EAST AFRICA.

A Catechist Murdered-The Gospel in the Murderer's Village-A Rough Journey Home.

Letter from Mr. J. R. Streeter.

FRERE TOWN, June 14th, 1879. OW I think I must tell you of how I came to get fever. It is rather a sad story. Some time back one of our catechists -Samuel Isenberg, of Buni-heard about his relations in the neighbouring Wadigo country, from which he was taken when a boy; but being captured, was released and brought up in India. It was natural he should want to find them, and just the thing, under God's Providence, we trust, that many will do in time, and carry the good tidings to their own people. He asked leave to go, and being a good, trustworthy fellow, I provided him with cloth, &c., gave him a fortnight's holiday, expecting much from the trip, as it was just in the direction our Society are wishing to go to help form a chain of stations.

He started from Rabai on Monday, May 19th, with three companions. The next day one returned to say they had all been badly treated, and poor Samuel killed. It appears they had travelled all day, and were just hearing a village they thought of resting at for the night at Shemba Hill, when they came across a party of some forty men and women dancing and beating their "ngoma." They hailed them to stop, which they did, and the whole party came running up, and without any provocation they began to take their loads and bows and arrows, and while Samuel was asking the reason, a young drunkard came round him and hit him on the temple with his axe, which felled him to the ground. He then set on to the other man, who struggled with him and bolted. All being pursued, they got into the jungle and slept in trees that night, wild beasts roaring around them, for it is a terrible place, and the next day they got back to Rabai unknown to one another as best they could, one hit in the back with an axe, another with an arrow-head in his arm.

I put the case in the Wali's hands, as the people are nominally under the Sultan, but he could do nothing. Our people were very excited, and wanted to go and make war, and the Wanika, amongst whom poor Samuel worked, also wanted it, but that would never have done, and I did not want such a powerful tribe roused by the Suahili, or it would be good-bye to our ever getting in the country again. Two or three days went by, considering and parleying with the Wali, but at last I determined on waiting no longer, so I got George and Tom to say they would go on a mission of peace, and we started for Rabai.

I then got the Wanika elders to choose some of their men, and with load-bearers, &c., we started off, some twenty-five altogether, up hill and down dale, such hills and valleys as I never tramped before-across great boulders, under creepers, through a foetid, clammy air which made the sweat stream down one. How thankful we all were it did not rain! Then came long palavers at the village, then the elder led us on to the next elder-I wish I had time to describe a palaver-but on we went to the "big man," expecting to come to a great kyah or town where he would be; judge of our astonishment when as it was getting dark we came to the home of the great man of the De Kuma tribe (?), which consisted of two huts. Where were we to rest the night, and all our party? Here. Where? In that hut. Yes, he would give up one of his huts to the white man who was to be his honoured guest. I thought I would prefer sleeping in the open, so we made a big fire, cooked our goat, laid out a rug, elders were sent for, then began another palaver. 'Twas a strange sight by the firelight, and I was enjoying it much after the fatigues of the day, but presently patter, patter, down came the rain, and the chief's five wives and ten children had to turn into one hut, and we took possession of the other. Other men hunted about in the jungle, and found a little hut which took in half of them. Being near the enemy's country we were afraid to be much separated, so some kept watch all night, and after a short service we tried to compose ourselves to sleep, a hopeless task as far as I was concerned. Stretched out on four crooked hurdle stakes-oh, my ribs!-with a smoky little fire, hut open at one end, five oily Wanika elders snoozing away at my feet, George and Tom at my side, and Luke and my faithful Mohamed at my head, and One watching over all; but I did not mind, was all the readier for early rising, and my cup of tea made in a little saucepan.

The next day was Sunday, so first of all we had a nice little service in our hut, with the elders Wanika and De Kuma (?). It was the first time some had heard the Word of God explained, and it was a treat to see some of them listen. Afterwards we got them to send off four men to find out what had become of poor Samuel, and invite the Shimba elders over. Then we had service for our men, all the while it was raining tremendously; and it was grievous to see our poor fellows shivering and plodding in the mire. In fact I had turned out previously, and we had all hands out and put up a little shelter hut, but it was not much good; however, we made ourselves as happy as we could, and sang

and talked together. Towards noon it cleared a little, and we had more talk with the elders who gathered from different parts. My watch, musical box, &c., proved very attractive-they took in everything; but my sealskin cap they could not make out, and when George told them it was a fish's skia, they used a short word, and scarcely liked to believe it. Monday was spent pretty much the same way-made the shelter house good, for rain was still coming down. At night the elders returned. Early next morning they told the news, how they thought our people were Suahili, and the whole party were drunk-some of their young men having been admitted to the right of eldership that day; how they were sorry, and would send a party over to Rabai in three days to see what could be done; and they returned Samuel's gun, Bible, and part of his coat, all streaked with blood, saying how, when they found their mistake, and it was Mzungu's [whiteman's] man, they buried him decently on the spot. Poor Samuel! I think him the first real martyr for the Gospel on the East African coast. We do not for a moment think he has died in vain, and have no doubt good will come-nay, I believe good has already come. The Washimba people say they are so glad the Mzungu came in a friendly way, and not for war; since then they had been hiding in the jungle, but now they would come to their homes. The De Kumas (?) also wish for Mzungu to come and live with them. The chief was such a nice happy old fellow, and the second man seemed very interested in what was told him, and begged for permission to come and sleep the last night in our hut. He could scarcely make out the quiet commending oneself to our Father, and I taught him this little prayer, "O my God, for Christ's sake, give me Thy Holy Spirit;" and up till eleven o'clock at night he was talking away with George, when I said good night, and fell asleep; for I let George have the hurdle stakes, and took to the ground-one soon gets used to trifles.

over.

After the palaver on Tuesday, as all our food was exhausted, we started. Still raining in torrents; but as every hour only made the danger worse, we pressed on. The road was fearful. Descending the first hill the roar of waters caught our ear, and on getting to the bottom, there was a roaring river thirty yards across, and ten to twelve feet deep; a large tree had been thrown across, and we managed that pretty well, only George going in head over ears in trying to get the donkey over. Another march and we came to another more formidable than the other, and no big tree; fortunately there was a little island in the centre, and we had to set to work. Tom worked like a hero; and we had some brave desperate runaway fellows who have settled at Rabai with us, and they could do anything. We had down some trees, threw a bridge half-way, and then across the other half a couple of these trees, and a creeper for a rail, and over we went; one false step would have been instant death, for the waters boiled down amidst the boulders worse than any mill-sluice in flood you ever saw, making great waves ten feet high; no one would believe it unless they saw it. We all crossed in safety. Then a tramp through soft earth up over shoes, but on we must go, night was stealing Down goes a man with his load, and we all laugh; and over goes another, and so on. I sing away, and we all sing in spite of the rain, and on we go. Presently we come to another river, not so bad as the other, only about 15 yards across, and 4 ft. to 10 ft. deep; still it has to be crossed; very dark, 9 o'clock at night, no trees near; what is to be done? There is no help for it, we must wade it, so tie a rope to the other side, and a couple of our best men hold taut while the others cross; 'tis a job to keep footing, for the water runs very strong, It took one man under, and we thought he was gone; another saved him, and only his large straw hat was wildly dashed along. It was a relief to see him brought up. Presently my turn came; I went into a hole up to my chin, but three or four had hold of me and landed me on the other side, and I did my best to stand on my head and let the water run out of my big top-boots, which made them all roar. On we trudged again; still raining in torrents, but that did not matter, we couldn't be wetter, so made the best of it; presently a friendly light greeted us, and we were all soon at Rabai. Mr. and Mrs. Binns did everything they possibly could for me. I at once went into a cold bath, put on a suit of his clothes, hal a good supper, and was soon snug in a blanket. Next morning I was up to prayers as usual, feeling very thankful. I got wet twice after this, and that's what gave me fever.

PERSECUTION AT GREAT VALLEY.-The Rev. A. E. Moule, who arrived in England on July 3rd, earnestly asks our prayers in behalf of the Christians of Great Valley, who are threatened with severe persecution. He has received a letter from the Rev. A. Elwin, dated Hangchow, June 28th. There had been fresh baptisms, and clear, courageous profession" from some inquirers. To four of them Mr. Elwin said, "After baptism you will probably be persecuted: what will you do then?" Two of them at once bent their heads, drew their hands across their necks, and said, "We will die for Christ." Another inquirer, being exhorted "not to fear man," replied, "No, I will not fear man; I will fear God." In one place the converts were threatened with expulsion; in another with the destruction of their houses.

NEWS FROM UGANDA.

N August 19th, the bundle of letters from our Nyanza missionaries anticipated by the telegram mentioned in our last number reached the Church Missionary House. It comprised no less than 220 pages of manuscript. A considerable portion of this is published in the C.M. Intelligencer for the present month. We hope in an early number of the GLEANER to print the most interesting passages, and meanwhile we give a brief summary of the contents. A reference to the letters in the GLEANER of April and May last will remind our readers that Mr. Wilson and Mr. Mackay had met at Kagei, on the southern coast of Lake Victoria, in August last year. On the 23rd they set sail for Uganda in the Daisy. On the 28th they were wrecked at Mkongo in Uzongora, on the west side of the Lake (the place is marked in Stanley's map), and thought the little vessel's voyages were numbered. They succeeded however in beaching her, and, making a tent with the sails and oars, got under shelter. The barbarous people showed them no little kindness, and next day provided them with huts. They then set to work to repair the Daisy, and after eight weeks' hard labour launched her once more on the Victoria Nyanza. They set sail again on Oct. 24th, were nine days at sea, and three days marching from the landing-place in Uganda to the capital, and finally, as Mackay says, arrived "at home" Nov. 6th.

They were received very cordially by Mtesa, who handed them a huge packet, which had arrived from Dr. Emin Effendi, one of Colonel Gordon's officers, containing a hundred copies of English newspapers, and cuttings from the Intelligencer and Gleaner to May, 1878, from which they learned the glad tidings that notwithstanding the grief of the Society at the death of Smith and O'Neill, the Committee were resolved, in the strength of God, to prosecute the Mission, and that reinforcements had been sent off via the Nile. A letter from Dr. E. further informed them that three missionaries were on their way up the river. On Nov. 19th Mr. Wilson left Rubaga with 300 Waganda porters | supplied by the king to meet them; and on Jan. 3rd he met Messrs. Pearson, Litchfield, and Felkin, at a village some way beyond the frontier of Uganda. He turned back with them; and the latest letters are dated Feb. 2nd, from Mruli (see map in June GLEANER). They had received letters of welcome from Mtesa, one to each. The one to Mr. Pearson was as follows:To Charles William Peason

I am glad to hear that you have reach wampina and I am sorry that two of your brothers are sick of fever and I have sent three chiefs 1 Muwambya 2 Munguzi 3 Mjebejo with their men

I am Mtesa King of Uganda January 24th 1879

The king had also sent fifty canoes across the Lake to Kagei to fetch Messrs. Stokes and Copplestone, who (as we already know) reached that place in February. If it has pleased God to spare all their lives, there are now seven missionaries in Uganda, the exact number first sent forth; but only two are of the original party. Let our prayer be, "O Lord, be gracious unto us; we have waited for Thee: be Thou their arm every morning, our salvation also in the time of trouble." (Isa. xxxiii. 2.)

A "VERITABLE JEWEL."

UCH is the term applied in the last Report of the Calcutta Church Missionary Association to an old blind man in the Alms-house at Calcutta named John Mark. In that Alms-house "there lives a little company of Christians who are either blind or maimed or halt, and if you inquire who was the means of bringing these to the foot of the cross, you will be pointed to a venerable blind old man, whose very face is an edifying spectacle, and whose saintly character entitles him to be called a veritable jewel among Native Christians." This little company is visited pastorally

by a good catechist named Bashanto Coomar Pal, who is himself an interesting man, being a descendant of the first Bengali convert to Christianity. His evangelistic work in Calcutta is not a bed of roses. Last year he was struck down, stunned and bleeding, by a heavy stone thrown by a Mussulman. The following account of John Mark is written by Bashanto Coomar Pal himself :

"John Mark was born at Lucknow. His heathen name was Debi After Singh. Adverse circumstances led him to seek work in Jamaica. eight or nine years' residence there, he made the acquaintance of a Godfearing Sahib, and was baptized about one year before he was struck with blindness. Then he was sent to hospital, where he remained for four years. Finding that his sight was irrecoverable, he resolved to return to his native country. It is now about fifteen years since John Mark has been in Calcutta in the Alms-house. His living there has been a great blessing to the native inmates of the place. No sooner a Hindu or Mussulman is admitted there than John Mark fastens on him and preaches to him the Gospel. They are riveted by his earnestness; they listen to him with attention; they believe, and before long one or the other is admitted into the Church by baptism. The first person that was converted through his instrumentality was another blind man, named Hari Dayál. One day when Hari Dayal was still a Hindu, John Mark addressed him thus: Dear Hari, now attend to me for a moment. You have often heard the Gospel from me, but have not yet believed. Consider that the rejection of this Gospel will one day bring much sorrow upon you.' These words pierced Hari's heart. He could not sleep that night, and when it was morning he told John Mark that he would no longer delay, and that he believed with his whole heart in Christ as his Saviour. Hari's example was infectious, and before the week was over three more came forward and were baptized. Henceforth John Mark's favourite text was, 'Lord, now lettest Thou Thy servant depart in peace according to Thy Word: for mine eyes have seen Thy salvation.'

"In this way fifty-two persons were instructed by him and admitted to baptism by various Padri Sahibs. Many of these have now gone to Christ

in heaven.

"But this is not all. He is also a true shepherd to those who have been brought into the fold. He teaches them, comforts them, warns them, and when the evening closes in, he gathers them around and sings and prays with them. Nor is this all. When a brother falls ill or into any kind of distress John Mark is the first to help him, by giving him either his food, or his clothes, or something from his poor savings.

The consequence of all this is that he is loved and respected like a learning or an eloquent tongue, but to be a witness for Christ no worldly father. Many believe that they cannot preach Christ, because they have no wisdom is required, but the teaching of the Spirit of God, as St. Paul saith in 1 Cor. ii. 4. Our brother Mark, though ignorant of other sciences, is deeply instructed in heavenly learning, and that is the reason why he can accomplish such great things. And what does it matter, though worldly people despise him? he is a chosen vessel' in the sight of God. I have known him now for about fifteen years, and I gratefully acknowledge that I have learnt much from the example of his faith, his When I had to pass love, his zeal, and the unruffled peace of his mind. through the deep waters of affliction through the death of my wife, he prayed with me, and his loving words comforted and supported my soul. He is godfather to one of my children, and he never forgets to pray for him as well as for all the rest. May God preserve him long to us, and hereafter bless him with an exceeding and eternal great reward. Amen. Amen."

WHAT A TAMIL SCHOOL-BOY CAN DO.

IIE Rev. D. Gnanamuttu, Pastor of Koviluttu, Tinnevelly, mentions three of his school-boys who have embraced the Gospel and then have brought others to Christ. Here is the case of one, a little fellow of eight years old, named Pitchandy :—

And

The third school-boy who became a Christian is Pitchandy of Koviluttu, a small boy of about eight years old. He used to attend morning prayers at our church every day, and night prayers frequently. His fondness for church became gradually great, insomuch that, as soon as he heard the sound of the church bell he would leave off his rice and come away to our church. Afterwards he began to urge his parents to attend our services, and to leave off work on Sundays, and this he did for a few months. because he was their only dear son, they listened to his words with pleasure, considered his words and deeds very attentively, and were gradually inclined to come to our religion, and ever since July they are very earnest inquirers and regular attendants on the means of grace. And because this family is connected with the influential heathen headman, a few other families, who were ready to join but had not the courage to do so, took courage by the example of the above family, and put themselves under instruction. I consider that God has made this little boy as an instrument for several families embracing our religion at Koviluttu.

THE TRAVANCORE PICTURES.

Portrait of Bishop Speechly. (Page 110.)

UR first picture, on page 110, is a likeness of the new Bishop of Travancore and Cochin. The Rev. John Martindale Speechly was educated at Oundle School and St. John's College, Cambridge, and took his B.A. in 1859. He then studied divinity at the Church Missionary College for a few months, and was ordained by Archbishop Sumner on March 4th, 1860. He sailed for India as a C.M.S. missionary on November 20th in that year. For a short time he was stationed at Kunnankulam, in the kingdom of Cochin; but in 1863 he was appointed Principal of the Cambridge Nicholson Institution (see below), which oflice he held until his.return to England.

Pictures from Trichur. (Page 111.)

The pictures illustrative of Trichur are from photographs which the late Rev. W. Smith procured. The Rev. J. H. Bishop, to whom we are indebted for them, writes:

The group of Travancore or Cochin musicians of the Márán caste (a division of the Nairs) is a highly characteristic one. It will be noticed that the kuduma, or topknot is worn in front, not behind, as in Tiunevelly. The Brahman Yogi, or Sanyáse, does not appear much the worse for his ascetic practices. He is evidently a Vishnuvite, from the vertical marks on the forehead. The low caste woman weaving a grass mat is an interesting picture. The very mat she is weaving forms the carpet of the Principal's house in Cottayam College. Several of the Trichur Christians are engaged in industrial pursuits as carpenters or masons. There are no Syrian Christians in Trichur, though there are a large number in the adjoining Mission station of Kunnunkulam.

Trichur is the largest town in the native kingdom of Cochin, and is a growing and important place of trade, being at the head of the system of lagoons or backwaters which run down the west coast almost as far as Trevandrum. It is also only twenty miles from the Madras Railway. Here, too, is a Brahmin College of some repute. The native name of the town is Trishivaparúr, or "Country of the Holy Shiva." It contains a large pagoda dedicated to the worship of Shiva, and is a stronghold of Brahminism. The Trichur Mission has during the last two years enjoyed the privilege of the personal supervision of the Rev. R. H. Maddox, who has made Trichur his basis for carrying on vigorous evangelistic work. Mr. Maddox previously laboured with great success for ten years in Mavelicara, succeeding Mr. Joseph Peet, and organising the Native Church in those parts. The Rev. F. and Mrs. Bower, who have lately returned to Travancore, laboured with great zeal and perseverance for several years in Trichur.

Mavelicara Church. (Page 111.)

Mavelicara is our second most important station, and, like Cottayam, is the centre of a group of Native pastorate districts. The work was begun in 1838 by the Rev. J. Peet, who was probably the first European to reside in this important town of 60,000 souls, with crowds of Brahmins fed and clothed at the

public expense- -a town which had once been the seat of government, and is still called by the natives the " Eye of Travancore." The church was built by Mr. Peet, the cost being chiefly met by a legacy from Hannah More. It was opened May 22nd, 1839. Night Travelling by Bullock Bandy. (Page 114.) This graphic picture shows better than any description can do what a bullock bandy is, by which much of the travelling in South India is accomplished. It also gives an idea of the rough

roads in the Travancore hills.

Cottayam Press and Cottayam Church. (Page 115.)
These pictures are explained in the article on page 113.

Portrait of the Rev. B. Bailey. (Page 115.)

Mr. Bailey's career is also noticed in the same article, "The Church and the Press." He came home in 1850, and afterwards became Rector of Sheinton, Salop, where he died in 1871. Cambridge Nicholson Masters and Students. (Page 119.) The first group on page 119 represents the masters and divinity students in the Cambridge Nicholson Institution. This is a

college for training both candidates for the ministry and schoolmasters. It was established in 1859, by means of a fund raised at Cambridge, as a testimonial to the Rev. J. Y. Nicholson, Fellow and Tutor of Emmanuel College, who was for some years

Secretary of the University Branch of the Cambridge Church Missionary Association. Of this Institution, Mr. Speechly, the new Bishop, was for several years Principal. A picture of the college chapel and students appeared in the GLEANER of September, 1877.

The two Europeans in the group are the Rev. W. J. Richards, the Acting Principal, and Mr. Martin Browne, the Training Master. Of the remainder, Mr. Richards writes :—.

With the exception of the Munshi, a Hindu, all standing in the second row are members of the Divinity Class.

Beginning with the senior, the young man with the black velvet cap (behind Mr. Browne), is E. V. John. He has been one year in charge of a parish as quasi pastor, and has just returned to the Institution for examination for deacon's orders. This picture was taken on the third day of the examination, and the papers sent down here by the Bishop of Madras occupied him six hours a day. He is a Matriculate of the Madras University, and held the Bishop's second Greek Testament prize two years ago. [Mr. John was ordained in March last.] The Munshi stands next on his left. T. K. Joseph, our present senior student, is, I am sorry to say, not in the group, being detained in temporary charge of a parish. He will rejoin the C. N. I. in a day or two, as studies have begun. Next to the Munshi is another student of Divinity Class A, David (from Trichur). He and Joseph and John already mentioned were old pupils of the Rev. J. H. Bishop's and mine in the Cottayam College, and passed right through the course. David and Joseph are Matriculates. If these young men prove worthy agents of the Mission, D.V, hear of their ordination. or the Native Church, readers of the GLEANER in future years will,

as

On E. V. John's right are two “ Bishop Gell Scholars." They have on variegated caps, which do not look half so interesting as the graceful turban. By the way, there is not one white head-dress in the whole group of natives. This is the photographer's tyranny, who banned them not coming out well" in a photograph. The shorter of the two is K. Itty, a reader of a slave congregation, and, as well as the others of Divinity B, whom I shall name (except one), has returned to the Institution from actual Mission work, to be fitted for more responsible duty. He is from the Rev. J. Caley's District. The next, P. M. David, is a northern teacher from Trichur, under the Rev. R. H. Maddox. Then on the other side are three without caps, George Kuryan, a teacher from Tiruwilla; P. John, his brother-in-law, and a teacher in Tiruwilla District; and an ex-college boy who wishes to be a Mission agent.

All these, with one exception, are married, and some have families. The average age of the whole class is not under twenty-four. All know English. The Divinity Class is a most hopeful feature of the Institution. The sitting row are all masters. Mr. Browne is on my right, and the Rev. Jacob Chandy on my left. He has just been examined for priest's orders, the same time as E. V. John for deacon's. Next to Mr. Browne is Mr. Korula. Both he and Mr. Chandy are old Cottayam College boys and Matriculates. Mr. Korula took the Bishop of Madras's Greek Testament first prize some years ago. Next is Mr. Avirah, third master in the Institution, where he was once a pupil. The elderly man next to Mr. Chandy's left is Mr. P. Koshi, head master in the Model School attached to the Institution, for practising the students of Classes I., II. and III. in the art of teaching, before they leave the Institution for work. The school is very popular, and has a hundred or more scholars on the roll. Mr. P. Koshi is a good though a severe trainer, and his pupils as a rule teach well. Besides the Divinity Class, there are twenty junior students.

Cottayam Mission Agents. (Page 119.)

The second group shows the Mission agents at Cottayam, paid and voluntary. Some are teachers, some "readers," two are masters in the Cottayam College, one a "depot writer," and several "voluntary prayer-meeting leaders." Concerning these latter, Mr. Richards writes that prayer-meetings are held in each house once annually, and the Cottayam congregation has five companies with two "prayer-meeting leaders" each. They also collect the church subscriptions. The meetings are partly social, being followed by coffee, &c.

"slave

The four men sitting on the ground in the picture are Christians" and prayer-meeting leaders. The old man, second from Mr. Richards' left hand, holding a book, was reader when these slaves were first taught and baptized.