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But the kyo paper reads thus: 'He who draweth forth this mikuji, it will be well for him to obey the heavenly law and to worship Kwannon the Merciful. If he have any sickness, even much more sick he shall become. If he have lost aught, it shall never be found. If he have a suit at law, he shall never gain it. If he love a woman, let him have no more expectation of winning her.

Many of his old Tong-hak friends rallied around him, and the Chon-do Kyo soon numbered considerably over a million members. Son realized after a time that the Japanese were not the friends but the enemies of his people. He made no violent protestations. He still maintained seemingly good relations with them. But his organization was put to work. His agents went over the country.

Iro wa nioedo Chirinuru wo Woga yo tore zo Tsune naran? Ui no okuyama Kyo koete, Asaki yume miji Ei mo sezu. The colours are bright, but The petals fall! In this world of ours who Shall remain forever? To-day crossing The high mountains of mutability, We shall see no fleeting dreams, Being inebriate no longer.

"Den I knowed how it all happen'. Dave had kep' on gittin' wusser en wusser in his mine, 'tel he des got ter b'lievin' he wuz all done turnt ter a ham; en den he had gone en built a fier, en tied a rope roun' his neck, des lack de hams wuz tied, en had hung hisse'f up in de smoke-'ouse fer ter kyo.

From them I take the following: "At Maingsang, South Pyeng-yang Province, the following incident took place on March 3rd. When the uprising first broke out there were no Japanese gendarmes in the village, but Koreans only. The people there were mostly Chun-do Kyo followers, so no Christians were involved in the trouble.

As a result of his activities, he had to flee from Korea, and he did not return until 1903. He became leader of the Chon-do Kyo, the Heavenly Way Society, a body that tried to include the best of many religions and give the benefits of Christian organization and fellowship without Christianity. He had learned many things while in exile, and was now keen on reform and education.

Dogs don't bite at de front gate. Colt in de barley-patch kick high. Jay-bird don't rob his own nes'. Pullet can't roost too high for de owl. Meat fried 'fo' day won't las' twel night. Stump water won't kyo' de gripes. De howlin' dog know w'at he sees. Blin' hoss don't fall w'en he follers de bit. Hongry nigger won't w'ar his maul out. Don't fling away de empty wallet.

The next time the little boy got permission to call upon Uncle Remus, the old man was sitting in his door, with his elbows on his knees and his face buried in his hands, and he appeared to be in great trouble. "What's the matter, Uncle Remus?" the youngster asked. "Nuff de matter, honey mo' dan dey's enny kyo' fer. Ef dey ain't some quare gwines on 'roun' dis place I ain't name Remus."

"Den I knowed how it all happen'. Dave had kep' on gittin' wusser en wusser in his mine, 'tel he des got ter b'lievin' he wuz all done turnt ter a ham; en den he had gone en built a fier, en tied a rope roun' his neck, des lack de hams wuz tied, en had hung hisse'f up in de smoke-'ouse fer ter kyo.

"Nudder time, Mars Marrabo sent a nigger out in de woods fer ter chop tuppentime boxes. De man chop a box in dish yer tree, en hack' de bark up two er th'ee feet, fer ter let de tuppentime run. De nex' time Sandy wuz turnt back he had a big skyar on his lef' leg, des lack it be'n skunt; en it tuk Tenie nigh 'bout all night fer ter fix a mixtry ter kyo it up.