of its coarse; and at this season of the year the stream, as might have been anticipated, is small, but in the rains Captain Hannay estimates that its breadth must be 300 yards from bank to bank, and it is navigable throughout the year for large canoes. An island in the centre of the bed was covered with the skeletons of large fish, which had been destroyed by the poisonous quality of the fallen leaves of overhanging trees—the natives eat the fish so killed with impunity.
After waiting several days at Meingkhwon, in anticipation of the return of some messengers who had been sent into Assam, and suffering extreme inconvenience from the difficulty of procuring adequate supplies for the force, the Myo-wun began seriously to think of returning to Mogaung. All expectation of prosecuting the journey into Assam had been relinquished, and the Dupha Oaum having voluntarily come into the camp, was received by the Burman governor with a civility and distinction, extorted by his apprehension of the numerous Singphos ready to support their redoubtable chieftain, whose influence is said to extend to the frontiers of China. On the first of April the ceremony was performed of swearing in the different Tso-buas (tributary chiefs) to keep the peace, which is thus described by Captain Hannay.
"The ceremony commenced by killing a buffalo, which was effected with several strokes of a mallet, and the flesh of the animal was cut up to be cooked for the occasion. Each Tsobua then presented his sword and spear to the spirits of the three brother Tsobuas of Mogaung, who are supposed to accompany the governor of the above named place, and to inhabit three small huts which are erected on the edge of the camp. Offerings of rice, meat, &c. were made to these ngats or spirits, and on this being done, each person concerned in taking the oath received a small portion of rice in his hand; and in a kneeling posture, with his hands clasped above his head, heard the oaths read both in the Shan and Burmese languages. After this, the paper on which the oaths were written was burned to ashes, and mixed with water, when a cup full of the mixture was given to each of the Tsobuas to drink, who, before doing so, repeated an assurance that they would keep the oath, and the ceremony was concluded by the chiefs all sitting down together and eating out of the same dish." The chieftains to whom this oath of forbearance was administered were the Thogyee of Meingkhwon, a Shan—the Dupha Gaum, a Tesan Singpho—the Panwah Tsobua, a Laphaee Singpho—the Situngyen Gaum, and Weag-keng-moung, Mirip Singphos—and Tare-poung-noung, a Tesan Singpho—all of whom, by this act, virtually acknowledged the supre-
