTC)

User:Sengai Podhuvan /Tradition
Hi,

I have moved the added works to your user space, as it is not clear to me that the nature of the work, that it is a published text or what. If this is a verbatim translation of a historic work, then we will needing it to be hosted in the Translation: namespace, and we will need to endeavour to put some context into the work. At the moment, it is more like an annotated work, rather than a straight translation. In a translated work, we wouldn't be expecting to see any Tamil characters. — billinghurst  sDrewth  13:53, 10 October 2013 (UTC)
 * This is not a published work. It is partially annotated work and partially verbal translation work based on two published works of verbal translation. Guide me with proper corrections. --Sengai Podhuvan (talk) 22:21, 10 October 2013 (UTC)
 * I don't think that we would be hosting the work, as it falls outside the scope as it is only a partial document, and it is not an exact rendering or an exact translation, please have a look at What Wikisource includes, and also worth a look at Translations. — billinghurst  sDrewth  11:06, 12 October 2013 (UTC)
 * The more that I look at what you are undertaking, it seems that your work is interpretative, rather than a straight translation of the work. If it is interpretative, then it is something that may belong at  or .  I cannot be more accurate which is more appropriate as I still don't have a clear understanding of the source material or what you are looking to achieve. — billinghurst  sDrewth  11:16, 12 October 2013 (UTC)
 * I intend all the materials of the earliest literature (linguistics)in Tamil Tolkappiyam be available in English as it is, but in an analyzed and simplified formation. Please guide me. If need be, I shall remove all the connotations in Tamil. I hope it will be available in a suitable sister projects of Wikipedia. --Sengai Podhuvan (talk) 22:15, 12 October 2013 (UTC)
 * The purpose of Wikisource is to produce a work as it was published (published works) or verbatim for historical documents. Interpretative and annotated works are academic in nature, and therefore belong at Wikiversity. All that we could host here is an exact translation of the work, no annotations, and it would live in the Translation namespace as expresed in Translations. — billinghurst  sDrewth  04:47, 13 October 2013 (UTC)

Time for you to stop with further editing until it is worked out where you work may reside. I do not see that it is Wikisource, and think that you should be looking to take it elsewhere. — billinghurst  sDrewth  13:10, 14 October 2013 (UTC)

I hope and request you to move these to one of the suitable sister projects of Wikipedia. --Sengai Podhuvan (talk) 01:46, 15 October 2013 (UTC)

Links to Tamil Wikisource
Hello, and thanks for your multilingual work. :) I noticed that you had made external links to the Tamil Wikisource, in a style such as "Tolkappiyam" but it's also possible, and perhaps preferred, to link to other language Wikisources with an "interwiki" link, like "Tolkappiyam". View this in edit mode to see the difference it makes and how to use it. I changed two of these, but there may be others like it. Again, thanks, djr13 (talk) 06:47, 1 November 2013 (UTC)

Thanking you --Sengai Podhuvan (talk) 22:02, 1 November 2019 (UTC)

Tolkappiyam
Hi, I've looked at some of your translation work on the Tolkappiyam, and I think it's very good. I've changed the style of the introduction a bit, though. Hope you don't mind. We don't have many translations of works originally in South Indian languages (certainly not Tamil or Malayalam), so your work is much appreciated. :-) Best regards,—Clockery Fairfeld [t·c] 13:53, 25 February 2014 (UTC)

Thanking you --Sengai Podhuvan (talk) 22:03, 1 November 2019 (UTC)

title: User talk:Sengai Podhuvan


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Rh ari di omé, it will probably be good again if taken care of. This word appears to be a derivative of the Malay word Tara, equal, neither superior nor inferior, level, —and thus to mean: an even chance. Tara at present in Sunda only means: even, flat, without slope.

Watas, a limit, a boundary, a bourn. Watas Bantan, the boundary of Bantam. Datang ka watas umur, arrived at the bourn of life. Ulah ngaliwat watas, do not go beyond the limit.

Watasan, to give limits to, to assign limits. To assign a limit which must not be exceeded.

Watir, doubt, uncertainly. Watir na nudi pikiran, it is the uncertainly which we think about. The word is, however, most frequently heard as Kawatir, which see.

Watu, a stone, more usually called Batu.

Watu, a word used in certain forms of Jampé, and which means: near, close by. Probably from Batu, a stone, which does not move. See.

Watu, name of a plant grown in humahs for the sake of the seed, from which a burning oil is made. Sesamum Indicum. Called in Malay Wijén or Bijin, Marsden, p. 59, which is very likely the word Biji in Malay, seed, seeds, with initial B converted into W, and the final I and an elided into én as Biji-an = Wijén. See. Wawaléhan, to speak the plain truth. To speak undisguisedly. To tell the unvarnished truth.

Wawang'én, scents, substances which have a sweet odour. Perfumes, cosmetics. Derived from the Javanese or Malay word Wang'i, fragrant, which in this simple form; is hardly used in Sunda.

Wawang'unan, an addition to a house. Accommodations made for guests at a feast, by running up extra temporary buildings.

Wawar, news of something. The news received that something must be done. Derived from Uar, which see.

Wawarang'an, to make an agreement between parents to marry their children.

Wawaréhan, some getting and some missing. Partially successful. As if Sawaré, or only a part of the people could get.

Wawariyan, said on occasions of festivals, when the great feast is over, to continue for a day or two a partial festival so as not to cease all at once, and thus to use up all the eatables.

Wawayang, the lock of a gun.

Wawěuh, to know, to be acquainted with any person or thing. Aing to wawěuh ka jélěma éta, I do not know that person. Tangkal na to wawěuh, I do not know that tree.

Wawil, difficult to get arrangements made. Said when a person is sent about from one place or person to another, and still matters cannot come right. Humbugging. Ari bogah pěrkara di kantor tangtu wawil àmat, if you have anything to do with government offices, you are sure to have lots of bother.


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 man who might have been a planter got in, followed by an attractive-looking Annamese woman carrying a little child. She cried bitterly as she waved goodbye to a group of natives on the station platform. The man seemed well known on the line, and was soon the centre of a group of his fellows who paid no attention to the woman. After a while the trio went to sleep, the man on the carriage bench, the woman and child on the floor. She was what is euphemistically called a "cook" in Tonking; just another name for an arrangement so often resulting from the lonely life of Europeans among a slack-fibred dependent alien population. It is the same thing that confronts the stray visitor to the isolated tea plantations of the Assam hills, where young English lads are set down by themselves, perhaps a day's journey from the next European. What wonder that they find it difficult to hold fast to the standards and principles of the home that seems so far away, or that if they once ignore their inherited traditions, no matter in how slight a thing, there seems to be no natural stopping-place short of the abyss. As once said to me an aged American missionary, who perhaps had never worn an evening coat a dozen times in his life, "A nice young fellow, clean in body and soul, comes out from England, and finds himself shut up for the year on one of these plantations, no one of his kind within reach. He means well, but the test is too great. First

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532 Wayah, period, time, moment. Wayah kiwari, at this present moment, at this time of day. Eukěur wayah kumaha, about at what time. Wayah also means, fit and proper time or season. Appropriate, suitable. Tachan daik wayah, the fit season has not yet come. Wayah na bai, it was to be expected; I will put up with it; its time had come. Wayah, C. 622, age, time of life.

Wayang, a native exhibition of scenic puppets. The exhibition always takes place by lamp-light, and arrangements are so made that the shadow of the puppets is thrown upon a screen of white cloth behind which the Dalang or exhibitor sits and recites some ancient romance of which the puppets are the dramatis personae. Probably derived from Wa, C. 634, wind, breeze, and Hyang, divinity, see voce. Thus the wind-god, indicating the transitory nature of the scenic representations.

Wayang, name of a volcano south of Bandong.

Wayu, the toddy drawn from the kawung-palm. A word used only by the Badui of south Bantam. Called also Pěu-ěung.

Wayu-hyang, a character in the Manék Maya, see Raffles, vol. 2, Appendix. A great warrior, from the washing of whose body the dog Bělang Wayung Hyang was made, vide voce. Wayu, C. 638, air, wind, the air of the body. Hence also Batara Bayu, the God of wind. Has the Javanese Wayang, or scenic representations, got its name from this personage, as the figures shown upon the screen have no reality, but are only shadows, and perhaps thus compared to the air or wind?

Wěduk, impenetrable, which cannot be pierced, what no weapon can cut. Invulnerable. Whenever a scoundrel sets up in opposition to Government authority, or makes a rebellion, he always hopes to delude the simple native, and for that purpose pretends to be Wěduk or invulnerable, or that no weapon can cut him nor shot wound him, in which he easily succeeds and gets a concourse of people after him. Bětuwah in Malay answers to this Wěduk.

Wědus, a goat. See.

Wéh, alas!

Wěkěl, persevering, working with energy; steadfast, resolute.

Wěl, the idiomatic expression for gulping or swallowing greedily. Wěl bai ku anjing, the dog gulped it up. Wěl bai di paju, he guzzled it up.

Wělang, Persian, Marsden, page 45, piebald, streaked black and white Orai welang, the pie-bald snake; a snake with rings round the body alternately black and white. Very poisonous.

Wělas, to rebound, to spring back, to go over again.

Wělas, an idiomatic expression in counting between 10 and 20, corresponding to the English teen or Dutch tien. It is also called and pronounced Blas, which see. The word has probably its origin in Wělas, to rebound, or rather to go over again, to repeat, —as when the native had counted to 10, he had gone over the fingers of both hands, and to go further, was forced to repeat the operation, which he designated


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User:Muhammad Fathulloh

Muhammad Fathulloh

From Bandung, Indonesia

Born 13 April 1997 (15 years Old).

Hobbies : Computer and Photography

An Anime Geek, Vocaloid Lover, and Servant of Allah SWT and his Prophets

title: User:Muhammad Fathulloh


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Rh hero. Wira, C. 667, a hero, a warrior, a champion. Wira Singa, the heroic lion.

Wira-saba, the ancient name of the country where Majapahit stood, in the present residency of Surabaya, now called Mojokerto, and Mojo agung. Wira, a hero, and Saba, C. 707, an assembly, a company, —an assembly of heroes.

Wiraga, flowers or ornaments stuck in a woman's hair. Wi, C. 641, intensitive, Raga, C. 589, affection, love, desire, lust. Thus something to excite love, to captivate those who see her. Clough, page 656, gives Wiraga, as the absence of passion or desire; indifference, with the Wi in the sense of indifference, but our Sunda word evidently means Wi intensitive, vide Wi. Vide.

Wirang, shame, a sense of dishonour, ashamed.

Wiru, name of a variety of dwarf palm, Licuala Elegans. The young tender leaf-shoots are used to ornament angklungs.

Wisa, poison, venom. Poisonous, venomous. Wisha, C. 661, and Wisa, C. 663, derived from Wisa, to pervade, poison, venom.

Wisaya, artifice, charm. Wi, intensitive, Saya, C. 714, sleep, sleeping. Our Wisaya thus probably originally meant, by the influence of sleep, by lulling to sleep.

Wisésa, heard in the words Séngyang Wisésa, a supernatural hower, a divinity. Sésha or Sésa, C. 764, Ananta, the king of the serpent race. Wisésha, also occurs in Clough, page 660, derived from Wi implying discrimination, Sisha, to attribute or distinguish by attributes; sort, kind, manner; difference; individual or specific identity and consequent distinction from every other individual or species. A limb, a member. Wiséshya, C. 660, an epithet, an attribute; principal, primary, chief. Séngyang Wisésa will thus imply: principal or chief godhead. See. —Wisésa is still considered as the chief divinity of the Badui people in South Bantam.

Wiwilangan, apparently, perhaps. Judging from the look of the thing.

Wolanda, Dutch; Holland. Kapal Wolanda, a Dutch ship. Adat Wolanda, Dutch customs. Pulang ka wolanda, to go back to Holland. —Every thing European is called Wolanda, without exactly caring whether it really comes from Holland or not. Nangka Wolanda, the Soursop, Anona Muricata, originally introduced from the West Indies, by the Dutch, and hence so called.

Wong, person, man. This word is properly Javanese and not Sunda. It is however, frequently heard in the expression, Sing wong bai, any man the first, the best. Any man at random.

Wong-atua, the old people. Father and mother. Parents. In Javanese Wong, person, Tuwo or tua, old.

Wong-sanak, relations, relatives. Any family connexion [sic]. Wong, person, Sanak, relation.

Wrat, or Wěrat, a short way of pronouncing Wěurat, heavy. The word Wrat is used by goldsmiths when speaking of the weight of silver or gold. Wrat sa pansmat, of the weight of a Spanish dollar.

Wudu, incompetent, not able, impossible. Quite out of the power of. Entirely destitute.


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User talk:Gunawan yunus

— billinghurst  sDrewth  07:52, 6 July 2012 (UTC)

title: User talk:Gunawan yunus


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User talk:Muhammad Fathulloh

— billinghurst  sDrewth  07:52, 6 July 2012 (UTC)

Selamat Datang
Halo Muhammad Fathulloh, selamat datang dan selamat menyunting. Tabel penilaian dapat dilihat disini. Apabila tidak menyunting selama tiga hari akan dianggap gugur. 06Ivonne (talk) 08:51, 9 July 2012 (UTC)

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User talk:Harlim1990

— billinghurst  sDrewth  07:53, 6 July 2012 (UTC)

Selamat Datang
Halo Harlim1990, selamat datang dan selamat menyunting. Tabel penilaian dapat dilihat disini. Apabila tiga hari tidak menyunting maka akan dianggap gugur. 06Ivonne (talk) 08:47, 9 July 2012 (UTC)

Halaman habis - peserta untuk terus menyunting agar tidak gugur
Halo Harlim, 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 Harlim, 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) 05:21, 16 July 2012 (UTC)

title: User talk:Harlim1990


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 said it was all due to me; the people were afraid to steal from a foreigner.

Three days after leaving Chia-ting, we came in sight of Suifu, most picturesquely set on a rocky slope at the junction of the Min and the Yangtse. But how changed was the Great River since I crossed it at Lung-kai, four hundred miles to the west. There it dashed furiously along, dammed in between precipitous cliffs and fretted to foam by rocky reefs. Now it flowed broad and deep and quiet between soft wooded banks, bearing many craft on its strong current.

The streets of the prosperous city of Suifu, the starting-point of all overland traffic to Yunnan, are broad and attractive, and there was a great display of fruit and vegetables in the open shops, but it needs much faith in the cleansing power of boiling to overlook the sights of the river front where vegetables and feet are washed side by side, while as to the fruit, that had been gathered green, as is so often the case in China, why I could not learn. Some said the Chinese preferred it so, others that if it were kept on the trees it would be stolen long before it ripened. But to tell the truth, the goodness of Chinese fruit seems to be all on the outside. I never saw finer-looking peaches than in Szechuan, but they proved worm-riddled and tasteless. Apparently all that the Chinese can teach themselves has been learned, in

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 as well as in other things. Now if they are to advance they must begin to borrow, and much else besides money. I was glad to learn that one of the American missionaries at Ya-chou is in close touch with the Department of Agriculture at Washington on a basis of give and take that ought to be to the advantage of both sides.

We covered the distance of nearly two hundred miles between Suifu and Chung-king in good time; the weather was favourable, and the river now ran so high that the troublesome rapids had disappeared. The scenery was charming as ever, but I was wearying of inactivity and it was a relief to see the crenellated walls of Chung-king come in sight. I paid off my boatmen, who had lived up to their agreement (not written this time) in every particular, and in an hour I had ferried across the river and found myself once more being carried over the steep hills that here form the south shore of the Yangtse, to meet a kind welcome from the friends of friends to their charming summer refuge high above the depressing heat of the Yangtse valley.

Chung-king, which has been dubbed the Chicago of West China,—Hankow claims the name in East China,—is one of a trio of cities that cluster around the junction of the Chia-ting and the Yangtse, and it is easily the chief, with a population of close on half a million. The approach from upstream is very striking, a grey

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 city perched on a huge grey reef and enclosed in a strong, crenellated grey wall. The narrow strip of shore outside the walls is filled with poor, rickety buildings easily removed when the river rises or as easily swept away if not taken down in time. Broad, steep flights of steps lead up from the river to the city gates, and over these stairs all the water used by hundreds of thousands is carried in buckets.

In 1895 Chung-king was declared open as a treaty port, and since then its commerce has grown in true modern fashion by leaps and bounds, and there seems no limit to its development, for it is in a position to control the up-country trade. The fleets of junks lie closely packed three deep along the shore, and within the walls the multiplying thousands are even more densely crowded, for the room to expand is set by the limits of the great rock on which Chung-king stands, and apparently every square foot of land within or without the city is already occupied by the living or the dead. Nowhere did I see such crowded streets, and nowhere missionaries living in such cramped quarters as in Chung-king, a confinement all the more unendurable because of the long months of damp heat.

The large foreign community of Chung-king has many elements, missionary, merchant, and officials of the customs, post-office, and consular services. And lying in the river opposite the city are generally

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 for I had been told that no secular hand may touch them, I started to pick one up, but the man courteously but very firmly waved me back; hardly would he allow me to look at them from a distance. He assured me he could read them, but that is not true of most lamas. A little altar set out with small images and pictures of Buddha, and among them a cheap photograph of the Gigin of Urga, did not seem half so sacred, for the lama displayed them freely, even allowing me to inspect the dozen or so small metal pots containing oil and other offerings which were ranged in front of the images.

When our food was ready, the lama carried off the Russians to eat in the men's tent; that is the rule, but the neighbours, men and women, who had flocked in, stayed to watch me. Various strange dishes were put before me; best of all, some hard curds decorated with lumps of sugar. Sugar is a great delicacy with the Mongols.

As we were nearing the land of hotels, I emptied my tiffin basket here, making my hosts and their friends happy with tins of jam and marmalade and sardines and beef extract, not to mention enamelled cups and plates and stew-pans. Everything was eagerly taken, even empty jars and bottles, and they seemed as pleased as children with a new toy.

The country changed abruptly after leaving the last Mongol settlement. Houses of Russian colonists

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 occurred frequently, and presently we entered the remnants of a fine pine forest, and from this time on there was no lack of trees. We were now almost at the Russian frontier, and I was becoming uneasy about the fate of my little revolver. It had already undergone various vicissitudes; discovered by the customs officials at Constantinople, they had threatened to fine me for violating the law about bringing in firearms, but finally decided to remit the fine but confiscate the weapon. When remonstrated with on the ground that I was a lady going to Asiatic Turkey and might need it, they made matters straight by returning the revolver, but kept the ammunition. I had paid duty on the thing in Bombay, I had spent hours fitting it with cartridges in Shanghai, many miles it had been carried, kept handy in case of need, although I could not imagine what the need could be, and now I was assured it would be seized and I would be fined if I tried to take it over the Russian frontier. No firearms of any sort may be brought into the empire without a permit procured beforehand. No, the Russians should not have my little revolver. We passed a small pond; one toss and it was gone.

The sun was setting as looking across the valley I caught the white gleam of the great church in Kiakhta, but it was after eleven when we rumbled through Mai-ma-chin, the frontier post of China, and,

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, French, or German gunboats. The relations between all these seem more cordial and helpful than in some treaty ports. So, too, Europeans and Chinese are on an unwontedly friendly footing in Chung-king; perhaps something may be due to the fine standard set in the mercantile community by that pioneer trader, Archibald Little, who boldly established himself here eight years before the town was made a treaty port. And on the Chinese side there seemed readiness to appreciate what the West has to offer; in fact the town has a distinctly go-ahead air. It has already held one commercial exhibition on Western lines, and is planning another, and it is now lighted by electricity, boasting the best plant west of Shanghai, which it sets up against Chengtu's mint and arsenal. There is, in fact, a real Western flavour about the rivalry of the two Szechuan cities, recalling the relations of Chicago and St. Louis.

As a purely trading centre Chung-king lacks some of the interest of the capital, but the merchant class, the backbone of China, is well represented here, and is famed for its intelligence and initiative. Through the kindness of Mr. Warburton Davidson, of the Friends' Mission, I was given a chance to meet members of this class, and also to see something of a very interesting experiment he had recently started. Realizing the importance of making known to this influential element the best that Christian civilization has

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 crossing the Russian boundary unchallenged, drove quietly down the long main street of the town. I was too sleepy to notice anything, until I heard the men chuckling softly, and I waked up to find that we were past the custom house. "It would be too bad to disturb the sleepy sentinels, so we took off the bells," they explain. I imagine they had added to their other misdeeds by doing a bit of smuggling.

It seemed to me that we drove for hours through the dark, echoing streets of Kiakhta, but at last we stopped before the white wall of a long, low building, and in a moment I was in another world. Behind me were the wide, open plains of Mongolia and the starlit nights in tent or tarantass. Here was Russia, half Europe, half Asia, and wholly uninteresting. But at least there was a good bed awaiting me, and the most wonderful little supper ever served at midnight on short notice, delicious tea, good bread and butter, and the most toothsome small birds, served hot on toast in a casserole. Where in a Western frontier town could one find the like?

But it was not until I waked the next morning that I realized how very Western Kiakhta is: humble log houses side by side with pretentious stuccoed buildings, rickety wooden sidewalks or none at all, streets ankle-deep in dust one day, a bog the next; but the handful of fine residences, and above all the great white church costing fabulous sums in decorations,

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 tell of Kiakhta's great commercial past, a history that goes back two hundred years, when Gobi was alive with the long lines of camel caravans coming and going between the Great Wall and the Russian border. Those were the days when the great tea merchants of Kiakhta heaped up huge fortunes, to squander them in ways common to the suddenly rich all over the world. But with the building of the railway, trade turned aside, and to-day the town bears the marks of decaying fortunes. The storehouses are half empty, many of the great merchant families have gone away or are ruined, and were it not for the regiments stationed at this frontier post, Kiakhta would be wrapped in the silence of the desert. It remains to be seen what will be the effect of the railway Russia proposes to build between Verchneudinsk and Urga. It may give new life to the town, but of course it is military and political in its purpose rather than commercial. During my four days' trip from Urga there was very little traffic coming or going, and unless Mongolia's resources prove unexpectedly rich, the days of Kiakhta's prosperity are gone beyond recall.

But I did not stop long to investigate either the past or the present interest of Kiakhta, for by the next afternoon I was off again, finally ending my tarantass journey some eighteen miles north of the town, in a great lumberyard on the right bank of

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 to offer, but well aware of the difficulty, indeed, the impossibility, of meeting them through the ordinary channels of missionary effort, Mr. Davidson hit upon the idea of starting a social club where men of standing, Christian and non-Christian, European as well as Chinese, might mingle on an equal footing. The plan proved successful from the start. Largely through the interest of a Chinese gentleman of Chung-king an attractive house has been put up and equipped with newspapers, books, games, and the beginnings of a museum, and here in the reading and recreation rooms some of the best business men of the city meet for social intercourse, discussions, and occasionally a lecture on such up-to-date subjects as X-rays, tuberculosis, and, very recently, the American Constitution. It is now open every day and evening except Sunday, and already it is making itself felt in the life of the city.

Mr. Davidson kindly planned for me to visit the Friends' Institute, as the club is called, and to meet some of the Chinese committee by which it is managed, for very wisely things are left as far as possible in the hands of the natives. For two hours or more I had the pleasure of talking with these gentlemen, and I was much impressed with their keen interest in outside matters. All were of a type new to me, quiet, dignified, interested, with the fine manners of the Chinese gentleman, but without the rather

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 the Iro, the starting-point of the steamer to Verchneudinsk. There, together with some scores of people, mostly Russian officers and their families, I kicked my heels among the lumber for ten hours, waiting for the belated boat. It rained most of the time, and the two tiny waiting-rooms were crowded to overflowing with people and luggage; there was no restaurant, and I should have starved had not good Wang made friends with some Chinese workmen and got me some eggs. Finally we were told the boat would not come till morning, so each person tried to find a corner and go to sleep. I had just curled up comfortably, at one end of a great, unfinished shed where the horses had been put out of the rain, when a cry sounded through the dark that the boat was coming. By one o'clock we were off. Everything was in confusion and every one was cross. I had secured a cabin beforehand, and then found I was expected to share it with a young Russian officer going home on leave. I quite regretted my airy, quiet corner in the open shed.

All the next day we were steaming in leisurely fashion down the Iro, making long stops at little hamlets in the forest, where all the inhabitants of the half-dozen log houses clustered round the invariable white church with green domes turned out to meet us, often bringing bottles of delicious milk to sell. They were mostly of the peasant type, large, fair,

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 and stolid-looking. The scenery along the river was dull and monotonous, low, heavily wooded banks, broken now and then by a little clearing. It was a sodden, unkempt, featureless country, and I found myself longing for the journey's end.

On the boat the third-class passengers were mostly Russian peasants and a few Chinese, with a little group of frightened-looking Mongols. I fancy they wished themselves back in the desert; I know I did. In the first and second class there were almost none but military people, the men all in full uniform of bewildering variety. Most of them were tall and large, but rather rough in manner. I imagine one does not find the pick of the Russian army on the frontier.

We reached Verchneudinsk well after dark, and a queer little tumble-down phaeton took us to the inn chosen because of its German-speaking landlord. Here I spent two days waiting for the Moscow Express. After I had started my invaluable Wang off on his journey back to Peking by way of Harbin and Mukden, I had nothing to do but rest and enjoy the charming courtesies of the officials of the Russo-Asiatic Bank. Verchneudinsk has little of interest, however; it is just a big, new town, raw and unfinished, half logs and half stucco, with streets that are mostly bog, and several pretentious public buildings and an ugly triumphal arch marking the visit of the Tsar a few years ago. Civilization has some

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, but half-civilization is not attractive; and it was a happy moment when I found myself with Jack in my own little compartment on the Moscow Express, westward and homeward bound.

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 lackadaisical superciliousness of some officials, nor was there anything Western about them; they were not copying Europe, but learning how to be a new, fine sort of Chinese. Among those whom I met were Mr. Yang, president of the Institute, and a prominent business man of Chung-king, and Mr. Cheo, the elderly head of the Chinese Imperial Telegraph, who has now been succeeded by another member whom I also met. When I left they all escorted me most courteously to my chair, the passers-by stopping to gape with surprise. So far as I know the club is a new departure in mission work, and most worthy of support as a rational and hopeful method of presenting the best of Christian civilization to a class often repelled by missionary propaganda.

In Chung-king I parted with the faithful coolie who had come with me all the way from Yunnan-fu. As carrier or as cook's helper he had worked well; indeed, on more than one occasion he had cooked my dinner when Liu was under the weather, and he had become so dexterous in waiting on the table that he had grown ambitious and was now looking out for a place in a restaurant. I wrote him a "chit," or letter of recommendation, which I hope served his purpose if he could get any one to read it. At least I made it look as imposing as possible. How would the wheels go round in the East without "chits"? You are called upon to write them for every sort of person

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 and every kind of service or none. On one occasion the recovery of a stolen necklace brought upon my head demands for a whole sheaf of letters, every one concerned, no matter how remotely, wanted one,—hotel proprietor (it was at a hotel that the affair occurred), hotel manager, clerk, servants, chief of police, ordinary policemen. Finally in desperation I offered one to the thief for allowing himself to be caught so promptly. But I think the strangest one I was ever called upon to write was for a tiger-tamer in the employ of an Indian rajah. I protested I knew nothing about such things, but he would not take no, and as he had reduced the big brute that he brought to my bungalow to the point of drinking milk from a china bowl that I put before him, I agreed to recommend him as a trainer of tigers. But for my Yunnan coolie I wrote a good letter most willingly in spite of the fact that he was a confirmed opium-smoker; in all the long journey that he made with me I could not see that it weakened his wits or his muscles. I was told that such journeyings were not at all uncommon, the coolies taking work wherever offered, and going on and on as new jobs turned up. With all its shortcomings the Manchu Government did not make the blunder of imposing artificial restraints upon the movements of the people, and since no passports were required within the empire, men could come and go at their own will. The part of the commercial traveller

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 he stops dressing for dinner. What's the use? Then he gets careless about his manners. And the end of it all is black-and-tan babies in the compound." Here in Tonking the woman is perhaps as well off as in her native hut until the planter goes home or brings out a European wife, but in some way or another there is usually an untoward ending. As for the children, they go to swell the class that is neither here nor there, and their lot is probably happier than that of the unfortunate Eurasians of India, since race prejudice is far less strong among the French than with the Anglo-Saxon.

At Lao-kai on the Tonking frontier I stopped over for a day's rest, having learned that it boasted a comfortable European inn. The little town is built on the opposite high banks of the Red River near its junction with the Namti. Just across the latter stream lie China and the Chinese town of Ho-k'ou. There is a distinct European aspect to Lao-kai, and as a frontier post it has a good-sized garrison of the Annamese Tirailleurs and the French Foreign Legion. The latter did not look as black as they are painted, and it was hard to realize that behind their friendly, courteous bearing were ruined careers; but the contrast of their sturdy forms and weather-beaten faces with the slender figures and delicate features of the Tirailleurs was very striking. I did not wonder that the French soldiers have dubbed their Annamese

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 the "Young Ladies." The inn, which was most efficiently managed by two Frenchwomen, served as a sort of club for the Europeans of both Lao-kai and Ho-k'ou, and incidentally also for innumerable dogs and cats. At dinner each person was the centre of an expectant group of the four-footed habitués of the inn, and no one seemed to object. Just another instance of the liking of the most civilized peoples of the West and the East, English, French, and Chinese, for pet animals.

A small church on the right bank of the river showed white among the bamboos, and in the early evening the bells rang with a homelike sound. Crossing by the ferry I found the place empty save for two Annamese soldiers kneeling quietly and reverently. In going back and forth on the ferry-boat as I did several times, I had a chance to observe the people. As in the case of the Burmans the difference between men and women is not marked; indeed, among the younger ones it is often difficult to tell them apart. The great palm-leaf hat generally worn took me back to hot Sunday afternoons in an old church in the Berkshire hills of Massachusetts, when my restless little mind busied itself with wondering what palm leaves looked like when they were not fans. I now had a chance to see, for I was in the land of palms, and the church-going fans of my childhood seemed to have transformed themselves into a

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 in creating the American nation has been noted. Who can tell what the Chinese coolie is doing in the same way?

At Chung-king I had to arrange for the trip down the river. I might take passage on the wonderful new steamer plying with some regularity between the city and Ichang; but that went too fast for my liking, besides giving me no chance to go ashore. Or I might engage a houseboat ; but at this season of the year the charges were high, as it might be weeks before the return trip could be made, and one hundred taels was the best rate offered. So in spite of the fact that "nobody travelled that way," or perhaps because of it, I, being a nobody, decided to try the humble wupan again, and through the efforts of one of the Christian helpers in the Friends' Mission I secured a very comfortable boat to take me and my reduced following to Ichang for twenty-five dollars Mexican. The boat was all that could be desired, and the captain, or "lao-pan," proved skilful and obliging, but unfortunately he was not, as is usually the case, the owner of the boat, and still more unfortunately, one of the owners, a rather old man, was serving with the crew. Nothing happened, but I had at times an uncomfortable feeling that nobody was in authority over any one.

I started down the river at noon on a fine day at the end of June, and a little over forty-eight hours

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 headgear. In shape the Annamese hat resembles a tea-tray with edges three inches deep, and of the size of a bicycle wheel. In addition to the band passing under the chin a small crown fits the head snugly, and helps to keep the huge thing in place. Primarily it is a head-covering, a protection against sun or rain, but incidentally it serves as a windbreak, a basket-cover, a tray, or a cradle. Often French soldiers crossed with me, and I noticed that they usually spoke Annamese fluently, unlike Tommy Atkins in India, who rarely knows a word of the vernacular; also they seemed to be on a friendly, not to say familiar footing with the natives.

After a comfortable week-end's rest, I left Lao-kai in the early morning, helped on my journey by those courtesies that so often in strange lands convince one that "less than kin more than kind" quite understates the truth. An Italian on his way down the river wired the landlord of the best inn in Yunnan-fu of my coming, that I might be properly met. That I had already done so myself did not at all take from his kind thoughtfulness. Still another Italian of the Chinese customs service joined me as we left Lao-kai, having come over from Ho-k'ou to escort me across the frontier, that I might have no bother with my luggage. Yet another of these kind strangers wired ahead to warn the solitary American on the line of my coming, thus giving the two compatriots a chance to

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 a few words at the station as the train went through.

On leaving Lao-kai our way led up the valley of the Namti, a small mountain river coming in from the east. The scenery was now much wilder, and as we rose to higher levels the vegetation changed, the pathless jungle which comes up to the very doors of Lao-kai gave way to sparsely covered grass slopes, and they in turn to barren, rocky walls. It was here that the French engineers encountered their most difficult problems. We wound up the narrow valley in splendid loops and curves, turning upon our tracks, running through numerous tunnels, and at one time crossing a chasm so narrow and with sides so steep and precipitous that it was found necessary to build the bridge in two parts, each against the face of the cliff, and then gradually lower them until they met above the river, three hundred and fifty feet below. Finally by an almost intolerable gradient we topped the divide and found ourselves overlooking a wonderful, well-watered plain five thousand feet above the sea, and cultivated as far as the vision could carry with the care and precision of a market-garden.

That night I spent at A-Mi-chou in a semi-Chinese inn. The cooking was good, and, thanks to the thoughtfulness of a railway official who wired ahead, I had one of the two good rooms of the house, the others being given over to rats. This was truly China,

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 brought us to Kwei-fu at the head of the gorges. For the most part it was a country of soft undulating slopes and comfortable farmhouses, with here and there a little hamlet or a bustling town, framed the last part of the way by strange-looking pyramidal hills. On we went, hurried along by the strong current, stopping for an hour's marketing at Foo-chou at the mouth of the Kung-tan Ho, navigable for one hundred and fifty miles by boats of strange shape known as the "Crooked Sterns," and again at Wan-hsien, famous for its cypress-wood junks, then on past the City of the Cloudy Sun, attractive with broad streets and lovely temples, past the Mountain of the Emperor of Heaven, where for a few cash you may have a pass direct to Paradise, past Precious Stone Castle, a curious rock three hundred feet high standing out boldly from the shore and surmounted by a temple which contains gruesome paintings of the horrors of hell, through the Goddess of Mercy Rapid and the Glorious Dragon Rapid, and several smaller ones that I did not even know were rapids, for with the high water these tend to disappear, while wicked-looking bays of swirling water showed the peculiar danger of the summer, the great whirlpools. The nights were very hot, and all our efforts did not avail to get the air which alone could make sleep possible. Before this the mosquitoes had given little trouble, but now they sang outside my net all night long,

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 and the European railway with its Frenchified trains and stations seemed indeed an invasion, a world apart. The French officials apparently shared this feeling, and had a nice way of regarding themselves as your hosts and protectors.

All the next day we were crossing the great plateau of Yunnan, now climbing a pass in the mountain-ranges that tower above the level, now making our way up a narrow rocky valley, the gray limestone cliffs gay with bright blue flowers and pink blossoming shrubs. Just what they were I could not tell as the train rolled by. Mostly the road led through long stretches of tiny garden-like fields, broken here and there by prosperous looking villages half concealed in bamboo groves. The scenery was very fine and varied; above, the rocky hills, below, the green valleys. The mingling, too, of tropical and temperate vegetation was striking. We were in latitude 24° and 25°, about the same as Calcutta, but at an elevation of nearly seven thousand feet, and the combination seemed to work confusion among the growing things, for rice and wheat were found not far apart, and here at last Heine's palm and pine had come together.

Late on the second afternoon after leaving Lao-kai we were approaching Yunnan-fu. Seen across the plain, the capital of the province looked very imposing as it lay stretched along a low ridge running east and west. Rice-fields interspersed with ruins, sad

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 while the poor, unprotected boatmen, robbed of their hard-earned sleep, kept up an accompaniment of slapping on the other side of the curtain. The river was falling again, leaving long stretches of mudbank over which I had to clamber if I tried to leave the boat for a little change, but I always managed to go on shore for a while when the men were cooking and eating their supper. They took an interminable time over it, and I never could see why they did not burn us all up, for their cooking was done in the tiny hold in an unprotected brazier. In fact, we did catch fire one day, but of course there was plenty of water at hand.

The third day about noon we tied up for a short time to cook some sort of a meal, and the rain coming on, the captain thought it best to wait. To escape the bad air of the boat, where all the mattings were down, I sat under an umbrella on the bank. A huge junk slowly pulling upstream moored close at hand, and I watched with interest the trackers making fast. They were men of all ages and sizes, but mostly young and well grown. Their naked bodies were well developed and muscular, but often cut or scarred with falling on the rocks. Having made all secure they too got under cover on the junk, and fell to eating, naked and wet as they were. It seemed to me that I sat for hours on that mudbank while the rain fell in torrents and the river rose higher and higher, for the

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 changes in level are extraordinarily rapid. It was almost dark before we could set off again, and then we got no farther than Kwei-fu, the trackers' Paradise. Perhaps that was the reason why we could not start the next morning, but I fancy it was the truth that the water was too high to be safe, for there were double rows of junks moored under the walls of Kwei-fu, and I saw no boats starting down. When the water covers the great rock at the mouth of the Windbox Gorge, two miles down the river, the authorities forbid all passing through. And anyway there was nothing to do but make the best of it.

Kwei-fu is a pleasant-looking town set in maizefields which grow quite up to the walls. A few years ago it was notorious for its hostility to foreigners. No missionaries were admitted, and when Mrs. Bird Bishop came this way in 1897 she did not attempt to go inside the town. Now all is changed; the China Inland Mission has a station here, and I went about freely. But I did not see much of Kwei-fu, as I preferred to enjoy that Paradise from afar; so we pulled a little way downstream, tying up near some maizefields in which I promptly got really lost, so tall and thick was the growth.

The next morning dawned clear, and the lao-pan declared we could start, as the water was falling, but he professed unwillingness to take me through the dreaded Hei Shi Tan, or "Black Rock Rapid," near

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 the western end of the first gorge; so I carried two two-carrier chairs for myself and the interpreter, paying one thousand cash for thirty li. At starting, the road made a bend away from the river, passing through a succession of hamlets, the homes of the trackers. Leaving my men at a tea-house I walked on, following a well-made path which led me finally into the White Emperor's Temple, beautifully set on the very edge of an angle of the cliff, affording wonderful views down the gorge. It was clean and light, and the priests who came to greet me in the usual kindly Buddhist fashion had rather nice faces. It was a place to dream away a glorious day. At our feet the rippling water just revealed the dreaded Goosetail Rock, now almost submerged, but in winter standing like a sentinel forty feet tall at the mouth of the gorge; and over our heads towered, on both sides the narrow waterway, grey vertical cliffs, fifteen hundred to two thousand feet high. I hated to leave, but as I had plainly lost my way there was nothing to do but go back and seek to overtake the men who were pounding along on the right path, trying to come up with me.

It is here that the great Szechuan road begins, a pathway galleried into the solid rock for the whole length of the gorge at about one hundred and fifty feet above the winter level of the river. It is a fine piece of road, the gift, I believe, of a rich Kwei-chou

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 merchant. The surprising thing, of course, is not that it is good—the Chinese have built many good roads—but that it is new. At present it stops at the Szechuan frontier, but there is talk of extending it across Hupeh.

The day and a half that I spent in going through the gorges of the Yangtse were the most exhausting part of my whole trip; from the mere strain of seeing and feeling, one's senses were all the time on the rack. Scenes of overpowering savagery and grandeur that held one spellbound, were relieved by beautiful bits of cultivation, little hamlets of brown houses and red temples half concealed in groves of golden bamboo and the glossy green of orange trees; moments when the boatmen lounged on the deck or hung exhausted over their oars were followed by grief, fierce struggles against the dreadful force of a whirlpool that threatened to engulf us.

But, after all, that which most often comes back to me as I recall those days is the feeling of the ruthless human will grappling with nature and winning the mastery. Who can call China aged and in decay face to face with her success in conquering a passage up these gorges? Who can question the vitality of the Chinese, that has watched the trackers at work pulling a huge junk against a current like the rapids of Niagara, clambering over wet, rough boulders, creeping like cats along a thread of a trail overhanging the

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 gulf, clinging to the face of rocks that do not seem to offer a foothold to a mountain goat, and all the time straining with every muscle at a thousand-foot rope. An inhuman task where men take great risks for a pittance, where death by drowning or by being dashed to pieces on the rocks confronts them at every turn, and where, at best, strains and exposure bring an early end. In my dreams I see them, the long lines of naked men, their strong bodies shining with wet and bleeding from many a cut, keeping time in a wild chant as they tug at the taut line; a rope breaks and the toil of hours is lost; one misstep and a life has ended.

But this is the sole highway to Szechuan; all the trade of China's largest province, the one best endowed by nature, must pass up and down here. Any people less prodigal of their strength, less determined and less resourceful than the Chinese, would have given up the struggle before it was begun, and Szechuan would have slumbered undeveloped and forgotten, instead of being as it is now the richest and most advanced part of the empire.

And the next step is assured; before many years have passed, a railway will connect the western capital with Wan-hsien and Hankow, the deserted gorges will no longer reëcho the cries of the trackers, and the upward trip that now takes six weeks will be a matter of two or three days. It will be a different

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 Szechuan then, with its resources exploited, with mines and factories, good roads and fine hotels, a power in the world's market, the goal of the tourist, and—I am glad I saw Szechuan before the railway came.

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428 Sapatu, Portuguese, çapato, a shoe. Sapato panjang, a boot, called also Stiwĕl or Istiwĕl. (Dutch, Stevel).

Sapĕrapat, a fourth part, a quarter.

Sapĕrji, asparagus, found in gardens of Europeans. Dutch Aspersie. Sapĕupĕuting, the whole night through. Sapi, a cow, a bull. The cow kind; Bos taurus. Nyo-o sapi, to keep cows. See Cho-o.

Sapih, to part, to separate, as combatants or people holding a dispute. Neither gaining nor losing; quits; an even contest. Sapinuh na, to its full; as much as it can contain.

Sapirah, how much, what. Sapirah umur jélĕma, how much (how little) is the life of man; what is man's life. Sapirah na jalan ka lumbur, of what extent is the road to the village! meaning how little it is. Piro, Javanese, how much? Sapréti, like to, as, in a manner, according as. Sapreti nu bogah kuda, mumul nyuku, like people who have horses, they are unwilling to go on foot. Hayang sapréti batur, I wish to have it (or be treated as) after the manner of other people. Saptu, Arabic, Saturday; name of the seventh day of the week, or the Sabbath of the Jews. Sapu, to sweep, to wipe, to brush; to smear or lay on any liquid, as paint, tar or the like. To scourge, to punish by flogging and scarifying the back. To make a clean sweep. To destroy or take every thing away. A broom; a brush for laying on paint whitewash or the like. Buruan kudu di sapu, the space in front of the house must be swept. Sapu apu, to whitewash. Sapu chat, to paint. Sapu nyéré, a broom made of the mid ribs of the cocoa nut leaf. 'Hukum na di sapu his punishment was to have his back scarified (with rods). Nagara éta di sapu rampog, banditti have made a clean sweep in that country. Sapuk, of one accord, agreed upon, with common consent. Kudu sapuk jĕun batur, we must do it with common consent of our neighbours.

Sapuluh, ten, or one gathering up. See Puluh.

Saputangan, a handkerchief worn about the person, but not on the head. The word is Malay and is literally Sapu, wipe, Tangan, the hand. It is nevertheless in universal use in Sunda. See Chĕréchét and Tĕlĕkung.

Sapuwas, to heart's content. To satiety, to repletion. Saradat, slipped on the ground, said when the legs glide from under a man when the ground is slippery. Sara, C. 714/15, going, proceeding; Dat, C. 255, teeth: a going on the teeth.

Sarah, drift wood in a river which has got jammed fast, so as to impede the passage. Sarahkĕn, to yield, to deliver up; surrender, resign. Sarai, a variety of palm tree growing wild in the forest. The Upih of this palm is used for making the outside fold of Kĕpéks or native traveling baskets, as it is proof to rain and wet. Caryota Furfuracea. Sarakah, causing trouble and constant annoyance by having to look after. Sarakah


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 miles in length, once perhaps washed the west wall, but it is gradually silting up, and to-day it is five miles away and is reached by heavy sampans which ply the narrow canals that intersect the rice-fields. Farm buildings, tea-houses, and temples buried in groves of bamboo are dotted over the plain, which is crossed at intervals by high, stone-paved dykes lined with trees. The rich cultivation of the lowland is in sharp contrast with the surrounding hills, bare and barren save where the presence of a temple has preserved the forest.

Yunnan-fu, with a population of some eighty thousand, seems a fairly prosperous town. Copper is found on the neighbouring hills, and the metal-work of the place is famous, although by law all copper mined must be sent to Peking. But the importance of the city depends mainly upon its trade. It is the centre of a large though rather scantily populated district abounding in the great staples, rice, beans, and millet, as well as in fruit and vegetables. Formerly Yunnan stood in the forefront of opium-producing provinces, but when I was there not a poppy-field was to be seen. The last viceroy, the much respected Hsi Liang, the one Mongol in the Chinese service, himself not an opium smoker, had shown great determination in carrying out the imperial edicts against its use or production, and rather unwillingly Yunnan was brought into line with the new order.

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 Under his successor, Li Ching Hsi, a man known to be given over to the use of the drug, unwilling converts hoped for better days, only to be disappointed. After a more or less serious effort to reform, he announced that he was too old to change, but the province had a long life before it, and must obey the law. So he made amends for his own short-comings by enforcing the restrictions almost as vigorously as his predecessor had done. What was true at that time in Yunnan was also the case in Szechuan. Although always on the watch for the poppy, nowhere did I see it cultivated. Probably in remote valleys off the regular trails a stray field might now and then have been found, innocently or intentionally overlooked by the inspector, but in the main poppy-growing had really been stamped out; and this where a generation ago that careful observer, Baber, estimated that poppy-fields constituted a third of the whole cultivation. Credit where credit is due. Manchu rule may have been weak and corrupt, but at least in respect of one great popular vice it achieved more than any Western power ever thought of attempting. Certainly not last among the causes for its overthrow was the discontent aroused by its anti-opium policy. And now it is reported that individualism run mad among the revolutionary leaders has led to a slackening in the enforcement of the rules, and the revival of poppy cultivation.

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 For half a century Yunnan has known little peace. Twenty years long the terrible Mohammedan rebellion raged, and the unhappy province was swept from end to end with fire and sword. Marks of the devastation of that time are everywhere visible. Hardly had it been put down when the war with the French in the eighties again involved Yunnan. Later came the outbreak of the tribesmen, while the Boxer movement of the north found a vigorous response here. Bloodshed and disorder have given the country a set-back from which it is only beginning to recover.

But the coming of the railway has brought fresh life to Yunnan, and the prospects for the future economic development are very promising. In the capital there were many signs of a new day. The Reform movement had taken good hold in this remote corner of the empire. A hospital with eight wards and under Chinese control was doing fine work. Schools were flourishing, and there was even a university of sorts. The newly organized police force pervaded the whole place and was reputed quite efficient. But it was the new military spirit that most forced itself upon you; you simply could not get away from it. Bugle practice made hideous night and day. Everywhere you met marching soldiers, and the great drill ground was the most active place in the town. Dread of the foreigner underlies much of the present activity and openmindedness towards Western ideas. The

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 to adopt our ways does not necessarily mean that the Chinese prefer them to their own, but simply that they realize if they would meet us on equal terms they must meet us with our own weapons. Writing of the Boxer rising, Sir Charles Eliot summed up the Chinese position in a sentence, "Let us learn their tricks before we make an end of them." Now it might read, "Let us learn their tricks before they make an end of us." The drilling soldiers, the modern barracks, the elaborately equipped arsenals, as well as the military schools found all over China to-day, show which one of the Western "tricks" seems to the man of the Middle Kingdom of most immediate value. At the military school of Yunnan-fu they have a graphic way of enforcing the lesson to be learned. A short time ago the students gave a public dramatic performance, a sort of thing for which the Chinese have decided talent. One of the scenes showed an Englishman kicking his Hindu servant, while another represented an Annamese undergoing a beating at the hands of a Frenchman. The teaching was plain. "This will be your fate unless you are strong to resist." The English and French consuls protested formally, and the proper apologies were made, but no one believes that the lesson was forgotten.

It is not to be wondered at that the people of Yunnan are alive to the danger of foreign interference, for they see the British on the west and much

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 chairs, heavy high tables ranged against walls decorated with kakemonos and gay mottoes; only in the centre of the room was a large table covered with a cloth of European manufacture on which were set out dishes of English biscuits and sweets. Our hostess, dressed in a modified Chinese costume, received us with graceful dignity. Her fine-featured face bore a marked likeness to many that one meets on the street or in the church of an old New England town, and its rather anxious expression somewhat emphasized the resemblance. She spoke with much pleasure of the years she had spent in America, and her daughter, who had been educated in a well-known private school in New York, looked back longingly to those days, complaining that there was no society in Yunnan-fu; but she brightened up at a reference to the arrival of a new and young English vice-consul, hoping that it might mean some tennis. It was an unexpected touch of New China in this out-of-the-way corner. Before we left, two younger children were brought in, both born in America, and one bearing the name "Daisy," the other "Lincoln," but already they were forgetting their English.

During my three days in Yunnan-fu, through the

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 kindness of the British Consul-General I was given a chance to make one or two excursions into the surrounding country. An especially charming trip that we took one afternoon was to Chin Tien, or "Golden Temple," a celebrated copper temple about five miles out. Near the town our chairs were borne along the narrow earth balk between the bean- and rice-fields, but farther on our way led over the top of a high dyke lined with trees. We mounted by a charming winding road to the temple, set high on the hillside among its own groves of conifers, the courts of the temple, which rose one behind the other, being connected by long, steep flights of steps. In the upper court we were met by the friendly priests, the quiet dignity of their reception being somewhat disturbed by the din of the temple dogs, goaded almost to madness at Jack's imperturbable bearing. Chinese temples rarely offer much of interest; the construction is usually simple and their treasures are few, but everything is freely shown, there are no dark corners, and the spacious courts gay with flowers are full of charm. The sacred images which they contain are generally grotesque or hideous. Not often does one show a trace of the gracious serenity that marks the traditional representations of Buddha; on the other hand, they are never indecent.

While I was seeing a little of Yunnan-fu and its people, the preparations for my overland trip were

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Rh Rébu, thousand. Sa-rébu = 1000. Tilu rébu = 8000. See Séwu.

Rěbut, to snatch, to seize hastily, to seize, to take by force. To scramble for anything. Main rěbutan, to play at scrambling,—as the opportunity is given to the natives by the Chinese once a year, on one of their festivals.

Réché, copper money. Doits.

Rěd, the idiomatic expression of tying tight, of drawing any rope or band close and well together. Rěd bai di talian, and they bound him tight.

Rěg, the idiomatic expression of stopping short when out walking, running, riding or the like. Unchal na rěg ngaranděg, the deer suddenly came to a stand still.

Régang, brushwood or small tangled bushes cut down; boughs and tangled twigs or other vegetable matter, after they have been cut, laid against a fence, a buffaloe shed etc. to prevent thieves getting in.

Régangen, to throw Régang into water to prevent people from using casting nets to take fish.—Régang laid against any place.

Rěgas, brittle, easily breaking, readily snapping. Tali na rěgas, the rope is brittle.

Rěgěděd, indicative of binding or fastening. Rěgěděd bai di talian, he bound him by putting a rope on him.

Rěgis, name of a small fish in rivers. The same fish is called Génggéhék at Buitenzorg.

Réhé, lonely, no one stirring, solitary. Easup ha imah ěukěur réhé, went into the house, at a time when no one was astir. Raha, C. 588, solitariness, privacy.

Rějang, women who play on the Těrěbang and accompany it with dancing and singing. These are not common Ronggéngs, and occur in Bantam. Else where called Bědaya.

Rějim, Arabic, stoned, pelted with stones; execrable, accursed,—. See Audabila.

Rék, the idiomatic expression of looking, of casting a glimpse. Rék ka luhur béh aya, and casting a look upwards, there it was.

Rékép, close joined, without any interstice. So close as not to allow the passage of water. Impervious. Keeping matters secret. Ayěuna běndungan na rékép, now the dam is closed up, or impervious. Pagěr na rékép, a fence which is so close set that no fowls or small animals can pass through. Rékép amat éta jélěma bogah béja, how close that man is about the news.

Rěm, the idiomatic expression for reaping as the natives do it, by snapping each individual straw, when cutting paddy with the Etém. Rěm bai di pibuatan, and seizing the ears they cut the paddy. Gěrrah rěm rěm, go to work and cut (the paddy). Ruman, according to, is in Malay rice straw, which no doubt has its etymon in the Sunda Rěm.

Rémbang, name of a Residency and chief place on the north coast of Java.

Rěmběs, oozing through or out as water. Water or liquid leaking and in small quantities.

Rémpan, fearful lest, in trepidation, in expectation of some accident occurring. Rémpan ku bisi, inggis ku sugan, fearful in case that, wavering with a perhaps;—a native aphorism.

Rěmpěg, growing and thriving in numbers,—said of plants. Collected,—said of materials


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 moving forward, thanks chiefly to the kind helpfulness of Mr. Stevenson, of the China Inland Mission. For many years a resident of the province, and wise in the ways of the country and of the country-folk, his advice served me at every turn. Engaging the coolies was of course the matter of chief importance. On them would depend the success of the first stage of my journey, the two and a half or three weeks' trip to Ning-yüan-fu in the Chien-ch'ang valley. A representative of the coolie "hong," or guild, a dignified, substantial-looking man, was brought to the inn by Mr. Stevenson. After looking over my kit carefully (even the dog was "hefted" on the chance he might have to ride at times), he decided the number of coolies necessary. As I wished to travel fast if need came, I threw in another man that the loads might be light. The average load is seventy or eighty catties, a catty equalling about one pound and a quarter. In Yunnan the coolies generally carry on the shoulder, the burden, fairly divided, being suspended from the two ends of a bamboo pole. For myself I had four men, as I had a four-bearer chair, the grandest of all things on the road save the mandarin's chair with its curved poles raising the occupant high above the common herd. At first I did not realize the significance of the number, although I marked the interest with which my interpreter inquired how many bearers I should have. What I did appreciate was

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402 which have been collected together for any particular purpose, as the materials for making a house or the like.

Rěmpug, of one accord, by common consent, unanimous. Kudu rěmpug sa lumbur kabéh, the whole village ought to be unanimous.

Rěmuk, smashed to atoms, broken to pieces, squashed. Jélěma na ragrag ti na kayu, rěmuk sakali hulu na, the man fell from a tree and smashed his head. Pingping na kagiling kréta, rěmuk, a carriage wheel passed over his thigh, and smashed it.

Rěnang-rěnung, indicates springing or sprouting as plants, and running along the ground as creepers. The Malay word for to swim; appears to be derived from the first word of this expression, and becomes bě-rěnang, literally to run out like a creeper plant, that is to project itself forward.

Rénda, lace.

Rěndah, humble, modest, lowly.

Rěndang, the rainy season, say from November to March.

Réndé, dwarf, small. Applied to some plants. Pinang réndé, a dwarf betlenut tree.

Réng, a lath of a house roof; slips of bambu or wood fastened on the rafters of a roof, to which to fix the tiles or ataps.

Rěngarěng, running along the ground, as a creeping plant; throwing out long and creeping shoots.

Rěng'ik, crying with a low voice; snivelling, whining.

Rěngkung, a noisy sort of instrument. A Pananggung or carrying stick, which is so constructed that in makes a screeching noise when used.

Réngsé, in order; work accomplished; cleared up; satisfactorily terminated; used up. Pagawéan kula gěus réngsé, my my work is in order, is accomplished, Kéjo na gěus réngsé, the boiled rice is all cleaned up (eaten up and done). Sia to bisa bogah réngsé, can't you manage to terminate matters satisfactorily?

Rěniyah, cracked, split.

Rénjéh, worsted in battle; thrashed and driven away. Defeated.

Rénténg, an enclosure made with a fence of rough branches or logs, laid horizontally and supported only here and there by uprights. Kandang rénténg, a cattle pen or fold, made with an enclosure constructed in the rénténg fashion, often used temporarily, or as a place to turn the buffaloes into, early in the morning, before they are set free to graze.

Rěntul, in numbers. In a flock.

Rěnung, springing up, as herbs, weeds etc. etc., spouting out.

Rěnyung, a variety of small tree with red bark and hard wood; where it grows is generally bad land. Tagal rěnyung, a space of land where the rěnyung grows.

Réos, champing in eating, munching.

Rep, the idiomatic expression of quiescence; of a noise being hushed in silence; of a light having gone out.


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 proportions, is found to be a proper compost for the Carnation. Care should be taken that no worms, grubs, or other insects, be introduced with the dung; to prevent this, the dung, when sifted fine, should be exposed to the rays of the sun, on a hot summer's day, till perfectly dry, and then put by in a box for use; still more to increase the luxuriance of the plants, water it in the spring and summer with an infusion of sheep's dung.

The Carnation is propagated by seeds, layers, and pipings; new varieties can only be raised from seed, which, however, is sparingly produced from good flowers, because the petals are so multiplied as nearly to exclude the parts of the fructification essential to their production.

"The seed must be sown in April, in pots or boxes, very thin, and placed upon an East border.

"In July, transplant them upon a bed in an open situation, at about four inches asunder; at the end of August transplant them again upon another bed, at about ten inches asunder, and there let them remain till they flower: shade them till they have taken root, and in very severe weather in winter, cover the bed with mats over some hoops.

"The following summer they will flower, when you must mark such as you like, make layers from, and pot them." Ellis's Gardener's Pocket Calendar.

The means of increasing these plants by layers and pipings, are known to every Gardener.

Such as wish for more minute information concerning the culture, properties, divisions, or varieties, of this flower, than the limits of our Work will admit, may consult Miller's Gard. Dict. or the Florists Catalogues.


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Rh Répéh, quiet, not making any noise. Hushed in quiescence. To hold one's tongue. Gěus répéh di jěro imah, all was quiet within the house. Di tanya—répéh, when he was asked, he held his peace. To daik répéh, he would not hold his tongue.

Rěpok, the state of relationship between man and wife. The feeling and sentiments of man and wife. Goring rěpok na, a naturally bad feeling or state between man and wife, when every thing goes wrong. Not that they actually quarrel, but some fated circumstances cause all matters to turn out badly. Many natives divorce themselves when they get it into their heads that their rěpok is bad.

Rérab, to cook by putting into the fire to scorch. To singe.

Rérég, quick, speedy, in haste. Barang gawé téa sing rérég, let your work be quickly done.

Rérégan, bed-curtains. Any curtains stretched across a room.

Rěrěk, name of a large tree which produces a fruit which can be used as a substitute for soap. Sapindus Rarak.

Rěsěk, mixed with sand,—as rice with sand and small stones in it. Said of a cloth or mat which has sand on it and is uncomfortable.

Rěsěp, pleasant, agreeable, delightful. Giving pleasurable feelings.

Rěsi, a saint, a holyman,—as applied to old people in Hindu times, who separated themselves from the world for religious purposes. Rishi, C. 595, a saint.

Rěu-ai, having numerous children or offspring.

Rěuchěuh, to cut or slice up, said of meat or anything soft. To hack a man or animal to pieces. Lamun to běněr aing rěuchěuh, if it is not true, cut me in pieces,—a forcible expression, sometimes heard.

Rěu-ěui, putting a sort of dye upon thread, or on a fishing net. The same as Rěu-ěun, which see.

Rěu-ěuk, smoke, vapour. Smoke curling up on high.

Rěu-ěun, a lixivium prepared with a certain bark in which fresh made nets are dipped. The rěu-ěun turns the nets black but preserves them from decay.

Rěu-ěup, closed in,—as the day, or a man's life. Sunset. Dead. Poi gěus rěu-ěup, the sun has set. Jélěma na gěus rěu-ěup, the man is dead; literally the sun or the man has closed in.

Rěuhěuk, a tumultuous and noisy cry. The cry of many people. The barking of several dogs. Full cry. Nu di lěuwěung rěuhěuk bai, those in the forest are crying in all directions. Anjing na rěuhěuk bai ngudag bědul, the dogs were in full cry chasing a pig. Same as Rahěuk.

Rěujěung, along with; in company with. Di ayakan rěujěung, invited to go along with.

Rěujěungkěn, to put together; to unite. To put in each other's company.

Rěumah, the ground where a humah has been the previous year, and which is reverting to a state of jungle. It is probably the etymon of the Malay word rumah, house, as the native has always his house in such plantations, while the crop is on the ground, and in a rude state of society probably always lived there, till he could remove to another place, the next season, after he had cut down and burnt off the jungle. Vide mah.


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 Representations of this flower are frequently met with in Chinese paintings.

With us, the Camellia is generally treated as a stove plant, and propagated by layers; it is sometimes placed in the greenhouse; but it appears to us to be one of the properest plants imaginable for the conservatory. At some future time it may, perhaps, not be uncommon to treat it as a Laurustinus or Magnolia: the high price at which it has hitherto been sold, may have prevented its being hazarded in this way.

The blossoms are of a firm texture, but apt to fall off long before they have lost their brilliancy; it therefore is a practice with some to stick such deciduous blossoms on some fresh bud, where they continue to look well for a considerable time.

considered our plant as a species of Tea tree; future observations will probably confirm his conjecture.


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 They are continued under the class Monadelphia, in which they now form three different orders, according to the number of their stamina, viz. Pentandria, Heptandria, and Decandria. If the principles of the Linnean system had been strictly adhered to, they should perhaps have been separated into different classes; for though the Pelargonium is Monadelphous, the Geranium is not so; in consequence of this alteration, the Geranium peltatum and radula, figured in a former part of this work, must now be called Pelargonium peltatum, and radula, and the Geranium Reichardi be an Erodium.

The leaves of this plant have somewhat the taste of sorrel, whence its name, it flowers during most of the summer, and is readily propagated by cuttings. mentions a variety of it with scarlet flowers.

It is a native of the Cape, and known to have been cultivated in Chelsea Garden, in the year 1724.


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 tribe, hence it is not uncommon to find this and many other similar hardy plants, nursed up in the Green-house or stove, when they would thrive much better on a wall or piece of rock-work, for the decoration of which this plant in particular is admirably adapted.

Like most of the Sedum tribe it may readily be propagated by cuttings, or parting its roots in autumn.

' figure admirably represents its habit.

According to the Hort. Kew. it was cultivated in this country by, in 1596.


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404 Rěumis, the wet of dew. The dew water hanging or grass or on bushes in the morning.

Rěunděuh, name of a plant growing wild among the mountains. It is low upon the ground, and has a rather broad leaf, which the natives eat with their rice. It is called at Batavia Kakěji, Ruta Graveolens. Ngala rěunděuh ka lěuwěung bogah balanja, seek for the Rěunděuh leaves in the woods and you will have pocketmoney.

Rěuněuh, pregnant, big with young. Rěuněuh laki, the male pregnancy, said of growing paddy which just begins to swell previous to the ears coming out. Gede rěuněuh, advanced in pregnancy. Said also of growing paddy which is about to burst out into ear.

Rěung'as, name of a tree which has wood like mahogany, and makes handsome furniture. When growing, this tree gives out, when cut, a juice or exhalation which swells up the face or body of the woodcutter. Gluta Benghas.

Rěung'as manuk, name of a forest tree. Conigeton Arborescens.

Rěunggang, name of a tree. Memecylon Tinctorium. The bark of this tree when boiled makes a pretty good black dye, but it soon washes out.

Rěungyit, a mosquito. Simulium, Culex. Called in Malay Nyamuk.

Rěuntas, tumbled down, fallen in. Chukang na rěuntas, the bridge has tumbled down. Saung na rěuntas, the shed has fallen in.

Rěuntěut, to become compressed together; collapsed. To press down. Pare na ngarěuntěut, the paddy has settled together (when piled in a heap).

Rěuntěutan, to shampoo; to give relaxation to the body by pressing and squeezing it all over with the hands. Called in Malay Pijit, of which the natives are very fond, when fatigued or wearied.

Rěurěujěungan, to accompany, to go along with. All together; in one band.

Réyang, I, my, a personal pronoun. Used only as a pet word, and is perhaps more properly Javanese, and by them only used in some places. Jawa réyang, a Javanese who makes use of the word Réyang. This is thus rather a mock name. Ewé réyang, my wife,—said rather jauntily. This word will admit of the interpretation Rae, C. 601, night; a name of Kama, the Indian Cupid, and Hyang, divinity:—the night divinity, and taken to mean I, mine, conveys an idea of presumption = the lord of the night.

Riběng, crossing and running in all directions; going promiscuously about; coming from every quarter.

Ribut, a storm; a tempest; a violent gust or blow of wind. Imah, tangkal kalapa ěurěunyěuh ku ribut, the houses and cocoa nut trees were blown down by a storm, or violent gust of wind.

Ridi, breeding fast. Constantly having young.

Rikěs, broken, smashed; much injured and broken. Knocked to pieces. Pědati na rikěs, the cart is broken up entirely.

Rimbas, a carpenter's adze. An instrument for squaring wood used like a hoe.

Rinchi, a small quantity of anything with stalks that can be tied together, especially paddy. Half of sakěupěul or a handful. A very small bundle of paddy.


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 about six weeks; these plants make little progress for four or five years. If the nights should prove cold the glasses must be covered with mats every evening. As these plants grow slowly, so they will not require to be removed out of the seed-pots the first year, but in the Autumn the pots should be removed into the stove, and plunged into the tan-bed; in spring the plants should be carefully taken up and each planted in a separate small pot, filled with light sandy earth, and plunged into a fresh hot-bed of Tanner's-bark. In Summer when the weather is warm, they should have a good share of air admitted to them, but in Autumn must be removed into the stove, where they should constantly remain, and must be treated afterwards in the same manner as other tender exotic plants." Miller's Dict.

It is more usual with Nurserymen to increase this plant by cuttings.

Our drawing was made from a plant which flowered this Spring, with Mr., Nurseryman, King's-Road, Chelsea.

It flowers most part of the Summer, but not so freely as many other stove-plants.


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Rh Rinéh, to do anything deliberately and well; having plenty of time on hand. At leisure. It is the reserve of Kakěpuk. Kudu di sambut ari rinéh, it must be done when there is plenty of time on hand.

Ring'at, split, cracked. Showing marks of disseveration.

Ringgang or Ringgěung, tottering, likely to fall or tumble down. Imah na ringgěung amat, the house is on the totter of falling.

Ringgit, a Spanish dollar.

Ringgit, name of a mountain near the sea shore between Basuki and Panarukan. It is an exploded volcano with a very fancifully shattered head, whence it may have probably got its name, as Ringgit in Javanese means scenic scenes, comical figures, and hence also the Spanish dollar has been so called from the devices impressed upon it. Ringgit is also a name of Bima, one of the heroes of the Mahabarat.

Ringgit, cut or scolloped on the edges, crenated. Hence probably the application of the two former words.

Ringkang-ringkěng, said of the movements of a person or of an animal in a shady place, or amongst bushes, where he is not distinctly seen.

Ringkěs, drawn into a narrow compass; arranged in neat and compact order; any materials tied or collected neatly together. Barang na gěus ringkěs daik lěumpang, his goods were drawn into a small compass, as he was on the point of setting out.

Ringkus, to tie together the legs and arms of man or beast, mostly the legs of the latter. When a native kills a buffaloe, he trips it up, ties all four legs close together, which is called ringkus, fastens the head back to a stake, and then deliberately says a short prayer, and cuts the throat, the animal not being able to move.

Rintahan, turn, time, a spell at work; a fit of anything. Hujan tilu rintahan, three fits of rain. Sa rintahan séwang, each a turn. Nu prang ngarajang dua rintahan, the men who made war, attacked at two separate fits.

Rinu, cubebs. Called in the Malay of Java, kamungkus. Piper Cubeba. It is sometimes called tail-pepper, from the stalk always adhering to the corns. Used as a medicine.

Rinyu, the white ant. Termes. The small destructive insect which, in a tropical climate, is so destructive to all woodwork, which it eats up. Called in Malay Rayap.

Rinyung, name of a small sized tree, never grows very thick even in old forests. Has a very hard and substantial wood. Called also Rěnyung.

Ripuh, in commotion; in a state of excitement; tumultuous; in an uproar. Ripu, C. 595, an enemy, an adversary.

Riri, a duck, a tame duck.

Ririg, direction, posture. Ka mana ririg na, in what direction has he gone. Ririg na ka wétan, its posture is towards the East.

Ririhan, to make overtures to; to sound as to intentions; to make an offer for. Kébo na di ririhan, to daik di jual, I made an offer for his buffaloe, but he will not sell it. Ari di ririhan, to puguh nembalan nana, if you sound him. his answer is indefinite.


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 THE OF THE BY MRS..

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 the extreme comfort of my travelling arrangements. Seated in my chair, which was open above and enclosed below, and furnished with a water-proof top and with curtains that could be lowered to protect me against sun or rain, wind or importunate curiosity, I felt as though on a throne. Under the seat was a compartment just large enough for dressing-bag, camera, and thermos bottle, while at my feet there was ample room for Jack. For my interpreter there was a two-bearer chair, with which he was vastly discontented, and I, too, had my doubts about it, although our reasons were not the same. He felt it beneath his dignity to travel with two bearers only ; I feared that it was too great a burden for two men, even though the chair was light and the Chinese literatus, small-boned and lacking in muscle, is no heavy burden. Anyway, the arrangement did not work well, and at Ning-yüan-fu the interpreter was provided with a closed chair and three bearers, to his own satisfaction and to mine also, again for different reasons.

A sedan-chair is too luxurious to be long endurable, so I added a pony to our caravan, purchased, from a home-going Dane of the customs service, for forty-four dollars Mexican. The Yunnanese ponies are small and sturdy, and as active as cats. They are all warranted to kick, and mine was no exception. Although he was described as a gentleman's steed, he had the manners of a pack-horse. I doubt if any one

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 of our party escaped the touch of his hoofs, and it was a joy to see him exchange salutations with the ponies we met on the trail. However, he was sure-footed and willing, and although hardly up to so long a trip as mine, yet with care he came out very well at the end. But it required constant watchfulness to make sure that he was properly watered and fed, even though most of the time I took along a coolie for no other purpose save to look after the horse, and lead him when I was not riding. And to the very last it meant an order each time to insure that the girths were loosened and the stirrups tied up when I was out of the saddle. When we started from Yunnan-fu our caravan was made up of thirteen coolies, six chair-men, six baggage-carriers, and a "fu t'ou," or head coolie, whose duty it was to keep the others up to their work, to settle disputes, or to meet any difficulty that arose. In short, he was responsible both to me and to the hong for the carrying-out of the contract which had been duly agreed upon. In my limited experience, the fu t'ou is a great blessing. I found mine capable, reliable men, adroit in smoothing away difficulties and very ready to meet my wishes. As for the contract, that was a serious matter. Each detail was carefully entered in a formidable document, the route, the stages, the number of men, the amount to be paid, and the how and where of payment. The hong had one copy and I another

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