connuts, and melons, and any other fruit that may be in season. In the meat-market-which is served only by men-pork, fish, and frogs, and sometimes venison, are sold; and occasionally beef can be had. Cattle may not be killed without an order from the Court; and whoever kills a beast must expose its head and feet, to ensure that it has not been stolen. Before this rule was made, cattletheft is said to have been frequent. The market generally lasts about three hours, but some of the unsuccessful linger a little longer in the hope of selling their wares. In the shops adjoining the market, some of which are kept by Chinamen and Burmese, the occupiers are general dealers. In them are kept for sale, umbrellas and fans, lacquered brass, and crockery ware, native embroideries, English cotton piece - goods, broadcloths, velvets, velveteens, satins, silks, muslins, Chinese silks and crapes, silk jackets and trousers, silk jackets lined with fur, German aniline dyes and needles, Swedish and English matches, tinned salmon, sardines, milk, butter, jams, swords, knives, nails, gongs, hoes, large shallow iron pans, iron tripods for setting over the fire, brimstone, bluestone, arsenic, native and patent medicines, pestles and mortars for elderly toothless people to crush their betel-nut in, vegetable-wax tapers for burning in the temples, Chinese perfumery, and pictorial paper scrolls; kerosene oil and lamps, glass basins, decanters and mantelpiece vases, and a selection of earthenware jars, pots and pans; in fact, all that a native purchaser has learned to desire. Passing from the outer into the inner town, we continued along the main road until we came to the enclosure wall of the palace grounds. The gate of the palace lies 1140 yards from the entrance of the inner town, and leads into an extensive court containing several buildings. The palace faces the gate, and is a substantial onestoreyed building, slightly Chinese in aspect, with brick walls, plastered over with an excellent cement, and a tiled roof. Ascending a flight of steps, paved with black tiles, we entered the audience-hall, which occupied the whole front of the building. The floor of the hall is inlaid with various woods, several chandeliers hung from the ceiling, and the walls were papered like an English drawing-room, and adorned with long, narrow, gilt-framed mirrors. The remainder of the furniture consisted of a lounge, an easychair, a dozen drawing - room chairs, upholstered in green rep, and a small tea-table. Through the doors leading into the private apartments, some elegantly designed carved lattice-work partitions were seen, which served as screens to the interior of the palace. A few minutes after we were seated, the king, dressed in a green silk loongyee or skirt, and a white cotton jacket with gold buttons, entered the hall, and after shaking hands, welcomed us in a quiet and dignified manner. Tea was then brought in, and we seated ourselves round the table. After a few preliminary remarks, Dr M'Gilvary told him the object of my visit, and the great boon to his country that the construction of a railway to connect it with Burmah and China would be. He was rather thick-skulled, and had never been remarkable for intelligence. He could not understand how trains could move faster than ponies, or how they could move at all without being drawn by some animal. Anyhow, they could not ascend the hills, for they would slide down unless they were pulled up. I explained to him that I had made three railways in England, and therefore he might rely upon what I said. Railways were made in various parts of the world over much more difficult hills than those lying between Zimmé and Maulmain; that even along the route I had taken, it would not be very expensive to carry a railway, and that it would be still easier to carry one from Maulmain to Raheng. As to the possibility of trains being moved without being drawn by animals, he could ask any of his people who had been to Rangoon; all of them would tell him that locomotives, although on wheels, dragged the train along. He seemed quite stupefied by the revelation. It might be soit must be so, as I had seen it—but he could not understand how it could be. He was very old; he could not live much longer; he hoped we would be quick in settling about and constructing the line, as otherwise he would not have the pleasure of seeing it. I then asked him to aid me in collecting information, and in choosing the best route through his territories by having me provided with the best guides, and by issuing instructions to the governors of the provinces to assist me by every means in their power. This he promised to do; and after a little general conversa tion, we shook hands with him, thanked him for his kindness, and departed. We next visited Chow Oo-boonla-wa-na, the only sister of the queen, and the daughter of the late king of Zimmé. On entering her grounds we noticed several prisoners in chains sawing timber. An iron collar was riveted round their necks, and from this a string supported their leg-irons, and enabled them to work more easily. There being no Government allowance for their food, the prisoners are dependent upon the charity of the market-women and their Own relations for their victuals. The term of their imprisonment depends greatly upon the ability of their relations or friends to pay the fines which are imposed for all crimes but murder. The prisoners, when not `at work, are allowed to roam about the city in their chains, and their relations are held responsible if they should escape. Ascending the steps of the house we entered a broad verandah, where several of the princess's women were engaged on fancy needlework, and in weaving. Some were embroidering triangularshaped velvet ends for Shan pillows; others were embroidering silken skirts, and showing great skill and taste in the designs and workmanship. The audience-hall was raised about fifteen inches above the verandah, and at its back was a large stand of arms containing old Tower muskets, marked with G. R.; swords, crossbows, and lances, many of the last being imitations made out of wood, and painted red. The muskets are sold in Bangkok for seven or eight rupees each, and fetch from ten to twelve rupees in Zimmé. It must be abcut equally dangerous to fire with such a weapon as to be fired at. After being introduced to the princess and her little daughter by Dr M'Gilvary, and admiring the embroidery which was worked in coloured silks and gold and silver threads, I broached the subject of my visit by telling her about the proposed railway, and saying that the missionaries had told me that she was the best person to apply to about the trade of the country, and that I should be deeply obliged if she would give me what information she could upon the subject. In reply, she said that she was delighted to hear about the railway. She was one of the largest traders in the country, and would do what she could to further the project. A railway, she knew, would bring wealth to the country, and carry the produce cheaply away. Every one, nobles and people, would be glad, if a railway was made to connect their country with Burmah and China. She went on to say that she had long taken an interest in the currents of trade that passed through Zimmé; and, in her own interests, had endeavoured to arrive at the number of men and animals employed in the caravan trade. No accurate statistics had been made, but she would gladly give me the outcome of her inquiries. Then, after a little consideration, she told me that from 700 to 1000 laden mules and ponies came yearly from Yunnan, and from 7000 to 8000 from Kiang Tung, Kiang Hung, and other places in the British Shan States; 1000 elephants are employed in carrying goods to and from Kiang Hsen, chiefly for transhipment to Luang Prabang and elsewhere; 5000 porters travel into Lower Burmah, and 4000 to the neighbouring States, and to the British Shan States lying to the north; 3000 laden oxen ply between Zimmé and Lakon, and from 500 to 600 to Lower Burmah. The movement of unladen animals for sale, she said, was as follows: Between 5000 and 6000 buffaloes were brought yearly to Zimné from Luang Prabang, and numerous oxen from Lapoon and Lakon; and from 200 to 300 elephants were yearly taken into Burmah. The porters travelled throughout the year, and the Chinese caravans proceeded as far south as Ootaradit, a Siamese town at the head of the navigation of the Meh Nam. According to her, elephants were very numerous in the country; there were fully 8000 both in Zimmé and Lakon, even more in Nan, and about half that number in Peh. A considerable boat-traffic existed on the river, particularly in the rainy season. One thousand boats plied between Zimmé and Raheng, many of them proceeding to Bangkok. When taking leave, the princess promised to aid me in getting elephants for continuing my journey, and said she hoped we would give her the pleasure of our company at dinner before we left. We then returned to our house, as it about breakfast - time, and Mrs M'Gilvary would be expecting us. was After breakfast I went next door to have another chat with Mr Wilson. He told me that Chow Oo-boon had great power with the members of the Government, who were all connected with the royal family; because, besides being the queen's sister, she was the spirit-medium of the family. As an instance of her power, he stated that when called in to consult the spirits after the late Chow Ilona, or second-king, was struck down with sickness, she boldly told him that the spirits were displeased at his oppression of the people, and advised him at once to abolish certain vexatious taxes, particularly the monopoly of arrack, or rice-spirit. The method practised when consulting the beneficent spirits who, like mortals, are fond of retaliating when provoked-is as follows: When the physician's skill has been found incapable of mastering a disease, a spirit-medium-a woman who claims to be in communion with the spirits-is called in. After arraing herself fantastically, the medium sits on a mat that has been spread for her in the front verandah, and is attended to with respect, and plied with arrack by the people of the house, and generally accompanied in her performance by a band of village musicians with modulated music. Between her tipplings she chants, an improvised doggerel, which includes frquent incantations, till at length, in the excitement of her potations, and worked on by her song, her body begins to sway about, and she becomes frantic, and seemingly inspired. The spirits are then believed to have taken possession of her body, and all her utterances from that time are regarded as those of the spirits. On showing signs of being willing to answer questions, the relations or friends of the sick person beseech the spirits to tell them what medicines and food should be given to the invalid to restore him or her to health; what they have been offended at; and how their just wrath may be appeased. Her knowledge of the family affairs and misdemeanours generally enables her to give shrewd and brief answers to the latter questions. She states that the Pee-in this case the ancestral, or, perhaps, village spirits are offended by such an action or actions, and that to propitiate them such and such offerings should be made. In case the spirits have not been offended, her answers are merely a prescription, after which, if only a neighbour, she is dismissed with a fee of two or three rupees, and, being more, or less intoxicated, is helped home. In case the spirit-medium's prescription proves ineffective, and the person gets worse, witchcraft is sometimes suspected, and an exorcist is called in. The charge of witchcraft means ruin to the person accused, and to his or her family. It arises as follows: The ghost or spirit of witchcraft is called Pee-Kah. No one professes to have seen it, but it is said to have the form of a horse, from the sound of its passage through the forest resembling the clatter of a horse's hoofs when at full gallop. These spirits are said to be reinforced by the deaths of very poor people, whose spirits were so disgusted with those who refused them food or shelter, that they determined to return and place themselves at the disposal of their descendants, to haunt their stingy and hard-hearted neighbours. Should any one rave in delirium, a Pee - Kah is supposed to have passed by. At Every class of spirits-even the ancestral spirits, and those that guard the streets and villages— are afraid of the Pee-Kah. its approach the household spirits take instant flight, nor will they return until it has worked its will and retired, or been exorcised. Yet the Pee-Kah, as I have shown, is itself an ancestral spirit, and follows as their shadow the son and daughter as it followed their parents through their lives. It is not ubiquitous, but at one time may attend the parent, and at another the child, when both are living. Its food is the entrails of its living victim, and its feast continues until its appetite is satisfied, or the feast is cut short by the incantations of the spirit-doctor, or exorcist. Very often the result is the death of its victim. When the exorcist, spirit-doctor, or witch-finder, is called in and asked whether he considers the patient is suffering from a PeeKah, he puts on a knowing look, and after a cursory examination of the person, generally declares it to be so. His task is then to find out whose Pee-Kah is devouring the sick person. After calling the officer of the village and a few headmen as witnesses, he commences questioning the invalid. He first asks, "Whose spirit has bewitched you?" The person may be in a stupor, half unconscious, half delirious from the severity of the disease, and therefore does not reply. A pinch, or a stroke of a cane, may restore consciousness. If so, the question is repeated; if not, another pinch or stroke is administered. A cry. of pain may be the result. That is one step towards the disclosure; for it is a curious fact that, after the case has been pronounced one of, witchcraft, each reply to the question, pinch, or stroke, is considered as being uttered by the Pee-Kah through the mouth of the bewitched, person. A person pinched or caned into consciousness cannot long endure the torture, especially if reduced by a long illness. Those who have not the wish nor the heart to injure any one, often refuse to name the wizard or witch until they have been unmercifully beaten. On the 'sick person naming an individual as the owner of the spirit, other questions are asked, such as, "How many buffaloes has he?" "How many pigs?" "How many chickens ?" "How much money?" &c. The answers to the questions are taken down by a scribe. A time is then appointed to meet at the house of the accused, and the same questions as to his possessions are put to him. If his answers agree with those of the sick person, he is condemned and held responsible for the acts of his ghost. The case is then laid before the judge of the court, the verdict is confirmed, and a sentence of banishment is passed on the person and his or her family. The condemned person is barely given time to sell or remove his property. His house is wrecked or burnt, and the trees in the garden cut down, unless it happens to be sufficiently valuable for a purchaser to employ an exorcist, who for a small fee will render the house safe for the buyer; but it never fetches half its cost, and must be removed from the haunted ground. If the condemned person lingers beyond the time that has been granted to him, his house is set on fire, and, if he still delays, he is whipped out of the place with a cane. If he still refuses to go, or returns, he is put to death. The late King or Zimmé, on hearing from the villagers of the Karen village of Ban Hta, that their headman was bewitching them and would not leave the village, allowed the people to club him to death. About three years before my visit another case came to the knowledge of the missionaries, where two Karens were brought to the city by some of their neighbours, charged with causing the death of a young man by witchcraft. The case was a clear one against the accused. The young man had been possessed of a musical instrument, and had refused to sell it to the accused, who wished to purchase it. Shortly afterwards he became ill, and died in fourteen days. At his cremation, a portion of his body would not burn, and was of a shape similar to the musical instrument. was clear that the wizards had put It |