On noticing a quantity of chips heaped up in the yard, I learnt that they were for boiling down to make cutch, and that a small thorny tree which I had frequently seen in the plains and forest, was the _sha_ of Burmah, the tree from whence the cutch of commerce (the catechu of medicine) is extracted. The natives use this extract as an astringent to chew with their areca-nut and seri-leaf, which, with a little tobacco and slaked lime, form their betel-quid. Men, women, and children are addicted to betel-chewing, and where spittoons are not in use, expectorate about through chinks in the floor. This habit causes their gums to contract, loosens their teeth, gives their teeth and saliva a gory aspect, and renders even the fairest of the fair uncomely to European eyes. [Illustration: _View of hills west of the Zimmé plain at 4.24 P.M. 23d May._ ] Next morning I went back to the place where I had left off my survey, and continued it through the plain, passing several villages, until we reached the Meh Ping, and crossed it to Ban Meh Sa, which I had passed through on my way to Kiang Dow. Here I was only too glad to leave off work and enjoy myself during the remaining seven miles which separated us from Zimmé, by watching village life, and looking at the picturesque houses and temples framed in beautiful orchards, which formed an avenue to the bridge over the river. On reaching Zimmé I put up in the Chinaman’s house, which was still vacant. CHAPTER XXX. OFFERING TO THE GOOD INFLUENCES—THE SPIRIT IN SLEEP—THE CEREMONY OF TUM KWUN—SPIRIT-WORSHIP OF PING SHANS—ARRANGEMENTS FOR LEAVING—VISIT SIAMESE PRINCE—A GATLING GUN AS AN ORNAMENT—RAILWAY ROUTES—NUMBER OF FIGHTING-MEN—DISMISS LOOGALAY—PRETTY PAGODAS—BOXING AND WRESTLING—THE BRIDGE BREAKS—PRESENTS FROM CHOW OO-BOON—A LOVER’S LUTE—LACE PRIZED—DR CUSHING’S VIEWS ON THE PING SHANS—CONNECTION WITH SIAM—TAXATION—_CORVÉE_ LABOUR—SERFS—SLAVES PURCHASED FROM RED KARENS—DEBT SLAVES IN CHAINS—RELIGION—FIELD FOR MISSIONARIES. On visiting Mr Wilson, he told me Prince Bigit, the half-brother of the King of Siam, had arrived, and that great preparations had been made for _Tumming_ his _Kwun_ or _Kwan_. On my inquiring what _Tum kwun_ meant, he said _Tum_ meant “the act of offering,” and _kwun_ the good influences which are supposed to pervade every part of the body, keeping them in good health. Any ailment in any part of the body is put down by the Shans to the departure of the _kwun_, or good influence, appertaining to that part. If a person whilst on a journey, or in the fields, or elsewhere, becomes ill and has to return home, the spirit-doctor, when called in, immediately directs the person’s relations or friends to carry offerings to the place where the _kwun_ departed, and, after sacrificing to the _kwun_, beseech it to return to the sick man’s body, and again perform its good offices.[18]