LIEUT. SMITH'S LETTER FROM MTESA'S

CAPITAL.

N our last number we gave a brief summary of the news of the arrival of our Nyanza Mission party at the capital of Uganda, and their reception by King Mtesa. For the full regular despatches we must refer our readers to the C.M. Intelligencer for Feb. and March. The following is a private letter from Lieut. Smith, not published elsewhere. The map in the GLEANER of Jan., 1877, shows the positions of Ukerewe, Ukara, and Mtesa's capital.

Rubaga, Uganda, July 8th, 1877. A stone thrown by a native of the island of Ukara has left me three parts blind, so I must write large. It happened thus: We left Ukerewe, Monday, June 25th, at 9.30, with a fresh breeze from the S.E., and soon

covered the twenty miles of water separating our building yard from Ukara. Unsuspecting any hostility we made for a good landing-place on the N.E. side of the island, where we hoped to be able to cook the bullock given us by the King of Ukerewe before leaving. Whilst beating into a small bay we heard a singular and musical cry uttered by the assembled natives, very unlike the war-cry of the mainlander. Making our best tack and standing in for the shore, "rock ahead" was reported. I at once put the helm down and luffed up into the wind, so deadening her way, but the keel gently scraped up it. This rock, by God's providence, saved our lives, for immediately the natives saw we could approach no nearer, they commenced shooting arrows, throwing stones and spears. We made signs of friendship, and exhibited no weapons. This rock was about 25 yards from the shore, and as the crew with one exception had early sought the safety position, we were exposed longer than necessary to their missiles. Wilson, the interpreter, and one of the crew were struck by arrows, and then the stone came to my

eye, almost blinding me from blood. The six extra inches of gunwale happily received the spears intended for us. It was a merciful preservation, and I shall ever thank God for putting that rock in our way. The one exception," Msah, a bowman, sculled the boat's head round, and the stiff breeze took us rapidly out of range. Don't blame the natives; they gave us warning not to approach by their war-cry, which I mistook for a note of welcome. Doubtless they thought we were come to attack them. We did not fire, so I hope they may learn we were well-disposed toward them. I noticed one chief endeavouring to stop the men from shooting, but it appeared unavailing.

I often wondered, looking at it from a sailor's point of view, why Christ was so often called "the Rock," seeing how fatal to mariners rocks generally are. It is different now.

The arrows were poisoned, but thick clothing, sucking the wound, and a plentiful supply of nitrate of silver, in Wilson's case rendered the poison innoxious. Wilson drew the arrow out as soon as possible, and a copious flow of blood probably brought out with it some of the poison, a very deadly one, which on the naked bodies of the natives usually proves fatal. [Mr. Wilson mentions that Lieut. Smith himself sucked the wound, though blinded and covered with blood from his own injury.] The wound was just below the shoulder on the back of the arm.

A day brought us to the coast of Uganda, and nine hours more to our halting-place, thirty miles from here. The king sent us bullocks and goats and men to carry our goods. We arrived here June 30th; were put into neat tiger-grass huts. Deer abundant, and a rich present of cooking utensils, plantains, potatoes, sugar-cane, milk, pombe, and firewood sent us. Nothing can be bought in way of provisions. This is a central government; an absolute despotic will centres all in Mtesa. The king receives all, and gives to whom he will. Yet slavery does not exist in name. Chiefs send their sons and daughters to the king, and they are kept, fed, and worked, but receive no payment.

This was our reception. I could not see, so my report must be that of ear. On we went to the palace by invitation, passed by lines of musketarmed soldiers, cleanly dressed in white, standing with arms at the 66 present," " and motionless as a wall. A bugle rang out clearly-our call for dinner; and before us marched a drummer beating his drum, and crying a plaintive y-a-a-a; four gates opened to admit us, and closed behind us-lines of soldiers drawn up between each.

The reception hall is a lofty building 40 feet high, supported by straight wooden pillars on each side. It is about 70 feet in length, and the yellow graceful stems of tiger-grass form its walls. Seated on stools were all the chief men ranged round, and the king sat on his throne, a wooden chair at the end. At his back and overhead ran a broad white band of white, with a deep stripe of black in the centre. His leopard skin was at his feet. All wore rich Turkish costumes, said to be made here.

The king rose as we entered, and advanced to the edge of his carpet and shook hands. A fine fellow, over six feet, broad shoulders, and well made; grace, dignity, and an absence of affectation in his manner. He motioned us to seats. Then five minutes were allowed for drum-beating and looking round. I longed for sight to see.

Calling one of our guides, I heard his animated report. Sultan of Zanzibar's letter was read, after which the C.M.S.'s.

Then the

It was read in Suahili by a young fellow named Mufta, one of the boys Stanley had brought with him, and left with the king, at his request, to teach him to read the Bible.* At the first pause, the king ordered a feu de joie to be fired, and a general rejoicing for the letter; but at the end, where it was said that it was the religion of Jesus Christ which was the foundation of England's greatness and happiness, and would be of his kingdom also, he half rose from his seat, called his head musician, Tolé, to him, and ordered a more vigorous rejoicing to be made, and desired the interpreter to tell us that this which we heard and saw (for all the assembly were bowing their heads gently, and noiselessly clapping their hands, and saying "Nyanzig" five or six times) was for the name of Jesus. This from the centre of Africa, dim as his knowledge may be, must rejoice the hearts of all Christians.

The king then asked, "Have you seen my flag? I hoist that flag because I believe in Jesus Christ." He then told us that two Egyptian officials had ordered him not to hoist that flag, and that if white men came into his country they would come and kill them.

The following day we went twice. In the morning it was a full court as before, and from some cause he seemed suspicious of us, and questioned us about Gordon, and rather wanted to bully us into making powder and shot, saying, "Now my heart is not good." We said we came to do as the letter told him, not to make powder and shot; and if he wished it we would not stay. He paused for some time, and then said, "What have you come for-to teach my people to read and write?" We said, "Yes, and whatever useful arts we and those coming may know." Then calling the interpreter, he said, "Tell them now my

*This boy, Mufta, or Dallington Scopion, was brought up in Bishop Steere's Mission School at Zanzibar.

heart is good; England is my friend. I have one hand in Uganda, and the other in England."

He asked after Queen Victoria, and wished to know which was greatest, she or the Khedive of Egypt. The relative size of their dominions was explained to him, and referring him to our letter, I said how desirous England was that his kingdom should be prosperous.

He asked also what he should do if the Turks (ie., the Egyptians) came into his country. I told him that when a robber entered our homes we turned him out. Politics are so necessarily mixed up with this kingdom that the king's mind is distressed with fear of Moslem revenge, ever since he hoisted his Christian flag, a medley of all colours, certainly suggestive of the universality of Christ's kingdom. North of him he has the Koran or sword, and south of him the Lake; and he rather thinks the North wishes to push him into it.

The evening "baraza" or quiet talk was far more profitable, seated in a side room with a few chief men and a wife. He said, "There is one word I want to say to you. I was afraid to speak it this morning because the Arabs were present. This is it, 'The Book,' that is all I want." We told him we had it in English and Arabic, and part in Kisuahili, but we hoped soon to give it him in Kiganda. Then his heart was very good, and he showed us sites for mission grounds. "I want a church built and schools." We said, "When ?" He said, "To-morrow my people shall go and bring wood," &c. He is as good as his word. His people were ready to begin work yesterday. Better still, to-day, Sunday, Wilson held a short service in the palace, more than a hundred being present. I was unable to go owing to a slight attack of fever, and the eye, but Wilson was much pleased; he says the responses [Amens] were hearty.

The king has some pretty sayings. On giving him the presents (Turkey rug, handsome Arab, photos, musical boxes, &c.), I remarked that some few little things were lost owing to theft on the way. He replied, "Great rivers swallow up small. Now I have seen your faces, I do not look on the presents."

Executions such as Speke describes have ceased. The drawings in his book are most faithful. [We give one on the preceding page, by permission of Messrs. W. Blackwood & Son.] Eye says, you must stop.

GLEANINGS FROM RECENT LETTERS.

The Late Rev. Matiu Taupaki.

HE death of this excellent Maori clergyman, which took place on July 11th, was reported in our November number. The Rev. B. Y. Ashwell, one of our oldest New Zealand missionaries (he went out in 1835), who was visiting that part of the country (the extreme north) at the time, gives a touching account of him :

July 6th.-I heard that my dear Native brother minister, Matiu Taupaki, was very ill. He had just returned from carrying a brother minister for medical advice to Kanchan. Over-exertion at the oar and a sudden chill brought on acute bronchitis. He was in great pain; I prayed with him, and he afterwards said to me, "God would not send pain if it were not necessary for us; He loves us too well-and you know God is love."" "Yes," my reply was, "all His will is love." How universal the feeling of God's children in their estimate of vital Christianity, in their view of God's character, and dealing with them! language, "God is love," What a family likeness (if I may so express myself) in all! The same "He so loved us," &c., "All things work together for good," &c.; and all feel, and many say, of their Lord and Saviour

"His way was much rougher and darker than mine;
Did Christ my Lord suffer, and shall I repine?"

I felt cheered with the simple faith of my Native brother.
July 7th.-I again visited him. He was in great pain but in much
peace. He said to me, Christ, my rock and my salvation—no other
name for lost sinners. Oh, speak of Him to my poor people." I then
prayed with him. He said, "It is so kind to come and see me."

July 9th.-I again visited him. I now felt sure that he was near his departure; his breathing was difficult; he put his hand to his breast and pointed up. When I said to him, "Matiu, is Christ your only hope? His precious blood? His spotless righteousness?" He then whispered, "Christ only! in whom we have redemption, through His blood, the forgiveness of sins, according to the riches of His grace."

July 10th.-I again went to see him. He had been in less pain, and pain and fearful breathing-still much peace. I prayed with him for slept a little during the night; but with returning daylight came the the last time in the evening. Archdeacon Clarke arrived from Auckland, and he was with this dear good man in his last moments.

July 12th.-Our dear Christian brother, the Native minister Matiu (Matthew) Taupaki, was buried at Paihia. About 100 Europeans and

100 Natives-200 in all-attended his funeral, a solemn and comforting service. After a lengthened experience in many parts of New Zealand, I can conscientiously say I never met with a Native teacher or minister so universally respected and beloved as Matthew was by Natives and Europeans.

A Tamil"Walking Concordance,"

The Rev. Hugh Horsley, of North Tinnevelly, thus writes respecting the Native head-master of the Boys' Boarding-school at Sachiapuram :— Our two boarding-schools-one for boys and the other for girls-are quite full, each containing forty children. I am now teaching the highest class of boys two hours a day, when at home. Mrs. Horsley takes the girls in some of their subjects. I cannot leave the subject of boarding-schools without expressing my gratitude to God for the valuable help I have in the head-master of the boys' boarding-school. Mutthu, a "pearl," as his name signifies, is no ordinary man. He is remarkable both for his piety and ability. Patient under domestic affliction, he is a striking example of the power of the Gospel. His knowledge of the Bible is also a striking feature in him. The boys declare he is a "walking Concordance," and often go and try to puzzle him regarding the whereabouts of a text, and I am told that he seldom fails. His remarkable knowledge of the Bible acts well upon the boys, as it emulates them to study the Word for themselves.

Another point about Mutthu is his eloquence. Although he generally preaches without even the use of notes, his sermons are always well arranged, and delivered with much earnestness and power. Mr. David Fenn, on one occasion, after hearing him, said, "I wish I could go straight to Madras and preach that same sermon in the cathedral there." He preaches here every Sunday morning, and it is indeed a pleasure to hear him. I may indeed say of him that "I thank my God on every remembrance of him," and pray that he may long be spared to this place, and be much blessed.

A Yoruba Woman Saved from "Oro." "Oro" is the well-known but mysterious Yoruba custom by which order is maintained in the towns. The Rev. James Johnson, during his recent visit to Oyo, the Yoruba royal city, was able to save a poor woman from death on account of her alleged transgression against "Oro."

June 5th was an interestingly sad day; it was in the "Oro" season. "Oro" is the chief instrument of Government. When he is on patrol, and his voice is heard in the streets, it is death for any woman, whoever she may be, to be seen out of doors or in any position within premises from which she may lay herself open to the charge of having seen him. A woman was charged with the crime, and instant execution expected. This is spoken of as a giving one over to Oro." Markets were disbanded, and all women driven to a close and long confinement. The voice of the offended one, as he marched through the streets, was terrible as that of a wounded leopard. He demanded the offender, and would wreak his vengeance upon her for high insult and wrong. An awful stillness prevailed in some districts; but in the heart of the town, where "Oro's" growling was loud and long, men ran to and fro. The husband of the accused woman was wild with grief and surprise.

It happened to have been a Church meeting-day with us. A few women had come into our premises before "Oro" took the streets from their sex. We prayed the Lord mercifully to spare the poor woman's life, if it pleased Him. The Jabata, "Oro's" chief officer, was out with his party to apprehend her, and deliver her over to death. But the men of her township, accounting the charge malicious, were determined to fight for her, and defied him when he would cross the threshold of her house. He was not prepared for this, nor prepared for the death he so wantonly desired to visit on a poor weak woman; and, contrary to all precedent, and the history of "Oro" in the Yoruba country, he was forced to beat a shameful retreat.

Our agent, Leader Thomas, Mr. Doherty, and myself, hastened to the king to entreat him for the poor woman's life, and ask that the sentence of death might be commuted for a fine if she should be proved guilty. As we could not see him, we sent him a message to that effect, telling him, at the same time, that in Christian countries we punish murder only with death. He was very gracious, and assured us the woman should not be killed, though he was opposed by a strong priestly power. He was not satisfied about her guilt. Our interference and request would be laid before his court, and he said it would much help him. He at last prevailed, and had the sentence of death commuted for a fine of five bags of cowries (50s.) paid to the "Oro" priesthood to satisfy them. It suprised many, and well it might, for who had ever heard of a woman publicly accused of seeing "Oro," be the charge true or false, escaping death, and the Jabata returing home as empty-handed as he had gone out? We regard it a gracious answer to prayer, and are thankful for it. The king was very grateful, and sent specially to thank us. This, if I mistake not, has a little discredited "Oro," and weakened his power in the Yoruba capital.

THE GOSPEL IN GREAT VALLEY. [The Rev. G. E. Moule writes to us as follows, from Dorchester:-] LETTER received from my brother Arthur at Hang-chow contains news which I think you may find interesting enough to secure it early insertion in the GLEANER, although I am free to confess you have given China a fair share of notice during the past year.

In order to make the contents of his letter intelligible, it will be well to prefix an extract or two from a paper he sent me some months ago:During the summer and autumn of 1876 one of our catechists (Matthew Tai, the artist), accompanied by two young men who are preparing for Church work, made very frequent visits to the suburbs outside the gates, called Peace Gate and Periwinkle Gate After some time, as a few persons seemed interested in the Gospel, they begged me to hire a small room, in which earnest inquirers might meet for conversation. The room (hired and fitted up at private cost) was opened last winter, and at first no definite fruit appeared to result from it. One day, however, the catechists and pupils were reading with me when word was brought that a gentleman from outside the city wanted to see Mr. Tai (Matthew, the artist). After two hours' absence, Matthew returned, bringing the visitor to see me. He was a tall man, six feet high, and he described himself as a schoolmaster, from a district seventy miles to the south of Hang-chow, who, having business in the city, had left his school under the care of a friend, and was now lodging near our mission-room. Passing it one day, he noticed the words on our sign, or notice-board, "HOLY RELIGION OF JESUS," and asked what they meant. Being directed by an old woman to my house, he came at once to us, and began, with great apparent eagerness, to drink in the word of life.

When the man returned to his village, Matthew Tai accompanied him to see for himself whether the stranger's account of his circumstances was correct. The latter welcomed the visit, but stipulated that nothing should be said for the present by Matthew about religion, lest the four elder brothers of the inquirer should take alarm. After another visit to Hang-chow,

He went home, purposing to hide his light again, but God ordered it otherwise. He arrived on Saturday night. Next day, the weather being fine, every one was out gathering mulberry leaves for the market, but Tsiu, who stayed at home, reading the Bible in secret. His brothers, hearing of his strange idleness, came over on Monday to upbraid him. He now boldly confessed that he was a believer in the Heaven-sent religion of Jesus, and that, in obedience to God's command and the custom of the religion, he was henceforth to keep one day in seven holy. Then gathering courage, with constant prayer for the Holy Spirit's help, he began to talk to his friends. Every day during his three weeks' stay at home people came to see him. Three of his dreaded brothers came, amongst the rest, to hear. The head of a vegetarian sect declared that he would give up all, and become a Christian. Sometimes they sat till midnight, our friend reading chapter after chapter of the Bible, and explaining as well as his own brief acquaintance with it would allow. His journal is now before me, and in it he has noted all the chapters read by him. Some of his hearers copied out the Lord's Prayer and grace before and after meals. Some learnt by heart a short form of prayer, others the Creed, Lord's Prayer, and Ten Commandments. Every evening four or five, and on one occasion eleven, persons knelt with him in prayer.

From time to time during the six months or more since the narrative reached me from which I have been extracting, his letters refer to the work, and always in a way to encourage the hope that it was in the main genuine and lasting. In one of them he mentions the fact that in six households the idol of the kitchen furnace had been voluntarily displaced and destroyed. In another, that four or five boys had been expelled from the village school, because they refused to conform to idolatrous usages, and that it was becoming known in the country round that many in the village were forsaking the customary worship and embracing the religion of the foreigner. But I was by no means prepared for so speedy and so hopeful a gathering of first-fruits as he now tells me of.

The village in question is called Da-kyien-ky'i (nearly Da-keen-chee), which for convenience I will render Great Valley Stream or Great Valley. It lies among the mountains, some seventy miles south or south-west of Hang-chow, on the right bank of the river, in the district (Heen) of Chu-ki. My brother writes (date October 8) :

The work at "Great Valley" has thus far through God's great mercy disappointed all our fears. I trust it is of Him, and will stand. Hearing through the summer a good account, I promised to go in September, and baptize on the spot any who might be sufficiently prepared, instead of having them up here. The inquirer (Tsiu) who has been the means

of awakening so many was baptized here (Hang-chow) on September 2nd. He went home at once and prepared the inquirers.

We started Oct. 1st, and reached Chu-ki next day at 3.10 P.M., very hot and tired, and after selling many tracts on the great bridge, we started in three chairs (sedans) for the other fifteen or sixteen miles. At 9.30 we reached Li-p'u, a town about five miles from our object. Here inquiries were made as to the Christian's house at Great Valley. "Oh," said one, "we have heard of that man; about thirty or forty people are following him." No one however could direct us to his house, so we slept at Li-p'u, in a queer place, partly open to the sky, upon two tables. At dawn I was up, and by 7.30 A.M. we reached Great Valley.

After a good wash and breakfast in the upper room rented by the Christians (ie., catechumens) as a school-room and chapel, I began work, and from 9.30 till 4 P.M. I was engaged in questioning the candidates, and hearing them repeat what they had learnt. Some knew the whole Catechism, and all had a remarkable amount of Christian knowledge, and apparently earnest, hearty faith. There were nine men, five women, two boys, and two infants accepted. The men were the three elder brothers of Tsiu (whom he so feared last April), their three cousins on the father's side, a maternal cousin, and two young men of other families. The women were Tsiu's wife and sister, his second brother's wife, and the mother and the wife of one of the cousins. The boys were the two eldest children, and the infants the youngest children of Tsiu and his fourth brother respectively. One of the adult candidates has a fierce father, who hates his earnest efforts to keep holy the Lord's Day, and another has an uncle, who wishes to compel his taking part in ancestral feasts; but both seem firm in their resolve.

One of the women has a bad temper, and we hesitated long in her case. She spoke with singular earnestness, admitting her fault, and not in the least objecting to its discussion, but asking minutely how far anger might go without sin. May I cry if I am vexed? May I holloa at the children if they are naughty? I do pray for the Holy Spirit's help!" I could not reject her, and she came very happily, with her eldest boy and her baby. She repeated her lesson very well, and is very intelligent. At 4 P.M. we went for a walk, and, to the astonishment of the people, climbed the highest peak in the neighbourhood-about 1,800 feet high, I fancy-and with a grand view. We prayed (Sedgwick and I) on the top for "Great Valley Stream" lying at our feet. At night we had prayers in the family hall, lent for the purpose. About 150 people were present. I

spoke long on the Sabbath from the Evening Lesson (St. Luke vi. 1-20), in connection with Creation and Redemption. Some grumbling occurred from an opium-smoking brother of a candidate: "Well," said he, "my brother is going to join you, but I won't."

On Thursday, Oct. 4th, I rose early, and had special prayer. Soon Matthew Tai appeared, anxious. There were rumours of a feast at midnight, and of plots to defeat the foreigner. M. T. and others went out to reconnoitre, and soon came back, saying that one candidate had been decoyed home by his father, and tied up to prevent his baptism. I could not wait, and at 8 A.M. we held service in the hall. Just as I began, in ran the escaped son, looking so pleased. The neighbours had interceded, and got him released; and the father himself was outside the hall when we finished, and I had a word with him. It was a solemn service. Oh, may it have been owned and ratified in Heaven! and may the inward and spiritual grace accompany the baptized to the end!

In a subsequent letter, dated 27th October, my brother gives some further information :

In the boat,

I have just returned from a trip into the country. Matthew Tai read to me a very long letter just received from Luke Tsiu, the leader of the band of twenty Christians, old and young, at Great Valley. I had not heard of them for nearly three weeks since their baptism, and was rather anxious. It now appears that, on the occasion of one of their great feasts-the 9th day of the 9th month-the gentry and headmen of the village held a council of war; and sent the village constable to summon Luke before them. He declined to go down, telling the constable that, as he was guilty of no crime, he could not be summoned in that way. Then two leading members of the clan came up, and, with angry threats, ordered him to come. He still refused; "but," said he, "if you, sirs, wish to hear this doctrine, suppose you come to me, to our upper room." They actually went, more than twenty of them filling the room. They then, through a scholarly spokesman, attacked Luke; first, as to the unity of the Deity, and then as to Confucius and the Lord Jesus-their respective claims on a Chinaman's reverence. Luke gives Matthew Tai his arguments, which seem to have been both bold and good. He used his Bible well; and he says that, before his opponents came, he knelt and prayed specially for the Holy Spirit's guidance. He also showed them the Toleration Articles of the Treaty.

Upon this they said: "Well, at all events you have joined the