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ABBE GUNGA OF EAST AFRICA.

(Concluded from p. 31.)

THE first person Yana lived with, was, in an especial manner, kind to him; indeed she must have been very amiable, for she was good to all: any one who asked for food she gave to, and all were welcome to a part of

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ABBE GUNGA OF EAST AFRICA.

[APRIL,

the little she had. Alas! this was, to the wretchedly dark heathen, a proof of her being a witch, and she was actually put to death. All among them who are remarkable for very bad or very good qualities are thus put out of the way. The occupation of Yana was tending cattle. One day, accidentally letting them stray on the pasture of another, the owner saw them, angrily threw a stone at him, and, catching him, beat him with the flat part of his sword. He fled, and sought employment with another, with whom he continued eight years, and then returned to Rabbai. As land is free in Rabbai, he cultivated and planted some, but all is barren : there appeared a blight on his ground, and nothing would grow. He is told that the spirit of his father is angry, and is advised to make a sacrifice on the grave. He does so, and it would appear that it was accepted, and the spirit appeased, for all now comes to maturity. He reaps and gathers in, but still is not happy: he stands alone, he feels forsaken. Gladly would he marry, but has not the wherewith to pay for his bride: the goats left by his father had been taken by an uncle, and poor Yana, naturally timid, had not courage to ask for his rights. Melancholy seized him: he resolved to hide himself in the grass and die. For six days he did so, and at night crept unperceived to a hut. Hunger and thirst pained him, and fear of being seen kept him from quenching the latter at a little brook near. He plucked and ate tobacco leaves, but this sadly augmented his distress. On the sixth day, having crept near the hut, he was discovered nearly dead, for during that time none had inquired after him, each supposing he was living with the other. Water was given, and so greedily swallowed, that in all probability it laid the foundation of the serious malady of after years. But even then he was so ill, as to be brought to the verge of the grave. Upon getting better, he determined to ask for his property, and another relative, taking him by the hand, went with him to the hard-hearted uncle, and, reproaching him, said, "Dost thou only look at thy nephew without speaking? do you not see that when a tree falls it leans upon its neighbour?" This expression succeeded in its intent: the uncle yielded, and our friend procured a wife. With her, however, he only lived a short time. He got another and another. He has had six or seven; for some died, some were sold in famine, and he was left again almost alone. Thus God, who had chosen him for the first-fruit among the Wanika, kept him comparatively free from relatives. To make him also free from ancient customs, on the coming of the festival called the "death-day of the Mecausa" (a mysterious musical instrument)-when the instrument was to be laid aside for the season of cultivating the ground, Abbe Gunga (no longer called Yana), drinking too freely of palm wine, became intoxicated, but, instead of its effect passing off as usual, it ended in raving madness. He ran off, attending to no call, and answering no question. For a year he was subject to these attacks, when he had to be confined till they passed; for in those seasons of darkness he was dangerous, and one poor Mkamba he met, he so ill-treated as to leave for dead. The wife he lived with then he speaks of with much affection, says she had much akili (understanding), and treated him at these times very judiciously, and, though often advised to leave him, would not, till she, with a babe at her back, was sold. Well, to make my long story short, after this year of affliction he became himself again, went on quietly with his cultivating, living much alone,

1858.] THE MURDERED MISSIONARIES AT FUTTEGURH.

39

and hardly taking any part in the festivals, &c., of his people; in fact he was no longer one of them, and therefore prepared for receiving the Gospel. This he first heard from a relative, Mringe, a poor cripple, who had learnt from the Missionaries, where to find the only true peace. Abbe Gunga was irresistibly drawn towards him. The very sight of the book from which Mringe was learning to read was delightful. He listened light began to dawn upon him: he, too, must learn. I doubt not they prayed together. Abbe Gunga lived and breathed as he had never done before: he had foundjust what he wanted. The Missionaries became his friends; the poor cripple was taken away: and Abbe Gunga is left to tell to all around of the pearl of richness which he has found. The eye of faith will surely see in them the dawn of better days. His present wife still remains a heathen and his persecutor: deprived of her children, who were sold, her bereaved heart makes the poor body to ail, which she imputes to spirits, nine of which she thinks hold her in possession.

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THE MURDERED MISSIONARIES AT FUTTEGURH. FUTTEGURH is a military cantonment on the river Ganges, about 184 miles south-east from Delhi, and about 200 miles north of Allahabad. Here were stationed, at the commencement of the disturbances in India, four Missionaries belonging to the American Presbyterian Board. They had gathered together a congregation of native Christians, of whom fifty-nine were communicants; and an orphan asylum, the children of which were taught weaving and tent-making, out of which had grown a Christian village, together with schools, numbering nearly 500 scholars of all grades.

There was cantoned at this station the 10th Native Infantry, but no European soldiers. The anxiety, therefore, was, from the very first, considerable, especially as it was known that the 10th was mutinously disposed. But the minds of the brethren were kept calm and confiding in Him who is a refuge in the time of trouble. Their faith and love in the merits of an Almighty Saviour failed not. Their lives were in His hands, and they were glad to leave them there. The safety of their native brethren, and of the ark of God in the land, gave them as many anxious thoughts as their own. "What is to become of us and the Lord's work in this land," writes Mr. M'Mullen, "we cannot tell; but He reigneth, and in Him we will rejoice." Again, "We cannot but be anxious, both for ourselves, the native brethren here, and God's work in this land.” "Although we may be called upon to part with life for Christ and His cause," writes Mrs. Johnson, "may we not glorify God more by our deaths than by our lives?. Each day we look upon as our last upon earth; but oh how delightful are our seasons of prayer together, imploring the care and protection of God, who alone can save "We have no place to flee for shelter," writes Mrs. Freeman, "but under the covert of His wings; and there we are safe. Not but that He may suffer our bodies to be slain; and if He does, we know He has wise reasons for it. I sometimes think our deaths would do more good than we would do in all our lives. If so, His will be done. Should I be called to lay down my life, do not grieve that I came here, for most joyfully will I die for Him who laid down His life for me."

us!"

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THE MURDERED MISSIONARIES AT FUTTEGURH.

[APRIL,

On June the 3d, information was received that the troops really had mutinied, and that a body of Oude mutineers, consisting of an infantry and cavalry corps, were marching into Futtegurh. That night a consultation was held, and it was considered absolutely necessary to send off the ladies and children to Cawnpur; and as boats had been secured, it was settled that a start should be made at once. The Missionaries, with their wives and children, were of the party. The day after their departure they were fired at by the villagers, but one only of the party was wounded. The next day they had not gone far when a report reached that Oude troops were crossing at one of the gháts, a few miles below. The boats were anchored for a while, and the party being large, it was thought better they should divide, a Hindú chief, Hurdeo Baksh, having offered protection to some. About forty Europeans availed themselves of this offer, the rest of the party, with whom were the Missionaries, to the number of 126 souls, dropping down the river to Cawnpur, not being aware of the outbreak in that quarter. At Bithúr they were fired upon by Nana Sahib, and all foully murdered.

And this Nana Sahib, the deceiver and murderer of Englishmen and Englishwomen who trusted him, the murderer of Missionaries, their wives, and children, and who is he? An educated East-India gentleman, of pleasing manners and address, who, in the Government schools and colleges had access to English literature, but no opportunity of instruction in the truths of Christianity, and who, beneath a polished exterior, retaining a savage nature, has shown what we may expect as the result of cultivating the intellect while we neglect the heart.

"Meanwhile the storm is subsiding"-thus writes a friend from India— "the sea has gone down. The waves were mountains high. Many vessels have been lost: some that were considered lost or stranded are yet riding on the billows; and peace is likely to be the end of all our troubles. The Lord Jehovah, who permitted these troubles to come upon us, is now delivering us, not with many, but with few, even with three hundred. Surely the eyes of millions will behold this miracle, and praise the Lord of Hosts. And now I want to know what your Committee are going to do: now is their time. Such an opportunity may never occur again in their lifetime. We are looking for great things. I hope you are prepared to make great sacrifices."

The church may well make sacrifices of evening services and pecuniary means, when faithful men have gone before, and pointed out the way by laying down their lives. The American Society, to whom the murdered Missionaries belonged, expresses its high resolve in the following words" India will hereafter be the favourite field of Missionary labour. The seed of martyrdom has been sown, and an abundant harvest is in store for whoever may enter upon the work. Yes, the field is white and ready to the harvest: before our reapers can reach it, the land will be at peace, and we may begin to shout the harvest home."

FRESH OPENINGS IN RUPERT'S LAND.

IT is truly interesting to mark the growth of the Rupert's Land Mission, and the persevering efforts made to bring the poor wandering Indians to the knowledge of the truth. The older stations

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FRESH OPENINGS IN RUPERT'S LAND.

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have now become great centres, from whence exploratory tours are made in different directions, and distant points taken up which become more and more important, until at length an evangelist is placed there, and they become fixed stations. Thus the work increases, and a network of Christian benevolence is spread over the land. In this extension of the Mission the Native Missionaries are found to be especially useful, conversant as they are with the peculiarities of their heathen countrymen, and the best way of approaching them. The Rev. James Settee was engaged in an undertaking of this kind during last summer, to a place called Split Lake on the Nelson River. It was his birthplace, and, therefore, as we may well conceive, he felt an especial interest in it; nor was his interest diminished by the reception which he met with from his countrymen, which appears from the following account to have been of a very encouraging description:

"I must now relate to your Committee the nature and circumstances of my journey last June and July. In the year 1853 when I came out from Lac la Ronge with his Lordship the Bishop of Rupert's Land, a message to our beloved Society was sent by the Nelson River Indians; the worshippers of the Evil One wished to be taught to worship the living and true God. The second cry from that quarter reached in 1855, saying, 'Why should the praying Fathers let our souls perish in not coming to tell us the way of life? The last winter, their cry to come and help them was very urgent. It stirred and moved us to seek after the welfare of those poor perishing souls. My worthy and reverend friend, the Rev. W. Stagg, of Fairford, Manitoba, asked me to go. I was ready to go and see those poor people with all the fulness of the gospel of peace.

"On the 12th of June last, I commended my poor family to the care of our merciful Father. My reverend friend bade me God speed. I embarked in a boat belonging to the Hudson's Bay Company. I must name to you the name of my benefactor, William Joseph Christie, Esq. He landed me at Norway House, where the rivers parted: he followed the one running to York Fort, I followed the Nelson River. On the 1st July we arrived at Split Lake. At this place we saw those poor people who had repeated their petitions for a teacher to be sent to them. They asked my guide if I was a trader. He replied, 'I was the best trader they had ever seen.' The poor people looked at me very intently. In a short time I told them of the nature of my visit, and preached salvation through faith in the blood of Christ to them. I have much pleasure in informing your Committee that these poor, very poor people of Nelson River received the Word of the Lord with all readiness of mind: they were hungry and thirsty in a hungry and thirsty land. When I concluded, my guide, who is a member of the Wesleyan Church, said, 'that is the best trade; better than silver or gold.' The poor people would not leave my tent until after evening prayer. I read Scriptures and prayed with them during our stay, till boats from the Nelson House arrived, which post lies near the Churchill River. Before we left the Split Lake Indians, fourteen persons came forward for Christian baptism. Being assured of their sincerity, I