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Interesting Quotes From The
book " The Balinese " 1892
When twins are born..
When a Balinese woman - of whichever caste- gives birth to a twin of
different gender ( which is called kemhar bunfjing or bridal twins) the
mother has to walk immediately to the graveyard ( sema), her children
being carried behind her and there - in a hastely erected shed- she has
to stay during three new moons, while food will be provided. Her house
will be burnt down so the men and all other family members have to find
their fortune elsewhere.
The desa where the house was situated has to be purified ; the temples
in that place - with an exception of the temple dedicated to the dead -
are closed during 60 days; many offerings have to be carried out and the
desa as well as the mother and the children have to be sprinkled with
holy water ( toja tirta, see later) in order to erase the incest, the
two children supposedly had committed inside the womb.
Only the wife of the King and of a Brahmin are exempted.
One can understand that a human sacrifice has to be offered more than
once during these religious ceremonies.
When a woman ( and this is also applied to domesticated animals) gives
birth to a deformed child it is considered as an omen that the desa in
question will meet with a disaster. The King has to be informed
immediately and he will hold a religious ceremony to placate the Gods.
This ceremony ior slamatan is called rqasiato.
When a woman dies during her pregnancy her body can not be buried or
cremated but will be thrown either into a ravine or laid in a two feet
open grave or pit (mepasah) as a token of the deepest contempt as this
is - according to Balinese conceptions - the deepest disgrace anybody
can suffer. This applies to all ranks and stations, even for the Queens.
If the pregnancy was in its latest stage, it can happen that ( at
muliiparae) the fetus - because of the gasses inside the abdomen- will
be aborted. In that case the disgrace is effaced and the corpse can
still get the honor of a cremation.
Young boys dancing…
A description of the gandrungs has to be reflected upon because it will
give an idea about the sense of morality that exists - even amongst the
higher castes - on Bali.
Gandrungs are boys of about ten to twelve years old who dance, dressed
as girls , accompanied by the gamelan ( at the most extensive
performance sematpegulingan called). The dress consist of a beautiful
sarong, bound high up under the armpits and kept on its place by a band,
broad and richly interwoven with gold threads , around the abdomen; a
high head ornament of flowers and tinsels ; a slendang wound around the
hips ( oncer), with its ends hanging down freely; beautiful bracelets
and a fan. You really get the idea that it is a girl dancing so
elegantly to the tones of the music, coqquettish gesticulating with
their arms, while one hand holds the fan, the other the slips of the
oncer. But you know they are boys and it disgusts you when you see that
finally men from all races and stations of the Balinese society give
them kepengs ( Chinese coins) to perform dances in very strange
positions with these children and it will disgust you even more when you
know that - after hours of these perpendicular exercises already dead
tired and exhausted- the children will be forced to perform horizontal
maneuvers with the highest bidder after being kissed by one and caressed
by another. The Balinese finds this quite normal; he doesn't do it
secretly and even gives it a religious air, but many walk around with
rhagade and anus ulcers, waste away and die a premature dead.
The Time counting..
A day on Bali is divided in two times eight hours, from sunrise to
sunset. Every Balinese hours is so the same as one hour with us. At
seven thirty it is there one o'clock, at nine two o'clock, six in the
evening is eight o'clock etc.
Their timepiece, which can be found also in other parts of the country
if I am not mistaken, is very primitive and is lacking all chronological
accuracy as we will see. It consist of a perforated coconut or a copper
bowl in a large tempajan, filled with water; the opening in the bowl is
of such a size that - when it is full and sinks - one Balinese hour has
passed. The name of such timepiece is penalikan and one can see a
specimen on the forecourt of every royal palace ( purt).
When one hour has passed, the watchman who stands by this timepiece,
will announce the hour on an enormous drum, while one can hear
in-between the hours that last so long, a little bell . Next to this
bedug is a small lath on which eight smaller laths are hanged and with
every hour that passes one of these are moved aside so the watchman will
remember how much time has passed already,. If this man not immediately
sees that the bowl has gone under he has lost track of the time and this
will go on until the next morning or evening when the time can be reset
with the sunrise or sunset. It happened often on our travels that within
12 hours the penalikan already was one hour behind.
When a man dies..
When a man dies and when his body is laid in de ba bandung until the
cremation, it is at some places the custom that his wives will go to him
the first few days to work at his penis in various ways - probably to
show how much they loved him ( the man that is ) and how difficult it is
to part from him ( the spouse). I heard from authorative sides that the
women show great enthousiasm at this act. Really, Antisthenes could have
learned something from the Balinese ..
..When a person from one of the Bali Aga has passed away, the body will
be cleaned from head to toe and then placed outside the desa. The water
used for this cleaning will now be used to cook an enormous amount of
rice, which then will be shaped into a large figure. A relative will
break the head off this effigy and starts to eat, giving herewith the
signal to a general attack on the rice figure and everybody will enjoy
this food to one's heart's content. Bon appetite ! One must keep in mind
however, that - not so long ago- the Bali Aga were cannibals and
specifically the people from the desa Bratanj in Buleleng, who were
gold- and silversmiths- were well known for this.
When one is a guest of an important person - a King for instance - , the
host would be considered inhospitable if he would not invite all the
ladies from his harem to oblige his guests for the night. Not so long
ago, when a delegate from the Government with his European retenue came
to visit, a certain amount of girls from the Royal Harem were chosen as
decoration for the rooms where the guests stayed. For the Delegate
himself, being the highest in rank, the most and the best were reserved
: five to ten girls. As mentioned, this custom has - more or less- died
out thanks to the weakness or willpower ( depending on how one sees it)
of earlier Deputies, but the Kings themselves only hesitantly abort this
idea, because they feel that their conception of hospitality is
inseparable from the respect they have to show their guests. As they
don't dare do this openly anymore they now usually send for some dancing
girls, ordering them to stay after the performance near the guests as to
be available if needed.
When a man from the lowest caste passes
away
without leaving a son behind
When a man from the lowest caste ( Sudra) passes away without leaving a
son behind who is old enough to take over his place of pengajak (
Statute Worker), the custom is that the brothers of the diseased will
get unlimited use of his estate including the wives and children. As I
said before, a woman is not considered a person in her own rights, not
as a somebody, but as a something. If there are no brothers or if they
reject for one reason or another the inheritance, all and sundry will be
possessed by the King, who will then sell the goods and will take the
wives and the children into his puri. This claim of the King on the
inheritance of a sudra is called njabud.
Also all the possessions of a person who is outlawed ( hedagan) will
fall to the King. I wanted to point out here how easy it is for the King
to appropriate someone's possessions and one can imagine that this can
easily cause misuse, tempting as it is, without violating the existing
laws.
When a man during his lifetime compensates his lack of virility by
adopting a boy and has him legitimized (inen ianak hangidih sentana) or
when a man has not yet paid the purchase price (pi-tumbas) for his wife
to her parents ( in which case she still is the property of her father);
in those cases the wife and the children will not fall to the King as is
no more the case when the man has died a honorable death on the
battle-field.
If they become property of the King the old people have to do all sorts
of housework whereas the middle aged have to do heavier chores, The
young girls, after having reached puberty - sometimes even before that -
are forced to "Corpus quaestum facere" i.e. "in name of the King" sell
their honour and innocence to the highest bidder. Those who are not
chosen by the King himself for private use as replenishment in his
harem, are being sent to all parts in his Kingdom as would-be ronggengs,
but in fact to serve as meretrices ( the whores of Bali). A part of
their earnings they have to hand over to the King. In Badung for
instance it was 9/10 of the income, in other Kingdoms one or two "rijksdaalders",
depending on the beauty of the poor individual or on the density of the
population she had to serve. The little money that was left she may use
herself. Now the reader understands the generosity of the King to supply
- if he sees a chance - some panjeroans to his guests. In this way he
exploits his guests as go-betweens for his panjeorans. Now one also
understands why a King has a harem although he already has so many wives
and concubines.
But let us get back to our panjeroans. The most outrageous is that -
when such a girl has become a panjoaran while her Lord has violated the
laws- she is unable to end her forced, honor less occupation . She can
not marry without the consent of the King, which she never gets while
she is still productive and she also has to keep on earning her living
and income for the King for as long as her working-uniform , provided by
Nature, is not completely worn out, So there is no way for her to
provide for herself in a honorable way ( nor for her King).
Voila a scipt that could be used for a
great drama play:
Dramatis personae : a Balinese King
A Pater Familias from the Sudra Caste
His daughter, a budding beauty in her puberty
A young man of 18 years
A haljan ( sorcerer)
Members of the Kerta etc. etc.
First Act : Monologue of the young daughter doing some sort of housework
about the obduracy of the young man to whom she has repeatedly showed
her love , but who doesn't want to understand her, at least who doesn't
answer this love. She invites a balian who gives her a love potion (oena),
which she has to administer to the young man one way or another.
Second act. Effect of the mentioned magic spell : the infatuation of the
young man gets through the various traditional stages. A pledge between
the two lovers to an abduction i.e. a marriage.
Third act. Death of the father by coincidence. There is no son who can
succeed him as pengajah, nor any brothers who could accept the in
heritage, so this in heritage, including the daughter goes to the King
who makes her the favorite of his harem because of her beauty and youth.
Fourth act. Madness at the young man at the discovery that his
sweetheart is lost forever to him. In his madness he decides to abduct
his loved one by force in spite of the fact that she is now owned by the
King. He carries out this plan and is so - according to the Balinese law
-guilty of lese-majesty
( prasangga). Both are caught and sentenced to death by the Kerta (dandepati).
The King, feeling that this punishment is not strong enough for the
serious crime committed, decides to increase the punishment by locking
him up for one month in a krankeng ( den, where the delinquent can only
lie without being able to move because of the multitude of thorns inside
,with only one small opening to pass food and wherein the prisoner also
has to relieve himself ) The girl lies in chains - also for one month -
very close to him (mablenggoe). The young man now realizes that they
both will die at the same moment. During this time there follows a
dialogue between the convicts, for instance that they will be joined
together again in Indra's heaven, where no Balinese Monarch or law can
separate them. Curses then against a Government that rules over
countries that have such laws and under which flag such atrocities can
take place.
Fifth act. Execution. He is stabbed to death with a kris ( kesalang),
but not after he has to witness the death of the girl by having set to
fire ( labu g'ni).
Did such drama's really take place on Bali? Dear reader !
The end is certainly not always so tragic, so poetic, but it is certain
that these drama's happen and that the first act various times have been
played out.
Apart from the degrading immorality in all the Kingdoms of Bali, one can
also understand that in this way syphilis is spread everywhere. During
my travels over Bali I have had the opportunity to talk to various of
these deplorable beings - many of them still very young - who lamented
their unhappy fate with tears in their eyes. I have met pajoroans in
Badung who were not even in their puberty but were forced by the Kings
to supply their montly quantum of the bloody earned money. Every King
has 200 to 300 panjorans working for him so they are a large source of
income. But, though we recognize the fact that this is - mildly spoken -
inhuman according to our Western standards, we can not put the blame
completely on the Kings. They have to take care - forced by the law - of
the widows and children who came into his possession by circumstance. At
least they have the duty to take care of the old women, the young
children, the sick as well as the nubile girls.
The Woman in the Balinese society
Let us see now what place in general the woman has within the Balinese
society. The birth of a girl is not met with the same joy as of a boy.
It is the wish of the Balinese man that his wife will give him many sons
and - of course - the woman might have wished the same, but she still
will love her daughter as much as she will love a boy . The father will
nevertheless place the sanggah ( offerings at the birth of a child ) on
the forecourt of his yard, but not wholeheartedly.
The mother will love and feed her daughter with the same feelings as if
it were a son, but the father will hardly care about the child and will
hardly notice her. The girl is breastfed and caressed by the mother and
the child will even play together with the little boys in the sand and
in the water until she is five to six years old.
Then she will get the task to keep an eye on her younger sisters and
brothers and to cradle the baby who lies in the ajunan (a sort of crib)
when the mother is away. Or she goes with her mother to the pasar to
sell the fruits, which she herself carried in a basket on her head; or
she helps the mother at the tjagfag ( loom ) weaving kains; or in the
so-called kitchen (pahm) preparing the food, and even at the manji (
harvesting rice), njukutin ( weeding) or other scores on the field. And
often - during these arduous task for a child of her age - her thoughts
go to her brothers and their friends who play without worries at
melalajangan ( fly kites ) ; amuse themselves with megangsing ( top
spinning ) and with other child plays or have so much fun watching a
wayang performance. She will get no intellectual education, let alone a
moral one. All she will get are lessons in hard work and drudgery.
She only has to watch her mother to learn how hard she will have to work
later to supply her husband with whatever he needs, also for his
pleasure and amiiun.
Finally she reaches the age of 12, 13 years and only now she will get
her father's attention. He will give feast as a token that the virgin
girl has had her menek ( first menstruation ) and has become
marriageable The girl herself will ( most often ) not attend because she
will be locked away during some days. The father's interest in giving a
lavish party is wholly self-centered : he has to try to sell his
daughter to the highest bidder or - at least - attract the attention
from whichever suitable young man. Once more a party in her honor will
be given before her marriage ( sangih) when her teeth will filed (
mesanngih in common Balinese, mepandes in high Balinese). (The
teeth-filing for boys will be performed later, when they are about 16
years old.)
Usually on Bali only the front teeth will be sharpened or filed off a
little. This religious ceremony is highly valued because the Balinese
strongly believe that a person whose teeth are not filed, will be
punished after his death with the cruelest tortures, for instance
continuous chewing on hard timber. The strange thing is that a Balinese
will never talk about such penalties that can befall him in afterlife.
Maybe it is a kind of holy fear, maybe reverence, that he doesn't talk
about it and only by surprise one can get some information. Most of the
particulars I got from my interpreter ( a Muslim-Balinese).
A marriage as seen in f.i. the European Countries is not known here. The
desired girl has been bought or stolen from her parents. The first can
be done in two ways : either one pays directly to the father( mepadik )
the total sum of about 60-100 guilders ( in comparison : this is the
price one pays for a horse) or by earning first a similar amount by
subservience (merunggu) to the father, as in the time of the Patriarchs.
The second way to obtain a wife - which is almost the standard rule with
the lower castes - is abduction, with (merangkat) or without (ngedjuk or
melegandang) the consent of the girl.
In the first case the abductor pays a fine to the father - about the
price for a cow - but in the second case the price is higher. If a girl
whose teeth are not yet filed is abducted, the abductor pays twice the
price he would have had to pay otherwise. It will be clear that also
here it makes a difference to which caste the abductor belongs. The
higher castes do have also in these cases more privileges.
(If you would like to know more about these various primitive forms of
marriage - i.e. by abduction which was common in the earliest ages and
which is still quite common with the most uncivilized peoples , I can
strongly recommend to read a most interesting article in the Indische
Gids, edition 1880 and 1881 " Over de primitieve vormen van het huwelijk
en de oorsprong of the family" by G.A.Wilken.)
Bought or stolen, they became cattle and the possession of the buyer or
the abductor, at least if they didn't fail to pay the price (
pthumas). I said "cattle" but this is not quite right because a much
higher fine is administered, even outlawry, on stealing cattle ..
The girl just changes owner and she will never be asked if the new
master is the man of her choice, no more if his acts are pure love in
the holy meaning of the word , or just plain ,voluptuous, brutal lustful
acts.
So, finally, she has left her parental home where her path was not
strewn with roses; she got married and will now be somewhat compensated
for what she missed in childhood with the joy marriage will give her,
you think !
Well, in the house of her new master she will only be tolerated as long
as it suits him. After all, he has the right to send her away, for
instance if she doesn't provide him with children or for whatever
reason, even without any reason at all. He can give her away to others
if he chooses so, sell her, gamble her away, or stake her as a wager at
a cockfight. He can pledge her when buying a cow or pig, to redeem her
when the pay-off has been completed. The law permits such a connubium
promiscuum and though ,not stipulating the right of the man to misuse
his wife in these ways, it happens often. You might say that in most
cases she will improve her situation by these exchanges and - in case
she remains childless - I agree, but the Balinese woman also knows the
word filial love and although she hardly gets a taste of the joys of
life and although she will never know the sweet and pleasant enjoyments
it can imply, she also has a throbbing heart, a great and burning love
for the children she bore and of these children she will be robbed, they
may not follow her. They will stay with the father as his legal
property. This is one of the reasons why one rarely hears of divorce. It
is certainly granted by law to the wife if she feels she is badly
mistreated but the man has to be given twice the original sum he paid
for her and - of course - if she renounces the children. She can also
decide to go into service with the King (ngajero) if she feels too badly
treated, by also in that case the man can demand that the children stay
with him.
If she gives no cause for complaint and he finds her appropriate and
doesn't treat her badly, she may share the conjugal bed with three, four
or even more women with who she has to live in peace as to not run the
risk to be chased away as a mischief maker, again abandoning her
children. Her fate is not to be envied as you can see, absolutely not.
One can understand that there hardly is any place for family happiness
or cordiality in this.
But even when all goes well for her and she - so to speak is - hits his
fancy, she still has to work very hard from morning until late into the
night to provide her husband and her children with all they need, while
the husband prefers to spend his days in Dolce far Niente, which is only
when the work on the fields are finished, because only then and there he
works and is even quite industrious. One rarely sees women present at
festivities or folk games; this would not be appropriate Apart from
that, they have to look after the household and have to see to it that
there is money available for the men to be able to play the dice or
smoke opium. Birne says in his earlier quoted brochure, that he never
saw a servile attitude. Well, he obviously never has seen how a woman
approches her husband. I have various times been able to observe that
the statement of Mr. Birnie can not be related to the relation of the
woman with her husband.
On an earlier trip the Raya Kasiman of Babung asked me to examine one of
his wives who suffered tightness of the chest as did one of her children
and I diagnosed both with a heart disease . It was embarrassing to see
how the woman - his first wife if you please - was crawling around the
Raja's chair to - eventually - squat behind it with bent head and in a
most subservient pose. The Raja needed a lot of persuasion to make clear
to her that - in order that I could examine her - it was permitted to
raise, which she - finally and after a lot of sambas- did, but the
examination was hardly finished or she krept back into her own inner
rooms. Maybe , in this case , this servile submissiveness was more
because of the presence of a Raja than of her husband, as one can see
with most Oriental People, but one can observe more of this attitude in
non-royal presence everywhere on Bali ,
Perhaps you'll blame religion for this. On the contrary I see this as
proof that Brahmanism - the main form in which Hinduism manifests itself
on Bali -has lost most of its character. In Clavel' s "Geschiedenis der
Godsdiensten" one can read in the book Manava-Sastraj ( the Code of
Conduct) which describes the duties of the followers of this religion,
the following : " Where the women are honored, the Gods will be
satisfied, but if one doesn't honor her even the most pious deeds are
unfruitful. A family where the women live in sadness will not exist for
long, but when they are not unhappy, the family will prosper. Houses
that are cursed by women to who one has not given the honor due will
perish as if by a magic spell. So the men who want to see wealth have to
pay homage to the women within their family and have to supply them with
finery, clothes and nice food, especially at feasts and ceremonies.
Happiness will befall to each family where the man finds pleasure in his
wife and the woman finds delight in her husband. If a woman is not
dressed elegantly she will not be able to arouse happiness in the man
and if the man is not happy, the marriage will stay sterile."
One can say that the Brahmanism of the Balinese nowadays is far
alienated from this moral lesson and it is not been administered. This
will result in punishment : of course a lower one for a member of the
higher caste. Belongs the girl to the highest caste and the boy to a
lower, the first - as we saw already - will be burned to death, the
other drowned in the sea. In Buleleng and Jimbrana this punishment is
now changed into a life-long banishment from the island. At the lower
castes both will be stabbed to death.
Sex at a very young age is not always done secretly, but often with the
knowledge of the parents of both sides. So it is well known that the
present vaccinator of Buleleng, Ida Mantra Bagus already at a very young
age shared- at his parent's house- his room and bale-bale with his niece
Ida Ayu Futu with the consent of both his- and her parents who had
destined these two children for each other. They had hardly reached the
age of fourteen - their teeth were not yet filed - or the boy's father
urged him to - seemingly - abduct the girl and by doing so he was taking
care of the essential formalities, which meant : marriage. It was done
to prevent another Brahman from Banjar to abduct the girl The father had
learned that said Brahman was planning this. All went smoothly, the
children were married and only after the marriage their teeth were
filed. This unlimited and unpunished prostituting of unmarried girls
(which can be found at other half-civilized people ) should not be
considered as a lack of shame or morality - developed during the years
by circumstances - but more as a residue from the communal marriages
from the time when the personal marriage didn't yet exist but all women
in a tribe belonged to all the men ( See "Das Ausland, 1882 no. 6 or the
earlier mentioned article "De Indische Gids" from Wilken).
Pederasty is quiet normal on Bali and is not carried out in secret. I
spoke about this earlier.
Nearly as often one can find amongst the girls the so-called Lesbian
Love (
mefjenfjeng djoeoek : literally : knocking the pelvises together without
making a sound. In Malay : bertampu labu; tampu is the crown of a fruit,
maybe a hint to the clitoris) with all its digital and lingual
variations. The strongly developed clitoris with which the Balinese seem
to be blessed according to the experts, promotes this misuse
tremendously. In spite of the "entree libre" that seems to be the
standard here, masturbation is quiet common, especially among the young.
Its is called jfjoktjok. Ketimun and pisang are widly used by the girls
and not only as a snack. In the bedroom of many a beautiful Balinese
girl ( and certainly in the harem) one can find a waxen "plaisir des
Dames" whose modest name is jganeni or tjelak-tjelak nialem ( tjelak is
penis and nialem is wax ) and many a hour is passed there in silent
seclusion. The ganem is also called kumpentji.
The Balinese know of a lot of means to enhance the lustful feeling at
the coitus (mekatukan) and to stimulate the sexual urge and they are
liberally used. Early impotency but specially bladder disease are often
the result.
Already old Kings have asked us about potions that would enhance an
erection because the locally known remedies were exhausted. These
remedies are mainly vegetarian. One of the best known is the
Padang-derman ( Bal. oi pander, Jav. man), the leaves of the Artemis
Vulgaris, Fam. Compositae. Many Chinese sell remedies to obtain this
goal. To enhance the lust at the coitus a red, resinous powder - geopita
-will be strewn into the vulva ( teli or srira) before the coitus. This
powder has stimulating and astringent qualities and seems to bring about
a stricture of the lumen of the vagina. Van Eck is wrong when he says
that this is to enhance the fertility of the woman and that is only used
for that purpose.
The Balinese is also very clever in using mechanical means to enhance
the pleasure at the coitus and to invent new exiting positions during
this act.
Luckily I have never seen such an horrible act but I can imagine it.
Everything around the place where the cremation will take place is
decorated with flags and pennants; the square is filled with anxiously
waiting curious people of every rank, station and age, called there by
the monotonous beats on the kul-kul; the gong gede sounds from all
sides. And look, there come the victims doomed to the fire. Volunterary
? No, by God ! By instinct, drugged by opium, prayers and lack of food,
drink and sleep they follow the priests who accompany them. Virgins and
female friends follow her on her last journey to recieve as a sad
souvenir part of the valuables with which they are bedecked as if going
to a party. They stagger onto the structure and one after another throws
herself into the blasting fire. One only hears some spine-chilling cries
and then there is just silence. The only sound comes from the crackling
flames devouring the just received prey. A short, terrible pause and
then the onlookers start to cheer, the priests start their holy prayers;
higher and higher the flames go as if they want to tell with fiery
tongues what sufferings have been met with during one minute. One minute
only but what a terrible unspeakable suffering. And above this all the
Dutch flag flutters happily and proudly.
Earlier I said that the wife doesn't follow her husband voluntarily into
the death by fire, but this might be too general a remark. There are
women who really throw themselves - so it seems - into the hell of fire
or - when the man died on the battle field - will stab them self with a
kris after having thrown themselves on his body ( beh); even a mother
often follows her child into death; a bride her loved one; a child the
mother, indeed even a friend a friend. Partly there is heart-felled
grievance, holy reverence here but for a greater part it might be that
she is convinced that - if she sacrifices herself -she will be taken
into the Satijaloka immediately after her death, where she will get
unspeakable enjoyments and that hereby also all her sins will be
forgiven and she will reach eternal happiness. Consider also the
enormous influence of the priests on the woman : they will try to
persuade her with all possible promises to carry out this
self-sacrifice, persuading her to fast and pray while giving her
intoxicating drinks to bring her into a state of irresponsibility, so
what means "voluntarily "?
It surely has happen more than once that these women, confronted by the
glare of the fire in which they have to throw themselves and especially
if her children are accompanying her on this last journey , will try to
pull back. Their struggle must be horrifying, their cries of distress
drowning the shouts of the masses ; they beg their torturers, the
priests, to save their lives that are now twice as dear, seeing the
faces of their children who they want to embrace once more.
They try to escape, but this will be thwarted by the priests and the
fanatical crowd. Clavel also mentions some touching examples hereof. |
