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 father, which, as he certainly resembled him, might have been the case. He generally had a large chain round his body and leg as a punishment, and to prevent his running away ;  he wore it concealed under his trousers, and it clanked very  disagreeably at every step he took. Of course this was taken off when he was delivered over to me, and he promised to be  very faithful and industrious if I took him with me. I also agreed with a lame Spaniard to go as pilot, because he said he  knew the river, and some little experience is required at the  time of the Piroróco. He begged for a few milreis beforehand to purchase some clothes ; and when I wanted him to assist  me in loading the canoe he was feasting on biscuit and cheese,  with oil, vinegar, and garlic, washing it down so plentifully  with caxaça that he was quite intoxicated, so I was obliged to  wait till the next day, when, having spent all his money and  got a little sober, he was very quiet and submissive.

At length, all being ready, we started, rowing along quietly with the flood-tide, as there was no wind, and at night, when  the tide turned, anchoring a few miles up the Guamá. This is a fine stream, about half a mile wide in the lower part. A short distance up, the banks are rather undulating, with many  pretty sitios. During ebb-tide we managed generally to anchor near some house or cottage, where we could get on shore and  make a fire under a tree to cook our dinner or supper. Luiz would then take his gun and I my insect-net, and start off into  the forest to make the most of our time till the tide turned  again, when we would continue our voyage, and I generally had  occupation skinning birds or setting out insects till the evening. About, thirty miles above Pará the Piroróco commences. There was formerly an island in the river at this point, but it is said to have been completely washed away by the continual  action of the bore, which, after passing this place, we rather  expected to see, now being the time of the highest tides,  though at this season (May) they are not genially high enough  to produce it with any great force. It came, however, with a sudden rush, a wave travelling rapidly up the stream, and  breaking in foam all along the shore and on the shallows. It lifted our canoe just as a great rolling ocean-wave would do,  but, being deep water, did no harm, and was past in an instant,  the tide then continuing to flow up with very great velocity. The highest tide was now past, so at the next we had no wave,


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 but the flood began running up, instantaneously, and not gradually, as is generally the case.

The next day we arrived at São Domingo, a little village at the junction of the Guamá and Capim rivers. I had a letter of introduction to a Brazilian trader residing here, on presenting which he placed his house at my disposal. I took him at his word, and said I should stay a few days. Luiz went into the woods every day, generally bringing home some birds, and I wandered about in search of insects, which I did not find very abundant, the dry season having scarcely begun; there were, however, plenty of pleasant paths about the woods to the rice and mandiocca-fields, and abundance of oranges and other fruit. Our food was principally fish from the river and some jerked beef, with beans and rice. The house was little better than a mud hovel, with a bench, a rickety table, and a few hammocks for furniture ; but in this country the people away from the towns never think of expending any great labour or going to any expense to make a comfortable house.

After staying nearly a week, with not much success in my collections, I proceeded up the west branch of the river, called the Capim. My canoe was a very unsteady and top-heavy one, and soon after leaving the village a sudden squall nearly upset us, the water pouring in over the side, and it was with some difficulty we got the sail down and secured the boat to a bush on the river’s bank till the storm had passed over. We went pleasantly along for two or three days, the country being prettily diversified with cane-fields, rice-grounds, and houses built by the early Portuguese settlers, with elegant little chapels attached, and cottages for the Negroes and Indians around, all much superior in appearance and taste to anything erected now. At length we reached São Jozé, the estate of Senhor Calistro, to whom I brought letters of introduction. He received me very kindly, and on my telling him the purpose of my visit he invited me to stay with him as long as I liked, and promised to do all he could to assist me. He was a stout, good-humoured looking man, of not much more than thirty. He had recently built a rice-mill and warehouses, one of the best modern buildings I had seen in the country. It was entirely of stone; the mill was approached by arches in the centre, and the warehouses, offices, and dwelling apartments were at the sides. There was a gallery or verandah on the

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{| style="margin: auto;"
 * Pen || Peet; (nib) peet tsooee.
 * Pencil || Yen peet.
 * Pepper || Foo tseeow.
 * People, the || Pahke seeahng (lit. the 100 surnames).
 * Petition, a || Peen; (to present a) t'ea peen.
 * Pewter || Seeahk.
 * Pick up, to || Keeahm he.
 * Piece, a || Yit kw'i.
 * Pigeon || P'ahk kahp.
 * Pig || Choo.
 * Pillow || Chim t'eu.
 * Pilot || Tie shooee nyin.
 * Pin || (foreign) T'ie t'eu chim; (hair-pin, native) tsahm.
 * Pine-apple || Paw law.
 * Place || T'ea fong.
 * Plate || (small) T'eeahp; (large or platter) pahn.
 * Play, to (as children) || Leeow; cow.
 * Play the piano, to || T'ahn.
 * Pocket || T'oy.
 * Politeness || Lee mow.
 * Pony, (or horse) || Mah.
 * Poor || P'een k'eeoong; kw'i.
 * Pork || Choo nyook.
 * Port, a || Feu t'eu.
 * Potato || Shoo tsi; (sweet) fahn shoo.
 * Pound, a || P'ong; (catty) keen.
 * Pour, to || Tow.
 * Praise, to || Tsahn mooee.
 * Pray, to || K'ey tow.
 * Probably || Fet chah.
 * }
 * Plate || (small) T'eeahp; (large or platter) pahn.
 * Play, to (as children) || Leeow; cow.
 * Play the piano, to || T'ahn.
 * Pocket || T'oy.
 * Politeness || Lee mow.
 * Pony, (or horse) || Mah.
 * Poor || P'een k'eeoong; kw'i.
 * Pork || Choo nyook.
 * Port, a || Feu t'eu.
 * Potato || Shoo tsi; (sweet) fahn shoo.
 * Pound, a || P'ong; (catty) keen.
 * Pour, to || Tow.
 * Praise, to || Tsahn mooee.
 * Pray, to || K'ey tow.
 * Probably || Fet chah.
 * }
 * Port, a || Feu t'eu.
 * Potato || Shoo tsi; (sweet) fahn shoo.
 * Pound, a || P'ong; (catty) keen.
 * Pour, to || Tow.
 * Praise, to || Tsahn mooee.
 * Pray, to || K'ey tow.
 * Probably || Fet chah.
 * }
 * Praise, to || Tsahn mooee.
 * Pray, to || K'ey tow.
 * Probably || Fet chah.
 * }
 * Probably || Fet chah.
 * }


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 first floor connecting the two ends of the building, and looking down upon the mill, with its great water-wheel in the centre, and out through the windows on to the river, and a handsome stone quay which ran along the whole front of the building. It was all substantially constructed, and had cost him several thousand pounds.

He had about fifty slaves of all ages, and about as many Indians, employed in his cane-and rice-fields, and in the mills, and on board his canoes. He made sugar and caxaça, but most of the latter as it paid best. Every kind of work was done on the premises: he had shoemakers, tailors, carpenters, smiths, boat-builders, and masons, either slaves or Indians, some of whom could make good locks for doors and boxes, and tin and copper articles of all kinds. He told me that by having slaves and Indians working together he was enabled to get more work out of the latter than by any other system. Indians will not submit to strict rules when working by themselves, but when with slaves, who have regular hours to commence and leave off work, and stated tasks to perform, they submit to the same regulations and cheerfully do the same work. Every evening at sunset all the work-people come up to Senhor Calistro to say good-night or ask his blessing. He was seated in an easy chair in the verandah, and each passed by with a salutation suited to his age or station. The Indians would generally be content with "Boa noite" (good-night); the younger ones, and most of the women and children, both Indians and slaves, would hold out their hand, saying, "Sua benção "(your blessing), to which he would reply, "Deos te bençe "(God bless you), making at the same time the sign of the Cross. Others — and these were mostly the old Negroes — would gravely repeat, "Louvado seja o norae do Senhor Jesu Christo "(blessed be the name of the Lord Jesus Christ), to which he would reply, with equal gravity, "Para sempre "(for ever).

Children of all classes never meet their parents in the morning or leave them at night without in the same manner asking their blessing, and they do the same invariably of every stranger who enters the house. In fact, it is the common salutation of children and inferiors, and has a very pleasing effect.

The slaves here were treated remarkably well. Senhor


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 Calistro assured me he buys slaves, but never sells any, except as the last punishment for incorrigibly bad conduct. ‘They have holidays on all the principal saints’ days and festivals, which are pretty often, and on these occasions an ox is killed for them, and a quantity of rum given, to make themselves merry. Every evening, as they come round, they prefer their several petitions: one wants a little coffee and sugar for his wife, who is unwell ; another requires a new pair of trousers or a shirt; a third is going with a canoe to Pará, and asks for a milrei to buy something. ‘These requests are invariably granted, and Senhor Calistro told me that he never had cause for refusal, because the slaves never begged for anything unreasonable, nor asked favours when from bad conduct they did not deserve them. In fact, all seemed to regard him in quite a patriarchal view, at the same time he was not to be trifled with, and was pretty severe against absolute idleness. When picking rice, all had a regular quantity to bring in, and any who were considerably deficient several times, from idleness alone, were punished with a moderate flogging. He told me of one Negro he had bought, who was incorrigibly lazy, though quite strong and healthy. ‘The first day he was set a moderate task, and did not near complete it, and received a moderate flogging. ‘The next day he was set a much larger task, with the promise of a severe flogging if he did not get through it: he failed, saying it was quite beyond his ability, and received the flogging. ‘The third day he was set a still larger amount of work, with the promise of a much severer flogging if he failed to finish it ; and so, finding that the two former promises had been strictly kept, and that he was likely to gain nothing by carrying out his plan any longer, he completed the work with ease, and had ever since done the same quantity, which was after all only what every good workman did on the estate. Every Sunday morning and evening, though they do not work, they are required to appear before their master, unless they have special leave to be absent: this, Senhor Calistro told me, was to prevent their going to a great distance to other plantations to steal, as, if they could go off after work on Saturday evening, and not return till Monday morning, they might go to such a distance to commit robbery as to be quite free from suspicion.

In fact, Senhor Calistro attends to his slaves just as he


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 would to a large family of children. He gives them amusement, relaxation, and punishment in the same way, and takes the same precautions to keep them out of mischief. The consequence is, they are perhaps as happy as children: they have no care and no wants, they are provided for in sickness and old age, their children are never separated from them, nor are husbands separated from their wives, except under such circumstances as would render them liable to the same separation, were they free, by the laws of the country. Here, then, slavery is perhaps seen under its most favourable aspect, and, in a mere physical point of view, the slave may be said to be better off than many a freeman. This, however, is merely one particular case,—it is by no means a necessary consequence of slavery, and from what we know of human nature, can be but a rare occurrence.

But looking at it in this, its most favourable light, can we say that slavery is good or justifiable? Can it be right to Keep a number of our fellow-creatures in a state of adult infancy,—of unthinking childhood? It is the responsibility and self-dependence of manhood that calls forth the highest powers and energies of our race. It is the struggle for existence, the "battle of life,' which exercises the moral faculties and calls forth the latent sparks of genius. 'The hope of gain, the love of power, the desire of fame and approbation, excite to noble deeds, and call into action all those faculties which are the distinctive attributes of man.

Childhood is the animal part of man's existence, manhood the intellectual; and when the weakness and imbecility of childhood remain, without its simplicity and pureness, its grace and beauty, how degrading is the spectacle! And this is the state of the slave when slavery is the best that it can be. He has no care of providing food for his family, no provision to make for old age. He has nothing to incite him to labour but the fear of punishment, no hope of bettering his condition, no future to look forward to of a brighter aspect. Everything he receives is a favour; he has no rights,—what can he know therefore of duties? Every desire beyond the narrow circle of his daily labours is shut out from his acquisition. He has no intellectual pleasures, and, could he have education and taste them, they would assuredly embitter his life; for what hope of increased knowledge, what chance of any further


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 heaven to regenerate in us the image of God. For having been conceived of a woman He walked among men; then, having died, He rose again and ascended into heaven, nor had death any more dominion over Him. Now He has been called “our forerunner” (Hebr. vi. 20), “the firstborn among his brethren” (Rom. viii. 30), “the head over all things” (Ephes. i. 22), and the archetype of all who are to be formed in the image of God (Rom. viii. 29). As then, He did not visit this earth in order to remain on it, but that, when His course was run, He might pass to the eternal mansions; so we also, His companions, must pass on and must not make this our abiding-place.

10. To each of us, then, his life and his abiding-place is threefold. The mother’s womb, the earth, and the heaven. From the first into the second he passes by nativity, and from the second into the third by death and resurrection. From the third he makes no move, but rests there for all eternity.

In the first stage we find life in its simplicity, with the commencement of movement and of feeling. In the second we have life, motion, sense, and the elements of intellect. In the third we find the full plenitude of all.

11. The first life is preparatory to the second, and the second to the third, while the third exists for itself and is without end. The transition from the first into the second and from the second into the third, is narrow and accompanied by pain; and in both cases some covering or surrounding must be laid aside (in the first case the after-birth, in the second the body itself), just as the egg-shell is discarded when a chicken is hatched. Thus the first and second abiding-places are like workshops in which are formed, in the first the body, for use in the following life; in the second the rational soul, for use in the life everlasting. In the third abiding-place the perfection and fruition of both will be realised.

12. Thus (to use them as a type) were the Israelites born in Egypt. Thence, through the passes of the


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 acquaintance with the wonders of nature or the triumphs of art, than the mere hearing of them, can exist for one who is the property of another, and can never hope for the liberty of working for his own living in the manner that may be most agreeable to him ?

But such views as these are of course too refined for a Brazilian slaveholder, who can see nothing beyond the physical wants of the slave. And as the teetotalers have declared that the example of the moderate drinker is more pernicious than that of the drunkard, so may the philanthropist consider that ‘a good and kind slave-master does an injury to the cause of freedom, by rendering people generally unable to perceive the false principles inherent in the system, and which, whenever they find a suitable soil in the bad passions of man, are ready to spring up and produce effects so vile and degrading as to make honest men blush for disgraced human nature.

Senhor C. was as kind and good-tempered a man as I have ever met with. I had but to mention anything I should like, and, if it was in his power, it was immediately got for me. He altered his dinner-hour to suit my excursions in the forest, and made every arrangement he could for my accommodation. A Jewish gentleman called when I was there: he was going up the river to collect some debts, and brought a letter for Senhor C. He stayed with us some days, and, as he would not eat any meat, because it had not been killed according to the rules of his religion, nor any fish that had not scales, which include some of the best these rivers produce, he hardly found anything at table the first day that he could partake of. Every day afterwards, however, while he was with us, there was a variety of scaled fish provided, boiled and roasted, stewed and fried, with eggs, rice, and vegetables in abundance, so that he could always make an excellent meal. Senhor C. was much amused at his scruples, though perfectly polite about them, and delighted to ask him about the rites of his religion, and me about mine, and would then tell us the Catholic doctrine on the same questions. He related to us many anecdotes, of which the following is a specimen, serving to illustrate the credulity of the Negroes. ‘There was a Negro,” said he, “who had a pretty wife, to whom another Negro was rather attentive when he had the chance. One day the husband went out to hunt, and the other party thought it a good


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 opportunity to pay a visit to the lady. The husband, however, returned rather unexpectedly, and the visitor climbed up on the rafters to be out of sight among the old boards and baskets that were stowed away there. The husband put his gun by in a corner, and called to his wife to get his supper, and then sat down in his hammock. Casting his eyes up to the rafters, he saw a leg protruding from among the baskets, and, thinking it something supernatural, crossed himself, and said, 'Lord, deliver us from the legs appearing overhead!' The other, hearing this, attempted to draw up his legs out of sight, but, losing his balance, came down suddenly on the floor in front of the astonished husband, who, half frightened, asked, 'Where. do you come from?' 'I have just come from heaven,' said the other, 'and have brought you news of your little daughter Maria.' 'Oh! wife, wife! come and see a man who has brought us news of our little daughter Maria;' then, turning to the visitor, continued, 'And what was my little daughter doing when you left?' 'Oh! she was sitting at the feet of the Virgin, with a golden crown on her head, and smoking a golden pipe a yard long.' 'And did she not send any message tous?' 'Qh yes, she sent many remembrances, and begged you to send her two pounds of your tobacco from the little thossa, they have not got any half so good up there.' 'Oh! wife, wife! bring two pounds of our tobacco from the little rhossa, for our daughter Maria is in heaven, and she says they have not any half so good up there.' So the tobacco was brought, and the visitor was departing, when he was asked, "Are there many white men up there?' 'Very few,' he replied; 'they are all down below with the diabo.' 'I thought so,' the other replied, apparently quite satisfied; 'good-night!'"

Senhor Calistro had a beautiful canoe made of a single piece of wood, without a nail, the benches being all notched in. He often went in it to Para, near two hundred miles, and, with twelve good Indians to paddle, and plenty of caxaça, reached the city, without stopping, in twenty-four hours. We sometimes went out to inspect the cane-fields in this canoe, with eight little Negro and Indian boys to paddle, who were always ready for such service. I then took my gun and net, and shot some birds or caught any insects that we met with, while Senhor Calistro would send the boys to climb after any handsome flowers I admired, or to gather the fruit of the


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 passion-flowers, which hung like golden apples in the thickets on the banks. His cane-field this year was a mile and a half long and a quarter of a mile wide, and very luxuriant; across it were eight roads, all planted on each side with bananas and pine-apples. He informed me that when the fruit was in full season all the slaves and Indians had as much as they liked to take, and could never finish them all; but, said he, "It is not much trouble planting them when setting the cane-field, and I always do it, for I like to have plenty." It was altogether a noble sight,— a sample of the over-flowing abundance produced by a fertile soil and a tropical sun. Having mentioned that I much wished to get a collection of fish to preserve in spirits, he set several Indians to work stopping up igaripés to poison the water, and others to fish at night with line and bow and arrow; all that they procured being brought to me to select from, and the rest sent to the kitchen. The best way of catching a variety was, however, with a large drag-net fifty or sixty yards long. We went out one day in two canoes, and with about twenty Negroes and Indians, who swam with the net in the water, making a circuit, and then drew it out on to a beach. We had not very good fortune, but soon filled two half-bushel baskets with a great variety of fish, large and small, from which I selected a number of species to increase my collection.

Senhor Calistro was now going to send several Indian hunters up a small stream into the deep forest to hunt for him, and salt and dry game, and bring home live tortoises, of which there are great numbers in the forest. I particularly wanted a large and handsome species of Tinamus, or Brazilian partridge, which is found in these forests, but which I have not yet met with since I saw one being plucked for supper on the Tocantins; I was also anxious to procure the hyacinthine macaw: so he kindly offered to let me go with them, and to lend me a small canoe and another Indian, to return when I liked, as they were going to stay two or three months. All the Indians took was farinha and salt, with powder and shot; but my kind host loaded my canoe with fowls, roast meat, eggs, plantains, pineapples, and cocoa-nuts, so that I went well provided. It was about half-a-day's journey further up the river, to the mouth of the narrow stream or igaripé we were to enter; after going up which a short distance we stayed at the cottage of some acquaintances of our men for the night. The next morning early we


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 proceeded on our journey, and soon passed the last house, and entered upon the wild, unbroken and uninhabited virgin forest. The stream was very narrow and very winding, running with great rapidity round the bends, and often much obstructed by bushes and fallen trees. ‘The branches almost met overhead, and it was as dark and gloomy and silent as can be imagined. In these sombre shades a flower was scarcely ever to be found. A few of the large blue butterflies (Morphos) were occasionally seen flitting over the water or seated upon a leaf on the banks, and numerous green-backed kingfishers darted along before us. Early in the afternoon we found a little cleared place where hunters were accustomed to stay, and here we hung up our hammocks, lit our fire, and prepared to pass the night. After an excellent supper and some coffee, I lay down in my hammock, gazing up through the leafy canopy overhead, to the skies spangled with brightly shining stars, from which the fireflies, flitting among the foliage, could often hardly be distinguished. They were a species of Pyrophorus, larger than any I had seen in Para. ‘They seemed attracted by the fire, to which they came in numbers; by moving one over the lines of a newspaper I was enabled easily to read it. ‘The Indians amused themselves by recounting their hunting adventures, their escapes from jaguars and serpents, or of their being lost in the forest. One told how he had been lost for ten days, and all that time had eaten nothing, for he had no farinha, and though he could have killed game he would not eat it alone, and seemed quite surprised that I should think him capable of such an action, though I should certainly have imagined a week’s fast would have overcome any scruples of that sort.

The next day the Indians went hunting, proposing to return early in the afternoon to proceed on, and I searched the woods after insects; but in these gloomy forests, and without any paths along which I could walk with confidence, I met with little success. In the afternoon some of them returned with two trumpeters (Psophia viridis) and a monkey, which I skinned; but as one Indian did not arrive till late, we could not continue our voyage till the next day. ‘This night we were not so fortunate as the last, for just about dusk it began to rain, and our canoes were so small and so loaded with articles that must be kept dry, that we had little chance of making ourselves comfortable in them. I managed to crowd in somehow, terribly


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 cramped, hoping the shower would soon pass over; but as it did not, and we had turned in without our suppers, I began to feel very hungry. It was pitch-dark, but I groped my way out, fumbled about for some wood, and with an Indian's assistance made up the fire, by which I sat with some palm-leaves over my head, and made a hearty meal of Jacu (a species of Penelope), which had been stewed in the afternoon. When I had finished, I was pretty well soaked; but to find or put on dry clothes was out of the question, so I again rolled myself up uncomfortably into a ball, and slept pretty well till daybreak, when it had just ceased raining, and a cup of hot coffee set me all right. We then resumed our journey, and this day had great difficulties to encounter: several sunken logs were passed over with great labour but at last there was a tree fallen over the stream, which the canoe could not possibly pass under, so we had to spend more than an hour cutting it through with axes which we carried for the purpose. About three in the afternoon we reached another stopping-place, and as we did not wish to have a repetition of last night's enjoyment, the Indians set to work making a little sleeping-hut. They had a long way to go for thatch, as there was only one palm-tree about a mile off, and this they cut down to supply us with a roof.

However, as we took the trouble to make a house, we had fine weather the three days we stayed, and did not want it. While here we had not much success. The hunters killed some deer, large birds, and monkeys, but did not meet with either of those I particularly wanted. Insects also, as at the former station, were very scarce, and though I got several curious small birds, I was not very well satisfied with the success of my expedition.

Accordingly, alter three days, I set out on my return, the rest of the party proceeding further up into the forest in search of a better hunting-ground. On the second day we again reached the open river, and I much enjoyed the change from the dark forest, the damp foliage and decaying leaves and branches, to the bright sunshine and the blue sky, with the chirping birds and the gay flowers on the banks. Passing an estate of Senhor Calistro's on the opposite side of the river, I went on shore to shoot a large goat-sucker which was sitting on the ground in the sunshine, and succeeded in killing two, which I skinned on cur way to São Jozé, where we arrived


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 just in time for supper, and were heartily received by Senhor Calistro. After a few days more I left his hospitable roof, loaded with luxuries: eggs, tapioca, a roast pig, pine-apples, and sweets were sent to my canoe; and I bade adieu with regret to my kind host.

On our way down I again encountered the "piroróco" when I hardly expected it. We had gone in shore at a sugar estate to wait for the tide, when the agent told us we had better put out further into the stream, as the piroróco beat there. Though thinking he only wished to frighten us, we judged it prudent to do as he advised; and while we were expecting the tide to turn, a great wave came suddenly rushing along, and breaking on the place where our canoe had been at first moored. 'The wave having passed, the water was as quiet as before, but flowing up with great rapidity. As we proceeded down the river, we saw everywhere signs of its devastations in the uprooted trees which lined the shores all along, and the high mud-banks where the earth had been washed away. In winter, when the spring-tides are highest, the "piroróco" breaks with terrific force, and often sinks and dashes to pieces boats left incautiously in too shallow water. The ordinary explanations given of this phenomenon are evidently incorrect. Here there is no meeting of salt and fresh water, neither is the stream remarkably narrowed where it commences. I collected all the information I could respecting the depth of the river, and the shoals that occur in it. Where the bore first appears there is a shoal across the river, and below that, the stream is somewhat contracted. 'The tide flows up past Para with great velocity, and entering the Guama river comes to the narrow part of the channel. Here the body of tidal water will be deeper and flow faster, and coming suddenly on to the shoal will form a wave, in the same manner that in a swift brook a large stone at the bottom will cause an undulation, while a slow-flowing stream will keep its smooth surface. This wave will be of great size, and, as there is a large body of water in motion, will be propagated onwards unbroken. Wherever there are shallows, either in the bed or on the margin of the river, it will break, or as it passes over slight shoals will be increased, and, as the river narrows, will go on with greater rapidity. When the tides are low, they rise less rapidly, and at the commencement a much less body of


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 mountains and through the Red Sea, they were brought into the desert. They built temples, they learned the law, they fought with various tribes, and, at length, having with difficulty crossed the Jordan, they were made heirs of Canaan, the land flowing with milk and honey.


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1850] underwood, with which every part of these rocks were covered, we could only see an interminable succession of ridges, and chasms, and gigantic blocks of stone, with no visible termination. As it was evident the boys had lost their way, I resolved to turn back. It was a weary task. I was already fatigued enough, and the prospect of another climb over these fearful ridges, and hazardous descent into those gloomy chasms, was by no means agreeable. However, we persevered, one boy taking my gun; and after about an hour's hard work we got back to the place whence we had started, and found the rest of the party expecting us. We then went down by the proper

path, which they told me was the only known way of ascending and descending the mountain, and by which we soon arrived at our cave.

The accompanying sketch gives a section of this mountain, as near as I can make it out. The extraordinary jaggedness of the rocks is not at all exaggerated, and is the more surprising when you get into it, because from a distance it appears one smooth forest-covered hill, of very inconsiderable height, and of a gradual slope. Besides the great caverns and ridges shown above, the surfaces of each precipice are serrated in a most extraordinary manner, forming deep sloping gutters, cut out of the smooth face of the rock, or sometimes vertical channels, with angular edges, such as might be supposed to


text: Works of Jules Verne/The Mutineers/Chapter 3


text:
Page:Easy sentences in the Hakka dialect.pdf/66

{| style="margin: auto;"
 * Priest (Buddhist) || Woh shong; (Tauist) t'ow sz; (Romish) shin foo.
 * Principle || T'ow lee.
 * Protect, to || Pow yeeoo.
 * Proclamation, a || Cow she.
 * Proclamation, to issue a || Ch'oot cow she.
 * Present, to make a || Soong.
 * Prison || Kahm; kahm fong.
 * Pull, to || Pahng; (as a rope) lie; (to pull as a punkah, etc., or to hoist as a flag, sail, etc.) ch'ah.
 * Pull the punkah, to || Ch'ah foong shen.
 * Punish him, to || Faht key, (or to fine him).
 * Push, to || Soong.
 * Put, to || Fong.
 * Put on clothes, to || Chok sahm.
 * colspan=2 align=center | Q
 * Quality (of goods) || Ten.
 * Queen || Wong heu.
 * Quickly || Kw'i kw'i.
 * colspan=2 align=center | R
 * Rains, it || Lock shooee.
 * Raw || Sahng.
 * Read || T'ook; (to oneself) c'on.
 * Ready, it (anything) is || P'en.
 * Ready money || Hee'en nyoon.
 * Receive, to || Shoo.
 * Reckon up, to || Sohn sz; kay sohn.
 * Red || Foong; foong set.
 * Regulations || Chong ch'in.
 * }
 * Quality (of goods) || Ten.
 * Queen || Wong heu.
 * Quickly || Kw'i kw'i.
 * colspan=2 align=center | R
 * Rains, it || Lock shooee.
 * Raw || Sahng.
 * Read || T'ook; (to oneself) c'on.
 * Ready, it (anything) is || P'en.
 * Ready money || Hee'en nyoon.
 * Receive, to || Shoo.
 * Reckon up, to || Sohn sz; kay sohn.
 * Red || Foong; foong set.
 * Regulations || Chong ch'in.
 * }
 * Ready, it (anything) is || P'en.
 * Ready money || Hee'en nyoon.
 * Receive, to || Shoo.
 * Reckon up, to || Sohn sz; kay sohn.
 * Red || Foong; foong set.
 * Regulations || Chong ch'in.
 * }
 * Reckon up, to || Sohn sz; kay sohn.
 * Red || Foong; foong set.
 * Regulations || Chong ch'in.
 * }
 * Regulations || Chong ch'in.
 * }


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/198

1. this life, since its destination is elsewhere, is not (properly speaking) a life at all, but only the prelude to a real and everlasting existence, will be evident, firstly, from the witness of our own selves, secondly, from the world, and, thirdly, from the Holy Scriptures.

2. If we examine ourselves, we see that our faculties grow in such a manner that what goes before paves the way for what comes after. For example, our first life is in our mother’s womb. But for the sake of what does it exist? of the life itself? Not at all. The process that here takes place is intended to form the embryo into the suitable abiding-place and instrument of the soul, for convenient use in the life on earth which follows. As soon as this preparation is finished we burst forth into the light because in this stage no further development is possible. In the same way, this life on earth is nothing but a preparation for eternity, and exists in order that the soul, through the agency of the body, may prepare for itself those things which will be of use in the future life. As soon as this is accomplished we go hence, because further undertakings are of no avail. Many of us, also, are snatched away unprepared or are hurled to destruction, just as abortive embryos are produced from the womb, destined not for life but for death. In each of which cases God,


text:
Page:Easy sentences in the Hakka dialect.pdf/67

{| style="margin: auto;"
 * Relative || Ts'een ts'eet.
 * Reply, to || Fooee yim.
 * Rest, to || T'eu hah.
 * Rice || Me.
 * Ride on horseback || K'ey mah.
 * Right || Ch'ok; (no mistake ergo right) mow ts'oh.
 * Right hand || Yeeoo shoo.
 * Ripe || Shook.
 * River || Hoh.
 * Road || Loo,
 * Roast, to || Show.
 * Room || Fong.
 * Root || Keen.
 * Rope || Lahm.
 * Rough || Ts'z.
 * Round || Yen.
 * Rub, to || Ts'ah; ts'aht.
 * Run, to || Tseu.
 * colspan=2 align=center | S
 * Sailing-vessel || Kahp pahn shon.
 * Sailor || Shooee shoo.
 * Sails || Lea; (to sail) hahng shon; sz lea; sz foong.
 * Salt || Yahm.
 * Same || T'oong.
 * Saturday || Lea pie look.
 * Say, to || Kong.
 * }
 * Rope || Lahm.
 * Rough || Ts'z.
 * Round || Yen.
 * Rub, to || Ts'ah; ts'aht.
 * Run, to || Tseu.
 * colspan=2 align=center | S
 * Sailing-vessel || Kahp pahn shon.
 * Sailor || Shooee shoo.
 * Sails || Lea; (to sail) hahng shon; sz lea; sz foong.
 * Salt || Yahm.
 * Same || T'oong.
 * Saturday || Lea pie look.
 * Say, to || Kong.
 * }
 * Sailor || Shooee shoo.
 * Sails || Lea; (to sail) hahng shon; sz lea; sz foong.
 * Salt || Yahm.
 * Same || T'oong.
 * Saturday || Lea pie look.
 * Say, to || Kong.
 * }
 * Saturday || Lea pie look.
 * Say, to || Kong.
 * }
 * Say, to || Kong.
 * }


text: Works of Jules Verne/The Mutineers/Chapter 4


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/199

 it is true, gives His permission, but man is the guilty cause.

3. The visible world itself, from whatever point of view we regard it, bears witness that it has been created for no other end than that it may serve for the progeneration, the nutrition, and the training of the human race. For as it pleased God not to create all men at the same moment, as was done with the angels, but only a male and a female who should increase by generation; and, as a sufficient length of time was necessary for this purpose, He granted some thousands of yea And in order that this period might not be confused, silent, and dark, He spread forth the heavens and placed in them the sun, the moon, and the stars, and commanded these, by circling round, to measure out the hours, the days, the months, and the years. Further, because the beings whose birth was contemplated were corporeal and needed a place to dwell in, space to breathe and move in, food to nourish them, and clothing to adorn them, He constructed in the lowest part of the firmament a solid substratum, the earth. Around this He poured the air, He irrigated it with waters, and bade plants and animals of various kinds to spring forth; and this not only to supply necessary wants, but also to promote enjoyment. And because He had made man in His own image and had given him a mind, in order that its proper nutrition might not be wanting to that mind, He divided each class of creatures into many species, that this visible universe might be a continual mirror of the infinite power, wisdom, and goodness of God, and that by its contemplation man might be compelled to marvel at the Creator, moved to recognise Him, and enticed to love Him, when the might, the beauty, and the sweetness that lie invisible in the abyss of eternity shone out on all sides through these visible manifestations, and suffered themselves to be handled, seen, and tasted. Thus the world is nothing but our nursery, our nurturing place, and our school, and there is, therefore, a place beyond, whither we shall be transferred when we are


text:
Page:Easy sentences in the Hakka dialect.pdf/68

{| style="margin: auto;"
 * Scales (money) || T'en p'een.
 * Scissors || Tsen tow.
 * Screw, a || Loh sz.
 * Sea || Hoi; (to go to) ch'oot hoi; ch'oot yong.
 * Sea-sick, to be || Vin long.
 * Second || T'ea nyee.
 * Security, to go || Tahm pow.
 * See || C'on.
 * Seek, to || Ts'im.
 * Seldom || Mow key hoh.
 * Send, to (persons) || Tah faht; sz.
 * Sentence, a || Yit key.
 * Servant || Sz fon nyin.
 * Several || Key chahk.
 * Sheep || Men yong.
 * Sheet of paper, a || Yit kw'i chee.
 * Ship || Shon.
 * Shoes || High
 * Shop || P'oo t'eu.
 * Shore of the sea (praya) || Hoy pen.
 * Short || To(r)n.
 * Shrimps || Hah.
 * Shut, to || Ts'on.
 * Sick (ill) || Pee'eng.
 * Sick, to be || Yeeoo pee'eng.
 * Side, this || Nyah pen; (that side) ki pen.
 * Silk (thread) || Sz.
 * Silk || Ch‘oo.
 * Silver || Nyoon.
 * Sing || Chong.
 * Singapore || Sin kah poh.
 * }
 * Ship || Shon.
 * Shoes || High
 * Shop || P'oo t'eu.
 * Shore of the sea (praya) || Hoy pen.
 * Short || To(r)n.
 * Shrimps || Hah.
 * Shut, to || Ts'on.
 * Sick (ill) || Pee'eng.
 * Sick, to be || Yeeoo pee'eng.
 * Side, this || Nyah pen; (that side) ki pen.
 * Silk (thread) || Sz.
 * Silk || Ch‘oo.
 * Silver || Nyoon.
 * Sing || Chong.
 * Singapore || Sin kah poh.
 * }
 * Sick, to be || Yeeoo pee'eng.
 * Side, this || Nyah pen; (that side) ki pen.
 * Silk (thread) || Sz.
 * Silk || Ch‘oo.
 * Silver || Nyoon.
 * Sing || Chong.
 * Singapore || Sin kah poh.
 * }
 * Silver || Nyoon.
 * Sing || Chong.
 * Singapore || Sin kah poh.
 * }
 * Singapore || Sin kah poh.
 * }
 * }


text:
Page:Easy sentences in the Hakka dialect.pdf/69

{| style="margin: auto;"
 * Sisters || Tsee moy.
 * Sister || (elder) Ah tseeah; (younger) low moy.
 * Sit down, to || Ts'oh.
 * Skin || P'ea.
 * Sleep, to || Shoy.
 * Slowly || Mahn-mahn.
 * Smell, to || P'ea.
 * Smell, a || Yit ch'in mooee; (sweet) yit ch'in heong mooee; (bad) yit ch'in ch'oo mooee.
 * Smoke || Yen.
 * Smooth || Vaht.
 * Sneeze, to || Tah aht ch'ee.
 * Soap || Fahn kahn.
 * Soak, to || Tsim shooee.
 * Socks || Maht.
 * Soft || Nyawn.
 * Solder, to || Hohn.
 * Some (a little) || Toh show; teet sheet tsz, or teet tsz.
 * Son || Li tsz.
 * Sore || T'oong.
 * Sort || Yong.
 * Sound (a loud noise) || T'ie shahng.
 * Soup || T'ong.
 * Sour || Son.
 * South || Nahm; nahm p'en t'eu, or—pen—.
 * Spade || Ts'ahn.
 * Spectacles || Ngahn keeahng.
 * Spider || Lah k'eeah.
 * Split, to || T'oon heu shooee.
 * Spoon || Kahng t'eeow; ch'ee kahng.
 * }
 * Solder, to || Hohn.
 * Some (a little) || Toh show; teet sheet tsz, or teet tsz.
 * Son || Li tsz.
 * Sore || T'oong.
 * Sort || Yong.
 * Sound (a loud noise) || T'ie shahng.
 * Soup || T'ong.
 * Sour || Son.
 * South || Nahm; nahm p'en t'eu, or—pen—.
 * Spade || Ts'ahn.
 * Spectacles || Ngahn keeahng.
 * Spider || Lah k'eeah.
 * Split, to || T'oon heu shooee.
 * Spoon || Kahng t'eeow; ch'ee kahng.
 * }
 * Sour || Son.
 * South || Nahm; nahm p'en t'eu, or—pen—.
 * Spade || Ts'ahn.
 * Spectacles || Ngahn keeahng.
 * Spider || Lah k'eeah.
 * Split, to || T'oon heu shooee.
 * Spoon || Kahng t'eeow; ch'ee kahng.
 * }
 * Spider || Lah k'eeah.
 * Split, to || T'oon heu shooee.
 * Spoon || Kahng t'eeow; ch'ee kahng.
 * }
 * Spoon || Kahng t'eeow; ch'ee kahng.
 * }


text:
Page:Easy sentences in the Hakka dialect.pdf/70

{| style="margin: auto;"
 * Spread, to || Pie hoy.
 * Square || See fong.
 * Stab, to || Ts'eeook.
 * Start, to || (set out) He keeok; (by water) hoy shin; (up) t'eeow hah he.
 * Steamer || Foh shon.
 * Steersman || Tsah t'oh; sow koong (generally takes the duties that a Captain has among foreigners.
 * Stick || (a) T'eeow kwoon ; (to adhere) nyam kin.
 * Still (quiet) || Ts'een ts'een.
 * Stone || Sha(r)k.
 * Stool, a || Ten.
 * Stop, to || Ten.
 * Stop up, to || Set; set kin.
 * Stove || Foh loo.
 * Strange || K'ey kwi.
 * Street || Ki.
 * Strength || Lit.
 * Strike || Tah.
 * String || Sok.
 * Strong || Yeeoo lit; heeoong tsong; choo koo (as tea, etc.) nyoong.
 * Sugar || Tong.
 * Summons, to issue a || Ch'oot peeow.
 * Sun || Nyit t'eu.
 * Sunday || Lea pie.
 * Sweat || Hon; (to) ch'oot hon.
 * Sweet (to smell) || Heohng.
 * Sweet (to taste) || T'eeahm.
 * }
 * Strange || K'ey kwi.
 * Street || Ki.
 * Strength || Lit.
 * Strike || Tah.
 * String || Sok.
 * Strong || Yeeoo lit; heeoong tsong; choo koo (as tea, etc.) nyoong.
 * Sugar || Tong.
 * Summons, to issue a || Ch'oot peeow.
 * Sun || Nyit t'eu.
 * Sunday || Lea pie.
 * Sweat || Hon; (to) ch'oot hon.
 * Sweet (to smell) || Heohng.
 * Sweet (to taste) || T'eeahm.
 * }
 * Summons, to issue a || Ch'oot peeow.
 * Sun || Nyit t'eu.
 * Sunday || Lea pie.
 * Sweat || Hon; (to) ch'oot hon.
 * Sweet (to smell) || Heohng.
 * Sweet (to taste) || T'eeahm.
 * }
 * Sweet (to smell) || Heohng.
 * Sweet (to taste) || T'eeahm.
 * }
 * Sweet (to taste) || T'eeahm.
 * }


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/200

 dismissed from the classes of this school and are sent to that university which is everlasting. Reason alone makes this truth manifest, but it is more plainly visible in the divine oracles.

4. God Himself testifies in Hosea that the heavens exist for the sake of the earth, the earth that it may produce corn, wine, and oil, and these in turn for man (Hosea ii. 21, 22). All things therefore, even time itself, exist for the sake of man. For no longer a duration of time will be granted than is necessary to fill up the number of the elect (Rev. vi. 11). As soon as this is accomplished the heavens and the earth will pass away and the place shall know them no more (Rev. xi. 1). For a new heaven and a new earth will appear, in which justice shall dwell (Rev. xxi. 1; 2 Peter iii. 13). And finally, the way in which the Scriptures speak of this life show that it is nothing but the preparation for that to come. For they call it a way, a progress, a gate, and an expectation, while us they call pilgrims, newcomers, sojourners, and lookers forward to another and lasting state (Gen. xlvii. 9; Psalm xxxix. 12; Job vii. 10; Luke xii. 33).

5. Now this we are taught by the facts themselves and by the manifest condition of all men. For what mortal has ever existed who, having been born, has not disappeared again from the earth, since we have been destined for eternity. This being the case, it follows that our state here is one of transition. Whence Christ says, “Therefore be ye so ready, for in an hour that ye think not the Son of Man cometh” (Matt. xxiv. 44). And this is the reason (as we learn from Scripture) that God calls some hence in early youth; for He sees that they are ready, as was Enoch (Gen. v. 24; Wisdom iv. 14). Why, on the other hand, does He show such long-suffering toward the wicked? Because He does not wish that any should be overtaken unprepared, but that he should repent (2 Peter iii. 9). If, however, any man abuse the patience of God, He bids him be snatched away.

6. As, then, it is certain that our sojourn in our mother’s


text:
Page:Easy sentences in the Hakka dialect.pdf/71

{| style="margin: auto;"
 * colspan=2 align=center | T
 * Table || T'oy; tsok.
 * Table-cloth || T'oy poo.
 * Tael || Leong.
 * Tail || Mooee; (queue) p'een.
 * Tailor || T‘si foong.
 * Take away, to || Keeahm he.
 * Take down, to (as pictures) || Keeahm lok, or keeahm hah.
 * Take care || Seeow sim.
 * Take off clothes, to || Pok sahm.
 * Talk, to || Kong.
 * Tea || Ts'ah.
 * Tea-cup || Ts'ah pooee.
 * Tea-pot || Ts'ah foo.
 * Telescope || Ts'en lea keeahng.
 * Temple || Meeow.
 * That || Ki chahk; (those) ki teu.
 * There || Ki t'ahng.
 * Thermometer || Hon ch‘oo chim.
 * They || Key teu.
 * Thick (of liquids) || Nyoong.
 * Thick (of substances) || P'oon.
 * Thimble || Teen che.
 * Thin (of liquids) || He p'ok.
 * Thin (of substances) || P'ok.
 * Thin (of persons) || Seu.
 * Thing || Toong see.
 * Think, to || Koo.
 * Thirsty || Keeahng hoht.
 * This || Nya chahk; (these) nya teu.
 * Throat || Heu len.
 * }
 * That || Ki chahk; (those) ki teu.
 * There || Ki t'ahng.
 * Thermometer || Hon ch‘oo chim.
 * They || Key teu.
 * Thick (of liquids) || Nyoong.
 * Thick (of substances) || P'oon.
 * Thimble || Teen che.
 * Thin (of liquids) || He p'ok.
 * Thin (of substances) || P'ok.
 * Thin (of persons) || Seu.
 * Thing || Toong see.
 * Think, to || Koo.
 * Thirsty || Keeahng hoht.
 * This || Nya chahk; (these) nya teu.
 * Throat || Heu len.
 * }
 * Thin (of substances) || P'ok.
 * Thin (of persons) || Seu.
 * Thing || Toong see.
 * Think, to || Koo.
 * Thirsty || Keeahng hoht.
 * This || Nya chahk; (these) nya teu.
 * Throat || Heu len.
 * }
 * Thirsty || Keeahng hoht.
 * This || Nya chahk; (these) nya teu.
 * Throat || Heu len.
 * }
 * Throat || Heu len.
 * }
 * }


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/201

 womb is a preparation for the life in the body, so certain is it that our sojourn in the body is a preparation for the life which shall follow this one, and shall endure for ever. Happy is he who leaves his mother’s womb with limbs well formed! Happier a thousand times is the man who shall bear his soul hence in purity and cleanliness.


text:
Page:Easy sentences in the Hakka dialect.pdf/72

{| style="margin: auto;"
 * Throw, to || Feet; teeoo hoy.
 * Thunder || Looee koong.
 * Thursday || Lea pie see.
 * Tiger || Low foo.
 * Time || She heu.
 * Time? what's the || Key toh teeahm choong?
 * Toast (bread) || K'ong men pow.
 * To-day || Kim nyit.
 * Toes || Keeok chee.
 * Together || K'eeoong kin.
 * To-morrow || Min tsow nyit.
 * Tongue || Lea; shet; shet mah.
 * Towel || Men kin.
 * Translate, to || Fahn yit; (interpret) ch'on wah.
 * Treacle || T'ong shooee.
 * Treaty || Foh yeeok.
 * Tree || Shoo.
 * Truly || Shit ts'i hay.
 * Tumbler || Shooee pooee.
 * Turn round, to || Fahn chon.
 * colspan=2 align=center | U
 * Umbrella || Chah; (an) yit pah—.
 * Under || Hah poy; tie hah.
 * Understand, to || Heeow; min pahk; foy.
 * Unripe || Sahng.
 * Upstairs || Leu shong.
 * Use, to || Sz; yoong.
 * colspan=2 align=center | V
 * Vegetables || Ts'oi.
 * Very || Ship foon (lit. ten parts).
 * }
 * Treaty || Foh yeeok.
 * Tree || Shoo.
 * Truly || Shit ts'i hay.
 * Tumbler || Shooee pooee.
 * Turn round, to || Fahn chon.
 * colspan=2 align=center | U
 * Umbrella || Chah; (an) yit pah—.
 * Under || Hah poy; tie hah.
 * Understand, to || Heeow; min pahk; foy.
 * Unripe || Sahng.
 * Upstairs || Leu shong.
 * Use, to || Sz; yoong.
 * colspan=2 align=center | V
 * Vegetables || Ts'oi.
 * Very || Ship foon (lit. ten parts).
 * }
 * Understand, to || Heeow; min pahk; foy.
 * Unripe || Sahng.
 * Upstairs || Leu shong.
 * Use, to || Sz; yoong.
 * colspan=2 align=center | V
 * Vegetables || Ts'oi.
 * Very || Ship foon (lit. ten parts).
 * }
 * colspan=2 align=center | V
 * Vegetables || Ts'oi.
 * Very || Ship foon (lit. ten parts).
 * }
 * Very || Ship foon (lit. ten parts).
 * }


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/202

1. is evident, then, that the ultimate end of man is eternal happiness with God. The subordinate ends, also, at which we aim in this transitory life, are evident from the words of the divine soliloquy which the Creator uttered when about to make man. “Let us make man,” He said, “in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth” (Gen. i. 26).

2. From which it is plain that man is situated among visible creatures so as to be

A rational creature.

The Lord of all creatures.

(iii) A creature which is the image and the joy of its Creator.

These three aspects are so joined together that they cannot be separated, for in them is laid the basis of the future and of the present life.

3. To be a rational creature is to name all things, and to speculate and reason about everything that the world contains, as we find it in Gen. ii. 19, or, in the words of


text:
Page:Easy sentences in the Hakka dialect.pdf/73

{| style="margin: auto;"
 * Very good || Ship foon how.
 * Very good, not || M hay key how.
 * Visit, to || T'ahm.
 * colspan=2 align=center | W
 * Wages || Nyin koong; koong ts'en; koong nyoon; (price of) koong kah.
 * Wait, to || Ten.
 * Walk, to || Hahng; (—off) tseu.
 * Walk, to go for a || Ch'oot ki hahng leeow.
 * Wall, a || Seeohng.
 * Want, to || Oi.
 * Warm || Nyet; lon.
 * Wash, to || Seh.
 * Washerman || Seh sahm low.
 * Wash-hand (basin) || Men p'oon (lit. face basin).
 * Waste, to || Sigh.
 * Waste time, to || Sigh she heu.
 * Watch, a || She shin peeow.
 * Water || Shooee.
 * Waves || Long.
 * Weak || Nyawn nyok; (watery as tea) tahm.
 * We || Ngi teu.
 * Week || Lee pie.
 * Weigh, to || Ch'in; (with foreign scales) p'ong; (money) tooee; (with double scales) p'een; (with money steelyards) ch'in.
 * Well, a || Tseeahng.
 * }
 * Washerman || Seh sahm low.
 * Wash-hand (basin) || Men p'oon (lit. face basin).
 * Waste, to || Sigh.
 * Waste time, to || Sigh she heu.
 * Watch, a || She shin peeow.
 * Water || Shooee.
 * Waves || Long.
 * Weak || Nyawn nyok; (watery as tea) tahm.
 * We || Ngi teu.
 * Week || Lee pie.
 * Weigh, to || Ch'in; (with foreign scales) p'ong; (money) tooee; (with double scales) p'een; (with money steelyards) ch'in.
 * Well, a || Tseeahng.
 * }
 * Weak || Nyawn nyok; (watery as tea) tahm.
 * We || Ngi teu.
 * Week || Lee pie.
 * Weigh, to || Ch'in; (with foreign scales) p'ong; (money) tooee; (with double scales) p'een; (with money steelyards) ch'in.
 * Well, a || Tseeahng.
 * }
 * Weigh, to || Ch'in; (with foreign scales) p'ong; (money) tooee; (with double scales) p'een; (with money steelyards) ch'in.
 * Well, a || Tseeahng.
 * }
 * Well, a || Tseeahng.
 * }


text:
Page:Easy sentences in the Hakka dialect.pdf/74

{| style="margin: auto;"
 * Well, (in health) || How; (get) how chon.
 * West || See; see p'en t'eu, or see pen t'eu.
 * What? || Mahk ki?
 * When? || Key she?
 * Where? || Nigh t'ahng? nigh mong t'ahng?
 * Whip, (horse) || Mah peen or pen; (to) pen tah.
 * White || P'ahk; p'ahk set; (as snow) p'ahk set set lea.
 * Who? || Lah hah nyin; or nah – –?
 * Whole || Wo(r)n ts'een ; wo(r)n hah; loong tsoong.
 * Why? || Tsoh mahk ki?
 * Wide || Faht.
 * Wife || Low poh; (respectfully) kah ken.
 * Wind || Foong.
 * Window || Ts'oong moon.
 * Wine || Tseeoo.
 * Wine-glass || Tseeoo pooee.
 * Winter || Toong t'en.
 * Wish, to || Oy.
 * With || T'oong.
 * With, to go || Low.
 * Woman || Foo nyee nyin; nyee nyin, poo nyong.
 * Wood || Mook; (fire) ts'iee.
 * Work || Koong foo; (to) tah koong; tsoh koong, or tsoh koong foo.
 * }
 * Wind || Foong.
 * Window || Ts'oong moon.
 * Wine || Tseeoo.
 * Wine-glass || Tseeoo pooee.
 * Winter || Toong t'en.
 * Wish, to || Oy.
 * With || T'oong.
 * With, to go || Low.
 * Woman || Foo nyee nyin; nyee nyin, poo nyong.
 * Wood || Mook; (fire) ts'iee.
 * Work || Koong foo; (to) tah koong; tsoh koong, or tsoh koong foo.
 * }
 * With || T'oong.
 * With, to go || Low.
 * Woman || Foo nyee nyin; nyee nyin, poo nyong.
 * Wood || Mook; (fire) ts'iee.
 * Work || Koong foo; (to) tah koong; tsoh koong, or tsoh koong foo.
 * }
 * Wood || Mook; (fire) ts'iee.
 * Work || Koong foo; (to) tah koong; tsoh koong, or tsoh koong foo.
 * }
 * Work || Koong foo; (to) tah koong; tsoh koong, or tsoh koong foo.
 * }


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 anything like this one and I'd like to get something better if I could.”

“Uh,” went on his interviewer, rather pleased by the innocent tribute to the superiority of his store. “Well, that's reasonable enough. But there isn't anything here right now that I could offer you. We don't make many changes. But if you'd like to be a bell-boy, I can tell you where you might get a place. They're looking for an extra boy in the hotel inside there right now. The captain of the boys was telling me he was in need of one. I should think that would be as good as helping about a soda fountain, any day.”

Then seeing Clyde's face suddenly brighten, he added: “But you mustn't say that I sent you, because I don't know you. Just ask for Mr. Squires inside there, under the stairs, and he can tell you all about it.”

At the mere mention of work in connection with so imposing an institution as the Green-Davidson, and the possibility of his getting it, Clyde first stared, felt himself tremble the least bit with excitement, then thanking his advisor for his kindness, went direct to a green-marbled doorway which opened from the rear of this drug-store into the lobby of the hotel. Once through it, he beheld a lobby, the like of which, for all his years but because of the timorous poverty that had restrained him from exploring such a world, was more arresting, quite, than anything he had seen before. It was all so lavish. Under his feet was a checkered black-and-white marble floor. Above him a coppered and stained and gilded ceiling. And supporting this, a veritable forest of black marble columns as highly polished as the floor—glassy smooth. And between the columns which ranged away toward three separate entrances, one right, one left and one directly forward toward Dalrymple Avenue—were lamps, statuary, rugs, palms, chairs, divans, tête-à-têtes—a prodigal display. In short it was compact, of all that gauche luxury of appointment which, as some one once sarcastically remarked, was intended to supply “exclusiveness to the masses.” Indeed, for an essential hotel in a great and successful American commercial city, it was almost too luxurious. Its rooms and hall and lobbies and restaurants were entirely too richly furnished, without the saving grace of either simplicity or necessity.

As Clyde stood, gazing about the lobby, he saw a large company of people—some women and children, but principally men as he could see—either walking or standing about and talking or idling in the chairs, side by side or alone. And in heavily draped

title: Page:An American Tragedy Vol 1.pdf/43


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 Solomon (Wisdom vii. 17), to know how the world was made and the operation of the elements; the beginning, ending, and midst of the times; the alterations of the turning of the sun, and the change of seasons; the circuits of years and the positions of stars; the natures of living things and the furies of wild beasts; the violence of winds and the reasonings of men; the diversities of plants and the virtues of roots; in a word, everything that is secret and that is manifest. To man belong the knowledge of handicrafts and the art of speaking, lest (as says the son of Sirach) anything should remain unknown, be it small or great, in any department of knowledge (Eccles. v. 12). For thus, if he know the properties of all things, will he be able to justify his title of “rational being.”

4. To be the lord of all creatures consists in subjecting everything to his own use by contriving that its legitimate end be suitably fulfilled; in conducting himself royally, that is, gravely and righteously, among creatures (adoring only one above him, his Creator; recognising God’s angels, man’s fellow-servants, as his equals, and considering all other things as far beneath him). Thus will he preserve the dignity which has been granted to him. He should enslave himself to no creature, not even to his own flesh and blood; but should use all freely in his service, and not be ignorant where, when, how, and to what extent each may prudently be used, how far the body should be gratified, and how far our neighbour’s interests should be consulted. In a word, he should be able to control with prudence his own movements and actions, external and internal, as well as those of others.

5. Finally, to be the image of God is to represent the perfection of his Archetype, who says Himself “Ye shall be holy, for I the Lord your God am holy” (Lev. xix. 2).

6. From this it follows that man is naturally required to be: (1) acquainted with all things; (2) endowed with power over all things and over himself; (3) to refer himself and all things to God, the source of all.


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 Now, if we wish to express these three things by three well-known words, these will be:

Erudition.

Virtue or seemly morals.

(iii) Religion or piety.

Under Erudition we comprehend the knowledge of all things, arts, and tongues; under Virtue, not only external decorum, but the whole disposition of our movements, internal and external; while by Religion we understand that inner veneration by which the mind of man attaches and binds itself to the supreme Godhead.

7. In these three things is situated the whole excellence of man, for they alone are the foundation of the present and of the future life. All other things (health, strength, beauty, riches, honour, friendship, good-fortune, long life) are as nothing, if God grant them to any, but extrinsic ornaments of life, and if a man greedily gape after them, engross himself in their pursuit, occupy and overwhelm himself with them to the neglect of those more important matters, then they become superfluous vanities and harmful obstructions.

8. To illustrate the matter by an example. The timepiece (either the sun-dial or the mechanical clock) is an elegant and very necessary instrument for measuring time, and its essential excellence depends on the accurate joining together of all its parts. The case which is added, the chasings, the engravings, and the gildings are accessories which add something to its external appearance, but nothing to its utility. Were any to prefer a handsome clock to a good one, men would laugh at him for not realising in what the essential excellence of the object consisted. In the same way, the value of a horse consists in its strength, combined with spirit, speed, and promptness in obeying its rider’s wishes. A flowing tail or one tied in a knot, hair combed and standing erect, gilded bits, gay coverings, and trappings of whatever kind, add decorative beauty, it is true, yet we call a man a fool if we see that he measures a horse’s excellence by them.


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 Finally, a sound condition of health depends on the proper cooking of food, and on our digestive organs being in good order. To sleep softly, to dress well, and to fare delicately, add nothing to our health, but rather detract from it, and therefore a man is a fool who prefers dainties to wholesome viands. But much more, and to his own damnation, is that man a fool who, wishing to be a man, gives more heed to the ornaments than to the essentials of human existence. The Preacher, therefore, pronounces those ignorant and impious who think that our life is a pastime or a simple pursuit of wealth, and says that the praise and the blessing of God is very far from them (Wisdom xv. 12, 19).

9. It follows, therefore, that we advance towards our ultimate end in proportion as we pursue Learning, Virtue, and Piety in this world. These three are undoubtedly the main issues of our life; all else are side channels, hindrances, or ornamentations.


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 covered with creeping plants, and inhabited by colonies of creeping insects.

Some of the stores and churches are, it is true, built of stone, but this does not look like stone at a distance, being red in colour—unhewn blocks of the red stone of the locality. In the crannies of these buildings trailing plants covered with pretty mauve or yellow flowers take root, and everywhere, along the tops of the walls, and in the cracks of the houses, are ferns and flowering plants. They must get a good deal of their nourishment from the rich, thick air, which seems composed of 85 per cent. of warm water, and the remainder of the odours of Frangipani, orange flowers, magnolias, oleanders, and roses, combined with others that demonstrate that the inhabitants do not regard sanitary matters with the smallest degree of interest.

There is one central street, and the others are neatly planned out at right angles to it. None of them are in any way paved or metalled. They are covered in much prettier fashion, and in a way more suitable for naked feet, by green Bahama grass, save and except those which are so nearly perpendicular that they have got every bit of earth and grass cleared off them down to the red bed-rock, by the heavy rain of the wet season.

The shops, which fringe these streets in an uneven line, are like rooms with one side taken out, for shop-fronts, as we call them, are here unknown. Their floors are generally raised on a bed of stone a little above street level, but except when newly laid, these stones do not show, for the grass grows over them, making them into green banks. Inside, the shops are lined with shelves, on which are placed bundles of gay-coloured Manchester cottons and shawls, Swiss clocks, and rough but vividly coloured china; or—what makes a brave show—brass, copper, and iron cooking-pots. Here and there you come across a baker's, with trays of banana fritters of tempting odour; and there is no lack of barbers and chemists. Within all the shops are usually to be seen the proprietor and his family with a few friends, all exceedingly plump and happy, having a social shout together: a chat I cannot call it.


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 There is usually a counter across the middle, over which customers and casual callers alike love to loll. Some brutal tradesmen, notably chemists, who presumably regard this as unprofessional, affix tremendous nails, with their points outwards, to the fronts of their counter tops, in order to keep their visitors at a respectful distance.

In every direction natives are walking at a brisk pace, their naked feet making no sound on the springy turf of the streets, carrying on their heads huge burdens which are usually crowned by the hat of the bearer, a large limpet-shaped affair made of palm leaves. While some carry these enormous bundles, others bear logs or planks of wood, blocks of building stone, vessels containing palm-oil, baskets of vegetables, or tin tea-trays on which are folded shawls. As the great majority of the native inhabitants of Sierra Leone pay no attention whatever to where they are going, either in this world or the next, the confusion and noise are out of all proportion to the size of the town; and when, as frequently happens, a section of actively perambulating burden-bearers charge recklessly into a sedentary section, the members of which have dismounted their loads and squatted themselves down beside them, right in the middle of the fair way, to have a friendly yell with some acquaintances, the row becomes terrific.

In among these crowds of country people walk stately Mohammedans, Mandingoes, Akers, and Fulahs of the Arabised tribes of the Western Soudan. These are lithe, well-made men, and walk with a peculiarly fine, elastic carriage. Their graceful garb consists of a long white loose-sleeved shirt, over which they wear either a long black mohair or silk gown, or a deep bright blue affair, not altogether unlike a University gown, only with more stuff in it and more folds. They are undoubtedly the gentlemen of the Sierra Leone native population, and they are becoming an increasing faction in the town, by no means to the pleasure of the Christians. For, although Bishop Ingram admits that they are always ready to side with the missionaries against the drink traffic, here their co-operation ceases, and he complains that they exercise a great influence over the native


text: The Fifteen Decisive Battles of the World (New York)/Chapter 5


text: Easy Sentences in the Hakka Dialect

title: Easy Sentences in the Hakka Dialect


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1. By the word nature we mean, not the corruption which has laid hold of all men since the Fall (on which account we are naturally called the children of wrath, unable of ourselves to have any good thoughts), but our first and original condition, to which, as to a starting-point, we must be recalled. It was in this sense that Ludovicus Vives said, “What else is a Christian but a man restored to his own nature, and, as it were, brought back to the starting-point from which the devil has thrown him?” (Lib. i. De Concordia et Discordia). In this sense, too, must we take the words of Seneca, “This is wisdom, to return to nature and to the position from which universal error (that is to say, the error of the human race, originated by the first men) has driven us,” and again, “Man is not good but becomes so, as, mindful of his origin, he strives toward equality with God. No man who is viciously inclined ventures the ascent towards the place whence he descended” (Epist. 93).

2. By the voice of nature we understand the universal Providence of God or the influence of Divine Goodness which never ceases to work all in all things; that is to say, which continually developes each creature for the end to which it has been destined. For it is a sign of the divine wisdom to do nothing in vain, that is to say, without a definite end or without means proportionate to that end.


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 Whatever exists, therefore, exists for some end, and has been provided with the organs and appliances necessary to attain to it. It has also been gifted with a certain inclination, that nothing may be borne towards its end unwillingly and reluctantly, but rather promptly and pleasantly, by the natural instinct that pain and death will ensue if any obstacle be placed in the way. And so it is certain that man also is naturally fitted for the understanding of facts, for existence in harmony with the moral law, and above all things for the love of God (since for these we have already seen that he is destined), and that the roots of these three principles are as firmly planted in him as are the roots of any tree in the earth beneath it.

3. In order, therefore, that we may thoroughly understand the saying of the son of Sirach, that Wisdom has placed everlasting foundations in man (Ecclesiasticus i. 14), let us examine the foundations of Wisdom, of Virtue, and of Piety, which have been laid in us, that we may see what a marvellous instrument of wisdom man is.

4. It is evident that man is naturally capable of acquiring a knowledge of all things, since, in the first place, he is the image of God. For an image, if it be accurate, necessarily reproduces the outlines of its archetype, as otherwise it will not be an image. Now omniscience is chief among the properties of God, and it follows that the image of this must be reflected in man. And why not? Man, in truth, stands in the centre of the works of God and possesses a lucid mind, which, like a spherical mirror suspended in a room, reflects images of all things that are around it. All things that are around it, we say; for our mind not only seizes on things that are close at hand, but also on things that are far off, whether in space or in time; it masters difficulties, hunts out what is concealed, uncovers what is veiled, and wears itself out in examining what is inscrutable; so infinite and so unbounded is its power. If a thousand years were granted to man, in which, by grasping one thing after another, he might continually learn something fresh, he would still find some spot from which


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 Christian flock. He says, "We are disposed to believe that the words of their Koran are only a fetish and a charm to the rank and file of their adherents, and that great superstition prevails among them, and is propagated by them," but how the Bishop can see a difference in this matter between the use of the Koran and the Bible by the negro of Sierra Leone, it is difficult to understand; and judged by the criterion of every-day conduct, the Mohammedan is in nine cases in ten, the best man in West Africa. But he is, I grieve to say, not thoroughly orthodox. The Koran I have seen many of them using consists merely of extracts and prayers. written in Maghribi characters; and I have grave doubts whether they could read this any better than I could without a dictionary. I have also frequently seen them playing warry, and another game, the name whereof I know not, but it is played with little sticks of wood stuck in the ground, and "something on the rub," or what corresponds to it; although they must be aware that, by this indulgence in the pleasures of gambling, they will undoubtedly incur the penalty of having donkeys graze upon their graves—yea, even on the graves of their parents. They should think of this, for when all's said and done, is a desperately dull game.

They are, moreover, by no means strict teetotallers, and some individuals from Accra, whom I once met, shocked me deeply by saying Mohammedans were divided into two classes, Marabuts who do not drink, and Sonniki who do. I do not know where they can have picked up this idea; but I observed my acquaintances were "hard-shelled" Sonniki. Again, the Sierra Leone and Lagos Mohammedans regard working in leather and iron as quite respectable occupations, which is not in accordance with views held in high Mohammedan circles. Very good leather-work they certainly turn out—bags, sheaths for daggers, and such like, to say nothing of the quaint hats, made of the most brilliant yellow, blue, and red leather strips plaited together: very heavy, and very ugly, but useful. Quite "rational dress" hats in fact, for their broad brims hang down and shade the neck, and they also shelter the eyes to such an extent that


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 the understanding might gain fresh objects of knowledge.

So unlimited is the capacity of the mind that in the process of perception it resembles an abyss. The body is enclosed by small boundaries; the voice roams within wider limits; the sight is bounded only by the vault of heaven; but for the mind, neither in heaven nor anywhere outside heaven, can a boundary be fixed. It ascends as far over the heavens above as below the depths beneath, and would do so if they were even a thousand times more vast than they are; for it penetrates through space with incredible speed. Shall we then deny that it can fathom and grasp all things?

5. Philosophers have called man a Microcosm or Epitome of the Universe, since he inwardly comprehends all the elements that are spread far and wide through the Macrocosm, or world at large; a statement the truth of which is shown elsewhere. The mind, therefore, of a man who enters this world is very justly compared to a seed or to a kernel in which the plant or tree really does exist, although its image cannot actually be seen. This is evident; since the seed, if placed in the ground, puts forth roots beneath it and shoots above it, and these, later on, by their innate force, spread into branches and leaves, are covered with foliage, and adorned with flowers and fruit. It is not necessary, therefore, that anything be brought to a man from without, but only that that which he possesses rolled up within himself be unfolded and disclosed, and that stress be laid on each separate element. Thus Pythagoras used to say that was so natural for a man to be possessed of all knowledge, that a boy of seven years old, if prudently questioned on all the problems of philosophy, ought to be able to give a correct answer to each interrogation; since the light of Reason is a sufficient standard and measure of all things. Still it is true that, since the Fall, Reason has become obscure and involved, and does not know how to set itself free; while those who ought to have done so have rather entangled it the more.


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 6. To the rational soul, that dwells within us, organs of sense have been supplied, which may be compared to emissaries and scouts, and by the aid of these it compasses all that lies without. These are sight, hearing, smell, sound, and touch, and there is nothing whatever that can escape their notice. For, since there is nothing in the visible universe which cannot be seen, heard, smelt, tasted, or touched, and the kind and quality of which cannot in this way be discerned, it follows that there is nothing in the universe which cannot be compassed by a man endowed with sense and reason.

7. In addition to the desire for knowledge that is implanted in him, man is imbued not merely with a tolerance of but with an actual appetite for toil. This is evident in earliest childhood, and accompanies us throughout life. For who is there that does not always desire to see, hear, or handle something new? To whom is it not a pleasure to go to some new place daily, to converse with some one, to narrate something, or have some fresh experience? In a word, the eyes, the ears, the sense of touch, the mind itself, are, in their search for food, ever carried beyond themselves; for to an active nature nothing is so intolerable as ease and sloth. Even the fact that the ignorant admire learned men is but a sign that they feel the promptings of a certain natural desire. For they would wish themselves to be partakers of this wisdom, could they deem it possible. But, since they despair, they only sigh, and marvel at those whom they see in advance of them.

8. The examples of those who are self-taught show us most plainly that man, under the guidance of nature, can penetrate to a knowledge of all things. Many have made greater progress under their own tuition, or (as Bernard says) with oaks and beeches for their teachers, than others have done under the irksome instruction of tutors. Does not this teach us that, in very truth, all things exist in man; that the lamp, the oil, the tinder, and all the appliances are there, and that if only he be sufficiently skilled to strike sparks, to catch them, and to kindle the


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 lamp, he can forthwith see and can reap the fullest enjoyment of the marvellous treasures of God’s wisdom, both in himself and in the larger world; that is to say, can appreciate the numerical and proportional arrangement of the whole creation. Now, when the internal lamp is not lit, but the torches of strange opinions are carried round without, the effect must be as if lights were carried round a man shut up in a dark dungeon; the rays indeed penetrate the chinks, but the full light is unable to enter. Thus, as Seneca says: “The seeds of all arts are implanted in us, and God the master brings forth intellect from the darkness.”

9. The things to which our minds may be likened teach the same lesson. For the earth (with which the Scriptures often compare our heart) receives seeds of every description. One and the same garden can be sown with herbs, with flowers, and with aromatic plants of every kind, if only the gardener lack not prudence and industry. And the greater the variety, the pleasanter the sight to the eyes, the sweeter the attraction to the nose, and the more potent the refreshment to the heart. Aristotle compared the mind of man to a blank tablet on which nothing was written, but on which all things could be engraved. And, just as a writer can write or a painter paint whatever he wishes on a bare tablet, if he be not ignorant of his art, thus it is easy for one who is not ignorant of the art of teaching to depict all things on the human mind. If the result be not successful, it is more than certain that this is not the fault of the tablet (unless it have some inherent defect), but arises from ignorance on the part of the writer or painter. There is, however, this difference, that on the tablet the writing is limited by space, while, in the case of the mind, you may continually go on writing and engraving without finding any boundary, because, as has already been shown, the mind is without limit.

10. Again, the comparison of our brain, the workshop of thought, to wax which either receives the impress of a seal, or furnishes the material for small images, is an apt one. For just as wax, taking every form, allows itself to be


text: Category:Mosquitos

title: Category:Mosquitos


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 modelled and remodelled in any desired way, so the brain, receiving the images of all things, takes into itself whatever is contained in the whole universe. This comparison throws a remarkable light on the true nature of thought and of knowledge. Whatever makes an impression on my organ of sight, hearing, smell, taste, or touch, stands to me in the relation of a seal by which the image of the object is impressed upon my brain. So true is this simile that when the object is removed from my eyes, my ears, my nostrils, or my hand, its image still remains before me; nor is it possible that it should not remain, unless my attention has wandered and the impression has been a weak one. For example, if I have seen or spoken to any one; if, when taking a journey, I have seen a mountain, a river, a field, a wood, or a town, or if I have read anything attentively in some author, all these things are imprinted on the brain, so that, as often as the recollection of them comes into my mind, the effect is the same as if I were actually seeing them with my eyes, hearing them with my ears, tasting them, or feeling them. And although of these impressions the brain places one before the other or receives some more distinctly and vividly than others, it still, in some way or other, receives, represents, and retains them all.

11. Here we have mirrored before us the marvellous wisdom of God, who was able to arrange that the small mass of our brains should be sufficient to receive so many thousands of images. For, if the particulars can be remembered of anything that any of us (and this applies particularly to men of learning) have, many years before, seen, heard, tasted, read, or collected by experience or by reasoning, it is evident that these details must be carried in the brain. Yet it is a fact that images of objects formerly seen, heard, or read of, of which thousands of thousands and many more exist, and which are daily multiplied as we daily see, hear, read, or experience something new, are all carefully stored up. What inscrutable wisdom and power of God lies here? Solomon wonders that all rivers


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 the wearer can't see without bending up the front brim pretty frequently;—but then I notice there always is something wrong with a rational article of dress. Then the bulbous dome top keeps off the sun from the head, rain runs off the whole affair easily, and bush does not catch in it. If I had sufficient strength of mind I would wear one myself, but even if I decorated it with cat-tails, or antelope hair, as is usually done, I do not feel I could face Piccadilly in one; and you have no right to go about Africa in things you would be ashamed to be seen in at home.

The leather-work that meets with the severest criticism from the Christian party is the talisman or gri-gri bags, and it must be admitted that an immense number of them are sold. I have, however, opened at hazard some eighty-seven of these, and always found in them that which can do no man harm, be he black, white, or yellow, to wear over his heart; namely, the beautiful 113th Sura of the Koran, the "Sura of the Day-break," which says:—"I fly for refuge unto the Lord of the Day-break, that He may deliver me from the evil of those things which He has created; from the evil of the night when it cometh on; and from the evil of blowers upon knots, and from the evil of the envious when he envieth." This is written on a piece of paper, rolled or folded up tightly, and enclosed in a leathern case which is suspended round the neck. The talismans the Mohammedans make do not, however, amount to a tenth part of those worn, the number whereof is enormous. I have never seen a negro in national costume without some, both round his neck, and round his leg, just under the knee; and I dare say if the subject were gone into, and the clothes taken off the more fully-draped coloured gentlemen, you would hardly find one without an amulet of some kind. The great majority of these other charms are supplied by the ju-ju priests, or some enterprising heathen who has a Suhman, or private devil, of his own.

But to the casual visitor at Sierra Leone the Mohammedan is a mere passing sensation. You neither feel a burning desire to laugh with, or at him, as in the case of the country folks, nor do you wish to punch his head, and split his coat


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Session 6B: System and Network Security #2 thus easier to detect, and in several cases even described in the specification. On the other hand, it is not directly clear that creating a new connection will consume a limited resource (the connection pool), which only has an observable side-effect after actively probing for the state-change. Another interesting observation is that the mechanisms aimed at defending against XS-Leaks can also be the source of a leak themselves. For instance, if the CORP header is only enabled based on the state of the user, an attacker could leverage this to leak information. Hence, it is important for web developers to consistently apply the defenses, and ensure features are not enabled conditionally.

To date, most XS-Leaks that have been discovered and reported are isolated issues that result from evaluating a particular API. Consequently, this does not provide any information about the possible number of XS-Leaks that currently remain undetected. We believe that systematic analyses are paramount for future research to discover previously unknown XS-Leaks, or to prove the absence of XS-Leaks in certain components. To guide this systematic analysis, the concept of components, whose state can change as the result of an inclusion, is instrumental. We believe that two aspects are needed to further map out the attack landscape on XS-Leaks, namely carefully listing all the possible components involved in the inclusion process, and for each component detecting whether the application state is transferred into the component state. Next, we explore these two aspects in more detail.

In our classification we considered seven different component groups, both on the side of the client as well as on side of the server. However, each of these component groups can have numerous sub-components, which each may have their own state. As such, by mapping out all the different components in the smallest fragment possible, researchers can determine which aspects could possibly lead to XS-Leaks. More concretely, any interaction that is made with a state-dependent resource, regardless of whether this is persistent (e.g. adding it to the cache) or ephemeral (e.g. verifying the content type), could possibly trigger a change in the state of the component. Any such state-change could then result in an XS-Leak, provided there exists at least one leak technique that can infer this state-change. It is important to note however that not every state-change will lead to an XS-Leak, as it might not be feasible to retrieve the state from certain components. Systematically enumerating all components is an arduous task as it involves operations that occur at various levels, each of which can be extremely complex or not well documented. As such, we believe that an iterative process guided by information that is already available (e.g. web specifications) would be most practical. More precisely, researchers could for each component group determine all the different operations that occur on the resource, and then for each operation determine which components are involved, in an increasingly fine-grained manner. As the list of components can be considered cumulative, any research that further refines the components would contribute to mapping out the threat surface.

5.1.1 Novel attacks on determining triggered requests. As part of our research, we partially analyzed the various sub-components of the little-explored server environment component group, resulting in two novel attacks that can leak the number of requests that were initiated by the user, e.g. as the result of rendering a statedependent resource. Both attacks leverage a limit that is imposed on requests $$(\Delta = {consumption_of_limited_resource})$$, which can be extracted by a probing leak technique. The first attack abuses the fact that web servers limit the number of requests that can be made over a single connection. For some of the most popular web servers, this limit is set by default to 100 (Apache, via the  directive, and older nginx versions) or 1,000 (newer nginx versions, via the keepalive_requests directive). Once this limit is reached, the web server will close the connection. In an attack, the adversary could first trigger the rendering of the statedependent resource (e.g. by loading it in an iframe), which would initiate either $$n$$ or $$n - 1$$ requests, depending on the state of the user. Subsequently, the attacker sends $$100 - n$$ requests and then determines whether the next request would require opening a new connection (e.g. based on a timing side-channel). From this, the attacker can infer whether $$n$$ or $$n - 1$$ requests were made and thus reveal the user’s state. The second attack follows the same principle, but instead leverages the limit imposed by rate-limiting systems that aim to protect the website. Once the predefined maximum number of requests within the allotted time window has been reached, the web server will most likely generate a different response. This could include closing the connection, or returning an error message. This could in turn be probed by the attacker. The main difference between the two attacks is that the second one is URL-specific, whereas the first one only reveals information about the total number of requests sent to a specific origin. Furthermore, browsers with a keyed connection pool can defend against the first attack (under the condition that the embedding frame is part of the key), whereas the rate-limit is most likely to be IP-based. Consequently, a keyed connection pool would not deter this attack.

An important prerequisite for the existence of an XS-Leak, is that after inclusion of the state-dependent resource, the state is transferred to the component. As such, only components that experience a state-change can be the source of XS-Leaks. In order to detect this, we propose the following three-pronged approach, which is agnostic of the component, or component group, that is being evaluated. First, a web server should be set up that serves resources that each have a different differentiating aspect $$(d \in D)$$, compared to a baseline resource. This is needed because a component may only trigger a state-change when the differentiating aspect is present. Secondly, a state-monitoring system can be set up that tracks the state of the investigated components. How this can be achieved largely depends on the component group that is analyzed. For instance, for components that relate to the DOM, all the different property values, and APIs could be enumerated, capturing a snapshot of the state of the DOM. On the other hand, the state of other component groups such as the browser or client OS might be less accessible, and would thus require additional effort to evaluate.


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Page:The Great Didactic of John Amos Comenius (1896).pdf/212

 run into the sea, and that yet the sea is not full (Eccles. i. 7), and who will not marvel at this abyss of memory which exhausts all things, which gives all back again, and yet is never overfull or too void? In truth our mind is greater than the universe, since that which contains is necessarily greater than that which is contained.

12. Finally, the eye (or a mirror) resembles the mind in many ways. If you hold anything before it, of whatever shape or colour, it will soon display a similar image in itself. That is to say, unless you are in the dark, or turn your back, or are too far off, at a distance greater than is fitting, or hinder the impression, or confuse it by movement; for in these cases it must be confessed that the result will be failure. I speak, therefore, of what takes place naturally, when light is present and the object is suitably placed. Just as, then, there is no need for the eye to be compelled to open and look at any object, since, naturally thirsting for light, it rejoices to be fed by gazing, and suffices for all objects (provided that it be not confused by too many at once), and just as it can never be satiated by seeing, so does the mind thirst for objects, ever longs and yearns to observe, grasps at, nay, seizes on all information, and is indefatigable, provided that it be not surfeited with an excess of objects, and that they be presented to its observation one after the other, and in the proper order.

13. Even the heathen philosophers saw that a harmony of morals was necessary for man, although, being ignorant of that other light granted by heaven, which is the most certain guide to eternal life, they set up these sparks as torches; a vain endeavour. Thus Cicero says: “The seeds of virtue are sown in our dispositions, and, if they were allowed to develope, nature herself would lead us to the life of the blest.” This goes rather too far! “Now, however, from the time when we are brought forth to the light of day, we continually move in all wickedness, so that we almost seem to suck in faults with our nurse’s milk” (Tuscul. iii.) Thus the truth of the statement that the seeds of virtue are born with man is bound up with this two-


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 fold argument: (1) every man delights in harmony; (2) man himself, externally and internally, is nothing but a harmony.

14. That man delights in harmony and pursues it greedily, is obvious. For who does not take pleasure in a well-made man, an elegant horse, a beautiful portrait, or a charming picture? And what is the reason of this if not that the proportion of the parts and of the colours is a source of enjoyment? This pleasure of the eye is very natural. Again, who is not affected by music? and why? Because a harmony of voices makes a pleasing consonance. To whom does well-flavoured food not taste good? For the proper mixing of the flavours tickles the palate. Every man rejoices in moderate heat, in moderate cold, in the moderate inactivity or motion of the limbs. Why? if not because everything that is harmonised is congenial and lifegiving to nature, while everything that lacks moderation is hostile and harmful to her.

Even the virtues of others are a source of admiration to some people (for those devoid of them like them in others; though they may not imitate them, thinking good habits impossible to acquire when once vice has got the upper hand). Why then should not each man like them in himself? Surely we are blind if we do not recognise that we all have within us the roots of harmony.

15. Indeed, man is nothing but a harmony, both in respect of his body and of his mind. For, just as the great world itself is like an immense piece of clockwork put together with many wheels and bells, and arranged with such art that throughout the whole structure one part depends on the other, and the movements are perpetuated and harmonised; thus it is with man. The body is indeed constructed with wonderful skill. First of all comes the heart, the source of all life and action, from which the other members receive motion and the measurement of motion. The weight, the efficient cause of motion, is the brain, which by the help of the nerves, as of ropes, attracts and repels the other wheels or limbs, while the


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Page:Travels in West Africa, Congo Français, Corisco and Cameroons (IA travelsinwestafr00kingrich).pdf/42

 up his back—things you yearn to do to that perfect flower of Sierra Leone culture, who yells your bald name across the street at you, condescendingly informs you that you can go and get letters that are waiting for you, while he smokes his cigar and lolls in the shade, or in some similar way displays his second-hand rubbishy white culture—a culture far lower and less dignified than that of either the stately Mandingo or the bush chief. I do not think that the Sierra Leone dandy really means half as much insolence as he shows; but the truth is he feels too insecure of his own real position, in spite of all the "side" he puts on, and so he dare not be courteous like the Mandingo or the bush Fan.

It is the costume of the people in Free Town and its harbour that will first attract the attention of the new-comer, notwith-standing the fact that the noise, the smell, and the heat are simultaneously making desperate bids for that favour. The ordinary man in the street wears anything he may have been able to acquire, anyhow, and he does not fasten it on securely. I fancy it must be capillary attraction, or some other partially-understood force, that takes part in the matter. It is certainly neither braces nor buttons. There are, of course, some articles which from their very structure are fairly secure, such as an umbrella with the stick and ribs removed, or a shirt. This last-mentioned treasure, which usually becomes the property of the ordinary man from a female relative or admirer taking in white men's washing, is always worn flowing free, and has such a charm in itself that the happy possessor cares little what he continues his costume with—trousers, loin cloth, red flannel petticoat, or rice-bag drawers, being, as he would put it, "all same for one" to him.

I remember one day, when in the outskirts of the town, seeing some country people coming in to market. It was during the wet season, and when they hove in sight, they were, so to speak, under bare poles, having nothing on worth mentioning. But each carried a bundle done up in American cloth, with a closed umbrella tucked into it. They pulled up as soon as they thought it dangerous to proceed further, for fear of meeting some of their town friends, and solemnly dressed, holding umbrellas over each other the while. Then, dignified


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