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 Coty? he whispered interrogatively.

No, body, she lisped.

Now they were dancing more slowly, lifting one leg while they swayed to the opposite side. They were as close together as two individuals can ever be. He was fascinated by her sense of rhythm, captivated by her personality, intoxicated by her magnetism.

As they swayed around the hall, his eyes caught those of Piqua St. Paris. She was looking straight at him, but she gave no sign of recognition. He shifted his gaze to Mrs. Scribner. She stared at him fixedly for a moment, and then turned ostentatiously away. Indubitably they had, both of them, cut him dead. What did it mean? What had he done? He could think of no reason to ascribe to their action. Well, what did it matter? Mind soul, and body, he belonged to Lasca. No use trying to think; no use trying to do anything but drift, drift, on this barge of pleasure bound for Cythera. The wind was favourable, the signs and tokens propitious.

As they returned to their table a stout entertainer in bright orange, began to shout:

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Here's Ran, Danny came up to announce. Looking towards the entrance Byron saw the Bolito King, imposing with his gold cane and silk hat. He was accompanied by a girl. Waving his hand at Lasca, he escorted his companion to a table in the far end of the room, and then walked towards them.

How you been, Mrs. Sartoris? he demanded, nodding casually at the same time in Byron's general direction.

Fine, Rannie. Sit down. Who's the skirt?

Oh, dat's jes' little Ruby. Nobody you know.

Better be-have, Ran.

Oh, Ah's one o' duh best be-havers 'roun' dis place.

A shriek interrupted them. Instinctively they turned to see what was happening. A yellow girl at a table nearby had risen and stood facing another woman seated with two men.

Ah'll turn yo' damper down! she screamed.

Ah'll cut you every way but loose! the other retorted.

Lemme miss you.

Run 'roun' duh block an' git yo'self some air.

At this precise juncture, the man sitting on the outside of the table jumped up and hurled a glass full of whiskey with unsteady aim. It shivered

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The wind comes frae the land I love,
 * It moves the flood fu' rarely;

Look for the lily on the lea,
 * And look for royal Charlie.

Ten thousand swords shall leave their sheaths
 * And smite fu' sharp and sairly,

And Gordon's might and Erskine's pride,
 * Shall live and die wi' Charlie.

The sun shines out—wide smiles the sea,
 * The lily blossoms rarely;

O yonder comes his gallant ship,
 * Thrice welcome, royal Charlie!

"Yes, yon's a good and gallant ship,
 * Wi' banners flaunting fairly;

But should it meet your darling prince,.
 * 'Twill feast the fish wi' Charlie.

Wide rustled she wi' silks in state,
 * And waved her white hand proudlie,

And drew a bright sword from the sheath,
 * And answered high and loudlie.

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 against the mirror while the ineffectual assailant crumbled on the floor exactly as though he had been hit. Two waiters caught him under the arm-pits and dragged him outside. The yellow girl followed him, screaming. The woman left behind called out to the retreating male figure, Lemme see duh back o' yo' white collar an' den Ah knows you's goin'.

During this scene, the Bolito King sat smoking unconcernedly, quite as if he were unaware that anything unusual had occurred.

Hey! Hey! Do that thing!

Well, I guess Ah'll ramble back to Ruby, Mr. Pettijohn announced. How long you stayin', Mrs. Sartoris?

Till the dawn comes up like thunder.

Another entertainer had the floor.

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Shake 'em out! went the cry. Strut your stuff!

The little dancer was lean and yellow, dressed in scarlet; her pink drawers were adorned with blue forget-me-nots. Her legs were like toothpicks.

Oh, gaze on dat wobble, man!

Too skinny, Danny, Lasca complained to the manager who was passing the table.

Wait! he adjured her.

Presently the dancer went into a shivering ecstasy. From the top of her head to her feet she quivered. It was like an enjoyable ague.

Lasca tossed a crumpled dollar bill on the floor. Stamping her heel squarely over the vail, the girl continued her strange, seismic performance as she shouted:

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 I'm sick of entertainers, Danny, Lasca cried. Put on your old band.

Danny gave the signal and the crowd surged over the floor. The dancing was becoming wilder. There were camel-walkers, symptoms of the twa-twa and the skate. A pretty mulatto broke away from her partner and moved her hands convulsively up and down her body in the throes of the itch.

Hug me warmer, baby, Lasca begged.

Love me? Byron queried.

Red hot with love!

What are they playing?

She sang the words:

The clock struck four, protested Byron. That's all right. It'll strike ten before we're through.

I'll never say Amen!

Don't boast. I've worn out better men than you.

Later, Byron's vision became somewhat blurred and his hearing inaccurate. He had a confused sense that all the instruments and human voices in the place were shrieking simultaneously. There was a constant beating of the drum. No longer were the dancers in pairs; apparently they had become quartets. Curious and unaccountable streaks of

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 light wrinkled the faces of the mirrors. People appeared to be shuffling at peculiarly acute angles. Would they topple over?

Lasca poured out champagne from the fifth bottle.

Le's drink a little before we go on! Le's have a drink.

She was lying in Byron's arms, frequently seeking his mouth.

Break away! Time! Byron heard Monte, passing the table, admonish them.

Music! I jesh love music, was all Byron could think of to say.

It was six o'clock when, with some assistance from one of the waiters, he emerged from the Winter Palace. He thanked the cold morning air for blowing in his face.

Taxi! Lasca was crying, apparently as fresh as when she had started out.

Have a whiff of snow, she urged him as they sat in the taxicab, his head nestled in her bosom.

Gimme, he muttered feebly.

From a packet she sifted a line of white crystals along her first finger.

Sniff the happy dust, baby. It'll make you feel better.

He made the effort. A cool, refreshing sniff—like water from a spring.

Opening the door of the cab, the chauffeur stuck his head through the aperture.

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 Would you parties mind tellin' me where you wants to go? he demanded.

Quite unexpectedly, Byron revived. He was restored, energetic.

Drive to hell! he cried.

Yes, drive to hell! Lasca echoed.

To hell! To hell! On to hell!

To hell with red hot mama and cold weather papa!

I'm not cold weather papa! he protested.

The chauffeur scratched his head. I guess you means duh Black Mass.

He started the car.

What's that? Byron inquired.

It's a garden where champagne flows from all the fountains and the paths are made of happy dust and the perfume of the poppies is opium. Kiss me!

I'd like to be cruel to you! she cried, after she had momentarily slaked her thirst. I'd like to cut your heart out!

Cut it out, Lasca, my own! It belongs to you!

I'd like to bruise you!

Lasca, adorable!

I'd like to gash you with a knife!

Lasca! Lasca!

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 Beat you with a whip!

Lasca!

She drew her pointed nails across the back of his hand. The flesh came off in ribbons.

My baby! My baby! she sobbed, binding his bleeding hand with her handkerchief, kissing his lips.

Emerging from the cab, her dress caught in the door frame, and was torn straight down the front. She ripped off a yard or so of dangling crêpe.

I'll go naked to the Black Mass! she cried, as she extracted a dollar bill from her gold bag and handed it to the chauffeur.

They stood before a heavy unlighted portal. Lasca sought the push-button and pressed it rapidly eight times. Presently the door swung open and they faced utter darkness. She pulled Byron in after her and slammed the door behind them, an action, apparently, which automatically lighted the hallway. They walked down this long corridor, like a tunnel. At the further end was another door, protected by a heavy velvet curtain which Lasca brushed aside. She gave seven rapid knocks. A panel slid open; an eye appeared; this door too swung on its hinges.

They had not yet heard a sound, but now they were aware of music and laughter, uncanny, horrible laughter. A silent attendant, in red doublet and hose, deprived them of their wraps, and led

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 them to still a third door which, when opened, disclosed a cabinet particulier painted a deep blue. It would seem they had been expected: wine and food appeared so immediately. The horrid laughter and the music persisted, drifting in from behind a curtain which walled one side of the room. Suddenly it stopped.

Come, said Lasca, after they had each drunk a glass of champagne, and she led him through a parting in this curtain.

They stood in a circular hall entirely hung in vermilion velvet; even the ceiling was draped in this fiery colour. The room, indeed, resembled a tent. The floor was of translucent glass, and through this clouds of light flowed, now orange, now deep purple, now flaming like molten lava, now rolling sea-waves of green. An invisible band, silent at the moment they had entered this deserted room, now began to perform wild music, music that moaned and lacerated one's breast with brazen claws of tone, shrieking, tortured music from the depths of heil. And now the hall became peopled, as dancers slipped through the folds of the hangings, men and women with weary faces, faces tired of passion and pleasure. Were these the faces of dead prostitutes and murderers? Pleasure seekers from the cold slabs of the morgue?

Dance! cried Lasca. Dance! She flung herself in his arms and they joined this witches' sabbath. Demoniac saxophones wailed like souls burning in an

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 endless torment. Triumphant trumpets called to a profane glory. Byron offered himself freely to the conforming curves of her sensual body, delivered himself to the spell of the clouds of ever-changing colour that came up from below, of the depraved clang-tints of this perverted Dies Irae that sounded from an invisible source, and of an unfamiliar, pungent aroma.

Suddenly, a woman in a black cloak crept through the dancers to the centre of the floor. Simultaneously, the room became black with darkness and the music stopped. There was absolute silence.

When Byron could see again, he was aware that he and Lasca, together with all the others, were huddled against the vermilion velvet hangings. A pale, hideous, green glow suffused the room. The woman in the black cloak stood alone, perfectly motionless, in the centre of the glass floor. Now a pipe—oh, so far away—began to wail and there was a faint reverberation of the tom-tom. A cylinder of fierce white light shot up from below and enclosed the woman, playing in little ripples on the black satin of her cloak. A bell in the distance tinkled feebly and the cloak fell to the floor.

The girl—she could have been no more than sixteen—stood entirely nude. She was pure black, with savage African features, thick nose, thick lips, bushy hair which hovered about her face like a lanate halo, while her eyes rolled back so far that only the whites were visible. And now she began to

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 perform her evil rites. . . . Byron groaned and hid his face in his hands. He could hear Lasca emitting little clucks of amazement. Standing before him, she protected him from the horror. . . while she watched. When he looked again, the light on the body was purple; the body was purple. The girl lifted a knife. . . . A woman shrieked. The knife. ..

Three days later, awakening at four in the afternoon, after his bath, Byron drew on a cerise burnous which Lasca had discovered for him in one of her chests of foreign treasures, and sought her, as usual, in the drawing-room. Although it was April, it was still slightly chilly, and he found her, in a clinging dressing-gown of sea-green, sitting before the fire, a half-filled glass of absinthe and water on a table beside her.

As he kissed her, she pushed him away, gently but impatiently.

Sit down, she said quietly. I want to talk to you.

He attempted to join her on the chaise-longue.

No, over there, she directed. I said I wanted to talk to you.

He obeyed her.

What have you been doing?

Loving you, my golden-brown, since the beginning of the world.

Yes, yes! I know all that, she retorted. I mean

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 what were you doing with yourself before you met me.

I wanted to be a writer.

A writer! What kind of writer?

He told her the story he had conceived.

Are you interested in the race? she demanded, scorn in her tone.

I'm interested in you.

That's no answer. Giving him no opportunity to reply, she rapidly went on, Yes, I suppose it might be said of me that I am a Negro, but as I once informed you, I never permit that fact to make any difference. I loathe the race. Niggers are treacherous and deceitful. You'll never get anywhere if you depend on them. Why, that silly Sylvia actually tried to take a man away from me one night. Ihad my revenge. I showed her up for the weak, pitiful thing she really is. Well, they detest me because I get what I want. They'll hate you if you're a good writer and yet in that foolish story of yours you make out an ironic defence for them.

It's only a story, after all, Byron commented lamely.

I know—only a story. Well, let me tell you something. . . . Her tone was bitter and hard. . . . If you want to write about Niggers, show them up. Hit them, bully them! These raceleaders! These uplifters! They all make me sick. The black motto is: Drag down the topmost, no

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 matter how much his influence might help you to rise. Put the rollers under him! Get rid of him. He's a menace. . . . I know, she went on. I've been through it. Don't imagine I haven't had to struggle. Christ! . . . She bowed her head in her flattened palms. . . . I've been hounded—until, thank God, I became too strong for the pack. They can't crucify me again. When they try, I crucify them.

She began to sob passionately.

Lasca! Lasca darling, don't do that! He was by her side on the instant.

Wiping the tears from her eyes, she pushed him away.

These Niggers! she cried. Well, I learned about life from them. They taught me to kick my rivals. They taught me to hate everybody who got more than I did. And I'll say this: they gave me the strength with their dirty tricks to lift myself out of the muck and mire they call Negro society. There isn't one of 'em, at that, who would dare thwart me, cross my path. Let them dare. . . . Now she was raging. . . They know I'll beat them, beat them at their own gamegame. [sic]

Byron attempted to interrupt her. But. . . he began.

Let them alone! she screamed. They'll pull you down! They'll spit upon you! Always sweet to your face! Always charming—God, I'm sick of

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 that Nigger charm—but behind your back a constant bickering and whispering. Gossip! Jealousy! Hatred! Smiles to your face, and a knife in the back.

Lasca!

Well, she continued, in a cold, calm tone, while I'm talking I might as well tell you that I don't think any more of you than I do of the others.

Lasca! He was on his knees before her. Don't say that! Don't say that!

I do say it. I'm using you just the way I use tooth-powder. After I'm done with your body I'll throw it out of the window, in the sewer, anywhere.

Lasca! Weeping softly, he buried his face in his hands. You can't mean that! I can't live without you!

You can't live without me! Hell, you can't. Forty men have said that and they're all walking the streets. White men and brown men, they're all the same. All. I use 'em until I tire of oem and then I say, damn you and good-bye!

He raised his head to look at her. What he saw, the hideous distortion of the features, the tautness of the muscles of her throat, the glare in her eyes, terrified him.

You're just like all the others, you filthy Nigger kept boy.

Suddenly he flamed with rage. With a swift

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 movement he caught her throat in his strong hands and shook her violently.

You won't say that to me, you dirty bitch! he cried.

He flung her back on the chaise-longue and stepped away. Her hair dishevelled, she was gasping for breath, her tongue lolling out, but she lifted her arms feebly and beckoned him.

Kiss me, Byron, she panted. I love you. You're so strong! I'm your slave, your own Nigger! Beat me! I'm yours to do with what you please!

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During the next two days and nights Byron spent his every waking and sleeping hour with Lasca. There were rages, succeeded by tumultuous passions; there were peaceful interludes; there were hours devoted to satisfying capricious desires, rhythmical amours to music, cruel and painful pastimes; there were the artificial paradises. Then, late one afternoon, Byron awakened to find himself alone.

At first he had no true realization of what had happened. He threw back the covers to be certain she was not concealed beneath them. Then he sat bolt upright and called her name. There was no reply. Leaping from the bed, he peered into the bathroom. No one there. Turning back, he sought a clue. The dress she had worn the previous evening lay crumpled on the floor where she had dropped it. Her chiffon undergarments, her stockings, her little silver shoes, were scattered about promiscuously. From the dresser, however, he missed her watch and her rings. He sensed a premonition of disaster. She was gone! Standing quite still in the centre of the floor, he tried to conceive what life would be without her.

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 He pushed the button in a panic of apprehension. Presently the maid appeared.

Where is Mrs. Sartoris? It was vain to attempt to control his voice: it vibrated with anxiety.

She's gone out.

When is she coming back?

She didn't say, the maid replied, and Byron was aware that she spoke with a new and not entirely respectful manner.

Will you have your coffee now? she inquired.

Please.

Byron closed the window, shutting out the chill air, but he left the curtains open. Bright, April sunshine flooded the room. In the bath he found the water too warm. Its tepidity irritated his nerves. Releasing the cold stream, he felt relieved as it stung his aching flesh. When, stepping out of the tub, he towelled himself, his body had become numb. No tingling, just a dead emptiness without sensation that extended to his very toes. While he was dressing an incident occurred which shattered him completely. For the first time in his life he drew the left shoe on the right foot. Aware of what this portent threatened, he tremblingly altered this condition.

He was adjusting his cravat when Marie appeared with the tray.

Just set it down, he said, adding, I'm going out. If Mrs. Sartoris returns, tell her that I'll be back soon.

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Rh nin and thus to set free the Dragons. To that end the king sent the most beautiful of his court ladies to the mountain where the One-horned was living. The Sennin was so much charmed by the lady's beauty that he consented to drink the wine she offered him. As the Sennin became intoxicated his powers departed from him and the dragons were able to break out from their confinement. The Sennin aroused himself and tried to fight his enemies. But it was too late. The dragons escaped into the sky and the rain poured down in torrents. So the king's plot succeeded and the land was refreshed.

Another well known example of a fallen Sennin is that of Kume-no-Sennin. He lived as an ascetic among the mountains near Kume-dera, a Buddhist temple, and attained the remarkable power of feeding on air and flying in the sky. One day, when he was enjoying himself in the air, he saw beneath him a woman who washed clothes by the river side. His attention was attracted by the white feet of the woman gleaming in the water. He yielded to the allurement and thereby lost his supernatural power. He fell to the earth, fortunately unhurt, but he never regained his miraculous gifts. He is said to have married the woman and left posterity. His fate is always quoted as a typical instance of downfall from on high; but the story seems also to be one of that numerous class which deals with a marriage between a heavenly being and a human being.

Not only are stories of Sennins widely popular in Japan, but belief in these supernatural beings is to a certain extent still a living force among the people. Candidates for Sennin-ship feed themselves on dry vegetable food and avoid any cooked food; they go to and fro among the mountains, they bathe often in cold water and seldom sleep under roofs. They hope for the immortality of the bodily life and they believe themselves to have certain supernormal powers. One of them was sure that he saw purple clouds coming down from Heaven ready to receive him if he should jump from a lofty cliff. He dared to


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 Why had he announced that he was going out? Why had he dressed in such haste? He knew now. He could not rest a single instant in this apartment without her. It was necessary not only to his peace of mind, but to his very existence that he discover her at once. Leaving his breakfast untouched, he sought his hat and coat and rushed out, slamming the door behind him.

On the sidewalk he hesitated once more, doubtful which way to turn. How could he expect to find her? Where might she conceivably have gone? In the despair of indecision, he was aware of a touch on his arm. Turning, he looked into a smiling black countenance. The man, in chauffeur's uniform, lifted his cap and pointed across the street.

That's Mrs. Boniface's car, he announced. She told me to get you.

Did she. . . ? Byron began and then stopped, realizing that Adora would have explained nothing to this servant. He followed his guide silently and entered the car, his spirits soaring. It must be that Lasca had sent for him. How otherwise would Adora know his whereabouts? As they drove away, his heart was warm with hope.

Fairly leaping out of the car before Adora's house, he plunged down the steps and pressed the bell-button. A maid presently answered the summons.

I am Byron Kasson, he cried. Is. . . ?

Come right in, Mr. Kasson. Rest yo' coat.

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 She led him upstairs. The drawing-room was empty. Byron paced impatiently back and forth.

At last he saw Adora coming towards him down the stairs.

Where is Lasca? he demanded.

Adora was in the room now. Sit down, please, she invited him, adding, I haven't the slightest idea.

Byron ignored the invitation.

How did you find me then? he inquired.

All Harlem knows where you've been passing your time. I told my chauffeur to keep the car standing outside until you came out alone. It's not been very convenient for me to do without my automobile for two days.

Then why did you do it? To what special kind of interest am I indebted for this attention?

Oh, please sit down and stop shouting at me.

He obeyed her. After all, perhaps she knew something. Perhaps she could help him find her.

Adora, seated facing him, inquired, Has she left you?

Yes. No! What do you mean?

So you've lost her. Well, let me tell you something: you'll never see her again, at least not on the same terms.

You know. . . ! he shot out.

I know this much, she interrupted him, that when Lasca's through, she's through.

You're a liar!

Adora paused for a moment before she replied.

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 Obviously she was making a tremendous effort to control her temper. At last she continued, You're a very rude young man, as well as a very foolish one. If I hadn't asked you here for a particular reason, I don't think I'd. ..

She stopped and he, in his impotent rage, was silent.

I repeat, Adora went on firmly, when Lasca's through, she's through. I know her like a book, in and out. She's as hard as steel.

Don't you dare say a word against her!

I won't even mention her name again if you don't. After all, you spoke of her first. What I want to talk about is Mary.

So she's been blabbing!

See here, young man, if you jump at conclusions like that, it's no wonder you commit impulsive acts that no one in his right senses would be capable of. No, Mary hasn't been blabbing, but it's plain to be seen that she thinks of nothing but you. She loves you, that's the simple fact. You certainly don't deserve it. Nevertheless she loves you and nobody else.

She'll get over it, he countered bitterly.

Unfortunately for her, she will not, Adora retorted sternly. It's either you or nobody.

She puts on airs. She thinks she's too good for me. He was whining now.

You mean you think you're too good for her. Why, you're not worth her little finger-nail.

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 I know it, Byron admitted. I'm not. So don't you think it's just as well to let things stand as they are?

Personally, I certainly do think so, Adora averred. As a matter of fact, I advised her to marry Randolph Pettijohn.

The Bolito King!

Himself.

Why, you wouldn't want her to marry a man like that, would you?

Rather any man than a poor thing like you! Her voice was harsh. Rannie's self-made. He's a rough diamond. He isn't educated, but at least he's good and kind. He's a man, she affirmed. He would have made her a good husband. I told her so. She couldn't see it. She turned him down the day she met you.

The day. ..

Yes, at my house on Long Island, and I've always thought you were the reason she turned him down.

That isn't possible. I scarcely saw her that day.

I don't care. I believe it was the reason. Do you know anything about Mary? She's always been noted for her coldness towards men. Then you come along and she reacts like a volcano that has smouldered for years and unexpectedly begins to toss hot rocks into the air. . . . It doesn't seem to me that you are particularly unusual or desirable. Oh, you're good-looking enough, but just a ft, after all. Nevertheless, Mary wants you. She al-

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 most murdered Lasca at the Charity Ball. You must know that.

I knew she was jealous.

She loves you, you ape. Anyway, she doesn't want to murder Lasca any longer. All she wants is to have you back. She can't work. She can't sleep. She can't even cry any more. Now, you just chase around and cheer her up.

No! Byron's face was hard.

What!

I won't.

You're not going back to that cheap brown-skin again, are you?

I'm going back to Lasca.

Well, she won't let you in.

I don't believe you.

She's through. Remember I know Lasca. I tell you she's through.

I'm going back, Byron shouted. Nobody can stop me.

For all I care you can go to hell, Adora cried. It would be better for Mary if you do.

I'm going back, he repeated doggedly.

Wait a minute. Olive was speaking. Byron, sitting with his back towards the doorway, had not observed her entrance.

I heard what you said just now, Byron, she went on, and I want to talk to you.

It's no good, Ollie.

No good! Olive's tone was scornful. I won-

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 der, she went on, if you'll ever collect any brains. If it wasn't for Mary, I wouldn't mutter a single peep.

Tell her to forget me.

She can't. It's downright too bad, but she can't. Don't think you've fooled me. I can see the wall over there straight through you. You had to struggle a little in New York, but not very much at that. I know a hundred fellows who have had a harder time and have come through. I've watched you and I know you. You're lazy and soft and conceited. You're weak and touchy and proud and obstinate and bad-tempered. You won't have anything to do with really worth-while people like the Sumners and the Underwoods or the young literary group. . . or Howard. . . because they've got ahead in life while you're a failure. You even resent Mary because she loves you enough to want to help you and so she can't be bothered to lie to you and flatter you. Why, you poor thing you, if I were Mary I'd wait for a muddy day and use you as a doormat!

Like to hear yourself talk, don't you! he cried. Well, just listen to this: I'm going back to Lasca.

I know all about that, Olive replied wearily. I know how long that'll last. Well, she turned to Adora, I suppose we've done all we can. Let him return to his vomit. Her lip curled.

Yes, echoed Adora, let him go back. She lighted a cigarette.

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 Without a word more, Byron rushed downstairs, drew on his coat, and dashed out of the house.

So this had been atrap! Never in his life had he been so furious. His blood was seething. Damn meddling women! He ran all the way back to Lasca's apartment, a matter of four blocks.

He entered the hallway just too late to catch the ascending elevator. Too impatient to wait for its return, he bounded up the stairs, three at a time, until he stood facing Lasca's door on the fourth landing. Breathless, he pushed the button.

Marie opened the door cautiously.

Mrs. Sartoris has not come back, she announced and was about to close the door in his face when he prevented her by inserting his foot in the opening.

I want to come in and wait, he insisted.

My orders are to keep you out.

Why, my clothes are here!

Harry took your clothes back an hour ago.

My clothes. . . ! By God, I will come in! He forced himself past the maid.

Miss Lasca, screamed Marie, I'm being murdered!

The door leading to the drawing-room was flung violently open. Lasca stood framed in the opening.

How dare you break into my house! she cried. Get out of here!

Falling on his knees before her, he clasped her waist in his arms.

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 Lasca, he implored her, what have I done?

Her tone was ice. You haven't done anything. You bore me. Get out of here before I have you thrown out.

She struck him in the face. Rising unsteadily to his feet, he stepped backwards. Rage swelled the veins of his temples.

Damn you! he cried. Damn you!

Before he could make a single aggressive movement she had covered him with a revolver.

None of that, she said.

He hesitated.

So, she taunted him, you don't love me enough to want me to kill you! You're a coward as well as a bore, a filthy Nigger coward!

He slunk towards the outer door.

Get out! she went on. Get out and stay out! Marie, tell the boys downstairs never to allow this slimy garbage in the building again.

As the door slammed behind him, he almost collapsed. He was dazed. This was all so unexpected. Last night she had loved him as usual. Now. . . He did not know what had happened or why. He crept slowly down the stairs and out into the sunshine.

Through a blur he saw a limousine drawn up by the kerb before him. He vaguely recalled that it had been there when he entered the building. Approaching the car, he stooped to decipher the initials painted on the door. R. P., he read. R. P.?

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 He tried to think. There was something familiar about these letters. He turned to the chauffeur.

Whose car is this? he demanded.

The fellow regarded him with astonishment.

Why, doan you know dis heah cah? Ebberybody know dis cah. Dis cah, sir—the man drew himself up—dis cah heah et belong to Mr. Randolph Pettijohn.

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278 perform the feat, but his assurance proved to be a delusion and he was killed. Yet these miracle-mongers are often revered by the common people and stories about them are in very frequent circulation.

The Men of the Mountain, self-sufficient as they were, had their own society. Their meetings were often pictorially represented. (Plates XX and XXI.) These were supposed to occur in an ideal region called Senkyo, the realm of the Sennins, a region among the mountains where pine-trees symbolic of longevity grow soaring to the heavens, and where terraces command wide views that correspond to the free and spacious minds of the Sennins. There they exchange opinions, compose poems, play music or engage in meditation. This ideal realm was the paradise of the Taoists, but unlike the Buddhist paradise, it is not a shining or resplendent world. It is only an ideally beautiful spot inhabited by those immortals, who form a community of their own, but are not so well organized and united as those who dwell in the Buddhist paradises.

The Senkyō was often depicted in pictures which in turn stimulated poetic imagination in the Japanese to dreams of ideal serenity and aloofness, of total emancipation from all worldly anxieties, of immortal felicity and of freedom from illness and death. Many Japanese Buddhists, who were much imbued with Taoist doctrines, attempted to copy the ideal life of the immortals. They imitated the gathering of the immortals in the tea-party of a peculiarly quiet and contemplative type, or in meetings for free conversation and rhyming competition, and they planned their abodes and gardens in imitation of the ideal Senkyō. In short, the conception of the Senkyō was a source of real inspiration to the folk-lore and the aestheticism of the Japanese.

It was in the fourteenth and fifteenth centuries that the Chinese ideas of the Sennin and the SenkyŌ found widest circulation in Japan and became assimilated with the popular beliefs


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From that instant Byron began to hate and to hate virulently. The world was coloured by his mood to an extent where he saw storms and muddy pavements despite the fact that the sun was shining. He had been made a fool of, that was his plaint, not alone by her, but by every one. All had conspired, it would appear, to make him out a complete ass. One of his first acts, induced by his blind, unreasoning fury, was to purchase a revolver.

A revulsion followed in which he sank into a state of utter depression. And now his guilty conscience reminded him of Mary, Mary who still loved him in spite of his treatment of her. Mary whose advice he had scorned. Perhaps she had been right to try to persuade him to see more influential people. If only he could have humbled his pride sufficiently to call on the Sumners, his affairs might have moved more prosperously. It was not alone the Sumners that he had neglected, to his own undoing, it was the social background they represented. He had missed all that and he had only himself to blame. His father had provided him with letters which would have opened all doors for him. His dear, old father who had forgiven him his misdeeds, who

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 had even been patient during these last few awful months of futility and strife.

Byron began to comprehend vaguely how superficial his writing must have appeared. He had never suffered before, never really lived; certainly he had never had any self-understanding. Probably Durwood had been right. At any rate, he was now capable of the realization that Durwood had not intended to patronize him.

Well, it was too late. Too late to seek out the Sumners or their friends. Too late to ask Mary to forgive him. Whatever will become of me? he moaned.

This mood of self-reproach was not permanent. Fierce anger returned to control his spirit. How he loathed this woman who had made a fool of him! How he hated his successor in her affections! Governed by his rage, he clutched his revolver and cried aloud to the four walls of his room in which, like a dying animal, he had shut himself: I'll kill her! I'll kill him! I'll kill them both! But the revolver dropped from his relaxed fingers to the table, and his head followed. Weak, that's what he was, weak. God! he demanded imploringly, why haven't I the strength to go through with it?

Sensing his desperation, perhaps, Mrs. Fox was more than ordinarily kind. Discovering that he would not eat in the kitchen, she sought him out and tempted him with a tray of southern delicacies—she was a good cook. To please

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 her, he tried to eat, and failing, recalled with shame how much he had disliked this good woman. He had been the snob, not these others. . ..

Late that afternoon he was lying in bed in his dark, little chamber, cursing his fate, groaning over the mess he had made of his life, hating Lasca more than ever, swearing to shoot Pettijohn, when there came a knock at his door. He did not immediately reply, but when the knock was repeated he called out, who is it?

The door opened slowly to disclose Mrs. Fox silhouetted against the light in the hallway.

Dere's a lady heah to see you, honey, she announced.

A lady! He was on his feet at once. Show her in!

His heart was thumping furiously. Nevertheless, he summoned sufficient presence of mind to thrust his revolver under the pillow.

Another figure stood in the doorway.

Mary! he cried. Turning quickly to his table, he stroked the surface with his palm, searching a match. He lighted the gas-jet.

Now he faced her. How he longed to take her in his arms! Instead, his pride created a new belligerency.

Love was in his heart, but his lips formed these words: I suppose you came here to laugh at me.

She sank wearily on the bed. It was plain to be

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 seen that she had been weeping. As she sat there shrouded in her black cloak, she was wistful, appealing, but his nature refused his sympathy any open expression.

Byron, how can you be so cruel?

Then you've come here to pity me! Now he was sneering.

I've come because I love you. I couldn't help coming. Oh, she sobbed, can't you pity me?

I suppose Olive has told you I've been thrown over. I suppose you've come here to gloat.

She looked at him in bewilderment. Do you love her so much? she asked.

Love her! I hate her!

Then it is true: you do love her. She spoke with resignation.

How pathetic she was, how sweet. His only desire was to embrace her, to freely confess his folly, but his perverse pride strangled his desire.

Perhaps I do. What business is that of yours?

This speech actually hurt him more than anything that Lasca had said to him.

Forget about me, he cried passionately. You've come here to look me over. Well, enjoy yourself. I'm a failure, a failure in everything. Nobody has any use for me. Lasca has thrown me out. I'm living here like a swine. You ought to be happy!

Byron, how can you say these terrible things? You're not yourself. Don't you understand that I love you? she pleaded. I came here because I love

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 you. I couldn't help coming, but if you don't love me at all, if you won't talk to me, what can I do?

He was silent.

Dear Byron, if you ever want me, if you ever need me. . . With a pitiful little cry, she rose and swiftly left the room.

A moment later he heard the closing of the outer door. Then and then only he cried out of the misery in his soul, Mary! Mary! There was no reply. Rushing to the hallway he flung open the outer door. She had disappeared. He did not follow her downstairs. Returning to his room, he knelt before his bed, burying his head in the covers.

Mary, he sobbed, dear little Mary, I do love you, but I can't go back to you until I've proved how much I hate her.

At this moment he made a swift decision and his hand crept slowly toward the object concealed beneath the pillow.

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At midnight he entered the Black Venus. This resort was usually crowded at any hour between twelve and six in the morning. On this particular night there were so many people present that nearly all the space ordinarily reserved for dancing was occupied by tables. Byron, indeed, was forced to take a chair at a table at which four persons were already sitting. He ordered a quart of gin.

A girl with peppercorn hair, with a band of freckles across the bridge of her yellow nose, moved from table to table, singing through the din:

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French CJ

Goodwill is derived from the use of the assets and other elements or attributes of a business. It may have different aspects or components corresponding to its sources. Goodwill derived from the use of a trade mark, registered or unregistered, or from a particular get-up, may be protected by an action for passing off. Lockhart J observed in Conagra Inc v McCain Foods (Aust) Pty Ltd :

"It is now beyond argument that the plaintiff's right which the law of passing off protects is a proprietary right in the goodwill or reputation of his business likely to be injured by the defendant's conduct."

That cause of action serves the purpose, which is its "underlying rationale", of preventing commercial dishonesty.

It has rightly been said that "[t]here is no 'property' in the accepted sense of the word in a get-up". The rights associated with a particular get-up, which may also be viewed as a species of common law trade mark, are the rights to protect goodwill by passing off actions or the statutory cause of action for misleading or deceptive conduct where another has made unauthorised use of the get-up in a way which satisfies the relevant criteria for liability. The get-up rights asserted by JTI and BAT and the other non-statutory rights are, like their statutory equivalents, exclusive rights which are negative in character and support protective actions against the invasion of goodwill.

Section 51(xxxi) embodies a constitutional guarantee of just terms "and is to be given the liberal construction appropriate to such a constitutional provision." Broad constructions of "property" and "acquisition" were linked by


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Byron subconsciously was aware of conversation at his table: Lawdy ain't her legs skinny! . . . She's no sheba. . . . Bank wouldn't pay today. Too many winners. Dey jes' wouldn't pay. . . . Was it duh nummer you was playin'? . . . Naw, Ah figgers Ah won 'cause Ah lost. . . . Sho' Ah knowed Siki. Useter strut down duh boulevards o' Paris wid a long, black coat, a stove-pipe hat, an' a glass in his eye, carryin' a monkey on his shoulder an' draggin' one yowlin' lion cub on a chain. He was nobody's business.

It all became a jumble in Byron's mind, a jumble of meaningless phrases accompanied by the hard, insistent, regular beating of the drum, the groaning of the saxophone, the shrill squealing of the clarinet, the laughter of the customers and occasionally the echo of the refrain,

A meaningless jumble. Like life. Like Negro life. Kicked down from above. Pulled down from below. No cheer but dance and drink and happy dust. . . and golden-browns. Wine, women, and song, and happy dust. Gin, shebas, Blues, and snow. However you looked at it. . . . Whatever you called it. . ..

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 He'd make it up with Mary after he got even with those two who'd made a fool out of him. He'd show 'em. Tomorrow he'd make it all right with Mary. Tomorrow he'd go to her and humble himself. How he hated Lasca! The whore! He'd show her!

Gert ain' here tonight. . . Ef you hadn't gone away. . . Come along to duh washroom an' Ah'll give you a sniff. . . Snow am duh great pacifier. . . . Ah's goin' to play two hundred an' seben tomorrow. . . . Leanshanks Pescod's got a lef'. . . Harry Greb, Flowers. . . Gaze on dat hoofer. . Ah done hates duh spring; Ah sighs fo' August ham. . . . Ax yo' mammy what makes she so black. . . . How come you do me lak you do, daddy?

He'd show 'em. He'd make 'em sorry. God, how he hated that she-devil. Byron drained another glass of straight gin.

The entertainer, having made the rounds of the tables, lifted her skirts to dance in a space on the floor near the band. Her pink, silk drawers, bordered with bands of lace with knots and bows of blue ribbon, were exposed.

Skinny legs! Too skinny! . . . Hey! Hey! . . . Doan care fo' dose high yallers. . . . Tum-tum! Tum-tum! Tum-tum!

Would that drummer never stop? Jungle! Savages! Amber moonlight! Why did that girl have a purple face? Rouge on chocolate. And

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 that other girl was green as an olive. Powder on chocolate. Shebas, golden-brown shebas. Lousy Niggers, all of 'em. Drinking, laughing, sniffing snow, getting ready to push him down. . . . Pretty panties on that dancing sheba. To hell with her! To hell with 'em all!

He gulped down another glassful. Mary, sweet Mary, golden-brown too. She was his friend. She stuck by him. She wouldn't make a fool out of him. She. . . He'd get that black Nigger Pettijohn!

A couple at his table departed. The others still chattered: Been to Sam's new joint? . . . Pig's feet, hot-dogs, eggs. Pig's feet, hot-dogs, eggs. . . . A white-coated vendor stood over the table with a tray laden with food, each article wrapped in white tissue-paper. . . . Gimme. . . Ten cents. . . Dat's duh berries. . . . Gaze on dat gal wid duh monkey-chaser. . . . Dey's an achin' pain, dose monkey-chasers. We doan want 'em heah! Monkey land fo' duh monkey-chasers. . . . Look at Buddie wid Miss Annie. . . . Dat ain' Miss Annie, dat's kinkout. . . . Ah tells you et is Miss Annie, Buddie's gettin' keerless. Dose ofays stink powerful.

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The music shivered and broke, cracked and smashed. Jungle land. Hottentots and Bantus swaying under the amber moon. Love, sex, passion. . . hate. Lef? side, right side! Git off dat dime. . . . The dancers swayed from one side to the other like sailors heaving an anchor. Black, green, blue, purple, brown, tan, yellow, white: coloured people!

In the tangle of dancers Byron caught a glimpse of Anatole Longfellow, dancing with. . . Where had he seen that girl? He knew he had seen her before. Yes, he remembered now: at the Winter Palace. . . with Randolph Pettijohn. Frightened eyes. He was her man; she was afraid. No woman afraid of me. Made a fool out of me. Hate her! Hate 'em all! . . . Doan never git One woman on yo' min'. . . Byron filled his glass.

The Creeper and his girl sat down in the two deserted places at Byron's table.

'Toly, you sho' is one bardacious scroncher.

You's goin' git scronched.

a new entertainer boasted through a megaphone.

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 Ah ain' had no hours ob happiness an' ease sence Ah lef' you, 'Toly.

Shet up!

Pacify yo'self, 'Toly. Pacify yo'self. Doan git recited.

The Creeper scowled.

Jungle, jumble. Waiters with shields, bearing poisoned wine: waiter-warriors. . . . Jelly-roll lak mine. . . . Pink silk. Blue silk. That green girl. . . . What made her look green? Coloured girl, Byron remembered. That was it: coloured girl. If you've never been vamped by a brown skin. . . . Too skinny! Ain' she loose! Jelly-roll lak mine!

Byron poured himself out another drink. What 'was going round and round in his head? My way, my way's cloudy; go send dem angels down! . . . Gin, golden-browns, Blues, and snow. Where did they get the snow? He wanted some. He was about to call a waiter when he heard a voice announce, Shine butter an' egg man. His weary eyes sought the doorway. Randolph Pettijohn! He thought he'd get him later with Lasca! Well, here would do. Res' yo' coat, he knew the girl was saying. The bastard! He'd soon rest his coat for ever! Byron's hand involuntarily sought his hip-pocket.

The King was walking towards him, straight towards him. The fool! All the waiters in the place surrounded him. He could have any table.

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 Nobody else good enough to keep a table if that black Nigger wanted it. He could hear them: Git up an' give Mr. Pettijohn yo' table. Any table for him. He'd show 'em! They'd never make a fool out of him again. How slowly the King was moving! He walked but he never seemed to come any closer.

Nobody in town can bake a sweet jelly-roll lak. . . Pzzz: a bullet whizzed past Byron's ear. A shriek. . . Pzzz! Another shot. Byron, dazed, turned his head. Weapon in hand, the Creeper stood poised for the fraction of a second. Yo' won't hitch on to no mo' mah gals! he muttered. Then like a streak he leaped through the crowd and disappeared through the doorway in the back wall. With a cry of 'Toly, the girl followed him. Pandemonium. Stampede. Glasses smashed. 'Tables upset. Shrieks. Cries. Howls. The room was empty.

Byron alone sat staring ahead of him. Ai fixed, blank stare. He was thinking how Paul Robeson looked when he sang Were you there? He remembered that he owed Howard a hundred dollars. Fingers like golden-brown chrysanthemum petals. ..

Then he saw the thing on the floor in a pool of blood under the amber moon. Fascinated, he crept slowly towards it.

Suddenly, he stamped on the face with the heel of his boot.

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284 parted, the Oni asked him to come again another night and show them more of his art. The old man consented, but the devils insisted on a pledge. They might have taken his nose or ears, but decided to take the lump on his right cheek, for he made them believe that was the thing he was most loth to part with.

When the old man got home to his village, the people were amazed to see the lump gone from his cheek, and the story soon circulated through the whole community. Now there was another old man in the same village who had a lump on his left cheek. Hearing the wonderful story, this man wished that the devils might remove his lump in the same way. The following night he went to the mountain, as he had been instructed, and waited for the coming of the devils. They came as before and began to eat and drink and dance. The old man crept out of his shelter timidly and tried to dance. But he was no dancer, and the devils soon saw by his awkward movements that he was no match for the man who had danced for them the night before. They were very angry; they seized the old man and consulted among themselves how they should punish him for his impertinence. They finally decided to attach the lump which they had taken as a pledge from the first man to the right cheek of their prisoner. So the old man with a lump on his left cheek got one on his right cheek as well and came back to the village in great distress.

The story teller adds a didactic remark to the effect that one should never envy another's fortune. But the moral is apparently an afterthought of the writer; the original motive of the story was purely humorous.

The same collection contains other stories about devils, in which they appear now as terrible, now as comic objects. For instance, a wandering itinerant monk once met a frightful devil among the mountains. In spite of his monstrous and dreadful aspect, the devil was weeping bitterly. The monk wondered at


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 You Nigger bastard! he screamed.

He drew his revolver and shot once, twice into the ugly black mass.

Immediately his anger left him. The gun slipped from his fingers. His legs, shaking with terror, refused to support him. He sank to his knees.

Mary, he cried aloud, I didn't do it! I didn't do it!

He was curiously conscious that a white hand was reaching for the gun. He looked up to face a coat of blue buttoned with brass.

New York

March 1, 1926

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arnchy: a person who puts on airs.

August ham: watermelon.

bardacious: marvellous.

berries, the: an expression of approbation.

blue: a very black Negro. Not to be confused with the Blues, Negro songs of disappointment in love.

Blue Vein Circle: after the Civil War the mulattoes organized themselves into a guild from which those who were black were excluded. This form of colour snobbery still persists in many localities.

Bolito: see Numbers.

boody: see hootchie-pap.

bottle it: equivalent to the colloquial English shut up.

buckra: a white person.

brick-presser: an idler; literally one who walks the pavement.

bulldiker: Lesbian.

charcoal: negro.

C. P. T.: Coloured people's time, i. e., late.

Counsellor: a title often given to lawyers among coloured people.

creeper: a man who invades another's marital rights.

daddy: husband or lover.

dicty: swell, in the slang sense of the word.

dinge: Negro.

dogs: feet. Not to be confused with hot-dogs, frankfurters inserted with mustard between two halves of a roll.

Eastman: a man who lives on women.

fagingy-fagade: a white person. This word and the corresponding word for Negro are theatrical hog Latin.

happy dust: cocaine.

high yellow: mulatto or lighter.

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 hoof: to dance. A hoofer is a dancer, and hoofing is dancing.

hootchie-pap: see boody.

jig: Negro.

jig-chaser: a white person who seeks the company of Negroes.

kinkout: hair-straightener.

kopasetee: an approbatory epithet somewhat stronger than all right.

mama: mistress or wife.

Miss Annie: a white girl.

Mr. Eddie: a white man.

monk: see monkey-chaser.

monkey-chaser: a Negro from the British West Indies.

mustard-seed: see high yellow.

Numbers: a gambling game highly popular in contemporary Harlem. The winning numbers each day are derived from the New York Clearing House bank exchanges and balances as they are published in the newspapers, the seventh and eighth digits, reading from the right, of the exchanges, and the seventh of the balances. In Bolito one wagers on two figures only.

ofay: a white person.

papa: see daddy.

passing: i. e., passing for white.

pink: a white person.

pink-chaser: a Negro who seeks the company of whites.

punkin-seed: see high yellow.

scronch: a dance.

shine: Negro.

smoke: Negro.

snow: cocaine.

spagingy-spagade: Negro.

struggle-buggy: Ford.

unsheik: divorce.

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Rh These demons are supposed to appear with a cart wrapped in flames, to seize the soul of a wicked man who is about to die. The cruel torments they devise for lost souls in hell are the subjects of much vivid and fantastic imagination. But they belong to the purely Buddhist mythology and bear a curious resemblance to the imps and devils of mediaeval Christian superstition.

But in spite of their terrifying aspect, the Oni of Japanese folk-lore have a distinctly comic aspect. They are fond of interfering in human affairs, but they are easily baffled by simple incantations or charms, and their consequent irritation is often made the subject of a humorous story. They are easily deceived, and their demoniac strength as well as their frightful appearance makes them all the more ridiculous when they are fooled or made helpless by those whom they meant to annoy.

A curious old tale, told in a collection of stories that was written in the twelfth century, illustrates in an amusing manner this peculiarity of the Oni. It is known as "Taking Off the Lumps" (Kobu-tori).

There was once an old man who had a big lump on his right cheek. One day he stayed so late in the forest cutting wood that he was obliged to take shelter for the night in the hollow of a large tree. In the middle of the night he heard confused noises near by and at last he realized that they were made by a group of Oni, which included every variety of devil. He peeped out to watch them and saw them sitting at a merry banquet and dancing one after another, some skilfully and others most awkwardly. The old man was very much amused at the sight, and, being overtaken by a desire to take part in the frolic, he crept out of the tree and began to dance too. The devils were amazed at the unexpected apparition, but were delighted to have a human being in their company and to observe the old man's clever dancing.

They spent an hour or two very pleasantly, and when they


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282 celestial or angelic beings, we have already spoken. These heavens are not to be mistaken for paradises, because their celestial inhabitants are subject to change and decay. Next comes mankind, whose inferior souls become in turn the hungry ghosts (Japanese Gaki, Sanskrit Preta). Some of these ghosts are merely tormented by perpetual hunger and thirst, but some others are vengeful spirits who roam about the world and do evil to those whom they have cause to hate, or even to quite innocent persons. The next class are the Asura, or furious spirits, cruel and arrogant, and much more powerful than ordinary ghosts. These are usually the reborn personalities of those who died in battle; eager for revenge they hover in the sky, fighting among themselves, or attacking those human beings who were their enemies. The lowest order of existence is found in the infernal regions (Naraka). The spirits born in this dark place appear rarely in the world; but the devil, or Oni, who inhabits the hells plays a considerable part in popular folk-lore.

The Oni range from the giant who may devour the whole world, through ogres and vampires, to the little goblin-like mischief-makers. But the Japanese usually think of an Oni as an ugly and hideous devil, who comes up from the infernal regions, to drag down sinners to the hells, to punish wicked men who are still alive, or to terrify men of bad disposition. His body varies as to its colour; it may be blue, pink, or grey; his face is flat, his wide mouth stretches from ear to ear. On his head grow horns; he has often a third eye on his forehead; his feet have three toes with pointed nails, and his fingers are also three in number. He is nearly naked and his loin-cloth is made of the skin of a tiger. He can walk about the world or fly through the air. In his right hand he often carries a big iron rod furnished with sharp spikes.


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HE Japanese adopted the Buddhist angels and the Taoist immortals with very little modification; but it was otherwise with the demons and other ghostly beings that were taken over from Hindu or Chinese sources, and it is often extremely difficult to trace the identity of such conceptions. It is a fact, however, that the evil spirits of the ancient native mythology are vague and shadowy objects, hardly more than names. Al-most all the demons or ghostly beings in Japanese folk-lore are of foreign origin, though Japanese imagination has shaped them into forms quite unlike those which they wore in other lands.

Creatures of this sort may be divided into three classes, though the lines between the classes are in many cases obscure. They are:

1. Ghosts, pure and simple, which are deteriorated forms of wandering human souls.

2. Demons, beings of infernal origin, created to chastise the wicked, but often busy in pure mischief and then almost comic in character.

3. Aerial vampires, called Tengu, and similar furious spirits that rage in the air.

It may be expedient at this point to say something more concerning the Buddhist doctrine about the transmigration of the soul. Besides the four superior stages on the way to Buddhahood, there are various classes of inferior unperfected spirits. The highest of them inhabit the heavens (Deva). Of these


text:
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280 figure in the groups she is regarded as the patron of female beauty as well as of wealth. Her messenger is the white serpent.

5. Fuku-roku-ju, or "the genius of Fortune-Wealth-Longevity," is a Chinese figure said to have been once a Taoist sage. He is also spoken of as an incarnation of the southern pole stars. He has a singularly long head, which is believed to be emblematic of all that he gives to mankind. He is always accompanied by the white crane, symbolic of longevity.

6. Ju-rōjin, "the Aged Man of Longevity," is also a Taoist immortal and a patron of long life. A dark-brown deer is his animal and he wanders among the trees and grasses, which are symbolic of health and long life.

7. Hotei, the lover of children, is a fat monk who is believed originally to have lived in China. He is an embodiment of cheerfulness, and is always playing with children, whom he sometimes takes about in the bag which he carries. His bag is also said to contain many treasures which he bestows on those who never worry about the troubles of this life.

In this group of deities, or immortals, we have a combination of mythical figures of Hindu, Chinese, and Japanese origin which have been a good deal vulgarized by the popular desire for riches and good fortune. These deities have their worshippers, but they are not always treated with respect. They are often made the subjects of comic representations, pictorial or theatrical, and are favourite themes for folk-song. The Japanese genius for cheerfulness and merry-making has made possible the curiously contradictory aspects in which the seven deities appear both in art and literature.


text: Nigger Heaven

title: Nigger Heaven


text: Nigger Heaven/Prologue

title: Nigger Heaven/Prologue


text: Nigger Heaven/Book 1

title: Nigger Heaven/Book 1


text: Nigger Heaven/Book 1/Chapter 1

title: Nigger Heaven/Book 1/Chapter 1


text: Nigger Heaven/Book 1/Chapter 2

title: Nigger Heaven/Book 1/Chapter 2


text: Nigger Heaven/Book 1/Chapter 3

title: Nigger Heaven/Book 1/Chapter 3


text: Nigger Heaven/Book 1/Chapter 4

title: Nigger Heaven/Book 1/Chapter 4


text: Nigger Heaven/Book 1/Chapter 5

title: Nigger Heaven/Book 1/Chapter 5


text: Nigger Heaven/Book 1/Chapter 6

title: Nigger Heaven/Book 1/Chapter 6


text: Nigger Heaven/Book 1/Chapter 7

title: Nigger Heaven/Book 1/Chapter 7


text: Nigger Heaven/Book 1/Chapter 8

title: Nigger Heaven/Book 1/Chapter 8


text:
Page:The Mythology of All Races Vol 8 (Chinese and Japanese).djvu/359

Rh of the Japanese. That period was an age of eclecticism, and just as the Buddhists readily absorbed the Taoist ideals of life, so the Shintoists no longer clearly distinguished their own ideas and traditions from Buddhist conceptions. This tendency resulted in the establishment of a group of deities, or immortals, who were regarded as the patron genii of fortune and longevity, and were taken from all available sources. The group underwent several changes, but toward the end of the sixteenth century it fell into a definite arrangement and became known as the "Seven Deities of Good Fortune" (Shichi Fukujin). These deities are:

1. Ebisu, originally the miscarried son of the primeval deities, who was like a jelly fish, is modified to a merry patron of good fortune. He has a round white face with a perpetual smile. In his right hand he carries a fishing-rod with which he catches the sea-bream, the fish that is regarded as symbolic of good luck.

2. Daikoku, "the Great Black Deity," who was a modification of the Hindu Mahā-kala, was combined with the Japanese O-kuni-nushi, "the Great-Land-Master," whose name, written in Chinese ideograms, was pronounced like Daikoku. This deity is represented as a dark-skinned, stout man with a smiling face. He bears a bag on his shoulder and a mallet in his right hand. He stands on two rice bags, which, together with the bag on his shoulder, symbolize an inexhaustible source of wealth, and the mallet is also believed to produce anything wished for by his worshippers. The rat is the animal associated with Daikoku.

3. Bishamon, the Buddhist Vaiśravana, is the guardian of the north, who subjugates the devils and protects the righteous. In popular thought he is the giver of wealth, and the Buddhist shrine in his right hand is supposed to contain money. He is associated in pictures and folk-lore with the centipede.

4. Benten, whom we have seen as a fairy, is the only female


text: Nigger Heaven/Book 1/Chapter 9

title: Nigger Heaven/Book 1/Chapter 9


text: Nigger Heaven/Book 2

title: Nigger Heaven/Book 2


text: Nigger Heaven/Book 2/Chapter 1

title: Nigger Heaven/Book 2/Chapter 1


text: Nigger Heaven/Book 2/Chapter 2

title: Nigger Heaven/Book 2/Chapter 2


text: Nigger Heaven/Book 2/Chapter 3

title: Nigger Heaven/Book 2/Chapter 3


text:
Presidential Decree No. 228 (Marcos)

, it is imperative that the people's views on current national issues be ascertained periodically and as often as possible;

, President of the Philippines, by virtue of the powers in me vested by the Constitution as Commander-in-Chief of all the Armed Forces of the Philippines, and pursuant to Proclamation No. 1081 dated September 21, 1972 and General Order No. 1 dated September 22, 1972, do hereby set July 27, 1973 as a date for the holding of a nationwide referendum for all the Barangays (Citizens Assemblies) throughout the country.

The Commission on Elections shall, after consultations with all sectors of the nation, determine the issue or issues to be submitted for resolution in the referendum.

The Commission on Elections shall promulgate the rules and regulations necessary to implement this Decree.

This Decree shall take effect immediately.

Done in the City of Manila this 26th day of June, in the year of Our Lord, nineteen hundred and seventy-three.

Rh

By the President: Rh

title: Presidential Decree No. 228 (Marcos)


text:
Page:The Works of John Locke - 1823 - vol 03.djvu/350

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text: Nigger Heaven/Book 2/Chapter 4

title: Nigger Heaven/Book 2/Chapter 4


text: Nigger Heaven/Book 2/Chapter 5

title: Nigger Heaven/Book 2/Chapter 5


text: Nigger Heaven/Book 2/Chapter 6

title: Nigger Heaven/Book 2/Chapter 6


text: Nigger Heaven/Book 2/Chapter 7

title: Nigger Heaven/Book 2/Chapter 7


text: Nigger Heaven/Book 2/Chapter 8

title: Nigger Heaven/Book 2/Chapter 8


text: Nigger Heaven/Book 2/Chapter 9

title: Nigger Heaven/Book 2/Chapter 9


text: Nigger Heaven/Glossary of Negro Words and Phrases


text:
Page:The Mythology of All Races Vol 8 (Chinese and Japanese).djvu/120

88 popularity of this poem. These heroes have not only been made famous in poetry; they have also been painted by famous artists. The "Nine Songs" painted by Li Kung-lin of the Sung dynasty is in the Government Museum at Peking, and is one of "The Four Beautiful Objects" (ssŭ mei chü) of the Emperor Ch'ien Lung. The illustrations of these heroes are taken from Li's painting. The following is a short description of each of the nine heroes:

(1) Tung Huang T'ai I was worshipped in the eastern part of Ch'u as the Eastern Emperor.

(2) Yün Chung Chün is the god of the clouds.

(3) Hsiang Chün is the god of the waterways of Hsiang (modern Hunan).

(a) Hsiang Fu-jên, the two daughters of Emperor Yao, the older being named Wo Huang and the younger Nü Ying.


text: Page:Fichte Science of Knowledge.djvu/52


text: Page:Fichte Science of Knowledge.djvu/20


text:
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text:
Presidential Decree No. 210 (Marcos)

, Presidential Decree No. 86 dated December 31, 1972, created the Barangays (Citizens Assemblies) in order to broaden the base of citizen participation in the democratic process and to afford ample opportunities for the citizenry to express their views on important national issues;

, Presidential Decree No. 86–A dated January 5, 1973, strengthening and defining the role of Barangays (Citizens Assemblies) states that they shall constitute the base for citizen participation in governmental affairs and their collective views considered in the formulation of national policies or programs;

, Presidential No. 86–B dated January 7, 1973, provided, among others, that important national issues shall from time to time be referred to the Barangays for resolution;

, the Barangays have been recognized and accepted as instrumentalities of the sovereign will of the people;

, the Commission on Elections has now been duly constituted pursuant to the new Constitution of the Republic of the Philippines;

, pursuant to Section 4, Article V, of the new Constitution, it shall be the obligation of every citizen qualified to vote to register and cast his vote;

, President of the Philippines, by virtue of the powers vested in me by the Constitution as Commander-in-Chief of the Armed Forces of the Philippines and pursuant to Proclamation No. 1081 dated September 21, 1972, and General Order No. 1 dated September 22, 1972, do hereby order and decree to be part of the laws of the land the following:

Supervision of the Commission on Elections. — The Commission on Elections shall, in addition to the powers and functions conferred upon it by the Constitution, have direct supervision and control in the registration of members of the Barangays (Citizens Assemblies) and shall exercise and perform such other powers and functions as may be conferred upon it by this Decree.

Participation in the Barangay (Citizens Assembly) — In order that a qualified person may participate and vote in any meeting or referendum of the Barangay created under Presidential Decree No. 86, he must be registered in the Barangay list of the barrio, barangay or district where he resides.

Definitions — As used in this Decree, unless the context indicates otherwise:

(a) "Barangays" (Citizens Assemblies) refer to the bodies constituted under Presidential Decree No. 86, dated December 31, 1972, and to wards in cities where there are no barrios.

(b) "List" shall refer to the registered members of the Barangay.

(c) "Barrio Captain" and "Members of the Barrio Council" shall be understood to mean those who were duly elected as such under the revised Barrio Charter, or their duly authorized replacements.

(d) "Barangay Chairman" and "Barangay Leaders" shall refer to those who are appointed by City Mayors in accordance with this Decree.

Barangay List. — There shall be a list of all the members of the Barangay in each barrio, barangay or district containing the name, sex, civil status, residence and date of birth of each member. The list shall be under the custody of the Barrio Captain or barangay chairman.

Registration Officers. — The Barrio Captain and members of the Barrio Council, or in the case of chartered cities where there are no existing barrios the barangay chairman and barangay leaders, shall be the ex-officio Registration Officers in their respective barrios, barangays or districts and shall take charge of the registration of the members of the barangays therein without prejudice to the power of the Commission to deputize public school teachers and such other officials or employees whenever the need arises to help in the registration of barangay members.

In cities or areas thereof where no barrios exist, the City Mayor shall appoint the barangay chairman and barangay leaders: Provided, That the number of Barangay Leaders for each barangay or district shall riot be more than ten, one of whom shall be the barangay or district secretary.

Who must register. — Every person, literate or not, fifteen years of age or over, who has resided in the barrio, barangay or district for at least six months and who is a Filipino citizen must register with any of the registration officers of the barrio, barangay or district where he resides: Provided, however, That any person who on account of his profession or calling may not be able to register in his barrio, barangay or district may register in the barrio, barangay or district where he is temporarily residing.

Application for Registration. — Every person who is qualified to register as member of the barangay shall register by personally appearing before any of the registration officers of the barrio, barangay or district at such place which the latter may designate with proper notices to the barrio, barangay or district members. Registration may also be done at the residence of the registration officers.

To expedite the registration, the registration officers shall also conduct a house to house registration.

Approval or Disapproval of Application. — If the registration officer finds the applicant qualified, he shall enter his name in the list in his possession, and the require the applicant to fill the registration record which shall contain the name, sex, civil status, residence, date of birth and signature of the applicant. One copy shall be retained by the applicant and the other copy shall be transmitted to the Election Registrar of the city, municipality and municipal district.

In case the applicant is illiterate or cannot by himself accomplish the registration record, the registration officer shall accomplish the same for and in behalf of the applicant who shall thereafter affix his thumbmark in the presence of two witnesses who must also affix their signatures thereon.

The registration record shall be authenticated by the registration officer: Provided, however, That once an applicant's name is entered in the list, failure or omission to accomplish the registration record shall not affect his inclusion therein: Provided, further, That the registration record shall be accomplished and submitted within a reasonable time.

Cancellation of Registration. — Any member who wants to transfer his registration must first cancel his registration by appearing personally before any registration officer or by filing in writing a request for cancellation stating the reasons therefor.

Preparation of Barangay List. — The barrio captain, or in the case of cities, the barangay chairman, shall prepare in duplicate in a form to be prescribed by the Commission on Elections, the barangay list containing all the names of duly registered members arranged alphabetically. For this purpose, the registration officers shall submit immediately to the barrio captain or barangay chairman concerned the names of members registered by them for inclusion in the barangay list. The list shall be authenticated by the barrio captain or barangay chairman as the case may be and by the head teacher of the public school of the barrio, barangay or district, or in his absence, the most senior public schoolteacher of the barrio, barangay or district.

The original copy of the list shall be transmitted to the Election Registrar of the city, municipality or municipal district and the duplicate copy shall be retained by the barrio captain or the barangay chairman.

The registration records of the members shall likewise be forwarded to the Election Registrar of the city, municipality or municipal district who shall compile them and bind them by barrios, barangays or districts together with the corresponding barangay list.

In the event that the barangay list is lost, destroyed, or otherwise not available for use at any barangay meeting or referendum, the list in the custody of the Election Registrar shall be used in lieu thereof.

Penal Provisions. — (a) Failure of any registration officer to comply with his duties and functions within the period prescribed shall be ground for disciplinary action in accordance with the revised Barrio Charter: Provided, however, that when a registration officer refuses to perform certain acts required of him under this Decree the penalty shall be a fine of not less than fifty pesos but not more than two hundred pesos or an imprisonment of not less than one month but not more than one year, or both fine and imprisonment in the discretion of the court;

(b) Any qualified person who fails without justifiable excuse to register within the period prescribed by law shall be guilty of an offense punishable with a fine of twenty pesos;

(c) The following shall be guilty of an offense punishable with imprisonment of not less than one month nor more than six months:

(1) Any person who registers more than once.

(2) Any registering officer who knowingly registers a person not duly qualified to be registered or who refuses to accept any application for registration.

(3) Any person who delays, hinders or obstructs another from registering.

Jurisdiction of Court. — The municipal or city courts as the case may be shall have jurisdiction over all the offenses punishable under this Decree, subject to appeal to the Court of First Instance the decision of which shall be final.

Prosecution of Offenses. — Acts punishable by this Decree shall be prosecuted in the same manner as election offenses punishable by the Election Code of 1971.

Transitory Provision. — Without prejudice to the registration of persons not included, any list prepared and used in the referendum of January 1973 in accordance with Presidential Decrees Nos. 86, 86–A, 86–B duly certified as such by the Secretary of the Department of Local Governments and Community Development or his duly designated representative shall be adopted for purposes of this Decree after the said list shall have been posted in at least three conspicuous places in the barrio, barangay or district, or in case the list is of such thickness or volume that it is impractical to post it, deposited in the offices of schools where it shall be open for public scrutiny, for a period of five days. In case there are complaints against the inclusion of persons not qualified to be registered, the question shall be determined by the Registrar of the city, municipal or municipal district, but the entire list shall not be affected.

After the reglementary period of publication prescribed in the preceding paragraph, the list shall then be authenticated in the same manner as provided in Section 10 herein.

Promulgation of Rules. — The Commission on Elections shall promulgate such rules and regulations and prescribe and/or furnish such forms and reglementary periods for certain acts required herein to be performed.

The Commission is also authorized to provide for the updating of lists and to promulgate rules concerning disputes over registration and other matters related to barangay affairs.

The Commission on Elections may procure any supply, material or service needed for the implementation of this Decree either by negotiation or through sealed quotation if it finds the requirements of public bidding impracticable to observe.

Barangay Affairs Department. — The Commission on Elections is hereby authorized to organize a department, office or agency to administer the affairs of barangays, including the holding of referendum and other forms of consultation.

To implement the provisions of this Decree the amount of Three Million Pesos (₱3,000,000.00) is hereby appropriated out of any funds in the National Treasury not otherwise appropriated.

Repealing Clause. — All laws, executive orders, decrees, rules and regulations, or parts thereof, inconsistent with the provisions of this Decree are hereby repealed, amended or modified accordingly.

Effectivity. — This Decree shall take effect immediately.

Done in the City of Manila, this 8th day of June, in the year of Our Lord, nineteen hundred and seventy-three.

Rh

By the President: Rh

title: Presidential Decree No. 210 (Marcos)


text:
Page:Ollanta An Ancient Ynca Drama.pdf/129

Rh {| width="100%" Chicallata phuticuychis Samaniychisña samipi (Cusi cachun huc samipi) Ñan huarmiyqui maquiquipi Cusillaña causa aychis. (Huañuimantan qquespinquichis.) Do not be afflicted, Live happily with thy joy;
 * colspan=2; style=text-align:center |
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Now thy wife is in thy hand, And thy life is full of joy.
 * }


text:
Page:Flower children; the little cousins of the field and garden.djvu/34

PPLE BLOSSOM is a fairy, Swinging in a tree so airy; By and by the little sprite Sprinkles the ground with pink and white.


text: Page:Forest scenes in Norway and Sweden (1855).djvu/89


text: Page:Forest scenes in Norway and Sweden (1855).djvu/90


text:
Page:Forest scenes in Norway and Sweden (1855).djvu/91

Rh No one who has any regard for his health should think of going on a fishing expedition, however short, without a complete change of clothes,—one set for work, and one for dining and sleeping in. No man has any business, indeed, on such an expedition at all, who is afraid of water; but whether he is afraid or not, he will be sure to be wet, at one time or other, during the day. This, while the limbs are in exercise and the sun above the horizon, is all well enough; but let no man, however hardy he may think himself, sleep habitually in wet clothes, or in clothes hastily and imperfectly dried by the camp fire. The very bracing of the nerves during the day, which prevents the fisherman from taking injury by what would be called imprudence by his stay-at-home friends, makes the relaxation and reaction during the night more complete; and during that time he is exposed to a host of dangers which vanish before the face of the sun. With all his precautions, no man gets up from his night's sleep in the open air without a little stiffness in the limbs for the first minute or so, though it may vanish at the first plunge into the water of his morning's ablutions. But without these precautions, he is not unlikely to cut short his own expedition by any one of a dozen diseases which no amount of animal courage will enable him to bear up against, and thus he will be defeating his own object. It is very well to bear hardships cheerily when they are unavoidable—cheerfulness itself is a preservative. But it is only very young sportsmen indeed, who will seek out hardships for the pleasure of undergoing them.

Our fishermen were not young sportsmen, they were men of experience. The Parson and the Captain had both of them learned their lesson in Ireland, where people soon begin to understand what wet means; and Birger was a Swedish soldier, and had learnt these matters professionally. Before they started, they had settled the invariable rule ofa complete dress for dinner, under any circumstances whatever, which implied, of course, as complete a dress in the morning: it is necessary almost to bind oneself to some such vow, there are so many temptations to break it; in Norway especially, where, though the summer days are hot—hotter by many


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/6


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/5


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/4


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/3


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/2


text: Page:Foods and their adulteration; origin, manufacture, and composition of food products; description of common adulterations, food standards, and national food laws and regulations (IA foodstheiradulte02wile).pdf/1


text:
Page:A Grammar of the Telugu language.djvu/30

12 vowel. Thus కృ crĭ గృ grĭ పృ prĭ సృ srĭ &c. But the vowel u is often added, though superfluous and erroneous. Thus తృప్తి tripti is generally spelt తుృప్తి trupti and గృహం griham a house is written గృుహం.

It is necessary to point out such vulgar errors, lest the learner should be misled and thus disappointed when looking for a word in the dictionary.

Another error regarding ఋ is that some persons substitute రు the consonant Ru. ఋతు rutu a season, is spelt రుతు

Many Telugu words, as మ్రుగ్దు, గ్రుక్పిళ్లు, స్రుక్పు, have ు u and  attached to the initial consonant. This is vulgarly changed into, and these words are accordingly written (in manuscripts of poems) మ్పగ్దు, గ్పుక్పిళ్లు, స్పక్పు, which may mislead the learner when looking for these words in the dictionary.

The vowel ఌ is rarely used. Indeed that is L is generally substituted. Thus clripta (short) is written క్లుప్త and pronounced clupta. Pluta, (extension) is written ప్లుత, or మ్లత, which correctly would be ప్లత. in fact ఌ is entirely obsolete.

ఎ e short, as in pen, men. So ఎన్ని enni (how many) ఎక్పడ eceada, where. ఎనిమిది enimidi eight తేనె tēnë (honey) కారె cārĕ (it flowed) వ్రాసె vrāsĕ he wrote తెనుగు Tenugu or తెలుగు Telugu or తెలుంగు Telungu the name of this language.

ఏ ē long, nearly like ā in made, maid, paid. Thus ఏలుట ēluta to rule. ఏబయి ēbai, fifty ఏడు ēdu seven పొయ్యే poyyē going తానే he himself. The mark of accent is rarely used in rough writing: thus the short forms (ఎ and ె) are used in most


text:
Presidential Decree No. 228-A (Marcos)

, initial reports indicate that there is widespread demand among Barangay members for an additional referendum day, aside from July 27, 1973, to enable them to discuss and resolve vital issues affecting their general interest;

, President of the Philippines, by virtue of the powers in me vested by the Constitution as Commander-in-Chief of all the Armed Forces of the Philippines, and pursuant to Proclamation No. 1081, dated September 21, 1972 and General Order No. 1, dated September 22, 1972, as amended, do hereby order and decree that Tuesday, July 24, 1973 be an additional referendum day, aside from July 27, 1973, to enable all the Barangays to discuss and resolve vital issues affecting their general interest.

This decree shall take effect immediately.

Done in the City of Manila this 20th day of July, in the year of our Lord, nineteen hundred and seventy-three.

Rh

By the President: Rh

title: Presidential Decree No. 228-A (Marcos)


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Rh places instead of the long form. In writing Sanscrit the sounds of e and o are invariably long, but the accent is not used. Telugu alone requires that distinction as it uses both forms.

The second forms are ె ĕ and  ే ē Thus కె kĕ కే kē ఖె khĕ ఖే khē గె gĕ ఘె ghĕ &c.

The long vowel differs from the short only be adding the sign ౕ which in ordinary writing is omitted. Thus the long and short vowels are written alike.

These shapes ె  ే are drawn right to left, and  ా the sign of ā is drawn the opposite way. Thus కా is cā but కె is kĕ and కే is kē. Accordingly we have these forms ఖెె khe గె ge ఘె ghe ఘే ghē చె ఛే జె ఝె; టె te ఠె the డె de ఢె dhe ణె nē తె te థె the దె de ధె dhe నె nĕ పె pe ఫె phe బె be భె bhe మె me మే mē యె ye రె re లె lĕ ళె le వె ve వే vē శె se షే shē సె se సే sē హే hē క్షే xē.

In English the final short e is often silent, as in mare, pace, dare, tale &c. but in spelling Telugu in English letters, we pronounce the e, (as in Latin) wherein marĕ the sea, darĕ (to give) talĕ (such) &c. are dissyllables. In like manner the final short e is pronounced in the following words.

పెరిగె pe-ri-ge it grew. తలచె ta-la-che he thought ఛెప్పె chep-pe he said పోయె pō-ye he went.

Adding the accent makes any of these long. Instead of the initial form, which is confused to poems and dictionaries, యె ye యే yē are used. Thus యెక్కడ ĕccada (where) and యేమి ēmi (what) are correctly spelt in the dictionary, ఎక్కడ ĕccada and ఏమి ēmi. The y though thus written does not affect the pronunciation.


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Origin, Religion, Characteristics 21

Trouble with the Chickamaugau, Attack at Knoxville, Mussel Shoals Massacre, Removal to Arkansas, First Printed Laws 35

Convention of Delegates, Constitution Adopted 55

Proclamation of May 28, 1828 67

Treaty with the Cherokees, 1835 85

The Emigration from Georgia, Cost Detachment, Resolutions of Protest, Political Differences, Civil War Averted 103

Act of Union Between the Eastern and Western Cherokees 121

Treaty with the Cherokees, 1846. Schools Established. Old Settler Payments. Keetoowah Society Organized. Organization of Military Companies. Cherokees Enter the Civil War. General Waite Surrenders 137

Treaty with the Cherokees, 1866. Delawares Acquire Full Rights. Shawnees Adopted by Cherokees. Land Sold to Osages. Officers' Salaries Fixed. Land Donated to Masons. Lodges 167

The Texas Cherokees 1820-30. Grant from Mexico. Grant from Texas. Treaties. Expulsion 187

Public School System Established. National Officials. Male and Female Seminary. Graduates. Eleemosynary Institutions 225

Missionary Activities, First Printing 247


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Officers of the Cherokee Nation, September 9, 1839, to June 30, 1908 26l

Old Families and Their Genealogy 303

Continuation of Old Families 335

Continuation of Old Families 363

Continuation of Old Families 374

Continuation of Old Families 399

Continuation of Old Families 419

Redbird Smith. The Nighthawk Branch of the Keetoowah Organization. Election of Chief Levi Gritts 477

Continuation of Old Families 543


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Rh rasagolla without sabeda is better to taste. Make balls of it, stuff each with a piece of sugar candy to make them hollow and drop into a boiling syrup of kasir chini. Boil till they are brownish in colour. If a syrup of white sugar is used they will be white and are to be boiled till stiff. Keep them in the syrup till they are served. Eat them up within 3 or 4 days.

Make a paste of ½ seer of hard chhana and mix thoroughly with khowa kheer ½ seer, middlings ½ powa, a paste of 1 chhatak of almonds, powdered aniseeds ¼ tola and a little powdered cardamom seeds. Make a paste soft but stiff enough to be made into balls with a little milk if necessary. Make big balls (10 or 12 in number), stuff them with a mixture of broken pieces of sugar-candy ½ powa, raisins one chhatak and 2 or 3 drops of essence of rose. Drop them into a boiling syrup of sugar. They will float at first but will sink down as soon as well boiled. Then take the pan off fire. Serve a few hours late.

Make a paste of 1 seer of hard chhana and make balls of it. Stuff each of them with a drop of essence of rose, a pinch of powdered cardamoms and a little khowa kheer and slightly flatten them. Drop them in a boiling syrup of sugar. Take them out when they are a little brownish


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138 in colour and roll on white sugar crystals. Serve when cool.

Make a paste of 1 seer of hard chhana and mix thoroughly with 1 chhatak of middlings or sabeda, seeds of a few cardamoms, a tea-spoonful of rose-water and a little milk if necessary to make a mud-like paste. Make round and long finger-like cakes of it and drop them in a boiling syrup of sugar. Pick them out when a little brownish in colour and roll on crystalline sugar.

With kheer:—Make a muddy paste of 1 seer of khowa kheer with milk and 2 or 3 tea-spoonfuls of rose-water and then mix with the seeds of a few cardamoms, a little powdered aniseeds, some pieces of pistachios and very little camphor. Prepare cakes as before and boil in a syrup of sugar on mild heat till hard and well boiled when pick them out and roll on crystalline sugar. Serve when cool.

Make a moderately thick paste of besam 2½ powas and sabeda 1½ powas with water and mix with very little saffron if desired to give a reddish colour. Hold a finely perforated iron ladle over a pan of boiling ghee. Pour some of the solution in the ladle and shake it up and down when the solution will fall in the ghee in very fine drops. Take them out when they are fried and keep


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14 The initial ఏ ē is usually changed into యా yā. Thus ఏబయి ēbai, (fifty) is always written and pronounced యాభయి yābhai; and ఏతం ētam, a swape or pump, is written యాతం yātam. Yet in the dictionary such words are always placed under the vowel initial, for reasons which (like some other anomalies in the Alphabet) will be explained in the rules regarding Prosody, and Elision.

It will be observed that the six letters which write ి over without touching them, likewise have ĕ and ē written in the same manner.

ఐ ai Thus ఐశ్వర్యం aiswaryam, (prosperity) This is sounded like I in like or y in Thy or like ei in height. But ai is the only spelling which is justified by Etymology.

Words beginning with this vowel use the shape ఐ in the dictionary; but in common use this is laid aside, and అయి AYI is substituted. Thus ఐనాను (I became) is written అయినాను ayinānu. Under the vowel ఇ it has been shewnshown [sic] that యి yi is used for i, and in fact does not retain the sound of y (which is reckoned as a consonant) Thus what is written a-yi-nānu, is pronounced ai-nā-nu. The second form is ై Thus కై kai ఖై khai గై gai &c. The six letters have neither of these touching them. The forms therefore are as follows.

కై ఖై గై ఘై చై ఛై జై ఝై టై ఠై డై ఢై ణై తై థై దై ధై పై ఫై బై భై మై యై రై లై ళై వై శై షై సై హై క్షై.


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