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 Then she remembered him, and took him with her into the castle.

When she learnt what had befallen him she called together all the sorceresses in the country in order that they should tell her where the eyes were. At last she found one who declared that she knew where they were, and that she could restore them. This sorceress then went straight to the castle where dwelt the sister and the Drakos, and gave something to the dogs to eat which caused the eyes to reappear. She took them with her and put them back in Janni’s head, so that he saw as well as before.

Then he returned to the castle of the Drakos, whom he slew as well as his sister; and, taking his dogs with him, went back to the princess and they were immediately married.

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A2148 :(b) in the case of a self-employed person, income of that person prescribed and calculated in accordance with regulations made under section 46;

“relevant Ordinance” (有關條例) means the Occupational Retirement Schemes Ordinance (Cap. 426);

“retirement age” (退休年齡), in relation to a relevant employee or self-employed person, means 65 years of age or such earlier age as may be prescribed in regulations made under section 46;

“scheme” (計劃) means a provident fund scheme;

“scheme member” (計劃成員), in relation to a registered scheme, means a person who has a beneficial interest in the registered scheme;

“self-employed person” (自僱人士) means a person whose relevant income (otherwise than in the capacity as an employee) derives from his production (in whole or in part) of goods or services in Hong Kong, or his trade in goods or services in or from Hong Kong;

“statutory corporation” (法定法團) means any body corporate not being a company;

“statutory minimum contribution” (法定最低供款) shall be construed in accordance with section 8;

“trustee” (受託人) includes a prospective trustee.

3. Application

This Ordinance binds the Government.

4. Exemptions

(1) The persons specified in Part I of Schedule 1 are exempt from the provisions of this Ordinance to the extent described therein.

(2) The Governor in Council may, from time to time, specify in Part II of Schedule 1 the persons or classes of persons who shall be exempt from all or part of the provisions of this Ordinance (as identified or contained in the specification), and may vary, alter or repeal that specification.

(3) Subject to subsections (4) and (5), any person entering Hong Kong for the purpose of being employed or self-employed—
 * (a) for a limited period only; or
 * (b) who is a member of a provident, pension, retirement or superannuation scheme (however described) of a place outside Hong Kong,

shall be exempt from the provisions of this Ordinance.

(4) The Authority may make rules under section 47 for the purpose of this section and those rules may include provisions specifying the circumstances in which the exemption of a person referred to in subsection (3) shall apply.

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


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the purchaser of Althesa, was from the green mountains of Vermont, and his feelings were opposed to the holding of slaves. But his young wife persuaded him into the idea that it was no worse to own a slave than to hire one and pay the money to another. Hence it was that he had been induced to purchase Althesa. Henry Morton, a young physician from the same state, and who had just commenced the practice of his profession in New Orleans, was boarding with Crawford when Althesa was brought home. The young physician had been in New Orleans but a few weeks, and had seen very little of slavery. In his own mountain home he had been taught that the slaves of the Southern states were negroes, if not from the coast of Africa, the descendants of those who had been imported. He was unprepared to behold with composure a beautiful young white girl of fifteen in tne degraded position of a chattel slave. The blood chilled in his young heart as he heard Crawford tell how, by bantering with the trader, he had bought her for two hundred dollars less than he first asked. His very looks showed that the slave girl had the deepest sympathy of his heart. Althesa had been brought up by her mother to look after the domestic

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text:
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A2150 (5) In this section, “limited period” (有限期間) means a period determined in accordance with the rules referred to in subsection (4).

5. Exemptions in respect of occupational retirement schemes

(1) Any person to whom this subsection applies who is a member of an occupational retirement scheme within the meaning of the relevant Ordinance (and whether that scheme is a defined contribution scheme or a defined benefit scheme registered under the provisions of that Ordinance or is the subject of an exemption certificate issued under section 7(1) thereof), and the employer of such a person, shall be exempt from all or part of the provisions of this Ordinance in accordance with regulations referred to in subsection (2).

(2) Subsection (1) shall apply to a member of an occupational retirement scheme referred to in that subsection who satisfies the requirement of any regulations made for that purpose under section 46 and those regulations may include provisions specifying the circumstances in which all or part of the provisions of this Ordinance shall apply or not apply, as the case may be, to that member, or any person within a class of members so specified, or to his employer. PART II '''6. Establishment of Mandatory Provident Fund Schemes Authority'''

(1) Subject to subsection (5), the Governor may appoint a public officer other than the Financial Secretary, or any other person, as the Mandatory Provident Fund Schemes Authority for the purposes of this Ordinance.

(2) The functions of the Authority are—
 * (a) to be responsible for ensuring compliance with the provisions of this Ordinance;
 * (b) to register provident fund schemes as registered schemes;
 * (c) to approve trustees;
 * (d) to regulate, and to be responsible for the prudential supervision of, approved trustees;
 * (e) to make rules in relation to the payment of statutory minimum contributions and the administration, management, maintenance and regulation of registered schemes in respect of such contributions; and


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Rh which claims a "pure monism" without the aid of the theory of māyā, or illusion, which is a characteristic of Śaṃkara's monism. This community has become very influential, chiefly in Bombay Presidency; but in recent times it has been under a cloud owing to the scandals arising from a tendency to practise immoral orgies and from the claims of its priesthood, as representing the god, to enjoy the persons and property of their congregations.

Besides these and other schools which were founded on a basis of Sanskrit scholastic philosophy, there have been many popular religious movements, which from the first appealed directly to the heart of the people in their own tongues.

The first place in which we see this current in movement is the Maratha country. Here, about 1290, Jñānēśvara or Jñānadēva, popularly known as Jñānōbā, composed his Jñanēsvarī, a paraphrase of the Bhagavad-gītā in about 10,000 Marathi verses, as well as a number of hymns to Kṛishṇa and a poem on the worship of Śiva. To the same period belonged Nāmadēva, who was born at Pandharpur, according to some in 1270 and according to others about a century later. Then came Ēkanātha, who is said to have died in 1608, and composed some hymns and Marathi verse-translations from the Bhāgavata. The greatest of all was Tukārām, who was born

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text:
Page:Memoirs of Vidocq, Volume 3.djvu/168

 the Gerontes can make reputation for honesty, always establishes a presumption in favour of the individual.

I know not why I had pictured to myself that Moiselet should have the refinement of roguery, which, to give itself the appearance of honesty, and to conciliate the confidence of old men, dresses itself like them. In the absence of other more characteristic signs, a pair of spectacles on a prominent nose, large buttons on a coat of tight hue and square cut, short breeches, a three--cornered hat of the old school, and clocked stockings, would have instantly attracted my attention. The air and face were correspondent, and I had every reason to believe that I had guessed correctly. I wished to assure myself.

"Mossié, Mossié," I said, addressing the prisoner, who seemed to think I said Moiselet, "now, Mossié Fine Hapit, (not knowing his name, I so designated him, because his coat was the colour of flesh,) sacrement, ter teufle, no tongue to me; yer François, I miseraple, I trink vine; faut trink for gelt, plack vine."

I pointed to his hat, which was black; he did not understand me; but on making a gesture that I wanted to drink, he found me perfectly intelligible. All the buttons of my great coat were twenty-franc pieces; I gave him one: he asked if they had brought the wine, and soon afterwards I heard a turnkey say,

"Father Moiselet, I have taken up two bottles for you." The flesh-coloured coat was then Moiselet. I followed him into his room, and we began to drink with all our might. Two other bottles arrived; we only went on in couples. Moiselet, in his capacity of chorister, cooper, sexton, &c. &c. was no less a sot than gossip; he got tipsy with great good-will, and incessantly spoke to me in the jargon I had assumed.

"I like the German much," said he; "you can remain here, my jolly Kinserlique." And the jailor coming in to drink with us he desired him to make me a bed beside his.

"Are you content, Kinserlique?"


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108 ised a body of sannyāsīs or ascetic votaries, into which, however, he admitted only Brahmans, whereas Śaṃkara opened some of the sections of his devotees to non-Brahmans; but on the other hand he was far more liberal than Śaṃkara in the choice of his congregations, for he endeavoured to bring men of the lowest castes, Śūdras and even Pariahs, within the influence of his church, though he kept up the social barrier between them and the higher castes, and he firmly upheld the principle of the Bhagavad-gītā that it is by the performance of religious and social duties of caste, and not by knowledge alone, that salvation is most surely to be won. He established schools and monasteries, reorganised the worship of the temples, usually in accordance with the Pāñcharātra rules, and thus placed his church in a position of such strength in Southern India that its only serious rival is the church of Śiva.

Nimbārka, who probably flourished about the first half of the twelfth century, preached for the cult of Kṛishṇa a doctrine combining monism with dualism, which is followed by a small sect in Northern India. Ānanda-tīrtha or Madhva, in the first three quarters of the thirteenth century, propounded for the same church a theory of thorough dualism, which has found many admirers, chiefly in the Dekkan. Vallabhāchārya, born in 1479, founded a school of

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text:
Page:Mandatory Provident Fund Schemes Ordinance (Cap. 485).pdf/9

A2152 :(f) to perform such other functions as are imposed on the Authority under this or any other Ordinance.

(3) The Authority may make and publish in the Gazette or otherwise guidelines, for the guidance of employers, employees, self-employed persons, trustees and other persons concerned with registered schemes, which guidelines may include guidance as to how the Authority proposes or intends to exercise the Authority’s functions under this Ordinance.

(4) The Governor may give directions generally or in any particular case with respect to the exercise by the Authority of the Authority’s functions and the Authority shall comply with such directions.

(5) In the absence of any appointment under subsection (1), the Financial Secretary, or in his absence or incapacity, his representative shall be the Authority. PART III 7. Establishment of a provident fund scheme and obligation to contribute

(1) Subject to subsection (2), every employer shall secure in writing the obligation of the approved trustee of a registered scheme to receive for the benefit of all the relevant employees of the employer concerned the statutory minimum contributions in respect of those relevant employees (who have been in his employ for a period of not less than 60 days).

(2) Where the relevant employee of an employer referred to in subsection (1) has been in the employ of that employer for a period of 60 days or more—
 * (a) the employer shall contribute to the registered scheme in accordance with this section for the whole period of the employment of that relevant employee, including the first 60 days of that employment; and
 * (b) the relevant employee’s contribution shall apply to the whole period of the employment of that relevant employee, excluding the first 30 days of that employment.

(3) Every employer shall—
 * (a) subject to section 10, contribute to the registered scheme from his own resources a sum (“employer’s contribution”) equivalent to the percentage contribution specified in Part I of Schedule 4 in respect of the relevant income of each relevant employee in his employ;


text:
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A2154 :(b) subject to sections 9 and 10, deduct from the relevant income of each relevant employee in his employ a sum (“relevant employee’s contribution”) equivalent to the percentage contribution specified in Part II of Schedule 4 in respect of that relevant income;
 * (c) no later than 7 working days following the payment by the employer of relevant income (less the deductions under paragraph (b)) to the relevant employees in his employ, remit to the trustee of the registered scheme the aggregate of the employer’s contributions in respect of all of those relevant employees, together with all the relevant employees’ contributions.

(4) Subject to sections 9 and 10, every self-employed person shall become a member of a registered scheme and shall contribute to the registered scheme from his own resources and for his own benefit a sum (“self-employed person’s contribution”) equivalent to the percentage contribution specified in Part III of Schedule 4 in respect of his relevant income in accordance with regulations made under section 46.

(5) Without prejudice to any right, benefit or entitlement under a registered scheme, no relevant employee shall have any claim against his employer in relation to any relevant employee’s contributions that his employer has deducted from that relevant employee’s relevant income.

(6) The regulations referred to in subsection (4) may include the following requirements, namely—
 * (a) prescribing the methods of the calculation of the relevant income of a self-employed person;
 * (b) prescribing what constitutes, and what does not constitute, relevant income for the purpose of those calculations;
 * (c) prescribing when a self-employed person’s contributions in respect of relevant income of a self-employed person become due and payable;
 * (d) the making of reports to the Authority in respect of the relevant income of self-employed persons.

(7) The Authority may make rules under section 47 to prescribe measures to be taken by employers, relevant employees, self-employed persons and trustees of registered schemes for the purpose of compliance with subsections (1), (2), (3) and (4).

8. Statutory minimum contribution

(1) The statutory minimum contribution in relation to a registered. scheme shall, in respect of the relevant income of relevant employees, be the aggregate of sums equivalent to the percentage contributions by the employer


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A2156 and his relevant employees as specified in Parts I and II respectively of Schedule 4.

(2) The statutory minimum contribution in relation to a registered scheme shall, in respect of the relevant income of self-employed persons, be a sum equivalent to the percentage contribution specified in Part III of Schedule 4.

9. Minimum level of income for contribution purposes

A relevant employee or self-employed person whose relevant income is less than the minimum level of relevant income specified in Schedule 3 shall not be required to contribute in relation to a registered scheme but, in the case of a relevant employee, may by notice in writing to his employer elect to do so.

10. Maximum level of income for contribution purposes

(1) A relevant employee or self-employed person whose relevant income is more than the maximum level of relevant income specified in Schedule 2 shall not be required to contribute in relation to a registered scheme in respect of the excess relevant income but, in the case of a relevant employee, may by notice in writing to his employer elect to do so.

(2) Where a relevant employee referred to in subsection (1) elects to contribute in relation to a registered scheme in respect of his excess relevant income, his employer shall make deductions and remittances in accordance with section 7 in respect of that relevant employee and may contribute in relation to the registered scheme in respect of his relevant employee’s excess relevant income but is under no obligation to so contribute.

11. Non-mandatory contributions

(1) Any contributions in relation to a registered scheme by an employee who before his attainment of retirement age was a relevant employee (“former relevant employee”) after he attains retirement age but remains in employment, or any contributions in relation to a registered scheme by his employer in respect of that former relevant employee, shall be voluntary and subject to the governing rules of the registered scheme.

(2) Any contributions in relation to a registered scheme by a self-employed person after he attains retirement age but remains in business shall be voluntary and subject to the governing rules of the registered scheme.

(3) A relevant employee may contribute in relation to a registered scheme more than the percentage contribution specified in Part II of Schedule 4 in respect of his relevant income.


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Page:Memoirs of Vidocq, Volume 3.djvu/169

 "As content as you."

"Do you trink much?"

"I trink altimes."

"Altimes! a good comrade;" and more wine was ordered in.

Matters progressed well; after two or three hours such as these, I pretended to get stupid. Moiselet, to set me to rights, gave me a cup of coffee without sugar; after coffee came glasses of water. No one can conceive the care which my new friend took of me; but when drunkenness is of such a nature it is like death—all care is useless. Drunkenness overpowered me. I went to bed and slept, at least Moiselet thought so; but I saw him many times fill my glass and his own, and gulp them both down. The next day, when I awoke, he paid me the balance, three francs and fifty centimes, which, according to him, remained from the twenty-franc piece. I was an excellent companion; Moiselet found me so, and never quitted me. I finished the twenty-franc piece with him, and then produced one of forty francs, which vanished as quickly. When he saw it drunk out also, he feared it was the last.

"Your button again," said he to me, in a tone of extreme anxiety, and yet very comical.

I showed him another coin. "Ah, your large button again," he shouted out, jumping for joy.

This button went the same way as all the other buttons, until at length, by dint of drinking together, Moiselet understood and spoke my language almost as well as I did myself, and we could then disclose our troubles to each other. Moiselet was very curious to know my history, and that which I trumped up was exactly adapted to inspire the confidence I wished to create.

"My master and I come to France—I was tomestic—master of mein Austrian marechal—Austrian with de gelt in family. Master always roving, always gay, goint regiment at Montreau. Montreau, oh, mein Gott, great, great pattle—many sleep no more but in death.


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A2158 (4) An employer may contribute in relation to a registered scheme more than the percentage contribution specified in Part I of Schedule 4 in respect of the relevant income of his relevant employees but is under no obligation to so contribute in excess of that percentage contribution even where his relevant employee does so contribute in accordance with subsection (3).

(5) Subject to subsection (6), any accrued benefits arising from contributions made in relation to a registered scheme under this section or under section 10 (“excess contributions”) shall be subject to all the provisions of this Ordinance.

(6) Subsection (5) shall not apply where a specified notice (specified in accordance with rules made by the Authority under section 47) is given by an employer or a scheme member to the trustee of a registered scheme in respect of excess contributions if the Authority has granted to that person an exemption from, or modifications to, the requirements in respect of registered schemes as to the vesting of contributions as accrued benefits (section 12), the preservation of accrued benefits derived from contributions (section 13), the portability or transferability of accrued benefits (section 14) or in accordance with regulations made under section 46 in respect of those excess contributions.

12. Vesting of contributions as accrued benefits

(1) Every contribution in respect of a registered scheme made in accordance with this Ordinance and attributable to membership in the registered scheme of a scheme member and for the account of that scheme member shall forthwith vest in the scheme member as accrued benefits.

(2) Any income or profits arising from the investment of those accrued benefits in respect of a scheme member made by or on behalf of the trustee of the registered scheme (but taking into account any loss arising in respect of any such investment) shall also vest in the scheme member as accrued benefits.

(3) The total amount of accrued benefits vested from time to time in scheme members under this section shall be calculated in accordance with rules made by the Authority under section 47.

13. Preservation of accrued benefits derived from contributions

For the purpose of preserving accrued benefits in registered schemes—
 * (a) no trustee of a registered scheme shall pay or otherwise dispose of any part of those accrued benefits to any scheme member or any other person otherwise than in accordance with the provisions of this Ordinance;


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A2160 :(b) no relevant employee or self-employed person shall have any right or entitlement to those accrued benefits otherwise than in accordance with the provisions of this Ordinance.

14. Portability or transferability of accrued benefits

(1) Where a relevant person changes or ceases employment, then the relevant person, his former employer (if applicable), his new employer (if applicable) and the trustees of the registered schemes concerned shall, for the purpose of transferring accrued benefits to, from and between registered schemes or, alternatively, for the purpose of retaining accrued benefits within registered schemes which are master trust schemes, comply with regulations made under section 46 to achieve that purpose (as appropriate) as expeditiously as possible.

(2) The regulations referred to in subsection (1) may include requirements as to—
 * (a) the notifications to be made to the trustees of registered schemes by relevant persons, former employers and new employers in respect of changes or cessation of employment of relevant persons,
 * (b) the circumstances under which the trustee of a registered scheme may or shall transfer the relevant person's accrued benefits to the trustees of another registered scheme; and
 * (c) the procedures for transfers by, to and between the trustees of such registered schemes.

(3) In this section—

“employment” includes self-employment;

“relevant person” (有關人士) means—
 * (a) a former relevant employee who becomes a self-employed person;
 * (b) a former self-employed person who becomes a relevant employee; or
 * (c) a relevant employee.

15. Withdrawal of accrued benefits

(1) A scheme member who has attained retirement age shall, in relation to the registered scheme of which he is a scheme member, be entitled as of right to have paid to him by the trustee of that registered scheme the entirety of his accrued benefits in the registered scheme in a lump sum.

(2) A scheme member who has not attained retirement age but has attained the age specified in Schedule 7 and certifies to the trustee of the registered scheme of which he is a scheme member by statutory declaration in the form prescribed by the Authority in rules made under section 47 that he has


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Page:Adam's reports on vernacular education in Bengal and Behar, submitted to Government in 1835, 1836 and 1838.djvu/255

Rh The practice is for the teacher to give food only to foreign students if he can afford it, but it does not affect his repute if he cannot, and does not, give them that assistance. The majority of the students derive their chief, many their sole, support from the resources of their own families.

The following are the studies pursued, and the number of students engaged in each:—

The following is the average age of the students belonging to each branch of learning at each of the periods formerly mentioned:—

The following works are read in the schools of this district:—In grammar, Sabda Kaustubha, Siddhanta Kaumudi, Manorama, Sabdendu Sekhara, Laghu Kaumudi, Chandrika, Siddhanta Manjusha, and Saraswati Prakria. In lexicology, Amara Kosha. In literature, Raghuvansa, Magha, and Kirata Kavya. In law, Sraddha Viveka, Vivaha Tatwa, Daya Tatwa, Ahnika Tatwa, and Mitakshara. In logic, the Jagadisi commentary of Siddhanta Lakshana, Samanya Lakshana, and Hetwabhasha, Abachhedoktanirukti, the Gadadhary commentary of Vyapti Panchaka, and Pratyaksha Khanda, Pramanyabada, and Vyaddhikaranadharmavachhinnabhava. In the Vedanta philosophy, the Vedanta Sara. In mythology, the Bhagavata Purana. In astrology, Nilakanthia Tajaka, Laghu Tajaka, Vija Ghanta, Vija Ganita, Graha Laghava, Siddhanta Siromani, Sripati Paddhati, Sarva Sangraha, Surya Siddhanta, Ratna Sara, Brahma Siddhanta, and Bala Bodha.

The preceding section comprises the most important details respecting the state of Sanscrit learning in the districts visited, and a few general remarks may contribute to a clearer apprehension and estimate of them.


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clock on a neighbouring church had scarcely ceased striking three, when the servant announced that a carriage had called for Mr. Green. In less than half an hour he was seated in a most sumptuous barouche, drawn by two beautiful iron greys, and rolling along over a splendid gravel road completely shaded by large trees, which appeared to have been the accumulating growth of many centuries. The carriage soon stopped in front of a low villa, and this too was embedded in magnificent trees covered with moss. Mr. Green alighted and was shown into a superb drawing room, the walls of which were hung with fine specimens from the hands of the great Italian painters, and one by a German artist representing a beautiful monkish legend connected with "The Holy Catherine," an illustrious lady of Alexandria. The furniture had an antique and dignified appearance. High backed chairs stood around the room; a venerable mirror stood on the mantle shelf; rich curtains of crimson damask hung in folds at either side of the large windows; and a rich Turkey carpet covered the floor. In the centre stood a table covered with books, in the midst of which was an old-fashioned vase filled with fresh flowers, whose fragrance was exceedingly pleasant. A faint light,

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110 about 1608. In the verses of these poets the worship of Kṛishṇa is raised to a level of high spirituality. Rāmānanda, who apparently lived between 1400 and 1470 and was somehow connected with the school of Rāmānuja, preached salvation through Rāma to all castes and classes of Northern India, with immense and enduring success. To his spiritual lineage belongs Tulsī Dās (1532-1623), whose Rāma-charita-mānasa, a poem in Eastern Hindi on the story of Vālmīki's Rāmāyaṇa, has become the Bible of the North. The same influences are visible in the poems of Kabīr, a Moslem by birth, who combined Hindu and Muhammadan doctrines into an eclectic monotheism, and is worshipped as an incarnation of God by his sect. He died in 1518. A kindred spirit was Nānak, the founder of the Sikh church (1469-1538).

By the side of these upward movements there have been many which have remained on the older level of the Bhāgavata. The most important is that of Viśvambhara Miśra, who is better known by his titles of Chaitanya and Gaurāṅga (1485-1533); he carried on a "revival" of volcanic intensity in Bengal and Orissa, and the

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upon a time there was a cobbler called Lazarus, who was very fond of honey. One day, as he ate some while he sat at work, the flies collected in such numbers that with one blow he killed forty. Then he went and ordered a sword to be made for him, on which he had written these words: ‘With one blow I have slain forty.’ When the sword was ready he took it and went out into the world, and when he was two days’ journey from home he came to a spring, by which he laid himself down and slept.

Now in that country there dwelt Draken, one of whom came to the spring to draw water; there he found Lazarus sleeping, and read what was written on his sword. Then he went back to his people and told them what he had seen, and they all advised him to make fellowship with this powerful stranger. So the Draken returned to the spring, awoke Lazarus, and said that if it was agreeable to him they should make fellowship together.

Lazarus answered that he was willing, and after a priest had blessed the fellowship, they returned together to the other Draken, and Lazarus dwelt among them. After some days they told him that it was their custom to take it in turns to bring wood and water, and as he was now of their company, he must take his turn. They went first for water and wood, but at last it came to be Lazarus’s turn to go for water. The Draken had a great leathern bag, holding two hundred measures of

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A2162 permanently ceased his employment or self-employment, or is otherwise included in a class of persons specified for that purpose in regulations made under section 46, shall be entitled as of right to have paid to him by the trustee of that registered scheme the entirety of his accrued benefits in the registered scheme in a lump sum.

(3) The regulations referred to in subsection (2) may specify the circumstances in which the early withdrawal of accrued benefits in a registered scheme may be permitted and such circumstances may include the permanent departure from Hong Kong of the scheme member or the total disability or incapacity of the scheme member, or, in respect of that part of accrued benefits which are derived from a current employer’s contributions (quantified in accordance with rules made by the Authority under section 47), at such time as a relevant employee becomes entitled to severance payments or long service payments under the Employment Ordinance (Cap. 57) for the purpose of set-off as prescribed in that Ordinance.

(4) Upon the death of a scheme member the trustee of the registered scheme in respect of that scheme member shall pay to the personal representatives (within the meaning of the Probate and Administration Ordinance (Cap. 10)) of the deceased scheme member the entirety of his accrued benefits in a lump sum, or, if there are no personal representatives of the deceased scheme member or they are not willing to act as such, otherwise make such payment in accordance with regulations made under section 46.

16. Protection of accrued benefits

No part of any accrued benefits in a registered scheme in respect of a scheme member shall be taken in execution of a judgment debt or be the subject of any charge, pledge, lien, mortgage, transfer, assignment or alienation by or on behalf of the scheme member and any purported disposition to the contrary shall be void and of no effect.

17. Compensation for losses in respect of accrued benefits

(1) Subject to subsection (2), the Authority may establish a compensation fund for the purpose of compensating any scheme member for any losses in respect of accrued benefits attributable to his membership of a registered scheme caused by misfeasance or illegal conduct determined by the court on the application of the Authority by the trustee of the registered scheme or by any other person in respect of the administration, management and maintenance of the registered scheme.

(2) An application under subsection (1) shall only be made to the court by the Authority—


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A2164 :(a) where the Authority has reasonable grounds for believing that a loss in respect of accrued benefits has occurred in the circumstances described in that subsection; and
 * (b) in accordance with rules made by the Chief Justice for that purpose and those rules may include provisions as to procedure or otherwise.

(3) For the purpose of the compensation fund referred to in subsection (1) and the cost of the administration thereof, the Authority may impose such levies, and at such rates in respect thereof, to be payable by the trustee of a registered scheme out of contributions in relation to the registered scheme in accordance with, and subject to such limits as may be specified in regulations made under section 46.

(4) The regulations referred to in subsection (3) shall prescribe the rate of levy as a percentage of the value (as determined at a date or dates as may be prescribed in those regulations) of the assets of a registered scheme and may specify whether the payment of the levy is by way of a one off payment or by way of a continuing obligation.

(5) The Authority may make rules under section 47 for the purpose of this section and those rules may include provisions relating to the administration, management and maintenance of the compensation fund, the appointment of persons to act as administrators thereof, and for the payment of claims to make good losses in respect of accrued benefits.

(6) The Financial Secretary may provide grants or loans out of moneys from the general revenue that may be provided by the Legislative Council for that purpose to the persons appointed to act as administrators of the compensation fund for the purposes of that fund and on such terms as may be specified by the Authority.

(7) Any person (including the trustee of a registered scheme) whose act or omission causes, or has caused, any loss in respect of the accrued benefits of a scheme member and which loss is subsequently compensated from the compensation fund shall be liable to repay such sum (not exceeding the amount of the loss) and interest thereon as the court may order and that sum and interest (once recovered) shall be paid to the Authority for the purpose of reimbursing the compensation fund.

18. Default contributions

(1) Where the amount of any statutory minimum contribution is payable by any person in respect of a registered scheme (including for this purpose a Residual Provident Fund Scheme) in accordance with this Ordinance, but in respect of which no payment has been made by that person in default, then the amount of that non-payment (“arrears”) shall constitute a debt due and payable to the Authority.


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A2166 (2) The Authority may recover those arrears in accordance with regulations made under section 46.

(3) Any arrears recovered by the Authority shall be paid by the Authority to the approved trustee of the registered scheme in respect of the scheme members concerned in relation to that registered scheme and to which approved trustee those arrears would otherwise have been paid had no default occurred.

19. Powers of Authority in relation to mandatory contributions

(1) Any person authorized by the Authority in writing (“authorized person”) for the purpose, and on production of that authority, may for the purpose of ensuring compliance with the provisions of this Ordinance and for no other purpose-
 * (a) subject to subsection (2), enter, inspect and examine at any reasonable time, by day or night, any premises or place, in which he knows or reasonably believes relevant employees or self-employed persons are employed or carrying on business;
 * (b) require any person found in those premises or place or any other person to produce any register, record, form or other document required to be kept under this Ordinance or otherwise in that other person’s possession or under his control and inspect, examine and copy the same;
 * (c) make such examination and inquiry as may be necessary to ascertain whether the requirements of this Ordinance applicable to employers, relevant employees and self-employed persons are being complied with, and may seize anything which may appear to the authorized person to be or contain evidence of an offence against this Ordinance;
 * (d) exercise any other powers which may be conferred on the authorized person by any regulations made under section 46.

(2) No premises or place or part thereof which is or are being used for the purposes of a private dwelling shall be entered by an authorized person under subsection (1), except under or by virtue of a warrant issued by a magistrate for that purpose, if the magistrate is satisfied by information on oath that there is reasonable grounds for suspecting that an offence against this Ordinance has been, is being, or is about to be committed in those premises or that place or part thereof, or that there is in those premises or that place or part thereof anything which may appear to the authorized person to be or contain evidence of that offence.


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Rh water. This Lazarus could only, with great difficulty, drag empty to the spring, and because he could not carry it back full, he did not fill it at all, but, instead, he dug up the ground all round the spring.

As Lazarus remained so long away, the Draken sent

one of their number to see what had become of him, and when this one came to the spring, Lazarus said to him: ‘We will no more plague ourselves by carrying water every day. I will bring the entire spring home at once, and so we shall be freed from this burden.’

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 however, did not forget his promise to use all the means in his power to get Mary out of slavery. He, therefore, laboured with all his might to obtain money with which to employ some one to go back to Virginia for Mary. After nearly six months' labour at St. Catherine's, he employed an English missionary to go and see if the girl could be purchased, and at what price. The missionary went accordingly, but returned with, the sad intelligence that, on account of Mary's aiding George to escape, the court had compelled Mr. Green to sell her out of the state, and she had been sold to a negro trader, and taken to the New Orleans market. As all hope of getting the girl was now gone, George resolved to quit the American continent for ever. He immediately took passage in a vessel laden with timber, bound for Liverpool, and in five weeks from that time he was standing on the quay of the great English seaport. With little or no education, he found many difficulties in the way of getting a respectable living. However he obtained a situation as porter in a large house in Manchester, where he worked during the day, and took private lessons at night. In this way he laboured for three years, and was then raised to the situation of clerk. George was so white as easily to pass for a white man, and being somewhat ashamed of his African descent, he never once mentioned the fact of his having been a slave. He soon became a

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Rh church founded by him is still powerful, and worships him as an incarnation of Kṛishṇa.

Brahmā, the Creator, a masculine noun, must be carefully distinguished from the neuter Brahma, the abstract First Being. The latter comes first in the scale of existence, while the former appears at some distance further on as the creator of the material world (see above, p. 60 f.). In modern days Brahmā has been completely eclipsed by Vishṇu and Śiva and even by some minor deities, and has now only four temples dedicated to his exclusive worship. But there was a time when he was a great god. In the older parts of the Mahābhārata and Rāmāyaṇa he figures as one of the greater deities, perhaps the greatest. But in the later portions of the epic he has shrunk into comparative insignificance as compared to Vishṇu and Śiva, and especially to Vishṇu. This change faithfully reflects historical facts. During the last four or five centuries of the millennium which ended with the Christian era the orthodox Vēdic religion of the Brahmans had steadily lost ground, and the sects worshipping Vishṇu and Śiva had correspondingly grown in power and finally had come to

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 Napoleon coom—poum, poum go gannon. Prusse, Austrian, Rousse all disturb. I, too, much disturb. Go on my ways with master mein, with my havresac on mein horse—poor teufel was I-but there was gelt in it. Master mein say, 'Galop, Fritz.' I called Fritz in home mein. Fritz galop to Pondi—there halt Fritz—place havresac not visible; and if I get again to Yarmany with havresac, me rich becomen, mistress mein rich, father mein rich, you too rich."

Although the narrative was not the cleverest in the world, father Moiselet swallowed it all as gospel; he saw well that, during the battle of Montereau, I had fled with my master's portmanteau, and hidden it in the forest of Bondy. The confidence did not astonish him, and had the effect of acquiring for me an increase of his affection. This augmentation of friendship, after a confession which exposed me as a thief, proved to me that he had an accommodating conscience. I thenceforward remained convinced that he knew better than any other person what had become of the diamonds of M. Senard, and that it only depended on him to give me full and accurate information.

One evening, after a good dinner, I was boasting to him of the delicacies of the Rhine: he heaved a deep sigh, and then asked me if there were good wine in that country.

"Yes, yes," I answered, "goot vine and charmong girl."

"Charming girls too!"

"Ya, ya!"

"Landsman, shall I go with you?"

" [sic]Ya, ya, me grat content."

"Ah, you content, well! I quit France, yield the old woman, (he showed me by his fingers that Madame Moiselet was three-and-thirty,) and in your land I take little girl no more as fifteen years."

"Ya, bien, a girl no infant: a! you is a brave lad."

Moiselet returned more than once to his project of emigration: he thought seriously of it, but to emigrate


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112 be recognised as themselves orthodox. Brahmā, as his name implies, is the ideal Brahman sage, and typifies Vēdic orthodoxy. He is represented as everlastingly chanting the four Vēdas from his four mouths (for he has four heads), and he bears the waterpot and rosary of eleocarpus berries, the symbols of the Brahman ascetic. But Vēdic orthodoxy had to make way for more fascinating cults, and the Vēdic Brahman typified in the god Brahmā sank into comparative unimportance beside the sectarian ascetics. Still the old god, though shorn of much of his glory, was by no means driven from the field. The new churches looked with reverence upon his Vēdas, and often claimed them as divine authority for their doctrines; and though each of them asserted that its particular god, Śiva or Vishṇu, was the Supreme Being, and ultimately the only being, both of them allowed Brahmā to retain his old office of creator, it being of course understood that he held it as a subordinate of the Supreme, Śiva or Vishṇu as the case might be. Meanwhile, at any rate between the third and the sixth centuries, there existed a small fraternity who regarded Brahmā as the Supreme, and therefore as identical with the abstract Brahma; but although they have left a record of their doctrines in the Mārkaṇḍēya-purāṇa and the Padma-purāṇa, they have had little influence on Indian religion in general.

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 liberty was requisite, and they were not inclined to let us go out. I suggested to him that he should escape with me on the first opportunity-and when he had promised me that we would not separate, not even to take a last adieu of his wife, I was certain that I should soon have him in my toils. This certainty was the result of very simple reasoning. Moiselet, said I to myself, will follow me to Germany: people do not travel or live on air: he relies on living well there: he is old, and, like king Solomon, proposes to tickle his fancy with some little Abishag of Sunem. Oh, father Moiselet has found the black hen; here he has no money, therefore his black hen is not here; but where is she? We shall soon learn, for we are to be henceforward inseparable.

As soon as my man had made all his reflections, and that, with his head full of his castles in Germany, he had so soon resolved to expatriate himself, I addressed to the king's attorney-general a letter, in which, making myself known as the superior agent of the Police de Sûreté, I begged him to give an order that I should be sent away with Moiselet, he to go to Livry, and I to Paris.

We did not wait long for the order, and the jailor announced it to us, on the eve of its being put into execution; and I had the night before me to fortify Moiselet in his resolutions. He persisted in them more strongly than ever, and acceded with rapture to the proposition I made him of our effecting an escape from our escort as soon as it was feasible.

So anxious was he to commence his journey, that he could not sleep. At daybreak, I gave him to understand that I took him for a thief as well as myself.

"Ah, ah, grip also," said I to him, "deep, deep François, you not spoken, but tief all as von."

He made me no answer; but when, with my fingers squeezed together à la Normande, he saw me make a gesture of grasping something, he could not prevent


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 Mr. Max, this he told me was his name. Mr. Max took no notice of my astonishment, but prepared, with much alacrity, to provide me and my weary horse with food and drink.

While he was busy to prove his hospitality I had full leisure to satisfy my curiosity, and to take a view of the objects around me, assisted by the faint glimmering of a lamp.

The first object that struck my fancy was an enormous sword, hanging by his bed-side, which, as I thought at first, was rather an improper furniture for a wood-cutter's dwelling; but I soon made myself easy when I recollected, that he, living in an unfrequented part of the forest, might want sometimes an instrument of that kind to defend himself against unwelcome visitors, but my apprehension returned when I beheld a brace of pistols hanging on the wall, which I found were charged with balls.


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Rh They are also taught needle-work. The following is the distribution of the scholars into four grades of Bengali instruction:—

It is impossible for me fully to express the confirmed conviction I have acquired of the utter impracticability of the views of those, if there are any such, who think that the English language should be the sole or chief medium of conveying knowledge to the natives. Let any one conceiving the desirableness of such a plan abandon in imagination at least the metropolis of the province or the chief town of the district in which he may happen to be living, and with English society let him abandon for a while his English


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 himself from smiling, with that bashful expression of Yes, which he had not courage to utter. The hypocrite had some shame about him, the shame of a devotee. I am understood.

At length the wished-for moment of departure came, which was to enable us to accomplish our designs. Moiselet was ready three whole hours beforehand, and to give him courage, I had not neglected to push about the wine and brandy, and he did not leave the prison until after having received all his sacraments.

We were tied with a very thin cord, and on our way he made me a signal that there would be no difficulty in breaking it. He did not think that he should then break the charm which had till then preserved him. The further we went, the more he testified that he placed his hopes of safety in me: at each minute he reiterated a prayer that I would not abandon him; and I as often replied, "Ya, François, ya, I not leave you." At length the decisive moment came, the cord was broken. I leaped a ditch, which separated us from a thicket. Moiselet, who seemed young again, jumped after me: one of the gendarmes alighted to follow us, but to run and jump in jack-boots and with a heavy sword was difficult; and whilst be made a circuit to join us, we disappeared in a hollow, and were soon lost to view.

A path into which we struck led us to the wood of Vaujours. There Moiselet stopped, and having looked carefully about him, went towards some bushes. I saw him then stoop, plunge his arm into a thick tuft, whence he took out a spade: arising quickly, he went on some paces without saying a word; and when we reached a birch tree, several of the boughs of which I observed were broken, he took off his hat and coat, and began to dig. He went to work with so much good-will, that his labour rapidly advanced. Suddenly he stooped down, and then escaped from him that ha! which betokens satisfaction, and which informed me, without the use of a conjuror's rod, that he had found his treasure. I thought the cooper would have fainted; but recovering


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is a well-founded conviction among educators that students should be acquainted not only with the best American literature but with the lives of its authors, to the end that they may realize that the great writers experienced joys and suffered hardships in common with their fellowmen; in short, that we should aim to sound a more human note in the study of literature. Unfortunately this work is postponed until the student reaches the more advanced grades, usually the High School. Since but a small proportion of pupils attend the High School, it would seem advisable to begin the work much earlier in the school course.

Biography and autobiography are being generally recognized as the form of literature that is the most interesting and stimulating in the education of youth. If "an autobiography is what a biography ought to be," then no biography is of value that is not largely autobiographical. It should not only tell the life story as others knew it, but it should tell, also, as much as may be, what the author himself thought of that life. It should be both objective and subjective. This, then, is the plan adopted in these biographical sketches: to tell briefly and simply the life story of each author, with the hope that an interest will be awakened in his works through the interest in his life. The selections chosen from those parts of his works which are autobiographical,


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114 Elephanta, has not had much practical effect upon Hindu religion. But it has given birth to at any rate one interesting little sect, the worshippers of Dattātrēya, who are to be found mainly in the Maratha country. The legend of the saint Dattātrēya, which is already found in the Mahābhārata and Purāṇas and is repeated with some modifications and amplifications in modern works of the sect, relates that when the holy Ṛishi Atri subjected himself to terrific austerities in order to obtain worthy progeny, the gods Brahmā, Vishṇu, and Śiva visited him and promised him the desired boon; accordingly his wife Anasūyā gave birth to three sons, of whom the first was the Moon, an incarnation of Brahmā, the second Dattātrēya, an incarnation of Vishṇu, and the third the holy but irascible saint Durvāsas, representing Śiva. Dattātrēya dwelt in a hermitage in the Dekkan: he indulged in marriage and wine-drinking, which however were not detrimental to his miraculous sanctity and wisdom, and he became famous as a benefactor to humanity. He is said to have lived in the time of Kārtavīrya Arjuna, the Haihaya king, and to have counselled the latter to remain on his throne when he wished to resign it. In older works of plastic art he is sometimes represented by the simple expedient of placing the

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 himself, he made two or three more strokes with his spade, and the box was exposed to view. I seized on the instrument of his toil, and suddenly changing my language, declared, in very good French, that he was my prisoner.

"No resistance," I said, "or I will cleave your skull in two."

At this threat he seemed in a dream; but when he knew that he was gripped by that iron hand which has subdued the most vigorous malefactors, he was convinced that it was no vision. Moiselet was as quiet as a lamb. I had sworn not to leave him, and kept my word. During the journey to the station of the brigade of gendarmerie, where I deposited him, he frequently cried out,

"I am done—who could have thought it? and he had such a simple look too!"

At the assizes of Versailles, Moiselet was sentenced to six months' solitary confinement.

M. Senard was overpowered with joy at having recovered his hundred thousand crowns worth of diamonds. Faithful to his system of abatement, he reduced the reward one half; and still there was difficulty in getting five thousand francs from him, out of which I had been compelled to expend more than two thousand: in fact, at one moment I really thought I should have been compelled to bear the expenses myself.


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 I went farther in my search, and saw a great number of guns, pistols, and swords, in a recess close by the fire side; I was chilled with terror, and just as I had taken the lamp in my hand to have a closer view at this alarming furniture, Mr. Max entered the room, with a large plate of greens, a piece of ham, and a bottle of wine.

"Well," exclaimed he merrily, as he entered the room, "there, I have brought you something to silence your grumbling stomach with, sit down, good Sir, and take up with my frugal fare."

Alas! my appetite was gone, but he fetched knives and forks, and a large loaf of bread, and began to eat with great avidity, taking at first no notice of my backwardness to follow his example; perceiving at length that I did not eat, he exclaimed, "Well, Sir, why don't you eat? I think one must be hungry, if one has travelled far and missed one's way.".


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iv reminiscent, personal or subjective, form an important part of the narrative, and serve to awaken a personal interest, while at the same time they furnish examples of his writings which may be used apart from the context, in the study of literature. As there are no compilations simple enough to be so used, this book has been prepared with the hope that it will meet the requirements of those teachers who are endeavoring to carry forward this work.

As poetry is the highest form of literary expression, and as children are attracted by the music of rhyme and rhythm, these sketches have been devoted to the lives of poets. "The works of other men live, but their personality dies out of their labors; the poet who reproduces himself in his creation, as no other artist does or can, goes down to posterity with all of his personality blended with whatever is imperishable in his song. . . . A single lyric is enough, if one can only find in his soul and finish in his intellect one of those jewels fit to sparkle on the stretched forefinger of all time."

Sincere thanks are due to Mr. Charles Eliot Norton, Mr. Edmund Clarence Stedman, Mr. Parke Godwin, Professor George Edward Woodberry, and Messrs. Harper & Brothers, Stone & Kimball, and D. Appleton & Co., for the use of copyrighted material controlled by them. By special arrangement, permission has been obtained from Messrs. Houghton, Mifflin & Co. for the use of their copyrighted material.

BEATRICE H. SLAIGHT.


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 But the Draken called out: ‘On no account, Herr Lazarus, else we shall all die of thirst; rather will we carry the water ourselves in turns, and you alone shall be exempt.’

Next it comes to be Lazarus’s turn to bring the wood. Now the Draken, when they fetched the wood, always took an entire tree on their shoulder, and so carried it home. Because Lazarus could not imitate them in this, he went to the forest, tied all the trees together with a thick rope, and remained in the forest till evening. Again the Draken sent one of them after him to see what had become of him, and when this one asked what he was about, Lazarus answered: ‘I will bring the entire forest home at once, so that after that we may have rest.’

But the Draken called out: ‘By no means, Herr Lazarus, else we shall all die of cold; rather will we go ourselves to bring wood, and let you be free.’ And then the Draken tore up one tree, threw it over his shoulder, and so carried it home.

When they had lived together some time, the Draken became weary of Lazarus, and agreed among themselves to kill him; each Draken, in the night while Lazarus slept, should strike him a blow with a hatchet. But Lazarus heard of this scheme, and when the evening came, he took a log of wood, covered it with his cloak, laid it in the place where he usually slept, and then hid himself. In the night the Draken came, and each one hit the log a blow with his hatchet, till it flew in pieces.

Then they believed their object was gained, and they lay down again.

Thereupon Lazarus took the log, threw it away, and laid himself down in its stead. Towards dawn, he began to groan, and when the Draken heard that, they asked what ailed him, to which he made answer: ‘The gnats have stung me horribly.’

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Rh A love of system — unfortunately not always effectual — is a notable feature of the Hindu mind in dealing with most subjects, from grammar to Ars Amoris; and this instinct inspired some unknown theologian with the idea of harmonising the three gods into a unity by representing in one compound form or Trimūrti Brahmā as creator, Vishṇu as the sustaining power in the universe, and Śiva as the force of dissolution which periodically brings the cosmos to an end and necessitates in due course new cycles of being. This ingenious plan has the advantage that it is without prejudice to the religion of any of the gods concerned, for all the three members of this trinity are subordinate to the Supreme Being, or Param Brahma, whom the Vaishṇavas identify with Vishṇu in his highest phase, Para-Vāsudēva, and distinguish from his lower phase, the Vishṇu of this compound, while the Śaivas draw a corresponding distinction between Parama-Śiva, the god in his transcendent nature, and the Śiva who figures in the Trimūrti. So the most orthodox Vaishṇava and the most bigoted Śaiva can adore this three-headed image of the Trimūrti side by side with easy consciences.

This idea of the three gods in one, though it is embodied in some important works of sculpture such as the famous Trimūrti in the Caves of

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158 class is required; and for that purpose I begin with the vernacular schools, because they are upon the whole the most numerous, and because they most directly and most powerfully influence the character of the people. To prevent the repetition of remarks and statements of general application, I shall assume that the readers of this report are acquainted with the two reports by which it has been preceded.

In 20 thanas of this city and district there are 67 vernacular schools, of which 62 are Bengali and 5 Hindi. The latter are an effect of the residence of natives of the Western Provinces in the city. Some of these settle only for temporary purposes of service and trade, and do not bring their families with them. Another class consists of those who settle permanently, are surrounded by their friends and relatives, and generally engage in the business of shop-keepers, money-lenders, or cloth-merchants, retaining the Hindi language and for the most part the customs and practices of Western Hindus. It is these permanent settlers that have established Hindi schools for the instruction of their children.

There are eleven villages, mohallas, or bazars, containing each two vernacular schools, or twenty-two in all, of which twenty are Bengali and two Hindi. The remaining forty-five are found each in a different village or mohalla.

The number of teachers is the same as the number of schools, and their average age is 44.3 years. The following list exhibits the different castes of the Hindu teachers and the number of each caste:—

Besides these, there is one Bengali school taught by a Musalman. To teach reading, writing, and accounts is considered the proper duty of the Kayastha or writer-caste, and a Brahman, a Vaidya, or a Kshetriya, is supposed to degrade himself by engaging in such an occupation; while, on the other hand, any of the castes inferior to the Kayastha acquire by the same means increased respect. Parents of good caste do not hesitate to send their children to schools conducted by teachers of


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left Mary, the daughter of Clotel, in the capacity of a servant in her own father's house, where she had been taken by her mistress for the ostensible purpose of plunging her husband into the depths of humiliation. At first the young girl was treated with great severity; but after finding that Horatio Green had lost all feeling for his child, Mrs. Green's own heart became touched for the offspring of her husband, and she became its friend. Mary had grown still more beautiful, and, like most of her sex in that country, was fast coming to maturity.

The arrest of Clotel, while trying to rescue her daughter, did not reach the ears of the latter till her mother had been removed from Richmond to Washington. The mother had passed from time to eternity before the daughter knew that she had been in the neighbourhood. Horatio Green was not in Richmond at the time of Clotel's arrest; had he been there, it is not probable but he would have made an effort to save her. She was not his slave, and therefore was beyond his power, even had he been there and inclined to aid her. The revolt amongst the slaves had been brought to an end, and most of the insurgents either put to death or sent

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 His joviality revived a little my spirits, but his country-like simplicity, and his seeming honesty appeared to me very little corresponding with the great number of fire arms and swords which I had seen, yet I joined him at last in eating and drinking.

When supper was over I could no longer suppress my curiosity, and asked him why he kept so many guns and swords in his house.

"What," replied he rather angry, "what is this to you? I get sometimes visitors for whom I must keep them."

"But why," resumed I, "so great a number as I have seen in the recess by the fireside?"

"These are fine doings," said he angrily, "who bade you to search my room? Is this becoming a guest?"


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 This terrified the Draken, for they believed that Lazarus took their blows for gnat-stings, and they determined at any price to get rid of him. Next morning, therefore, they asked him if he had not wife or child, and said that if he would like to go and visit them they would give him a bag of gold to take away with him. He agreed willingly to this, but asked further that one of the Draken should go with him to carry the bag of gold. They consented, and one was sent with him.

When they had come to within a short distance of Lazarus’s house, he said to the Draken: ‘Stop here, in the meantime, for I must go on in front and tie up my children, lest they eat you.’

So he went and tied his children with strong ropes, and said to them: ‘As soon as the Draken comes in sight, call out as loud as you can, “Drakenflesh! Drakenflesh!

So, when the Draken appeared, the children cried out: ‘Drakenflesh! Drakenflesh!’ and this so terrified the Draken that he let the bag fall and fled.

On the road he met a fox, which asked him why he seemed so frightened. He answered that he was afraid of the children of Herr Lazarus, who had been within a hair-breadth of eating him up.

But the fox laughed, and said: ‘What! you were afraid of the children of Herr Lazarus? He had two fowls, one of which I ate yesterday, the other I will go and fetch now—if you do not believe me, come and see for yourself; but you must first tie yourself on to my tail.’

The Draken then tied himself on to the fox’s tail, and went back thus with it to Lazarus’s house, in order to see what it would arrange. There stood Lazarus with his gun raised ready to fire, who, when he saw the fox coming along with the Draken, called out to the fox: ‘Did I not tell you to bring me all the Draken, and you bring me only one?’

When the Draken heard that he made off to the right

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Rh three gods side by side, sometimes by figuring him as Vishṇu in the guise of a Yōgī with some of the attributes of the other two; but in modern times he usually appears as a single figure with three heads, one for each of the great gods, and four or six arms bearing their several attributes (usually the rosary and water-pot of Brahmā, the conch and discus of Vishṇu, and the trident and drum of Śiva), while he is accompanied by four dogs of different colours, supposed to represent the four Vēdas, and a bull. Observe that in all these types Dattātrēya is conceived as an embodiment of the three gods, which is comparatively a later idea, for in the oldest version of the legend he was simply an incarnation of Vishṇu; but as Vishṇu was regarded not only as a member of the Trinity but also the Supreme Being over and above it, Dattātrēya as his representative has come to include in his personality the nature of all the trio. There is, moreover, something curious in his character. His love of wine and woman is a singular trait, and is quite incompatible with the nature of an ideal saint. It smells of reality, and strongly suggests that he was not a figment of the religious imagination but an actual man; and this is sup-

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 about at once, and ran so fast that the fox was dashed in pieces against the stones.

When Lazarus had got quit of the Draken he built himself, with their gold, a magnificent house, in which he spent the rest of his days in great enjoyment.

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Rh an inferior caste and even of a different religion. For instance, the Musalman teacher above-mentioned has Hindus of good caste among his scholars, and this is equally true of the Chandal and other low-caste teachers enumerated.

Of these teachers there are five who give their instructions gratuitously, of whom two are family-priests, one is a weaver, and another a retail-dealer. One of the priests, although he receives no fixed payment either in the form of monthly wages from the parents, or in the form of fees for each scholar, accepts at the period of the great annual festival, or Durga Puja, a present consisting of uncooked rice, pulse, salt, oil, vegetables, wood, cooking utensils, &c.; and the weaver, although he does not exact any fees from his scholars, receives what they offer him. His school was opened only about a month before I visited the district, and he had received within that time ten pice from the different scholars to aid him in bearing incidental expenses. By day he works as a weaver for his livelihood, and teaches in the evening. There are also many cases in which paid teacher instructs a greater or less number of their scholars gratuitously. It gives me great pleasure to mention these instances of unostentatious benevolence in the humblest ranks of native society. They prove both the merit attached to the communication of knowledge, and the readiness to receive instruction on the part of many who can offer no compensation for it. A people amongst whom such disposition are found presents both good materials to work upon and good instruments to work with.

The majority of teachers are remunerated for their services in various ways. Some receive monthly wages which are generally paid by one person, others monthly fees from each scholar varying from one to eight annas; and others, with or without wages or fees, receive perquisites of various kinds, consisting of uncooked food (shidha) in quantity and value at the option of the giver, subsistence-money (khoraki), generally amounting to two or three annas a month from each scholar, or to two or three rupees a month from the whole, weekly presents for making Saturday a holiday varying from one pice to four pice a month from each scholar, or presents at the Durga Puja (parvani) either in money or clothes varying from eight annas to four or five rupees per annum from the whole body of scholars. The following enumeration shows the various modes of remuneration adopted, and the amount of monthly receipts by all the teachers of Bengali and Hindi schools:—


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116 ported by the tradition of his association with Kārtavīrya Arjuna, who, in spite of all the mythical tales that are related of him, really seems to have been a king of flesh and blood. Thus we may venture to see in him yet another example of the metamorphosis so common in India from a saint to an incarnation of the god worshipped by him.

In Northern India, and especially in Bengal, you will often find Hindus worshipping a god whom they call Satya-nārāyaṇa and believe to be an embodiment of Vishṇu himself. The observance of this ritual is believed to bring wealth and all kinds of good fortune; a Sanskrit sacred legend in illustration of this belief has been created, and you may buy badly lithographed copies of it in most of the bazaars if you like, besides which you will find elegant accounts of the god's career on earth written by quite a number of distinguished Bengali poets of the last three centuries. But curiously enough this "god," though quite real, was not a Hindu at all; he was a Bengali Moslem, a fakir, and the Muhammadans of Bengal, among whom he is known as Satya Pīr, have their own versions of his career, which seem to be much nearer the truth than those of the Hindus. In their stories he figures simply as a saint, who busied himself

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 I arose and asked him how much I had to pay for my supper? He fell a laughing, and exclaimed, with marks of astonishment,

"You don't intend to depart in this dark and tempestuous night? Don't you hear how the tempest roars, and how the rain beats against the windows? I hope you don't think you will be shot or stabbed because there are so many fire-arms and swords in that recess? No, no, good friend, you need not be afraid, all these things are not mine, they belong to sportsmen who have laid them up here, that they may have them when they are a hunting in this part of the forest; perhaps you may see them yourself to-morrow morning; the sword by my bed-side I bought some years ago from an Austrian deserter."

Though I was not inclined to stay for the sportsmen, I did not know whither I should go with my jaded horse in that dark tempestuous night, and dreaded to run the risk


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 “ we see God dealing in slaves; giving them to his own favourite child [Abraham], a man of superlative worth, and as a reward for his eminent goodness.”—Rev. Theodore Clapp, of New Orleans.

Carlton's return the next day from the farm, he was overwhelmed with questions from Mr. Peck, as to what he thought of the plantation, the condition of the negroes, Huckelby and Snyder; and especially how he liked the sermon of the latter. Mr. Peck was a land of a patriarch in his own way. To begin with, he was a man of some talent. He not only had a good education, but was a man of great eloquence, and had a wonderful command of language. He too either had, or thought he had, poetical genius; and was often sending contributions to the Natchez Free Trader, and other periodicals. In the way of raising contributions for foreign missions, he took the lead of all others in his neighbourhood. Everything he did, he did for the "glory of God," as he said: he quoted Scripture for almost everything he did. Being in good circumstances, he was able to give to almost all benevolent causes to which he took a fancy. He was a most loving father, and his daughter exercised considerable influence over him, and, owing to her piety and judgment, that influence had a beneficial effect. Carlton, though a schoolfellow of the parson's, was nevertheless nearly ten years his junior; and though not an avowed infidel, was, however, a free-thinker, and

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Rh monarchical government, it made Indra the king of the gods, ruling with the same forms and under the same conditions as a human sovereign. When men of finer cast realised that the kingdom of the spirit is higher than earthly royalty, they turned away from Indra and set their souls upon greater conceptions, ideals of vaster spiritual forces, mystic infinitudes. Attracted thus to worships such as those of Śiva and Vishṇu, they filled them with their own visions and imparted to these gods the ideals of their own strivings, making them into Yōgīśvaras, Supreme Mystics. And so the sequence of change has gone on through the generations. Most potently it has been effected by the characters of the preachers and teachers of religion. Almost every teacher who has a personality of his own, whose soul contains thoughts other than those of the common sort, stamps something of his own type upon the ideal of his god which he imparts to his followers, and which may thereby come to be authoritatively recognised as a canonical character of the god. India is peculiarly liable to this transference of personality from the guru to the god whom the guru preaches, because from immemorial times India has regarded the guru as representative of the god, and often deifies him as a permanent phase of the deity. Śaivas declare that in the guru who teaches the way of salvation Śiva himself is manifested: Vaishṇavas tell the same

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160

It thus appears that 62 teachers receive in all rupees 297-6-9, which averages to each teacher rupees 4-12-9 per month.

The school-house is sometimes built at the expense of the teacher, sometimes at the expense of some comparatively wealthy person whose son attends school; sometimes by general subscription, the teacher contributing a little, the parents a little, the scholars aiding by their labour, and some benevolent person granting a donation of land, of money, or of materials. In a majority of instances there is no school-house, in which case the house of the teacher, a family or village temple, an out-house of one of the parents, the hut assigned for the entertainment of travellers, the corner of a shop, the portico of a mosque, or the shade of a tree, is employed for that purpose.

In 67 schools the total number of scholars is 1,080, giving to each school an average of 16.1. The average present age of 1,080 scholars, that is, their average age at the time when the different schools were visited, was 10.1 years. The average age of 778 scholars at the time when they entered school was 6.03 years, and their average age at the time when they would probably leave school was estimated to be 16.5 years. It would appear from this that they generally pass about ten years at school.


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Rh in performing miracles for the benefit of pious Moslems in distress; and as one legend says that he was the son of a daughter of Ḥusain Shāh, the Emperor of Gaur, and another brings him into contact with Mān Singh, it is evident that tradition ascribed him to the sixteenth century, which is probably quite near enough to the truth.

The next instance belongs to the twentieth century. A few years ago there died in the village of Eral, in Tinnevelly District, a local gentleman of the Shanar caste named Aruṇāchala Nāḍār. There was nothing remarkable about his career: he had lived a highly respectable life, scrupulously fulfilled his religious duties, and served with credit as chairman of the municipal board in his native village. If he had done something prodigiously wicked, one might have expected him to become a local god at once, in accordance with Dravidian precedent; but he being what he was, his post-mortem career is rather curious. For a legend gradually arose that his kindly spirit haunted a certain place, and little by little it has grown until now there is a regular worship of him in Eral, and pilgrims travel thither to receive his blessings, stimulated by a lively literary propaganda. He is worshipped under the name of "The Chairman God," in affectionate memory of his municipal career, and as Jagadīśa, or "Lord of the Universe," a phase of the god Śiva.

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we trace any uniform principle running through the bewildering variety of changes that we have observed?

Consider the changes through which Vishṇu has passed. At the beginning a spirit of vaguely defined personality, he appears successively as a saviour-god, as the mystic saint Nārāyaṇa, as the epic warriors Kṛishṇa and Rāma, as a wanton blue-skinned herd-boy fluting and dancing amidst a crowd of wildly amorous women, and as the noble ideal of God preached by the great Maratha and Rāmānandī votaries, not to mention the many other incarnations that have delighted the Hindu imagination. What does all this mean? It means that the history of a god is mainly moulded by two great factors, the growth of the people's spiritual experience and the character of its religious teachers. As the stream of history rolls on, it fills men's souls with deeper and wider understanding of life. Old conceptions are pondered upon, explored, tested, sometimes rejected, sometimes accepted with a new and profounder content, and thus enlarged they are applied to the old ideals of godhead. When Indian society had organised itself out of tribal chaos and settled down under an established

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ready were now Bloedel’s warriors. A thousand hauberks strong, they hied them to where Dankwart sate at table with the squires. Then the very greatest hate arose among the heroes. When Sir Bloedel drew near the tables, Dankwart, the marshal, greeted him in courteous wise. “Welcome, Sir Bloedel, in our house. In truth me-wondereth at thy coming. What doth it mean?”

“Forsooth, thou needst not greet me,” so spake Bloedel; “for this coming of mine doth mean thine end. Because of Hagen, thy brother, by whom Siegfried was slain, thou and many other knights must suffer here among the Huns.”

“Not so, Sir Bloedel,” quoth Dankwart, “else this journey to your court might rue us sore, I was but a little child when Siegfried lost his life. I know not what blame King Etzel’s wife could put on me.”

“Of a truth, I wot not how to tell you of these tales; thy kinsmen, Gunther and Hagen, did the deed. Now ward you, ye wanderers, ye may not live. With your death must ye become Kriemhild’s pledge.”

“And ye will not turn you,” quoth Dankwart, “then do my entreaties rue me; they had better far been spared.”

The doughty knight and brave sprang up from the table; a sharp weapon, mickle and long, he drew and


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120 tale, and find a short road to salvation by surrendering their souls to him. We have seen cases of apotheosis of the guru in modern and medieval times; reasoning from the known to the unknown, we may be sure that it took place no less regularly in ancient ages, and brought about most of the surprising changes in the character of gods which we have noticed. Sometimes the gurus have only preached some new features in the characters of their gods; sometimes, as is the Hindu fashion, they have also exhibited in their own persons, their dress and equipment, their original ideas of divinity, as, for example, Lakulīśa with his club; and their sanctity and apotheosis have ratified their innovations in theology and iconology, which have spread abroad as their congregations have grown. Thus the gurus and their congregations have made the history of their deities, recasting the gods ever anew in the mould of man's hopes and strivings and ideals. There is much truth in the saying of the Brāhmaṇas: "In the beginning the gods were mortal."

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260 dealt Bloedel so fierce a sword-stroke that his head lay straightway at his feet. “Let that be thy marriage morning gift,” spake Dankwart, the knight, “for Nudung’s bride, whom thou wouldst cherish with thy love. They can betroth her to another man upon the morn. Should he crave the dowry, ’t will be given to him eftsoon.” A faithful Hun had told him that the queen did plan against them such grievous wrongs.

When Bloedel’s men beheld their lord lie slain, no longer would they stand this from the guests. With uplifted swords they rushed, grim of mood, upon the youthful squires. Many a one did rue this later. Loudly Daukwart called to all the fellowship: “Ye see well, noble squires, how matters stand. Now ward you, wanderers! Forsooth we have great need, though Kriemhild asked us here in right friendly wise.”

Those that had no sword reached down in front of the benches and lifted many a long footstool by its legs. The Burgundian squires would now abide no longer, but with the heavy stools they dealt many bruises through the helmets. How fiercely the stranger youths did ward them! Out of the house they drove at last the men-at-arms, but five hundred of them, or better, stayed behind there dead. The fellowship was red and wet with blood.

These grievous tales were told now to Etzel’s knights; grim was their sorrow, that Bloedel and his men were slain. This Hagen’s brother and his squires had done. Before the king had learned it, full two thousand Huns or more armed them through hatred and hied them to the squires (this must needs be), and of the fellowship they left not one alive. The faithless


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Rh to his credit in some way or another; but as time goes on and the priests think less and less of most of their gods, Indra's character will steadily sink, and in the end we shall find him playing a subordinate part, a debauched king in a sensuous paradise, popularly worshipped as a giver of rain. But this is to anticipate. As yet Indra is to the Ṛigvēdic priests a very great god; but how did he become so? If we read carefully the hymn RV. IV. xviii. we see at the back of it a story somewhat like this. Before he was born, Tvashṭā, Indra's grandfather, knew that Indra would dispossess him of his sovereignty over the gods, and therefore did his best to prevent his birth (cf. RV. III. xlviii.); but the baby Indra would not be denied, and he forced his way into the light of day through the side of his mother Aditi, who seems to be the same as Mother Earth (cf. Ved. Stud., ii, p. 86), killed his father, and drank Tvashṭā's sōma, by which he obtained divine powers. In v. 12 of this hymn Indra excuses himself by saying that he was in great straits, and that then the sōma was brought

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 And so also in every woman whom we observed in the distance, we saw grandmother approaching even with the plates, even with her pockets full of goodies. Although she was a quarter of an hour from us we saw to a hair everything, down to the least detail, just as if she was already present with us. She smiled at us, smoothed her grey locks and just as she comes near to us takes us each by one hand and tells us what perhaps father did not the least know when we asked him. But what was our astonishment when, in place of grandmother’s tranquil face, we saw another—cold and wholly unknown to us. No! Such a one we could never love, not if she had all her pockets full, and two plates in each hand.

And now father had to explain to us how it was that he failed to discern at a distance that it was not our grandmother, while we discovered it the instant she had come the least bit nearer to us, and yet we did not know half of what father knew. Then he began to excuse himself and to say that he had made a mistake; but that yonder, see, it really was she who was just coming on the hill-top. Children are easily contented as soon as their mind finds some new object of interest. And thus even we ourselves discovered once more with all the force of youthful imagination grandmother’s tranquil face in the person who was approaching us.

But when even this person proved to be quite a stranger to us, father began to excuse himself, saying that no doubt her plates had fallen out of her hands in the village, and so she had had to return to the house, and that no doubt we should see her as soon as we came into the village.

And certainly we did see her. Not, indeed, as we pictured her coming to meet us, but at home in the living-room, about the oven.

The first greeting put all questions out of our heads, and it was only after a few minutes that we asked her why she did not come to meet us before and she told us that she was on the point of setting out to look for us when we entered the hall. But she placed cakes and ripe cherries on the table for us without delay, and we reconnoitred her pockets, in which there was always something ready stowed away for us.

While we were at our meal she took into her hands a plate from the range, and wiping it with her apron, kept continually balancing on tiptoe, just as if she was going to dance. This sort of dancing made her appear almost a young woman, and you


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 always seemed to see it in her face when she told you anything of auld lang syne.

Grandfather was slightly lame of one foot, and he always sat in an arm-chair, having this foot on a low stool. He wore the old-fashioned Bohemian dress of Manchester velveteen; this he always had new at festival time, and never ceased to wear it until a new festival again changed it for another suit.

As this dress was always of a black colour it contrasted very strongly with his greyness. He always wore his hair cut short in front, but long behind, so that it hung down over the collar of his velveteen camisole.

We only concerned ourselves with grandfather when we had completely done with grandmother. Then only we went to him, told him about what we had learnt at school, who of us could make the best whistles, who won at ball, and similar things, at which grandfather always smiled. After that we all of us got a few coppers for sugar-plums from him, and all at once it seemed to us that even grandfather had something in him which pleased us children, though it was something totally different from what we liked in grandmother. But now we have already had quite enough for indoors. Hurrah then for the farmyard!

Grandfather had a large farm, and in the farmyard was more than enough of things we were longing to have a look at. Here we crept into the stable and observed how that the white mare had got well; then again how that the dun cow had a little straw laid under her; immediately after this we visited the rabbits and chevied them all over the court; then we explored the pigeoncote, the granary, the hayloft, even the summer house, and before an hour had elapsed, we had made such friends with the grey-haired dog, Vorjech, that he performed a quite unique somersault for our benefit, and at the same time we put him through tricks which no one on the whole farm had given a thought to all the past year.

And now the rest of our relations also gathered together—uncles, aunts, their children, and so on. We kissed the hands of all our relations: this ceremony being repeated at every fresh arrival called forth from each uncle a few coppers for goodies. We took it for granted that we only kissed their hands to show them that they must carry small change at festival time.

After this we young people immediately divided into two camps; the girls to themselves, that they might inspect one another’s dresses, and to see how they had their hair plaited;


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 and we boys to ourselves, that we might take counsel about things of greater dignity.

Then began a comparing of notes as to who knew of any nests, how many eggs the chaffinch lays, how the partridge makes its nest, what nestlings have yellow beaks, and what the nightingale’s eggs look like. Some of us knew also already of cuckoos’ nests—aye, even of pies’ nests, and such among us were worthy of special admiration.

Next in order came bird-traps, which all of us knew how to make, and how proud was he who had already caught most birds, and how very high and mighty he who had succeeded in catching a tom-tit! By doing this he had proved that he was a master of trap-making, for the tom-tit will creep through the smallest crevice in a trap.

Grey-haired Vorjech also listened: and so we caught him by both ears and put him through tricks I had taught him here before the others had yet arrived at grandfather’s.

This made us lively. After a little time we released Vorjech, and began to wrestle with one another.

In this way each had the best opportunity of showing what he had learnt since last festival, and which of us was “captain”.

If sometimes on these occasions a smarter blow than usual fell, or if blood showed itself, that was no great matter. Besides, we knew that if the battle became serious our papas would soon appear on the threshold and read us a homily, although we were allowed special freedom at festival time at grandfather’s. And even if all our papas had come with the warmest proofs of paternal affection, we knew that grandmother would take us under her wing, and indeed at festival time our consciences were very accommodating.

After battles people usually make peace that they may drub one another afresh, but in a different manner. So also did we. We ceased blood-letting and divided ourselves into two camps to compete in notching pennies against a wall. This game diverted us most of all, for it touched our pockets and our livelihood. And he who lost most was very glad if he had not vexed his father too much in the previous battle, for uncles don’t give coppers twice and so father must make up deficiencies.

Having then quite exhausted in the forenoon all the amusement the farmyard could furnish, we were not at all sorry when grandfather summoned us to dinner. On this occasion he always presented himself in company with his sons, our uncles and


text:
Author:Edward Stanley (1793-1862)

Works

 * The Hunterian Oration for 1839
 * A Treatise on Diseases of the Bones (1849)
 * A Manual of Practical Anatomy

title: Author:Edward Stanley (1793-1862)


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 fathers, and reviewed us, his grandchildren. He who had a bruise concealed it; he who had lost sidled up to his father, and he who was safe and sound continued to play with Vorjech.

We distributed ourselves in the corners of the room and sat in silence. But even our fathers did not carry on the conversation, and grandfather, who was a confirmed smoker, continually puffed away at his pipe, and did not seem to wish to notice us. Grandmother hovered about the kitchen-range, plates and spoons jingled, and we increased the clatter with our forks. But she wouldn’t so much as smile at us. A child has an instinctive feeling about the sort of look she wore. He very soon discovers when it is in earnest and when it is feigned, and thus we children had no need to ask questions in order to discover that something very much out of the common was brewing at the old folks’.

After a short time grandfather said: “Come, set the dinner on the table.”

Grandfather, be it understood, always nagged at grandmother. Grandmother began to excuse herself, saying that dinner was not so easily served up as he seemed to think, that she had still this and that root to peel, and soon grandfather began to puff his meerschaum yet more frequently, and smoked until he almost vanished from our eyes in a cloud of tobacco.

Father was wont to say that this augured nothing good with him.

After this they began to talk about one thing and another, but through it all it was evident that they only talked for the sake of talking, and such conversation never succeeds, because it does not come from the heart. All of them had some topic continually in his mind, which he kept trying to lead up to, and on that account kept saying “yes”, and nodding and answering in a formal manner, until all again languished.

“What a piece of work the dinner takes to-day”, said grandfather again after a pause.

“You always have something to complain of”, answered grandmother, and kept bustling about the kitchen-grate.

“To be sure, let him learn to come in time”, said grandfather, and began again to smoke furiously.

“It is just to-day you are aware that he is not coming; on other occasions you scarcely trouble yourself about him”, answered grandmother.