timate success of our cause here. . . . I am also impressed with the prosperity of our Christians in the city. None of them are wealthy, and on the other hand very few of them are in want. They are mostly frugal, industrious, enterprising people.'

It may be remembered that at the time when the gospel triumphed in the Roman Empire, the strength of the Church lay in just the class of people here described. - The "Missionary Herald" for April, 1885, has a diagram, prepared by Mr. Howland, of the increase of the Madura Mission in fifty years, from nothing up to twelve thousand adherents, of whom over a quarter are communicants. The same number contains a letter, written in very respectable English, to some friends in Andover, who had aided Mr. Gutterson in establishing a library and reading-room at Melur. Of the seventeen signers eleven are Brahmans, and only two Christians. The letter speaks with great warmth of the benevolence and helpfulness of the missionaries, and expresses great reverence for America, as second only to England in beneficent influence. Mr. Washburn writes, respecting the Pasumalai Seminary, that of twentythree young men whom it had sent up and who had passed the government examination, all but one have continued in missionary employ. This is very encouraging as to their hold upon the pupils for Christian ends. A large percentage of those who have left the lower classes are also in the employ of the Mission. Rev. J. P. Jones writes from Madura that three of the four gates of that city are protected by Christian churches, and that they have now begun a work near the fourth. — Mr. Noyes writes: "To the forty Christian congregations (the same in number as last year) there have been added one hundred and five new converts within the past six months, and thirteen members have been received to the churches on profession of their faith."— Mr. Chandler, in the "Herald" for last January, gives a condensed description of the Madura Collectorate. The population, it seems, is 2,083,001, about equal to that of Missouri. The area is about that of New Hampshire. Except the 12,000 adherents of the Mission of the American Board there are scarcely any Christians. Mr. Hazen writes that at Sattirapatty fourteen have been received to the communion, nearly all heads of families, and seven children baptized. These are the first fruits of eighteen years' patient waiting. - Mr. Howland writes that a number of villages (that is, we presume, a number of families in various villages) are solicitous to have Christian teachers sent them. Nearly all are of one caste, and nearly all remotely related to Christians. Thus the leaven spreads. In some villages, however, as Mr. Howland subsequently reports, the heathen employers of those thus desirous of instruction are making them great trouble, and more or less deterring them from giving effect to their good intentions. Mr. Hazen writes that at Palani the Brahmans and Mohammedans have hitherto held aloof from the schools on account of their Bible lessons. Their boys, however, are very bright and intelligent, the natural leaders of the next generation, and their intellectual cravings have at last overcome their religious prejudices. They are now coming to the schools and studying the Bible daily. Rev. R. Maplesden, of the Telugu (Baptist) Mission, reports the organization of a church of 128 members at Guraviah Palem. The Telugus, it will be remembered, are that people of Southern India among whom the gospel has wrought so extraordinarily since the great famine, and since their experience during it of Christian beneficence. They are of the great Dravidian

stock, occupying a region extending along the eastern coast far to the north of that within which the kindred Tamil is spoken. The other two cultivated Dravidian dialects are the Malayalam and Kanarese. These aborigines of India (if any but the hill tribes deserve to be so called) have, of course, not originated, but only accepted Brahmanism, partly by conquest and partly by proselytism, and doubtless have contributed their share towards its transmutation into Hinduism. Those who are discouraged that after a century or so of comparatively extended Protestant missions in India there are yet fewer than 500,000 Protestant Christians may take heart in reflecting that after four thousand years' occupation of India by Brahmanism (including its antecedent Vedantic stage) the missionary work of this is not yet complete, but the process of absorption is said to be still going on among the hill tribes, and that on a very large scale. Cannot Christian zeal anticipate it here? The Dravidians, of course, have been thoroughly Brahmanized, but cannot have the same pride of race in their religion as the Aryans, and therefore it is no wonder if the weight of Indian Christianity rests so largely in the Deccan.

Rev. E. Chute writes that at Amerchinta the chief Hindu priest of all the district invited him to preach before his temple, and came subsequently to inquire further. The primitiveness of the Telugu region appears in the mention of kings who reign, one over seventy-five, one over three hundred towns and villages, and who give the missionaries presents of cloth inwrought with gold, and golden flasks of costly ointment. It is amusing to read of what sounds like an explosion of hearty aboriginal wrath from the mother of one of these kings. Her son had given the missionary and his family and helpers one day's provisions; whereupon his mother scolded him well that he had not given them two days' supply; reproaching him that he was niggardly towards "this priest from a far country," when he was always giving to "these dogs of Brahmans." No wonder conversions from Hinduism are frequent among the Telugus. Mr. Chute on this month's tour baptized twenty-six, distributed more than fifteen hundred books and Scripture portions and preached the gospel in many villages where he was told that a white person had never been seen before. The Rev. E. Builard, of Baputla, in the "Baptist Missionary Magazine" for January, 1885, gives account of a tour on which he had baptized 150 candidates. - Rev. Geo. Thomssen, of Vinukonda, says, of the work among the Telugus, that two revivals are going on. As to Christianity he says: "We have no trouble in getting converts the only trouble is to sift them, and to train them." "The most of our converts are babes in understanding, babes in experience, babes in almost everything excepting physical proportions. The sentiment gaining ground is, 'Our state of childhood must go.'" Nevertheless Mr. Thomssen asks any enemy of missions to compare two neighboring Telugu hamlets, one Christian, one heathen, and draw his conclusions. On the other hand, there is a frightful revival of heathen zeal, such as has not been seen for forty years, evoked by small-pox, cholera, drought, and fire. Bands of devotees roam the country in every direction (all castes, and out-castes, being represented among them) beating tom-toms and blowing horns. The people shout and sing, "Rama, as in former days seventy million monkeys assisted thee, so we come up to thy help." Many dance, and the contortions of their bodies are frightful to behold. The Christians are having a hard time of it, under the power of this fanaticism, which is naturally a persecuting fanaticism. As a

whole, however, they stand firm. The Rev. J. E. Clough, writing in the "Magazine," March 14, 1885, from Ongole, reports a five weeks' tour, during which he and his helpers baptized 310.—The Rev. J. F. Burdit, writing from Udayagiri, cautions us against supposing this preparedness for the gospel to be universal in the Telugu region. Around Udayagiri, he says, it is hard and stony ground, as barren of Christianity and as full of opposition to it as the heart of Africa could be. "On the southeast, for forty miles, . . . there is not a Christian; and for the same distance south and west there is utter heathenism or atheism, with some Mohammedans, but not a Christian. On the northeast, as we approach the confines of the great Ongole field, the clouds of heathen night lift; and the beams of the Sun of Righteousness shine through the rifts, growing brighter and stronger as you proceed, until whole villages are found rejoicing in the light of his countenance."

(To be continued.)

HISTORICAL CRITICISM- ANCIENT RELIGIONS.

NATIVE WORSHIP IN SOUTH AFRICA – ZULU HADES — DOCTORS OF DIVINATION, AND SPIRITUALISM.

THIS article will have special reference to the Zulus, but it will apply to the Ponda, Tonga, Swazi, Besutu, and other African tribes living south of the Zambezi, Limpopo, and Orange rivers. It is often said, "The natives of South Africa are snake-worshipers." This is not strictly true. "Amatongo" (ancestral spirits) are the objects of their worship. When the body ceases to exist, the "Umoya" (soul or spirit) is supposed to take up its abode in a snake, or to assume the form of this reptile. Some speak of serpents as "representatives" of the spirits. The soul of a king or any distinguished person is represented by the "Imamba," a fierce and venomous serpent, surpassed only by the python in size and length. Common people assume the form of the "Umhlwazi,” an innocuous and quiet serpent. In such forms spirits of departed relatives visit the living at their kraals, or villages, appearing to them especially in dreams. "Dreams never lie" is a Zulu proverb, therefore the messages brought by the spirits are always credited. To kill an "Itongo," ancestral spirit, or rather its serpent representative, is a crime to be atoned for immediately lest some dire calamity result. Without shedding of blood there is no remission. Zulus occasionally speak of serpents as messengers or mediators employed by the spirits. When an offering, thank or propitiatory, is made, the serpent is sent to partake of the meat, which is always laid aside for the spirits' use. In vain do we try to convince this superstitious people that it is only in their imagination that the serpent touches the consecrated beef. Immediately after death the graves of Zulu men (not of the women, unless they were distinguished) are fenced about, covered with thorns, and closely watched for weeks, sometimes months, lest an "Umtakati," witch, or evil-disposed person, disturb the remains. Should the watcher happen to see a snake among the thorns, he would say to his friends: "I have seen him (the spirit) to-day basking in the sun on the top of the grave." Were he kind and gentle, when alive, he would probably add: "We need not fear, he

When sickness in

will still treat us in the same way now he is dead." vades a kraal, the oldest son praises the spirit of his father or grandfather, giving him the names he has gained by valor in battle. He sometimes chides as well as praises, especially if the sickness seems likely to terminate fatally, saying: "If we should all die in consequence of the affliction you are sending upon us, your worshipers will come to an end; therefore, for your own sake, as well as ours, do not destroy us." When a family move to another part of the country, and do not see in the new place the snake representing the paternal spirit, they conclude that it has remained behind, and return to sacrifice an ox, giving thanks, and singing the songs the father sung when alive. This, they maintain, is to excite pity, so that he may say: "Truly, my children are lonely because they do not see me." If a widow, left with small children, neglects them, the spirit of the departed husband is likely to appear to her in a dream, saying: Why have you left my children? Go back to them. If you do not, I will kill you." The command is generally heeded.

Zulu ancestral spirits, like the gods in heathen mythology, are not free from jealousy. When an animal is sacrificed by the head man of a kraal to appease the spirits and avert death he will go outside the cattle inclosure and pray as follows: "All hail, spirits of our tribe! Is it proper, instead of asking for food, that you should come to us at all times in the form of sickness? No, it is proper, if you demand food, that I should not refuse it. There, then (pointing to the slaughtered animal), is your food. All ye spirits of our tribe summon one another. I am not going to say: So-and-so, there is your food; for you are jealous. I give you what you ask. Let the man get well."

Were there certain marks on the body of a man while living, by which he was particularly known for instance, had he but one eye, or did he go lame, the serpent representative is sure to resemble him. The Zulus also believe in a spirit called "Inkosazana Yezulu," Princess of Heaven. She is described as possessing quite an angelic appearance, robed in white, and imparting remarkable revelations. Before the late "Zulu war" she is reported as having given indications that some great calamity was about to happen, filling the minds of the natives with terror. One indication was the descent of fire from heaven, which burnt all the grass on the grave of Umpandi, a late Zulu king, an event which was unprecedented. The result of another appearance was, that the mothers throughout Zululand buried their little ones up to their heads in the sand, and deserted them for a time, returning, however, at night to unearth them.

Enough has been said to show that ancestral spirits are the objects of native worship in South Africa. Their influence not only over individuals, but over all mundane affairs, is, in the estimation of the heathen, incalculably great. The nature of that influence depends on their disposi tion; for they can be benevolent or malevolent, - sweet and kind (guardian angels), or cruel and destructive. They can make crops productive, or blast them; can cause health and prosperity, or send disease and death. Before going to war, it has been a Zulu custom from time immemorial to send individuals into the enemy's country to steal a child, which is offered as a sacrifice to the spirits, to obtain their favor and insure victory. If successful, the blood of oxen and goats flows freely from their altars, and their thanksgivings are profuse.

A few words in reference to the locality of the departed spirits. The natives universally say it is "pansi," underneath, or the lower world.

Like some of the Irish and Scotch Highlanders, Africans located their dead in subterranean regions, and it is a curious ideal coincidence that the former more highly favored people regard sneezing as an indication of good health, uttering ejaculations of thanks to the spirits while in the A Zulu expresses it thus: "Sneezing gives a man strength to remember that the spirit has entered into him and abides with him, and he returns thanks with great joy, having no doubt about it."

act.

The manner in which Zulus obtained a knowledge of Hades is given to us in one of their traditions. A hunter chased a deer into a deep hole made by an ant-bear, and, following it, he descended deeper and deeper, till he came to the abode of his ancestors. On his return he reported an abundance of cattle, all white, food in sufficient quantity; indeed, the subterraneans were in good circumstances. The number of those who place any faith in this tradition is few. Deeply conscious of a future state, most of them have fearful forebodings of what may befall them in that state. A Zulu man once said to me, as he was about to die, "I am sinking into a dark, deep pit. I am afraid." He expressed the feeling of benighted Africans, and of heathen generally. Their religion if spirit-worship can be called religion-affords no comfort in a dying hour.

Most South African tribes have a tradition respecting a creator called "Unkulunkulu," - Great-Great, - but they offer him no worship, nor do they seem to have any sense of accountability to him. That they possess a conscience we have undoubted evidence, on the fidelity of which we can rely; and we find it a wonderful auxiliary to us in our missionary work.

I come now to consider the darkest feature of native worship, illustrated by the way in which Africans consult the ancestral spirits. A class of men and women has risen among them who may be designated as the priests and priestesses of their religion. They have various names. The most common is "Izanusi," smellers-out, or discoverers of criminals and those possessed with witchcraft. They profess to be in communication with the "Amatongo," and to be able to discover, through their aid, secrets which ordinary mortals cannot obtain. That they may become thoroughly acquainted with their art they endure a great amount of self-sacrifice. For instance, they leave their homes, isolate themselves from their fellows, live and sleep in solitary places, fraternize with wild animals, endure hunger and cold, and talk to the moon, till they become almost if not quite lunatics. Their clothing is hideous in the extreme, consisting of skins of crocodiles and boa constrictors, with the teeth of wild cats and fetishes of various kinds about their necks, the bladders of birds and wild beasts on their heads, and a long leopard's skin dangling about their loins. "In one case he (the 'Izanusi ') will be dressed merely in the ordinary Kaffir kilt, with a few inflated gall-bladders in his hair, and a snake-skin wound over his shoulders. In another, he will have rubbed his face and body with white earth, covered his head with such quantities of charms that his face can hardly be seen under them, and fringed his limbs with the tails of cows, the long hair tufts of goats, skins of birds, and other wild and savage adornments, while a perpetual clanking sound is made at every movement by numbers of small tortoise-shells strung on leathern thongs." The power this class of Africans possesses over their countrymen is unbounded. A few years ago one of them predicted that 1 Wood's Uncivilized Races of Men, vol. i. p. 179.