90 WHERE EVERY PROSPECT PLEASES, AND ONLY MAN IS VILE.”

dently fissures. When nature wants a water-course, an earthquake at once rends the earth, and it is made. Man tediously digs his canals foot after foot, year after year, whilst a single minute is sufficient for the purpose of the Almighty. We walked to Poutu, where I met Hemapo, Nini, and Te Huiatahi. They pointed out the future residence of their minister. The spot selected is a beautiful grassy plot. Huiatahi was the chief who killed Manihera, and he is now anxious for a minister to reside amongst them. It is remarkable that he should thus come forward. Surely this is some of the fruit of the blood of Manihera, which has brought down a blessing.

Manihera was a Christian native of Wanganui, who, with another, Kereopa, and a few companions, proceeded in February 1847 to these central districts to make known the gospel. Amongst others, they visited a chief called Herekiekie, whose father had been killed in battle by Manihera's tribe. The old widow was still living, and thirsted for revenge; and some of her people, concealing themselves in the bush, fired on the two Christians as they approached. Kereopa was shot dead. Manihera was wounded, when the murderers rushed upon him, striking him with their hatchets on the head. "He was found," says our Missionary, the Rev. T. Chapman, "tying his head, which was dreadfully cut, with his handkerchief. He gave one of his companions, whose face had been grazed by a ball, his Testament, telling him that it was great riches; and, shaking hands with them as a mutual token of love one toward another as Christian brethren, he leaned his head aside and died." That Huiatahi, his murderer, should now be found amongst the number of those who desire the presence of a Christian Missionary, is remarkable. But many wonderful changes of the same kind are to be found recorded in the history of the New-Zealand Mission.

WHERE "EVERY PROSPECT PLEASES, AND ONLY MAN IS

VILE."

THE change of scenery which presents itself as you ascend from the seashore districts of Ceylon to the central and mountainous parts is very delightful. Various kinds of trees, covered with scarlet and pink flowers, or crowned with white blossoms, catch the eye; and near the villages the cocoa-nut tree is seen, with its plume-like tufts. Instead of rivers creeping sluggishly along the level districts, there is the clear mountain stream descending from the hills above, whose steep sides are often terraced and under cultivation; while perched on some overhanging crag, or amongst the branches of some huge forest-tree, the watch-hut of the native is placed, from whence he can see the wild elephant as he approaches, and to which he can retreat if the animal, despite of his yells and brands, continue to advance. Sometimes across a deep ravine a single slight elastic tree, or bambu, is thrown, which serves as a bridge, over which the traveller has to pass, but on which the bearers keep their feet with singular firmness.

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WHERE EVERY PROSPECT PLEASES, AND ONLY MAN IS VILE." 91

The native suspension-bridge presented in our engraving is of some

what superior construction. It is formed of cane-the cable-rattan-which is occasionally found three hundred feet in length, and with little difference in thickness in any part. It is very light and tough. A sufficient number of canes are fixed round two large trees growing on opposite sides of the river, the diameter of the stems determining the breadth of the bridge. Small slips are placed across to complete the roadway. Another cane, tied at a proper height, forms the hand-rail, and the work is then completed by fastenings let down from all the branches, projecting in the direction of the bridge as it crosses the river. The approach to it is by ladders, tied together by jungle creeping plants.

But the beautiful scenery of this island has its drawbacks. Land leeches fasten on the feet, hands, and neck. These are sufficiently small to introduce themselves through the stitches of a stocking. If you attempt to pull them from your legs they fasten on your hands and draw blood immediately. Besides these, large snakes glide across the path and hide themselves in the decayed leaves and branches. The venomous snakes in Ceylon are very numerous, and the only wonder is that there are so few deaths from the snake bites. But they have a dread of man, and shun his path as much as possible. Leopards also abound in the

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TRIALS OF CONVERTS FROM HINDUISM.

Kandian country, sometimes growing to eight feet in length; and sometimes a rogue-elephant-a turbulent member, expelled from the herdbesets the path, and waylays the unwary traveller, attacking him and trampling him to death.

But that which most spoils the beauty of Ceylon is the devil-worship of the people. Here, amongst one of the most glorious scenes which His hands have fashioned in our world-an earthly paradise-the God who made all and gave all is unknown. Malignant spirits are worshipped in His place! They have the red-eyed demon-pestilence; demons of the forest, flood, the tempest, and sickness; demons who dwell in tombs and rove through burying-grounds. To these they make propitiatory sacrifices. When a village or district is supposed to be under the influence of a demon, the devil-priest makes offerings of money, fruit, and flowers, to the demon, in the name of the whole village; and tom-toms beat and devil-dancers dance in his honour. These dances are generally by torchlight. They are alike hideous and disgusting, and are the prelude to wicked rites and vicious orgies, in which all unite. Can we wonder if in a land where He is thus dishonoured and insulted God permits various plagues, such as those we have enumerated, and many more besides, to have their place, as tokens of His displeasure against ungrateful man?

Let us pray for the spread of gospel light and truth in Ceylon, that this beautiful island may be rescued from the power of Satan, and transferred to Him who is its rightful Lord.

TRIALS OF CONVERTS FROM HINDUISM.

THESE are of no ordinary description. There is nothing that Hindu relatives and friends dread so much as an open profession of Christianity by one from amongst them. It necessitates the loss of caste, with the preservation of which are connected all their ideas. of influence and respectability. They regard but little what opinions an individual holds as to the absurdity and folly of idol-worship, provided he be satisfied to conform outwardly to the usual customs; but the open confession of Christ before men fills them with dread and anger. It is in this respect the Hindu convert has so much to endure. When, perhaps after a lengthened conflict in his own mind, he becomes convinced, not only that Jesus is the only Saviour, but that he must not be ashamed to avow his belief, at whatever cost, he has then to meet, in the first place, the tears and entreaties of those whom he has known and loved from childhood, and then, when these fail, their anger. That anger is precisely proportionate to the strength of the affection they had previously entertained for him. The more they had loved him, the more hot their indignation waxes; and they to whom his life had once been dear as their own, in the strong excitement of such a season often attempt his life. Many instances present themselves of the difficulties and trials which beset the path of converts from Hinduism. The following is from our Missionary at Burdwan, in Bengal, the Rev. B. Geidt

TRIALS OF CONVERTS FROM HINDUISM.

93

The young Brahmin who embraced Christianity is called Horinarayan. He is seventeen years of age, and was born at Rameshorgurta, a village about twenty-eight miles from Burdwan. He came to this place to attend our English School at the commencement of May 1852. I met him the day after his arrival, and was pleased with his manners and cheerful look. A week after this interview, I went again to the English School, and entered into a conversation on Christianity and Hinduism with his class. On the afternoon of that day the young man came to my house, informing me of his wish to become a Christian. I represented to him the seriousness of this step, and desired him to count the cost well before he embraced Christianity. He replied he had made up his mind to forsake his religion, because it was false, and embrace the Christian religion, by which he could be saved. I allowed him then to come to my house for private instruction. He asked me afterwards, several times, "When will you baptize me? May I not get more instruction after baptism? Why should I wait longer? Thus he was added to the church of Christ, with several others, on the 25th of July. He had never before this had instruction given him by a Christian, but he received his first impressions from a native teacher at Chybosta. This man, who has betaken himself to Deism, told the Brahmin confidentially that Hinduism was false, the idols were useless, and that men must worship one God, who has created all things by His power.

The day after his baptism three persons came to entice him away, whom I happily met near the young man's dwelling. These attacks on him have hitherto often been repeated in various ways, both by old and young men, yet Narayan Paul-this is his Christian name-has, by the mercy of God, remained faithful, and given much satisfaction. The severest trial he had to endure was from a visit paid by his father and brother, who came the distance of twenty-eight miles to take him back to Hinduism. The interview of these three persons was really touching. I was by chance delayed from going out early on the 19th of August, and heard, to my surprise, that Paul's father and brother had come to take him away. I conducted both father and brother into my house. The father began to weep, and said, "My caste is gone, and 1000 rupees are required to purchase it again. My wife is dying, and my son's wife weeping and despairing. Pray allow him to accompany me home, and he may return after three months." Upon this I went to Paul's dwelling, and prayed with him for strength from above, and then took him to his father. "Why, dear son," said the old man, “you have become a Christian, and ruined us: our caste is gone; your mother will not live much longer; your wife is in despair; and all your brothers and sisters sit weeping at home, like this your brother before you." Here father and son wept afresh. "Will you not have mercy on us, and return home with me only for three months, and comfort your family once more by your presence?" "Nay, my father," answered the son, "I cannot now: I must first advance a little more in Christianity." "Well, dear boy, go then with me only for three weeks; and if this is too long, accompany me but three days, and see your mother, brothers, and wife." "My father, I cannot now." Here the father and brother were much affected, and I tried to speak words of consolation and com

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THE REFORMATION AMONGST THE ARMENIANS.

fort to these poor Hindus. Paul had tears in his eyes too, for he loves his father. "My son," the father continued, "I thought you would become a support in my old age, but, alas! you have repaid my pains and labour in this way-given me sorrow and grief." "I shall assuredly," said the son, "support you as much as I can, for this the Christian religion teaches me; and I love you very much, even more than when I was a Hindu." The father made signs to the other son to

sit near Paul, and to coax him. He fell on his neck and wept. "Ah!" said his father, can you resist this? Where is your poita?"-brahminical string. "Christians have no distinctions: I have no poita." "What!" said his father, "no poita! Oh, give him half of yours, that he may go with us and eat with us; for without a poita you cannot come into the village." The brother had, in a moment, separated his string, and offered it to Paul; but as the latter refused wearing it, he was obliged to take it back. The father desired me now to command his son to go with him. Paul said to his father, "Why will you not leave me here? See, I have not died of hunger. I look not worn out, and I am not without clothes."

I took them all now to our new church, which the old man admired much, and then went over to his son's lodging. I left them to have a little private talk, and Paul gave his younger brother some tracts. After this, the father took his son's hand, put it into mine, and said, "Sir, my son is now yours: take care of him, and instruct him well. I am much pleased to see you are so kind to him: I will send two more sons for instruction; but do not make them Christians." Thus we parted as friends.

Two months after this, there came again his younger brother, with an elder one, to take Paul away. They were very close with him, but he stood his ground. None of them would accept, at this time, any book, for fear they should become Christians. I succeeded, however, in furnishing them with a New Testament, and I pray God that it may prove a blessing to their souls. They spoke again of the dying mother, Paul's weeping wife, &c., but he would not listen any more to such stories. Let this young man have a share in our sympathy and prayers.

THE REFORMATION AMONGST THE ARMENIANS. THE Armenians, like the Jews, are a scattered people. Their ancient kingdom, having been wasted by lengthened wars, is broken up, and divided between Turkey, Persia, and Russia, of which three empires the great mountain Ararat forms now the boundary stone. The native race has been dispersed from various causes. Many have been carried away captive; others have emigrated to other lands, either to escape the yoke of the oppressor, or in search of gain; and they are now to be found in India and the islands of the Indian Archipelago, in Persia and Turkey, in Judæa, Russia, Poland, Austria, and a few in Africa and America. Wherever they have located themselves they have been known as a shrewd and clever people, engaged in commercial transactions, and generally the leading bankers and merchants.