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 by Jesus Christ (John i. 14, 17), that is, he bears testimony to the fact that this Word is indeed the only-begotten Son of God the Father, that it became incarnated, and is none but Jesus Christ.” (p. 52.)

That the Word is none but Jesus Christ, who has created everything, not only does not appear from anything, but to any one who will carefully read the whole chapter it will become clear that the word “Logos” has a general, metaphysical meaning, which is quite independent of Christ. No matter how this chapter is understood, it is evident that its meaning is not that Christ is God. In order to say that, it was not necessary to speak of the Word, nor of the Light, nor of the birth of men. The proof which the church deduces from this chapter about the divinity of Christ is based on the arbitrary connection of one sentence of verse 1, where it says, “In the beginning was the Word,” with verse 14, where it says that “the Word was made flesh,” and then with verse 17, where it says that grace was given by Jesus Christ. The first sentence of the first verse does not stand alone, but is a connecting sentence between the first and the last. After that, mention is made of the light which shines on every man who comes into the world, of the birth of men, of the power or possibility for all to become the children of God,—not of Christ alone who was begotten of God, but of the many which were born of God. All such ideas, far from confirming the proposition that the Word is Christ, show directly that the Word, or the Logos, is the beginning of the true life of all men. Then mention is made of the fact that the Word was made flesh, and from the subsequent verses we must assume that the appearance of Jesus Christ is meant. But here, in the 17th verse, nothing is said about this Word being Christ himself, but there is reference to the manner in which this Word found its expression for men; it found its expression in grace and truth, and, it seems, excludes every possibility of


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 Country Club, or cracked and dilapidated, with all the plaster falling off. The falling of thick plaster from cracked buildings—one could almost hear it!

Yellow tram-cars rushed at express speed away down the fenced-in car-lines, rushing round towards Xochimilco or Tlalpam. The asphalt road ran outside these lines, and on the asphalt rushed incredibly dilapidated Ford omnibuses, crowded with blank dark natives in dirty cotton clothes and big straw hats. At the far edge of the road, on the dust-tracks under the trees, little donkeys under huge loads loitered towards the city, driven by men with blackened faces and bare, blackened legs. Three-fold went the traffic; the roar of the tram-trains, the clatter of the automobiles, the straggle of asses and of outside-seeming individuals.

Occasional flowers would splash out in colour from a ruin of falling plaster. Occasional women with strong, dark-brown arms would be washing rags in a drain. An occasional horseman would ride across to the herd of motionless black-and-white cattle on the field. Occasional maize fields were already coming green. And the pillars that mark the water conduits passed one by one.

They went through the tree-filled plaza of Tlacolula, where natives were squatting on the ground, selling fruits or sweets, then down a road between high walls. They pulled up at last at big gate-doors, beyond which was a heavy pink-and-yellow house, and beyond the house, high, dark cypress trees.

In the road two motor-cars were already standing. That meant other visitors. Owen knocked on the studded fortress doors: there was an imbecile barking of dogs. At last a little footman with a little black moustache opened silently.

The square, inner patio, dark, with sun lying on the heavy arches of one side, had pots of red and white flowers, but was ponderous, as if dead for centuries. A certain dead, heavy strength and beauty seemed there, unable to pass away, unable to liberate itself and decompose. There was a stone basin of clear but motionless water, and the heavy reddish-and-yellow arches went round the courtyard with warrior-like fatality, their bases in dark shadow. Dead, massive house of the Conquistadores, with a glimpse of tall-grown garden beyond, and further Aztec cypresses rising to strange dark heights. And dead silence, like the black,
 * B

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Rh Chriemhild, this world’s-wonder, a king’s daughter and king’s sister, and no less coy and proud than fair, dreams one night that “she had petted a falcon, strong, beautiful and wild; which two eagles snatched away from her: this she was forced to see; greater sorrow felt she never in the world.” Her mother, Ute, to whom she relates the vision, soon redes it for her; the falcon is a noble husband, whom, God keep him, she must suddenly lose. Chriemhild declares warmly for the single state; as, indeed, living there at the Court of Worms, with her brothers, Gunther, Gernot, Giselher, “three kings noble and rich,” in such pomp and renown, the pride of Burgunden-land and Earth, she might readily enough have changed for the worse. However, dame Ute bids her not be too emphatical; for “if ever she have heartfelt joy in life, it will be from man’s love, and she shall be a fair wife (wip), when God sends her a right worthy Ritter’s lip.” Chriemhild is more in earnest than maidens usually are when they talk thus; it appears, she guarded against love, “for many a lief-long day;” nevertheless, she too must yield to destiny. “Honourably she was to become a most noble Ritter’s wife.” “This,” adds the old Singer, “was that same falcon she dreamed of: how sorely she since revenged him on her nearest kindred! For that one death died full many a mother’s son.”

It may be observed, that the Poet here, and at all times, shows a marked partiality for Chriemhild; ever striving, unlike his fellow singers, to magnify her worth, her faithfulness and loveliness; and softening, as much as may be, whatever makes against her. No less a favourite with him is Siegfried, the prompt, gay, peaceably fearless hero; to whom, in the Second Aventiure, we


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 [No. 45]

JOURNAL

of the

of the

JUNE 1906

SINGAPORE:

1906


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 [No. 46]

JOURNAL

of the

of the

DECEMBER 1906

SINGAPORE:

1906.


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 [No. 47]

JOURNAL

of the

of the

SEPTEMBER 1906

SINGAPORE:

1906


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 [No. 48]

JOURNAL

of the

of the

JUNE 1907

Agencies of the Societies.

London and America. ..

Paris. ..

Germany. . . Leipzig.

SINGAPORE:

1907.


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 [No. 49]

JOURNAL

of the

of the

DECEMBER, 1907

SINGAPORE:

1908.


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 [No. 50]

JOURNAL

of the

of the

SEPTEMBER, 1908

SINGAPORE:

1908.


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 [No. 52]

JOURNAL

of the

of the

MARCH, 1909

SINGAPORE:

1909.


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 [No. 53]

JOURNAL

of the

of the

SEPTEMBER, 1909

SINGAPORE:

1909.


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 [No. 54]

JOURNAL

of the

of the

JANUARY, 1910

SINGAPORE:

1910.


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 [No. 55]

JOURNAL

of the

of the

JUNE, 1910

SINGAPORE:

1910.


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 [No. 57]

JOURNAL

of the

of the

JANUARY, 1911

SINGAPORE:

1911.


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 acknowledging Christ to be God; immediately it goes on to say: “No man hath seen God at any time,” so that the words, “We beheld his glory,” can by no means be referred to Christ the God, whereas this very passage is regarded as the best proof of the divinity of Christ.

“Farther on,” says the Theology: “No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared (v. 18), that is, he shows that Jesus Christ is the only-begotten Son in the proper sense, as existing in the bosom of the Father.” (p. 52.)

If the only-begotten Son of the Father professed the God whom no man can ever see, then it is evident that this Son is not God. But the Theology makes the opposite deduction:

“And concluding his Gospel,” says the Theology, “the evangelist remarks that the purpose of his writing was to prove the Godhead of Jesus Christ: But these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name (John xx. 31).”

That is simply untrue. John’s remark does not intend to prove the divinity of Christ, but speaks only of Christ’s sonhood to God.

“The same apostle in the beginning of his first Epistle calls Christ the Word of life (1 John i. 1), that eternal life which was with the Father, and was manifested to us (v. 2), and at the end of the Epistle he says: And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life (1 John v. 20), calling here the true Son of God and true God him whom before he had called the eternal life.” (p. 52.)

This discussion is simply unscrupulous. The words, “he that is true,” can apparently not be referred to Christ,


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 [No. 56]

JOURNAL

of the

of the

DECEMBER, 1910

SINGAPORE:

1910.


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Its History,

Constitution,

and Customs.

——

of the

Federated Malay States Civil Service.

Journal No. 56,

Straits Branch, Royal Asiatic Society,

1910.


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 but refer to God. Those are all the proofs from the Gospels.

“Finally in Revelation are frequently quoted the words of the Saviour who appeared to him: I am Alpha and Omega, the beginning and the ending, the first and the last (Rev. i. 8, 11, 17, 18; ii. 8; xxii. 13), and there it is said that Christ is the prince of the kings of the earth (i. 5), and king of kings and lord of lords (xix. 16).” (pp. 52 and 53.)

As any one may see, even in these passages of Revelation, a book which has no significance for the explanation of the teachings of Christ, there is not even an indication of the divinity of Christ. Then follow proofs from the apostles.

“(5) St. Jude, the apostle, representing the heretics, says: For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ (Jude 4).” (p. 53.)

The oldest texts of the Epistle of St. Jude read as follows: “Denying the only lord and master (δεσπότην), Jesus Christ.” In the later, and in our texts, it runs as follows: “Denying the only Lord God, and our Lord Jesus Christ.” In the first reading there cannot even be a question about the Godhead of Christ; in the second, one would think, there can be even less any question about the Godhead of Christ, for here God is called, as he is always called, “only,” and after him Jesus Christ is mentioned as a prophet or righteous man. But the absence of such proofs are regarded as proofs. Even such are the proofs from the Epistles of St. Paul. Here they are:

“(6) St. Paul calls the Saviour in his Epistles: God manifest in the flesh (1 Tim. iii. 16), the Lord of glory (1 Cor. ii. 8), the great God (Tit. ii. 11-13), God blessed


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 [No. 58]

JOURNAL

of the

of the

SEPTEMBER, 1911

SINGAPORE:

1911.


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 [No. 59]

JOURNAL

of the

of the

July, 1911

SINGAPORE:

1911.


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 [No. 60]

JOURNAL

of the

of the

December, 1911

SINGAPORE:

1911.


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 [No. 61]

JOURNAL

of the

of the

June, 1912

SINGAPORE:

1912.


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 [No. 62]

JOURNAL

of the

of the

December, 1912

SINGAPORE:

1912.


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 [No. 63]

JOURNAL

of the

of the

December, 1912

SINGAPORE:

1912.


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text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 61


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 60


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 59


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 58


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 57


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 56


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 55


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 54


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 53


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 52


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 51


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 50


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 49


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 48


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 47


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 46


text: Treaty of Peace with Germany.djvu/Section 11/en


text: Scenes in my Native Land/Farewell to Niagara


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 [No. 51]

AN INDEX

OF THE

OF THE

AND TO

Compiled by

WARREN D. BARNES,

A Vice President of the Society.

SINGAPORE:

1909.


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 On Tally Sticks and Strings in Borneo.

Amongst the natives of Sarawak, notched sticks and strings are in common use for keeping record of contracts. To some of the various tribes the custom is one of antiquity whilst in other cases e.g. the Sea Dayaks, it is certainly a new idea borrowed from their neighbours.

If a Malanau undertakes to meet another person in a definite number of days he ties up a piece of string into as many knots as there are days before the fulfilment of his engagement as each day passes by he unties a knot. The same people often appear in the debt courts carrying a knotted string or rotan and explaining that each knot represents a debt of one pasu of lemanta (8 gallons of raw sago). On one occa- sion a Malanau produced in the debt court a stick notched on two sides on the one side the notches corresponded to his debt, and on the other side he had cut a notch each time he had made a repayment.

Amongst the Kenyahs, Punans and other tribes of the interior this custom reaches its highest development. The string is made from bark of the tree known to Kenyahs as Kumut and to Sea Dayaks as Tekalong (Artocarpus sp.) As before, it is knotted according to the number of days before that of the engagement, and each party keeps a string. They wear it on their person tied to the unus, slender leglets of twisted fibre usually from the ijok palm (Arenga saccharifera). As each day passes by a knot is cut clean off. To such people a definite contract thus arranged is kept quite seriously and the evidence of his tally string is usually deemed quite suff- cient to relieve the wearer of other conflicting duties which might be imposed upon him by the head-man of the house.

But this custom is by no means confined to men. Even Bali Atap, a god of the Kenyahs, wears such knotted strings around his neck to tell off the number of doors in the house


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 born in New York, knew but a few words of English, and those he pronounced like a foreigner. At home, for his sake, English conversation vas eschewed. Having been taken on a visit to his grandparents in San Jose, California, where there were no Čechs, the boy one day came running in to tell his grandfather how stupid his play mates were: they could not speak Čech! Yet all these expedients and precautions avail nothing. The moment the child crosses the threshold of the schoolhouse, the question of his future fealty is settled. With his grandmother, or other members of the family he will talk Čech, because he has found out that grandmother knows no other language. Let the child, however, sense a speaking knowledge of English in anyone, relative or neighbor, that person will ever afterward be addressed by him in English only. The oddity has been noticed among the children of foreign born parents, that while the first born speaks the mother tongue of the parents passably well, the youngest offspring speaks it poorly or not at all. The explanation is simple enough. When the first child came, the parents in all probability were still monolingual, knowing no other except their own tongue. Meantime, as the other children began arriving, the parents already had acquired a speaking knowledge of English, that is to say, they had become bilingual. In consequence, the later born children, no longer needing the “other language” in their intercourse with parents or older kin, never learned it.

From the chapter, Nineteenth Century Immigration and after.

Until 1884 the Austrian authorities kept a record of emigration in the Emigration Tabellen. These tables registered annually persons who left the empire and “emigrated to foreign lands with the intention of not returning”. They noted the age, sex and property interests of the emigrant. After 1867 the authorities began to lose control of the movement and in 1884 the central bureau of statistics in Vienna abandoned this tabulation as unsatisfactory. Instead it commenced to publish in the Statistische Monatschrift data bearing on the transoceanic emigration only, based on figures collected by Austrian consuls at the principal seaports of the world.

In the sixties of the last century the Frenchman Alfred Legoyt could say truthfully that the people of Austria did not show any proneness to emigrate. With apparent satisfaction he noted that there were several factors which mitigated against emigration on a larger scale. Among other considerations there were the great distances to seaports, strict, almost prohibitive regulations by the state, prosperity among the small farmers, large areas of undeveloped land awaiting skilled cultivators and so forth. Yet, before long economists were amazed to witness an almost revolutionary change in this respect.

From Bohemia we recognize two distinct kinds of emigration; the political one which had its origin in the revolutionary disturbances of 1848,, [sic]and the other emigration, due to economic causes.

The wonderful stories of the discovery of gold in California excited the Čechs no less than they agitated other Europeans. Newspapers wrote about the rich California gold fields in highly colored articles, while emigration agents, plying their trade surreptitiously, magnified what was already exaggerated by the press. Warning by the authorities against emigration had litle or no effect; in a like manner admonitions by the church proved futile. It is probably true that the gold craze affected Bohemia more generally than it agitated other Austrian states. In 1853, 1,311 people emigrated from Plzeň district, 1,009 from Budějovice district. The year following witnessed the departure from the first-named district of 1,946, from the second 1,386 and from Pardubice district 1,068. In 1855 Tábor district lost by emigration 649, Chrudim 499, Eger (Cheb) and Plzeň 426 each. A falling off occurred in 1859, when no more than 812 left Bohemia. Non-official statisticians estimate, however, that the figures here given are by far too low and that we should strike the mark by doubling them. All told, the number of emigrants from the empire to America during the California gold fever amounted to about 25,000.

From the outset Bohemia and Moravia send out an almost even ratio of males and females. Tabulated according to age, a majority of the emigrants are found to be between 17 and 40, which years, experience has demostrated, represent a period of the highest physical productivity; in the adult male wage earner it is a time when ambition impels one to most intensive ef fort and action.


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 under his care, and also to indicate the number of people under his protection in each house. The image of Bali Atap outside the door of a Madang house has a whole fringe of knotted strings tied round his neck. This deity (Bali—a hero, Atap—a spear) is the special protector of the house, and when they want him to take charge of a house it is necessary to kill at his altar a fowl or pig, the blood of the sacrifice being sprinkled over the head of the wooden image of the god and on those persons of the assembled crowd, who wish for his protection; in some cases however an egg in a cleft stick has to suffice as the offering. To the Kenyah or Punan the tying of the knot for Bali Atap has a deep significance: it means to them the sealing of a fixed contract. They will only tie such knots whey they receive an omen from Bali Atap sufficiently favourable to justify them in assuming that the god is willing to make the agreement with them. The actual manner of obtaining such an omen is as follows: a man fixes up two vertical poles in the ground and on the top of these and again two feet below her attaches horizontal poles; then he sits down behind the square thus formed and looks through it to the area of sky beyond. At this part of the ceremony the above mentioned sacrifice is made. And now, after waiting perhaps for hours, if a hawk soars in this patch of sky in a direction from right to left, be knows that this hawk will carry his message to Bali Atap, and seeing it he waves a fire brand in the air towards the flying bird at the same time loudly shouting the message which is carried upwards in the ascending smoke to the hawk. Thus being assured that Bali Atap has been willing to receive and hence is favourable to his request he completes the ceremony by tying the knotted string to the image of the god as a seal to the agreement just made between Bali Atap and the man.

The same idea in the tying of a knot is met with in entirely different ceremonies of which we may mention one example. It is held by Kenyahs that when a person falls sick his soul leaves the body and to heal the patient all that is necessary is the return of the soul. The witch doctor (Dayong) in charge of the case obtains assistance from the next world and thus is able to persuade the erring soul to return. In the ceremony


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 the Dayong affects the motions of a person going a long journey— paddling a boat for instance—chanting all the time and accom- panied in the chorus by the people who repeat over and over again the words 'Bali Dayong;' then returning with the soul he with the assistance of a fowl or pig waives it back into the body. And now, when safely in and the fees paid, the Dayong knots round the patients wrist with a string of Daun silat (leaf of a Licuala palm) and thus ties in the soul and at the same time completes the undertaking. During this time however the soul of the Dayong has been absent from his body and at this stage to the cries of 'Mulai Mulai' (Come home, come home) from the crowd it re-enters, the man himself suddenly relapsing from a quivering hissing maniac into a rational being who, as if just awakening from a sleep, takes his seat unconcernedly amongst the crowd.

Tally sticks also are very much used by Kenyahs, Punans, and other inland tribes (but not Kayans) who have not come in contact with more civilised peoples. An ordinary Kenyah tally stick is a strip of wood about a foot long, an inch or more wide, and an eighth of an inch thick: at one end is a rudely carved head and hands, a representation of the god. At one side of the stick are marks each referring to one door of the house. A debt incurred by the occupant of any 'door' is recorded by a notch in the corresponding position on the stick. Bartering among these people is very limited: their objects of barter are few, being mainly pigs, fowls, parangs, gongs, and pieces of iron. For each of these different objects there are separate positions on the stick, Excepting in rare cases debts are not incurred between occupants of different houses so that one stick of the type just described is as a rule quite sufficient to record all the debts owed to one man. When a debt is paid the owner of the stick will just snip away the wood from either side of the notch so as to replace the notch by a curved depression in the wood.

The tally stick is usually to be found hung up near the fire- place where it becomes smoked and blackened with age such a stick would be accepted as evidence in case of a dispute respecting a debt of long standing, for it would not be easy to


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 forge an old notch. A stick which has been kept for years acquires quite a high value as a 'lucky' stick: it is customary also in disputes to swear with such sticks calling down vengeance on themselves if they tell a lie. Kenyahs, whose conservatism is not very strong, often content themselves with sticks devoid of carving or polish and even sometime without the image of the god.

In conclusion therefore it seems to us very probable that. in the knotted string (terbuku tali) of the more civilised and better known natives of Borneo and perhaps in the tally stick we have something which did not originate merely as a means of counting but which is a relic that has largely lost its original meaning of covenant.


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 JOURNAL 49, PLATE II.


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 Malay Chess.

I have seen few things so amusing as a game of chess played in a Malay village, with the whole population of the village standing round, and all of them who possess even the most rudimentary knowledge of the moves, "assisting" their champion with vociferous advice, and abusing his stupidity when he makes a move which for some reason, generally entirely wrong, they think inferior. The rule of "touch and move" is not generally observed among Malays. The spectators fre- quently will seize upon a piece which has been moved, replace it and make another move, pointing out how superior their method is. Very frequently the suggested improvement is absolutely futile, putting a piece "en prise," or offering an obvious mate to the opponent, but the suggestor is quite un- abashed when this is pointed out to him, and the fire of advice. and remonstrance goes on until the game is over.

The appliances for these village games are generally of a very primitive character. There will be probably a rough hand-made lot of pieces, perhaps all of one colour, and a hand- made board. The squares of the board are never marked in different colours. Probably some of the men are missing, and various substitutes have to be provided; and sometimes there are no pawns, and their place has to be supplied by little stones, or bits of leaf.

Sometimes the pieces used by Malays bear more or less resemblance to the shapes with which we are familiar, except that the tir, the rook, is generally a flat piece like a draughtsman. But more usually they are much less distinctive in shape. The illustrations show a handsome set, gold and brown, kindly lent to me by one of the Johore Royal Family. It will be noticed that the board is uncoloured; the king, queen and pawns are all of the same shape, and distinguish- ed by size only.


text: Voice of Flowers

title: Voice of Flowers


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 The rooks in this set are not of the usual flat description. As a rule the carving of the pieces is very rough, and it is seldom that one sees an elaborate set like that here illustrated. A set often suffices for a village. It is difficult to procure a genuine set of Malay chessmen.

In some parts of the Peninsula very few Malays play chess, in others a large proportion of the inhabitants. On the whole the proportion of men who can play chess more or less is probably greater than with most races. The same game is played in Sumatra as in the Peninsula, and I believe also in Borneo.

How the Malays acquired the game is a mystery. They may have done so from the Arabs, or they may have learnt it directly from natives of India. Neither the peculiar rules of the game, nor the names of pieces and terms used in play throw any light on this point. I give at the end of these notes a list of the words most commonly used in the game, and the lan- guages from which they are derived, as given in Wilkinson's dictionary. The Sanscrit words seem as likely to have come through the Arabs, who learnt the game from India, as direct. Nor do Malay records shed any light on the way in which the game was introduced, so far as I have been able to discover. The most interesting points about the game are the similarities to, and the differences from, the game as now played in Europe, and as formerly played.

The board is 8 by 8 as in European chess, and the men except for the modifications to be pointed out, have the same moves and powers. They are the King (raja) the Queen (mentěri, minister), two Bishops (gajah, elephant), two knights (kuda, horse), two Rooks (tir, a name which appears to have no other meaning), and 8 pawns (bidak, also only the name of this piece).

The first great difference between the Malay game and ours, and one which entirely upsets all book knowledge of the openings which may have been acquired by a student of our game, when he attempts to play the Malay game, is in the arrangements of the pieces. With us king stands opposite king and queen opposite queen. In Malay chess the mentĕri stands


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 on the right of his king, and is so opposite to the opposing king.

In the early days of European chess occasional modifica- tions appear to have been made in the position of the pieces at starting, before the game had settled to its present strict form. I have not seen any mention of the Malay method of arrang- ing the men, but we read of games starting with a "tabiyat" or battle array, which seems to have taken may forms, in which the pieces were arranged in positions quite different from the normal starting arrangement and it is probable that the relative positions of king and queen were not always in early days entirely settled.

However that may be, the next variation between Malay chess and ours is certainly a survival of a rule, now dead, which prevailed at one time in Europe.

The Malay king, provided he has not been checked or moved, has the privilege of once leaping like a knight, or of moving over two squares whether another piece intervenes a not, laterally but not forward or diagonally. He can thus practically castle, but in two moves instead of one. Castling as we know it is not a part of the Malay game.

The "king's leap" was recognised in Europe in mediaeval chess before the present method of castling was generally adopted.

The results of this power of the king are very disconcert- ing to a player unused to the Malay game. Thus an unguard- ed knight giving check can be taken by the king, or in a crowded position the king skips away from an otherwise fatal check by a knight's move or over another piece. In playing Malay chess at first, it is very common to overlook this curi- ous privilege of the king. The Malays frequently give what would otherwise be an aimless check in order to deprive the king of this power. I have not played the game sufficiently to be sure whether it would be generally advisable to do this between even players—whether the loss of one or two moves involved in giving the check is made up for by the king's loss of his privilege. But it is certainly advisable for a European skilful at his own form of chess, but a novice at Malay chess,


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 to endeavour to force the king to move only in the way to which he is accustomed, even at the loss of a little time.

A pawn is taken "en passant" at Malay chess, as with us. That a refinement of the game such as this should exist among a primitive race is curious, but it is well established.

The rules of the game mentioned so far contain nothing which might not have been naturally developed from the same form of the game which produced chess as now played in Europe. The curious rules in force among Malays with re- gard to the promotion of a pawn appear to be peculiar to Malay chess only, and to have no parallel, so far as I can discover, in other forms of chess, ancient or modern.

In Europe any pawn reaching the eighth rank can at once become a queen or any other piece at the option of the player. In Malay chess a rook's pawn, so reaching the 8th rank, may become a mentĕri or any other piece immediately, except that it can only become a piece which is off the board; it cannot become a mentĕri if the mentěri has not been taken. Should, however, the pawn so advancing to the eighth rank be on any other file, it does not acquire the privilege until it has played back diagonally a sufficient number of moves to enable it to reach the rook's file. Thus a pawn reaching knight's eighth has to play back diagonally one square, on reaching bishop's eighth, two squares, and on king's or queen's eighth, three squares. It is not necessary to actually play the pawn to the rook's file, but it must play back sufficiently far to have reach- ed it. This curious rule makes winning by the odd pawn more difficult that in the European game.

There are other rules which tend to make it easier for the weaker force to draw. The king if left alone on the board must be mated in not more than seven moves or the game is drawn. When the stronger force is barely sufficient to mate, or the position is such as to make it difficult to mate in a few moves, Malay players of the weaker force frequently try to force the capture of these last remaining pawns or pieces, in the hope of escaping defeat by this rule.

Mate cannot be given by a discovered check. It is not good form to exchange queens unless the game can be immediately


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 won or saved by doing so. A prejudice against the exchange is very common amongst beginners in Europe. There is, of course, no reason for this, but in Malay chess there is some. The rules as to queening a pawn, and as to the lone king make it so difficult to win a pawn ending that it is seldom advisable for the stronger force to clear the board by exchanges.

These rules, which make it easier for the weaker force to draw, are to my mind a weak point in the Malay game, which otherwise is probably equal in essentials to our own. It is certainly a pleasant change to play a game in which no open- ings have been analysed, and in which the player has to rely entirely on himself from the very beginning of the game.

Malays generally open with a fianchetto to avoid exposing the king to an early check. Whether this is the best method of beginning I cannot say. Few Malays are really strong at the game, though a considerable number play respectably.

The point of most interest with regard to the game is how the special rules which differ from those of other forms of chess, were evolved-whether they are a survival of the form of chess originally taught to the Malays, or whether they have been invented by the Malays themselves.


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{| style="margin:auto;" ! English ! Malay ! Derivation according to Wilkinson's Dictionary.
 * Mate || Mat ||
 * Draw || Sĕri || Sanskrit
 * To take || Makan ||
 * To take "en passant" || Makan bidak suap. (suap = mouthful or bribe)
 * }
 * To take || Makan ||
 * To take "en passant" || Makan bidak suap. (suap = mouthful or bribe)
 * }
 * }

The origin of "tir" is doubtful

The words "huah," "kuda," makan," are probably pure Malay.

"Mat" apparently comes from the same source as "Sah." If "Sah" is derived from the Persian, so probably is "mat." "Sah Mat" may mean "the king is dead."


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 The total number of emigrants from Austria between 1850-68 was 57,726; of this no less than 43,645 is Bohemia’s share. The backward districts of the southern part of the country furnished by far the heaviest quota.

Emigration to Russia from Bohemia begins to assume at this time marked proportions. Thousands are lured thither by the prospect of high wages—high, compared to wages paid in Austria. Also, by land grants offered to settlers by the Russian Government. After the Austro-Prussian War in 1866, the flow of surplus population toward America is again on the increase; in fact, the Austro-Prussian War, synchronous as it is with the end of the Civil War, marks an epoch in emigration which from that year on mounts steadily and rapidly.

After 1880 the character of emigration is seen to change noticeably. The Čechs and Germans who had been supplying the bulk of the arrivals from Austria, gradually begin to give room to a new ethnic element, the Hungarians.

Later the Jugo-Slavs follow the Hungarians and in the overshadowing figures that result, the Čech proportion becomes, by comparison, negligible.

Notwithstanding strict police regulations, advertisements, though veiled, appear here and there telling of the great opportunities in America, giving instructions how to travel and other advice. Die Constitutionelle Allgemeine Zeitunq von Boehmen (Sept. 22, 1848) contains the advertisement of the firm of Knorr & Janssen, of Hamburg. The representative of the firm in Bohemia is Ed. Zenk of Liebenau, near Reichenberg (Liberec).

Another advertisement is that of Postschiff Verbindung London—New York. Passagiere und Auswanderer aus oest. State. The agent is G. H. Paulsen.

The same newspaper recommends to readers in its issue of Apr. 15, 1849, to purchase a book on America, bearing the title, Auf, nach America, by Fr. Jaeger.

Another announcement, printed May 31, 1849, assures the public that despite the Danish War, emigration to America via Bremen proceeds uninterruptedly.

The Pražský Večerní List lends space (in 1849) to the following advertisements:

May 22. Travelers to America are conveyed by vessels on the 15th of every month by. S. H. P. Schroeder in Bremen. Agent, C. Poppe, Prague, Koňský Trh, No. 833.

June 30. Announcement to Travelers to America. The firm of Luedering & Co., in Bremen, ships emigrants on the 1st and 15th of every month by fast going vessels. Agent. F. A. Dattelzweig, Klatovy (Klattau).

The Pražské Noviny of Sept. 16th, 1847, edited by Karel Havlíček, admonishes the readers not to emigrate. The article is obviously a reprint from the German. If the Čechs, the article argues, who contemplate going to America, work as hard at home as Americans are known to toil, they will be surprised to find America at the threshold of their door. The Politické wesnické nowiny z Čech of Sept. 11, 1849, pleads with the readers that love of the fatherland, if nothing else, should deter Čechs from emigrating. Who but adventurers dare the trip to America, anyway? Yet it is futile to try to divert the thoughts of the poor and the resolute from America.

“Reports continue to arrive from California concerning the large quantities of gold unearthed there,” write the Noviny Lípy Slovanské of Feb. 14th, 1849. “Nuggets of gold weighing as much as a pound, in some cases two, had been found. There are instances on record of immigrants making in gold digging and in trading with the Indians as much as $30,000. The average earnings of a person per day amount to $100. Fever is prevalent among the inhabitants, but it is not fatal. Clothing, food and domestic labor are very high; shirts sell at $10 a piece, beef from $1 to $2 a pound,, [sic]laundering a dozen shirts costs $6. A merchant’s clerk commands $3,000 a year”.

Writing from New York to the Prague Národni Noviny, April 3, 1849, J. Č. harps on the same favorite theme, California and its fabulous riches.

Immigrants traveled to the United States by the four ports of Hamburg, Havre, Antwerp and Bremen. So late as 1849 not a mile of railroad existed in Wisconsin, Iowa, Missouri, Arkansas, Tennessee or Texas. Up to 1850–55 but a small percentage of emigrants went west by railroad. They chose their homes in lake or river cities which had been benefited by canal and railroad construction. Buffalo, on Lake Erie, was of small importance


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 49/Malay Chess


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 49/On Tally Sticks and Strings in Borneo


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 Some Early Accounts of the Malay Tapir.

In Groeneveldt's translation of the Ying-yai Shêng-lan, an account of Sumatra written by a Chinese traveller in A. D. 1416, there is the following quaint statement:—

"In the mountains of this country a supernatural animal is found, called The Divine Stag. It looks like a large pig, and is about three feet high; the forepart of the body is black, the hind part white, and the hair is sleek, short, and very fine. The mouth is like that of a pig, but not flat in front; the hoofs have three grooves, and it only eats plants, not other animals."

The tapir (tapirus malayanus) is of course the animal here described, and the account, for all its quaintness, is excellent. The question is why should the tapir be called "The Divine Stag." Groeneveldt in a foot note gives the two Chinese ideographs, which he has translated by these words.

The ideographs are 神 (pronounced sin in the Mandarin dialect) which means spirit or soul, and 鹿 (pronounced lok) which means a deer or stag; and "divine stag" is thus the straightforward translation of the two words.

The obvious difficulty however is that the tapir most certainly is not called "the divine stag" by the inhabitants either of Sumatra or of any other country in which it is found. There is nothing divine or stag-like in its appearance, nor is there, so far as I am aware, any folk-lore or folk story that could be distorted, by the natural mistake of a traveller or by any stretch of imagination on his part, into such an expression as the divine stag."


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 The Malay name of the tapir is tenok (تنق) and what we should expect would be that the writer, who was of course describing an animal that was quite new and unknown to his readers, would endeavour to render this word in the ideographs of the language in which he was writing. What we should expect him to say is "in the mountains of this country a supernatural" (or, perhaps, rather, "extraordinary") animal is found called the tenok.

And this is, I venture to suggest, what the author has actually written.

Searching through the various dialects of the Chinese language for a dialect in which 神鹿 will represent the sound tenok, we find that in the 神 is pronounced "tin" whilst in the groater number of the other dialects it is "sin" or "shin."

The Hylam dialect would therefore appear to be indicated 鹿 however remains "lok" as in the Mandarin dialect. We therefore get "tin-lok," which, though it takes us a good part of the way, is not entirely satisfactory. I am informed however by the Chinese interpreters of the Supreme Court that there is no ideograph which represents the word "nok." It would therefore appear either that 鹿 represents the nearest sound possible in the Chinese language to the Malay word tenok, or else that, in A. D. 1416, it was pronounced "nok."

The passage in the Ying-yai Shêng-lan is interesting in more than one respect. Firstly, if my suggestion that these two ideographs represent the word tenok is correct, it shows that the writer of that work was a Hylam; a native, that is to say, of the Island of Hainan, a fact which both the geographical position of that island with regard to the countries mentioned in the account, and the skill and daring in navigation of its inhabitants render extremely probable.

I am more inclined to believe the writer of the Ying-yai Sheng-lan to have been a Hylam from the passage in the work where, also in an account of Sumatra, he gives (according to


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 Groeneveldt's translation) the following account of the mango: "There is a kind of mango called by the natives yam-pa; it is like a pear but a little longer and has a green skin."

Yam-pa, which is the sound of the ideographs 奄拔 in the Mandarin dialect, is meaningless. The Hylam dialect however gives us Jam-bu, which is not only excellent Malay but shows incidentally that the writer's memory had deceived him into confusing the guava with the mango.

The passage is interesting in a second respect, for Groeneveldt's "stag" deserves to be recorded along with the "sladang" and "hippopotamus" with which other writers have confused the tapir. It was indeed no less an authority than Newbold that confused the sladang (the Indian "gaur," bos gaurus) with the tapir. In his "British Settlements of the Straits of Malacca," published in 1839, he makes, on page 435 of the first volume, the following extraordinary statements:—

"The seladang is suposedsupposed [sic] by some zoologists to be identical with the tapir. The Malays however make a difference distinguishing the other tapir by the name of tennok. This is a point desirable to ascertain. The seladang may probably be a variety."

It would have been unfair perhaps to draw attention to this slip of Newbold's if it were not for the fact that it affords a curious instance of the extent to which the Malay forests were unknown even to the best informed English residents at a comparatively recent date.

More than one early traveller has recorded the hippopotamus in the far east. Generally they have I think confused it with the rhinoceros or the tapir. Occasionally perhaps they may have been misled by the word kuda ayer—(the Malay for the little sea-horse, which is not uncommon in these waters) which has led the lexicographers sadly astray. Marsden (in 1812), Abbé Favre (in 1875) and Swettenham (in (1881) all give kuda ayer as hippopotamus, thereby plainly implying that the hippopotamus, which of course is only found in Africa, is known to the Malays.


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 brother Toby, said my father, (meaning Piereskius)—and had multiplied his ideas so fast, and increased his knowledge to such a prodigious stock, that, if we may give credit to an ancedote concerning him, which we cannot with-hold here, without shaking the authority of all anecdotes whatever—at seven years of age, his father committed entirely to his care the education of his younger brother, a boy of five years old,—with the sole management of all his concerns.—Was the father as wise as the son? quoth my uncle Toby:—I should think not, said Yorick:—But what are these, continued my father—(breaking out in a kind of enthusiasm)—what are these, to those prodigies of childhood in Grotius, Scioppius, Heinsius, Politian, Pascal, Joseph Scaliger, Ferdinand de Cordouè, and others—some of which left off their substantial forms at


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 nine years old, or sooner, and went on reasoning without them;—others went through their classics at seven;—wrote tragedies at eight;—Ferdinand de Cordouè was so wise at nine,—'twas thought the Devil was in him;—and at Venice gave such proofs of his knowledge and goodness, that the monks imagined he was Antichrist, or nothing.—Others were masters of fourteen languages at ten,—finished the course of their rhetoric, poetry, logic, and ethics at eleven,—put forth their commentaries upon Servius and Martianus Capella at twelve,—and at thirteen received their degrees in philosophy, laws, and divinity:—But you forget the great Lipsius, quoth Yorick, who composed a work the day


text: The Incas of Peru/Chapter 3

title: The Incas of Peru/Chapter 3


text: The Incas of Peru/Chapter 4

title: The Incas of Peru/Chapter 4


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 he was born;—They should have wiped it up, said my uncle Toby, and said no more about it.

the cataplasm was ready, a scruple of decorum had unseasonably rose up in Susannahs conscience, about holding the candle, whilst Slop tied it on; Slop had not treated Susannahs distemper with anodines,—and so a quarrel had ensued betwixt them.


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xxxvi are here suddenly introduced, at Santen (Xanten), the Court of Netherland; whither, to his glad parents, after achievements (to us partially known) “of which one might sing and tell forever,” that noble prince has returned. Much as he has done and conquered, he is but just arrived at man’s years: it is on occasion of this joyful event that a high-tide (hochgezit) is now held there, with infinite joustings, minstrelsy, largesses and other chivalrous doings, all which is sung with utmost heartiness. The old King Siegemund offers to resign his crown to him; but Siegfried has other game a-field: the unparalleled beauty of Chriemhild has reached his ear and his fancy; and now he will to Worms and woo her, at least “see how it stands with her.” Fruitless is it for Siegemund and the mother Siegelinde to represent the perils of that enterprise, the pride of those Burgundian Gunthers and Gernots, the fierce temper of their uncle Hagen; Siegfried is as obstinate as young men are in these cases, and can hear no counsel. Nay he will not accept the much more liberal proposition, to take an army with him, and conquer the country, if if must be so; he will ride forth, like himself, with twelve champions only, and so defy the future. Whereupon, the old people finding that there is no other course, proceed to make him clothes; —at least, the good queen with “her fair women sitting night and day,” and sewing, does so, the father furnishing noblest battle and riding gear;—and so dismiss him with many blessings and lamentations. “For him wept sore the king and his wife, but he comforted both their bodies (lip); he said, ‘Ye must not weep, for my body ever shall ye be without care.’”

Sad was it to the Recken, Stood weeping many a maid;

I ween their heart had them The tidings true foresaid,

That of their friends so many Death thereby should find;

Cause had they of lamenting, Such boding in their mind.


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 6/Chapter 2


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Rh Nevertheless, on the seventh morning, that adventurous company “ride up the sand,” on the Rhinebeach, to Worms; in high temper, in dress and trappings, aspect and bearing more than kingly.

Siegfried’s reception at King Gunther’s court, and his brave sayings and doings there for some time, we must omit. One fine trait of his chivalrous delicacy it is that, for a whole year, he never hints at his errand; never once sees or speaks of Chriemhild, whom, nevertheless, he is longing day and night to meet. She, on her side, has often through her lattices noticed the gallant stranger, victorious in all tiltings and knightly exercises; whereby it would seem, in spite of her rigorous predeterminations, some kindness for him is already gliding in. Meanwhile, mighty wars and threats of invasion arise, and Siegfried does the state good service. Returning victorious, both as general and soldier, from Hessen (Hessia), where, by help of his own courage and the sword Balmung, he has captured a Danish king, and utterly discomfited a Saxon one; he can now show himself before Chriemhild without other blushes than those of timid love. Nay the maiden has herself inquired pointedly of the messengers, touching his exploits; and “her face grew rose-red when she heard them.” A gay High-tide, by way of triumph, is appointed; several kings, and two-and-thirty princes, and knights enough with “gold-red saddles,” come to joust; and better than whole infinities of kings and princes with their saddles, the fair Chriemhild herself, under guidance of her mother, chiefly too in honour of the victor, is to grace that sport. “Ute the full rich” fails not to set her needle-women to work, and “clothes of price are taken from their presses,” for the love of her child, “wherewith to deck many women and maids.” And now, “on the Whitsun-morning,” all is ready, and glorious as heart could desire it; brave Ritters, “five thousand or more,” all glancing in the lists; but grander still, Chriemhild herself is advancing beside her mother, with a hundred body-guards, all sword-in-hand, and many a noble maid “wearing rich raiment,” in her train!


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User talk:ZandDev

 * The last message was posted by on  at . The actual size of this page is  byte.

US–Germany Peace Treaty
Please see all the links that point there, including the Index:Treaty of Peace with Germany.djvu which you are working on. If the linkages are incorrect, then please correct all of them. --EncycloPetey (talk) 23:20, 31 October 2023 (UTC)

 * I have checked the special page above and it seems to me that the listed pages pointing here could remain. I changed the title link of Index:Treaty of Peace with Germany.djvu, now I think that my original edit could be restored. --ZandDev (talk) 02:17, 1 November 2023 (UTC)
 * Then this will need to be part of a larger discussion. Your new target already has a scan, which is completely different from the one you provided.  And the target you've chosen has an active deletion discussion.  The changes you've made cannot be considered correct for these reasons.  If it is the same treaty as the one you linked to, then the scan you're working on is redundant. --EncycloPetey (talk) 05:34, 1 November 2023 (UTC)
 * The treaties Index:Treaty of Peace with Germany.djvu and Index:Treaty of Peace - Versailles (1919) Ottawa.djvu are the same, but in the first is also present a French version inside. I've also seen the related deletion request. Here it it stated that Treaty of Versailles is a mix of three different but similar text. There is consensus for the deletion however the treaty that will take place of the current one has not yet been chosen.
 * The US–Germany Peace Treaty is the treaty signed separately between the US and Germany, is composed by three articles and remains without a scan copy on Wikisource. --ZandDev (talk) 13:25, 1 November 2023 (UTC)
 * I think that the migrate to box on US–Germany Peace Treaty should be removed and my addition of the box on Treaty of Versailles needs further discussion (as it is not proofreaded) and could remain as it is, reverted. --ZandDev (talk) 13:40, 1 November 2023 (UTC)
 * As I say, I think this needs to part of a larger discussion, involving more people, because multiple works need to be considered here. The French portion is irrelevant, since it would not be hosted here on the English Wikisource. --EncycloPetey (talk) 15:58, 1 November 2023 (UTC)

title: User talk:ZandDev


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310 per village, 146; houses per square mile, 72·7; inmates per house, 5·8. This Sub-division includes the 3 police circles (thánás) of Purí, Gop, and Pipplí. In 1883 it contained 1 civil and 5 magisterial courts; with a regular police force numbering 311 officers and men, and a village watch or rural police 1638 strong.

Purí (commonly known as Jagannáth).—Chief town of Purí District, Bengal; situated on the coast, in lat. 19° 48′ 17″, and long. 85° 51′ 39″, separated from the sea by low sandy ridges. In 1825, according to Stirling, it contained 5741 houses. In 1841 the houses numbered 6620, inhabited by 23,766 persons. The Census of 1872 disclosed a population of 22,695, of whom 12,077 were males and 10,618 females. In 1881 the population was returned at 22,095, namely, males 11,769, and females 10,326. Municipal income (1883—84), £1927. The number of Hindus in 1881 was 21,913; of Muhammadans, 181; and ‘other,’ 1. This is the ordinary resident population, but during the great festivals of Jagannáth the number is sometimes swollen by as many as a hundred thousand pilgrims.

Purí covers an area of 1837 acres, including the whole kshetra or sacred precincts of the town. It is a city of lodging-houses, being destitute alike of manufacturers or commerce on any considerable scale. The streets are mean and narrow, with the exception of the principal avenue, which leads from the temple to the country-house of Jagannáth. The houses are built of wattle covered in clay, raised on platforms of hard mud, about 4 feet high, and many of them gaily painted with Hindu gods, or with scenes from the Sanskrit epics. The intervening sandhills between the town and the beach intercept the drainage, and aggravate the diseases to which the overcrowding of the pilgrims gives rise.

The sanitary measures which have been taken for the improvement of the town are of three kinds,—the first directed to lessen the number of pilgrims; the second, to mitigate the dangers of the road; and the third, to prevent epidemics in the town. In seasons of cholera or other great calamity in Orissa, it would be possible to check the pilgrim stream, by giving warning in the Government Gazette, and through the medium of the vernacular papers. This was done in the famine year 1866, and native opinion supported the action of Government. But such interference is resorted to only under extreme circumstances. The second set of preventative measures can be applied with greater ease, and with more certain results. Thousands of pilgrims die annually upon the journey from exhaustion and want of food, nor does it seem possible to lessen the number of deaths from these causes. Within the last twenty years, pilgrim hospitals have been opened along the main lines of road, and a medical patrol has been, through the energy and devotion of the Civil Surgeon of Purí, established in the vicinity of the


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 solemn steps; I staggered back, and a chilly terror trembled through my frame. The apparition moved towards the table in awful silence. It took up my watch, looked at it, gave a hollow groan, and then laid it down again. I was thunderstruck. The phantom now moved slowly back, and I looked at its face as it was passing the table where the candle stood—Merciful heaven! how was I chilled with horror, when I beheld the features of my deceased mother! My knees shook, a cold sweat bedewed my face, and my strength forsook me."

"Meanwhile the apparition was come to the door, without having turned its face; it opened the latch gently, and, when on the threshhold, turned round, staring me in the face, with a ghastly look, and lifting up its emaciated hand, threatning three times in a horrible manner, and disappeared."

"I fell senseless back upon my couch, and when I could recollect myself again, I fan-


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NOTES AND QUERIES.

S. VI. DEC. 10, '70.

practised ever since the family lived there. When the money is gone, the servants have full liberty to drink, dance, sing, and go to bed when they please."

Is this strange custom still observed ? C. C.

WEATHER PROPHECIES. In Sylva Si/lvarum, "by the Right Honourable Francis Lo. Verulam Viscount St. Alban," ed. 1635, I find (p. 186) : " It is an Observation amongst Country-People, that Yeares of Store of Huwcs & Hep?., c'o commonly portend Cold Winters; And they ascribe it to Guds Providence, that (as the Scripture saith) reacheth even to the Falling of a Sparrow ; And much more is like to reach to the Preservation of Birds in such Seasons."

The same observation is repeated on p. 203. It is yet current hereabouts, and the same reason the preservation of small birds assigned. ' The berries are now called l< hips and haws," but move usually in this part of Yorkshire "dogjunips" (qu. uncle deriv.?) and "cathaws," the latter oi'ten pronounced " chattoes." W. C. B.

Hull.

LOCAL CAMBRIDGESHIRE SAYINGS. I send you the following legend concerning certain vil- lages near Cambridge : " Hungry Hardwiek," "Greedy Toft," "Long Stow," "Swaggering Bourne," " Girtonhogs," "Histon crogs," " Come to lick Girton pudding-bags."

C. W. BABELET.

LANCASHIRE FUNERAL FOLK LORE. The spe- cial correspondent of the Daily Telegraph (Dec. 1, 1868), in his account of the terrible colliery dis- aster at Hindley Green, near Wigan, has the fol- lowing passage, which deserves a place in the folk-lore column of " N. & Q." :

" I find an old Lancashire custom observed in the case of this funeral. By the bedside of the dead man, the relatives, as the}' took their last look at the corpse, have formed a tray or plate, upon which lay a heap of sprigs of box. Each relative has taken one of these sprigs, and will carry it to the grave, many of them there dropping it upon the coffin. Ordinarily the tray contains sprigs of rosemary or thyme ; but these poor Hindley people not being able to obtain those more poetical plants, have, rather than give up an old custom, contented themselves with stripping several trees of boxwood ; and hence it is the mourners carry the bright green sprigs which 1 hav seen."

nusivr BEDE.

A NURSERY TALE.

The following story is very popular in Lan- caster : Once on a time there was a man who had three children Lemon, Apple, and Orange Lemon was the daughter of a former wife, anc hated accordingly by her stepmother, who out day sent her for some cream, and threatened, i she broke the jug, to kill her. On the way back with the cream, she fell, and the jug was soon a dilapidated as the " luck of Edenhall." Lemon immediately resorted to the usual feminine remedy or everything, and sat on a doorstep crying vio- lently. A lady passing inquired into the cause of her distress, and purchased her another jug. This and a successor, obtained in a similar manner, were also broken. Lemon then went home, en- reating her stepmother not to kill her. The remainder I will endeavour to give literally as narrated to me :

"Fetch the hatchet out of the cellar," said the stepmother.

" Oh ! mother, you're going to kill me ! "

" I shall, if you don't do as I tell you."

[The hatchet having been brought up, Lemon is straightway butchered in a manner highly sug- gestive of the murder of Mr. Cook.]

The stepmother buried Lemon's head under the hearthstone, made a pie of her fingers, and put the remainder of her body in the cellar. When the father came home to dinner, he wanted to know where his daughter was.

" Gone to see her aunt," was the answer. And the pie was placed on the table, and then they heard a voice singing

" My little sisters are picking my bones, While I lie under cold marble stones."

" That's our Lemon's voice," said Apple.

" These are our Lemon's fingers," said Orange.

Then the father went down into the cellar, and found his daughter's body.

Next morning Apple got up to make the fire, and, as she was doing so, a bracelet came down the chimney.

Then Orange said : " I shall make the fire to- morrow, and see if anything comes for me." She made the fire, and there came a parasol for her. So the father said : " I shall try my luck in the morning." And whilst he was lighting the fire, a fine watch flew down. Then he ran into the street, and looking up at the house, he saw his daughter Lemon all in white, like, an angel, flying away; but this he never mentioned when he showed them his watch. Then the cruel step- mother thought she would try what she could get; but as she was making the fire, a hatchet came down the chimney, killing her dead on the hearthstone. WM. E. A. Axon.

Strangewavs.

NUMERAL PROPHECIES. Some curious articles have appeared in "N. & Q." (3 rd S. x. 215, and elsewhere) on what are called " Numeral Prophecies," i. e. where the figures composing the year-data of any given event are added as units to the year-date itself, and result in the production of the year-date of some other event more or less connected with the first. Such of these prophecies or rather, I should say, these curious combinations (for they all seem remark- ably like prophecies made after the events) as


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the beginning of September the whole party assembled at Maristow Castle. Even Mrs. Elizabeth Fitzhenry was among the guests. She had not visited Ethel in London, because she would not enter Lady Lodore’s house, but she had the true spinster’s desire of seeing the baby, and thus overcame her reluctance to quitting Longfield for a few weeks. Fanny Derham

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xxxviii "“Now issued forth the lovely one (minnechliche), as the red morning doth from troubled clouds; much care fled away from him who bore her in his heart, and long had done; he saw the lovely one stand in her beauty.

“There glanced from her garments full many precious stones, her rose-red colour shone full lovely: try what he might, each man must confess that in this world he had not seen aught so fair.

“Like as the light moon stands before the stars, and its sheen so clear goes over the clouds, even so stood she now before many fair women; whereat cheered was the mind of the hero.

“The rich chamberlains you saw go before her, the high-spirited Recken would not forbear, but pressed on where they saw the lovely maiden. Siegfried the lord was both glad and sad.

“He thought in his mind, How could this be that I should woo thee? That was a foolish dream; yet must I forever be a stranger, I were rather (sanfter, softer) dead. He became, from these thoughts, in quick changes, pale and red.

“Thus stood so lovely the child of Siegelinde, as if he were limned on parchment by a master’s art; for all granted that hero so beautiful they had never seen.”"

In this passage, which we have rendered, from the Fifth Aventiure, into the closest prose, it is to be remarked, among other singularities, that there are two similes: in which figure of speech our old Singer deals very sparingly. The first, that comparison of Chriemhild to the moon among stars with its sheen going over the clouds, has now for many centuries had little novelty or merit: but the second, that of Siegfried to a Figure in some illuminated Manuscript, is graceful in itself; and unspeakably so to antiquaries, seldom honoured, in their Black-letter stubbing and grubbing, with such a poetic windfall!

A prince and a princess of this quality are clearly made for one another. Nay, on the motion of young Herr Gernot, fair Chriemhild is bid specially to salute Siegfried, she who had never before saluted man; which unparalleled grace the lovely one, in all courtliness, openly does him. “Be welcome,” said she, “Herr Siegfried, a noble Ritter good;” from which salute, for this scems to have been all, “much raised was his mind.” He bowed with graceful reverence, as his manner was with women; she took him


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Rh by the hand, and with fond stolen glances they looked at each other. Whether in that ceremonial joining of hands there might not be some soft, slight pressure, of far deeper import, is what our Singer will not take upon him to say; however, he thinks the affirmative more probable. Henceforth, in that bright May weather, the two were seen constantly together: nothing but felicity around and before them.—In these days, truly, it must have been that the famous Prize-fight, with Dietrich of Bern and his Eleven Lombardy Champions, took place, little to the profit of the two Lovers; were it not rather that the whole of that Rosegarden transaction, as given in the “Heldenbuch,” might be falsified and even imaginary; for no mention or hint of it occurs here. War or battle is not heard of; Siegfried the peerless walks wooingly by the side of Chriemhild the peerless; matters, it is evident, are in the best possible course.

But now comes a new side-wind, which, however, in the long-run also forwards the voyage. Tidings, namely, reached over the Rhine, not so surprising we might hope, “that there was many a fair maiden;” whereupon Gunther the King “thought with himself to win one of them.” It was an honest purpose in King Gunther, only his choice was not the discreetest. For no fair maiden will content him but Queen Brunhild, a lady who rules in Isenland, far over sea, famed indeed for her beauty, yet no less so for her caprices. Fables we have met with of this Brunhild being properly a Valkyr, or Scandinavian Houri, such as were wont to lead old northern warriors from their last battle-field into Valhalla; and that her castle of Isenstein stood amidst a lake of fire: but this, as we said, is fable and groundless calumny, of which there is not so much as notice taken here. Brunhild, it is plain enough, was a flesh-and-blood maiden, glorious in look and faculty, only with some preternatural talents given her, and the strangest wayward habits. It appears, for example, that any suitor proposing for her has this brief condition to proceed upon; he must try the adorable in the three several games of hurling the Spear (at one another), Leaping, and throwing the Stone: if


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Rh Dakota, and the Adjutant General of the State of North Dakota, or a majority thereof. Any person eligible for appointment as such Commissioner shall be an actual and bona fide resident of North Dakota, and shall possess an honorable discharge either from the Navy, Army or Marine Corps of the United States Government.

§ 2.]Chapter 74 of the Session Laws of 1929 and all Acts and parts of Acts in conflict herewith are hereby repealed.

§ 3.]There is hereby appropriated out of any moneys in the State Treasury, not otherwise appropriated, the sum of $10,085.00, or so much thereof as may be necessary, to pay salary, clerkhire, travel and general expenses of the office of Veterans’ Service Commissioner as prescribed by Chapter 281, Session Laws of North Dakota for 1927, and Acts amendatory thereof:

An Act to provide for the creation, the powers, the duties, the authority and the jurisdiction of the State Water COnservation Commission; prescribing its powers and duties to investigate, plan, regulate, control, and supervise for all purposes of flood control, water conservation, water irrigation, water rights, and pollution of water, all public or private navigable or non-navigable, surface and subsurface, waters, streams, lakes, ponds, water-courses, surface waters, run-off waters, and water-sheds, located in or within the jurisdiction of the State of North Dakota and to exercise powers of contracting, of sale and of purchase, and of leasing and sub-leasing with respect thereof; providing for the construction, operation and maintainance


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 cied I had been haunted by a bad dream.—The clock struck one as I was going to look at my watch."

"Vexed that the stranger did not come home, I went to bed, and slept 'till it was broad day. When the waiter brought my breakfast, I asked whether my neighbour was come home. He denied it. Then I asked if he perhaps had left F? The waiter answered, it may be, he always pays his bill after dinner, he carries no trunks with him, and none of his servants lodge in our house."

"I went with the waiter to the apartment which the stranger had occupied: The key was in the lock, we walked in, all was empty."

"I went back to my room, took up the drafts he had given me, and would have destroyed them, if I thus could have disencumbered myself of the obligation which I owed him. It suddenly came in my mind that they perhaps might be fictitious, or the name of


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xl victorious, he gains her hand; if vanquished, he loses his own head; which latter issue, such is the fair Amazon’s strength, frequent fatal experiment has shown to be the only probable one.

Siegfried, who knows something of Brunhild and her ways, votes clearly against the whole enterprise; however, Gunther has once for all got the whim in him, and must see it out. The prudent Hagen von Troneg, uncle to love-sick Gunther, and ever true to him, then advises that Siegfried be requested to take part in the adventure; to which request Siegfried readily accedes on one condition: that, should they prove fortunate, he himself is to have Chriemhild to wife when they return. This readily settled, he now takes charge of the business, and throws a little light on it for the others. They must lead no army thither; only two, Hagen and Dankwart, besides the king and himself, shall go. The grand subject of waete (clothes) is next hinted at, and in general terms elucidated; whereupon a solemn consultation with Chriemhild ensues; and a great cutting-out, on her part, of white silk from Araby, of green silk from Zazemang, of strange fishskins covered with morocco silk; a great sewing thereof for seven weeks, on the part of her maids; lastly, a fitting-on of the three suits by each hero, for each had three; and heartiest thanks in return, seeing all fitted perfectly, and was of grace and price unutterable. What is still more to the point, Siegfried takes his Cloak of Darkness with him, fancying he may need it there. The good old Singer, who has hitherto alluded only in the faintest way to Siegfried’s prior adventures and miraculous possessions, introduces this of the Tarnkappe with great frankness and simplicity. “Of wild dwarfs (getwergen),” says he, “I have heard tell, they are in hollow mountains, and for defence wear somewhat called Tarnkappe, of wondrous sort;” the qualities of which garment, that it renders invisible, and gives twelve men’s strength, are already known to us.


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 From that time the Danish Government may effect the occupation of these territories with the Danish civil and military authorities, and the German Government may reinstate up to the said frontier line the German civil and military authorities whom it has evacuated.

Germany hereby renounces definitively in favour of the Principal Allied and Associated Powers all rights of sovereignty over the territories situated to the north of the frontier line fixed in accordance with the above provisions.

The Principal Allied and Associated Powers will hand over the said territories to Denmark.

A Commission composed of seven members, five of whom shall be nominated by the Principal Allied and Associated Powers, one by Denmark, and one by Germany, shall be constituted within fifteen days from the date when the final result of the vote is known, to trace the frontier line on the spot.

The decisions of the Commission will be taken by a majority of votes and shall be binding on the parties concerned.

All the inhabitants of the territory which is returned to Denmark will acquire Danish nationality ipso facto, and will lose their German nationality.

Persons, however, who had become habitually resident in this territory after October 1, 1918, will not be able to acquire Danish nationality without permission from the Danish Government.

Within two years from the date on which the sovereignty over the whole or part of the territory of Schleswig subjected to the plebiscite is restored to Denmark:

Any person over 18 years of age, born in the territory restored to Denmark, not habitually resident in this region, and possessing German nationality, will be entitled to opt for Denmark;

Any person over 18 years of age habitually resident in the territory restored to Denmark will be entitled to opt for Germany.


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 Option by a husband will cover his wife and option by parents will cover their children less than 18 years of age.

Persons who have exercised the above right to opt must within the ensuing twelve months transfer their place of residence to the State in favour of which they have opted.

They will be entitled to retain the immovable property which they own in the territory of the other State in which they were habitually resident before opting. They may carry with them their movable property of every description. No export or import duties may be imposed upon them in connection with the removal of such property.

The proportion and nature of the financial or other obligations of Germany and Prussia which are to be assumed by Denmark will be fixed in accordance with Article 254 of Part IX (Financial Clauses) of the present Treaty.

Further stipulations will determine any other questions arising out of the transfer to Denmark of the whole or part of the territory of which she was deprived by the Treaty of October 30, 1864.  HELIGOLAND.

The fortifications, military establishments, and harbours of the Islands of Heligoland and Dune shall be destroyed under the supervision of the Principal Allied Governments by German labour and at the expense of Germany within a period to be determined by the said Governments.

The term "harbours" shall include the north-east mole, the west wall, the outer and inner breakwaters and reclaimed land within them, and all naval and military works, fortifications and buildings, constructed or under construction, between lines connecting the following positions taken from the British Admiralty chart No. 126 of April 19, 1918:

(a) lat. 54° 10' 49" N.; long. 7° 53' 39" E.;

(b)  –  54° 10' 35" N.;     – 7° 54' 18" E.;


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Published

 * Diary of One Month in Honolulu (1914) by Katherine Merritte Snyder Yates

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Arrived this morning. Have heard of rose-colored glasses—guess I have on rainbow ones. Never saw such colors in my life.

Trip was fine. Was seasick only one day and after that felt splendidly. Jack wasn't sick at all—says that if he had been green all the way over, this one day here would have paid for it, all right. The islands are glorious as you come in. One of the valleys was full of a rainbow-colored mist, and the mountains are so close that you can almost touch them.

Motored out to one of the hotels located on the Beach, and have a corner room with the sea less than a hundred feet away on one side and the mountains only a mile and a half on the other.

Ate, rested and unpacked.


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Took it easy today, just to get our land-legs back again. The only time you feel the revolution of the earth is when you get off of a boat.

Sat on the lanai, as they call the veranda, and watched that purple sea and saw boys half a mile out in the breakers, standing up on boards and coming in. Jack wants to try it.

Went in bathing. Water is warm and yet vital. Jack is going to get a native boy to teach me to swim so that he can wrestle with a surf-board without bothering about me.

Aquarium is close by, so we went there this afternoon. It is marvelous. I think I dreamed those fishes—they can't really be like that!—there aren't any such colors in the world—couldn't be. Those gorgeous pictures of the fish, that we laughed at in San Francisco, because they were so ridiculously impossible, look dull and dusty after seeing the real thing.


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Got up early for a swim before breakfast and feel as if I were sixteen. The only way to find enervation here is to sit around and invite it to call on you.

Motored this afternoon. Went around Diamond Head first. View of land and sea is superb. Then out Manoa Valley—the broad valley we see from the hotel. The streets and homes are beautiful and the mountains tower close and green on three sides with a wonderful sea view on the fourth.

Then we went to the Pali. No use in trying to write anything about that—the scene is too marvelous. Don't think I breathed for five minutes after we reached the brow. Motored right to the edge of the precipice. Jack was so astonished that he couldn't even ask questions—just looked. He asked them on the way back, though.

The flowering trees here are as impossibly brilliant as the fish. I used to make them like that when I was a kiddie with a paint box, and mother used to scold me for not sticking to nature. Wish she could see these.


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Went out in a surf-boat this morning. A wonderful experience. The waves were splendid and we came in for at least half a mile at express train speed. We did it five times and I wasn't at all frightened but wanted to keep on forever. You couldn't drown if you wanted to, with those Hawaiian boys around.

Jack tackled a surf-board afterward and I watched him. I think if he would diet for a while he could ride better—but he got along very well, considering.

This evening we went out to Punahou College grounds to see the night-blooming cereus. Two sides of a long block in one great hedge crowded with white blossoms each a foot long and a foot across and deliciously fragrant. I saw some of the same blossoms that had climbed high into the trees. The texture of the petals is like that of water lilies.


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Motored around the Island. Started at 8:30 this morning and went to the Pali and down the face of it—"Pali" means precipice—and then along the windward side of the Island, and around the point to Haleiwa. Had a fine luncheon there at a lovely little hotel, beautifully situated.

Wandered around and took some pictures while Jack talked hunting and fishing possibilities until he got the fever. The golf links are fine. Guess we'll go back for a day or so.

Came home through pineapple and cane country and past the cavalry barracks and reached here at five o'clock. The trip was 83 miles—a glorious 83 miles. Jack acquired so much information that there'll be no living with him.

Saw grass houses, and natives making poi, and men working or riding horseback with wreaths of fresh flowers on their hats. It makes you think that they must be sweet-natured.

I never saw so many different kinds of costumes in my life as this cosmopolitan population presents—and every individual seems to have an eye for color. It is fascinating.


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Went to church this morning. It seemed like a little trip back home.

This afternoon wrote letters for tomorrow's mail, while Jack tried to get friendly with a surf-board. He said to give everybody his regards—that's the way he always writes letters. He thinks he's the greatest surfer on the beach because he caught a wave today. He came in with it all right—but the board was on top.

This is the most marvelous climate. The days are never too hot, and the nights are always cool, though never chilly, and the atmosphere is clear, never sticky or muggy the least bit.

Hawaiian boys sang Hawaiian songs while we were at dinner, and gave a concert on the lanai afterward. I love their music. I am going to get a ukulele tomorrow and take some lessons. I shall not tell Jack until I begin to practice.


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A wonderful tramp today. I'm glad Jack and I have feet and ambition—we would miss two-thirds of our good times if we hadn't. Went up Palolo Gorge. Drove to the beginning of the trail, because Jack said we were out of training and must start easy. The car would have taken us to within three miles of it.

The trail goes up a little stream which you cross over and over again, and the mountain sides crowd you and are covered with great ferns and kukui and mountain apple trees, and strange, twisting vines, and there is sweet wild ginger all about, and wild bananas. At the upper end is a high fall of water coming down into a wide pool with black boulders and dripping green things all about. The trail goes around this fall to another, just as beautiful, above. We didn't have—time to go farther, but there are seven falls, one above another, coming from a crater 1500 feet up in the mountains. Jack cut me a bamboo alpenstock from a beautiful clump beside the stream.


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Swam before breakfast this morning. Don't feel at all tired from yesterday's tramp.

Motored out to a sugar mill this afternoon and saw the entire process from growing cane to finished sugar—and we tested it at each stage. Jack was so interested that I think he contemplates starting a sugar mill in the front yard when we get home. He'll know how to, anyway.

The road out to the mill was very interesting. We went through some beautiful gardens called Moanalua, and are going again to explore them, as they say that everyone is permitted to do. Jack says that the person who owns them evidently knows how to get the best out of his possessions by sharing them. I wonder why it should be such a surprise to find a very generous person, but it is.

Went to a band concert in Thomas Square this evening. The Royal Hawaiian Band played and we enjoyed it immensely. The bandmaster has led that band for more than forty years. Two Hawaiian women sang in their own language. It was beautiful, for their voices are very rich and sweet and there were curious cadences in the songs. Jack was enthusiastic.


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Drove up Tantalus, which is a beautiful mountain near town, on the slopes of which are lovely homes and gardens. Motors are not allowed up there, so we took a carriage.

The view is wonderfully fine, and the road winds and twists fascinatingly through seven miles of forest. It would be a delightful place to live. Some of the houses are perched on the very edge of bluffs over-looking deep valleys and have to be anchored to keep the wind from blowing them away. The gorges are full of jungle growth of ferns and creepers and trees with straggling, mossy branches, and the air is cool and sweet and woodsy. The whole city and harbor and sea are spread out below you in colors that make your eyes doubt themselves.

We left the carriage and climbed the trail to the highest point. It was worth it.

Coming down we took in the Punch Bowl, a great crater close to the town which has a fine motor road clear to the top. It is 498 feet high, and grown up with giant cacti and algaroba trees. We stayed up there for the sunset.


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We went down to the wharf this morning to see a ship sail for the Coast. It surely was a great sight to see the many nationalities in their Many costumes, and the departing passengers, both men and women, loaded down with dozens of garlands of fresh flowers. They call the garlands "leis," and when the boat pulls out, the passengers toss them back to their friends on the wharf, until the air is full of gay blossoms and the native diving boys catch those that fall in the water, and wrap them about themselves. Those boys dive from the prow of the vessel. It made me gasp. Jack didn't even suggest trying to do that. The Royal Hawaiian Band played as the boat pulled out.

This afternoon we went through the Diamond Head fortifications, Jack having gotten a permit. I'm glad I'm an American, or I couldn't have gone. The work that has been done is splendid. Jack asked more questions than a seven-year-old youngster, but what he doesn't know now about range-finders and mortars and searchlights, and things like that, isn't worth knowing.


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Went up Tantalus on horseback. The equestrian trail tempted us so the other day, that we had to prove it. Started early this morning and took our luncheon. When we got clear up, we tied our horses and took a foot trail which leads back into a splendid gorge—a regular tropical jungle—the wildest, most beautiful place I ever dreamed of. And there is nothing to be afraid of, no matter what sort of wilderness you get into, for there is not a snake nor a dangerous animal or insect in the Islands. The only warning we had was to keep to the trails, so as not to get lost; otherwise one is absolutely safe.

We followed the trail around to the Pauoa Flats and across them until we could look down into Nuuanu Valley and through the Pali gap. Would have gone home by Pauoa Valley if we had not had to go back for the horses.

We are going to tramp up that way again. I wish I could go to the top of Konahuanui—that is 3100 feet, and the trail looked fascinating.


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Went out to the Country Club this morning—Jack has a card there—and played golf. The building is beautiful and just suited to the surroundings, and that is saying a good deal. The course is excellent and we both scored very well.

Took our cameras and went to Moanalua this afternoon. The entire grounds are exquisitely laid out and the Japanese tea garden is a delight. At four we went to the Chinese teahouse, where, it being Saturday, the owner of the estate was serving tea and good cheer to all who came—friend or stranger—with cordial hospitality. Jack learned a lot from him about the Islands as they used to be; and then we went through the curious grass houses which constitute a museum of things Hawaiian. There is a fine polo field, too, and Jack is wild to be here when polo games are on.

Went to the Chinese theater this evening. I never had so many interesting experiences so close together in all my life before.


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Sunday again. We went to the Kawaiahao church, where the congregation is mostly of natives and the sermon in the Hawaiian language. It was very interesting, for the language has fascinating sounds and the earnestness of the people gave us as much of the real sense of worship as if we could have understood what was said. Worship, anyway, is a matter of feeling—not of words.

This afternoon we motored through Kapiolani Park and all about beautiful Kaimuki with its splendid vistas and then up Palolo Hill, where the scene spread out at our feet was wonderful beyond words. Then we went out Waialae Road for a ways, and turned off toward the sea, where we came to a pretty little beach all by itself with only a house or two and a cocoanut grove and some pastures. It seemed almost out of the world, but I loved it. The drive was thoroughly delightful.

Concert by Hawaiian boys at the hotel, as usual on Sunday evening. I never weary of hearing them.


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Swimming before breakfast. The native boy has made quite a swimmer of me, for such a new beginner, and I am desperately proud; but not so proud as Jack on his surf-board. He can get every wave that is worth while—so he says—and came in once on his knees. I don't believe he meant to—I think the board bucked him into that position—it looked that way.

Company to tea at the hotel this afternoon. I had the six nicest ladies who came over on the boat with us. Jack was at his best, though I had to lead him to it with a rope. He said that it was the blue and white tea-set that cheered him up, but it wasn't; it was the blue and white frock of the prettiest girl—and he was not only cheered, but positively inebriated.

An informal dance at the hotel this evening, with officers from the passing transport in attendance with their families. It was an exceedingly nice dance.


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We are at Haleiwa. Left Honolulu on the 9:15 train this morning and reached here a little before noon. The trip was beautiful and the coast and mountains were different from anything we had seen on any other part of the Island.

This afternoon we walked over to the Waimea beach, not far from the hotel, and the surf was splendid. Also, I found a good many shells—not very large, but wonderfully brilliant in coloring. We talked to some natives and Jack got some more information, as usual. He is going to the site of an old heiau, or temple, tomorrow morning.

Went in swimming after dark. It was fun. Jack wants to do some hunting and fishing, but we'll not have time, for there is a hula dance planned for tomorrow night, back in Honolulu, and we don't want to miss that.


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Went swimming early and then played golf over a beautiful course close to the sea. Until I came to Hawaii I never dreamed how much such jJovely surroundings could add to golf.

A Japanese woman brought some fish to the hotel in flat baskets swung from a yoke, and when Jack saw them he was perfectly crazy to go fishing; but I told him that it was a crime to eatch live rainbows on a hook. And even then I had to mention the hula to keep him from staying over. I'd hate to have him catch things like those, and if he should catch a squid, such as she had, I'd have nightmares for a week.

Reached home at 5:30 and went to the hula in the evening. I liked it immensely and don't see why any right-minded person should object to it in the least, since it is to be viewed as a survival of old Hawaiian customs and not as a modern entertainment. The girls are wonderfully supple and well trained and the play of their muscles is astonishing.