Since we started the class altogether fourteen women have passed through it. Of these, five are wives of catechists, and one is the wife of the Rev. Ngoi Kaik-ki, the clergyman at KuCheng, three are Bible-women, and the others have gone back to their own homes, where we hope they will be quite as useful in their own way as the paid Bible-women.

We have many requests for admission. This year, for the first time, we have had as many women as the house can hold, namely, twelve, for previously there seemed to be a secret fear among them of coming to Fuh-Chow, and so putting themselves, as they imagined, in the power of the "foreigners." This feeling, however, seems to be quite disappearing, and we have just had a request from Mr. Sia, the clergyman at Lo Nguong, to allow his wife to come down to Fuh-Chow for a time, to study and learn to read the Bible.

LOUISA STEWART.

P.S.-I have just received a letter from "Patience," one of the Singapore girls, who was married to a Hok-Chiang catechist, and whose name you mention in your book in connection with the work there. An extract from it will, I think, interest you, as it refers to the curious subject of possession by devils:

"I am sure you will like to hear lately there are four families believed in Jesus. There are two women possesses with devils, one is fiercer than the other, one woman says she wants to eat a lamb, so they brought a lamb before her, she take hold of it, she bite it, and sucks the blood, in a minute the lamb was dead, then she says she wants to eat fowls; they brought fowls before her, take hold of it, she sucks the blood, the fowls was dead; they ask her why do you wants to eat the lamb and fowls, she said if I had not eat, I shall be dead; then she said she wants to eat an ox, then they were afraid, sees her in that state, so they directly came here and told they wants believe in Jesus, and asks go prayed in her house, and the Christian men did go and prayed, after the singing and prayer the woman got up to comb her hair quite sensible, they put off all the idols, in her family there are thirteen persons; on Sunday they all come church. Yours affectionately, "G. JIM (Patience)."

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

X.-LATER YEARS.

S soon as my health permitted it I proceeded in the year 1854 to make my report to the Committee of the Church Missionary Society on the Rabbai Mission, and to receive further instructions. It was resolved to reinforce the mission by a new missionary in the person of our dear brother Deimler from Bavaria [now C.M.S. missionary to the Mohammedans at Bombay].

About the same time the Bishop of Jerusalem had formed the plan of sending to Abyssinia a number of brethren, brought up as mechanics, who had received some missionary instruction at the Institute of St. Chrishona, his object being, if possible, to revive the mission to that country which had fallen through in the year 1843. I accordingly offered to visit Abyssinia on my way back to Rabbai, and in the company of one of these brothers to pave the way for the contemplated mission. The Committee approved of my plan, and in the November of 1854 I left Trieste, after having published at Tübingen my Wakuafi Dictionary, and the English Liturgy in the Suahili language. On my arrival at Jerusalem I waited upon Bishop Gobat respecting the Abyssinian Mission, and received from him the necessary instructions, with which early in 1855 I paid my last visit to Abyssinia. Arrived at Gondar, the capital of Abyssinia, we found the road to Shoa completely closed by the war which the new king, Theodorus, was waging against that country; so it seemed the best plan,

under the circumstances, to return to Egypt, forward a report to Bishop Gobat, and then, by way of Cairo and Aden, proceed to Rabbai by sea. Fever, sun-stroke, and fatigue on the return journey nearly killed me, and I quite expected to have found a grave in the Nubian Desert. On my arrival at Cairo it became clear to me that I could not go on to Rabbai in this suffering condition, nor indeed any longer endure the climate of Africa or present way of life, and that therefore my work in Africa was at an end. So, with deep sorrow, in August, 1855, I bade farewell to the land where I had suffered so much, journeyed so much, and experienced so many proofs of the protecting and sustaining hand of God; where, too, I had been permitted to administer to many souls the Word of Life, and to name the Name of Jesus Christ in places where it had never before been uttered and known. God grant that the seed so broad-cast may not have fallen only on stony places, but may spring up in due season, and bear fruit an hundredfold!

In the September of 1855 I reached Stuttgardt, and resided for a time at Kornthal till my future career of usefulness should develop itself. The Committee of the Church Missionary Society in London manifested a kind

sympathy with my sufferings, and expressing a hope that I might soon

better climate, proposed to me to go to the Mauritius, and seek out such be so far recovered as to be able to continue my labours in Africa in a natives of Eastern Africa as had formerly been thence sold into slavery, but were now residing in the island as free men, who might be willing to learn; and to instruct them sufficiently to become catechists, with a view of ultimately sending them back to Africa in that capacity, a plan which had been attended with much success at Sierra Leone in Western Africa. At the Cape of Good Hope, too, the Committee was of opinion that such persons were also to be met with. Agreeable and inviting as was this proposal, much as I approved of it, having regard to its important results, I could not persuade myself to return to Africa for some years to come, as I wished first for the complete restoration of my health, and for time to review my whole life, especially my missionary life in Africa; an occupation for which, out there, I had never yet found sufficient time or leisure.

Our merciful Father, who hath hitherto so wonderfully upheld me, and rendered my path in life pleasant to me, even amidst care and toil, hath been pleased to bestow upon His servant an helpmeet for him in the daughter of senator Pelargus of Stuttgardt, my beloved wife Charlotte, whose Christian experiences, joined to a perfect disregard of self and an affectionate nature, have been my greatest support, both in the calling in which I labour, and in the shattered state of my health; for, indeed, she has proved herself to me the best and truest human support, alike for body and soul!

Full of trust in His hands do I leave the future of my life on earth, whether of activity at home, or in the former field of my labour amongst the heathen of Africa! To Him would I render, as is most due, all honour and praise, worshipping Him in time and eternity, being thankful to Him, and blessing His Name for all His mercies bestowed upon me from my youth upwards, especially in the trials and perils of my sojourn amongst the benighted tribes of Eastern Africa!

NOTE IN CONCLUSION.

Dr. Krapf's autobiography, ending as above, was written in 1860. He lived twenty-one years after that, mostly in Germany. Twice he revisited the scenes of his former labours. In 1861 he went to East Africa with a new Methodist Mission to the Wanika people to introduce the party, and see them settled in the country; and in 1867 he was in Abyssinia for a short time, as interpreter, with the British army which Sir R. Napier led to Magdala. But the great work of his later years was linguistic. In particular, he completely revised, for the British and Foreign Bible Society, the version of the whole Bible in Amharic (the language of Abyssinia) which was made some seventy years ago by an Abyssinian monk. He also compiled an elaborate Dictionary of the Suahili, the principal language of East Africa, which was just finished when he died, and has since been published.

The touching circumstances of Krapf's death were mentioned in the GLEANER of last January. He entered into rest Nov. 26th, 1881. To the last he followed with the keenest interest the fortunes of the East Africa and Nyanza Missions. They are the direct result of his work. He laid the foundation at Mombasa; and his explorations led to the travels of Speke and Grant and Stanley, which in their turn opened the way to Uganda. And we are now establishing the very chain of Missions which he was the first to project.

IN TINNEVELLY. (Continued from page 129.)

|ALLUR, 11th December, 1881.-At the early morning service there was the Litany, and a sermon by one of the Native pastors. At noon there was service with Confirmation, at which one hundred and forty-four candidates were presented, some of whom had come here the previous day, a distance of from ten to eighteen miles. I have, of course, to depend in great measure on the pastors performing their duty towards these candidates, in preparing them months beforehand for this important and interesting rite. But to let all see that the address at the opening of the Confirmation service is not a dead letter, and that if any are kept back it is not at the whim of the pastor, but because the candidate lacks the required knowledge and fitness, I explain the matter, and then proceed to examine a few of the candidates, pointing out the person that is to reply to my question. On the present occasion I asked about a dozen questions, all from the Church Catechism. On one side six young women answered fairly, on the other side five young men answered well, and only one partially failed. On such occasions, however, some allowance must be made on the score of shyness. I am persuaded that the preparation of candidates for Confirmation is one of the most effectual means of bringing the claims of spiritual religion before the minds of our converts. It cannot be otherwise if the pastors perform their duty in a prayerful and earnest spirit.

In the evening went to Sivalarkulam, about half a mile to the east. This is the largest and most important village in this neighbourhood. Two years ago for the first time Christianity gained an entrance here. One family of shepherds put themselves under Christian instruction. Some months after that, two more joined, and about seven months ago above twenty families. So that now there are one hundred and twenty souls here who have renounced idolatry and join in Christian worship. I was long doubtful whether, considering the opposition and persecution to which they were exposed, they would remain steadfast, especially as I was told the women did not regularly attend worship with their husbands; but the men explained that this was owing to the lack of a proper place to meet in. The first thing that these people saw, on their numbers being so largely increased, was the large stack of straw belonging to the chief man among them on fire, and some Rs. 30 or 40 property thus destroyed; next a charge of robbery was brought against one of them, and later on another charge of injury to property against some fifteen of them. But the evidence was so manifestly untrustworthy that the Sub-Magistrate threw the case out at once.

Four months ago the Nallúr District Native Church Council allowed them Rs. 30 towards building a place of worship. They expended nearly Rs. 100 of their own, and built a place 36 feet by 15, with walls some 10 feet high, all beautifully neat and clean. They put up a temporary porch, tastefully fitted with a canopy of cloth and with strings of flowers. The globes inside had been borrowed from Nallúr. The room was soon filled to overflowing, for several had come from other villages, and not a few had to stand outside. The first part of St. Matthew xxii. was read as the second lesson, and on it I framed my sermon. I observed how, in the person of the missionary who in times past occupied the Nallúr Station, the king's messengers had come to this village and invited them, but they had declined; now at length some had professed to accept the invitation. "There are many in this Province who come as it were to the door, look in, but never enter. You will say that some of you have come in and some of you have been baptized. Well, here is the feast before you. What would you say if sitting down you folded your arms and would not eat?" "That would never do," said a man sitting half way down. "True, our religion is a religion of the heart. What is the great feast that the Gospel sets before you" "Jesus," said some of the men. Yes, Jesus the Son of God and the Saviour of the world. The heathen think it is enough to repeat, Hurri, Hurri, or Siva, Siva. But it will not suffice to merely repeat the precious name of Jesus: you must take Him into your hearts, you must believe in Him, as the Saviour who has borne you sins, and from Him you must seek pardon and grace to be holy." This was the substance of my discourse. I have seldom addressed a more attentive audience. I have so far entered into particulars that friends of our Mission may know what our employment really is when we go among these people, and may as partners in our work cultivate a prayerful sympathy with us.

66

Palamcottah, 17th December.-While walking in my garden, a pleasinglooking man came up to me and presented a letter from one of the Native pastors in the Surandei District, stating that the bearer, a very respectable man, was a Kshatriyan from a village in his neighbourhood who wished to become a Christian. I let him make his own statement, and then said, "But when a man wishes to change his religion he must understand what it is he intends doing; you wish for baptism, but you have never been under Christian instruction: you must first learn what

22nd December, Thursday, Pannikulam.-Arrived at 10 o'clock, and at 12 had service, at which one hundred and ninety candidates were confirmed. At 3 P.M. attended the Church Council, at which three Native pastors and thirteen laymen were present. This district, which is in most things behind our other districts, has this year somewhat improved in contributions to the Church Fund. There is an increase over last year of about Rs. 100. Still matters are not what they ought to be. In the evening a man, Devasagayam Reddi, came to me to plead that he had built a small but substantial church, and wished that I should get the Church Council to allow for it a chair and Communion table, with a globe also to hang in the centre. This was true: he had built a church that had cost about Rs. 700, of which his friend Isaac Reddi had helped him to the amount of Rs. 100. He had got nothing from the Native Church Fund. This was a pleasing instance of a man doing all without begging from our fund. On the subject being brought before the Council, they gladly allowed for the chair and table, but as the globe was only an ornamental requisite, and their funds are so limited, they declined to give anything towards that expense.

At 7 P.M. we had service in the church, attended by all the agents as well as people of the station. Rev. John Nallatamby preached. Old man as he is, he preached with a clearness and energy that I have never known surpassed by a native. His text was, "The Great God and our Saviour Jesus Christ," Titus ii. 13. The fluent way in which he kept all in deep attention, the illustrations he used to show that our God is a great God, that His person is great, His attributes are great, and His acts great that greatness culminating in the manifestation of His Son Jesus Christ as the Saviour of the world,-all told so eloquently and truthfully, seemed to engross the lively attention of all. 25th December, Palamcottah.-Christmas Day.

"The Shepherds sing; and shall I silent be?
My God, no hymn for Thee!

My soul's a shepherd too; a flock it feeds,
Of thoughts, and words, and deeds."

We are in the midst of trouble from the ravages of cholera, but where can the sorrowing find comfort if not by an interest in the glorious event which we this day commemorate? I was cheered at the sight of the people as they thronged to the early morning service, 877 besides the students and school children; and then 169 remained for the Holy Communion. I had seen the Kshatriyan several times since the 17th, and as he had satisfied the Native pastor of his knowledge of Christian truth, and I felt assured of his sincere earnestness, I baptized him during the service, and received him into the Christian Church under the name of Jesudasen (the servant of Jesus). His heathen name was Tulasi Ram Singh.

31st December.-Looking back on the year that is now closing how much ground does one see for thankfulness! Health restored; opportunities for usefulness open on all sides; apparent progress in the several departments of Mission work. All these things call forth the acknowledgment, "Not unto us, O Lord, but unto Thy name be the glory."

The number of candidates confirmed this year in 20 places is 2,565, of whom 1,463 were males and 1,102 were females. Compared with last year, the statistics stands as follows for the whole of the congregations in Tinnevelly in connection with the Church Missionary Society:

1881. 55,262 40,540 10,186 13,348

Increase. 999 1,883 669

628

EDW. SARGENT, Bishop.

THE LATE REV. RAWIRI TE WANUI.

E present a portrait of a veteran Maori clergyman, lately taken to his rest, which has been kindly sent to us by the Rev. J. McWilliam, C.M.S. Missionary at Otaki, New Zealand.

The Rev. Rawiri Te Wanui was one of the earliest converts in those southern parts of the North Island which now form the Diocese of Wellington, having been baptized by the Rev. O. Hadfield, now the Bishop of Wellington, as far back as March, 1841. He was ordained in 1872. Bishop writes of him :

The

For many years he acted as a lay-reader and teacher. He was much respected by his people for his integrity and straightforwardness. He was a remarkably clear-headed man, and was a trusted adviser of his tribe at all times. His sermons were remarkable for clearness of thought, as well as for accuracy and force of expression; there could never be any doubt as to what he meant. During his illness, which lasted some months, he was humble, patient, and resigned, never wavering in his firm reliance on his Saviour. Mr. J. McWilliam, whose fellow-labourer he was at Otaki, sends similar testimony :

I worked with him for over a dozen years without there arising the necessity for a single unpleasant word between us. His illness was a long and trying one, but he was most patient and resigned throughout. The want of medical advice was one great trial, and shortly before his death

cattle. One day when Salim was standing near his father's hut, a Dongolowie came up, and seizing him, tried to drag him off; his father saw the struggle, and came running up to rescue his boy, when the Arab drew a pistol and shot him dead. There was no one now to stop the cruel Arab, and the poor boy was dragged off to slavery. After a time came the revolt of Suliman (the head of the slave-traders) against Egyptian rule, with all the horrors of the slave war, which was brought to a successful close by Gessi Pasha, one of Col. Gordon's officers, who caught and executed the

he was sorely tempted by a Nauhau medicine man, who begged to be allowed to repeat his incantations over him, assuring him that if he consented his cure would be certain and speedy. Rawiri, though longing for medical advice, which could only be procured from Wellington at a ruinous price, and believing that with that a cure was still possible, told the "tohunga" to depart and leave him in the hands of his Maker, to whom he had turned not with his lips only but with his whole heart more than forty years ago, and whom he would not dishonour now, when about to enter His presence, by a return to their ignorant superstitions.

THE FIRST DINKA CHRISTIAN.

HE readers of the GLEANER will be interested to hear of the firstfruits of one of the (as yet) unevangelised tribes of Central Africa, the Dinkas. The Dinkas are a large, and were at one time a powerful tribe of negroes on the western side of the Bahr el Abiad, or White Nile, between the 6th parallel north latitude and the Bahr el Ghazal.*

Salim, the young convert of whom I am about to speak, was born in the village of Amárwi, near the town of Rumbek, in the Dinka country. The Dinka tribe were rich in cattle, till the Arab slavetraders plundered them and laid waste their country, and Salim's father, being a chief and a man of some importance, at one time possessed large herds. The father's name was Kisích, and he had three wives, the name of the one who was the mother of Salim being Den. When the boy was five or six years old his mother died of smallpox, and he and his three brothers and three sisters were brought up by their father, who seems to have treated them very well. Soon after, the Dongolowies, or Arab slave-traders from Dongola in Upper Egypt, came into the country and carried off many of the

inhuman Suliman. On the close of the war many slaves were set free, among them Salim, who was then at Dem Suliman, the capital of the Babr el Ghazal Province.

A few months after this I came to Dem Suliman, on my way to England from Uganda, and being without a servant (the boy I brought from Uganda having lately died), Gessi Pasha promised to find me one from among the freed slaves, and sending for the Mudir or Governor of the town, he told him to try and find me a boy. So the Mudír sent for Salim, and asked him if he were willing to go with me as my servant, telling him that the English were good people and would treat him well. The boy said he was willing, and accordingly he was sent to me. He looked thin, miserable, and half-starved, and had only a dirty rag round his loins, but I had very great difficulty at first in inducing him to wear clothes; he had never been used to them, and seemed to think them quite superfluous. As he has told me since, many things about us seemed very strange to him; when he saw us kneel in prayer night

and morning, he could not understand it at all; he had seen his Mohammedan master at prayer often enough, but as we did not employ their genuflexions he was much puzzled to know what we were doing.

Although Salim had been liberated from actual slavery by Gessi Pasha, yet in the eye of the law, as it exists in Egypt, he was not free, so on reaching Khartum, spite of various difficulties put in the way by the Egyptian officials, I obtained free papers for him through the help of Herr Hansal, the energetic British and Austrian Consul, and these papers I had subsequently countersigned at the Ministry of the Interior at Cairo.

* Some pictures illustrative of the Dinka tribe appeared in the GLEANER of August, 1879, accompanying Mr. Felkin's narrative of the Nyanza party's journey up the Nile.

When Salim first came to me as my servant, he had a very imperfect knowledge of the colloquial Arabic, but during the journey, and the stay at Khartum and in Lower Egypt, he picked it up very rapidly.

During the two years that have passed since he came to England, he has acquired a considerable knowledge of English, and can read and write it very fairly. Having given unmistakable signs of having been born again by the Spirit of God, I had the great pleasure of baptizing him on the 28th of last August, in Holy Trinity Church, Nottingham, by the name of Salim Charles Wilson. He retains a good knowledge of his native language, and his desire now is to tell his own people of the good news of salvation.

The Dinkas inhabit a portion of that vast territory annexed to Egypt by Sir Samuel Baker, but as yet no Protestant missionary has attempted to reach the dark tribes on the banks of the White Nile. I believe that the veteran Dr. Krapf had some scheme in his mind for the evangelisation of this part of Central Africa, for in the last letter which I received from him, very shortly before his death, he asked me several questions in reference to establishing Mission stations there. At least, we ought all to pray that the remarkable events now taking place in Egypt may be made instrumental under God's blessing in opening up these lands to the Gospel message. C. T. WILSON,

Late Missionary of the C.M.S. Nyanza Mission.

THE LATE REV. RAWIRI TE WANUI.

E present a portrait of a veteran Maori clergyman, lately taken to his rest, which has been kindly sent to us by the Rev. J. McWilliam, C.M.S. Missionary at Otaki, New Zealand.

The Rev. Rawiri Te Wanui was one of the earliest converts in those southern parts of the North Island which now form the Diocese of Wellington, having been baptized by the Rev. O. Hadfield, now the Bishop of Wellington, as far back as March, 1841. He was ordained in 1872. Bishop writes of him :

The

For many years he acted as a lay-reader and teacher. He was much respected by his people for his integrity and straightforwardness. He was a remarkably clear-headed man, and was a trusted adviser of his tribe at all times. His sermons were remarkable for clearness of thought, as well as for accuracy and force of expression; there could never be any doubt as to what he meant. During his illness, which lasted some months, he was humble, patient, and resigned, never wavering in his firm reliance on his Saviour. Mr. J. McWilliam, whose fellow-labourer he was at Otaki, sends similar testimony:

I worked with him for over a dozen years without there arising the necessity for a single unpleasant word between us. His illness was a long and trying one, but he was most patient and resigned throughout. The want of medical advice was one great trial, and shortly before his death

cattle. One day when Salim was standing near his father's hut, a Dongolowie came up, and seizing him, tried to drag him off; his father saw the struggle, and came running up to rescue his boy, when the Arab drew a pistol and shot him dead. There was no one now to stop the cruel Arab, and the poor boy was dragged off to slavery. After a time came the revolt of Suliman (the head of the slave-traders) against Egyptian rule, with all the horrors of the slave war, which was brought to a successful close by Gessi Pasha, one of Col. Gordon's officers, who caught and executed the

he was sorely tempted by a Nauhau medicine man, who begged to be allowed to repeat his incantations over him, assuring him that if he consented his cure would be certain and speedy. Rawiri, though longing for medical advice, which could only be procured from Wellington at a ruinous price, and believing that with that a cure was still possible, told the "tohunga" to depart and leave him in the hands of his Maker, to whom he had turned not with his lips only but with his whole heart more than forty years ago, and whom he would not dishonour now, when about to enter His presence, by a return to their ignorant superstitions.

THE FIRST DINKA CHRISTIAN.

HE readers of the GLEANER will be interested to hear of the firstfruits of one of the (as yet) unevangelised tribes of Central Africa, the Dinkas. The Dinkas are a large, and were at one time a powerful tribe of negroes on the western side of the Bahr el Abiad, or White Nile, between the 6th parallel north latitude and the Bahr el Ghazal.*

Salim, the young convert of whom I am about to speak, was born in the village of Amárwi, near the town of Rumbek, in the Dinka country. The Dinka tribe were rich in cattle, till the Arab slavetraders plundered them and laid waste their country, and Salim's father, being a chief and a man of some importance, at one time possessed large herds. The father's name was Kisích, and he had three wives, the name of the one who was the mother of Salim being Den. When the boy was five or six years old his mother died of smallpox, and he and his three brothers and three sisters were brought up by their father, who seems to have treated them very well. Soon after, the Dongolowies, or Arab slave-traders from Dongola in Upper Egypt, came into the country and carried off many of the * Some pictures illustrative of the Dinka tribe appeared in the GLEANER of August, 1879, accompanying Mr. Felkin's narrative of the Nyanza party's journey up the Nile.

inhuman Suliman. On the close of the war many slaves were set free, among them Salim, who was then at Dem Suliman, the capital of the Babr el Ghazal Province.

A few months after this I came to Dem Suliman, on my way to England from Uganda, and being without a servant (the boy I brought from Uganda having lately died), Gessi Pasha promised to find me one from among the freed slaves, and sending for the Mudir or Governor of the town, he told him to try and find me a boy. So the Mudir sent for Salim, and asked him if he were willing to go with me as my servant, telling him that the English were good people and would treat him well. The boy said he was willing, and accordingly he was sent to me. He looked thin, miserable, and half-starved, and had only a dirty rag round his loins, but I had very great difficulty at first in inducing him to wear clothes; he had never been used to them, and seemed to think them quite superfluous. As he has told me since, many things about us seemed very strange to him; when he saw us kneel in prayer night

and morning, he could not understand it at all; he had seen his Mohammedan master at prayer often enough, but as we did not employ their genuflexions he was much puzzled to know what we were doing.

Although Salim had been liberated from actual slavery by Gessi Pasha, yet in the eye of the law, as it exists in Egypt, he was not free, so on reaching Khartum, spite of various difficulties put in the way by the Egyptian officials, I obtained free papers for him through the help of Herr Hansal, the energetic British and Austrian Consul, and these papers I had subsequently countersigned at the Ministry of the Interior at Cairo.

When Salim first came to me as my servant, he had a very imperfect knowledge of the colloquial Arabic, but during the journey, and the stay at Khartum and in Lower Egypt, he picked it up very rapidly.

During the two years that have passed since he came to England, he has acquired a considerable knowledge of English, and can read and write it very fairly. Having given unmistakable signs of having been born again by the Spirit of God, I had the great pleasure of baptizing him on the 28th of last August, in Holy Trinity Church, Nottingham, by the name of Salim Charles Wilson. He retains a good knowledge of his native language, and his desire now is to tell his own people of the good news of salvation.

The Dinkas inhabit a portion of that vast territory annexed to Egypt by Sir Samuel Baker, but as yet no Protestant missionary has attempted to reach the dark tribes on the banks of the White Nile. I believe that the veteran Dr. Krapf had some scheme in his mind for the evangelisation of this part of Central Africa, for in the last letter which I received from him, very shortly before his death, he asked me several questions in reference to establishing Mission stations there. At least, we ought all to pray that the remarkable events now taking place in Egypt may be made instrumental under God's blessing in opening up these lands to the Gospel message. C. T. WILSON,

Late Missionary of the C.M.S. Nyanza Mission.