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THE EASTER BAPTISMS AT FRERE TOWN.

EARLY four years ago, on September 19th, 1875, two hundred and forty poor creatures, men and women, boys and girls, naked, ignorant, miserable, rescued out of Arab slave ships, were landed at Frere Town by H.M.S. Thetis, and handed over to the care of the C.M.S. Mission. Other batches came at intervals, making some four hundred altogether. The first attempt to tell these degraded yet immortal beings about a Father in heaven was described in Mr. Price's journal at the time, which was printed in the GLEANER of April, 1876. It has proved a long and arduous task to get into their dark minds the merest glimmerings of Christian truth; but a few months ago some of them, who had been very attentive and well-conducted, were accepted as candidates for baptism. George David, the Native catechist, writing in March last, describes the way in which they have been instructed:

On Sundays, at eight o'clock, I give instruction to the candidates for Baptism for half an hour; and the other half hour I interpret for Mr. Streeter. The people are slow in learning, owing to their not knowing well the Swahili language. Notwithstanding, through much patience and perseverance of myself and others, they have managed to learn the following number of texts:

Eighteen texts about our state by nature.
Seven texts about our state by grace.

Fourteen texts about the way, how the believer is kept.

Six texts about our burden of sin, and the invitation to come to the Saviour.

Beside these, they have been taught several other texts. Mr. Streeter, through me, has already gone through explaining to them the Ten Commandments, and the Christian steps to heavenward, such as Faith, repentance, obedience, hope, prayer, and study of God's Word. And at the present, he is going on with our Lord's parables. At the time he was explaining to them the steps to heaven, in order to make it easy for them, he had a small ladder made, carriable in a coat pocket, containing six steps: the sides of which were named faith; the first step repentance; the second, obedience; the third, hope; the fourth, prayer; and the last one, study of God's Word.

And now, with great thankfulness, in which all our readers will share, we have a letter from Mr. Streeter relating the baptism, on Easter Day last, of the first fruits from among these poor creatures:

As many of them wished to be baptized, I thought we could not do better than keep the time that was in like manner consecrated on the West Coast seventy-three years ago [Easter Day, 1816]; so I got George to form a class, and every day they came to him for instruction, and sometimes I went. On one occasion I asked them unexpectedly why they wished to be baptized. Would you like to know some literal answers? Matanla said, "I want to be a soldier of Christ our God; Nakoa said, "That we may be clean of our sins;" Muili said, "That we may be the people of God." These three are men. The next three are women:-Salama said, "That our sins may be forgiven, and we reconciled to Jesus Christ;" Rabunga said, "Because it is the order of Jesus Christ;" Hidoya said, "That we may leave off that which is evil, take hold of the Word of God, and follow that which is in accordance with Jesus Christ."

These were answers to be thankful for, especially when you remember that none knew even their letters (although some are now learning), and what they were three years ago. For some time they have led blameless lives. I know them at their homes, though I am not what is called, and what I believe in, a "house-going pastor"; I know them at their work, at class, and at play; and although I could wish that they knew more, yet, as their desire seemed to be sincere, "Who could forbid water that they should not be baptized!" There were more than I at first thought for, but not nearly so many as wished to come forward. As it was, on Easter Sunday afternoon there came before Mr. Binns to receive that sacred rite twelve men, with their twelve wives and five little ones, three separate adults, five grown lads, and four other little infants, forty-one in all-a young Church in itself.

I

When the first two couples knelt down, Abraham and Sarah for the Old Testament, and John and Mary for the Gospel, my heart was filled with joy, and all present felt that God had done great things for us. gave them mostly significant names. Of those mentioned, Abraham Baraka is one of the oldest men, and was always first in answering questions, sets a good example to the others, not having done a week's work for the Mission the last twelve months, but supported himself on his shamba, fetching wood and making mats and bags. Iis wife Sarah God has blessed and given her a son, but as they always called him James, I could not alter it to Isaac. John Namayawalla was so glad that

he was going to have Magi ya Maungu, i.e., Water of God, put upon him, and a "new name" given. His wife Mary is a nice woman, and both, I believe, "disciples whom Jesus loves." Then there was Jacob and Rachel Nakoa, with their pretty little son Joseph in a scarlet jacket; and a James (Mr. Lamb's gardener, after him, to whom much of all this is due), and his wife Esther, a queenly-looking woman, amongst the rest; and they all looked so nice," clothed and in their right minds," with a white veil over their heads, which some one had given them for the occasion, for they have little means of buying such. I wish some kind friend who reads this would send me out a dozen small shawls, so that they might have a "warm bonnet" for the cold rainy season. [These shawls, we ought to say, are already provided twice over.]

When the ceremony was over, and before George gave the address, we all sang the hymn, "Onward, Christian soldiers." This is the third we are learning at our little room. It is hard work, but a great pleasure teaching these grown people; they forget so soon; but Tom cheerfully helps me Sunday evenings, and Ishmael refreshes their memory during the week. I am now getting them to learn a short prayer, and I know that in some of their little huts, night and morning, a humble petition goes up to our Heavenly Father to teach them more of His love, and give them strength to fight against the devil. Thus are the first fruits of the adult freed slave on the East African Coast being gathered in to help swell, I trust, that multitude which no man can number of all nations and kindreds and people and tongues. Strange, but true, there were no less than eight different tribes represented.

On Easter Monday we all met again to keep our Christmas, for as the place was in disgrace at Christmas time, we had no proper holiday then. First we met at Church to witness a double marriage ceremony, two of the school-girls having been wooed and won. Mrs. Harris having kindly interested herself in them, they looked charming with the wreath of orange blossom upon their marble brow-none of your waxy petals and arsenical leaves, but the real thing, with its sweet perfume, and it looks better on black marble than white. The sight of one of the bridesmaids broke a black boy's heart, and I had her asked for the next day. After Mr. Binns had officiated, George gave a short address, and soon we adjourned for our sports-boat-racing (had a capital four-oared race jumping in sacks, tug of war, orange-dipping, &c., and hearty were the with the crew of the Highland Lassie, and beat them), wrestling, laughs that resounded on the green. All seemed to enjoy themselves.

GIVEN UP FOR THE HEATHEN.

N one week two pleasing instances have occurred of young persons, unknown to each other, though members of the same congregation, resolving to deny themselves for Christ's sake and the spread of His Gospel in heathen lands.

A young lady, recently confirmed, sent a pretty gold ring as an offering for this purpose. In a note to the clergyman she said, "I send you the ring, which I should like given to the Church Missionary Society. I shall never regret having parted with it, and I only wish I could do more for Jesus, and serve Him better."

Very glad and thankful was the clergyman to receive such a note as that, and his prayer that day was that the Lord would both accept the offering and bless the offerer.

The other instance was of a young girl, in humble circumstances, who came to the clergyman and requested a Missionary Box. When he asked her how she meant to fill it, she said, "I never mean to buy any more sweets." It reminded him of that verse of a hymn:-

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AN EXAMINATION THROUGH AN OPEN WINDOW. UR readers know about Mr. Lash's schools for the high-caste girls in Tinnevelly, of which Professor Monier Williams has spoken so highly. (See GLEANER, June, July, Sept., 1875.) This is how a Government Inspector reports that he examined one of these girls :

I am happy to say that when I had to examine one of the "Sarah Tucker Branch Girls' Schools," one of the girls having attained her (marriageable) age, and not being able to come to the examination hall, requested her father to let me hold the examination in his house. As a matter of encouragement I complied with her request, and examined the girl standing at an open window, with her face towards me, though the door was shut. She passed successfully in every subject, and her father and brothers, who were present, were highly satisfied. It is very satisfactory to see that these high-caste people do not only send their girls to school, but are also punctual themselves in attending to witness the examinations of their daughters.

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THE MOST MOHAMMEDAN CITY IN THE WORLD. ECCA, of course!-says some one, reading the heading above. No, it is not Mecca. It is a city which has been much in the thoughts of French and English statesmen lately, and from which the newspapers have been receiving daily and almost hourly telegrams. It is CAIRO, the capital of Egypt. "Cairo," writes the Rev. T. P. Hughes,

" is said to be the most Oriental city in the world. It is certainly the most Mohammedan, not even excepting Mecca itself." There are five hundred mosques in Cairo, and the chief one, in which ten thousand enrolled students from all parts of the Mussulman world are educated, has been called the Mohammedan University. (See the picture in the GLEANER of February, 1877.)

We are not now going to describe Cairo. But at a time when Egyptian affairs exciting so much attention, it is well to be

are

reminded that Egypt is

a country needing Christ. There is indeed a corrupt and fallen Christian Church there, but its members are grossly ignorant and superstitious. "None of the ancient Churches," justly remarks Mr. Hughes, "have fallen so low as the Alexandrian Church." There are also an American Mission, and a Scotch Mission, and Miss Whately's Mission; but their work, excellent as it is, is mostly confined to schools and visiting, public preaching to Moslems being prohibited.

The Khedive who has been compelled to abdicate-Ismail Pasha -may, with all his faults, be remembered

expense to enable him to see the methods of cultivating and preparing cotton.

When Mr. Hughes was in Egypt in 1875, he saw a scene which showed how thoroughly Mussulman Cairo still is, despite all its imitation of the civilised ways of Europe. He saw the Mahmal procession, of which we give a picture on the opposite page. This is the grand ceremony of the annual departure of pilgrims for Mecca, which takes place on the 25th day of the Mohammedan month

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AN EGYPTIAN GIRL.

gratefully by the Church Missionary Society. It was he who sent that great Englishman, Colonel Gordon, to rule the vast territories acquired by Egypt in Central Africa, and thus opened a way for our missionary party to go to Uganda up the Nile. And when Mr. Streeter was in Egypt on his way to East Africa, the Khedive's Government spared neither trouble nor

Shawal, and which Mr. Hughes saw on the 20th November, 1875. He thus describes it :

The Mahmal is a velvet canopy which the pilgrims convey to and from Mecca. It is a square frame of wood with a pyramidal top, with a rich covering of embroidered velvet, surmounted with silver balls and crescents. As far as I could ascertain, the canopy was empty, it being merely carried with the pilgrims as an emblem of royalty. The origin of the ceremony is said by Lane to be as follows: 6: :- Sheger-uddurr, a beautiful Turkish female slave, who became the favourite wife of Sultan Saleh, on the death of his son caused herself to be proclaimed Queen of Egypt, and performed the pilgrimage in a magnificent hodaq, or covered litter, borne on a camel. For several successive years this empty hodaq was sent with the caravan

of pilgrims for the sake of state. Hence succeeding princes of Egypt sent with each year's caravan of pilgrims a kind of hodaq (which received the name of mahmal), as an emblem of royalty; and the kings of our countries followed their example." I found some difficulty in obtaining information as to the exact origin and meaning of the ceremony, even from the natives themselves.

At seven o'clock in the morning all the leading officers of state assembled in a portico erected below the citadel to receive the two Egyptian princes, a vacant seat being left for the Viceroy. The officers were all dressed in French uniform, with the usual Turkish fez, the only persons with turbans being two Muhammadan Moulvies. The roads were lined

with troops, and as the royal party arrived the bands struck up the Egyptian national air. There were a number of European visitors, including the American ambassador from Barlin, one English peer, and an English member of Parliament.

After the arrival of the princes there was a pause in the ceremonial, and the uninitiated in Egyptian etiquette were on the tiptoe of expectation. Were they waiting for the Khedive? After a few minutes a

carriage drove up in regal state, and there stepped forth an old Muhammadan priest. It was the Sheikh-ul-Islam, the Archbishop and Lord Chancellor of Egypt. Of course royalty must be kept waiting for this representative of orthodox Islamism-it would have been infra dig. for the Sheikh to have arrived before the princes. The whole assembly rose and received the venerable old man with becoming respect, and then the signal was given for the Mahmal procession to move on.

Amidst the beating of fifes and drums and the wild Egyptian national air, the shouts of the dervishes' " Allah! Allah! Allah!" and the tinkling of bells, the canopy, which was borne upon the back of a fine tall camel, approached the Sheikh and the royal princes. The procession was headed by a fat, long-haired, brawny fellow, almost naked, who incessantly rolled his head to and fro, shouting "Allah! Allah! Allah!" The Mahmal was surrounded by a guard of horsemen, and the people kept running round it, shouting in the most frantic manner. When it came opposite the princes, they, in company with the Sheikh-ul-Islam, approached it with the greatest veneration, and touched it, uttering some pious ejaculation. This was done by all the officials, then the procession moved on, and encamped outside the city gate until the next day, when the caravan left to perform the Hajj, or Pilgrimage to Mecca. The merits of it are so great that every step taken in the direction of the Kaaba [the great shrine at Mecca] blots out a sin, and he who dies on his way to Mecca is enrolled on the list of martyrs.

There is a purpose of mercy for Egypt yet. "The Lord," says Isaiah (xix. 21), "shall be known to Egypt, and the Egyptians shall know the Lord. . . . They shall return even to the Lord, and He shall be intreated of them, and shall heal them."

A RE-UNITED FAMILY.

OME twelve years ago the Bible Society made an offer of a New Testament in the vernacular tongue to any heathen schoolmaster in India who would promise to read it. Such a promise was made by a man in Kalugumalei, a place in the Sivagasi district of Tinnevelly, who, as it afterwards appeared, had long been anxious on the subject of religion, and who had not found satisfaction in his own religious systems, which he had long and carefully studied. After reading his new book for some time, he spoke to a Brahimin friend about it; and they two commenced to read it together. Some six years elapsed before the schoolmaster made up his mind to become a Christian, but he has been ever since a firm believer, and an aggressive evangelist. The Brahmin, with whose history we have now to do, followed his example soon after, but his action involved the loss of all things. He had been the paid priest of the Zemindar of Ettiapuram. His salary was stopped. His wife and children. all deserted him, and his relatives took possession of his lands. After two years he succeeded in persuading his youngest son, Krishnan, to accompany him, and the boy became a scholar in our boarding-school. The elder son did pay a few visits to the father, but they were hardly friendly; they were rather with the object of enticing the boy away, or of getting money from the father, for Brahmins are shameless beggars. The wife came once, and visited my wife, but was frightened at sight of me, and hid herself behind the door while I remained in the

room.

A few months ago the Brahmin went to his native village to preach at a large annual festival. He was the guest of his Christian brother, the schoolmaster. Little Krishnan accompanied him, after four years' absence. He went to see his mother. She was evidently struck with his manner and conversation, and her motherly affection overcoming all obstacles of pollution, she embraced and kissed him. The elder brother, at the first visit, refused to speak and turned away from him. At the second visit he relented and spoke kindly to him.

I have received a letter this morning to say that now wife and son have joined the husband, that they have reached Sachiapuram, and have joined in Christian worship. native clergyman who writes to me about it, adds, "To God

The

be all the praise." Brahmin converts are very rare in Tinnevelly. I hardly remember one who belonged to Tinnevelly. We trust that this is the first fruits of an abundant ingathering. Little Bredy, June 12, 1879. R. R. MEADOWS.

UP THE NILE TO UGANDA.

JOURNAL OF MR. R. W. FELKIN.
(Continued.)

CT. 5.-Shambeh now came into sight; it is a small native town with about 150 bell-shaped huts, one or two Government sheds, and from a tall flag-staff floated the crescent and star. The town is very nicely situated with a large forest all round, in which are lions and buffaloes. When we got within 200 yards of the place we were asked to fire our revolvers, and some gave a salute of twenty-one shots. On shore all the people had turned out to see us come; guns were fired. The men shouted, and the women uttered their shrill, trembling cry. The Deputy Mudir asked us not to land at once, as we were to be received with military honour, so he left, and we steamed round the lake for half an hour. We used the time to dress in our best, as our ordinary dress is not very brilliant. At a given signal our whistle blew, and we all came on the bridge as we steamed up level with the Government Divan, before which all the soldiers were drawn up in line with their bugle band, drum, and flags, and officers; the Deputy Mudir, Hassan Bey, standing about 100 yards in front of the soldiers; the people round the soldiers, a beautiful banana grove forming a background to the whole. As we came level, the soldiers presented arms, band played, people yelled, and the Bey saluted us, which we returned, and then went on shore and "inspected" the "troops "-about sixty men! The officers were all dressed in European uniforms, very gorgeous with gold braid, the men in white, with Remington rifles and leopard-skin cartridge belts. They are well-drilled, splendid soldiers, will go anywhere, and do not fear death

in the least.

Oct. 6-7.-We remained at Shambeh, and were very kindly treated by could not see much of the place, as it is all flooded. The huts are made Hassan Bey and the agent. Shambeh is a village of native huts, but we of grass platted on to a wooden framework, and have to be renewed each year. The people here are quiet, rather timid people; they give no trouble. They live on fish, and bread made out of the water-lily stalks. There is a great deal of ebony, but it is regarded as common wood, and burnt for fuel. It grows inside the trees.

of fare: first soup, then fish; then sardines and ship-biscuits; then We had to give the Bey and agent a dinner to-day. This is our bill onions, pickles, and cheese, maccaroni and biscuits; then rice, dates, and coffee. We had no meat to give them, and you are expected to give a great number of dishes.

Oct. 8.-Left Shambeh at six A.M., and steamed all day along a very winding watercourse, sometimes even going N. At seven we passed the site where the Holy Cross Mission used to stand. All that now remains to mark the spot where so many brave men lie is a lemon tree, a palm tree, and some bushes; all else is gone. For years they fought against the climate, but in 1866 they lost twenty men on the Nile, and so had to give up. At about nine met, to our great surprise, a steamer from Lardo, with Dr. Emin Effendi on board. We stopped and went on board, and were most kindly received by him, and he promised to do all he can for He arranged to go back with us at once.

us.

Oct. 9.-Passed Bohr at four, and stopped a couple of miles further on for wood.

Oct. 10.-In the afternoon we all went with Dr. E. to Bohr. Pearson got a mule and Litchfield a horse. I got a donkey; but it had no saddle, so I walked. It was a winding way, leading through high grass and past native huts. All the people here are naked, and cover themselves with ashes to keep mosquitoes off. Bohr is a small but well-built town. At the top of the huts ostrich eggs are stuck for ornament; two or three huts had broken bottles in place of the eggs. The town has a palisade very well made and some 150 soldiers. There is a nice banana grove, and we got some fruit for the first time since Alexandria; we have missed fruit and bread more than anything. Both men and women wear large iron rings round legs and arms, and some of the men wear ivory rings, but this is only allowed when they have killed either a man or an elephant singlehanded. Lions, buffaloes, leopards and snakes are in great number here. Oct. 16.-Stopped for wood at a lovely place, beautiful trees and shady walks. Elephant and hippo's spoor to be seen almost everywhere; a leopard passed Litchfield, he thinks, as he was looking for something for dinner, as we are short of meat again. Eight days out from Shambeh to-day.

Oct. 19.-Lardo and Gondokoro Mountains in sight. It is very pleasing to see the hills again. Arrived safely at Lardo at one P.M., sixty-eight

days one hour out from Khartoum. We cannot thank our Heavenly Father enough for His goodness to us in this remarkably long and dangerous journey.

Oct. 20.-Nov. 1.-We have been very busy repacking the whole of our goods. The porters can only carry forty-pound loads here, and so all our boxes, being over fifty or sixty pounds, had to be re-arranged, and hard work it has been. Our cook and his wife go back from here, and we have engaged the young men as porters and to carry our personal things required each night, also a woman to grind the dhura for our cakes. Lardo is a very nice small town, huts built of cane, mud, and grass. We have had one each, and very nice they are. At nights the wild animals in river and round the stockade make a great noise, and the natives seem never to sleep, although the bugle sounds each night at 930, "Shut the gates, put out your fires, and go to sleep." A good part of the night they dance and sing. To-morrow we leave by steamer at six A.M., for Regiaf. May God, who has been so merciful to us in the past, go with us and bring us in safety to our journey's end!

[Here ends the Journal so far. The next three months were occupied by the journey from Lado to Uganda, of which we hope shortly to receive full details.]

WHO IS THE TRUE MAN AND WHO THE
COUNTERFEIT?

A Parable for Hindu Sceptics. COMMUNICATED BY THE REV. C. B. LEUPOLT. HERE are among the Hindus in the present time a great number of sceptics. They are not such openly, but in conversation we find out that they doubt everything; and it cannot be otherwise. Education has taught them to think, and however much they may be disinclined to reasoning, they cannot help doubting the veracity of things asserted in their Shasters, which they well know have no real existence. But, although doubting their own religion, they endeavour to appear before the people to be real believers in their respective religions, when, in fact, they are hypocrites. In arguing with such men we never gain much. The best is to give them a parable to think on their state, and here is one, which I know has made a deep impression on one mind at least. C. B. L.

There lived in a certain town four men, who, though of different religions, occasionally met together. They were known as good, honest, and holy men, who professed their religion in sincerity. Their names were Ram Charran (a Hindu), Muhammad Ali (a Mussulman), Isai Das and Dharam Sewak (Christians).

It happened one day that there was a great festival near Benares, at a place called Shewpore, where Hindus and Mohammedans used to meet. At this mela every kind of amusement is going on, such as drinking, gambling, and the husbands of such wives as go there like to see their spouses return before dark. Melas of this kind were, of course, not visited by such holy men as the above named; but it so happened one day that Ram Chander had some business with a friend, and went. Muhammad Ali, not feeling as he thought quite well, wanted a little change, and believed that Shewpore was the best place to go to. Isai Das imagined that a little recreation would do him good, and accidentally wended his way to the same place, and thus they all three met at Shewpore, and spent the day and part of the night there. Of course Ram Chander and Muhammad Ali were particular about their caste.

On returning home, to their astonishment, they met Dharam Sewak. "Where do you come from so late?" was the question. "From my village," was the reply. "Why, have you still some property there? We thought the people had taken from you all you had and turned you out." "So they have," Dharan Sewak said; "but you remember old Bisheshwar with his poor sick wife? They are in great distress, and I went to see them." "O yes! you did, and yesterday was pay day, so you old sly fox, you took some money to them. We know you, old hypocrite." Well, brethren, whatever I may have done in that village, or elsewhere, you know God is near, sees everything, and from Him we cannot hide anything." "Well, well!" exclaimed the Mohammedan, "God is merciful!” The Hindu called out "Ram, Ram!" and Isai Das was silent. Thus conversing, they reached their homes.

As Ram Chander came up to his house, he saw a light in his little room. Astonished at the sight, he entered with fear and trembling, and what did he see? Himself, sitting on his seat, looking at the Shasters. He was terrified; but after a minute or two he took courage and asked, "Who art thou?" The Spectre, looking up, replied, "I am Ram Chander, a Brahman, and this is my house."

"Not true," was the indignant reply, "Avaunt! I am Ram Chander, the house is mine." "Let us see," said the Spectre, "who is the true Ram Chander, and who such in appearance only. Describe thyself."

Ram Chander answered, "I am a Brahman, a Sanscrit scholar, learned in the Shasters, perform my Pujas regularly, and bathe daily in the holy Ganges. As to my morals, I am good and holy, I never ask for alms, and to-day I was at the mela on some business."

To this the Spectre replied, "Then we are apparently one, but in reality two different persons. I am also a Brahman, renowned of being a Sanscrit scholar, and acquainted with the Shasters; but the truth is, I know but little of Sanscrit, and less of the Shasters, though I pretend to know a great deal, and talk largely. Whilst I perform Puja I usually think of something else. I talk of the Vedas, Shasters, and Puranas, as divine books, but I doubt them all, and in reality I am a hypocrite and deceiver. Who is now the true Ram Chander, and who in appearance only ?" "You are the true one," replied Ram Chander, "I am the counterfeit."

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On Muhammad Ali reaching his house, his first exclamation was, "Allah Akbar! who is in my room?" The person sitting on his carpet replied, "I am Muhammad Ali. Who art thou?” 'Not true," shouted Muhammad Ali, "I am he, thou art an impostor." "Let us see," the Spectre calmly replied, "who of us is the real one. Describe thyself." Muhammad Ali began, "I am a Moulvi, known as an Arabic scholar. I read the Koran Sharif in Arabic, say my prayers, give alms, fast, believe the traditions and the books, the Tauret, Zabur, Jujil, Furgan (Pent., Psalms, New Test., and Koran). I believe that God is One and Mohammed His Prophet. As to my morals, who can say anything against me?"

"Alas!" the Spectre replied, "if you are such, then I am only in appearance what you are in reality. I too read the Koran in Arabic; but do not understand it. I say my prayers, provided people are near. I pass for a true Mussulman, but have my doubts whether Mohammed was a Prophet and the Koran is the Word of God. Alms I give as few as I decently can, and as I have four wives, who constantly quarrel, I make that a pretext to follow my own way, as I did to-day at Shewpore. I am but a hypocrite, mean, sensual, deceiving the people by pretending to be what I am not. Who is now the genuine Muhammad Ali ?" "You are," was the reply, "I am the impostor."

Fatigued and tired with the day's dissipation, Isai Das also reached his home, and on entering his room he found his place occupied by his second self. Dismayed at the sight, he exclaimed, "Who art thou?" Answer, "Isai Das, a Christian." "Thou art not Isai Das, for I am he. Thou art but a counterfeit." "Prove what you say," was the challenge.

"I am a Christian," Isai Das began, "and a good Christian, as all my brethren say. I am honest, pious, and true." "Then we are different from each other. I am only in name what you are in deed. I, too, am called a Christian. I talk much about reading the Bible; but, for myself, I scarcely ever open it. I recommend secret prayer, and urge it upon my fellow-Christians; but if all the moments were added together which I myself spend in the year in secret prayer, I fear I could count them by minutes. I go to church, for what would the people say if I did not? but whilst at church, during prayers and sermon, I think of something else. As to my duties, I try to keep up a good appearance. As to my morals, it is true my thoughts do not bear the light, nor would my doings at Shewpore to-day. The truth is, I have a name that I live, but I am dead."

Hearing the Spectre thus speak, Isai Das exclaimed, "Alas, alas! thou art the true Isai Das. I am such only in appearance.'

"

Dharam Sewak, too, found his place occupied at home, and seeing himself sitting with his testament open, felt in his pocket to ascertain whether he had his testament still or not; but he had it. So he asked, "Who art thou?" The Spectre, looking up, replied, "My name is Dharam Sewak, from Farebpúr, a convert from Hinduism." "So am I," the other replied. "But who of us is the true Dharam Sewak? Describe thyself," the Spectre said.

"I was a Hindu," Dharam Sewak began, "a Brahmin of Farebpúr, but being dissatisfied with my religion, and tired of practising deceit by telling people of things which I am persuaded in my heart are untrue, I examined Christianity, and finding in Christ a Saviour such as I needed, I believed in Christ and embraced Christianity. But I am but a poor Christian-my prayers are cold, the Word of God is not so precious to me as it ought to be. I love the Saviour, but considering what he has done for me, my love is not so warm as it should be, nor as I wish it to be. The money I gave away to-day was, I fear, not from love to Christ alone, but merely because God had prospered me, and old Bisheshwar and his sick wife are so poor, and then it gave me an opportunity to tell them of the love of Jesus. I have to confess many failings, so that it sometimes appears to me as if I was a hypocrite; but God is rich in mercy, and as I have nothing that I can bring before God, I cling to Jesus, my Saviour, and trust in Him alone for my salvation."

The Spectre, hearing this, exclaimed, “Brother, yours is exactly my case, I feel as you do; we are one, and let appearance and reality be always one. We will continue to trust in Jesus, love Him, labour for Him, and die in Him, so that we may live with IIim for ever."

The Lord saw these four persons and judged, giving to each according to his works.

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