remarks describe those I have seen in Sam-kong and other market towns. Further particulars from other sources will be given below, meanwhile we proceed up the river. From Sam-kong to Lienshan the road, which is one of the very best to be found in the province, follows the course of the river, and leads the traveler through one of the grandest of mountain passes, a veritable bit of the Alps transferred to Chinese territory. The mountains rise in stately grandeur on either side, majestic, awe-inspiring. They are mostly covered with verdure and present a great variety of floral treasures, among which new species and even new genera may be found. After about twelve miles travel through this magnificent gorge Lien-shan is reached, beyond which the scenery is less romantic as the road continues in the direction of Kwangsi, which may be reached in two days' further travel. Lien-shan is a military station established for the special purpose of holding the Iu people in restraint. The territory of these people is forbidden ground to the foreigner. In our passport a special clause is added distinctly stating that we must not venture into their country, and the authorities of Lien-chow, and Lien-shan, take special care to see that these restrictions are carried out. Such difficulties only increase the desire to see and know more of them. Their little territory has quite a fascinating interest especially to those who delight in ethnology. It is difficult to obtain reliable accounts of their history or descent. The meagre notices we get from Chinese sources are very unsatisfactory. The chief source of the scattered notices of them found in native books are the works of one Chik-nga, a man of considerable learning and ability, who flourished in the time of the Ming dynasty, and who having been beaten because he neglected to dismount when the Nan-hai magistrate passed, fled to the Iu country, married one of their women and lived among them for many years. He gives minute details of their manners, customs, etc., but unfortunately his book is now exceedingly difficult to procure. The Ius formerly occupied a much wider territory than they do now, but they have been driven back from time to time, until they are now confined to the high and in many places almost inaccessible mountains. They have repeatedly revenged themselves on the Chinese, breaking forth in marauding bands, burning, plundering, murdering, until by one great effort the Chinese drove them back into their present home, and surrounded their country with guard stations. The following is a translation of a paper issued from the office of the Prefect in Lienchow, accompanied by a map of the district, with the names and situations of the various tribes:-"As to the origin of the Iu people: In the time of the Emperor Shao Hing of the Sung dynasty (A.D.

1131-1163) a native of Lien-chow named Liao held an official position in Kwangsi, and on his return home brought with him a number of Iu slaves. These he distributed among the mountains to cultivate the land. In a long course of years they increased and multiplied until they became eight large tribes, or lodges (called ). They continued to spread until the increased numbers were divided into twenty-four smaller bands (called ), and now they are scattered over all the mountains and hills. They engage in agriculture, supporting themselves by their own efforts. Among them were idle, restless fellows, whose time was given to robbing and plundering, and the people (the Chinese) suffered greatly from their depredations, until in the 24th year of the reign of Kang Hi (A.D. 1688), the officers of the three provinces (Kwangtung, Kwangsi and Hunan), united in subjugating them. A city was founded (Lien-shan) and further outbreaks prevented. Moreover thirty-six military stations were established, encircling them as in a net. The Iu people were in great fear for themselves, and the Chinese (lit. scholars and people), confidence being restored, dwelt in peace. In regard to the customs of the Iu people; the third day of the third month of every year they call the "Rice Feast," lit."Thanks for rice to eat ;" the sixth day of the sixth month is called the "Thanksgiving to the Earth and Gods," and the fifteenth of the tenth month is called the "Hall of Mirth and Song." At this time every tribe slaughters pigs and sheep. The men and women eat together. Drums are beaten and gongs sounded, and they all sing in chorus. The youths and maidens go about independently, choose their mates and are thus married. These people ascend mountains with the same ease that they walk on the level plain. They sleep in the open air as readily as in a room. Every year, according to custom, some of them come to Lien-chow bringing tribute and are rewarded with wine, oil-cake and salt. In front of the great hall each receives his portion and departs. In their dress they use light green cloth, embroidered in the five colors with silk floss and the form of an old cash worked on the back. These are called their variegated clothes. The men and women bind up their hair, and wear large earrings and silver circlets around their necks. The young men when they come of age wear an under garment of red cloth and stick a white cock's feather in their hair. The women wear a three-cornered turban, pointed at the top and round at the bottom. Such is the dress of the Iu people." Another account says: "Fifteen miles south-west of Lienchow, and about one hundred and thirty-five miles in circumference, is a region of lofty mountain ranges, full of steep and dangerous places, where the Iu people dwell. All the Ius comb their hair into a tuft

on the crown of the head, and go bare-footed. Clothes made of striped and colored hempen cloth, with green and red colors, and cock's feathers adorning the hair, are considered beautiful. Their disposition is fierce and cruel, but they are intensely superstitious. They delight in killing their enemies. They can endure hunger for long periods. When the children begin to walk, they sear the soles of their feet with hot iron or stones, so that they become hard like wood, enabling them to walk through thorns and briers without injury it is said. The products of their country are indian corn and pine timber."

The river from Sam-kong to Lien-shan divides their country into two sections. That to the west stretches through the high mountain ranges on the borders of the province for several days' journey, and the people in this region are not considered so fierce and dangerous as those to the east. They are still frequently called the Ping-ti-Ius

that is "Ius of the plain," a name they formerly bore when they occupied the low lands adjacent, to distinguish them from the Koshan, or "high mountain Ius." They are all united under one head, but the "highlanders" have ever been the more fierce and independent. On the east is the great seat of their power, where the eight great tribes dwell, where their government centres, and where it is not considered safe for an outsider to venture. There in their lodges perched on the steep hill sides and reached by perilous paths, they live and flourish, if reports can be trusted, which say that among them are many men of wealth, who dress in fine clothing and live in comparative comfort. They have no written language, consequently no books or literature of their own. A few of them understand Chinese and schools for teaching Chinese have been opened from time to time among them, but not with much success. Their language seems to be entirely distinct from any Chinese dialect. They believe in sorcery and use charms and incantations. They are looked down upon by the Chinese, who constantly speak of them as Iu-tsai and Iumui, terms expressing contempt. Many wild tales are told of their strength, wood craft, and cruelty; and, not least widely believed, of their possession of tails. On the other hand many pleasant incidents are related of their faithfulness to each other and of their great hospitality. The latter they carry to absurd extremes, regarding it as a deep insult for a guest to leave one house and go to another during his visit to a place, such a course implying to them some unpardonable neglect on the part of the first host. They do not intermarry with the Chinese, and can seldom be induced to go far from their homes. They are strongly bound together as a people. An instance of this unity was given about two years ago. On the Hunan side of their

territory bordering on the Kiang-wa district, some Chinese had purchased a tract of timber land from the Ius, under an agreement that they should remove from it in three years. The time agreed upon passed, and they did not move; four years went by and still they made no preparation to leave, notwithstanding threats that force would be used if they did not go. At the end of five years the Chinese appealed to the officers at Kiang-wa for help, and soldiers were sent to dislodge the Ius. The Ius prepared to resist, and sent to their friends and chieftains for assistance, accompanying each message with a piece of pork, a sign that the message was all-important and must not be disregarded. All who received it responded without delay, and bands of Iu braves from all the surrounding country hastened to the support of their comrades. It is said that an army of ten thousand gathered to resist the Chinese (the number is no doubt exaggerated ten-fold), but that being poorly armed, they were soon beaten, and nearly one thousand slain (another evident exaggeration) besides many prisoners captured. Among the prisoners was one evidently greatly superior to the others. His complexion, it is said, was almost white, and his dress much finer than that of his fellows, who bowed with reverence in his presence, almost worshipping him. He was supposed to be the King's son, and was taken to Kiang-wa city, where he was beheaded along with the other prisoners captured. The number of these people is variously estimated, but usually greatly exaggerated. The number claimed varies from 50,000 up to several hundred thousands, the former being no doubt nearer the truth, and that probably is in excess of the actual population.

Leaving the country of these people with that halo of mystery which always surrounds strange and imperfectly known regions, we return to Lien-chow, and direct our attention to the other streams, which are by no means devoid of interest. A short distance above the city we come to the junction of these two streams. A striking point of land stands in the angle of division and bears the picturesque name of "Cormorant Beak". We follow the stream to the west and enter a country of endless variety and absorbing interest. The first section of this small river reaching to the entrance of the valley of Shek-kok is fifteen miles in extent, through which it winds in one continuous succession of curves, each turn in the stream unfolding some new charm in the landscape. The water is transparently clear and flows over many shallow rapids, up which the boats must be dragged by main force. Many dams or weirs cross the stream with only a small passage, a few feet wide, for boats to pass up and down. These dams are built diagonally across the stream and in the lower extremity, where the water pours in its increased

volume, are set immense water wheels, twenty feet and more in diameter, with a circle of bamboo cups arranged in a slanting position and large pieces of bamboo matting attached for paddles. The force of the current drives the wheels and the endless succession of cups pours a constant stream of water into a large trough, which in its turn is connected with drains that distribute the water over the fields. More than a score of these dams meet us in the first fifteen miles and they continue with nearly equal frequency all the way to the head of the stream. It is a matter of not a little skill to guide a boat successfully up and down these dams. The boats on this stream are all low and narrow, drawing but a few inches of water. Their chief business is to carry salt. They are manned by people from the villages along the river, who combine farming with boating. They usually travel in bands of twenty or thirty, and help each other over the rapids and dams, being hitched together by chains for this purpose. Several hours are often consumed in working a chain of twenty boats over the more difficult of these obstructions, and the traveler down the river has his patience sorely tried, as he watches the slow process, the channel being too narrow for two, and ascending boats having the right of way. From the river, foot-paths lead through the hills to the various towns, offering many attractions as they wind along the foot of lofty mountains, through deep and picturesque glens, and in places, past deserted coal mines, whose black débris disfigures the grassy hillsides. These ruined mines, with their mouths choked by falling earth and shrubs, show how miserably fruitless have been the efforts of the natives to procure the coal of which good viens are found in many of the hills. The river in many places is lined with trees, quite different from those familiar to the eye along the more southern streams. Broad stretches of whitebloomed, feathery grass bend before the wind in billows of silver, presenting a most enchanting picture. Tall mountains on either side, fields of golden grain, villages with white-washed houses appear, each adding some peculiar charm to the scene. In several places the river flows under the ledge of overhanging cliffs, whose white rocky walls tower for hundreds of feet above us, filled with crannies for the birds.

One of the first objects to attract the attention a few miles from the mouth of the stream, is a large temple erected in front of a deep cavern, called "the cave of the dragon." The formation of the walls and roof of this cave are very striking-grotesque forms in dull grey colors, and white glistening shapes of great variety. Many chambers lead off in various directions, but an accumulation of water prevented any extended exploration. Approaching the end of this first section