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but little missionary work has been done, except in Burmah and Siam. In Burmah the American Baptists have laboured since 1813, with marvellous success. In Siam three societies are represented. In the Indian Archipelago, with upwards of 25,000,000 population, Mohammedanism is the prevailing religion in most of the islands. The Dutch societies, with one exception, have been the sole occupants of this field, and they have had some notable successes. But there is an urgent need of many more missionaries in both the Archipelago and the Peninsula.

Next in importance, after India and China, as missionary ground, stands Africa, with its 200,000,000 souls. Three-fourths of the population belong to the Negro race, who are heathens of the heathen. We find man in Africa in his lowest estate. His religion is a system of charms and sacrifices to propitiate his gods of wood and stone; his occupation is war and rapine. He sells his captives into slavery, or reserves them to appease evil spirits by their blood. The Dutch settlers of South Africa regarded the Bushmen and Hottentots as scarcely human, and never attempted to Christianise them. On the contrary, they used to exclude them from their churches, by a notice over their church doors, that "Dogs and Hottentots" were not admitted. Mohammedanism is making great headway in Africa; but it does not greatly improve the condition of those who accept it, nor does it prepare the way for the introduction of Christianity.

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Most of the work of Protestant Missions has been done on the West Coast, from the Senegal to the Equator, and in South Africa. The Moravians were the pioneers in both fields, in 1737. Near the close of last century the London Society sent Dr. Vanderkemp to labour among the Kafirs, in South Africa, where other English, American, and Continental societies have since established important and successful Missions. The peculiar difficulty on the West Coast has been an unhealthy climate. Many missionaries have fallen under it. In the first twelve years of the Sierra Leone Mission of the Church Society, begun in 1804, thirty Euro

pean missionaries were buried in the country of the "white man's grave." The Basel Society lost ten missionaries in one year, and the Wesleyans buried forty of their missionaries in that " land of death." In Abyssinia, Swedish missionaries labour under discouraging circumstances. From South Africa the mission outposts are being advanced toward the Zambesi; from the West Coast missionaries are pushing up the Niger and the Congo; and from the East Coast the Missions on the great Lakes have been planted. These Lake Missions open a new chapter in the history of missionary enterprise.

EGYPTIAN WOMAN AND CHILD.

Missions were never undertaken before on so grand a scale of cost and of difficulty. The Mission in Uganda, on the northern shore of the Victoria Nyanza, is eight hundred miles from the coast. It is, in fact, a European colony, and the vast quantity of stores required for its use, together with a small vessel for the lake, had to be carried that distance under a burning African sun, through a wild and almost unknown country, and among savages who had to be conciliated with bribes. The journey required six months for the first caravan, and the expedition cost £10,000. Sir Samuel Baker, the eminent African traveller,

said, when he heard of this project, that any society would be crazy to think of sending missionaries to Uganda. The Mission, however, has been firmly established, and the society means to stay in Uganda, though Arab, Jesuit, and savage combine against it. The London Society has planted a Mission in Ujiji, in the face of similar obstacles; and the Scotch Churches have important Mission Colonies on and near Lake Nyassa. There are no difficulties so serious, no sacrifices so heavy, no outlays so large, no lives so precious, in the sight of the Church of Christ, as to induce it to entertain for a moment the thought of halting in the great work of evangelising Africa.

One of the most aggressive of the false religions which confront Christianity in mission lands is that of Islam. There is a mighty battle yet to be fought between them, perhaps in the near future. As yet, Christian Missions have made but few converts among the masses of Mohammedans in Turkey, in Asia, or in Africa. The Turkish Empire, including Egypt, has a population of about forty millions, of whom twelve millions are reckoned as belonging to the Oriental Christian Churches. These are hardly worthy, however, to be called Christians. Their Christianity is of a very corrupt character, and their morals are no better than those of the Turks, who regard them with contempt. The societies have been working among these nominal Christians, partly because they stand in the way of success among the Moslems. The Church Missionary Society was the first to attempt a reformation of the Oriental Churches. It began Missions among them in 1815; but it soon became convinced that the cause was a hopeless one. The American Board, which has been almost half a century in this field, was for several years opposed both by Christians and Turks; but the edict of toleration, issued in 1839, gave its Missions a firm footing to work upon, and its efforts have been crowned with success. The Board of the United Presbyterian Church of America has an important Mission among the Copts of Egypt, and there are many societies at work among the Nestorians of Syria and of Persia. Although few of the followers of the false prophet have been reached by any of these Missions, the influence of a vital Christianity has had an effect upon them.

The most wonderful successes of Protestant Missions have been won among isolated peoples-those of Polynesia and Madagascar. As if in compensation for some of the hardest and most discouraging fields, and to show how quickly men can be brought out of the grossest moral and spiritual darkness into the light, the life, and the peace of the Gospel, the islands of the sea have been given to Christianity. The people of Polynesia, who are believed to be chiefly of Malay origin, were sunk, when Christian Missions found them, into the lowest depths of heathenism and social degradation. They worshipped hideous They worshipped hideous idols and natural objects; they offered human sacrifices; they feasted on human flesh; they gashed and mutilated themselves to appease the anger of their gods; they treated woman as a polluted creature. The first Mission among the Polynesians was begun by the London Society, in the Society Islands, in 1797, and the first convert was baptized in 1812. The American Board began a Mission in the Sandwich Islands in 1819; the Wesleyan Society sent missionaries to the Friendly Islands in 1826, and to the Fiji group in 1835; the Church Society entered New Zealand in 1814; the Presbyterians of Scotland and Canada are working together in the New Hebrides; and the London Society, aided chiefly by the Friends, has wrought great results in Madagascar since 1816.

There are many fields yet undescribed; but we may not do more than mention them. The aboriginal races of the American continent have received more or less attention for nearly two centuries and a half. Many of the Churches of the United States have Missions and schools among the Indians of their own country; while the Moravians, some of the Canadian

Churches, and the two Anglican Societies are labouring in the vast territory north of the United States. In Central and South America the Moravians and some English societies have small Missions among the native races. Missions among the Jews are carried on, chiefly by British societies, in nearly all the countries where any considerable number of that race are found. Lastly, there are the Missions of various American and British societies in the Catholic States of Europe and America.

Having noticed the societies and the Mission fields, it is next in order to speak of the agents and agencies doing the work. The societies select the fields, appoint the missionaries, and gather and appropriate the funds; but the actual work of propagating the Gospel is done by the missionaries. These must be picked men, having peculiar qualifications. They must be men of high Christian character; they must have brains, culture, patience, perseverance, zeal, discretion, and the spirit of love and selfsacrifice. They must study the people to whom they are sent, their character, history, language, customs-and how to attract and influence them. Preaching, lectures, conversation, schools, religious literature, medical service, and other methods must be used; but the example of a devoted Christian life is of the utmost importance. While not all the missionaries have measured up to this standard, the fields are filled with noble men, and noble women too. The value of women missionaries is much better appreciated now than it used to be. They are able to do work among their own sex, which men, whom they equal in courage, devotion, and determination, cannot do. Scattered over the various fields of the world are about 2,600 ord ined missionaries, of whom the American societies furnish nearly 700, the British societies about 1,300, and the Continental societies 600. But the ordained missionaries constitute only a small part of the great force at work. Besides the numerous lay missionaries and teachers, male and female, there are thousands of native helpers, ordained and unordained. Perhaps, including both foreign and native agents, there is in all an army of 25,000 or 30,000 workers, where at the beginning of the century, there were less than 200 missionaries and few native assistants.

The educational, the literary, and the medical arms of the mission service have proved to be of great importance and efficiency. In countries like China and India, and in Jewish Missions, schools are indispensable if the children are to be reached; while in Africa and in the South Seas, where ignorance is dense, education is equally necessary to produce intelligent and useful Christians. Higher schools for training natives for pastors and teachers are found in most of the fields; and sometimes instruction is given in the industrial arts also, as at the Lovedale Institution, in South Africa. The number of schools has been estimated by Dr. Christlieb at 12,000, with perhaps more than 400,000 scholars, all of whom receive careful instruction in the doctrines of the Bible. In this training of the youth lies the great promise of the future to heathen lands. The press has been from the first a powerful agency in Mission work. Books and tracts and periodicals are circulated easily and widely, and multiply tenfold the power and influence of the missionary. Numerous agents of the Bible societies are scattering the Scriptures (which have been printed in 226 languages) like autumn leaves in many a land, and benighted souls have obtained light from the blessed pages before they heard the voice of the missionary. The medical art has been the key to unlock doors which otherwise would have remained closed. The medical missionary's skill in curing physical ailments begets a confidence in him which gives effect to his religious teachings. Twenty years ago there were but twenty medical missionaries in the field. Now there are nearly a hundred.

It remains now to consider the results. Missionaries have been at work many years, and millions of pounds have been expended. The results, ought, therefore, to be large, even after

due allowance has been made for the preparatory stages of Missions and for special difficulties. But what shall be included in the term "results"? The "results" which the Churches look for are spiritual in their nature, but many desire to know the monetary value of Missions. Some people cannot grasp the idea of success except in the form of dollars and cents. So much money, they reason, has been invested in Missions. How much have we received in return? There is little difficulty in answering this question, because there is no doubt that Missions have a value to commerce, as well as a spiritual value. They have conferred great benefits on mankind in commerce, morals, politics, society, science, and education, and it is proper to include these benefits in estimating "results." Missions exert an unmeasured influence on man in all his relations in life. They have gone to the savage and degraded people of the South Seas and Africa, and wrought a revolution among them. Then they were engaged in wars of plunder, devastation, and slavery, without peace or security, society or industry; now they form peaceful communities, with society and government, and follow industrial pursuits, thus contributing to, and receiving from, the markets of the world. Sir Thomas Fowell Buxton says that most of the trade of Lagos, which amounts to £800,000 a year, is due to the industry of the natives of Sierra Leone, trained under missionary auspices. A hundred years ago Captain Cook was murdered by the savages of the Sandwich Islands; now Honolulu is an important commercial port, with a trade of over £600,000 a year. Other islands, which used to be the terror of shipwrecked sailors, are now valued for their commerce, and it is estimated that every additional missionary sent to the South Seas is worth £10,000 a year to British commerce. Commercial enterprise follows closely after the Central African Missions, to which thrifty merchants of Scotland and England gave liberally, believing that the money was well invested. merchant urged the missionaries in New Guinea to push forward as rapidly as possible, in order, he said, to develop trade. The Missions in India have been repeatedly recognized by Indian statesmen as of the utmost value to the government. Lord Lawrence, who was Governor-General of India, said that the missionaries had done more than all other agencies combined to benefit India. Lord Napier said Missions "go hand in hand with the government in raising the intellectual standard of the Indian people, and in forming for the service of the State a body of public servants of intelligence and morality." The same is true of other Mission fields. The Gospel everywhere makes

moral, intelligent, industrious, and useful citizens.

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There is another class of results-the advantages which science has received from the labours and observations of the missionaries. If Sydney Smith were alive to-day, he would see the men of whom he spoke contemptuously as "consecrated cobblers" receiving high honours. He would find in nearly every issue of the two leading English literary weeklies (the Athenæum and the Academy) notices of missionary travels and exploration. He would observe how frequently missionaries appear in the proceedings of the Royal Geographical Society, as authors of papers or as recipients of honours. The contributions of the missionaries to geographical knowledge have been numerous and important; and they have also furnished copious and valuable materials for the students of philology and ethnography. They have reduced many unwritten languages to writing, and compiled numerous dictionaries and grammars.

All these and other material results, which alone would justify the existence of Missions, the Church of Christ looks upon as incidental. The single aim of Missions is the conversion of souls, the value of which no man can estimate. They were bought with a price which would not have been paid for all the universe besides; and all the money which has been spent on Missions is as nothing in the sight of God compared with the

worth of the soul of the most degraded heathen of the wilds of Africa, the jungles of India, or the icy solitudes of Greenland. If Missions have brought one soul to the knowledge, love, and worship of the one true God, they have done that over which the angels in heaven rejoice. But the fruits of Missions are not few or hard to find. Every Mission and every Mission station that has been planted bears them. In India, which has been, perhaps, the hardest field of all, there are about 95,000 native Christian communicants; in Africa, 80,000; in Polynesia and Australasia, 73,000; in Madagascar, 68,000; in China and Japan, 18,000; in Burmah, 20,000. In these fields alone there are upwards of 350,000 communicants. The total in all fields is, perhaps, over half a million, besides the adherents (those who have renounced heathenism or other untrue religions and accepted Christianity), who are three or four times as numerous. There must be fully 2,000,000 souls who, as members and adherents, own and glorify the name of Christ. But these are not all the fruits. Thousands, having lived the life of the righteous, have gone to receive the reward of the righteous.

And what shall I say more? For the time would fail me to tell of Madagascar, and of Fiji, and of Hawaii, and of Burmah. As the constraining love of Christ shall run from heart to heart, like celestial fire, melting away the masses of pagans and unbelievers, the time of the fulfilment of the prophecy of John will be near at hand, when it shall be said: "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever."

THE STORY OF THE LIFE OF DR. KRAPF, The Pioneer-Missionary of East Africa.

TOLD BY HIMSELF.

VII-IN EUROPE-PLANS FOR ADVANCE. ARTLY for the improvement of my health, and partly for the welfare of the East African Mission, I decided in the spring of 1850 on returning to Europe, which I had not seen since 1837. I was unwilling, however, to leave Africa without executing a project which I had cherished for years, which was to inspect the whole coast southward from Zanzibar as far as Cape Delgado, where the possessions of the Sultan of Zanzibar cease and those of the Portuguese commence; and in the company of my fellowlabourer, J. Erhardt, the voyage was performed in the February and March of 1850. After my return from this exploration I began, in April of the same year, my homeward journey by way of Aden and Egypt, reaching Europe in June.

After a short stay in Basel and Würtemberg, I proceeded to London, to advocate in person with the Committee of the Church Missionary Society, my scheme of an African chain of Missions to be established through the whole breadth of the land, from east to west, in the direction of the Equator, and to obtain their consent to the printing of my Suahili Grammar, and a Comparative Vocabulary of six East-African languages. This latter was assented to with the utmost readiness, and the Committee entered so far into the scheme of the chain of Missions, as to resolve on founding without delay two new stations one in the kingdom of Usambara, and the other in Ukambani, or in Jagga. With that object, two missionaries, Pfefferle and Dihlmann, were to be despatched with myself to Eastern Africa, accompanied by three lay brothers, Hagemann, Kaiser, and Metzler, of whom the first was a carpenter, the second an agriculturist, and the third a smith, so that with the Gospel the Africans might be offered the blessings of Christian civilisation.

[Here we interrupt Krapf's narrative to notice some incidents of his sojourn in Europe.

The reports brought home by him excited the keenest interest in missionary circles in England, and the impression was deepened by personal intercourse with the man, who n the Committee and their friends now saw face to face for the first time, and whose ardent enthusiasm and single-eyed devotion to the Lord's service kindled all hearts

EGYPTIAN VIOLIN PLAYERS.

with hope that the time to favour Africa, yea the set time, had come. It was just at this period, too, that the Yoruba Mission was expanding, and presenting so hopeful a field that it stood almost if not quite first in the sympathy and interest of the Society's friends. Krapf's magnificent conception of an equatorial line of missions stretching right across the continent did not seem as far from realisation as hard experience has since shown it to be. His linguistic labours and his great missionary scheme attracted attention in the highest quarters. Prince Albert sent for him, and entered with great interest into his plans; and with a view to supporting the influence of the Mission at Zanzibar, his Royal Highness entrusted the doctor with some royal presents for the Imâm, "as an acknowledgment of the kindness shown by him to the missionaries."

Here, too, we may introduce a graphic account of Krapf's interview with the King of Prussia and Baron Humboldt at Berlin, which we find in the journals of Henry Venn printed in the recently published memoir. The account was given to Mr. Venn by Chevalier Bunsen :

"Immediately upon Dr. Krapf's arrival at Berlin, Ritter met him, and took him to Baron Humboldt. After the first words of salutation, Humboldt asked him about the snow mountains, and five miuutes' animated conversation took place; when Humboldt expressed himself quite satisfied that it was snow, and as pleased at the establishment of the fact as a little child with a new toy. The Baron is eighty-four. The King was apprized of Dr. Krapf 's arrival, and invited him to dinner next day. The place of honour is that opposite the King and Queen, who sit together; Dr. Krapf was placed there; Ritter being on one side and Humboldt on the other. The conversation was almost entirely between Krapf and the King, upon geographical and linguistic subjects. After dinner the King took Dr. Krapf aside, and then, Ritter said, the conversation was upon more religious subjects; he was not a party to it himself, but it was evident that both the King and Dr. Krapf were delighted with each other. The King, at parting, said that he must give Dr. Krapf a souvenir, and asked him what would be useful to him. Dr. Krapf said that every want had been abundantly supplied by the Society, and the King therefore presented him with a gold medal of the highest order of merit."

The Valedictory Dismissal of Krapf and his brethren, held in the old Parochial Schools at Islington on January 2nd, 1851, was an occasion of remarkable interest. The Instructions of the Committee were one of Henry Venn's most powerful productions. Krapf's reply was remarkable for the combination in it of humility and faith. He said that he had "always been disappointed when he trusted in himself," but had "never been ashamed, nor confounded, nor dismayed, when trusting in the might and help and po ver of God." Bishop Harding of Bombay gave

the address to the missionaries, and the Rev. Lord Wriothesley Russell said a few words with reference to Prince Albert's interest in the undertaking; after which the Rev. John Hambleton, of Islington, offered the intercessory prayer. Lord Wriothesley Russell alone is still spared to us of those who took part in that day's proceedings.]

Improved in health and with fresh courage and faith, and renewed strength for missionary work, I started on my return journey at the beginning of 1851, by way of Trieste, Smyrna, and Alexandria, and reached Mombaz in April. Scarcely had our new fellow-labourers (with the exception of Dihlmann, who left us at Aden, and returned to Europe) been fourteen days at Rabbai Mpia, when they were one after another attacked by fever. Missionary Pfefferle, who during the tedious voyage had endeared himself to all of us by his devotion and humility, and by his hearty faith and prayerful spirit, no less than by his determined zeal and purpose, was promising much for the East-African mission, we had to bear to the grave before long, whilst the speediest possible return to Europe seemed the most desirable course for our two brothers, Kaiser and Metzler, unless they, too, were destined to a like fate.

I found the Mission much as I had left it, with the exception that the poor cripple Mringe had departed in peace, in faith in Christ, and had been baptized by Rebmann before his death. His place, however, was filled by another Mnika of the name of Abbe Gunja,* with whom I had become slightly acquainted before my departure in the April of 1850. After my departure, he was instructed by Rebmann, and has since given gratifying proofs of a renewed heart.

Another change, too, had been effected by the purchase made by my two fellow-labourers, Rebmann and Erhardt, of a considerable piece of land in Kisuludini, on which they had begun to build a new house for two missionary families. It was purchased from the chiefs of Rabbai Mpia for thirty dollars, and was to serve partly as a place of settlement for the converted Wanika, and partly by cultivation to render invitingly apparent to the Wanika, Wakamba, and Suahili, the blessings of agriculture and home life, or, in other words, the benefits of civilisation.

My instructions from the Committee were to proceed with Pfefferle to Ukambani, and to found a new station there; but as Pfefferle was dead I undertook the journey to Ukambani by myself on the 11th of July, 1851. [Krapf's graphic account of the perils and privations of this journey will follow next month.]

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INCIDENTS IN A LADY MISSIONARY'S LIFE.

[Mrs. Cain, the Australian lady (Miss Sarah Davies) whose interesting letter appeared in the GLEANER of March, 1881, has sent us some more. of her pleasant reminiscences.]

ONE afternoon in just

visit some of my Hindu pupils at Ellore (Telugu Mission, South India), a little child came up the verandah steps, and asked me to go and see a friend of her mother's who was ill, so I told my hearers to take me to the house on

my way to the town. On arriving there, and being shown into the house, I noticed a very pretty young woman of the Rajput caste lying on a low cot in one corner of the inner court; as I went near she rose up to greet me. She was suffering from a slight attack of fever, and her left arm was covered up with a white muslin cloth; she removed the cloth and showed me her arm, which was very much swollen, as it had just been most elaborately tattooed. She told me that it had been done with the points of very fine needles made red hot, and after the pattern had been thus drawn on her arm, green powder was sprinkled in. The arm had not healed well, and much fever had accompanied the swelling. At once I said to her

"Well, I do think you a foolish woman to cause yourself so much pain only to make yourself look beautiful."

She turned her large dark eyes on me, and said, "I did not do this to make myself look beautiful; if I

To this she replied, "Well, if we will put off our meal, will you not put off yours?"

So I promised to go the next day, and when I reached the house I found fifteen women gathered together, some of whom had come over the wall, and some had come through a hole in the wall that they might see and hear. They listened very attentively, and begged me to go again. I said I would tell their Christian sisters in England and Australia of their sad state, and do all I could to persuade some to go out to India and tell them more of Him who came to bring holiness to women. SARAH CAIN.

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have not these marks I can never get to heaven, for when I arrive at the gate God will say to me, 'What have you brought to show Me?' And if I cannot show Him these marks, He will say to me, 'Go away, I do not know you.

I said to her at once, "What will your people do with your body after you die ?"

She replied, "Of course they will burn it."

"Well, then," I asked, "if you are burned your body will only become a very small heap of ashes, and how can God see your marks ?"

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Ah," she replied, "that is quite true; I never thought of that, as our gurus [teachers] tell us to do this."

I then told her that there was one thing which they ought to tell her about, something without which neither she nor I could enter heaven. "What is that?" she asked.

"Holiness," I replied, "for His book tells us that without holiness no one shall see Him."

"Holiness, holiness," she said, with a look of astonishment; "what holiness can women have?"

"Ah," I said, "that is the very thing the great God knew that we poor women have not, so He sent His only Son that we might obtain it." "Oh, tell me," she said, "tell me about Him."

So I sat down upon a mat, and she called her mother-in-law and sister-in-law, and we had a long talk about Him who came to bring holiness to women. They asked me to stay longer with them, and tell them more, but I knew that my pupils were waiting for me, so I had to decline. "Well, come again," they asked.

But I had to tell them that I could not, as all my time was fully occupied. The young woman then said with a tone of reproach"What! you tell us that God sent His Son to bring holiness to women, and yet you will not come and teach us about Him."

So I had to explain how that all my mornings were taken up with school work, and Zenana visiting occupied all my afternoons. She then asked me to come after school, but I told her that that was impossible, as it would interfere with their midday meal.

A Brahmin's Cry for Light.

HE Rev. James Stone, of

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the Telugu Mission, tells of a Brahmin who is preparing for the terrible ordeal of Christian Baptism :

"When he first showed an interest in our religion, I sent him a copy of the New Testament in Telugu. Some time after, when the catechist was passing through his village about 10 o'clock at night, as he drew near this man's house, he was surprised by hearing some one, in rather a subdued tone, reading, 'Let your light so shine.' He paused, and he heard the same person say,' Your light! I have none. How can I get it? Oh, for this light!' The catechist asked who was there. In reply, the yard gate was opened, and then, during the dead hours of the night, when all the others of the family were sleeping, all caste feeling being forgotten, these two conversed concerning the 'True Light which lighteth every man that cometh into the world.""

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O worship God is always good.

If God be angry, what will your merit serve?
There is no higher virtue than domestic virtue.
What misers defend robbers spend.

Who quarrels with his neighbour will ruin his own house.
Learning is as eyes.

Good children are like health-giving medicine.
Although you have to beg, do what is right.
Quickly forget what you cannot get.

Speak lowly even to the low.

If you see faults you will have no neighbours.
Even with a sharp sword in hand do not boast.
Who 'll lead astray keep far away.

Courage in misfortune will bring back a fortune.

The wealth of the mind is better than the wealth of the hand.
Tattling to a tale-bearer is like wind to the fire.
Health is made by use of spade.

The guileless will find the way to heaven.
A father's word is stronger than witchcraft.
A mother's word failing, what will prevail?
Anger not assuaged will end in blows.

The bread of work is sweeter than the bread of prayer.

Tell not your poverty even to a friend.

Know the way of the Book, then walk in it.

Even if you have milk, wait for the time to drink it.
White has no black spots.

These wise sayings are written in the original in a sort of rhyme, or alliteration, which is difficult to give in a translation. Some of the above retain it, but not all. In the GLEANER of February last I explained who Avviar was. R. R. MEADOWS.

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