THE MISSION AT PORT LOKKOH.

ORT LOKKOH is not, as its name would imply, on the seacoast, but is an important town some forty or fifty miles inland from Sierra Leone, where the Society has a Mission to the Timnehs, one of the largest Mohammedan tribes in West Africa. The place has been thrice occupied. First, from 1840 to 1850, by Mr. Schlenker, who died in Germany last year; afterwards by Mr. Wiltshire, a Native clergyman, from 1855 to 1860; and again in 1875 by the Rev. A. Schapira, who has since been transferred to Gaza in Palestine. The English missionary now in charge is Mr. J. A. Alley, who is assisted by a Native agent, Mr. Taylor. Although the missionary staff is small, the work is of a many-sided nature, and has been vigorously carried on. There are English services for the Sierra Leone Native traders, a class for communicants, a church membership class a Sundayschool, a week-day school, and itinerating work in the surrounding Timneh towns and villages. "I am thankful

to say," Mr. Alley writes, "that I have been privileged to declare God's message to three heathen Timneh kings, and to one Mohammedan Timneh king and to their people during the past year; and I was much encouraged by the former receiving the Word, and by their promising to live according to its precepts."

Our illustration gives the portrait of the alikali, or king, of Port Lokkol itself, with two of his wives and a Native servant. The king and his chiefs are staunch Mohammedans, holding fast to Mohammed and the Koran, and the majority of the common people, either from fear or disinclination, do not care to put themselves under religious instruction, although, says Mr. Alley, "they hear the bell several times on the Lord's Day, and also see our Union Jack hoisted to remind them of the day." There is, however, a small congregation of Christian emigrants from Sierra Leone settled at Port Lokkoh, from whose influence Mr. Alley hopes great things.

down. Canoes were leaving thick from both branches of the river, flying different colours, shouting and making a noise. When all approached the place they stayed at a respectable distance awaiting the priest, for none dared to touch the sacred preciucts before him. As he landed all rushed in confusion, and each contended to be foremost. The gathering could not be under four hundred. The ceremony commenced by the people being summoned to bring together all they had brought; and two sheep, one from each side of Port Lokkoh, fowls, rice, and kola nuts, were presented to the officiating priest.

Some of the rice they pounded into flour and made into lumps. This, with the two sheep, fowls, and kola nuts, they carried to a place where two rocks meet, and slaughtered the animals and presented them to the deity.

The religious part of the business was very brief, and few cared to see it done. That over, all flocked to have their portion of rice and meat, for fires had been kindled and the pots were humming with boiling water. No one was to taste of the sacrifice before the priest had presented the portion peculiar to the deity, viz., the heads, livers, and lungs of both sheep. His portion they place in the hollow between the rocks, and that

For the past two years Port Lokkoh and the neighbouring towns have been kept in a state of agitation by attacks and threats of war from hostile tribes. About two miles from Port Lokkoh, at a place called Old Port Lokkob, there is another mission station where until lately a Native agent, Mr. W. C. Morgan, was employed. Several "palavers" or debates [see GLEANER vol. for 1874, page 103] were held, and their oracle consulted by the natives, to discover the cause of the disturbed state of the country. The following amusing and yet saddening account of the result of their deliberations has been sent home by Mr. Morgan :

The reply from the oracle came, and it happened to coincide with the dream of a chief, viz., that the tutelary deity of the country was offended on account of their neglect, as for ten years no public sacrifice or worship had been performed to him. The alikali accordingly convened an assembly at which it was decided to propitiate the deity by a public sacrifice. This god is supposed to dwell at Samarank, a forest about fifteen minutes rowing distance from Port Lokkoh. Samarank in the Timneh language signifies elephant stones.

The festal day arrived. At 10 A.M. the chief of Old Port Lokkoh sounded his tabali, or drum used in calling assembly. Immediately Port Lokkoh was astir. People from every direction flocked to the wharves with their offerings of rice, fowls, and kola nuts, trying to get a passage

he might share in the jollity that infested his abode a bottle of spirits was added. At the same time a white hen was cast adrift on the river.

By this time the people were enjoying themselves. We pass over the rough cookery and still rougher feeding. It is a wonder how fast those bushels of rice disappeared. They ate the sheep skin and all.

Whilst the feast was going on the woods resounded with the booming of guns and the thumping of drums. All were in high spirits. They seemed to have been assembled to forget their trials and anxieties for awhile.

I conversed with a few steady ones; told them what a Christian would have done under similar circumstances, and showed the inconsistency of their onduct with the demands of the occasion, and pointed to the only source of help and protection in all times of adversity.

The sacrifice over, most of the principal men were returning, and with them most of the people, although reluctantly, for a great quantity of rice remained, and nothing of the offering was to be taken back, yet many of them were returning to starve with their families at home.

Port Lokkoh is another of the "Missions seldom heard of" to which we referred a few months ago. Mr. Alley's solitary post and unpromising field of labour may well awaken our prayerful sympathy on his behalf.

SUNDAY-SCHOOL TEACHERS IN MANITOBA. IXTY years ago, the Society began work in the Red River district, North-West America, then a desolate wilderness. Now it is the centre of the thriving colony of Manitoba. The congregations connected with the C.M.S. consist partly of settled Indians and partly of the mixed race of European and Indian half-breeds. At St. Andrew's, Red River, the latter class predominate. The Rev. R. Young thus writes of the Sunday-school there:

I must mention our Sunday-school superintendent, a stout young farmer, who is a tower of strength to his pastor; as also the hearty and willing support of those who are banded with him in this noble work. Yesterday was sufficient to try their love for the work: a blinding snowstorm, with a keen wind from the north, as only the wind can be in such regions as these, and sealing up the Red River for the winter: and yet, after a very busy week of preparation for the winter, and after attending to their cattle on Sunday morning-no slight work in this pastoral country-they walked a mile, and were at morning Sunday-school at 9.30 P.M. After service they returned to their homes, and snatching some dinner, faced the blast and driving snow on foot for two miles in the opposite direction, and on reaching the little church for afternoon service, there they were hard at work among their scholars.

THE CHRISTIAN INDIANS OF HUDSON'S BAY. From the Rev. G. S. Winter's Annual Letter.

YORK FACTORY, August, 1881. HAVE just made my first missionary journey to Severn. Bishop Horden left instructions with me to visit Churchill this year, but I had to change my plan. The Indians, having heard in the winter that I should not visit them, had left the fort before I arrived. Within a day or two the news reached them, and they came in. Morning and evening they assembled in the house of prayer. They were most earnest in their worship of Almighty God, and very attentive in listening to His blessed Word. On some occasions there was not a single absentee. All the mothers would come with their crying babies, even if they had to leave during the service. Scarcely any of them possess a Prayer-book, nevertheless I used mine, and from their previous knowledge they were able to respond beautifully. The longer I remained the larger the congregations grew, until at last the church was quite full.

The gentleman in charge of Trout Lake came to Severn with his three crews. They likewise all attended the house of prayer as often as they could. On the third Sunday a few of the Lord's children gathered around His table, both at the English and Indian services. I taught them several new tunes; one boy was particularly quick in picking them up. They all seemed fond of Songs and Solos.

I am thankful to tell you that the people here at York manifest the same diligence in attending their "praying house," as hitherto. None will remain away unless absolutely compelled to do so. I have often been surprised to see so many in church, when the thermometer registered sixty and seventy degrees of frost; and again when the rain has been coming down in torrents.

My dear wife and myself have given as much time as we could in instructing the children in the day-school. We have already seen encouraging results. Considerably more than half are able to read and write; some very well indeed. The girls always look very tidy in school. Each one has either an apron or pinafore, which they put on when entering, and take off and replace in the cupboard before leaving. Each girl has also a handkerchief for the neck. But we hope to see them still neater when the ship comes. A kind friend has sent out a number of dresses, which she says are expressly for our school children. We also hope to get some jackets and trousers for the boys, so that they may be able to keep company with the girls. Having discovered in the spring that very few of the younger children were able to read their own language, we decided upon giving one day a week for that purpose. In the summer I employ an Indian teacher, but for about two hours each day my dear wife and self take an English class.

The singing is a very encouraging feature, as the children are so fond of it. Accordingly I have very little trouble in teaching them a new tune. They are also able to learn anthems, which at first I thought rather doubtful. They have learnt all the tunes, and almost all the words in the service of song, entitled Jessica's First Prayer. This we hope to give at our annual concert at Christmas.

A SCRIPTURE EXAMINATION AT THE NOBLE HIGH SCHOOL.

Letter from the Principal to the Editor of the Gleaner. NOBLE HIGH SCHOOL, MASULIPATAM. August 31st, 1881. Y DEAR EDITOR,-I have been reading Galatians with my boys the last few weeks, and have been very much interested in noting how they seemed to appreciate and grasp the glorious truth which the Apostle therein so strenuously insists on. And having given them an Examination on it, I thought it would interest you to see the answers, as you once before inserted some answers that Mr. Poole sent, in the GLEANER of June, 1880. And as I have asked for special prayer for the School, perhaps their publication may be the means of kindling a yet deeper interest in these dear young men whom I love so much, and who I think love me, or at any rate know that I love them. The very fact that so many of them have such an intelligent and clear mental grasp of the truth of the Gospel only makes us the more anxious that they should embrace the Saviour who has brought it to them as to us. That so few do really come out and confess Him whom in their hearts they do believe in, is one of the severest trials that a missionary has to endure. Need I add that it is often rendered doubly severe when remarks are made by Christian friends of Missions at home which would seem to imply that success is only to be measured by the number of converts one can actually claim to have baptized. I was much pleased with some thoughts you published in the GLEANER early in the year, of Canon Richardson's, on the need of patience in a missionary. In speaking to my class the other day on Gal. vi. 9, I remarked that that was especially for me in reference to my work among them, alluding to the temptation to grow weary in waiting for a harvest of souls as the fruit of our labours.

We have some tokens for good even now, and trust that He which hath begun the good work will perfect it. Many have confessed to me of late that it is not through any want of conviction, but simply through fear of the consequences-fear of man-that they do not openly confess Christ. Surely this cannot, must not, be a permanent state. How it calls for agonising' (in St. Paul's words), by prayer and diligent effort, in

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season and out of season.

cates his apostolic authority and the independence of his mission; then he says that he received his knowledge of his Christian truth not at second hand through man, but directly from Christ Himself. So that he was able to set Peter right when the latter showed some symptoms of wavering.

2ndly, He treats dogmatically of the great doctrine which the Judaising party assailed. He appeals to the Galatians' own experience, who had received the gifts of the Spirit, not through the law but by faith. He enlarges upon the case of Abraham, who had been justified by faith long before the law was given; as for the law, it was interposed between the promise to Abraham and its fulfilment in Christ for a special promise that men might be convinced of their sin, but it never was meant to give life; the state of the few under the ceremonial law was a state of pupilage, and this has now grown to the manhood of the Gospel; Christ has redeemed us from the yoke of the law, and in Him we are complete.

3rdly, It comprises the practical admonitions, not to abuse this Christian liberty, and to walk according to its precepts.

Answer to Question II. by Akunuri Krishnakao:—

First of all he asserts that his apostleship was not received from any man as the source, or through any man as the means, but directly from God. Afterwards he expresses his surprise for the fickleness of the Galatians; his opponents were trying to destroy the very life of Christianity. He visited Jerusalem, and he learnt nothing from the Apostles there.

2ndly, He shows that justification is not by law, but entirely by faith. That circumcision and the observance of the Mosaic laws were not essential to salvation. That Abraham was blessed for his faith, as the faith was the prominent excellence in him; and those who share it will be blessed with him. If the righteousness come by law, then Christ is dead in vain. To observe law is to be in bondage. It is evident that none attained salvation through the observance of law. He concludes the third and fourth chapters, contrasting the faith and the Gospel liberty with the condemnation and the bondage of law.

3rdly, He warns them against giving up the faith which they newly received. That free men will be blessed and not those in bondage. He admonishes them that they should walk after the Spirit and not after the flesh. These two cannot go together. The one always tries to destroy the desires which the other prompts. He mentions the works of the flesh and the fruit of the Spirit. The abruptness and the force with which he opened his communication show that he felt the urgency and the danger. The people were on the point of giving up the true and embracing the false one.

Answer to Question V. by S. Brahmanandam :

:

(1) The one word is Love. "Thou shalt love thy neighbour as thyself."

This is the sum of the whole law.

(2) In ancient times slaves had scars upon their faces to show to what master they belonged. So St. Paul by his marks showed himself as slave or bondman of Christ. St. Paul was twice scourged by the Roman governors for the name of Christ, and it is those marks he refers to here.

(3) A few seducers may corrupt the whole Church. Or the breaking of the law, even in one point, occasions perdition. "Whosoever keepeth the whole law and yet offendeth in one point, is guilty of all it shall profit him nothing."

(4) The law is not intended to give life, but it is given only to make us feel that we are sinners and we are in need of a saviour. "By the law we are concluded under sin." We can obtain eternal life through faith in Christ. We are accursed if we do not keep the law, but it does not give life. is every one that continueth not in all things written in the law to do them." We are therefore sayed by faith, and not by the works of the law.

"Cursed

(5) Bear ye one another's burdens. Let us help one another in all our adversities. Every one shall bear his own burden. Every man shall bear the punishment of his own sins.

Let us not marvel too much that such youths do not yet embrace Christianity. How many in England could give similar answers, who yet are Christians only in name-with far less excuse!

TEN WEEKS IN INDIA.

Extracts from Letters to my Children during a Winter Tour.
BY THE REV. E. H. BICKERSTETH, M.A.,
Vicar of Christ Church, Hampstead.

II.

Jubbulpore in November, to seek Mr. Hodgson, but found that he had not returned, so we went on to Miss Branch and Miss Williamson, two Church of England Zenana Missionary ladies, who most kindly constrained us to leave our hotel and come to their house, which we did on Saturday evening, and stayed till Monday evening.

After breakfast on Monday we drove eleven miles to the famous Marble Rocks. The country was lovely, the villages most interesting, especially one large one called Gurka, full of activity and handicraft-weaving, brass-fashioning, carpentering, &c., all in verandahs at the doors of their houses. Oh! were it not for the wretched idols which abound on every spot, it would be a beautiful land. The marble rocks are wonderfully grand. The river Nerbudda, which the Brahmins here say is now holier than the Ganges (for Nerbudda has been a virgin goddess till now and is just married), rushes through the precipitous cliff's of marble. The white rocks are the loveliest, though some are blue (they call it heavenly), and some yellow marble. They say the river bed is in places 200 feet deep. We lunched in the travellers' bungalow from our lunch basket, and then walked off to the waterfall, seeing the tomb of an English engineer who, attacked by wild bees, threw himself into the river and was drowned.

On Advent Sunday we had early Hindustani service at 8 o'clock. We could follow the prayers in spirit from knowing the places in our Prayer-book. They sang heartily. Edward preached in Hindustani with the greatest facility, and the people hung on his words. We then received the Holy Communion at his and the Native pastor's hands. After service Mr. Hodgson came in, and he and Edward and I had a missionary talk for three or four hours, and went to the English service, conducted by the chaplain, in the evening. Congregation good, and singing hearty.

On Monday morning we went to the Thug prison, or rather reformatory, where there are still ninety of the old Thugs, whose religion was murder, and some four hundred of their kindred and descendants, now all engaged in manufactories-carpets, tent-making, basket-making, chairs, &c.† The whole Institute is a great success. In the afternoon Miss Branch drove us to an old Gônd fortress built on a bare rock, some 500 feet above the plain, which they say was built by a Gônd chieftain who asked a Rajah's daughter in marriage, and was answered he should never have her till he had built a castle on this almost perpendicular rock. In a massive cavern hard by there was a Mohammedan fâkir, with whom Edward argued for some time.

We drove back through the dark, and after dinner, had just time to pack up our goods and drive to the station at 10.30. Alas! we got into a carriage which shook asthmatically the whole night till we reached Allahabad at 7.30, where we breakfasted, changed our carriage, and got on here by two, where we were kindly received by the chaplain, Mr. Stone.

The interest of Cawnpore, as the site of the massacre, is almost overpowering. We have been this morning to the Memorial Church and the monument raised over the fatal well.‡ They are most impressive, and every few yards is sacred with heroic memories. Good Mr. Perkins' name, who laboured here thirty years ago, is still fragrant with the natives. They even reckon their age by the date of his ministry. §

AGRA, December 7, 1880. We arrived here at 11.30 last night. We had a most enjoyable time at Lucknow. We had four days and five nights On Thursday we saw all over the ruined Residency, *The Rev. Madho Ram, whose portrait appeared in the GLEANER of November last.-ED.

† See the picture on page 22.

The well into which Nana Sahib threw the bodies of the slaughtered English ladies and children in 1857. See the picture on page 23.—ED.

§ Mr. Perkins was a missionary of the S.P.G. at Cawnpore, who was killed in the Mutiny.

The top of the long hall at the extreme left of the above picture is the place where Lieuts. Brownlow and G. Hutchinson (the latter now Lay Secretary of the Church Missionary Society) mounted the building when Lucknow was finally conquered by the British troops in 1858. (See page 22.)

*

which was held with such Spartan courage by our soldiers in the Mutiny. We saw the room where Sir Henry Lawrence was struck by the shell, and the house where he died, and the grave where he was buried at night in silence in the graveyard lest any voices should attract the enemy's fire. The tombstone bears these words, at his own dying request: "Here lies Henry Lawrence, who tried to do his duty." I read Dr. Gubbins' account of the Mutiny all day, and felt how God must have great purposes of mercy for our Empire so marvellously preserved. It is quite solemnizing and subduing to tread ground hallowed by deeds of such heroic courage.

On Friday we saw the schools in the Zahar Baksh, the old Palace where the missionaries live,t and in the afternoon rode on an elephant, which the colonel kindly sent us, into the town, and to the Old Fort where the powder magazine was blown up during the siege. On Saturday we saw the vigorous Boys' School, three hundred boys, the busiest hive of industry under its Christian headmaster, Mr. Seetal, such an intelligent man, and the second master was baptized at Christmas, 1879. It would be indeed cruel to give up a work like this. We left on Monday morning, after the most enjoyable visit. We feel our hearts quite knit to those dear single-hearted labourers for Christ who are left to hold the fort till more prosperous days shall enable us at Salisbury Square to send them reinforcements.§

From Lucknow we came back to Cawnpore, and from Cawnpore to Agra. Here we have been simply entranced by the Taj: its severe simplicity and purity of taste, and at the same time its majesty of outline, just make you feel you can never tire of it. We have been to the Fort this morning, which would hold a vast army, and is in perfect preservation.

AJMERE, Dec. 13.

At Agra, Edward was ill with Indian fever, but on Thursday last he felt strong enough to attempt the long, slow journey here-21 hours for 232 miles. Before leaving Agra, we went

to the Taj again on Thursday afternoon, and stayed there till the evening light bathed the peerless marble in rose and ruby.|| We had a Bible reading with the Zenana ladies, &c., at 8, and at 10

* See the picture and explanation on pages 22, 23.-ED.

† See the pictures in the GLEANER of July, 1877, and November, 1880. The missionaries are the Rev. G. B. and Mrs. Durrant (Mr. D. is a stepson of Mr. Bickersteth's sister), and the ladies of the Zenana Mission.-ED. See the picture in the GLEANER of December, 1877.-ED.

A young missionary, the Rev. W. Windsor, has since been sent out.-ED. See page 23.

THE TAJ MAHAL, AGRA, BY MOONLIGHT.

It is always

started tor the train, which was to leave at 11.30. a lengthy business getting off in India, and the Mission house is three miles off, and twice our horse mutinied. However, coaxing and flogging prevailed, and we got into a very comfortable little carriage, and our train started on its snail-like progress of scarcely more than ten miles an hour. At 6.30 next morning we had an excellent breakfast of tea and cggs for eight annas (less than a shilling) each at Bandikui, the junction for Delhi. However, we were bound for Jeypore and Ajmere.