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SKETCHES OF THE PUNJAB

MISSION.

BY THE AUTHOR OF "MORAVIAN LIFE IN

THE BLACK FOREST," &c.

V.-The Golden Temple and the

Convert's Baptism.

MRITSAR is as holy a place to the Sikhs as Benares is

to the Hindus. Within the town walls is a large tank or basin of water, in the middle of which stands the Golden Temple, their chief place of worship. Marble terraces, fringed with fragrant orange-trees, lead to it from four sides through the clear waters of this Fountain of Life, from which the city takes its name, and by immersion in which the Sikhs believe themselves to become regenerate. Morning and evening it may be seen surrounded by bathers of all ages and both sexes, the women, however, keeping apart in some secluded nook overshadowed by shrubs and trees. The temple is a blaze of gold externally, its gilded domes glittering in the

SIKH PRIEST READING THE GRUNTH.

rays of an Indian sun. The interior, which we were permitted to explore, after having allowed our impious cowhide-soled boots to be encased in silken slippers, is gorgeous with painting and gilding. It contains no images or idols of any kind, and new as we were to the people and the place, we inquired with some surprise, "What do they worship?" This was soon explained, for at the time of our visit they were performing their daily devotions. In a square hall in the body of the temple sat, cross-legged on the floor, a venerable white-bearded priestthe guru. Before him lay the Grunth, the sacred book, reverently covered with a richly embroidered cloth, on which reposed garlands of fresh, sweet flowers. The priest, too, was garlanded. In a monotonous strain he repeated passages from the holy volume, to which a choir of minstrels and singers chanted responses. Meanwhile worshippers came and went, each bringing and casting down before the book, on a white sheet, spread in the centre of the floor, their offerings of rice,

cowries, flowers, sugar, or small coins, doing reverence and then retiring.

We watched all with curious interest. Perhaps it was mistaken for something more, for presently one of the officials came forward, begging permission to garland us, at the same time. offering us crystallised sugar on a dish of chased metal.

"Do not accept it, Mem Sahib," whispered the native catechist, who was our guide on the occasion," or they will pretend that you are a devotee, and have taken part in their worship."

Nothing could have been further from our desire. We were glad not to have committed ourselves, as an acquaintance, a stranger to the country and its manners, a short time afterwards did. Coming to our bungalow direct from a visit to the Golden Temple, he appeared at tiffin with his neck and arms hung about with wreaths and his hands full of sweetmeats, which he gleefully exhibited as signs of the people's kindly feeling, but which our servants in attendance construed otherwise.

We had not been long at the station when considerable excitement was created in the populous native town, containing 90,000 inhabitants, by the public baptism of a convert, a man who had become an inquirer at the very commencement of the Mission in 1852, and who in the subsequent years had several times come forward as a candidate for baptism, but as often, when it came to the point, allowed himself to be dissuaded by his friends from taking the final step. For this reason the missionaries had thought well that he should make his confession of faith publicly in the boys' school in the city, instead of within the precincts of the Mission compound, in the orphan girls' school-room, which at that time was serving the double purpose of chapel, where it would have been witnessed by few besides the mission circle and the Native Christians. As it was, an immense crowd assembled round the school-house, and numbers took up their station within, all in a state of agitated expectation.

As we drove up to the building a few minutes before the hour appointed for the ceremony, we perceived, standing at a well not far off, a group of persons composed chiefly of the convert's relatives, some of whom appeared to be angrily discussing the subject of his approaching baptism, while others lamented with "loud allew." Conspicuous among the latter was a woman advanced in years, with bared breast and dishevelled hair. Wildly screaming, she beat herself with the palms of her hands, while tears streamed down her furrowed cheeks. Poor creature!

she knew not what she was doing-sorrowing where she ought to have rejoiced. She was the young man's mother.

During the baptismal service the great doors of the schoolhouse were left open, and the crowd pressed in, every now and then becoming loud in its murmurs and excitement; but the native catechists managed to keep pretty good order. At the conclusion of the ceremony we all shook hands with the new convert, gladly receiving him as a brother in Christ. He seemed much moved, and his manner was subdued and very serious. When he was taken into an adjoining room that the register might be written, some of the heathen bystanders cried out that he was gone "to eat food with the Christians," supposing that he was thus to show that he had broken caste. The matter was, of course, explained to them.

But the painful part of the scene was now to follow. The wife came forward, desirous of remaining with her husband, which is not always a matter of course in such a case, and her relations, indeed his also, followed, exhorting her not to go with him, and when she would not heed them, but clung to him, her own brother attempted to drag her away by force. This, however, he was not allowed to do. The excitement was increasing, and becoming somewhat alarming. The missionaries interfered. It was decided that, since the man and his wife were of one accord in their desire of remaining together, both should be taken

to the Mission compound, where they might lodge quietly for the night, at least, in the catechist's house. St. Paul wrote to the converts at Corinth, "If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. . . The unbelieving wife is sanctified by the husband." Thus it afterwards turned out in this case. But we will not forestall.

That evening, while we were at tea with our friends, Mr. and Mrs. Keene, talking over the events of the afternoon, a figure in white tapped at the verandah window, and on lifting the "chik" we recognised Masih Dyal, the new convert. Mr. Keene let him in, and inquired whether anything was the matter. He seemed much agitated. What he could do, he said, he knew not, for his wife was calling for her children and would not be comforted because the relations had kept them back from her. Mr. Keene reassured him by promising that they should be looked after early on the morrow, and sent him away with an injunction to hold fast by his own faith in prayer, and to pacify his wife as far as possible that night.

By and by a note came from Mrs. Strawbridge to say that her husband had just obtained one of the children-the youngest. The others were not forthcoming. She added that there had been great commotion and excitement when Mr. Strawbridge took the police with him to claim the children; that thousands of heathen natives had collected round the house, he had received a blow on the head himself, and some of the young scholars from the mission school, who had accompanied him, had been beaten, but that all was tolerably quiet now.

The two elder children were never restored to their parents. The marriage of both was hastened on by the heathen relatives, and they were lost sight of. The youngest child was baptized at his father's desire, and with his mother's consent. Mrs. Keene was his godmother, and gave him the name of Binyamine (Benjamin). Praemi, the woman, became an intelligent inquirer, and after careful instruction by Mrs. Keene and Susan, the catechist's wife, she too was received into the visible Church of Christ, greatly to her husband's satisfaction and gladness.

CUMBERLAND MISSION, RIVER SASKATCHEWAN. BY MRS. ВOMPAS, OF ATHABASCA.

[In our January number appeared a letter from Mrs. Bompas, wife of the Bishop of Athabasca, describing her long journey of 1,000 miles from Lake Athabasca to Red River. On her way she visited Cumberland station, on the River Saskatchewan, and the following interesting account of it has been sent us by the Rev. R. Young, at whose request Mrs. Bompas wrote it.]

OU asked me to send you some account of Cumberland Mission, and I am glad to be able to do so, more especially as I have very pleasing recollections of my visit there, it having formed one of the most refreshing points in my long journey from Athabasca.

As you are aware, Cumberland is a recently formed Mission station. The Indians there had hitherto been only visited occasionally by the Rev. H. Cochrane, from the Pas (Devon). They struck me as above the average in activity and intelligence, and the number of neatly built log-houses by the side of the lake, most of them with small potato-ground and barley-field attached, gave an air of comfort to the little colony which it was pleasing to contemplate. The Indian treaty has certainly done good work among these Indians; it has raised their selfrespect, besides increasing their resources; it has also, if I mistake not, made the work of the missionary more acceptable, and perhaps more easy, among them.

The Rev. B. McKenzie was appointed to Cumberland just fourteen months previous to my visit there. He is a middle-aged man, with a large family. He was born and educated in the country, and was formerly a Wesleyan; and the story, told in his own simple, earnest way, of how he was led to join the Church, and afterwards to become a candidate for holy orders, was one of the first things to arouse my interest in him. When he reached Cumberland, Mr. McKenzie had to decide on a fitting spot for the Mission buildings. A little colony of Indians was already settled on the opposite side of the lake, and this, and one or two other

considerations, made him resolve to begin building near them, rather than on the same side as the Hudson's Bay Company's Fort, although Mr. Belanger, the Hudson's Bay officer in charge, has always been a kind friend to the English Mission.

To build a parsonage-house, a church, and school, with no other materials for work than the few implements he had brought with him-no helpers but his own three boys (the eldest about twelve or thirteen years of age), and occasional assistance from three or four Indians; this was the task which Mr. McKenzie set himself to accomplish, and which, with untiring zeal and energy, he did accomplish in little more than fourteen months from his first arrival at the station. First of his labours came the cutting down of the tall forest trees which grew as thick as possible on the ground he had selected; then, having effected a clearing, the trees themselves must be cut and planed, and seasoned for building purposes. On this ground, too, huge stones had to be uplifted from the earth, which, with the help of all the hands they could collect and his team of dogs, were conveyed to some impromptu kilns and burnt for lime, which proved invaluable in the course of their operations. Thus a portion of the ground was soon prepared for their garden, and sown with barley, potatoes, and Indian corn-yes, and with many other things besides which one would never have thought could grow on the bleak, desolate shores of Lake Cumberland; there were tomatoes, full-sized and red, such as I used to gather years since at Naples; there were beans and cauliflowers, beetroot, carrots, and turnips; nasturtiums, too, for present beauty and future pickling, and dainty little herb beds, and a small flower-garden with fragrant mignonette and shining China asters, heart's ease, &c., &c.

Then came the building of their house, step by step, as weather served and other circumstances permitted, for our friend was not unmindful of his clerical functions in the midst of his other labours, and not unfrequently he had to throw down pickaxe or hammer and hasten off to minister to a sick neighbour or prepare for his Sunday duties. But the building progressed satisfactorily, and the large family were put under shelter before the winter had quite closed in. The ground floor of the house was left unpartitioned, to enable them to have service there until the little church should be built.

It was in that room that I had the comfort and refreshment of the dear Church services on the morning and afternoon of Sunday, September 2nd, after being deprived of them for nearly three months! It was a clear, hot, cloudless day, the lake calm and still, so there was no difficulty in getting myself paddled over in a canoe from the Fort, where I was staying. As soon as I had started, a number of other canoes appeared in sight, filled with Indians, all making for the Mission. All was so peaceful and Sundaylike; and when we walked up to the house, it was pleasant to see the crowd of Indians gathering round and waiting the little bell to summon them to service. Everything was so nice and real, and yet so quaint and primitive. Our friends at home, I fancy, would hardly be able to understand or appreciate the extreme simplicity with which these commencements of mission work have to be conducted. There was but one Prayerbook among them! and that in a room so crowded, that I kept wondering when the tide of incomers would cease; and yet the responses were most hearty, and appeared to me almost universal. But the good man had found means to teach his flock thus much of their Prayer-book, and they had evidently responded pretty readily to his instructions. In the hymn singing, too, the difficulty had been the same, and had been met with the same all-mastering spirit. 'My daughters undertake the choir-training, and write out a few of the hymns for those who can read. We have but one hymn-book, but I hope to get others in the course of time, and in the meantime the people have learnt a good many hymns by heart, so that our singing is pretty fair on the whole." These were Mr. McKenzie's own words to me, and I could fully corroborate his verdict on the matter of their hymn singing. "Not all melodious was the song, but 'twas a hearty note and strong;" and I do not know that Keble's Evening Hymn ever sounded sweeter to me than when sung in Cree by the Indians of Lake Cumberland. That Sunday, for the first time, Mr. McKenzie read the lessons in the Syllabic characters, which I thought he accomplished with remarkable ease and fluency. Most of the service was conducted in Cree; the sermon he gave through an interpreter, but he hopes soon to be sufficiently master of Cree to be able to address his people in that language.

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We must just take one look in at the little church before bidding farewell to Cumberland Mission. It is rough-looking enough now-only a small building, with not even the floor put down as yet; "but we shall get through that this week, and hope soon to get it to look neat and church-like." And Mr. McKenzie's "hopes" are as good as most people's "resolves"-I have at least learnt thus much in my acquaintance with our energetic friend. But one longs to help him to furnish his church. There is no communion-cloth or communion-linen; and yet when the Rev. Mr. Cochrane visited the Mission a short time since, and administered Holy Communion, seventy communicants partook of the Sacrament. We want, too, to provide him with a large Bible and Prayer-book. A bell is another thing which we must try and get him, and it should be a goodsized one, which could be heard across the lake, as the Indians have neither clocks nor watches to tell them when it is time for service.

One other incident of the Cumberland Mission I must tell you, as it shows one that Mr. McKenzie's value is felt and his worth appreciated by the Indians themselves. For some cause or other, which I did not quite understand, last winter the fish supply, which is their principal means of life in that district, fell far short of the average. As the gentleman who was telling me of the circumstance observed: "The McKenzies themselves were sometimes nearly starving." The Indians, fearing lest the same thing should occur again this winter, raised a small subscription among themselves and presented it to Mr. McKenzie, to his great surprise and, I need hardly add, gratification. It amounted to £20.

AN AFGHAN CHANT FROM BUNN00. |UNNOO, or Banu, is a frontier town on the extreme northwest of British India, between the Indus and the mountainwall which separates our dominions from Afghanistan. Here is stationed the Rev. T. J. Lee Mayer, a most zealous missionary, in the midst of a fierce and bigoted Mussulman population. The work is most trying and difficult. In June, 1875, Mr. Mayer wrote, "The Mohammedans are getting fearfully savage because we will persist in preaching the Gospel. They say they will never believe; that their religion is of iron, and they will never listen to us. They have threatened to stab us all-told Jelaluddin (the Native catechist) so to his face. I hope they won't succeed. Pray for us." Notwithstanding this threat, Mr. Mayer is still alive, and preaching and teaching as vigorously as ever. In his last annual letter, dated November 15th, Mr. Mayer says, "I must say, after my few years' work amongst Islamism, that I have great hopes of it." There are 19 Native Christians, of whom six are communicants; and 171 scholars in the schools.

Mr. Mayer has been translating the Psalms into Pathân, the Afghan language, and setting Native chants or tunes to them. He has sent us a specimen, with the following letter:

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I am sure it would be productive of very much good. I deeply regret not having known this before I came out. Had I done so I should have taken lessons and brought out a good instrument with me. As it is, I make shift with one of my own manufacture, and a set or two of banjo strings I got from England. The tone is very fine, being a piece of hollowed-out mulberry with a goat-skin stretched over it tightly; I have ten strings, but it lacks that power of stringing up that an English or Italian instrument would have, as the wooden bearings and pegs will not stand the strain, and the strings get a good deal cut. The Cabul instruments are very good, but nothing like a civilised instrument made in England by first-class hands. When we get further on with the Psalms, and have funds to get together all the poets and bards from different parts, I must get you to try and persuade some good creature to give me a book or two on the guitar and stringed instruments, and send me a good instrument for one's own work. We are only beginning, yet I send you this little specimen in case you may like to print it and show English folk at home what Pathân music is like. The three notes at the end, prolonged by these fellows in their wild hills among the echoes, are very characteristic of Pathân song.

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A NIGHT ALARM IN TRAVANCORE. ETWEEN Tinnevelly and Travancore, at the south end of India, there runs a chain of mountains called the Southern Ghauts. These mountains are inhabited by some wild hill-tribes, of which the Arrians are the most important; and from among the Arrians a goodly number have been brought into the Church of Christ, chiefly through the ministry of the Rev. Henry Baker. Another part of the mountain district, hitherto unevangelised, was visited in January, 1877, by the Rev. J. Caley. We give an extract from his journal to illustrate the above picture, engraved from a sketch kindly sent by him :

Jan. 19th.-Arrived at an Arrian settlement called Karemala. As no European had ever been to Karemala before, it was quite natural for the people to go through the curious process of violent staring. When they had had a real good look at me they set themselves to get us all we wanted and became quite communicative. They are a fine, strong, manly-looking people, and although they are afraid of Sircar peons [Government police], they have plenty of courage to attack wild beasts in the jungles. I asked one of them if there were any tigers about. He said, "Yes, there are several, but by the favour of Sashtèwa (deity of the hill) they do us no harm." He afterwards gave me the tooth of a great tiger that they had killed, which is five inches long and three inches in circumference. Nearly three inches had been in the jaw, but when that is deducted it leaves a formidable weapon of more than two inches in length for purposes of destruction.

We had a great deal of conversation with the people, during which they showed themselves anxious for me to appoint a person amongst them who would teach their children. I told them that I was not only willing to teach their children, but that I was anxious to teach them about the true God. They did not object to this, still they did not say that they were willing to place themselves under Christian instruction. The step was too great to be hastily taken, and I am not the less hopeful because they did not at once comply. They said that if I would send a person they would provide a house for him, and try their best to make him comfortable. I agreed to send one, and I am thankful to say that I have secured a good and earnest man, who has already commenced work. He will have real evangelistic work to do, teaching not only the children and the people as occasion serves, but will be able to go with them to visit other settlements. In addition to this he will be able to preach to

the wild Pandarams, who can only be reached by men who live amongst the Arrians.

Jan. 20th.-Reached Nelakel a little after four o'clock in the afternoon. Nelakel is a very interesting place, owing to its historical associations. It is said that when the apostle St. Thomas visited Travancore he founded seven churches, one of which was at Nelakel. For some time, it is said, there was a Syrian Church at Nelakel, but that, owing to the fearful depredations of wild beasts, the place was entirely abandoned. We looked about to see if we could find any inscriptions or traces of Syrian occupation, but saw nothing except the heathen shrines. The place, however, is covered with such dense jungle that a person would require a day or two to explore it properly, whereas we had only a short time in the evening, and that after a day's journey. "The garden of wild beasts" is the name some of the natives give to Nelakel, and from what I could see of it I should think it a very comfortable garden for them.

In the part where we stayed there is a large tank of water covering about two or three acres, and from the footprints about it there is no doubt it is often frequented. In a tree close by this water there were a few strong stakes laid from bough to bough which formed a platform large enough to contain a mattress. I was told that the Prince of Pandalam slept there a few days before, during his pilgrimage to Chouramala. We were seventeen in number, one Native pastor (the Rev. Joseph Pothen, of Puthapalli), ten Syrians, four Arrians, one Chogan, and myself; but as there was only room for one person in the pilgrim's cot, it was by general consent consigned to me. About 8.30 P.M. I retired to rest, having water on one side of me, and on the opposite side Mr. Joseph and the men, with fires at the far side of them to keep wild beasts away. We had two dogs with us, one of which, my constant and faithful companion, "Jago," lay at the root of the tree in which I slept, and the other with the men near the fires.

Once in the night, as I turned over in my comical bed, the stakes upon which I lay made a little noise. No sooner did the dogs hear that than they began to bark fiercely, and the men, being suddenly waked out of sleep by the dogs, and thinking that an elephant or tiger was upon them, began to shout and scream dreadfully. The woods, in the dead of the night, literally rang with their shouts. After they had subsided I heard some of them asking if I was awake. If any one could have said that I was not awake he might have also added that I was dead, for it would have been impossible for any living man to sleep through the tremendous noise they made.

BISHOP CROWTHER: HIS LIFE AND WORK.

V.-LIFE AND WORK AT ABEOKUTA.

OR twelve years Samuel Crowther was connected with the Yoruba Mission, and the greater part of this period was spent at Abeokuta. Townsend, Müller, Hinderer, Isaac Smith, and Maser were his European fellow-workers at different times; Mr. Townsend, who had first visited the town three years before Crowther entered it, continuing the leader of the Mission for many years after his removal to the Niger. With these brethren he laboured on equal terms. Englishman, German, African, divided the work amongst them, and knew no rivalry except that of zeal in making known their common God and Saviour. Crowther's journals and reports, teeming with interesting information and incident, and brimful of both earnestness and common sense, occupied a prominent place in the Society's publications of that day, and embody a vivid history of the brightest period of the Abeokuta Mission.

What East and Central Africa are to us now in regard to preeminence of interest, that Yoruba was to the friends of the C.M.S. then. No Mission since the Society was established had been begun with more promise; in none did the reaping follow so closely on the sowing. On August 3rd, 1849, Crowther's journal observes, "This Mission is to-day three years old. What has God wrought during this short interval of conflict between light and darkness ! We have 500 constant attendants on the means of grace, about 80 communicants, and nearly 200 candidates for baptism. A great number of heathen have ceased worshipping their country gods; others have cast theirs away altogether, and are not far from enlisting under the banner of Christ." In the sixth year of the Mission, out of four Cambridge honour men who offered themselves to the Society in that year (1852), one (R. C. Paley) was allotted to Abeokuta to train Native agentsa most significant proof of the importance attached to the station, considering the claims always advanced by India for the University

men.

Crowther's work at Abeokuta was by no means confined to preaching the Gospel. His journals bear abundant witness to the variety of the methods adopted to influence the people. Schools were a prominent agency from the first; and involved not merely teaching, but the preparation of school-books, in which, as well as in the translation of the Bible and Prayer-book into

beyond description. Every new Psalm or portion of one opens to them a new treasure." The Prayer-book also was greatly valued. The heathen were greatly struck by its petitions. "Ha! ha! ha!" exclaimed the chiefs; "so they pray to Olorun [God] for everything, for all people, for their enemies even; we never heard the like before." In this connection a passage in Mr. Crowther's journal of September, 1849, is worth preserving:

When I was spending a few days with a pious officer in the army at Brethren, who used all the arguments he could to get me into his persuasion. Woolwich, in 1843, I came in contact with a gentleman of the Plymouth When he found that he could not succeed, he gave me this one solemn advice -not to make use of the Liturgy among my country-people. In reply, I begged him to consider for a moment the propriety of the conduct of a son who has been cared for, nursed up, and taught to pray upon the lap by his kind

NATIVES OF ABEOKUTA.

Yoruba, he had a very large share. Efforts were made to improve the agriculture of the country, and to establish a trade in cotton. And again and again we find Mr. Crowther joining with the English missionaries in appealing, not always unsuccessfully, to the chiefs to modify or even abolish inhuman and barbarous social customs.

The records of his translational labours are particularly interesting. Year by year he sent home fresh portions of Scripture in Yoruba to be printed; and the delight of the people when the printed copies reached Abeokuta is again and again referred to. With their newly acquired power to read, each book, as it was put into their hands, seemed a fresh revelation of the goodness of God. The Psalms were not among the parts first printed, but several were taught to the Christians by heart; and Crowther, writing in July, 1850, refers to the 1st, 2nd, 23rd, 37th, 46th, 53rd, 67th, 90th, 91st, 95th, 100th, 115th, and 139th, which had been translated, as 'meeting the feelings and state of the converts

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mother from his infancy, till he attained the years of discretion; and then, because the prayers of the mother did not suit his fancy, to kick against them. How ungrateful! I have considered the Church as my mother, which has taught me to pray, as it were, upon her lap by the Prayer-book, when I knew not how to utter a word. After having been thus taught to express my wants, shall I now kick against it?

My attachment to the use of the Liturgy has not in the least abated since that time; but, on the contrary, since I have been sifting various portions in translating them into my native tongue, I have found its beauty sparkles brighter and brighter; scriptural in its language, and very well adapted for public service, and I can find no substitute for my countrymen.

In 1848, the Egba chiefs spontaneously took occasion, by a visit of Mr. Townsend to England, to send a letter to the Queen, thanking her for having rescued so many of their countrymen from slavery, and begging that further measures might be taken to put an end to the slave-trade and open Yoruba to lawful commerce. "We have seen your servants the missionaries," the letter added;" what they have done is agreeable to us. They have built a house of God. They have taught the people the Word of God, and our children beside. We begin to understand them." A gracious reply was returned by Her Majesty through the Earl of Chichester, which was delivered at a great gathering of chiefs and elders, on May 23rd, 1849, accompanied by two splendid Bibles, English and Arabic, and a steel corn-mill from Prince Albert. It fell to Samuel Crowther to read the royal letter, translating it paragraph by paragraph.

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"The Queen," it said, "and people of England are very glad to know that Sagbua and the chiefs think as they do upon the subject of commerce. "But commerce alone will not make anation great and happy, like England-England has become great and happy by the knowledge of the true God and Jesus Christ.

"The Queen is therefore very glad to hear that Sagbua and the chiefs have so kindly received the missionaries, who carry with them the Word of God, and that so many of the people are willing to hear it."

Crowther describes how he impressed the lesson of these sentences upon the chiefs. "I proved it to them," he writes, "while holding the two splendid Bibles in my hand-the prosperous reigns of King David, Jehoshaphat, Hezekiah, Josiah, who feared God," &c., &c. "After this," he goes on, "the mill was fixed; some Indian corn, having been got ready, was put into the funnel before them, and, to their great astonishment, came out in fine flour by merely turning the handle of the machine."

The request of the chiefs with regard to the slave-trade was not made in vain. Two or three years later (1851) a British force dethroned the

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