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 there, stood gaunt, dead trees, and in places half-submerged logs rotted. As far as he could look to his right ndand [sic] left, the swamp spread its interminable length. He debated for a moment; he looked again at the logs, the stumps, and the occasional unfallen trees that rose at intervals. Then he ran forward.

The going was easy for a time. He walked across great tree-trunks lying in the ooze, or jumped from stump to stump, or swam through patches of stagnant water covered by a luminous green slime. Sometimes he dragged himself through mud that made a husky sucking sound when he pulled out his legs … like the sound of ghouls feeding. On one or two occasions it seemed to him that a shadow passed overhead, a sweeping shadow as of some huge nocturnal thing… He shuddered as he stumbled on.

And he came to an open space, brown-covered. Unthinking, he plunged in and swam forward. The entire surface instantaneously lived with a million million wriggling shapes that swarmed in hellish motion. Hissing snakes moved from his path and piled up on each side; cold vipers slithered across his back and neck and squirmed like fat worms in a carcass. He dived under the surface and swam as long as he could. When he rose, the water was moving with mounting waves of serpents, and great bunches of snakes threshed on every side. The affirightedaffrighted [sic] air trembled in one mighty hiss that ascended from the hordes.

When at last the water ended in mud and he pulled himself upon a rotting log, he lay for a long while regaining his strength. The seething mass of reptiles gradually subsided, and when he took up his way again was quiescent. Above, the comets had fled the sky, and the heavens were void and absolutely empty in a terrible blackness.

Hour after hour he ploughed through foul swamps and slimy water. The noisome odors of the place made him dizzy after a time, but he fought onward. He sometimes thought of casting away the sword which hung heavy and cumbersome at his side, but he kept it. He knew not what he might meet.

He must have traveled leagues before he staggered from the slough unexpectedly. He was on firm ground, but the forest had ceased. He lay down on the earth for a time to rest his weary body, and carelessly looked back across the slough. From far behind came a shuddering heave; as he watched, something gigantic and horrible rose out of the depths and mounted upward. And from the top of the soaring bulk he saw a head swaying from side to side with one huge central eye gleaming blindly.

In a moment he was on his feet and trotting forward until the slough and the monster were entombed in the deepening gloom behind.

The ground was level with a tall grass or weed that rustled gently. And a soft night-wind began to rise in fitful moans and whisper with the grass in a reedy rustling. The plaintive music came dim from the sounding darkness, infinitely sombre, in strange, minor harmonies and chants of loneliness as if the drooping soul of misery itself were floating through the reeds. From every side as he passed came, low and elusive, the rhythmic cadences, a mournful litany from the susurrous grass. All the plain seemed weeping at his passing, and he became filled with a desire to rush through the trackless extent and soothe the crying of the grass. But there rose before his eyes the shadowy, haunting beauty of his Loma: in one fearful second the sounds melted together and streamed in speeding waves to the utmost darkness. And the plain was as a thing that, having lived, had died.

Winding and tortuous his way became, shortly afterward, when the plain ceased abruptly near a range of hills. And even as he entered them, the darkness again began to lighten. By the time he had crossed the hills, a wan, immense moon was spreading across the sky like a decaying thing that fled, shunned by the aloof ebon depths of the heavens. It cast a pallor, sick and deathly, on the ground; it limned the gaunt trees pallidly against the sky; it laid a soft and fat wave of white rottenness on everything it touched. And under the ghastly paleness the wanderer’s features

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Rh Agafya, intoxicated by the vodka, by Savka's scornful caresses, and by the stifling warmth of the night, was lying on the earth beside him, pressing her face convulsively to his knees. She was so carried away by her feelings that she did not even notice my arrival.

"Agasha, the train has been in a long time," I said.

"It's time—it's time you were gone," Savka, tossing his head, took up my thought. "What are you sprawling here for? You shameless hussy!"

Agafya started, took her head from his knees, glanced at me, and sank down beside him again.

"You ought to have gone long ago," I said.

Agafya turned round and got up on one knee She was unhappy For half a minute her whole figure, as far as I could distinguish it through the darkness, expressed conflict and hesitation. There was an instant when, seeming to come to herself, she drew herself up to get upon her feet, but then some invincible and implacable force seemed to push her whole body, and she sank down beside Savka again.

"Bother him!" she said, with a wild, guttural laugh, and reckless determination, impotence, and pain could be heard in that laugh.

I strolled quietly away to the copse, and from there down to the river, where our fishing lines were set. The river slept. Some soft, fluffy-petalled flower on a tall stalk touched my cheek tenderly like a child who wants to let one know it's awake. To pass the time I felt for one of the lines and pulled

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130 at it. It yielded easily and hung limply—nothing had been caught The further bank and the village could not be seen. A light gleamed in one hut, but soon went out. I felt my way along the bank, found a hollow place which I had noticed in the daylight, and sat down in it as in an arm-chair. I sat there a long time I saw the stars begin to grow misty and lose their brightness; a cool breath passed over the earth like a faint sigh and touched the leaves of the slumbering osiers

"A-ga-fya!" a hollow voice called from the village. "Agafya!"

It was the husband, who had returned home, and in alarm was looking for his wife in the village. At that moment there came the sound of unrestrained laughter: the wife, forgetful of everything, sought in her intoxication to make up by a few hours of happiness for the misery awaiting her next day.

I dropped asleep.

When I woke up Savka was sitting beside me and lightly shaking my shoulder. The river, the copse, both banks, green and washed, trees and fields—all were bathed in bright morning light. Through the slim trunks of the trees the rays of the newly risen sun beat upon my back.

"So that's how you catch fish?" laughed Savka.

"Get up!"

I got up, gave a luxurious stretch, and began greedily drinking in the damp and fragrant air.

"Has Agasha gone?" I asked.


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Rh "There she is," said Savka, pointing in the direction of the ford.

I glanced and saw Agafya. Dishevelled, with her kerchief dropping off her head, she was crossing the river, holding up her skirt. Her legs were scarcely moving

"The cat knows whose meat it has eaten," muttered Savka, screwing up his eyes as he looked at her. "She goes with her tail hanging down They are sly as cats, these women, and timid as hares She didn't go, silly thing, in the evening when we told her to! Now she will catch it, and they'll flog me again at the peasant court all on account of the women"

Agafya stepped upon the bank and went across the fields to the village. At first she walked fairly boldly, but soon terror and excitement got the upper hand; she turned round fearfully, stopped and took breath.

"Yes, you are frightened!" Savka laughed mournfully, looking at the bright green streak left by Agafya in the dewy grass. "She doesn't want to go! Her husband's been standing waiting for her for a good hour Did you see him?"

Savka said the last words with a smile, but they sent a chill to my heart. In the village, near the furthest hut, Yakov was standing in the road, gazing fixedly at his returning wife. He stood without stirring, and was as motionless as a post. What was he thinking as he looked at her? What words was he preparing to greet her with? Agafya stood still


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only city other than Prague to receive service from a foreign airline is Bratislava, into which Aeroflot and Interflug fly.

I. Airfields (S)

The air-facilities system consists of 135 operational airfields: 36 military, 13 joint civil and military, and 86 that normally are used only by civil aircraft. About 50% of all Czechoslovak airfields are small sod-surfaced fields used by aeroclub, airtaxi, agricultural, and ambulance aircraft. Runways that are 6,000 feet or more in length are found at 56 airfields: of this group, 32 fields have hard-surfaced runways and 24 natural-surfaced landing areas.

Airfield distribution follows the population and industry pattern; the greater number is situated in or west of the Morava-Oder Corridor. Of the airfields supporting tactical aircraft, only Soviet-occupied Sliac lies east of the corridor.

The air-facilities system is adequate for normal civil requirements. During the 1960's the principal civil airfields were greatly improved. Runways were extended at Prague/Ruzyne and Bratislava/Ivanka, and new terminal buildings were added at these two and at Brno/Turany. A concrete runway was added at Poprad/Tatry in 1969 and extended to 8,500 feet in 1971.

Czechoslovakia has two multirunway airfields: Prague/Ruzyne, which has four runways—the longest 10,700 feet; and Bratislava/Ivanka, which has two runways—the longer measuring 9,500 feet. The longest in the entire air-facilities system—11,500 feet—is at the Mosnov airfield, which probably was built to meet Soviet specifications for sustained heavy bomber usage in accordance with a Warsaw Pact agreement. The Mosnov runway is in a class with the one at Gross Dolln, East Germany, and that of the Powidz field in Poland. Figure 13 gives details on selected airfields.

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four months ago I received several numbers of your valuable Journal which you had kindly sent me, and for which I give you many thanks. This Journal, conducted in a good spirit. appears to me calculated to do good. I wish I could send you something of interest to insert in your pages, but the painful position in which the persecution places us, prevents me from exploring the country in which I am, and closely studying the manners of the people whom Divine Providence has called me to convert. I am obliged like all my brethren in Cochin-China, to keep myself shut up in a miserable cabin, and all that I do must always be done through intermediate means. However, I will give an account of an event which has made some little noise in the kingdom this year. It is the death and funeral of Thiên Tri, king of Cochin-China.

The king Thiên Tri, son of the cruel Minh Mang, had scarcely resolved to tread in the footsteps of his father, and renew the persecution of the Christian religion, and hardly had he published sanguinary edicts against the ministers of that religion, and against those who did not wish to abandon them by a base apostacy, when the hand of God was laid upon him. He fell ill, and his sickness, it is said, was caused by the fears which the Europeans inspired in him. In spite of all the doctors, in spite of all the sorcerers, the sooth-sayers, the mountebanks and other individuals of that kind, whom be caused to assemble from all quarters, for in no part are all these absurd superstitions more in vogue than in this kingdom, Thiên Tri died on the 26th of the 9th moon (3rd November) 1817. When the king was dead, it was necessary to consult other sorcerers, and mountebanks of another kind, in order to know the day and hour propitious for enshrouding and encoffining the body. The coffins here are made of a single large piece of wood hollowed out, and are covered with another piece of wood, also hollowed. They are then painted and varnished. The lid shuts up the coffin hermetically, so that it can be kept in the house many months and even years, without any bad smell exhaling from it. When the corpse of Thiên Tri was deposited in the coffin, there were also deposited in it many things for the use of the deceased in the other world, such as his crown, turbans, clothes of all descriptions, gold, silver and other precious articles, rice and other provisions. In all these lands the pagans act as if they believed


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647

NNUITIES. As an addition to the article , we beg to insert here an expeditious method of calculating the values of annuities on single or joint lives, from any tables or bills of mortality, with sufficient accuracy for all practical purposes.

We must begin by determining the mean complement of life, according to the average number of deaths during a certain period, which must vary according to the nature of the proposed calculation; being shorter as the rate of interest is higher; and as the number of lives concerned is greater; but not requiring to be very accurately defined. If the rate of interest be $$r$$, we must find the time in which the number of deaths is expressed by the fraction $$\frac{3}{r+3}$$ of the whole number of survivors at the given age, for a single life: for two lives, the fraction must be $$\frac{3}{r+5}$$, and for three, $$\frac{3}{r+7}$$; and, in each of these cases, the time determined from the age of the oldest life must be employed for finding the complements of both the others.

Having thus calculated the complements for each of the ages, we may, in most instances, save ourselves the trouble of further computation, by employing tables of the value of annuities on one and two lives, according to Demoivre’s hypothesis. For this purpose, we have only to subtract the complement from 86, and we obtain an equivalent life on this hypothesis. If we take, for example, the age of 20, the number of survivors in the Northampton tables ts 5132; and, for a single life, at 3 and at 6 per cent. we must find the time at which they are reduced $$\frac{3}{6}$$ and $$\frac{3}{9}$$ respectively; that is, to about 2566 and 3421: now at 54 and 43, the numbers are 2530 and 3404; and $$\frac{5132 \times 34}{5132 - 2530} = 67{\cdot}07$$, and $$\frac{5132 \times 23}{5132 - 3404} = 68{\cdot}3$$; whence the equivalent ages in Demoivre’s tables are 18·93 and 17·7, giving 18·62 and 12·43, for the value of the annuity; while Dr Price’s table, deduced from the actual decrements at all ages, gives 18·64 and 12·40.

The utility of this mode of calculation will be still further illustrated by a comparison of the very different values of lives, as indicated by different tables. Taking, for example, the age of 30, and the interest at 5 per cent. we may find the value of the annuity, by this approximation, in different situations, for which correct tables have been published by Dr Price, and may thence infer how much nearer it approaches to the truth than the generality of the results approach to each other:

According to the bills of mortality of London for 1815, out of 9472 survivors at 30, 5573 lived to 50, and this is near enough to $$\frac{3}{8}$$ for our purpose: hence the complement is 48·58, and the value of an annuity at 5 per cent. 12·16 years’ purchase. Where the age is much greater, the approximation is somewhat less accurate, though not often materially erroneous; thus, at 70, the values, according to the Northampton tables, at 3 and 6 per cent, are 6·23 and 5·35, instead of 6.73 and 5.72 respectively.

In the values of joint lives, there is more difference, according to the different tables employed, than in those of single lives: thus, at 30, the value of an annuity, at 4 per cent. on a single life, differs at Northampton, and in Sweden, in the proportion of 14·78 to 16·00, or of 12 to 13; but, for two joint lives at 30, in that of 11·31 to 12·96, or of 7 to 8; and for three lives, the disproportion would be still greater.

In the absence of Demoivre’s tables, or for cases to which they do not extend, it becomes necessary to calculate the value of the annuity for each particular instance. Calling then the complement, as already determined, $$a$$, the number of survivors after $$x$$ years will be represented by $$a-x$$, and the present value of any sum to be paid to each of them by $$av^x-xv^x$$, $$v$$ being the present value of a unit payable at the end of a year: and if we suppose such payments to be made continually, their whole present value may be found by multiplying this expression by the fluxion of $$x$$, and finding the fluent, which will be $$-pv^x (a-x-p)$$, $$p$$ being $$=-\frac{1}{\operatorname{HL} v}$$, or the reciprocal of the hyperbolical logarithm of the amount of a unit after a year. When $$x$$ vanishes, this fluent becomes $$-p (a-p)$$, and when $$x = a$$, $$p^2 v^a$$; the difference, divided by $$a$$, gives the present value of the annuity, $$p - \frac{p^2}{a} + \frac{p^2 v^a}{a}$$; from which, when the annuity is supposed to become due and to be paid periodically, we must subtract in all cases half a payment; that is, ½ for yearly payments, and ¼ for quarterly; and if, at the same time, we choose to assume that money is capable of being improved by laying out the interest more frequently than once


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 that the dead could still employ all the articles of which they have made use during life. When the body was deposited in the coffin, it was carried to a richly ornamented house, made expressly for the purpose, and sundry buffaloes, swine, poultry and other animals were immolated, and meals were set out upon a table made on purpose near the coffin. The new king, son of the defunct, clothed in a mourning dress, came each day to prostrate himself before the body of his father, and to offer prayers to him. Every day also, wax candles were lighted, or incense burned. Betel or areca nut, tobacco, &c., were prepared, and were all placed near the coffin. It was above all on the sacred days, declared such by the sorcerers of the kingdom, amongst others the 1st and the 15th of each month, that the sacrifices were made with the greatest splendour. The body remained exposed thus in its lighted chamber, until the 21st of the 9th moon 1818 (21st June,) a day indicated by the soothsayers and the astrologers as propitious to commence the funeral rites. Here nothing in regard to the sepulture of the dead is done by chance; it is necessary that the place of interment, the day, the hour in which a deceased person ought to be interred, should be indicated by the sorcerers and the astrologers, who chuse the place by means of a compass, and read in the stars the propitious or unpropitious day. If all the formalities have not been fulfilled, and if what has been prescribed by the sorcerers has not been followed in every thing, they predict to the children or the parents of the deceased, that they will have no more good fortune, but that all kinds of evils will unceasingly pursue them. It often happens that a deceased person is disinterred several times in order to inter him in another spot when a family sorcerer, to gain a little, throws them into a fright by announcing misfortunes, because their dead parent has not been interred in a proper spot. It is not the people only who conform to all these absurdities, but the great also, the king himself and the mandarins. Many how. ever do not believe in them, and when it is represented to them how much all that they thus do is contrary to the most simple good sense, they say that is true, but it is a crime not to do what the king does, and what our ancestors did. As for the sorcerers and the soothsayers, I have caused many of them to be questioned confidentially, to know if they believe in all that they profess, and they have always frankly replied to the christians who interrogated them, that they did not believe the least in the world, but when they have been pressed to quit their disreputable profession they have a strong argument, which is—if we abandon our occupation we


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 handle. Into this I put blankets, boots, books, in fact anything that would not go into my portmanteau or black bag. From the first I was haunted by a conviction that its bottom would come out, but it never did, and in spite of the fact that it had ideas of its own about the arrangement of its contents, it served me well throughout my voyage.

It was the beginning of August '93 when I first left England for "the Coast." Preparations of quinine with postage partially paid arrived up to the last moment, and a friend hastily sent two newspaper clippings, one entitled "A Week in a Palm-oil Tub," which was supposed to describe the sort of accommodation, companions, and fauna likely to be met with on a steamer going to West Africa, and on which I was to spend seven to The Graphic contributor's one; the other from The Daily Telegraph, reviewing a French book of "Phrases in common use" in Dahomey. The opening sentence in the latter was, "Help, I am drowning." Then came the inquiry, "If a man is not a thief?" and then another cry, "The boat is upset." "Get up, you lazy scamps," is the next exclamation, followed almost immediately by the question, "Why has not this man been buried?" "It is fetish that has killed him, and he must lie here exposed with nothing on him until only the bones remain," is the cheerful answer. This sounded discouraging to a person whose occupation would necessitate going about considerably in boats, and whose fixed desire was to study fetish. So with a feeling of foreboding gloom I left London for Liverpool—none the more cheerful for the matter-of-fact manner in which the steamboat agents had informed me that they did not issue return tickets by the West African lines of steamers.

I will not go into the details of that voyage here, much as I am given to discursiveness. They are more amusing than instructive, for on my first voyage out I did not know the Coast, and the Coast did not know me, and we mutually terrified each other. I fully expected to get killed by the local nobility and gentry; they thought I was connected with the World's Women's Temperance Association, and collecting shocking details for subsequent magic-lantern lectures on the liquor traffic; so fearful misunderstandings


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 may object and ask, what was the need of creating a class of men already prepared to err, for this is the worst kind of injustice? We would say that divine wisdom designated it so. The injustice would have consisted in its being otherwise. For the nature and constitution of men, in His very creation, are such that they require some men, though very few, to be wicked and evil by their nature. Such is also the case with the outer causes, made for directing the people to the right path, which requires that some men must be bad. If many had been good then the divine law would not have been fulfilled, because either there had not been created things in which there is little evil and much good, for the good would have disappeared on account of that little evil; or there had -been created things with much good and little evil. Now it is well known that the existence of many good ones with a few evil ones, is better than the non-existence of much good for the sake of little evil. This very evil was the thing which remain-


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 ed hidden to the angels when God informed them that He was going to create upon the earth, a vicegerent, that is, a man, "When God said to the angels, I am going to place a substitute on earth, they said, wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify Thee. God answered, Verily I know that which ye know not." He means that the thing which is hidden from them is that when there is found both good and evil in a thing, and good overpowers the evil, reason requires the creation of the one for the destruction of the other. So from all these it is clear how misleading can be attributed to Him, in-spite of His justice, and injustice disproved. The causes of misleading are created, because from them appear the causes of direction to good. For some people have not been given causes of direction to good in which there is found nothing which may lead to erring. Such is the condition of the angels. So also the


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 must die of hunger. When then shall the light of the gospel cause the thick darkness to disappear from the Chinese empire, as it has dissipated it in the greater part of the other countries of the globe, and above all in Europe, for our fathers were plunged in superstitions as gross as those of the people of Asia, before they were enlightened by the torch of the faith! We ought to give perpetual thanks to God, for having rescued us from ignorance and crime.

On the 21st of the 5th moon, the coffin containing the body of the king, was carried to a house built for the occasion near one of the gates of the city, not far from a stream. Upon the stream were collected all the vessels which were to act as a convoy. The road which the corpse was to pass over in order to arrive at the vessel was covered with mats, carpets and Indian tapestry of silk. The two banks of the river, on which the corpse was to be carried to the tomb, were also adorned with silks. An edict bad commanded the mayors and old men of all the villages of the royal province to erect each an altar along the side of the river, to bring incense, to burn wax tapers, and when the corpse passed before the altar the mayor and old men were to make three great cries.

Each bank of the river was also lined with soldiers. The tomb is distant about a league from the city, but three days were allowed to arrive there, for they went very slowly and they had three stations. At each station there was a very large altar on which were burned wax tapers and perfumes, and the corpse rested there one day in order to receive the sacrifices which were made to it. These sacrifices consisted of buffaloes, swine and other animals, who were first strangled and then offered entire. There were also prepared meats, betel nut, tobacco &c. When the offering was finished the animals were divided and distributed to the mandarins and soldiers who accompanied the funeral. The coffin remained then one day in a house placed near the gate of the city, and this day 35 large animals, oxen, buffaloes, and swine were sacrificed. On the next day they put themselves in motion to go to the boats The coffin was carried by soldiers, at the rear came the new king who conducted the mourning as chief of the family. He walked on foot clothed in mourning robes, that is, he wore a long dress of white cotton with large sleeves, upon his head he had a straw bonnet and carried in bis hand a stick of dry bambu. Then came the other children of the deceased king, and of his parents, wearing white dresses and white turbans, the mourning costume of these countries, and after them the attendants. When they had arrived at the river the corpse was deposited in a magnificent bark


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 took on the appearance of a walking corpse. A nameless fear began to creep through him, and he went on faster toward the mountains towering beyond the hills. An utter solitude and silence had settled over the dreary waste. The features of the country the traveller had crossed crouched faintly luminous far behind, but he turned not. Once he looked at the vault above, but the entire concameration was completely and desolately empty of all save blackness and that westward-waning moon. Only the steady, low pad of his steps broke the appalling silence; all things that lay on every side as far as he could see conspired to give him a sense of minuteness in an infinitude that bounded, ceaseless, upward and outward through the vacua overhead.

And as the wanderer mounted the trail that was now winding through the base of the mountains, the rocks and trees in some indescribable way began to absorb the light that fell on them, until they moved stealthily in slow corruption. And as he continued, it seemed to him that they changed their positions…as if to block his path. He accidentally touched a stone. A shiver of fear ran through him, for the stone was livingpanting like some monstrous toad. In a sudden anger, he grasped his sword and smote the rock. It was cleft, so that the halves fell apart. And even as the sword touched it, the rock shrieked. From its core poured forth a horde of worms… And the rocks began to converge toward him, like crawling heaps of liquescence, and the trees began to walk. Gasping, he slashed about him. He could do nothing. Wet, cold things were gathering about his legs and creeping up them…Dead horrors caressed his flesh…And in his despair, he though of Loma: There came to his mind the picture of her slim, willowy body and half-shut eyes…

With a start, he came to himself. The rocks and trees were still and lifeless. The moon had sunk with all its pale deathliness.

For hours he wandered on. The path steadily rose and wound upward through tremendous mountains that towered on every side. Darkness reigned, but the path lay distinct.

It was only when he had ascended nearly to the top of the central range of mountains that the gloom again lightened. Ahead of him loomed a cup-shaped circle of giants over which hung a faint and almost impalpable phosphoresence that illuminated slightly the grandeur of stupendous and colossal peaks which reared upward. But he paused not to survey the scene: he followed the path where it led through a rift in the cup into the hollow itself.

The phosphoresence shimmered everywhere, and, as he passed, seemed to be thickening. The air suddenly and indescribably became fraught with expectation. It was as if his arrival were awaited.

When he reached the center of the cup, he stopped; and when he stopped, It began. The slow-drifting phosphorescence leaped into life and rushed toward the walls of the mountains in one cataclysmic surge. There the sweeping luminosity collected and condensed, and around him, in a great circle, sprang up a low, running line of flame. In a moment, the circle was completed and the light rose upward. Almost before he could move, a solid wall of cold radiance burned about him, mounting in immense waves.

And all the light was flame; and all the flame was gold.

And now there began to come a sound, a faint sound, as of the moan of distant waters, while higher, higher, higher mounted the liquid waves of light around the cup.

And all the light was flame; and all the flame was red.

And the distant moaning came louder and louder, rising in the ever-growing roar of mighty, warring seas. The light began to converge in a funnel-shapen roof above his head, drawing after it the thicker waves.

And all the light was flame; and all the flame was green.

A titanic wash filled the air alive in quickening motion, and a thunderous roar as of all the billion billion waters of all the worlds boomed with a space-annihilating crash of sundering stars toward the funnel. And the sheeted flame above commenced a spinning motion until it whirled furiously and dizzily in a twisten wrack of shifting radiance.

And all the light was flame; and all the flame was black.

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 constructed expressly for it, no person went into this boat, the corpse was left by itself, and the coffin concealed in such a way that it could not be seen by any one. The journey upon the river then commenced. First was a boat in which were the bonzes mounted upon a stage which ten soldiers supported on their shoulders, and whether they went in a boat or whether they walked, the bonzes were upon this and they prayed, they shouted, eulogising the defunct; but all in a manner ridiculous, even in the eyes of sensible pagans. These poor bonzes were obliged to remain upon the stage during the whole journey, and they were not allowed to descend on any account liowever pressing. Three other boats follow- ed which had also other three stages; upon one was displayed a large piece of white damask fastened upon a wooden frame, and on this damask were written a number of large superstitious characters. This is, according to the pagans, the abode of one of the souls of the defunct. On another stage were rice, fruits and other meats, and upon the last stage were perched certain mountebanks whose duty is to chase away the demons who wished to come and seize the soul of the defunct, or at least vex it in any manner they could. These individuals had their bodies painted different colours, some white, others black, others red, green, blue, violet, brown. They had wooden swords, lances, or other weapons of wood in their hands, some had fire brands. They howled, they sang, danced, made a thousand contortions, shook their wooden arms or fire brands, all with the purpose of frightening the demons. After these barques came the boat which bore the corpse towed by another boat, and after it came the boat of the new king who was alore with his women. His boat was also towed, then came boats bearing the princes and the mandarins: There were also boats in which were soldiers carrying fire brands and torches, besides other boats in which the soldiers had arms, muskets, sabres, and lances. Thus they proceeded on the 1st, 2nd, and 3rd day, observing all that has been said above, and scattering throughout a large quantity of gold and silver paper. They slept during the night in the boats. They also eat in the boats.

At last on the 11th, they arrived near the tomb, built in a mountain very near the river. On one side of the mountain an edifice had been built of beautiful stone enclosed by a wall. In this edifice are the apartments which must serve as a prison to the wives of the defunct who have no children. They are perpetually shut up there to guard the sepulchre, and prepare daily the food and the other things of which they think the


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 deceased has need in the other life. In the mountain a deep cavern has been excavated, the entrance to which is in the edifice, and is formed of a large stone. It is in this cavern, which is extended to the middle of the mountain, in a place unknown to the public, that the corpse is deposited. This place is only made known to the persons strictly necessary, for they fear that in case of war the enemy will try to profane the remains of the defunct king, as has already happened in this country; and this is regarded as one of the greatest of misfortunes. From the river to the tomb a floor has been made covered with beautiful mats, and over this floor the coffin was borne and the whole of the convoy marched, who also carried all the boats and stages with great pomp. At the precise hour indicated by the astrologers, the corpse was deposited in the cavera, and with it were interred much gold and silver, precious stones, and many other valuable objects, and then the cavern was closed. This done, three large piles were constructed within the compass of the walls. These piles were composed of boats, of stages and of every thing that had been used in the funeral, and moreover of all the objects which had been in use by the king during his lifetime, of chessmen, musical instruments, fans, boxes, parasols, mats, fillets, carriages &c. &c. and likewise a horse and an elephant, of wood and pasteboard. There was also burned separately a magnificent boat all gilt, in which had been placed gold, silver, and precious stones. This was the boat which had been used by the king during his life, and further another very magnificent boat was burned which had been built for the express purpose of carrying the corpse. The young king applied the fire. During all the time of the burning the mountebanks who before had been mounted upon a stage, and whose duty it was to chase away the devils, conducted themselves in a very singular manner. They danced, leapt, brandished their wooden arms, or firebrands, they sung, they shouted menacing the demons with all kinds of misfortunes, in order to prevent them from entering the cave where the corpse of the king had been interred. When all was consumed the new king and the mandarins quietly returned to the city. In this ceremony, however, several mandarins lost their rank, the least mistake about the ceremonial being most severely punished.

Some months after the funeral, at two different times, there were constructed in a forest near a pagoda, two magnificent palaces of wood with rich furnishings, in all things similar to the palace which the defunct monarch had inhabited. Each palace was composod of twenty rooms, and the


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 most scrupulous attention was given in order that nothing might be awanting necessary for a palace, and these palaces were burned with great pomp, and it is thus that immense riches have been given to the flames from the foolish belief that it would serve the dead in the other world. However, the people who bear all these foolish expenses, and who die of famine, and who perhaps do not believe that they are necessary, murmur in secret and bear with much discontent a very grievous yoke; they dare not complain openly, for should a word of complaint reach the superior authorities, it would suffice to call down death upon those who uttered it!


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 And a tremendous and terrible drumming of bellowing abysmal storms howled toward the funnel in road or deafening roar. The funnel widened and lengthened suddenly, and swept apart to form a maelstrom around an immense vacancy that led to outer Space. Far above, the blackness of the sky was moving and streaming in mighty rivers of ebon that serpentined madly toward the funnel.

He stood dazed and deafened at the fearful thunder of the space-leaping winds and the uncontrollable forces lashing themselves to savage fury all around. And instinctively he cried:

“Loma! Loma!”

The flame flung itself together in a coalescing bound. In one huge, solid pillar of fire it soared upward. He followed its lengthening league-long height far above. And it seemed to him that a greater glare gathered about its peak, and that Something had formed there.

“Loma! Loma!”

All the howling winds poured downward and fled in hurtling rout round the pillar of flame, walling it with a speeding blackness. He tried to move but he could not. Yet all seemed awaiting him, and the pillar became motionless in the screaming winds as if expectant. They were waiting—waiting—

But he moved not.

And the tower of flame which had hung still for a moment leaped upward toward the eternal blackness overhead. But the wanderer stood motionless. And the thundering madly rushing gales vengefully swept downward and about him. He felt torn by a million waters fighting, smashing, and the noise of all enormous washing seas filled his ears. And he stumbled, battered by angry pounding winds.

“Loma! Loma!”

But the mounting winds fled upward after the flying pillar of flame. Far above he saw a living stream of fire that rocketed outward. About him whirled and twisted the howling blasts, and all around was an ebon infinitude of shouting darkness that hurtled after the streaming flame.

“Loma! Loma!”

But there answered him only the fearful mockery of the vanishing hurricane—the hiss of a mighty sea that washed farther and farther—the dying echo of a cosmic whisper that faded into nothingness.

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 causes of good have those evil, though in their nature much evil be not found; this applies to man. It may be asked: What is the use of these contradictary verses, thus compelling the people to take refuge in interpretations, which you have absolutely forbidden? We would say that to explain this problem to the common people, they have been compelled to adopt this method. For they should know that God is just, and that He is the Creator of all good and evil, instead of believing, as many nations have done, that there are two Gods, the creator of good, and the creator of evil. So now they know that He is the Crertor of both. As misleading is evil, and as there is no Creator but He, it was necessary that it should be attributd to Him, like the creation of evil. But this should be done without qualifying it, that is, that He created good for its own sake, and evil for the sake of good on account of their connection with one another. In this way His creation of evil


text: The Recluse (Cook)/A Fragment of a Dream


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 would be quite just. To illustrate: fire has been made because of its necessity for the existence of things, and without it they could not have existed at all. It also destroys things by its very nature. But if you think of the destruction and evil which it causes, and compare it to the advantages which we derive out of it, you will find that its existence is better than non-existence, that is, good. Now the verse of the Quran "No account shall be demanded of him for what He shall do; but an account shall be demanded of them," means that He does nothing because it is incumbent upon him for it is degrading to him, to need doing a thing. If it be to, God needs that thing for His own existence, because of necessity or to be more perfect in His Being-and God is free from such imperfections. Man is just because he gains something good by being so, which he cannot gain otherwise. God is just, not that He may become more perfect by His justice, but because His perfection requires him to be just. When we understand it in this way it would


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 totally misunderstand them. Besides, they are absolutely contrary to the actual facts.

The events proved the correctness of Connolly's Leninist analysis. The war brought economic want to the country. It increased to an extreme degree oppression and deprivation of political rights. Arrests, confiscation, suppression of papers, were the order of the day. Slowly there ripened amongst the masses a condition of revolutionary discontent. The growing strength of the revolutionaries compelled the British government to prepare, nervously and anxiously, a large-scale destructive offensive and a regime of general reaction.

These conditions brought about a rapprochement between the revolutionary groups. These were: the Irish Transport Workers' Union and the Irish Socialists, who rallied to Connolly's newspaper, the "Workers' Republic," the Irish Citizen Army, which represented the military organization of both these workers' organizations and was founded during the general strike in 1913, the Sinn Feiners and the Irish Republican Volunteers. Both the latter groups represented the radical lead of the petty bourgeois nationalists, but at the same time had a strong following amongst the workers and peasants.

Connolly understood that in the coming revolutionary struggle joint work was necessary between these groups. How he interpreted this is shown in the characteristic manner in one of his declarations:

"The time is now ripe. ("Irish Worker," August 15, 1914), nay the imperious necessities of the hour call loudly for, demand the formation of a committee of all the elements outside, as well as inside the Volunteers, to consider means to take and hold Ireland, and the food of Ireland, for the people of Ireland. We of the Transport Union, we of the Citizen Army, are ready for any such co-operation. We can bring it the aid of drilled and trained men; we can bring to it the heartiest efforts of men and women who in thousands have shown that they know how to face prison and


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 be evident, that He is nob just in the same way as man is just. But it is not right to say that He is not just at all, and that all His actions are neither just nor unjust, as the Mutakallimuns have thought. For it cannot be understood by human intellect, and is at the same time falsifying religion. These people knew the meaning but were misled. For if we say that He is not at all just, we falsify the principle that there are things which are just and good in themselves and others which are evil and unjust. Again, if we suppose that He is just in the same way as man is, it becomes} necessary to admit there is some defect in him. For one who is just, his existence is for the sake of things for which he is just, and so he is dependent upon another.

It should now be known that it is not necessary for all the people to be told this interpretation in its entirety. Only those should be told it who have some doubts about this problem. For not every one among the common people is confronted


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 death; and we can bring to it the services of thinkers and organizers who know that different occasions require different policies—that yon cannot legalize revolutionary actions and that audacity alone can command success in a crisis like this."

This collaboration became a reality and under Connolly's influence the Volunteers moved more and more to the Left. The desire for revolutionary action grew amongst their ranks.

After a period of stormy events April, 1916 came. A highly charged atmosphere prevailed; mobilization of both sides began. The British government prepared for the disarmament by force of the "Volunteers" and of the "Citizen Army" and the destruction of the entire movement. Connolly and his friends were of the opinion that now the time had come for the revolutionaries to act and to proceed from the defensive to the offensive. The leaders of the Volunteers actually gave the order for general maneuvers on a large scale at Easter, i. e., in other words, the signal for a rising. At the last moment the petty bourgeois leaders of the Volunteers rescinded the order, mainly because the German help which they had expected had failed to arrive. This typical and despicable act of petty bourgeois cowardice was too late. It was not able to restrain the rising, but simply undermined the onslaught. The people from "Liberty Hall" who constituted the life and soul of the rising had already drawn up the proclamation of the Provisional government of an Independent Irish Republic. The workers and the revolutionary section of the Volunteers were not prepared to give in without a struggle and refused to carry out the order to disband. The rising was unavoidable.

In accordance with the plan previously drawn up, Connolly undertook the leadership without any hesitation.

He undoubtedly hoped that they would succeed in carrying with them the majority of the Volunteer Army; and that in any case the rising, even if it should fail,


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Singapore situated within little more than a degree of the Equator and without any tract of elevated land has a remarkable equality of climate and seasons. We feel but in a moderate degree the influence of the N. E. and S. W. Monsoons, and we have a mild rainy season of short duration in the commencement of the former, lasting from October to December. These changes however have little influence upon the vegetable creation, the plants are green throughout the year, and there is a perpetual succession of fruits and flowers. Thus every period of the year is suited for agricultural operations and they can be commenced and conducted in all. The climate at the same time is totally free from storms, hurricanes, or even violent gusts of wind, calculated to impede or overthrow the labors of the husbandman. Neither are those labors nor the personal safety of the cultivator likely to be endangered by the depredations of wild and ferocious animals; for the Tiger and Elephant, so pernicious to agriculture on Sumatra and the Malayan Continent, do not exist in Singapore or any other of the small islands, and the wild boar, another formidable depredator, is few in number. Hitherto at least these regions have to the best of our knowledge been free from the wide spreading depredations of those hosts of insects, such as the Locust, the Palmerworm, Hessianfly, &c. which devasted [sic] the plains of central Asia and America, taxing the labors of the husbandman to an inconceivable extent.

The soil of Singapore reposes upon a sand stone of old formation in which is found extensive beds of clay iron ore. The surface of the island consists for the most part of low hills from 100 to 150 feet in height. In a few situations on the coast there are long narrow plains; the soil of the latter is invariably sandy and sterile, fit only for the growth of weeds and tall trees. On the hills the soil is composed of the deluvium of the sand stone and clay iron ore, and its varieties depend upon the proportions in which these ingredients enter into its composition. On the summits of the hills the soil is commonly scanty, but on the sides, slopes and narrow valleys below, deep and abundant. There are no rich alluvial tracts in the island, for a sufficient reason that there are no considerable rivers calculated to give origin to them.

These brief notices of the soil and climate lead us to a consideration of those articles of husbandry which are suited or otherwise to the growth of the island. In the first place it must be obvious that the absence of extensive alluvial plains and of a command of water to irrigate them renders the island totally unfit for the growth of rice, a commodity which can never be cheaply brought to market except where those advantages exist. We may venture to assert that the soil of Singapore is equally unsuited for the production of Coffee. To afford this article cheaply and at the


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 by these contradictions in the universal verses, and Tradition. Such people must believe in the exoteric meanings of them. There is another reason for these verses. The common people cannot differentiate between possible and impossible, while to God is not ascribed power over the impossible. If they be told what is impossible (Mustahil) and they think that God has power over it, and then told that God has no power, they begin to think that there is some defect in God, because He cannot do a certain thing and hence He is weak. A.s the existence of things free from evil was possible according to the masses, God has said, "If we had pleased, we had certainly given every soul its direction; but the word which hath proceeded from Me must necessarily be fulfilled, when I said, Verily I will fill the hell with genii and men, altogether." This verse means one thing to the common people, and the other to the learned. The former take it to mean that it is not


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 incumbent upon him that He should create a class of men to whom evil may be attached. But it really means: Had we thought we could create men with whom evil could not be attached, but would have been good in all and all, and hence every one had been given his guidance. This much is enough for this problem. Now we would deal with the fifth question.

Problem fifth: Of the Conditions of the Day of Judgment:—The Day of Judgment is a thing in which all the religions are agreed, and all the learned men have proved it by arguments. The religions differ about the conditions of its existence; nay, in reality they do not differ about its condition, but about the visible things by which they should explain to the common people the conditions of the unseen. There are some religions which have made it only spiritual, that is, meant only for the souls; while others have thought it to be both physical and spiritual. The reconciliation in this matter depends upon the testimony of divine revelation, and the necessary arguments of all


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 the learned men, that is, that for a man there are two blessings: of the present world, and of the world to come, which is itself established upon principles, admitted by all to be true. One of them is that when it is clear that all the existent things have not been created in vain, but for some particular work assigned to them, which is the sum total of their life, then man is far fitter to be placed under this category. God himself has warned us of the existence of this purpose in all the created things. He says in the Quran, "We have created the heavens and the earth, and whatever is between them, in vain. This is the opinion of the unbelievers. Again, He says, describing and praising the learned men, who have understood, the real and inner purpose of this existence, "Who remember God standing, and sitting, and lying on their sides; and meditate on the creation of heaven and earth, saying, O Lord, thou hast not created this in vain; far be it from thee therefore, deliver us from the torment of


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 same time of a good quality, a rich black mould and a tract of country elevated if near the Equator to at least one thousand feet above the level of the sea, appear to be indispensable. The Coffee of Arabia is not produced in the sandy deserts of that country but in rich valleys and among the mountains. It is only the most fertile countries of the Archipelago, Java, Luconia, and the mountain districts of favored parts of Sumatra, which have hitherto afforded this commodity.

Cotton, Sugar-cane, Indigo, the Cacoa, Mulberry and Tobacco, every one of which require a strong rich soil, are eminently ill-suited to the poor red soil of the hills of Singapore. The same sentence may be pronounced on the growth of the finer spices, the Clove and Nutmeg, which, whatever opinion sanguine speculators may have entertained to the contrary, it is now pretty generally acknowledged cannot be raised in cheapness and perfection suited to the demands of a free market except in the spice islands themselves. The soil and climate of Singapore is perfectly adapted to the production of all the tropical fruits—the Cocoanut, the Orange of many species and varieties, the Mangoe which is found wild in the forest, the Mangustin, Durian, Duku and Pine-apple. It is rather climate than soil that is required by such productions as these, and it appears singular, and a fact yet unexplained in vegetable physiology, that whilst the poorest wilds are sufficient for the growth not only of the profuse and luxuriant plants which afford the rich fruits in question, but also for that of the most stupendous trees of the forest, the richest are indispensable to the successful culture of the lowly plants which afford the principal necessaries of life.

Besides fruits the soil of Singapore is perfectly well adapted to the growth of all those green esculent plants and farinaceous roots which are natural to a tropical climate—such as different varieties of cucumber, the egg plant, different pulses, the yam, the batata and many others. The common garden pea of Europe may probably be raised with care, but it will be in vain that we attempt the culture of cabbage, cauliflower, artichoke or potatoe. These are not raised in Java, or Cubu or St. Domingo or Jamaica at a less elevation than 3,000 feet above the level of the sea, and in our situation so much nearer the Equator would probably require 4,000. We are of opinion that the only staple articles which the soil of Singapore is capable of raising with advantage are Gambier or Terra Japunica and Black Pepper.

CRAWFURD.

The above paper appeared in the Singapore Chronicle twenty-five years ago. In the main we fear that its condemnation of the soil of Singapore is too well founded. The sagacity of the writer has been proved by the fact that several of the productions for which he declares Singapore unsuited have been tried and failed. Or if the failure has not been decided the results have been so little


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 about the conditions of the Day of Judgement. When all this is found in the Quran in the most perfect form, there can be no doubt that it is a divine revelation and His word, given through the agency of His prophet. So God has said, informing the people about it, "Say, verily if man and genii were purposely assembled, that they might produce a book like this Quran, they could not produce one like it." This idea is further strengthened, nay, comes near exact surety and certainty, when it is known that the prophet was an unlettered man, and lived among a people, uneducated, wild, and nomadic by habit, who had never tried to investigate the universe, as was the case with the Greeks, and other nations, among whom philosophy was perfected in long periods of time. To this very fact refer the words of God, "Thou couldst not read any book before this; neither couldst thou write it with thy right hand, then had gainsayers justly doubted of the divine origin thereof." Hence God


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 satisfactory that there appears no probability of the experiments being repeated. It would be instructive if those planters who have tried Coffee, Cotton, and Cacao would place on record the results. of their attempts to introduce the cultivation of these plants. Of Sugar cane we say nothing because one of the only two plantations that have ever been formed still exists, and we see a new chimney rising in Pyah Lebar.

The soil is much more varied than it was supposed to be in former years, and so far from consisting entirely of decomposed sandstone and clay iron ore, contains a plutonic tract of about 60 square miles, and another in which shales predominate (ante Vol. II p. 100, 140 &c.). The following is extracted from a paper on the Geology of the Straits of Singapore presented by us to the Geological Society:

Although the soils of the district have not the fertility of the volcanic and calcareous soils which occur in many parts of the Indian Archipelago, they are covered with an indigenous vegetation of great vigour and luxuriance, supporting numbers of animals of different species. The hills of plutonic rock support dense and continuous forests composed of more than 200 species of trees , many of which are of great size. So long as the iron is not in such excess as to recompose the clay into stone or render it hard, those soils which contain most iron are most fertile. The purely or highly felspathie are the worst. But even felspathic soils, when intermixed with a sufficient proportion of quartz, are, in this climate, capable of producing an abundant vegetation. Although it is obvious to every observer that there is no kind of soil in the district for which nature has not provided plants that flourish luxuriantly in it, yet it must not be hastily concluded, as some have done, that this exuberant vegetation indicates a general fertility in the soil. It is found, on the contrary, when the native plants are destroyed and the land is employed for agriculture, that there are very few soils in which cultivated plants not indigenous to the region, but whose climatic range embraces it, will flourish spontaneously. While the cocoanut, betelnut, sago, gomuti and the numerous Malayan fruits succeed well with little care, the nutmeg and clove are stunted and almost unproductive, unless constantly cultivated and highly manured. Yet the climate is perfectly adapted for them. Place them in the rare spots where there is naturally a fertile soil, or create one artificially, and the produce is equal to that of trees in the Molucca plantations. With respect to indigenous plants, gambier, pepper and all the fruit trees flourish on the plutonic hills, provided they are not too deficient in iron and quartz. The hills of violet shale, where they are not too sandy, are equal to the best plutonic soils: those namely in which there is a sufficient proportion of hard granules to render them friable, and sufficient iron to render them highly absorptive of water without becoming


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 would constitute the preliminary to a general large scale revolutionary struggle. Hence, he also calmly and with decision weighed the possibilities of its failure. His first hope was shattered, not because the masses of the Volunteers were not ready, but because the disorganization which the cowardly petty bourgeois leadership caused at the last decisive moment was too great. Subsequent events confirmed his second expectation to the full.

On the morning of April 24, the most important points of the city of Dublin were in the hands of the revolutionaries. Proclamations of the Provisional government were posted up and the radio stations proclaimed on all sides the foundation of an Independent Irish Republic. The people participated in scenes of the most intense enthusiasm.

Then the struggle began. About one thousand Volunteers and workers' troops maintained their position for more than a week against a powerful British army. Only by ruthless use of artillery, which completely destroyed the whole center of the city, and by numerical supremacy did the British succeed, with great losses, in forcing the revolutionaries to surrender after a week's fighting.

Then an orgy of White Terror ensued. Mass shooting of leaders, mass arrests, executions of non-combatants, devastation. In short, imperialistic British civilization showed itself in its full development. Connolly did not escape his doom. The British government, a government in which sat Arthur Henderson, the present Secretary of the Labor Party, signed the order for his execution, which took place on May the 12th. He had been severely wounded in the struggle and was so weak that he was unable to stand and was shot seated in a chair. He met his end calmly and philosophically. Up to the last minute he remained what he had always been, a proletarian revolutionist.

The slogans of the rising were, "Down with the War! Down with British Imperialism! All hail a free Irish Republic!" One may wonder, perhaps, that more definite Socialist slogans did not play a bigger role in this strug-


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 has repeatedly told the people this quality of His prophet. "It is He who hath raised up among the illiterate Arabians an apostle from among themselves," and, "Those who shall follow the Apostle the illiterate Prophet." This matter can also be known by another method—that of comparison of this Law with the others. For, if the business of the prophets be the giving of laws by divine revelation, as has been acknowledged by all who believe in the existence of the prophets, then if you look into the teachings of useful knowledge and actions leading to happiness, which are contained in the Quran, and compare them with other divine books and religious systems, you will find it excelling all the others in an unlimited degree. On the whole, if there are books worthy to be called the words of God, on account of their wondrous nature, and separation from the genius of human words and their peculiarity by what they contain in regard to knowledge and deeds, then it


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 is clear that the Quran is much more worth thy, and many times fitter, than they are to be called the words of God. This would be still clearer to you if you could know the past books—the Old and New Testaments. But that is not possible because they have been changed to a great extent. Were we to describe the superiority of one Law over another, and the superiority of the teachings given to us about the knowledge of God, and the Day of Judgment to the laws given to the Jews and the Christians, it would require many volumes with a confession of our own short-comings in dealing with the subject. For this very reason, the Law of ours has been called the last of the divine dispensations. The Prophet, peace be on him, has said, "Had Moses lived in my time, he could not have helped following me," and the Prophet was right, on account of the universal nature of the teachings of the Quran, and its regulations. That is it is able to satisfy the needs of all, being meant for the whole of the human race. So God has said, "say,


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 "O men, Verily I am the messenger of God unto you all The Prophet has said, "I have been sent both to the white and the black nations."

The case of religions is just the same as that of God. There are some foods which agree with all, or most of tha people. Such is the case with religions also. So the dispensations before our own were meant for some particular peoples, ignoring all others, but our religion was meant for the whole of the human race. This being the case, our Prophet excels all the other Prophets, to him comes the divine revelation, which makes a man fit to be called a prophet. So the Prophet has said informing us of his superiority over other prophets, "There is no prophet to whom has not been given a sign by which all the men would have believed. I have been given divine revelation, and I hope that my followers would be in the majority on the Day of Judgment."

All that we have said must have made it


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 clear to you that the proof of the prophecy of the prophet from the Quran is not of the same kind as that of turning a staff into a serpent for the proof of the prophecy of Moses, or of giving life to the dead, and curing the blind and leprous for the prophecy of Jesus. For these, although never performed by any but the prophets, and sufficient to satisfy the common people, are not by any means conclusive proofs of prophecy, when taken by themselves,— they not being acts which make a prophet.

Now as to the Quran, its case is just like curing by medicine. For instance, suppose two men were to claim to be physicians, and one were to say that he could walk on water, and the other were to assert that he could cure a disease, and so one walked on the water, and the other cured a sick man. In this case, our verification for medicine would be only for one who has cured a sick man, but in the case of the other, it would be outward satisfaction alone, The first is far better.


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 The only reason by which the common people can be satisfied in this respect is, that one who can walk on water, which is against the nature of men, can certainly cure a disease, which is what men can do. This also is one of the reasons of the connection between miracle, which is not one of the conditions of prophecy, and the sign which makes a man deserve the name of a prophet: divine revelation. Of this quality is also the fact, that there comes nothing to the mind of such a man except that which God has ordained for this unique work, and specialised him for it, among all his fellow-men. So it is not inconsistent if he were to claim that God distingished him with his revelations.

On the whole, when once it is laid down that the prophets do exist, and that the miracles cannot be performed except by them, they can become a prophecy, that is the miracles which are not in any way fit to be received as a proof for it. This is the method to be adopted with regard to the common people. For the doubts and


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 plastic. Of all the sedimentary soils the sandstone and very arenaceous shales furnish the worst. Of the alluvial soils, the sand, particularly when it contains a mixture of vegetable matter or triturated shells, is the proper soil of the cocoanut, and the vegetable mud of the sago. When the country has been better and longer drained and cultivated, the latter soil will become a rich mould. At present it is every where too wet and sour to make a fertile soil. Rice is grown on some patches of it. The bluish sea mud contains good ingredients, but clay is in excess, and the animal matter in it appears to assist in rendering it hard and untractable when it is not saturated with water. Even for such a soil nature has provided plants useful to man, for the betelmut and some of the indigenous fruit trees grow well in it with little cultivation. Although there are cultivated plants adapted to every kind of soil in the district, and it has indigenous tribes who can live exclusively on its yams, sago, fish and wild animals, it is incapable of feeding a population of the more civilised races, and the latter must always be dependent on other countries for the great necessary of life—rice.

The rocks which are used for economical purposes are not numerous. The only edible one is the fine clay called ampo, which is made into thin cakes, smoked and kept for use. The iron gravel and rocks have, during late years, been extensively used for metalling the roads in and near town. They soon acquire a compact, and hard smooth surface. The plutonic rocks and the indurated sandstones and conglomerates are used for the foundations of houses. Lateritic stones are sometimes used by the Malays as pedestals for the posts on which their small houses rest. Granite is used for steps, mile stones, tomb stones, &c. Of the blueish alluvial clays the bricks and tiles are made of which the town of Singapore is built. The fine kaolin which abounds has been found the best adapted of any in India for the manufacture of porcelain, but no manufactory has ever been established.


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808 152 Okl. 225, 4 P.(2d) 81; Turner v. Northwestern Mutual Life Insurance Co., 232 N. Y. 171, 133 N. E. 435; Farmer v. Ætna Insurance Co., 270 Mass. 395, 170 N. BE. 382.

The contract here involved provides for the payment of specified commissions on business written by the agent and the same commissions on business when renewed by the agent; otherwise, it is silent as to renewal commissions. It does not authorize the payment of such commissions provided a certain amount of business is produced, or for a specified period of time, or in the event of the termination of the contract, or to the legal representative of the agent in case of his death. It often is said that renewal commissions are paid agents to secure renewals, to keep insurance in force, and generally to supervise and care for the business of the company. This provision in the contract authorized the payment of renewal commissions during the existence of the agency relationship, and not thereafter.

There is an express provision applicable where the agency is terminated; namely, “When this contract has been terminated no further commissions shall accrue to the agent, except those earned on policies for one year from their date.” What does this provision mean? It certainly does not authorize renewal commissions. It clearly and specifically provides, in the event the agency is terminated, for the payment of commissions on premiums earned on policies for one year from their date. “One year from their date” means the date of the policy, not the anniversary date of the policy. Had the parties intended the anniversary date of the policy, it would have been easy to say so. The one provision covers the commissions to be paid the agent during the existence of the agency, while the other applies where the agency is terminated by death or otherwise. It does not appear that the two are inconsistent, ambiguous, indefinite, or uncertain; but it does appear that the intention of the parties clearly, completely, and unmistakably is expressed. We cannot by construction incorporate into the contract provisions that it does not contain either expressly or by implication. If the parties had intended to embody such provisions into the contract, there is no reason why they should not have done so; but, since they did not and since what they did do is clear, we cannot do it for them. Courts may construe contracts but not write them. The cardinal rule for the interpretation of a contract is to ascertain the intention of the parties, and they must be held to have meant what they said. A fair construction of the contract involved in this case justifies a judgment for defendant.

It is so ordered.


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 hell fire." The ultimate purpose in the creation of man is still more evident in him, than in other things. God has informed us of it in many a verses of the Quran. He says, "Did ye think that we had created you in sport; and that ye should not be brought again before us," and, "Doth man think, that he shall be left at full liberty, without control"! and further on He says, "I have not created genii and men for any other end, but that they should serve me." that is the genius out of all creation which could know him. Again, He says, informing us of the importance of knowing God, "What reason have I that I should not worship him who hath created me? for unto him shall ye return." Now it being clear that man has been created tor a certain work, it is evident that the work should be of a particular kind. For we see that everything has been created for a certain work, which is found in it, and in none other; that


text: Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 3/The Agriculture of Singapore


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 is, it is specialised in it. This being so, it is necessary that the real purpose of man's creation be those deeds which are found in him, and in no other animal. These deeds pertain to his rational powers As there are two portions of the rational powers, practical and theoretical- it is evident that the first kind of thing is demanded of him. That is, that his faculties of knowledge and science should be found in their perfection. The deed by which soul acquires perfection in those two faculties are goodness and virtue, and those that retard it are evil and wicked. And as these actions are most of them fixed by divine revelation, religions appeared to fix them. With that there also appears a knowledge of those qualities, exhorting the people towards them. They ordered men to act upon goodness, and shew evil. They taught them the quantity of the deeds which will be good for all the people, both in practice and in knowledge taken together. They also taught them the theoratical knowledge of things, which all the people should


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 know, such as the knowledge of God, angels, of higher creation, and of goodness. In this way they also taught them the quantity of the acts which would be necessary to make the souls excel in virtue. This is especially the case with our religion, Islam, for when compared with other religions, it is found that it is absolutely the best religion. Hence it was the last of divine dispensations.

Now divine revelation has informed us in all the religions that the soul will live, and all the argument of the learned people have established the same. The souls are freed from physical desires after death. If they be pure, their purity is doubled by this freedom from desires. If they be evil this separation increases their depravity, for they are troubled by the evil which they have already earned, and their regret increases about the opportunities which they lost before their separation from the body, for this purification is not possible without it. It is to this that following verse refers:—A soul would say, "Alas, for that


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 have been negligent in my duties towards God: Verily I have been one of the scorners". All the religions agree about this condition of man, and call it his last goodness or misery. This being so, there could not be found in the visible world anything which may be given as an illustration, so there is a difference in its description in the revelations given to different prophets. We mean to say, that there is a difference in illustrating the condition of the good and bad soul on that occasion. There are some which have not given any illustrations of that happiness or misery which the good and bad souls will have there. They have only said that the conditions there would be only spiritual # and pleasures angelic. Others have given instances from the visible world; that is, they have given instances from the visible world; that is, they have given the examples of the pleasures here for the pleasures of the next world, after deducting the trouble borne-in acquiring them, and in the same way, they have illustrated the misery there,


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 gle, but we must not forget to take into consideration that this rising was not the final struggle of the Irish workers, but merely the preliminary thereto. In this way, this first revolutionary outburst of the masses obtained expression at a moment when pressure was felt most strongly from British imperialism and the war. But still the entire rising had a definite Socialist color. The Proclamation of the Irish Republic declared, although in vague terms, the right of the Irish people to the means of production of wealth. It is apparent from the fact that the rising primarily appealed to the workers, that the masses of the fighters were workers and agricultural laborers, and a considerable section of the leaders Socialists and trade unionists.

The warm words with which Lenin wrote of this Easter rising will best show our appreciation. In his article, "The Results of the Discussion on Self-Determination" of 1916* he attacks the "monstrous judgment" of those who termed this "heroic rising" a Putsch.

 * Published in "Against the Stream."

And again:

The Irish rising was, as Lenin shows, a manifestation of the serious crisis of imperialism, a crisis which in 1917–18, led to the collapse of a number of imperialist states and to the Proletarian Revolution.

"The crisis of imperialism was at that time still far removed from the stage of its highest development:


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Rh Phillips & Nizer, of New York City (Louis Nizer, of New York City, of counsel), for plaintiffs.

Lind, Shlivek, Marks & Brin, of New York City (Max Shlivek, of New York City, of counsel), for defendants.

WOOLSEY, District Judge.

My judgment in this case is in favor of the plaintiffs and I will give them a decree embodying an injunction, providing for a reference to a master for an accounting to determine what are the damages, if any, the plaintiffs have suffered. The decree may also provide for the delivery up, on oath, for destruction of the objects mentioned in paragraph E of the plaintiffs’ prayers in the complaint.

I. The embodiment of the artist’s concept and not the artist’s concept is what is protected by copyright. That embodiment here is shown in the animated cartoons which were copyrighted and which have been marked plaintiffs’ Exhibit 1. Those cartoons are, of course, flat; that is, two dimensional.

The teaching of the Spark Plug Case, so called, King Features Syndicate v. Fleischer, 209 F. 533 (C. C. A. 2), is that there may be a three-dimensional infringement of a two-dimensional copyrighted drawing.

II. The case here, in my opinion, would be unchanged if the plaintiffs’ doll, Exhibit 5, were entirely omitted from it. In fact, the introduction of that exhibit merely renders the infringement of the cartoons more noticeable to the ordinary eye which often finds it difficult to project the image of flat drawings into three-dimensional figures, whether such drawings be artistic or mechanical. Thus the plaintiffs’ doll, made by the Cameo Doll Company, bridges the space between the plaintiffs’ copyrighted animated cartoons and the defendant’s infringement thereof by the doll which it made. It must be as a kind of visual bridge that the plaintiffs’ doll must be regarded in this cause.

III. Here the plaintiff had created and embodied in his drawings a very much individualized little character whose popularity, according to the evidence, was wide and of which the knowledge was spread throughout this country, and, indeed, I believe it was testified, throughout the world by the production of these animated cartoons in moving picture houses.

The character which was depicted combined in appearance the childish with the sophisticated—a large round baby face with big eyes and a nose like a button, framed in a somewhat careful coiffure, with a very small body of which perhaps the leading characteristic is the most self-confident little bust imaginable. The result is very taking, and the cartoon, shown all over the world, presented a strong temptation to an infringer.

IV. The defendants, I find, yielded to this temptation and infringed the plaintiffs’ copyright. It is quite true that they did not make an exact copy of the embodiment of the plaintiffs’ character as depicted by Fleischer, but what they did make gives precisely the same impression because there is really no essential difference between the plaintiffs’ drawing and the defendants’ doll except that the hair is somewhat differently arranged.

What Mr. Freundlich did, as, I think, the evidence illustrates, was to make enough differences to create an argument but not enough to create an alibi.

The defendants’ doll, therefore, comes within the definition of a copy which is laid down in the Spark Plug Case just mentioned above. Of course, an exact copy is not the only thing against which copyright protects.

A copy which is substantially the same and creates the same impression as the copyrighted sketch is, at least in the ease of a pictorial or artistic copyright, as here, a trespass on the plaintiffs’ protected zone and entitles him to relief against the infringer.

V. It does not seem to me there can be any question with regard to access in this case and on the question of intention I find against the defendant.

Neither Mr. Peruggi, the doll sculptor, or Mr. Freundlich made a very happy impression on me with regard to the question of the instructions as to the making of the defendant’sdefendants’ [sic] doll. I accepted Mr. Freundlich’s evidence that he had not known, when he gave Mr. Peruggi the order, that Mr. Peruggi had made the “Betty Boop” doll which I have referred to as plaintiffs’ Exhibit 5, but I think it is perfectly fair to say that Mr. Peruggi himself seemed to me to be a little uncertain as to what the situation was, and, therefore, to be guarding himself. He said that he was shown what has been referred to as the “Prince” doll, which has been marked Exhibit 13, and that that was a direct imitation of “Betty Boop” and Mr. Freundlich also admits


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 by the example of misery here, after deducting the pleasure which we derive from it. Either the people of these religions received from God revelations which those did not receive who made the next world purely spiritual, or they saw, that illustrations from things visible are best understood by the common people and that they are best led so or checked from an action through them. So they said that God will put back the good souls in their respective bodies, and the best possible ease—in paradise. The bad souls will also return to their bodies, where they will be in the worst possible mirserymisery [sic], which they call hell-fire.

This is true of our religion, Islam, in illustrating the conditions of the next world. There are many verses of the Quran which contain arguments as to the possiblitiespossibilities [sic] of the conditions of that world, which can be understood and verified by all. For our reason cannot apprehend these things more than the possibility of knowing which is common


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J. Telecommunications (S)

The relatively modern telecommunication (telecom) system in Czechoslovakia excels those of most other Eastern European Communist countries. They are used chiefly to support the diversified operations of the government and industry; secondary consideration is given to the needs of the general public.

The main industrial and large populated areas are served by a network of hardened underground cables. Open-wire and cable lines generally extend parallel to main highways and railroads. An extensive radio-relay network, providing channels for both domestic and international service, supplements the landlines.

More than 4,800 telephone exchanges are distributed throughout Czechoslovakia. Most have capacities of 200 to 2,000 lines; those in large cities have up to 10,000 lines. Most automatic exchanges use Strowger step-by-step or rotary switches. However, the latest equipment uses crossbar switches. Some 2.2 million telephones are in use, or about 15.4 per 100 population; about 95% are automatic. The domestic telecom system is oriented toward a regional administrative structure. The principal centers are the regional capitals of Banska Bystrica, Bratislava, Brno, Ceske Budejovice, Hradec Kralove, Kosice, Ostrava, Plzen, Prague, and Usti nad Labem. The principal cables extend from the East Germany border in the northwest through Prague, the hub of the network, to the borders of the U.S.S.R. and Hungary in the east and southeast and the Poland border in the northeast. The network is dense in the central and northern parts of the Czech Socialist Republic. The wire facilities are used mainly for telephone, telegraph, telex (teleprinter exchange service), and radiobroadcast distribution service. Radio-relay links are used principally for TV program distribution.

The Committee for Posts and Telecommunications (FVPT), a collective body of 10 members, formulates the state policy for postal and telecom services and supervises the respective telecom ministries in the Czech and Slovak Socialist Republics. Cooperation among the FVPT and the ministries of the two Socialist Republics has resulted in steady expansion of the entire system of postal services and telecom throughout the country. Czechoslovakia participates in international telecom activities through membership in the International Telecommunications Union (ITU), the Organization for Communication Cooperation (Organizatsiya Sotrudvichestva Syvasi—OSS), and the International Radiobroadcasting and Television Organization (OIRT).

The independent government organizations, Czechoslovak Radio and Czechoslovak Television, are responsible for programming and studio operations for radiobroadcast and television. Radiobroadcast service

24

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text: Scenes in my Native Land/Trenton Falls

title: Scenes in my Native Land/Trenton Falls


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 to all, and which is of the kind of analogy of the existence of the like from the being of the like, that is of its coming into being. It is an analogy of the coming into being of the small from the existence of the big and the great. For instance, God says, "And He propoundeth unto us a comparison and forgetteth His Creation." In these verses the argument used is the analogy of the return of the beginning, when both are equal. In the following verse the argument of those is refuted who differentiate between the real and return of the same thing. He says, "He giveth you fire out of a green tree ". The doubt is that the birth was from heat and moisture, while the return will be from cold and dryness. So this doubt is met by the fact that God can create the contrary from the contrary, as He can create the like from the like. The analogy is drawn from the existence of the little from the great. For example, God says, "Is not He who has created the Heavens and the earth able to


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title: Page:Pastorals - Philips (1710).djvu/17


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 create new creatures like unto them? yea, certainly; for He is the wise Creator". These verses have two arguments for proving the resurrection and at the same time refuting the arguments of those denying it. Were we to quote the verses which give this proof our discourse would be lengthened. But all of them are of the kind we have mentioned.

So, as we have already said, all the religions are agreed that there is a blessing or misery for the human soul after death, but differ in illustrating the conditions of that moment and in explaining it to the common people. It seems that the illustration in our religion is the most perfect of all for the understanding of the people, and at the same time most inciting of them all to gain for their souls the advantages of that day. And it is the many with whom lies the primary purpose of religion. The spiritual illustration would be least inciting to the common people for desiring the things of hereafter. So they would have


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810 that it was a “Betty Boop” imitation. He says that he showed it to the sculptor to indicate the size and the nature of the statuette which he wanted but told him, “Do not make it exactly like this.” I believe, according to the statement made here today, he said that he wanted that type.

That sort of oblique suggestion can be very properly translated into an intention on Mr. Freundlich’s part to come as near the “Betty Boop” doll as he possibly could.

Of course, he did not want to get into a lawsuit, either for unfair competition or for a breach of copyright. That is perfectly obvious. But, when you show a man something, and say, “This is about what I want but don’t make it exactly like this,” that is a suggestion which I think is comparable to the way in which they used to sell grape juice during prohibition with accompanying instructions not to put any raisins in it because if that was done the grape juice would ferment. It is exactly the same method of approach. Thereafter the doll was brought back, Mr. Freundlich approved it, and then he began to sell it. The question of how many sales were made, of course, is something that has to be brought out before the master.

VI. As to the notice of the copyright, I find that there was adequate notice on the front of the skirt of the plaintiffs’ doll where there is a notice “‘Betty Boop’ Des, and Copyright by Fleischer Studios.” I am unimpressed with the suggestion that because the word “Inc.” did not follow the word “Fleischer Studios,” that, therefore, there was some infirmity in the notice. Until directed to do so by a higher court, I refuse so to stick the bark and entertain so technical an attitude with regard to a copyright notice.

VII. This short opinion may stand as the findings of fact and the conclusions of law on the case and a decree may be presented on notice for settlement.

I will appoint Theodore S. Kenyon, Esquire, as the special master to pass on the damages and accounting, unless the damages and the accounting can be agreed between the parties.

The question of the allowance of any reasonable counsel fee will be reserved until the ultimate decision of the master on the question of damages and the accounting. This question of the fee is to be reported back to me, and when the final decree is settled, counsel for the plaintiffs may apply to me, on due notice, to fix the fee.

Walter Q. Phelan, pro se, and Edward B. Almon, both of Cheyenne, Wyo., for plaintiff.

C. R. Ellery and Bard Ferrall, both of Cheyenne, Wyo., and L. Ward Bannister and S. M. January, both of Denver, Colo., for defendant.


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 little liking for it, while they would fear the physical illustration. So it seems that the physical illustration would be most exciting to them, than the spiritual, while the latter would appeal only to the controversialists among the scholastic theologians, who are always very few in number. Hence we find that the Muslims have been divdeddivided [sic] into three parties about the meaning of the conditions of the Day of Judgment. One party says that that existence would be just like our present one, as regards pleasures and enjoyments, that is, they think that both are of the same genius, but differ in perpetuity and termination: the one is for ever and the others come to an end. The other party thinks that the two existences are different. But this is again subdivided into two parties. The one thinks that that existence with our present faculties is spiritual, but has been described as physical. For this there are many religious arguments which it would be useless to repeat here. The other party says that that existence is physical only; but they at the same time


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 the knowledge of the existence of God, and calling them to the confession of His belief. It is quite evident from many verses of the Divine Book, that in it the people have been called to verify the existence of the Creator by arguments of reason which are mentioned in it. For instance, there are the following verses of the Quran, " O men of Mecca, serve your Lord who has created you and those before you," and " Is there any doubt concerning God, the Creator of heaven and earth?" and other verses on the subject found therein. It is not fit for a man to say, that if these arguments had been necessary for believing in God—that is, had his faith been not completed without understanding them—the Prophet would not have invited anybody to Islam without presenting to him all these arguments, for the Arabs already knew the existence of the Creator, so that God has said, "If thou asketh them who has


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 created the heavens and the earth, they will surely answer, God," and hence there was no use giving arguments. It is impossible to find a man so stupid and dull, that he cannot understand the argument* advanced by Law tor the common people, through the Prophet. This is to say the least. If there be found such a man, then it is his duty to believe in God by hearing alone. So much- for the ideas of the Bombasts about the exoterics of the Law.

The Asharites are of opinion that the verification of the existence of God cannot be attained but by reason. But about this they have adopted a method, which is not among the methods adopted by Law, and is not mentioned in the Quran, nor the people invited through it to believe. Their well-known method is founded upon the fact that the universe is a created thing, which is itself based upon the theory of the composition of atoms, and that the atom is a


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 created thing, and that other bodies are created out of it. The method which they adopt for the exposition of the creation of an atom, which they call al-Jauharat u'l Faridah (sole Essence), is a misleading one even for man}' religious men in the business of controversy, not to speak of the common people. And despite this it is a method devoid of philosophy, and does not lead to a belief in the existence of the Creator. For if we suppose the universe is a created thing, it becomes necessary, as they say, that its Creator must also be a "Created" object. But a doubt presents itself about the existence of this created thing, which is not in the power of scholastic theology to solve. And that is this, that we can take this thing to be neither eternal nor created. For if we take it as created, then it must require another created thing; and this another, and so on to infinity. This is impossible. On the other hand, if we take Him as eternal, then it is necessary that his


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 action in connection with the result must also be eternal. In this way the results also become eternal. It is necessary for a created thing that its existence be dependent upon a created action. Their hypothesis can only be proved if they admit that a created action can be performed by an eternal agent. For the result of the action might be dependent on the action of the agent. But they do not admit it, for according to their principles what is coeval with created things is itself created. Moreover, if the agent sometimes acts and at other times remains inactive, it is necessary, that there be a condition better applicable in one state of things than in the other. Then about this condition the same question will rise, and so it will go on till infinity. And what the Mutakallimun say in answer to this objection that the created action is the result of eternal intention, does not relieve us of our doubt or satisfy our mind. For intention without action is dependent upon