INSIDE AN UMRITSUR ZENANA. HE question was once asked of a lady who said she was "a zenana missionary," Where is Zenana? We hope all the readers of the GLEANER understand that the word means, not a country or a town, but the women's apartments in the houses of the upper classes in India. In the picture on the opposite page we get a glimpse of a zenana in Umritsur. The women's apartments form the upper story, to which access is obtained by a staircase from the court-yard, around which the more public rooms are built. Our picture shows one of the ladies sent out by the Indian Female Instruction Society to work with the C.M.S. Mission reading the Bible to the women. Mrs. Elmslie has kindly sent us the following notes on this picture : The chiks, or cane blinds, are tied up that those who are within may hear and see all that passes in the verandah. As the luxury of a chair is unknown in such a house, a charpey, or bed, is drawn out and spread with a sheet that the missionary lady may sit down, the hookah is placed within reach, a surahi of water is also at hand, and the pupils seat themselves on little straw mats round their teacher. One of the women occupies herself with her spinning-wheel, while another plaits her sister's hair, and the boys regale themselves with sugar-cane, all listening in a way to the lesson which the lady reads from the "Injeel," i.e., New Testament. She tries to impress the story and its precious moral on the minds of her little audience, but that is not an easy task where the mind has long lain fallow. When she pauses in hope of hearing some appreciative remark, very generally the words which burst from one and another are merely some inquisitive question about herself or our English customs. "Why don't you wear jewels like us, Mem Sahib ?" or, "Is it true that you Christians are baptized with the blood of swine? "We never leave our famior, lies as you have done: why do you come so far to see us? is it for honour or money?" Very patiently we must work on, content to sow here a little and there a little, not letting ourselves be cast down if at first the seed seems to find only the wayside or stony ground. It was in just such a home as this that I first met Begum S., a widow lady, whose sons had for some time attended the mission school at Lodiana. News had reached her of the baptism of her eldest son, and she was mourning over it as if he were dead. 66 Ah," she said, "would God he had died rather than have brought this shame and disgrace on his father's name and family!" A. D. was kind and forbearing towards his mother. THE LATE GENERAL LAKE. EARLY two years have passed away since the mortal remains of EDWARD LAKE, Major-General, R.E., C.S.I., formerly Financial Commissioner of the Punjab, and for six years Honorary Secretary of the Church Missionary Society, were laid in the quiet churchyard of Long Ashton, near Bristol. His noble character and bright example ought before this to have been noticed in the GLEANER, in the establishment of which he took so much interest; yet the present is a most appropriate time for his portrait to appear, when the new edition of the CHURCH MISSIONARY ATLAS, which was planned and much of it prepared by him, has just issued from the press. General Lake was born at Madras in 1823. Among his We were asked to visit and teach her, and she received us willingly. Slowly but surely the light dawned on her heart, and when her second son also came to a knowledge of the truth as it is in Jesus she did not mourn, but rather rejoiced. She came, clad in her long boorka, or veil, to his baptism, and said to him afterwards," My son, this is the most blessed day of your life." Next day I made some remark about the amulet which she wore, and asked if she still believed that the prayer to Mohammed which was graven on it would be answered by him. She said, "Ah, Mem Sahib, I have worn that charm thirty years, and should certainly become ill if I discarded it now"; but a few days later she slipped it off her neck and laid it on my lap, saying, "Now I believe in the Lord Jesus Christ, and I know He is able to keep me through time and eternity, so I shall not wear this prayer to Mohammed Sahib any longer." A few weeks after that we had the joy of seeing her baptized along with her young daughter; and although she was not long spared to serve the Lord on earth, I believe she is now among the rejoicing ones who praise Him day and night in His temple. ancestors was the Edward Lake who fought so gallantly at the Battle of Edgehill-grasping his horse's bridle with his teeth when his left arm was shot through that King Charles conferred on him a baronetcy, with the privilege of wearing on his coatof arms one of the royal lions of England, with sixteen points, emblematic of the sixteen wounds he had received in his sovereign's service. The Edward Lake of our own day was left an orphan at the age of six, his parents being lost at sea, with four of their children, on their voyage home from India, where his father had served with some distinction in the Madras Army. After being educated for the Royal Engineers at Addiscombe and Chatham, he sailed for India at the age of nineteen, and was stationed at Delhi, where he was soon noticed by Henry and John Lawrence, and other distinguished officers. In the Sikh wars of 1845-6 and 1848-9 he was actively engaged. When the first war broke out suddenly, and every officer was ordered instantly to the front, he rode forty miles to join the army at the Battle of Moodkee, and was in time to take part in the famous cavalry charge which decided the day. He was severely wounded in the hand in a desperate encounter with a Sikh, and, his horse being killed under him, he only escaped by running at the stirrup of a dragoon for more than a mile. Almost all the staff were killed or wounded, and Lieutenant Lake and Mr. R. Cust (now a member of the C.M.S. Committee) made a coffin for their immediate superior with their own hands out of the wood of packing-cases. When the second war began, Lake was appointed to the virtual command of an auxiliary Native force supplied by the Nawab of Bahawulpore, on account, wrote John (now Lord) Lawrence, who was at the head of affairs, of his "great knowledge of the natives, and peculiar tact in managing them and gaining their regard." In the operations that followed, he co-operated with Lieutenant (afterwards Sir Herbert) Edwardes, and after two successful battles, they both received the special thanks of the GovernorGeneral for the "gallantry, energy, determination, and skill' they had displayed. At the siege of Multan, Lake was wounded in the thigh. He was present also at the decisive victory of Goojerat, and pursued the Afghan allies of the Sikhs to the mouth of the Khyber Pass. Between these two wars, and after the final conquest of the Punjab, Lake was employed in the civil administration of the district of Kangra (see a picture in the GLEANER of Jan., 1875). "To rule over a district," writes an old comrade of his, "giving justice to the people, righting the oppressed, improving the face of the country, digging wells, planting trees, bringing roads through the desolate places-such was the field to which he devoted himself for twenty years, and on which he equally bestowed all the energies of his ardent and generous nature." About 1854, the great and blessed change took place which raised the chivalrous and high-minded officer to a yet higher level as a good soldier of Jesus Christ; and from that time his influence as the recognised head of society in the district under his government was exerted with fearless devotion in the cause of his Heavenly Master. Especially after his marriage, in 1861, his house at the hill-station of Dharmsala became the centre, not only of generous courtesy and hospitality, but of Christian life and energy. "Not a few," writes one who knew it, "who came within the influence of that happy Christian home had afterwards reason to bless God for the change it had brought about in all their views and feelings about Divine things: the effect of such a life was almost irresistible." In Bible-readings, addresses to soldiers in hospital, active support of missionary work, Major Lake's efforts were untiring. When the great crisis of our Indian Empire arose in 1857, his energetic measures at Kangra saved the station; and throughout the Mutiny, wrote Sir Robert Montgomery, "Lake, with his calmness and thoughtfulness and resource, was a tower of strength to us, ever ready to act, and thoroughly reliable." Lord In 1866 he became Financial Commissioner of the Punjabthe second post in the province-and was made a Companion of the Star of India; but his official career was speedily ended by the failure of health of both himself and his wife, and their enforced return to England; and shortly afterwards he formally retired from the service with the rank of Major-General. Lawrence says that, had his health allowed of his remaining in India, "he might have become Lieutenant-Governor of the Punjab, and," he adds, "I would have rejoiced to have seen him in that post. . . . He was beloved and esteemed by all with whom he came in contact. . . . Whether Mohammedans or Hindus, Sikhs or Pathans, Lake Sahib' was the man who identified himself with the feelings of all the Native population." 6 His strength soon returned in our cooler climate, and he at once threw himself energetically into Christian labours of different kinds. In 1870 he became an Honorary Secretary of the Church Missionary Society, and for the next six years devoted time, labour, and thought, without stint, to the administration of its affairs. He took especial charge of the North India and Palestine Missions, and the Persia Mission was adopted under his auspices; but he mastered the details of the work in all parts of the world, and for three years he edited the Church Missionary Record. He also brought out the 1873 edition of the C.M. Atlas, and devoted the last months of his life to the preparation of the enlarged edition now just published. "He loved the Society," writes one of his colleagues, "because the principles on which it was founded were those on which he himself rested for time and eternity; he loved its work, because the object was that on which his own heart was set-the advancement of his Redeemer's kingdom; he loved its missionaries, for he had seen and known them in the field, and found them devoted to his Master and theirs.' -"No one," adds the same friend, “could be associated with him without being impressed with his broad statesmanlike views, his indefatigable industry, his tender con sideration for the feelings of others, and above all, his humble spirit towards God." His humble spirit towards God-yes, humble it was indeed. On his dying bed perfect peace reigned within him; when asked by a friend how he was, he said, "Getting lower and lower, but higher and higher in Christ"; and yet his one only plea was that "Christ Jesus came into the world to save sinners," and these words he desired should be inscribed upon his tombstone. He passed away, on June 7th, 1877, with a smile upon his face and the word "JESUS!" on his lips. [The above particulars are chiefly gathered from a most interesting little book entitled "In Memoriam-Edward Lake," written by the Rev. John Barton and General Maclagan, and published by Hatchards.] A ROYAL BAPTISM AT LAGOS. [This letter appears in the African Times, from a Lagos Correspondent.] LAGOS, September 19, 1878. N view of your continued efforts in the cause of Africa, it is right you should know of the progress made here through Protestant missionary teaching. The Native Pastorate Church, a fruit of the labours of the Church Missionary Society, is making progress-slowly, it may be, yet firmly and surely. Ebute Ero Church, the first church of the Native Pastorate, under the Rev. William Morgan, Native pastor, is composed entirely of the Natives | of Lagos, &c., as members, and its services are all in the Native language. i The principal member at one time was Chief Ogubiyi; gradually others Lagos. He is a great friend of Chief Jacob Ogubiyi (who was converted came in, and among these lately King Tiwo, of Isheri, who resides at by the Rev. James White, Native missionary then at Ebute Ero, and whose idols were sent by this missionary to Salisbury Square, London), and according to Native custom, Tiwo used to go early in the morning to see him. Ogubiyi attended morning prayers at Ebute Ero; Tiwo usually remained until his return, but on several occasions waited for him at the entrance of the church, and thus heard some of Mr. Morgan's exhortation, which took root in his mind. Finally, he went with Ogubiyi : to church, and after some two or three years, he became impressed, and resolved to embrace the religion of Jesus Christ. He was placed on trial as a candidate for baptism; and on Sunday, the 8th instant, at the evening service, the following interesting scene was witnessed. Ebute Ero Church was not only crowded within, but the church premises were densely thronged. Among the crowd were several heathens and Mohammedans who came to witness the ceremony. After the prayers the choir was singing a special hymn, when the Rev. William Morgan entered the communion rail, and King Tiwo came forward, suitably attired, and stood in front of the communion rail, with Mr. Registrar Payne as proctor, and the Rev. J. A. Maser and Mrs. Martha Raban as sponsors. Mr. Morgan then read the Baptismal Service for such as are of Riper Years, &c.; and it gladdened the hearts of all to hear Tiwo's responses, and Chief Ogubiyi, Chiefs Ashogbon, and Prince Attin, son of the late King Adele of Lagos, and Oso, Oduntan, Eshubi, Fagbemi, with such influential Mohammedan priests as Brimah, Apatira, Bada alias Arch Kakanfo, and others joining in the "Amin." After i answering the usual questions, Tiwo knelt down. It was a solemn, impressive scene, and instructive to all, including our brethren the heathens and Mohammedans, when Mr. Morgan, in the native tongue, said, "Name this person," and Mr. Maser gave the name, "Daniel Conrad Tiwo," and he was baptized in the name of the Holy Trinity When the water was poured upon his head and the sign of the cross made upon his forehead, the heathens outside looking on, exclaimed in Yoruba," Olorun" (i.e., God), and the Mohammedans, “Allah (ie., God) is great." The sermon was preached by Mr. Morgan. Mrs. Raban became sponsor because, about ten years ago, when Tiwo was preparing to visit his town Isheri, he went to see some relative who was then staying at this woman's house, Olowogbowo, Lagos; and Mrs. Raban said, "Are you the gentleman people call Tiwo Olowo? (i.e. Tiwo the rich.) He said, "Yes." She told him that she dreamt one night she saw Tiwo baptized in a church with the name of "Daniel." He laughed at her, and said, "Nonsense! that is the fashion of you Church people." She replied, "You may laugh now, but I hope to see it." Nearly ten years had rolled away, and it had pleased God to spare this old lady's life to witness it. She is a Sierra Leone emigrant, and a member of Saint Paul's Church, Breadfruit Station. On asking her to become one of his sponsors, she said, "Thanks be to God!" and that she was quite willing to be so; and at church, on the occasion, she was much affected at the realisation of her dream. She is a poor Christian woman. Tiwo soon gave evidence of his change of heart by obeying the Divine command, "Freely ye have received, freely give." He knew that as Christians we are bound to do it by the examples of believers, both in the Jewish and Christian Churches. Besides other contributions, he freely gave £100 to the Ebute Ero Church Fund, and £25 to the building of the Parsonage House, and it was announced at the Bible meeting on the 9th instant that he gave £2 2s, as a thank-offering. On hearing of his admission to the visible Church of Christ by baptism, his subjects and friends from Isheri, Otta, and districts about Lagos came to see him, and he told them of the blessings of God; and on Sunday, the 15th instant, no less than 560 persons, male and female, including heathens and Mohammedans, went with him to church “and offered thanksgivings for late mercies vouchsafed unto him." It is said that King Docemo and his remaining chiefs were much moved by this event, and favourable remarks were made at a private interview between him and his chiefs at his residence. DAVID FENN-IN MEMORIAM. NCE more the Holy City's pearly portals Is called away from this sad world of sin. "Go, call the labourers "-thus the Master's summons The Master's mandate-Oh! so sweet and tender- A moment's anguish; then the Light Eternal Brought us to holy ground, where Angels veil And e'en their Light must at that Glory pale. Yet got they not the land in their possession; Their feeble strength could not the Jordan stem; But THY right hand, and THY right arm Almighty, "Because Thou hadst a favour unto them." А. Т. ANSWERING THREE QUESTIONS BY A CLOD. A Hindu Story. COMMUNICATED BY THE REV. C. B. LEUPolt. In the same place there lived a rich native gentleman, good-natured, but given now and then to frolics. Having one day partaken, in company with a few of his friends, of a comfortable dinner, and not spared some delicious sherbert, the whole company became rather exhilarated. The composition of the sherbert was not examined into, but being all good Mohammedans, it would of course not contain any spirits, seeing that these were forbidden by the Koran. Whilst they were all merry, and in an unusual good humour, the gentleman proposed to his friends to go together and pay the holy Dervesh a visit. "I wish," the gentleman said, "to puzzle him with three questions which he will never be able to answer." The company set out together for the Dervesh's hut, and found the holy man sitting near it in a newly-ploughed field. The Mohammedan gentleman walked up to him, and with great mock humility said unto him, 'Holy father, I am troubled with three questions, will you kindly answer them to me?" The Dervesh gave an affirmative nod. The gentleman began: "The first question, holy father, is about God. People say that there is a God; but I cannot see Him, and no one can show Him to me, and therefore I cannot believe that there is a God. Will you answer this question?" A nod was the answer of the Dervesh. My second question," the gentleman continued, "is about Satan. The Koran says that Satan is created of fire. Now if Satan be created of fire, how can hell-fire hurt him? Will you explain that too?" A nod. "The third question refers to myself. It is said in the Koran that every action of man is decreed; now if it be decreed that I must commit a certain action, how can God bring me into judgment for that action, Himself having decreed it? Please, holy father, answer me." A nod was given by the Dervesh, and whilst the party were standing and gazing at him, he quietly seized a clod from the newly-ploughed field, and sent it with all his might at the gentleman's face. The gentleman became furious, and had the Dervesh carried before the judge. Arriving in court the gentleman stated his complaint, saying the pain in his head was so severe that he hardly knew how to bear it. The judge looked at the Dervesh, and asked, whether these things were so ? A nod was the reply; but the judge said, "Please explain yourself, for nods will not do in my court." The Dervesh replied, "This gentleman came to me with his companions, and asked three questions, which I carefully answered." "He did no such thing," the gentleman exclaimed; a clod of earth he threw into my face-and oh, how it pains me !" The judge looked at the Dervesh, and said, "Explain yourself." "I will," was the answer. "Please your honour, this gentleman said to me that people maintained that there was a God, but he could not see Him, nor could any one show him God, and therefore he could not believe that there was a God. Now he says he has pain in his face from the clod I threw at him, but I cannot see his pain. Will your honour kindly ask him to show us his pain, for how can I believe that he has any if I cannot see it? The judge looked at the gentleman, and both smiled. "Again, this gentleman asked, that if Satan was created of fire, how could hell-fire hurt him? Now, the gentleman will admit that Father Adam was created of earth, and that himself also is earth. Now, if he be earth, how could a clod of earth hurt him?” The judge looked again at the gentleman, and smiled. And as to the third question, the Dervesh drew himself up and said with great dignity, "Sir, if it be written in my fate to throw a clod at this gentleman's face, how can and dare he bring me before the judge? The judge allowed that the Dervesh had answered the three questions with his clod, but admonished him to answer questions in future in a more becoming way, as he might not be able to let him off so easily another time. A DAY WITH CHRISTIAN CHILDREN AT AGRA. BY THE REV. J. A. LLOYD. ILL you come and spend a day with the children in the Native Christian Girls' Boarding School in Agra? It is the hot weather, so you must get up at four o'clock. First we go out for half-an-hour's walk. It is the only cool time of day. It is a very quiet walk, for the hot weather takes every one's energy away. Then we come back and have choti hazari, or "little breakfast,' at 5.30 A.M. This consists of milk and rice, or milk and daliya (a kind of oatmeal). Then we go into school until 10.30 A.M. At eleven o'clock, the children have breakfast, consisting of dal (a kind of pease), and chapati (a thin cake of unleavened bread), with the matron. She is a stout, good-humoured Native Christian woman, and is quite an institution. You could hardly imagine the school without Kitty ki Ma (Kitty's mother), as she is called, after her child, according to Native fashion. twelve till two o'clock they lie down and sleep, and then take their bath. From two till three o'clock is the silent hour, when they learn their lessons for the next day. From three till five o'clock they do needlework, and at five o'clock they have dinner. From You know we always encourage the Christians to keep to their own mode of living and dress, which are much more suited to the country than our customs. Till lately they all sat on the ground and ate out of their bartans (a basin or plate) with their fingers; but owing to the express wish of the parents, they now sit round a table on benches, and eat with spoons. I think no one can object to their adopting this more cleanly habit, though we should be very sorry to see their cool, pretty native costume exchanged for an English dress. You know by far the most healthy way of living in this country is to take much less meat than people do in England, and to eat more fruit, vegetables, and grain. So these children get meat three times a week for their dinner, and vegetables on the other days. The meat and vegetables are always curried, and with them they eat either rice or chapâtis. The cook-house is a very old one, and often while the food was being prepared, a scorpion would drop from the ceiling and get cooked too. The girls used to protest a little against this addition to their dinner, and no wonder. Now the roof has been repaired, and they hope by-andbye to get a new cook-house. After dinner is their play time. One of their favourite amusements when by themselves is to play at "school." They carefully sweep the compound in front of the school-house, bring stones to sit upon, and with the greatest gravity arrange their classes. Miss Eyre, and also Miss Woods when she was with them, taught them many games to play, and when Miss Eyre joins the game they enter with great spirit into blind man's buff, thread the needle, hen and chickens, &c., &c. ; but I am sorry to say that unless their teacher joins them they often only sit down quietly on the school steps and chat, instead of getting healthy exercise. If you go and sit there too they will ask for and listen with eager attention to a story. At seven or half-past seven o'clock they have prayers, and then the little ones go to bed. The older ones sit up till nine or half-past nine o'clock. At night their beds are taken out into the compound to sleep on, that it may be a little cooler for them. But I must tell you something about the children themselves. Whom shall I begin with? Little quiet Emilia, whose parents are dead, and who is nearly blind? Or little Jemmy, seven years old, but so small for his age, who was one of the first three pupils? He was thin and miserable when he came, but is now everyone's pet-a little quiet thing with big black eyes. Her mother is dead and her father is very fond of her, and comes often to see her, bringing her sweetmeats. He has lately married again, and the other day brought his wife to see Jauki. The big Jauki is about twelve years old. She was picked up in the streets alone by the servant of a friend, and a wild little object she was to look upon. Both parents were dead, and she lived by begging. The first operation was for the ayah to give her a bath; then the scissors were taken in hand, and her matted hair was cut off. Before the darzi (tailor) had made clothes for her, she was wrapped in a sheet until a dress was hastily made up for her. She had one or two coins with her, amounting in value to about one penny. These she made over to the ayah in return for her bathing her. The ayah, however, would not take them; but she insisted upon leaving them on the table for her, saying, "Now I shall have food given me I shall not want them." She is a merry little thing, and soon made herself at home. She BIG JAUKI. GYAJU. CHILDREN IN THE AGRA CHRISTIAN GIRLS' BOARDING SCHOOL. quite plump, and always meets you with a beaming smile. He and his little sister are orphans: their father was a teacher in St. John's College. There is Bessie with her roguish face, always up to mischief; and Sarah among the very little ones, such a fat little body, and a perfect chatterbox, though she is so solid-looking. The girls have christened her Matka, which is the name for a kind of earthenware vessel to hold water. I suppose her round appearance suggested the name. Then there is Annie, one of the big girls, with a bright intelligent face. She is married now, and teaches in the school as monitress. I think I will tell you about the two Jâukis and little Gyâju. Little Jâuki has been two years in the school. When she was first brought it was not thought she could live, she was always having fever. Now she is a healthy-looking little girl. Her father is a Hindu. She is the only child in the school who is a heathen; but her father allows her to be taught in every way like the other children. She is about four years old and is would have been sent to the Secundra Orphanage, where they take children free, but that a lady feeling interested in her wished to adopt her, and pays her fees at the school. One of the last new-comers is Gyâju, a little body of three or four years old-a waif from the famine. She was found under an archway by some of the girls belonging to Miss Ellwanger's Hindu school. She was nearly naked, and up to her neck in dust and rubbish. She said her mother had put her there, given her a kick in the back, and said, "I have no more food to give you." By her way of talking she must be of a tolerably good caste. She also soon got at home, and shows sometimes that she has a regular little will of her own. She did not look very starved when she came. It is supposed that her own mother is dead, and that her stepmother, not wishing to be burdened with her in these times of high prices, put her where she was likely to be found. A lady also pays the fees for little Gyâju. The children all pay fees for coming, the highest of which is five rupees a month. Before the high prices of food the school was nearly self-supporting; now, however, extraneous help is needed. During the last year and a half this school has increased from nine boarders to thirty, and though the building has been enlarged lately, yet it is quite full now. If it goes on increasing at this rate, more rooms will be needed in the school-house, and for this purpose funds are needed. Would it not be a pity to have a work like this cramped for want of funds? Dear friends, if you have the means to give, and God inclines your heart to do so, remember there is no more important work than that of training the young, and that it must influence greatly the future of India. We would ask all, whether they are able to give or not, to remember us in their prayers. I send a photograph of five of the children, as I think you might like to see them-Big and Little Jâuki, Jemmy, "Matka," and Gyâju. MORE ABOUT GREAT VALLEY. UR readers will not have forgotten Mr. Arthur Moule's interesting letters about the "Great Valley" district, in the province of Che-Kiang, in the GLEANER of March and June last year, and they will be glad to have further news of the work there. The Rev. G. E. Moule sends us some extracts from a private letter of his brother's, from which we take the following:-* On Monday, October 14th, I started on a visit to Great Valley, and the other places in the Chuki district where there are Christians and inquirers. Matthew Tai and James Chow, the latter now studying with me, were my companions. . . . . Luke Chow and an inquirer met us at Maple Bridge, and we started at once for Wang-do-fan, the village where, last February, the constable beat the Christians whilst at prayers with his heavy tobacco pipe. The leader of this little Christian band, who afterwards interceded for the constable when he was sentenced to be flogged, met us also, and helped carry our things. I was much interested by falling in with five persons in a short time, returning from the fair, who were either Christians or inquirers, and not afraid to avow themselves such. Luke presently pointed out a small village, saying, "There, too, are seven Christians, a whole family who On his journey from Hang-chow to Great Valley, Mr. Arthur Moule ascended the Ts'ien-t'ang River. Our engraving above is from a photograph of a Pa, or portage, connecting the canals of the Shaou-hing plain with the River Tsaou-ngo, which falls into Hang-chow Bay, south-east of that river. Chinese canals have no locks. When a boat has to pass from one level to another-e.g., from a canal to a river-it is usually hauled with capstans, or by buffaloes, over part of the bank, sloped for the purpose by masonry or earthwork, and covered with moistened and slippery clay. The hawsers, of bamboo split and twisted, are fastened either round the stern of the boat, or to a strong beam crossing it near the prow. have given up their idols and worship the true God, and wish to be baptized.".. It was now dark, and the question was where to pass the night, so as to economise my short time. Luke had mentioned a village named Sz-kia-wu, where several persons were wishing for baptism. I now asked him whether it was possible to spend a night at this village. "O yes," he said, "an excellent plan." So we all had our evening meal; and after arranging for the more decent fitting up of the chapel, and the collection of church money at Wang-do-fan, we started at half-past seven. We had seven miles to travel, in pitch-darkness, by a lonely hill road. I suggested to Luke that it would be awkward if we arrived at midnight, and found every one in bed. "Never fear," said he, "they are Christians, and will let us in at any hour." When we drew near the village, Luke ran forward, and presently appeared flaming torches carried by three of the candidates, who came running out to meet us. "Hail, sir!" they said, and so we passed in. We met here Levi, a Christian from Great Valley, a voluntary and very zealous unpaid agent, who spreads the Gospel as he goes amongst the hills on business. To him, under God, the movement at Sz-kia-wu is chiefly to be ascribed. Luke presently said to me, "By the mercy of God I found them all reading the Bible when I knocked and went in." It was now past ten. I felt very poorly, but tea revived me; and, as I had much to get through on the morrow, I resolved to examine the men at once, and the women as early as possible in the morning. I was busy thus till past midnight. Some of the candidates had learnt the whole Catechism. All could say the Creed, Lord's Prayer, and Ten Commandments, besides the General Confession, a short form of daily prayer, and a rhymed grace before meals. They expressed their personal faith and hope and love very clearly. It was indeed a moving sound to hear again and again from these people, far in the heart of these beautiful hills, the sweet words, "our Saviour Jesus." At last I went to bed, but not to sleep, headache and the mosquitoes keeping me awake. At five Luke called me. "It is getting light, sir. Will you rise?" So I rose and had breakfast; and then the women, |
