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119 residence in Tavoy, no fewer than three of our Karen assistants, who had been in my theological classes, were devoured by tigers. These dangers they never shrink from encountering; and though Sau Le escaped that dreary night, yet they fell next evening among men as savage as the beasts of the forest.]

When the day dawned we continued our journey, and reached a Burman village where we preached. The Karen village for which we had started was near; but we found the Burmese on the way were engaged in warfare with each other, and it was not possible to pass through them; so we had to return the way we came. However, we turned aside towards another village. Darkness overtook us at the monastery of a Buddhist priest, so we went up there to pass the night. [They are the caravanseries of Burmah, where travellers are always allowed to stay.] After eating supper, and when we were about to lie down to sleep, we thought that, before going to rest, we ought to preach to the priest. So I drew near him; but when I had uttered one or two sentences, and he discovered we were Christians, he seized a cudgel, rushed at us, and drove us away in the dark. After this, some evil-minded persons informed the governor that I was going about preaching; so he sent his officers to seize me, who took me to Rangoon, and threw me into the stable of the prison, where my feet were put in the stocks, and then drawn up, so that I could neither sit nor lie; and in this painful position I had to remain all night. Then it was the cold season, and they stripped me of all my clothes, giving me nothing but a little dirty rag, so that I suffered much from the cold ; and they gave me nothing to eat, though I was very hungry, and no water to drink, though I was exceedingly thirsty. The next day they brought me before the governor, hung me up by the heels in the Court-house in the presence of the people, while a spotted-faced executioner stood over me with a cane, to beat me till I gave up the names of all the Karen Christians. I committed myself to God, prayed to Him in my heart without intermission, and He so sustained me that I did not feel afraid, but resolved to suffer and die, if necessary, rather than betray a single individual. I knew that if I told them of all the Christians, they would all be persecuted, and I thought it. were better for me to suffer alone than that they all should. If I died I should die one only. So when they demanded, "How many have become disciples of Jesus Christ ?" I replied, “ I am not able to say. Should I mention this one or that one, perhaps he would not prove to be a true disciple. I cannot tell you. You may take two stones and beat me to atoms, with one on the top of the other, if you like, but I cannot give you the names of those who worship Jesus Christ. Perhaps I should tell you wrong, and then God might hold me guilty.” These examinations were repeated for several days; but on the eighth day I was dismissed, on the condition that I should pay a fine of 500 rupees, which I did.

I was put in jail again for continuing my preaching, where I was detained seven days, but was set at liberty by paying a fine of two hundred rupees. After the second imprisonment, my mother tried to stop me from preaching any more, but I would not listen to her. I remembered that Christians anciently suffered exceedingly for the name of Christ, yet they remained stedfast; so I have continued preaching with undiminished

120 LUKE XXI. 1-4.-NO BIBLE FOR THIBET. zeal. Brethren, pray for us, that every thing which hinders the preaching of the gospel may be removed, and that it may be with us as with you.

Such are the trials which these faithful men have to endure. Sau Quala was not one of these, his sphere of labour lying within the Tenasserim provinces, and under British jurisdiction.

LUKE XXI. 1–4. In a suburban church, within eight miles of the great metropolis, a sermon, having reference to the great duty of Christian Missions, was preached on Sunday morning, September 14, 1856, preparatory to a Missionary meeting on the next evening. One there was present who felt the appeal-a poor widow in the congregation. She did not act at once, but thought and prayed. The meeting was held, and a collection made. Still she waited. A few days after, she came privately to her pastor, and told him what was in her heart. She had been strongly moved as she heard of the wants of millions, and desired to do something, that they also, with her, might have the gospel. She had known better days, but was now poor; and all that remained to her of her former prosperity consisted of two old guineas. One of these she wished to give to the Missionary cause; and she has done so, humbly and unobtrusively, with the request that her name might not be mentioned. Liberality this indeed, out of deep poverty! With two guineas only, she gives one! How many, who have thousands, who have never given so much, or think they have discharged all claims if they contribute a single sovereign during the course of the year! Shall not this guinea rise up as a testimony against those who, with large means, want what the widow had, the large heart; large, because opened by the grace of God to understand and embrace the love of Jesus ?

NO BIBLE FOR THIBET. If there were a version of the Scriptures in the language of Thibet, thousands of volumes might annually be sent into the interior of Asia, from five different points along the immense frontier of British India. There have been strange hindrances in the way of this translation. It was supposed at one time that it was contemplated by the American Bible Society; but if so, the plan was never carried into effect. A similar project was entertained by the English Church Missionary Society in the year 1815; but just as the Missionary, who had devoted himself, for that purpose, to the acquisition of the language, was entering the work, he was cut off by death. His successor, labouring on the border of Bhotan, fell a victim to the climate, and, two years later, the British officer who originated the Mission died also. Dr. Carey saw the importance of the version into a tongue so widely spoken and read, not only all over Thibet, but by the Lamas in Mongolia; but his knowledge of the language was slight, and he did not feel warranted to add it to his other acquisitions. From the graves of these Missionaries, and from all that populous region, the cry still connes up—“No Bible for Thibet."-Baptist Reporter.

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THE QUELPARTIANS. In our Frontispiece our readers will perceive a singular-looking group of people ; and when they read the name,“ Quelpartians," some, perhaps, will at once exclaim, “ Quelpartians ! what part of the world do they come from? We never heard of them before.” That, very probably, is the case; but, what is more disastrous to the poor Quelpartians, they havo

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[nov. never heard of the name of Jesus, and they are only one of many tribes and nations who are in like painful circumstances. It is this which we wish our readers to remember, and therefore it is that we introduce from time to time— not, we fear, as frequently as we ought-notices of tribes, whose very names numbers of well-informed persons are wholly ignorant of. It is well to be reminded of them, because we owe a debt to all men who are without the gospel, and it is necessary that we should be reminded how vast that debt is. “There is one thing needful.” Shall we not communicate the knowledge of this one needful thing, without which man must perish? But how little has been done, how slow we are in our movernents; and yet how often, in the little which is being done, we absolutely forget the much that remains undone! We fix our attention on those parts of the world where Missionaries are at work. That becomes too frequently our Missionary world, and the tribes that lie beyond are to us as though they were not. Yet, are they not included in the “every creature to whom the Lord has commanded His Gospel to be preached? Do we not owe them a debt, i he first instalment of which has not yet been paid ? and when shall we begin?

But where is the home of the Quelpartians ? There is a peninsula, called Corea, which, jutting forth from the coast of Manchow Tartary, interposes between the Yellow Sea and the Sea of Japan, so that ships must pass from one to the other by the Straits of Corea, the channel which separates that peninsula from the islands of Japan. The king of Corea might well be styled the sovereign of 10,000 isles, the whole western coast of the peninsula being studded with islands of every shape. The largest and most southern of these islands is Quelpart, or Guilpat. It is about thirty miles long by fifteen in breadth, composed of numberless bills of various shapes and forms. It occupies a most commanding position, fitted to render it a great commercial entrepôt, standing off, as it does, in a south-westerly direction from the Corean coast, and intermediate between China and Japan. But the poor Quelpartians share largely in that exclusive spirit which has prevailed so extensively in that particular region of our earth-amongst the Chinese, Japanese, and Coreans, and which, to their great injury, has led them to refuse all intercourse with Europeans : we say, to their great injury, not that we are unmindful of the great evils inflicted by ungodly Europeans on heathen nations, but because, in adopting this system, they do not shut out the evil, while they do shut out the good. China, by pursuing this system, did not shut out the opium ; but she has shut out the gospel from the vast interior—that gospel which would have armed her population against the opium and its seductions. The Japanese have hitherto pursued the same system, and have shut themselves in with their own vices. The house has been closed to the foreigner; but the pestilence of sin has been raging within. They are just beginning to draw back their bolts and bars, and look out upon us. But Corea and its dependencies remain in hospitably exclusive. It is very probable, however, that this is by no means the natural disposition of the people, but that which is enforced on them by an arbitrary and narrow-minded government.

At Quelpart forts crown the summits of the hills, and batteries defend the landing-places; and when, some few years back, one of H. M. ships visited the island, lights were kindled up every evening, and an


123 swered one another with astonishing rapidity. The principal town is on the western side of the island : it is surrounded with thick walls, in a square form, with parapets, batteries, and embrasures.

The inhabitants are described as by no means prepossessing in their appearance, rude in their manners, and in their habits gross. They have the Tartar high cheek-bone and elongated eye. The crown of the head is closely shaved, leaving a circle, on which the hair is suffered to grow long, and is tied in a knot on the top of the skull. To keep this in its proper place, a net-work of horsehair is fastened round the forehead. Their hats are truly grotesque, the brim being about four feet wide, the crown resembling a sugar loaf with the top cut off, and so very small in diameter as to admit the top-knot of hair and nothing more. All ranks wear hats after the same form; the difference between the poor and rich consists in the materials, the one using felt, the other horsehair. As the broad brim must necessarily render these hats very susceptible of the action of the wind, and the top-knot within is not sufficiently tenacious of its hold to retain them on the head when a sudden gust comes, the mandarins secure them by strings of amber beads passed under the chin. As with the hats, so with the outer garment, a like fashion as to form pervades all classes: it resembles a long pinafore, slit up in front, behind, and at the two sides, with long and wide sleeves.

When the late Rev. C. Gutzlaff visited Corea, in 1832, he found that the people of that peninsula could read the Chinese character, and that, although differently pronounced, it conveyed to them the same meaning as to the Chinese. He put into circulation among them many copies of the Chinese Scriptures. The Romanists, in their “ Missionary Magazine," detail many martyrdoms in Corea of natives who, having embraced that corrupt form of Christianity, had suffered death, rather than renounce it, at the hands of the Corean authorities. In their accounts of these, which they publish from time to time, they disagree with Mr. Gutzlaff as to the Chinese character, which they say differs very much from the Corean; while, on the other hand, Mr. Gutzlaff doubts the accuracy of these narratives of Corean martyrs. He and his companions were amongst these people for a month, and could not discover any trace of Christian knowledge or profession. At the conclusion of his account we find the following words“ We passed many islands, of every imaginable shape. The most southern Quelpoert is a charming spot. It is well cultivated, and so conveniently situated, that, if a factory was established, there we might trade with the greatest ease to Japan, Corea, Mantchow Tartary, and China. But if this is not done, could not such an island become a Missionary station. .... One thing is true, these islands are not inaccessible to Christianity.”


(Concluded from p. 113.) Jan. 26—Five days ago the so-called annual customs commenced. This is the time when the subjects have to pay personal homage to the king, besides paying their annual tribute. They have at this time to cut grass of a particular kind, which is very durable for roofs, and is used for the king's buildings, which consist not only of the palace but of

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