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 Government, actually took fifty-eight views on glass plates, which were eventually sent to Holland. But it was found that, while the cost of this method would be enormous, the results would be un- satisfactory, and the scheme was abandoned.

It was under the auspices of M. ROCHUSSEN, Governor-General of the Netherlands-India, that the long meditated design of making accurate plans and drawings was at length undertaken. On the 16th November, 1847, the Secretary-General wrote to the Directeur du Genie requesting him to instruct one of the draughtsmen of his corps, by way of experiment, to make sketches of some of the bas-reliefs of Boro Budur. The person selected for this duty was M. F. C. WILSEN, at that time third draughtsman of Engineers. The choice was evidently a singularly happy one. M. WILSEN was rather an artist than a draughtsman, and, besides this essential qualification, was an orientalist of no small calibre. M. SCHONBERG MULDER a young officer of the corps of Engincers, was associated with him in the work, but his share in it was a subordinate one and receives less praise from Dr. LEEMANS than that of his distin- guished fellow-labourer. Five years were occupied in making the drawings and plans, which were finished in 1853.

It was at first proposed that the designs should be lithographed in Java by the department of Engineering under the direction of the Batavian Society, and some plates were executed in this manner. But it was found necessary at last to have the designs sent to Holland to be lithographed there. They were put into the hands of M. MIELING, of the Hague, in 1856, and the Royal Netherlands Institute for promoting the knowledge of the Languages, Countries, and Peoples of India was invited to superintend the work. The Institute accepted the invitation, and as it was desirable that one of the members should be intrusted with the business, Dr. LEEMANS, who had made antiquities his special study, was selected, and it was thus that his connection with this important business began.

Dr. LEEMANS relates at great length the difficulties he had to encounter, caused chiefly by the mistakes and the dilatoriness of M. MIELING, the lithographer. His trials in this matter were so great that in 1867 he asked and obtained permission to put the designs which were not yet lithographed into the hands of another publisher, M. E. J. BRILL, of Leyden, who successfully completed


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 the whole series of 393 plates in 1871, just 18 years after M. WILSEN's drawings had been begun, and more than half a century after the idea had first occurred to Sir STAMFORD RAFFLES.

While the work of preparing these plates for publication was going on, the question of producing an explanatory text was under the careful consideration, both of the Dutch Government and of the Institute, whose advice on this subject had been solicited. There was a considerable amount of material for such a text already existing. M. WILSEN himself had contributed a very valuable paper entitled "Boro Budur explained in relation to Brahmanism and Buddhism," which he had placed at the disposal of the Dutch Government for this purpose; and M. J. F. G. BRUMUND, a member of the Committee of the Batavian Society, had made him- self a reputation by writing on the same subject. There were also other papers published in various scientific periodicals, and notices in larger works such as those of RAFFLES and CRAWFURD. The Dutch Government held the opinion, with which the Institute agreed, that it was of importance that all these materials should be compared and used by one Editor in the preparation of a text descriptive of the plates, and wished Dr. LEEMANS to undertake this as well as superintending the issue of the plates themselves. Some difficulty was raised by Mr. BRUMUND, who thought, and apparently with some reason, that he had been distinctly commissioned by Government to perform this part of the whole scheme. His objections were overruled, and the book was finally written by Dr. LEEMANS, who, however, incorporated into his work the previous production of M.M. WILSEN and PRUMUND with such modifications as seemed necessary. The text thus composed was published in Dutch, with a French translation, in 1874. It consists of five parts. 1st—A general description of Boro Budur. 2nd—A description of the bas-reliefs in the different galleries. 3rd—An essay on the character and purpose of Boro Budur founded on a comparison between this building and other sacred edifices on the continent of Asia and in Java. 4th—A discussion upon the date, and the circumstances of the foundation and the decay of Boro Budur in relation to the ancient history of Java; and 5th—An essay upon Boro Budur from the artistic point of view. The whole forms a very learned and yet a very readable book, and gives

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 appear. Helwig’s Didactica, however, is mentioned, and it was doubtless through this work that Alsted was brought into contact with the educational scheme that was causing so much stir at Giessen. A few quotations from his maxims will suffice to show how great must have been the influence of this thinker, an influence that was personal as well as intellectual, as he made a point of maintaining the closest intercourse with his pupils.

1. Not more than one thing should be taught at a time.

2. Not more than one book should be used on one subject, and not more than one subject should be taught on one day.

3. Everything should be taught through the medium of what is more familiar.

4. All superfluity should be avoided.

5. All study should be mapped out in fixed periods.

6. All rules should be as short as possible.

7. Everything should be taught without severity, though discipline must be maintained.

8. Corporal punishment should be reserved for moral offences, and never inflicted for lack of industry.

9. Authority should not be allowed to prejudice the mind against the facts gleaned from experience; nor should custom or preconceived opinion prevail.

10. The constructions of a new language should first be explained in the vernacular.

11. No language should be taught by means of grammar.

12. Grammatical terms should be the same in all languages. In restricting the use of the vernacular school to girls, and to boys destined for manual labour, Alsted was less thorough than his disciple; but in duly valuing the personal influence of the individual teacher, he shows, on this point at least, the sounder judgment. “The teacher,” he says, “should be a skilled reader of character, that he may be


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 an exhaustive account of all that can be known with certainty of the extinct civilization of pre-Mohammedan Java.

There has been a great difference of opinion, among those who have investigated the subject, as to both the date of the sacred edifice of Boro Budur and its religious character. CRAWFURD was disposed to fix its date as late as 1341 A.D., while Dr. LEEMANS considers that the 9th or even the 8th century of our era is more probable. The religious character of the building, and indeed the whole question of the nature of the religion professed by the Javanese before their conversion to Mahommedanism, has been much disputed. CRAWFURD originally considered that the religion of Java was a Sivaistic form of Brahmanism much modified by a reforming Buddhism. (See "History of the Indian Archipelago," Book VI., Chap. 1.) But in his "Dictionary of the Indian Islands," which was published thirty years after the History, and contained his more matured opinions, he says that he had then come to the conclusion that the ancient religion of the country was really the worship of Jain, and that his friend Colonel COLIN MACKENZIE, who was well acquainted with the temples of Jain in southern India, had held the same opinion so long ago as 1811.

The Javanese themselves, though the name of Buddha does not appear in any of their writings, say that their religion before. their conversion was "Agama Buddha" or Buda. But the local traditions seem to be singularly worthless. As an instance of this, I may quote a story which M. BRUMUND tells. The modern Javanese who live in the neighbourhood of Boro Budur when questioned as to their knowledge of the origin and purpose of the temple relate the following tradition:—

"A certain prince, of the name of DEWA KASUMA, son of a priest of importance, and a person of some considerable power among the princes of Java, had given grave offence to one of the members of his court. This latter being of an unforgiving disposition, and devoured by rancour, thought of nothing else but how he might revenge himself and inflict upon the prince the most cruel blow he could imagine. The prince had an only child, a little daughter of two years old, the joy and happiness of his life. The disaffected courtier resolved to kidnap this child, and succeeded in executing his dastardly purpose. One day the little girl dis-


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 appeared leaving not the least trace behind. The prince was utterly inconsolable, and wandered over the country for several years seeking his lost child everywhere, but in vain. Twelve years had passed since the fatal day, and the prince was still mourning his little girl, when one day he met a young woman of singular beauty. It was his daughter, but failing to recognise her, he asked her in marriage, was wedded to her, and a child was born of this unnatural union.

"The offended courtier had now at last reached the moment at which he could satiate his vengeance. He hastened to seek au interview with DEWA KASUMA, recalled himself to the prince's re- collection, and revealed to him the horrible secret. DEWA KASUMA was in despair, he felt himself guilty before the gods, and the priests declared that there was no pardon for such a crime, even though committed in ignorance. To expiate his offence he must allow himself to be shut up within four walls with the mother and child, and end Eis days in penitence and prayer.

"There remained, however, one alternative. The penalty would be remitted if in ten days he could construct a Boro Budur. The undertaking was immense, but he had numerous and powerful resources at his disposal. Hope revived in his heart, and he set to work without delay, employing all the artists and all the mechanics in his kingdom. The ten days came to an end, and Boro Budur was finished with all its images. But, alas, they counted the images (people count them still); one of the whole number which had been declared indispensable was wanting, and the building could not, therefore, be accounted finished. It was then impossible for the unhappy man to escape the doom that menaced him. In vain he poured out his soul in supplications; the gods were inexorable, their decree must be executed; the prince and his wife and child were turned into stone; and it is thus that posterity found them in the three images of Chandi Mĕndut in the neighbourhood."

It is said that this and similar stories which are to be met with are not even very ancient, but that traces of their comparatively recent date arc easily discovered in the stories themselves. The savants who have made the most careful inquiry are convinced that there are no remains of any historical remembrance whatever among the Javanese of the origin and purpose of Boro Budur.


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44 the amount usually gained by independent school-masters who receive from ten to twenty rupees a month for 103 or 150 boys. One case is mentioned where the teacher earned from thirty to forty rupees a month, his school containing 300 boys. In 1817, the practice was adopted of attaching a Pundit as a superintendent to every three schools, and they were all under one head Pundit. The introduction of printed books of an entertaining and instructive kind and the possible generation of some small taste for reading, seem to be the chief benefits that can have resulted from the establishment of the Chinsura schools. The system of instruction in the six schools retained by the Diocesan Committee will probably be the same as that pursued in the other schools already noticed of the same Committee.

A School Society exists at Chinsura, apparently in connection with the Bengal Auxiliary Missionary Society, whose report states that there are three schools for boys at that place having about 300 scholars in attendance. The progress of the boys is said to be very pleasing, but I have not met with any other details respecting them, as the Chinsura School Society does not appear to publish separate reports of its proceedings.

Native Female Schools.—The first attempt in Bengal, and I suppose in India, to instruct Native girls in an organised school was made by Mr. May in this district in 1818. In that year he opened a girls’ school, I believe, at Chinsura, but it offered so little prospect of success, that its continuance was discountenanced by Government.

There appears to have been formerly a Bengalee female school at Hugly, which has recently been removed to Chinsura. The number in attendance is from 21 to 25, and it is said to afford more encouragement to perseverance than any female school previously established at that station. This probably refers to the unsuccessful attempt in 1818 by Mr. May. The expense of the present school is said to be considerable, but it cannot be reduced without injury to its efficiency. Perfect confidence is not expressed as to the result. Time only, it is said, will prove whether the benefit will eventually be adequate to the sacrifice. This school appears to be in connection with the Chinsura School Society and thereby with the Bengal Auxiliary Missionary Society.

Native female schools were begun by the Serampore Missionaries at that settlement in 1823, and there are now two in operation, one called the central school containing 138 girls, and a second called the Christian village school containing 14. After being able to read, the children are exercised in the catechism and in writing on palm-leaves, and read the child’s first book, conversations between a mother and daughter, the history of the Bible, and Æsop’s fables in Bengalee. They are next taught to write in copy-books, and read the New and Old Testaments, the Indian youth’s magazine and Pearson’s geography. They are also made


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 able to classify the dispositions of his pupils Unless he pays great attention to differences of disposition he will but waste all the effort that he expends in teaching.” This is the one point of which Comenius sometimes appears to lose sight. He relies too much on the class-book and too little on the class-master. The class becomes a machine, flawless it is true, but lacking spontaneity-the spontaneity that a teacher can only supply if left free to employ his trained faculties according to the dictates of a trained judgment.

The foregoing sketch, brief though it is, will suffice to show in outline the position in which Comenius found the problem of education. His contribution to the material of the school-room we have already discussed in treating of his Janua Linguarum, his grammars, his dictionaries, and his other class-books; while the philosophical principles on which his educational precepts are based will be found in the Great Didactic. It remains to give, as a pendant to the school programmes of Sturm and Calvin, the scheme, only half carried out, that he drew up for the Pansophic school at Saros-Patak; a scheme which is none the less interesting because it differs in certain details of classification from that contained in the Great Didactic.

The most cursory glance at the Patak scheme will suffice to show that Comenius is more than two centuries ahead of his immediate predecessors. His programme is essentially modern, and, even at the present day, is extremely suggestive for those engaged in the practical work of school organisation.

The Outline of the Pansophic School is divided into two parts. The first prescribes general rules, while the second takes the classes one by one and gives a detailed description of each. To a large extent Part I. does but reiterate the general positions with which the reader is already familiar. The scheme of instruction is to be universal, and as much


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 The written traditions, Babads, or genealogical chronicles, which exist, are of little more value. Mr. BRUMUND says of them "the Javanese like the other nations of India offer us fictions for history and the efforts of their ill-regulated imagination for facts." There is, in truth, an almost total absence of trustworthy information upon the subject. And it is to internal evidence we must go, to the testimony of the building itself, its form and its decoration, in order to obtain the light we need respecting the religion of which it was the expression, and the purpose it was intended to serve.

The original germinal idea of a Buddhist temple was a mound to contain a precious casket in which some relic of the Buddha was enclosed. After SAKTA-MOUNI was dead his body was burned, and the ashes of the Master were divided into eight parts, which were distributed among an equal number of the towns or persons who could make good their claim to possess such an inestimable treasure. But 150 years later Asoka, King of the powerful Buddhist kingdom of Maghadu, caused seven of the eight receptacles to be opened and made a new division. The sacred relics were then deposited in 8,400 caskets, and each casket was buried in a species of mound called a Stupa or Tupa. The Tupa then became, in every place to which one of the caskets found its way, the nucleus of the Buddhist temple. Dr. LEEMANSs shews that in every country in which the sacred edifices of the Buddhists are found this may be seen to be the case. The Tupa was much modified, and in many different ways, among the various nations who learned to venerate the Buddha and erect buildings to his honour, but the simple original idea is found everywhere in some form or another. The mound has been built of stone or brick, it has become in one case a pyramid, in another a cupola; the cupola has been exalted on a cylindrical base, it has been divided into terraces and variously decorated, but the mound which contain, or is supposed to contain, the reliquary is always represented.

The outward form then of Boro Budur, as described in the passage of Sir STAMFORD RAFFLES which I have road, and as depicted in the Plate No. I., is entirely in accord with this ruling


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 idea of Buddhist sacred architecture. The ornaments and images point to the same conclusion. There are no images of the Hindu deities throughout the building; or, if there are any of the figures in the bas-reliefs which must be considered as representing personages of Brahman mythology, they are merely taking a part in the action described by the sculpture and are never in any case receiving worship. On the other hand, the images of the Buddha are to be reckoned by hundreds in the piches of the walls, at the salient points of the architecture, and in the latticed cupolas on the upper terraces. These images agree, to a remarkable extent, with those which are to be found in Buddhist temples elsewhere, and especially in those of Nepaul. The attitudes are the same, the expression is the same, the insignia of sainthood are the same.

In the difference that is found among the statues, and the figures of the Buddha in the bas-reliefs, the places that they occupy and the attributes that distinguish them M.M. WILSEN and BRUMUND have both found an allegorical signification. They see in them the symbols of the progressive ascent through the different degrees of saintliness to the state of supreme perfection— Nirvâna. It is impossible to enter upon the discussion of this question, which occupies many pages of Dr. LEEMANS' book. Plate No. VIII. represents the various forms and attitudes of the statues. M. BRUMUND thinks he has reason to believe that the manner in which the hands are held is confirmatory of the opinion, and brings much learning to bear upon this part of the subject.

There is another much vexed question. The latticed cupolas or Dagobs on the upper terraces have each its image, representing, as is supposed, the Buddha withdrawn from all contact with earth- ly things. But the grand cupola—the central Dagob—which crowns the whole building is empty. Is this by design? or is it simply that the work was not finished? M. WILSEN thinks it was by design, that the empty shrine significs the Buddha become invisible, having lost his outward form—the Buddha in Nirvâna.

I have reserved till the last the argument in favour of the Buddhist theory of this edifice, which is at once the most telling and the most interesting. I mean the argument derived from the subjects of the bas-reliefs. We have already seen in the description of the whole building which I found it convenient to quote


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 from Sir S. RAFFLES' "History of Java," that the five lower terraces or galleries of the edifice have an inner wall towards the hill, and an outer wall towards the plain; and that the surfaces of these walls are throughout sculptured in bas-relief. Each wall has two series of these sculptures—an upper and a lower. All that remain sufficiently well-preserved have been copied, and they are the subjects of 376 out of the 393 plates of the whole collection. They are all described, in less or greater detail, according to their importance, by Dr. LEEMANS, or rather by M. WILSEN edited by Dr. LEEMANS. I propose to draw attention now to onc series only, and indeed to a very small selection from the subjects in that scries. It is the upper line of sculptures on the inner wall of the second gallery. In this set of sculptures, M. WILSEN has found, or believes himself to have found, a pictorial representation of the life and deeds, partly historical and partly legendary, of SAKYA-MOUNI, the Buddha.

In order to do justice to M. WILSEN's discovery, or supposed discovery, it will be necessary, in the briefest possible manner, to recall to your recollection the main facts in the history of SAKYA-MOUNI as they have come down to us. The plates to which I shall make reference now have to do with his early years only, before the great renunciation, and a very few words will suffice to recall to mind those facts or legends which seem to be illustrated by the sculpture. I shall be guided partly by Dr. LEEMANs, who follows M. BARTHÉLEMY ST. HIILAIRE, and partly by Mr. Rays DAVIDS, formerly of the Ceylon Civil Service, who has published a very useful little book upon the subject, called "Buddhism, being a sketch of the life and teachings of Gantama the Buddha." It contains the substance—is in some respects indeed an expan- sion of his article on the same subject in the new edition of the Encyclopædia Britannica.

The founder of Buddhism was born in the beginning of the 5th century before Christ. His father, SUDDHODANA, was Raja of the tribe of Sakyas, living at his capital Kapila-vastu, on the banks of the Rohini, about 100 miles N. E. of Benares. SUDDHODANA was childless and seemed likely to continue so, when, to his great joy, his favourite wife MAYA gave him hopes of having a child to succeed him.


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 I am for the moment confining myself to the region of history, and shall leave the mythological accretions which gathered round the simple facts in later times to be mentioned afterwards.

In due time MAYA was going to her parents' house to be confined, but on the way, under some trees in the pleasant garden of Lumbini, her son, the future Buddha, was unexpectedly born. The mother and child were carried back to SUDDHODANA's palace, and there seven days afterwards MAYA died. The child received the name of SIDDHARTHA. This name became lost afterwards among the many titles of respect that were applied to him, but I follow the example of Dr. LEEMANS in using it of the child while still he remained in his father's house.

One story is told of his youth. When he had arrived at an age to be married, his father proposed to him as a bride his cousin GOPA OF YASODHARA, but a complaint was made by the relations that the young man had entirely devoted himself to home pleasures, to the neglect of learning and of the manly exercises which were so necessary for the leader of his people. Piqued at this complaint, SIDDHARTITA is said to have challenged 500 of the young men of the Sakyas to contend with him in intellectual and athletic exercises, and that he easily proved his superiority in both.

In his twenty-ninth year a circumstance happened which took such a powerful effect upon a mind which was probably already keenly alive to the mysteries of sorrow and death that the current of his life was changed by it. Going out with numerous attendants to take the air in the garden of Lumbini he met a man broken down by age, and was so forcibly impressed with the thought that the pleasure and pride of youth are but a stage on the way to feebleness and decay that he returned to the house reflecting deeply upon what he had seen, and unable to prosecute his scheme of pleasure. On three successive days a similar encounter produced similar results. On the first he net a man in extreme sickness; on the second a corpse; and on the third a dignified hermit. The vanity of life troubled him so deeply, that a longing to leave his home and its short-lived comforts and to devote himself to meditation and self-denial took possession of him. He communicated his resolution to his father, who used every effort to dissuade him from such a step, and surrounded the house with guards to pre-


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 attention is to be paid to the formation of character as to the instilling of knowledge. Boys are to be urged to read for themselves out of school-hours, and among the books suggested for private study are the Dialogues of Erasmus and of Vives, since these are easy and require little explanation.

Great care must be taken not to overstrain the minds of the pupils. After each hour’s work they are to be allowed half an hour’s play, and after dinner and supper should rest for an hour at least. At night eight hours, from eight in the evening till four in the morning, must be set aside for sleep, and twice in the week, on Wednesday and on Sunday, a half-holiday is to be given. At Christmas, Easter, and Whitsuntide the boys may have a fortnight’s holiday, and in the Autumn a full month.

Comenius begs the reader not to consider this an excessive allowance of holidays. There still remain fortytwo weeks with thirty school-hours in each. This makes a total of 1260 hours, and by employing these rationally an immense amount of knowledge may be acquired in seven years. The general sketch concludes with a time-table to be employed throughout the whole school.

(i) 6–7. Hymns, Bible-reading, and prayers.

(ii) 7.30–8.30. 139 The principal subject of the class, theoretically treated.

(iii) 9–10. The same, treated practically.

(i) 1–2. Music, or some other pleasant mathematical exercise.

(ii) 2.30–3.30. History.

(iii) 4–5. Exercises of style.


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 vent his escape. But one night the young man, with the help of his charioteer СHANNA, managed to elude the guards, and leaving his home, his power, his wife, and his only child behind him, rode away to become a penniless and despised student, and a homeless wanderer.

SIDDHARTHA rode a long distance that night till he reached the bank of the Anoma river. Then taking off his ornaments, he gave them to CHANNA to take back to Kapila-vastu. CHANNA asked to be allowed to stay with his Master, but SIDDHARTHA Would not suffer him, and the faithful charioteer returned, while his Master ent off his long hair and exchanging clothes with a poor passerby began his new life as an ascetic mendicant. This is a bare outline of the facts concerning the early life of the Buddha, which are probably historical.

The simple history in the course of years became encrusted with a mass of fable. It was said that the historical Buddha, SIDDHARTHA or SAKYA-MOUNI, had taught that he was only one of a series of five Buddhas who appear at intervals in the world and all teach the same truth. That of these five, three had already appeared, that he himself was the fourth, and that another would appear after him. It was taught that SAKYA-MOUNI was omniscient and sinless, that he descended of his own accord from the throne of the Buddhas in heaven into his mother's womb. After seven days of fasting, the holy MAYA dreamed that the future Buddha entered her side in the form of a superb white elephant. The wise men of the Sakyas interpreted the dream to mean that her child would be a Buddha, who would remove the veils of ignorance and sin, and make all the world glad by a sweet taste of the Ambrosia of Nirvana. When the child was born, it took seven steps forward and exclaimed with a lion's voice "I am the Lord of the world"

I have taken these legends that grew up round the early history of the Buddha chiefly from the work of Mr. RHYS DAVIDS. They are among the subjects which M. WILSEN believes to be disclosed in the bas-reliefs, and that this is the case with some of them I think there is no doubt. We are now in a position to examine the plates.

Plate XVI. 1 represents, according to M. WILSEN, King


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 SUDDHODANA honoured as the future father of the Buddha by celestial beings in the air and various ranks and degrees of men on earth. There is possibly some connection between the two lions couchant on the capitals of the pilasters of the palace, and one of the names borne by the Buddha, i.e., Sakyasinga—the lion of the tribe of Sakyas.

Plate XVII. 3. SUDDHODANA communicating the blessing that is about to be bestowed upon him, and which has been predicted in diverse manners to an assembly of persons, probably of the Shatriya caste.

Plate XIX. 7. The four Buddhas who have already appeared. The fifth (named MATTREYA), who is yet to come and restore the Buddhist doctrine, being unrepresented. The fourth, who was to become incarnate in the person of SAKTA-MOUNI OF SIDDHARTHA, is leaving his celestial seat to descend to earth. Who the person who is floating in the air on the left and apparently bringing some intelligence may be is not clear.

Plate XXVII. 23. A symbolical picture. The Buddha, whom we saw quitting his throne in XIX. 7, is being brought to earth in a magnificent palace covered with all the insignia of earthly royalty, and supported, surrounded and followed by a host of heavenly beings.

Plate XXVIII. 25. The dream of MAYA. The elephant of which she dreamed is in the left hand corner. The Queen herself is sleeping, while her women are tending her gently, rubbing her arms and her eye and keeping the air stirring with a fan. (See photograph No. 4.)

Plate XXX, 20. MAYA returning from a visit to the temple and receiving the humble congratulations of her friends on the honour that is coming to her.

Plate XLI. 51. MAYA, no longer in a condition to receive the visitors who come to her with good wishes and gifts, is in a building by herself in the back of the palace, while a figure, which has become quite defaced, but probably representing SUBDHODANA, receives the visitors and their offerings in or on behalf of the Queen in a building in front of the one occupied by her.

Plate XLII. 53, MAYA, being near her time, is on her way to her parents' house, and is arriving in a chariot at the garden of


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 Lumbini, surrounded by guards and attendants.

Plate XLIII. 55. The Buddha is born. His mother, recovered from her pains, is exalted on a pedestal, resting her left hand on the arm of one of her women, and holding a flower in her right hand. The new-born child, showing his divinity by his exemption from the weakness of infancy, is standing up, receiving the homage of those about him, while a shower of celestial flowers descends upon him. Possibly the picture is intended to represent him taking the seven steps of the legend. (See Photograph No. 5.)

Plate XLV. 59. The widowed SUDDHODANA sitting with SIDDHARTHA upon his knee, and attended by the women of the palace.

Plate XLIX. 67. This plate is interesting, because it represents one of the bas-reliefs which CRAWFURD has given in the "History of the Indian Archipelago," and he interprets it in a different manner from M. WILSEN. CRAWFURD sees in it SIVA in his ear, and recognises in the projections from the head of the central figure (which in WILSEN's plate is almost obliterated) the crescent of SIVA. WILSEN considers that the sculpture represents the young SIDDHARTHA in a chariot with his father and others, and sees in the projections from the head, the ends of the peculiar head-dress which is worn by the child in some others of the scnlp. tures.

Plate L. 69. The young SIDDHARTHA astonishing his royal father, a learned Brahmin and others (possibly the students in a school) by his early-developed intelligence.

Plate LIX. 87. The assembly of the young Sakyas challenged by the prince to a contest in scholarship and athletics. SIDDHARTHA illustrating the triumph of intellectual over moral force by taming an elephant.

Plate LXXI. 111. SIDDHARTHA seated in his chariot meeting the poor old man. The child with the aged pauper probably signifies that he is blind.

Plate LXXII. 113. SIDDHARTHA the next day meeting the sick man at the point of death.

Plate LXXIII. 115. SIDDHARTHA meeting with the dead man.

Plate LXXIV. 117. The fourth encounter. The hermit is in the attitude of a man who is demonstrating some problem. The charioteer CHANNA, whose memory is so carfully [sic] preserved in the


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 In Part II. we find a detailed account of the seven classes.

1. Over the door is placed the inscription:

2. The walls of the class-room are to appeal to the senses of the pupils, and should be covered with diagrams, illustrating the subjects taught in the class. These diagrams are to represent: (1) The Latin alphabet, in small and in capital letters. (2 and 3) Types of the declensions and conjugations. The beginner is to be allowed to look at these while repeating his grammar lesson, until he knows them so well that it is less trouble to repeat from memory than to tire his eyes by looking at the wall. (4) Short maxims containing the most important rules of conduct, which will thus be impressed on the memory of the class.

3. The religious exercises consist of the heads of the Catechism, together with a few short hymns and prayers.

4. The class-book is to be the Vestibulum, containing the chief matters on which the constitution of the universe hinges, the roots of the words on which language is dependent, the fundamental principles of intelligence, and a course of Moral Philosophy suited to children.

5. In mathematics the boys learn the elements of arithmetic; but no geometry, except the difference between a point and a line. In music they may learn the scale and the keys.

6. No special history-book is provided for this class. The Vestibulum is sufficient.

7. Exercises in style will here consist in the explanation of words, in translation and re-translation, and, near the end of the course, in joining the words together into sentences.

8. The only accessory studies are good hand-writing and drawing.


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text: Works of Jules Verne/Volume 1

title: Works of Jules Verne/Volume 1


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 edifice itself and its bas-reliefs. But we have before us an example of the religious sentiment. After so many centuries, after all remembrance of the origin of this remarkable edifice has been lost, and while tradition is silent, the sentiment of the Chinese Buddhist is sufficient to make him say; 'This country, this hill covered with venerable buildings, images, statues, sculptures, was consecrated to the great Master. Here the ashes of the Buddha have rested, here the relics of the Buddha have been preserved.'"

G. F. HOSE.


text:
Around the World in Eighty Days

 * Around the World in Eighty Days (1873), a translation by George Makepeace Towle
 * Tour of the World in Eighty Days (1874), a translation for The Lakeside Library, translated anonymously
 * Round the World in Eighty Days, translated by Charles Francis Horne in Works of Jules Verne (1911)

title: Around the World in Eighty Days


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 CONTENTS.

CHAPTER. PAGE.

PREFACE vii INTRODUCTION 9

Part First.--Claims of the Bible.

I. DIVINE REVELATION NECESSARY AND PROBABLE 13

II. THE ORIGIN OF THE HOLY SCRIPTURE 24

III. LITERARY HISTORY OF THE SACRED BOOKS 36

IV. DIVINE INSPIRATION OF THE SCRIPTURES 48

V. GENUINENESS AND AUTHENTICITY OF THE SCRIPTURES 60

VI. DESIGN OF THE HOLY SCRIPTURES 69

VII. EXCLUSIVE AUTHORITY OF THE SCRIPTURES 77

VIII. TRANSLATION OF THE HOLY SCRIPTURES 86

IX. ENGLISH TRANSLATION OF THE HOLY SCRIPTURES 94

Part Second.--History of the Bible Society.

I. EFFORTS ANTICIPATING THE BIBLE SOCIETY 102

II. THE FORMATION OF THE BIBLE SOCIETY 115

III. THE FIRST DECADE OF THE BIBLE SOCIETY 130

IV. THE SECOND DECADE OF THE BIBLE SOCIETY 182

X. THE THIRD DECADE OF THE BIBLE SOCIETY 223

VI. THE FOURTH DECADE OF THE BIBLE SOCIETY 270

VII. THE FIFTH DECADE OF THE BIBLE SOCIETY 321

Part Third.--Labourers of the Bible Society. I. THE PRESIDENTS.

MEMOIR OF LORD TEIGNMOUTH 373 MEMOIR OF LORD BEXLEY 379

II. THE SECRETARIES.

MEMOIR OF THE REV. JOHN OWEN, M.A. 383 MEMOIR OF THE REV. JOSEPH HUGHES, M.A. 388 MEMOIR OF THE REV. ANDREW BRANDRAM, M.A. 393 MEMOIR OF THE REV. DR. STEINKOPFF 397


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 their collections. It is even said that a troop of IIussars, who were encamped in these parts during the Javanese war, used to try the edge and the temper of their sabres upon the statues, and that they cut off the heads of more than one of them.

I will conclude this paper, which has already exceeded the limits I originally proposed to myself, by quoting from M. WILSEN the following account of a most curious and interesting fact, viz., that the statues of Boro Budur are to this day objects of reverence to the Javanese. He says: "Persons come every day from long distances bringing offerings of flowers and incense to one or other of the statues of the Buddha upon the higher terraces. These pious pilgrims place their flowers on a banana leaf before one of the two Buddhas of the first circular terrace to the right of the eastern entrance, or by the side of the huge statue of the great Dagob in the middle, and burn incense before the statues. They often bring with them some of the yellow powder called ‘bore bore’ to cover the statue of the Buddha with, just as newly married people cover their bodies with the same powder. They pay this offering of devotion in cases of sickness, after a marriage, after an easy and fortunate childbirth, and on occasion of many other of the events of daily life. It is also said that women who aspire to the honours of maternity try to pass their fingers through the openings in the latticed cupolas, in order to touch the Buddha concealed within; and that they sometimes pass a whole night in one of the galleries or on one of the higher terraces. The Chinese too imitate the Javanese in some of these acts of devotion, and assemble once a year on new year's day at the ruins of Boro Budur. The ancient shrine then becomes the object of a general pilgrimage, the scene of joyous merry-making, accompanied by many sacrifices, by fireworks, and public amusements of all kinds. We dare not assert positively that the ancient purpose of Boro Budur is the reason why these strangers from the celestial empire (so far as they profess the doctrine of Fo or Buddha) attribute to it still a sacred character. The thing, however, is not improbable; and the very nature of the homage that is now offered, might thus have put us in the way of understanding the ond which the founders of the sanctuary proposed to themselves, even if we had not the advantage of being better informed on the subject by the character of the


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Rh familiar with the tables of Bengalee arithmetic. Nothing is learned by rote. Recently young Christian widows, who were themselves educated in the Missionary schools, have been employed as teachers. More than half the girls of the central school are composed of very young children, affording excellent materials for an infant school.

Population.—Burdwan, in proportion to its extent, is considered the most productive and populous territory of India. It is surrounded by the jungles of Midnapore, Pachete, and Birbhoom, appearing like a garden in a wilderness. In the year 1813-14, Mr. Bayley, then Judge and Magistrate of Burdwan, endeavored to ascertain the exact number of inhabitants within his jurisdiction. His first object was to obtain returns of the population of numerous villages and towns situated in the western parts of Bengal, with a view of ascertaining the general average proportion of inhabitants to a dwelling, and from the returns of ninety-eight towns and villages, situated in various parts of the districts of Burdwan, Hugly, Midnapore, Birbhoom, and Jungle Mehals, an average was deduced of five and a half inhabitants to a house, Mr. Bayley next proceeded to ascertain the actual number of dwelling-houses in the district of Burdwan, distinguishing them as occupied by Hindoos and Mahomedans respectively; and the result was that the district contained 262,634 dwelling-houses, of which 218,853 were occupied by Hindoos, and 43,781 by Mahomedans. Allowing five and a half inhabitants to each dwelling, the total population was thus estimated at 1,444,487 persons, of whom the proportion of Hindoos to Mahomedans is as five of the former to one of the latter. Another statement exhibited the total Hindoo population of 26 villages in the district of Burdwan amounting to 40,238, of whom 7,382 males were below sixteen years of age, and 5,208 females were below twelve years of age. Part of the district of Jungle Mehals has recently been united to that of Burdwan, but the population of the former district, which was formed in modern times by sections from the districts of Burdwan, Midnapore, Ramghur, &c., does not appear to have been even conjecturally estimated.

Indigenous Elementary Schools.—Mr. Bayley did not extend his enquiries to the state of education, but Hamilton states that there are few villages in this district in which there is not a school where children are taught to read and write; and that the children of Mahomedan parents receive their education in the common branches from the village school-masters. No detailed account is given of the system of village-schools, but there is no doubt that it is substantially the same as that which has already been described.


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 9. Those games to be allowed that are suitable to the boys’ age and nationality.

10. In place of a dramatic performance at the end of a term there is to be an examination, in which each boy is to challenge another, and to ask and answer questions on the subject-matter of the Vestibulum.

1. Over the door is the inscription:

that is to say, the elements are supposed to be known.

2. On the walls are to be pictures of the more important objects mentioned in the Janua (if the things themselves cannot be procured). On one wall may be drawn those that are natural, on another those that are artificial. On the other two walls grammatical rules may be written.

3. The Catechism is to be thoroughly learned.

4. The class-books are the Janua, the Latin Vernacular dictionary, and the Janual grammar.

5. In arithmetic, addition and subtraction are to be taught; in geometry, plane figures. The music is to be rather more advanced than in the Vestibular class.

6. In history no book other than the Janua is to be used.

7. Exercises of style will deal with the structure of phrases, sentences, and periods.

8. No accessory study is prescribed for the boys in this class, as they have already enough to do. It will be sufficient if they learn with exactness the names and natures of external objects.

9. Games to be chosen by the master.

10. In place of a dramatic performance, the boys may ask one another hard questions on the subject-matter of the Janua.


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 tiles the architectural ornaments which they could easily remove or break off; and he thus accounts for the fact that an immense number of these ornaments, which are wanting in their proper places, are found strewing the ground all around the building. "The Buddhists," says M. WILSEN, "overpowered and driven back, saw themselves surrounded and threatened with destruction in the neighbourhood of Boro Budur. The monument is transformed into a fortress. But nothing stays the Moslems—neither the sanctity of the place nor the despair of its defenders. The air resounds with their fanatical war-cry of "Allah," and the turbaned zealots advance to the assault of Boro Budur. The Buddhists at bay lay their hands upon the antefixes on the cornices, the bells, and other ornaments; they tear them down and hurl them upon the assailants. But it is in vain; the Moslems mount one gallery after another. The dead bodies of the Buddhists lie on one another in heaps, the last of the defenders fall on the circular terraces, and the crescent planted on the summit of Boro Budur looks down in triumph upon all the country round, and seems to utter a sarcastic defiance of the Buddhas."

M. BRUMUND, on the contrary, thinks there is no sufficient historical support of the truth of this picture. He doubts whether there were wars of religion of this violent character in Java, and considers that there would be more evident marks of them in the defacement of the statues if this had been the case. He attributes the destruction of the temple or monument of Boro Budur to the natural results of the neglect into which it fell after the triumph of Islam, and to the powers of nature—the earthquakes, the luxuriant growth of tropical vegetation, and the influence of the droughts and the rains in their turn.

Since the building has been discovered and cleared of the jungle and the earth in which it had been buried, the work of destruction has been continued by fresh agents. The natives have carried off some of the stones to build their own houses. Boys tending their buffaloes and sitting down under the shadow of the walls have amused themselves with chopping the sculptures with their knives, and—worst of all—civilised Europeans have carried off the statues, or, if these were too heavy, have taken the heads of the Buddhas from the outside walls and the niches to place them in


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 Dr. LEEMANS and those whose works he has utilised believe it to be—a monument of the religion of Buddha, and one of the most remarkable monuments of that religion that exist in the world.

M. BRUMUMD, who has exhausted all the sources of information, is of the opinion that the Buddhist religion and indeed a great Buddhist empire was established in the centre of Java and that its golden age may be placed in the eighth or ninth century of the Christian era. It was no doubt surrounded by other States professing Sivaistic Brahmanisan; and there is evidence that the Sivaism of the coast borrowed something from Buddhism, and that, on the other hand, the Buddhism of the centre had some Sivaistic elements mixed with it. But of the existence of a very purce Buddhism in the neighbourhood of Boro Budur, he considers there is no room for doubt. He conjectures that it was introduced into Java at a very early period, possibly soon after the third great Buddhist council which took place under Azoba B.C. 264—at which it was resolved that the doctrine of the Buddha should be propagated in foreign parts.

It is true that the Chinese traveller FA HIAN tells us that in the beginning of the fifth century after Christ there were many Brahmins in Java, but that the law of Buddha had no adherents there. But some doubt is thrown upon his evidence by the fact that his informants were Brahmins who were possibly anxious to conceal the truth, and who shewed their hostility to the religion of the Buddha by requesting the Captain of the ship in which they sailed to abandon FA HIAN, during a storm, upon the inhabited coast of an island which they sighted, as the probable cause of their danger, he being a heretic Buddhist.

There is reason to believe that Buddhism was decaying during the period of the last great Hindu Empire in Java—that of Majapahit—and it disappeared finally when Islam triumphed over that last refuge of Hinduism in A.D. 1400. M. WILSEN indeed attributes the ruinous condition into which Boro Budur had fallen to injuries received by the building during the wars of religion between the supporters of the old and the new faith. He supposes the Buddhists driven by the victorious Moslems within the sanctuary of Boro Budur and pursued from gallery to gallery, not knowing how else to defend themselves, to have used as projec-


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1. Over the door is to be written:

2. The walls are to be covered with ingenious diagrams, and with select maxims relative to the adornment of speech.

3. In this class the boys should begin to read the Bible; but not as it stands. An abridged form, suited to their intelligence, should be given to them, and a portion of this must be expounded daily.

4. The class-books are the Atrium of the Latin language, the Grammar of Elegance, and the Latin-Latin dictionary, especially written for the Atrium.

5. In arithmetic the boys may learn multiplication, division, and the table of Cebes. In geometry, solid figures. In music, harmony. The rudiments of Latin verse may be taught, together with selections from Cato, Ovid, and Tibullus.

6. The history for this class is the famous deeds of the Biblical narrative.

7. Exercises of style consist in making paraphrases and in transposing sentences. No boy may attempt to write verse until he has been in the class eleven months.

8. It will be sufficient accessory study if the boys read attentively and imitate what they read. They should be able to read any Latin author, and to talk Latin fluently by the time they leave this class.

9. Recreation to be taken at fixed hours.

10. For dramatic purposes the Schola Ludus is provided.

1. Over the door is to be written:

2. The walls should be adorned with pictures illustra-


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 with the same violent action pushed them down again. This unexpected exhibition made a strong impression upon Phralaong; his heart was set, if possible, freer from the ties of concupiscence, or rather was confirmed in his contempt for all worldly pleasures. It appeared to him that his magnificent apartment was filled with loathsome carcases. The seats of passions—those of Rupa, and those of Arupa, that is to say, of the whole world—seemed to his eyes like a house that is a prey to the devouring flames. At the same time his ardent desires for the profession of Rahan" (an ascetic life) "were increasing with an uncontrollable energy. 'On this day, at this very moment,' said he with unshaken firmness, 'I will retire into a solitary place.'"

I think everybody who examines the engraving carefully will admit that it is this particular incident in the history of the young prince which the artist intended to pourtray [sic].

Plate LXXIX. SIDDHARTHA still in the palace, but about to cscape on the horse that is standing ready, and resisting the entreaties of CHANNA, his charioteer, who tries to persuade him to change his resolution.

Plate LXXX. 129. The escape.

Plate LXXXI. 131. The end of the night-ride.

Plate LXXXII. 188. SIDDHARTHA Laking off his ornaments and giving them to CHANNA to carry back to Kupila-vastu and cutting off his long hair with his sword. (See photograph.)

If we accept M. WILSEN's theory, we shall have to get over some difficulties. The selected plates may be fairly interpreted in the way suggested. But they are only a few among the great many to which the legend, as it is known, supplies no interpretation; and one cannot help being surprised to find that the lower line of sculptures has no relation, so far as has been ascertained, to the upper line. As they are represented in the plates they appear to be parts of the same work, but no connecting thread between the two series has yet been discovered.

However, much might probably yet be learned by careful study, both of the plates and of the various forms of the Buddhistic legend. And I think it most likely that such study will tend to support M. WILSEN's opinion. Certainly one rises, from a first perusal of the book, convinced that Boro Budur is what


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 legend, is talking with his Master.

Plate LXXVI. 121. SIDDHARTHA endeavouring to obtain his father's consent to his new scheme of life.

Plate LXXVIII. 125. Of this plate (of which a photograph is published with this paper) Dr. LEEMANS, or M. WILSEN, says: "SIDDHARTHA continues faithful to the resolution he has taken, and is insensible to the graces of the beautiful women of his house- hold, the number of whom has been largely increased. It is probable that the artist wished to represent, in this in-stance [sic] also, an hour in the night, For some of the women are asleep, leaning one against another, or resting on pillows. The artist has known no better way of depicting the firmness of the resolution the prince has taken, and the steadiness with which he continues to resist all temptations, than by placing his hero on a raised throne, having the aureole behind his head, and in the peculiar attitude of a Buddha."

Here a reference to Bishop BIGANDET'S "Legend of the Burmese Buddha" probably throws some additional light upon the artist's intention. I should explain that, in the Burmese version of the story, SIDDHARTHA goes by the name of Phralaong.

"Phralaong had scarcely begun to recline on his couch when a crowd of young damsels, whose beauty equalled that of the daughters of the NATs, executed all sorts of dances to the sound of the most ravishing symphony, and displayed in all their movements the graceful forms of their elegant and well-shaped persons in order to make some impression upon his heart. But all was in vain, they were foiled in their repeated attempts. Phralaong fell into a deep sleep. The damsels, perceiving their disappointment, ceased their dances, laid aside their musical instruments, and soon following the example of Phralaong abandoned themselves to sleep.

"Phralaong awoke a little before midnight, and sat in a cross-legged position on his couch. Looking all around him, he saw the varied attitudes and uninviting appearance of the sleeping damsels. Some were snoring; others gnashing their teeth; others with opened mouths; others tossed heavily from side to side; some stretched one arm upwards and the other downwards; some, seized as it were with a frantic pang, suddenly coiled up their legs for a while, and


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46 Elementary Schools not Indigenous.—Under the superintendence of the Missionaries of the Church Missionary Society, there were in 1834 nine schools, five of which were supported by the Society, and four by the subscriptions of residents at the station of Burdwan, who contribute rupees sixty monthly for this object. In these schools there were 754 boys receiving daily instruction, half of whom read the scriptures, Pearson’s geography, catechisms, bible history, &c. The Natives in the vicinity of Burdwan are said to be fully convinced of the beneficial effects of these schools, and to show a great desire every where to have them established for their children. In several instances the chief men in the village have offered to build a school-house.

At Bancoora in connection with the same Society, there were seven schools, but in consequence of the departure of the gentlemen in the Civil Service, occasioned by the junction of the Jungle Mehals to the district of Burdwan, the subscriptions in behalf of the schools were mostly withdrawn, and three schools were necessarily discontinued. A new subscription has been opened, and four schools, with about 350 children, are kept up under the care of a catechist. The gospels and other useful books are read and geography is taught. Petitions are stated to have been presented by the inhabitants of some of the neighboring villages, begging that new schools might be established among them.

At Culna is a circle of schools in an improving state, also under the superintendence of a Missionary of the same Society. In 1834, the number of boys was greater than was reported the preceding year, but the actual number is not mentioned in the report before me. More than half of the boys are conversant with the scriptures. One of the schools at this station kept on the premises of a respectable Brahman, is stated to have generally in attendance from 90 to 100 boys daily.

There is also an elementary school for Native boys, or a circle of such schools, at Cutwa in connection with the Baptist Missionary Society, but I have not met with any detailed account of them.

Indigenous Schools of Learning.—Hamilton says that in this district there are no regular schools for instruction in the Hindoo or Mahomedan law, and that the most learned professors of the former are procured from the district of Nuddea on the opposite side of the Hugly. The same remark may be applied to this statement that has already been made with reference to the state of learning in Midnapore. All that can be fairly understood from it is not that there are no Native schools of learning in the district, but that there were none known to the writer, or to the public officer on whose authority the author relied. It is exceedingly improbable, from the analogy of other districts, that there are not some of those domestic schools of Mahomedan learning already described, and still more improbable that in a population of which five-sixths are Hindoos, there should not be a still greater number of schools of Hindoo learning.


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 tive of arithmetic, geometry, and statics. Adjoining the class-room there should be a dissecting-room and a chemical laboratory.

3. A special collection of hymns and psalms must be arranged for this class; also an epitome of the New Testament, which should comprise a continuous life of Christ and His Apostles compiled from the four Gospels.

4. The class-book is to be the Palace of Wisdom, in which natural phenomena should be described in such a manner as to show how they came into existence.

5. In mathematics the rules of proportion should be learned, and trigonometry and the elements of statics may be commenced. The pupils should now learn instrumental music.

6. The history for this class should be natural history, and may be learned from Pliny and Ælian.

7. Exercises of style may be discontinued, and the time thus gained devoted to the study of Greek.

8. The accessory study is Greek. This is a difficult subject, but need not cause the pupil much alarm for three reasons: (a) No learned man is expected to have an exhaustive knowledge of Greek. (b) It is comparatively easy to learn enough to read the New Testament, and this is the chief utility of the study. (c) Difficulties must be surmounted by a good method, so that in one year, by employing the last hour on four afternoons in the week, the intricacies of the language may be overcome. In addition to the New Testament, suitable selections from Greek authors may be read.

9. In this class serious matters and not games claim the attention of the pupils; but fitting recreation must not be neglected.

10. For dramatic performances, plays that deal with philosophy and philosophers may be acted.


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Read Mantri for Mĕntri in all cases where the latter word appears.


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 a case a few years ago in the village of Sempang, where the beneficial effect was most marked); the widespread belief in the power of měnuju, that is, doing injury at a distance by magic, in which the Malays believe the wild junglemen especially to be adepts; the belief in the efficacy of forms of words as love-charms and as a protection against spirits and wild beasts—in fact, an innumerable variety of superstitious ideas exist among Malays, and, of course, it is quite impossible even to refer to them all here. I must also leave to others the task of citing parallels from the folk-lore of other races and can only conclude this paper by expressing the hope that some of the facts I have mentioned, though in themselves trivial, may derive additional interest from such comparisons.

C. OTTO BLAGDEN.


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 service, and offers curious analogies with the sacrificial ceremonials of some of the wild aboriginal tribes of Central India, who have not been converted to Hinduism or Islam. That it should exist in a Malay community within twenty miles of the town of Malacca, where Muhammadanism has been established for about six centuries, is certainly strange. Its obvious inconsistency with his professed religion does not strike the average Malay peasant at all. It is, however, the fact that these observances are not regarded with much favour by the more strictly Muhammadan Malays of the towns and especially by those that are partially of Arab descent. These latter have not very much influence in country districts, but privately I have heard some of them express disapproval of such rites and even of the ceremonies performed at kramats. According to them, the latter might be consistent with Muhammadan orthodoxy on the understand- ing that prayers were addressed solely to the Deity: but the invocation of spirits or deceased saints and their propitiation by offerings could not be regarded as otherwise than polytheistic idolatry. Of course such a delicate distinction—almost as subtle as that between dulia and latria in the Christian worship of saints-is entirely beyond the average Malay mind; and everything is sanctioned by immemorial custom, which in an agricultural population is more deeply rooted than any book-learning; so these rites are likely to continue. for some time and will only yield gradually to the spread of education. Such as they are, they seem to be interesting relics of an old-world superstition.

I have mentioned only a few such points and only such as have been brought directly to my knowledge: there are hosts of other quaint notions, such as the theory of lucky and unlucky days and hours, on which whole treatises have been written, and which regulate every movement of those who believe in them; the belief in amulets and charms for averting all manner of evils, supernatural and natural; the practice during epidemics of sending out to sea small elaborately constructed vessels which are supposed to carry off the malignant spirits responsible for the disease (of which I remember


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1. Over the door is the inscription:

2. The walls are to be covered with the rules of logic and ingenious devices of a similar nature.

3. Religious instruction comprises hymns, psalms, and prayers. A Bible manual also, called the Gate of the Sanctuary, is to be placed in the pupils’ hands. This is to contain the whole of Scripture history in the words of the Bible, but so digested that it may be read in one year.

4. The class-book is a work dealing with the human mind, and consisting of three parts, which are respectively: (a) Pansophic, treating of the things that have been discovered and that should be discovered by man. (b) A formal logic, in which the whole process of reasoning should be explained, and a description given of the analytic, synthetic, and syncritic methods. (c) A repertory of all the problems that can be suggested by the mind.

5. For the afternoon the following studies are advised:

6. The history studied should be that of mechanical inventions.

7. With a view to style, historians like Cornelius Nepos, Curtius, Cæsar, and Justin may be read.

8. As an accessory study, attention may be devoted to Greek. Isocrates and Plutarch are recommended.


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 he touched the bottom of the altar platform four times. then took a cup of tĕpong tâwar and dipped in it a small bundle of four kinds of leaves, with which he then sprinkled the north-west and south-east corners of the platform. He then coughed three times—whether this was part of the ritual, or a purely incidental occurrence, I am unable to say, as it was not practicable to stop the ceremony for the purpose of asking questions—and again applied the torch under the altar and sprinkled with tĕpong tâwar all the corners of it, as well as the rungs of the ladder.

At this stage of the proceedings four men stationed in the rice-field beyond the four corners of the patch of turf, each threw a kĕtupat diagonally across to one another, while the rest of the assembly, headed by the Penghulu, chanted the kalimah, or Muhammadan creed, three times.

Then a man holding a large bowl started from a point in the rice-field just outside the north side of the patch of turf, and went round it (first in a westerly direction). As he walked, he put handfuls of the rice into his mouth and spat or vomited them out, with much noise as if to imitate violent nausea, into the field. He was followed closely by another who also held a bowl filled with pieces of raw tapioca root and bĕras bertih (rice roasted in a peculiar way) which he threw about into the field. Both of them went right round the grass-plot. The Pawang then took his cup of tĕpong tâwar and sprinkled the anak padi, that is, the rice-shoots which were lying in bundles along the south and east sides of the altar, ready for planting. Having sprinkled them he cut off the ends, as is usually done; and after spitting to the right and to the left, he proceeded to plant them in the field. number of others then followed his lead and planted the rest of the rice-plants, and then a sweetmeat made of coco-nut and sugar was handed round and Muhammadan prayers were said by some duly qualified person, an orang ‘alim or a lebei, ceremony was concluded.

It was explained to me that the blood and the food were intended for the hantu and the ladder up to the altar was for his convenience: in fact, the whole affair was a propitiatory


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 small wooden altar had been built: it consisted simply of a small square platform of wood or bamboo raised about three or four feet above the ground, each corner being supported by a small sapling with the leaves and branches left on it and overshadowing the platform, the sides of which appeared to face accurately towards the four cardinal points. To the western side was attached a small bamboo ladder leading from the ground to the edge of the platform. At the four corners of the patch of grass were four larger saplings planted in the ground. On the branches of all these trees were hung a number of kĕtupats, which are small squarish bags plaited of strips of the leaves of the screw-pine (měngkuang) or some similar plant, like the material of which native bags and mats are made. A larger kĕtupat hung over the centre of the altar, and all of them were filled with a preparation of boiled rice. On the altar were piled up various cooked foods laid on plantain leaves, including the flesh of a goat, cooked in the ordinary way, as well as rice and different kinds of condiments and sweelmeats. The Pawang was present as well as a number of the villagers, and soon after my arrival with the Penghulu the ceremony began by some of the villagers producing out of a bag the skin of a black male goat with the head and horns attached and containing the entrails (the flesh having been cooked and laid on the altar previously). A large iron nail four or five inches long and thick in proportion was placed vertically in a hole about two feet deep which had been dug under the altar, and the remains of the goat were also buried in it with the head turned towards the east, the hole being then closed and the turf replaced. Some of the goat's blood, in two coco-nut shells (těmpurong), was placed on the ground near the south side and south-west corner of the altar close to the ladder.

The Pawang, after assisting at these preliminaries, then took his stand at the west side of the altar, looking eastwards he covered his head, but not his face, with his sarong wrapped round it like a shawl, and proceeded to light a torch, the end of which was tipped with incense (keměnyan). With


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 sprinkled with těpong tâwar (flour mixed with water) before the reaping is commenced, and the first lot cut is set apart for a ceremonial feast.

At planting there are also ceremonies: as a rule the begin- ning of the planting season is ushered in by a visit of the whole body of villagers to the most highly revered kramat in the neighbourhood, where the usual offerings are made and prayers are said. Sometimes, however, there is a special service known as băpuâ, consisting of a sort of mock combat, in which the evil spirits are believed to be expelled from the rice-fields by the villagers: this is not done every year but once in three or four years.

Another occasional service of a peculiar character which is not of very frequent occurrence is the ceremony which would perhaps be best described as the propitiation of the earth- spirit. Some years ago, I happened by chance to be present at a function of this kind, and as its details may be of some interest as illustrating the wide dispersion of certain points of ritual, I will end these notes by giving a full description of it, as noted down at the time. It was in the month of October, and I happened to be out shooting snipe in the padi-fields of the village of Sěbâtu on a Sunday morning, when I was met by the Penghulu, the headman of the village, who asked me to leave off shooting for an hour or so. As I was having fair sport, I naturally wanted to know the reason why, so he ex. plained that the noise of gunshots would irritate the hantu and render unavailing the propitiatory service which was then about to begin. Further enquiry elicited the statement that the hantu in question was the one who presided over rice-lands and agricultural operations, and as I was told that there would be no objection to my attending the ceremony, I went there and then to the spot to watch the proceedings. The place was a square patch of grass-lawn a few yards wide, which had evidently for years been left untouched by the plough, though surrounded by many acres of rice-fields. On this patch a


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 29/Notes on the Folk-lore and Popular Religion of the Malays


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 9. By way of recreation the pupils are advised to ask one another hard questions.

10. A dramatic performance, illustrating the contest between grammar, logic, and metaphysic, and their final reconciliation, may complete the year’s work.

I. Over the door is the inscription:

2. The pictures on the wall should illustrate the necessity of order and limitation. With this in view, the human body may be represented in four ways: (a) Lacking certain limbs. (b) Supplied with superfluous limbs. (c) With its limbs wrongly put together. (d) A perfect body, properly constructed and shapely.

3. In theology the whole Bible is to be read.

4. The class-book is to be a work dealing with human society and the laws of economics.

5. In arithmetic Logistic, and in geometry Architectonic may be learned. Special attention should be given to geography and to that part of astronomy that deals with the theory of the planets and the laws of eclipses.

6. The history should be that of ritual.

7. For the sake of style Sallust, Cicero, Virgil, and Horace may be read.

Compositions in verse are not to be insisted upon. They are extremely difficult, aptitude for them is rare, and the time devoted to them might be more profitably employed on other things. But if a boy shows very great aptitude for verse-writing, he is not to be dissuaded from it.

8. As an accessory study, Thucydides or Hesiod may be read.

9. Suitable recreations may be chosen according to inclination. They should not be dangerous or excessive.

10. A dramatic performance may be given representing the degeneration of Solomon and his moral downfall.


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1. Inscription over the door:

2. The walls should be covered with mystic symbols illustrating the wisdom hidden in the Scriptures. On one wall diagrams of Hebrew grammar may be placed.

3. The most devotional psalms and hymns of the Church may be used, as well as prayers of a special nature taken from the Scriptures and from the works of the most inspired theologians and of the sainted martyrs. In addition a compendium of Christian beliefs, duties, and hopes, written in the phraseology of the Bible, should be read daily.

4. The class-book should be a work dealing with the last stage of wisdom on earth, that is to say, the communion of souls with God, and should consist of three parts:

(a) The ascent of the mind to God. In this a survey should be made of the universe, preserving the order of the Janua, and with regard to each fact should be pointed out what God tells us about it in the Scriptures, and how the heaven and the earth and all that in them is tell the glory of God.

(b) The formal part should consist of a key to God’s Book; that is to say, practical rules for reading the Scriptures with profit and for duly considering the works of God. Here a three-fold commentary should be supplied: (1) from Scripture itself; (2) from reason; (3) from sense-experience.

(c) The third part should be a Repertory of Theology, giving a detailed account of the mysteries of Salvation.

5. In arithmetic the sacred and mystic numbers that occur in the Scriptures should be studied; also sacred architecture, as exemplified by Noah’s ark, the Tabernacle, and the Temple.


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 6. Universal history should be studied, and in particular the history of the Church, for whose sake the world exists.

7. In this class some training should be given in oratory. The future minister must learn how to address a congregation, and should be taught the laws of sacred oratory. The future politician must be taught how to appeal to the reason of his hearers.

8. The accessory study is Hebrew, which must be studied in such a way that before the end of the year the pupil shall be able to read and understand the original text of the Scriptures.

9. Recreation is to be allowed, but must not interfere with the theological studies.

10. Religious plays dealing with the character of, say Abraham or David, may be acted.

Thus ends the detailed description of the Pansophic school. A few general remarks follow. Each class is to have its own master, and in addition there is to be a headmaster, whose duty it will be to enter each class daily, superintend the school, and take the place of any master who may be kept away by illness. The headmaster must be well paid, as indeed should the class-masters, since this is the only way to make them contented with their positions and prevent them from seeking more remunerative work in some other profession.

Comenius then pertinently asks, “Where is the money to come from?” It is not his business, he replies, to answer this question, but he suggests that citizens should give a fixed proportion of their incomes for educational, as they already do for charitable purposes, and that it is the duty of princes and of wealthy citizens to assist schools in every way.


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 Comenius’ title to fame as an educationist rests on the discovery, application, and embodiment in a largeminded treatise on Didactic, of the fundamental principles:

I. That all instruction must be carefully graded.

II. That in imparting knowledge to children the teacher must, to the utmost, appeal to the faculties of sense-perception.

If the reader wishes to realise with any force to what extent the gradation and proper articulation of studies was neglected, or rather unthought of, when Comenius was writing, let him read a few chapters in the Great Didactic and then turn to Milton’s tractate Of Education. In the one he will find a rigorous distribution of the subject-matter of instruction, based on an analysis of the capacity and age of the scholar and on a common-sense estimate of the difficulty of the subject. In the other he meets with breadth of mind, it is true, but with no scheme of gradation whatever. Subjects and authors are dumped down in a heap and are declared suitable for educational purposes, but no effort is made to sort them.

Now to construct a solid pile of subjects of instruction that are really suitable instruments with which to educate the young is no easy task; but a greater difficulty arises when we try to pull the large heap to pieces, and to arrange it in nine or ten smaller heaps, carefully graduated as regards quantity and quality. Both these tasks Comenius undertook and performed; the first with as great success as could possibly be expected, if we consider how ill the several branches of knowledge were then defined, and the second in a manner which, even at the present day, can excite nothing but admiration.

By Comenius the principle of gradation is carried into every department of school management, the result being a careful grading of schools, of boys, and of books. The twenty-four years to be devoted to education are divided into four periods of six years, and to each of these a school is assigned. The first of these, the Mother School, was a totally new conception, and emphasises the necessity of


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 commencing education from the moment the child leaves the cradle. The next stage, the Vernacular School, lays the foundation of all that is to follow, with the exception of Latin, and grounds the boy thoroughly in one or two modern languages. The next stage, the Latin School, introduces the boy to the classics, continues the modern subjects commenced in the Vernacular School, and corresponds to a present-day secondary school with a good modern side. Finally the University gives the scholar the opportunity of thoroughly mastering any one of the branches of knowledge that he has already learned superficially and in outline.

In the Vernacular and in the Latin School the proper gradation and classification of the boys is attained by a division into six classes, in each of which the scholars must remain one year, and which they must not leave until their fitness to proceed to the next class has been tested by an examination. Throughout the twelve classes of these two schools a properly graded series of schoolbooks is supplied, all, from the lowest to the highest, treating of the same subjects, namely, the entire world of phenomena, and leading the scholar from the rudimentary facts and bare nomenclature acquired in the Mother School to the detailed exposition of them in Latin that awaits him in the higher classes of the Latin School.

But it may be asked, Does Comenius supply a graded method? Is there any essential difference in his manner of presenting knowledge to his most elementary and to his most advanced pupils?

While it is evident that his graded classes and graded books ensured that the beginner should have the subjectmatter of his studies presented to him more simply and with less complications than to the advanced pupil, it must be confessed that the same method seems intended to run through all the classes, from the lowest to the highest. Of this method the basis is the presentation of information to the senses first, and then, but not till then, to the understanding. Appeal, that is to say, is to be


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 made to the sight and to the touch, and models or pictures of everything that has to be learned should be given to the pupil.

To Comenius’ eternal credit be it that he was the first to realise that the object-lesson was the only way in which any impression could be made on the half-developed thinking powers of the child, that he practically anticipated Pestalozzi, and paved the way for Froebel. Unfortunately he stops here. Up to the highest classes of the Pansophic school, the pictures on the wall and the models in front of the pupils are the prime aids to the teacher in his task of instilling knowledge. Visualisation in all things is the watchword of the Comenian method.

Now while it is evident that this factor is of great value at every stage of education, it is also evident that, at a certain stage, it becomes of secondary importance. By means of pictures, models, and what-not, a boy’s progress in acquiring the nomenclature of, let us say a language, may be immensely facilitated; but, when he reaches a certain point, when he is beginning to grapple with syntax, with analysis, with the various modal forms, or, in algebra, when he is attacking the mysteries of quadratic equations, a completely new element is introduced. Visualisation and object-lessons barely touch the fringe of the teacher’s difficulties. Between the ages of twelve and sixteen, when the boy is learning, not to see, but to think, not to exercise his sense of touch, but to draw conclusions, the schoolmaster, even at the present day, receives but slight assistance from systems of psychology, systems which, until recently, have consisted of little more than a somewhat arbitrary analysis and classification of states of consciousness. It can therefore scarcely be called weakness, on the part of Comenius, if he failed to solve the problem that still waits to be attacked, in the laboratory, by the special application to psychology of physiological methods, and, in the class-room, by the patient observation of teachers who are anxious to educate rather than to instruct.

It was his lack of a firm psychological basis and his


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 belief that at sixteen a boy might be subjected to much the same educational discipline as a child of six that led Comenius so entirely to overlook the great gulf that exists between the two ages, and made him so absolutely certain that he had, once and for all, solved the problem of education.

Into this train of thought he was to a large extent led by his habit of appealing to nature as a standard and of taking natural processes as models. It is true that to him Nature and the Deity are almost synonymous terms. “By the voice of Nature we understand the universal providence of God, which never ceases to work all in all things; that is to say, which continually developes each creature for the end to which it has been destined.” But, in practice, Nature comes to mean the external processes that are to be seen in the growth of a tree or of an animal, and here it is that the fatal error is introduced, the error into which other writers on education have fallen, as well as Comenius. As long as the child is in the stage of “nutrition and growth,” as long as his education consists of the training of organs of sense-perception, so long the appeal to nature is justified. But when a higher stage is reached, when the child becomes thoroughly self-conscious, a very different element is introduced. The work of the true educationist, far from furthering natural tendencies, frequently consists in counteracting them, in making a careful selection of qualities, in developing some and in hindering the growth of others, and this in accordance with an ideal to be found nowhere but in the mind, and to which Nature, in the ordinary sense of the word, has nothing to say. Here again we may reasonably excuse Comenius for going astray, when so recent a writer as Mr. Herbert Spencer has committed himself to the statement that “Nature illustrates to us in the simplest way the true theory and practice of moral discipline!”

For the rest, it is to practical schoolmasters that Comenius, writing as a practical schoolmaster, particularly recommends himself. If his work is not overloaded


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 with psychology, it appeals all the more to men whose habit of mind leads them to action rather than to the analysis of mental phenomena. While there is scarcely a problem connected with education that is not discussed in the Great Didactic, the work never becomes academic, and the author never forgets that he is writing for the teacher in his class-room and not for the philosopher in his study.


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 * 1) How much is this?
 * 2)     (Lit. at what price do you sell this?)
 * 3) It's too dear.
 * 4) I shan't buy it.
 * 5) Have you any cheap ones?
 * 6) This is cheaper.
 * 7) There is a proverb which says:—
 * 8) Good things are not cheap.
 * 9) Cheap things are not good.
 * 10) This is business talk.
 * 11) You want to sell dear,
 * 12) So of course you say this.
 * 13) Have you any better ones?
 * 14) Bring them (for me) to see.
 * 15) If suitable, I shall buy.
 * 16) If they are a little dear, it won't matter.
 * 17) This is the best of its kind.
 * 18) There is nothing to compare with it.
 * 19) I think it's imitation.
 * 20) It isn't: it's genuine.
 * 21) I am afraid it's too old.
 * 22) This is no use.
 * 23) You don't understand goods (i. e., know good for bad).
 * 24) He wants too much money,
 * 25) Tradesmen (or merchants) are not just.
 * 26) They all try to cheat people.
 * 27) There is another proverb which says:—
 * 28) Of merchants, three (in ten) are thieves.
 * 29) Don't you get in a rage,
 * 30) I have a proveb which says:—
 * 31) If you keep your temper, you are sure to get rich.
 * 32) Ah! you're a bad lot.


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 * 1) Tjee-gi tjeeay-dzoy-dzee?
 * 2) Tjee-gi-mooey boy simmy kay?
 * 3) Khah kooee.
 * 4) Wah m boy.
 * 5) Oo p'ee-gi ah-baw!
 * 6) Tjee-gi keng p'ee.
 * 7) Oo dzek-koo sok-ger tah:—
 * 8) Pahr-gee, baw baw hooay:
 * 9) Haw-hooay, baw pahn gee.
 * 10) Tjee-gi se seng-lee-gi-way.
 * 11) Ler i boy kooee,
 * 12) Teeah-teeay tah tjee-gi-way.
 * 13) Teng-gwah oo haw-gi ah-baw?
 * 14) Kheeay-li, t'oy.
 * 15) Hah ee, wah dzeeoo boy.
 * 16) Koose lahn-law, baw ch'yet-yow.
 * 17) Tjee-gi teng haw or Tjee-gi seang-teng haw.
 * 18) Baw paht-gi haw pee.
 * 19) Wah-t'oy se kay.
 * 20) M see: se tjeen-gi.
 * 21) Keeah-way khah koo.
 * 22) Tjee-gi baw eng.
 * 23) Ler m heeow hooay.
 * 24) E t'aw khah dzoy dzee.
 * 25) Seng-lee-nahng baw kong-tow.
 * 26) Loong-dzoong i ts'wah nahng.
 * 27) Hwahn oo sok-ger tah :—
 * 28) Dzaw-seng-lee-nahng, sah hoon ts'aht.
 * 29) Ler m i sang-khee.
 * 30) Wah oo sok-ger tah :—
 * 31) Loon khee, sang ts'i.
 * 32) I! ler m se haw-mooay.


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 * 1) What business does he do?
 * 2) I am a merchant,
 * 3) Where is your hong?
 * 4) What is it called? (its style).
 * 5) How long have you been in business?
 * 6) Call the comprador.
 * 7) Have you made up your accounts?
 * 8) I have not made them up clearly yet.
 * 9) Every month you ought to make them up once.
 * 10) This account is wrong.
 * 11) It must be done over again.
 * 12) Have these dollars been shroffed?
 * 13) Call the shroff to shroff them.
 * 14) If there are any bad ones, go and change them,
 * 15) Weigh them. (Lit.—scale-passing-how-heavy.)
 * 16) Ten of them are a little light.
 * 17) Call the accountant.
 * 18) Where is the tea-taster?
 * 19) He is tasting tea.
 * 20) What goods are these?
 * 21) All miscellaneous goods.
 * 22) Have they passed the Customs?
 * 23) They have all passed.
 * 24) He wants to open a new hong.
 * 25) I'm afraid he'll lose his money (lit. capital).
 * 26) There's not much business here.
 * 27) Where is his shop?
 * 28) Put these goods in the godown.
 * 29) Tomorrow is Sunday; I shan't come.
 * 30) When does the steamer leave?
 * 31) How many passengers are there?
 * 32) I want to send some letters (or a letter).


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 * 1) E dzaw simmy-seng-lee?
 * 2) Wah se seng-lee-gi-nahng.
 * 3) Ler-gi-hahng taw tee-kaw?
 * 4) Simmy jee-haw?
 * 5) Ler dzaw seng-lee, oo tjeeay-koo?
 * 6) Hahm boy-p'oy li.
 * 7) Ler-gi-seeow, oo sung ah-baw?
 * 8) Hwahn booay sung ts'eng-ts'aw.
 * 9) Kak-gway kak gway, eng-gi sung dzek pi.
 * 10) Tjee-gi-seeow oo sung ta'aw.
 * 11) Teeay teng-gwah sung,
 * 12) Tjee-gi-ngun oo t'oy-kooay ah-baw?
 * 13) Hahm t'oy-ngun-nahng li t'oy.
 * 14) Jeeak oo m-ho-gi, kheeay-kher ooah.
 * 15) P'eng-kooay, tjeeay dahng.
 * 16) Dzap-gi yow kheen.
 * 17) Hahm ts'i-hoo li.
 * 18) Tay-ser taw tee-kaw?
 * 19) E taw ts'ee-tay.
 * 20) Tjee-gi se simmy hooay?
 * 21) Loong-dzoong se dzahp-hooay.
 * 22) Oo kooay-heeahng ah-booay ?
 * 23) Kooay ts'eng-ts'aw.
 * 24) E i khooey-goy seen hahng.
 * 25) Keeah-way see pung.
 * 26) Tjee-gi tee-hng, baw-me seng-lee.
 * 27) E-gi-p'o taw tee-kaw?
 * 28) Tjee-gi hooay, pahng-taw dzahn-pahng-li.
 * 29) Mah-khee se Loy-pi-jit; wah m li.
 * 30) Hooay-dzoon tee-teang-see keeah?
 * 31) Oo tjeeay-dzoy khay?
 * 32) Wah i keeah-seen kher.


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 * 1) This man is a doctor.
 * 2) How many doctors are there here?
 * 3) Are there any Chinese doctors?
 * 4) I am not very well today.
 * 5) What is the matter with you?
 * 6) My head aches.
 * 7) Have you been sick?
 * 8) I have not.
 * 9) Have you anything else the matter?
 * 10) I have also the stomach-ache.
 * 11) This is not serious.
 * 12) Take a little medicine.
 * 13) What medicine ought I to take.
 * 14) Wait till I get back to the hospital,
 * 15) and I will send a man with some for you.
 * 16) This man has fever.
 * 17) I have fever and ague.
 * 18) Is your throat dry?
 * 19) It is, and very often so.
 * 20) Don't drink too much water.
 * 21) Take a little chicken broth.
 * 22) When the fever has gone it won't be dry.
 * 23) Does he cough?
 * 24) At times he does, at times he doesn't.
 * 25) Does he drink?
 * 26) I fancy he smokes opium.
 * 27) He may do so, (I can't say).
 * 28) He is a strong man.
 * 29) Has he taken the "stop-opium" pills?
 * 30) He says they are no use.
 * 31) How does he know if they are of use or not.
 * 32) His disease can't be cured.


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 * 1) Tjee-gi-nahng se ooee-seng.
 * 2) Tjee-gi tee-hng oo kway-gi ooee-seng?
 * 3) Oo Tung-nahng ooee-seng ah-baw?
 * 4) Kim-jit wah baw-me soong-k'wi.
 * 5) Ler oo simmy pang?
 * 6) Wah-gi t'ow t'eeah.
 * 7) Oo t'o ah-baw?
 * 8) Baw t'o.
 * 9) Hwahn oo pat-gi pang ah-baw ?
 * 10) Wah-gi-to yah t'eeah.
 * 11) Tjee-gi baw yow keen.
 * 12) Cheeah lahn-law yeay.
 * 13) Wah eng-gi cheeah simmy yeay?
 * 14) Tahn wah tung-kher ooe-kwahn,
 * 15) dzeoo hahm nahng kheeay-li, poon ler.
 * 16) Tjee-gi-nahng hwaht dziet.
 * 17) Wah oo hahn-dziet-gi-pang,
 * Ow, oy tah ah-boy?
 * 1) Oy; koo-koo tah.
 * 2) Dzooey, mn i cheeah khah dzoy.
 * 3) Cheeah lahn-law koy t'ung.
 * 4) Dziet t'aw, ow dzeoo baw tab.
 * 5) E oy kah-sow ah-boy?
 * 6) Oo see oo, oo see baw.
 * 7) E oy cheeah-dzeoo ah-boy?
 * 8) Wah p'ah-sung e oo cheeah ah-p'yen.
 * 9) Yak-leang oo.
 * 10) Tjee-gi-nahng dzahng.
 * 11) E oo cheeah koy-hoon-ee ah-baw?
 * 12) E tah tjee-gi baw-me eng.
 * 13) E dzawnee-dzi oo eng baw eng.
 * 14) E-gi-pang boy-tit ooee.


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 * 1) This is a monastery.
 * 2) Are there any priests?
 * 3) There are no priests; there are priestesses.
 * 4) How many are there
 * 5) Over twenty.
 * 6) What do they do?
 * 7) Read the Sutras.
 * 8) That is a temple.
 * 9) Is it a Buddhist or Taoist (temple)?
 * 10) It is a Buddhist temple.
 * 11) What is the difference?
 * 12) There is a great difference.
 * 13) Do priests live here?
 * 14) There are no priests at a temple.
 * 15) He is a Missionary.
 * 16) Have you become a convert.?
 * 17) I have not.
 * 18) Is there a chapel here?
 * 19) There are two.
 * 20) Are they Protestant or Catholic?
 * 21) One is Protestant.
 * 22) The other (lit. one) is Catholic.
 * 23) Who are the Catholic Missionaries?
 * 24) They are all Frenchmen.
 * 25) Have they families?
 * 26) They have no families.
 * 27) They are not allowed to marry.
 * 28) They wear Chinese clothes.
 * 29) They eat Chinese food.
 * 30) What is the intention is this?
 * 31) They want to be like Chinamen.
 * 32) Is there any other meaning?


text: Supplement to the Fourth, Fifth, and Sixth Editions of the Encyclopædia Britannica/Annuities, Addendum to


text:
Page:Handbook of the Swatow Dialect.pdf/36

 * 1) Tjee-gi se ahm.
 * 2) Oo hway-seeay ah-baw?
 * 3) Baw hway-seeay; oo nee-ko.
 * 4) Oo tjeeay-dzoy?
 * 5) Oo tjee-dzap-gwah-gi.
 * 6) E dzaw simmy ser?
 * 7) Nyem keng.
 * 8) Her-gi se beeay.
 * 9) Se Hoot-kah-gi ah se Tow-kah-gi?
 * 10) Se Tow-kah-gi beeay.
 * 11) Oo simmy hoon-piet?
 * 12) Twah oo hoon-piet.
 * 13) Tjee-kaw oo hway-seeay kheeah-khee ah-baw?
 * 14) Beeay-li baw hway-seeay.
 * 15) E se kah-t'ow.
 * 16) Ler oo hong-kah ah-baw.
 * 17) Booay.
 * 18) Tjee-gaw oo loy-pi-tung ah-baw?
 * 19) Oo naw-gi.
 * 20) Se Yah-soo-kah, ah se T'yen-dzoo-kah.
 * 21) Dzek-gi se Yah-soo-kah.
 * 22) Dzek-gi se T'yen-dzoo-kah.
 * 23) T'yen-dzoo-gi-kah-t'ow se simmy nahng?
 * 24) Loong-dzoong se Hwop-kok-gi-nahng.
 * 25) Oo kay-kwahn ah-baw?
 * 26) Baw kay-kwahn.
 * 27) M dzoon e tswah bo.
 * 28) E ts'eng Tung-nahng sa-kho.
 * 29) E cheeah Tung-nahng-ts'i.
 * 30) Tjee-gi oo simmy ee-ser?
 * 31) Ei ts'een-ts'eeay Tung-nahng.
 * 32) Hwahn oo paht-gi ee-ser ah-baw?


text:
Page:Handbook of the Swatow Dialect.pdf/37

 * 1) This is a steamer.
 * 2) That is a sailing-vessel.
 * 3) There is no wind today.
 * 4) How many passengers are there on board?
 * 5) Are there a thousand passengers?
 * 6) They are all Chinese.
 * 7) Where are they going to?
 * 8) They are going to Singapore.
 * 9) When shall we reach port?
 * 10) This vessel is very fast.
 * 11) How many li will it go in an hour?
 * 12) It will go over thirty li.
 * 13) This is the Captain.
 * 14) Steamers don't use seils.
 * 15) How much coal do you use per diem?
 * 16) This is according to the speed of the ship.
 * 17) If she goes fast, a great deal is used;
 * 18) If she goes slow, then a smaller quantity.
 * 19) Where is the chief officer?
 * 20) He is on deck.
 * 21) The sleeping-berths are here.
 * 22) Where is the saloon?
 * 23) How many passengers can this vessel take?
 * 24) Call the carpenter.
 * 25) Tell him to mend this door.
 * 26) It has no lock.
 * 27) The key has been lost.
 * 28) Make another one.
 * 29) At what time do you have dinner?
 * 30) How many sailors are there?
 * 31) Can you make way in a fog?
 * 32) We don't dare go fast in a fog.