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every opening to the fresh air is closed, is such as only those "to the manor born can endure. The roof is of earth, about a foot thick, deposited upon fine brush and leaves, that are supported by sticks resembling cord-wood, which in turn rest upon strong timbers. Through the innumerable interstices so formed, bits of sticks, leaves, and earth, are ever dropping upon and into everything that is uncovered.

Externally, the house aptly corresponds with the interior. The brush and sticks of the roof projecting at all lengths, always remind us of the brim of our boyish palm-leaf hats, in butterfly season, in New England; the everlasting manure heap near the door, decked with fowls, if not by a dog, ready to try his teeth upon every visitor; the absence of a bush, vine, or tree as a screen from the fierce sun, all make a picture that outrages language when called a house. Yet in such places thousands of children are born and grow up, with scarcely a blooming, healthy countenance among them all. Strangers to privacy in their houses, natural modesty is pretty well eradicated, and the result is a social barbarism that is at war with Christian propriety. The original Turkish idea of a house, seems to have been rather a refuge from cold and storms, than a place to live in, and hence the entire inability of even a Turkish millionaire to build and furnish a cozy house. In his palace, even, the ceiling, daubed with all the colors of the rainbow, looks down upon stark white walls, so that the hues of the rich mats upon the floor and divan alone make the rooms endurable, while the complacent owner, shivering in his furs over a pint of coals in winter, squatting in one corner, refills his pipe with "God is merciful," and gazes dreamily at the cold sleet driving in at the windows, devoid of glass, as the owner is of true religion.

The two houses in the picture may also illustrate Armenianism and Protestant Christianity. In the first are found the cardinal doctrines of evangelical religion, to a large extent, but so overlaid, perverted, and distorted by tradition and false teachers, that it remains for the missionaries to extricate truth from this mass of rubbish, prove to its nominal followers that there is a better way, and out of these native materials raise up churches approved of our Lord; churches that shall take up the work more effectually than the missionaries, and prove themselves to be "lively stones," that are built up "a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ," throughout benighted Turkey. Who will lend a helping hand?

MRS. MARY A. (BLISS) DWIGHT.

IT is due to the memory of this lovely young Christian, whose death was announced last month, and to her friends, that the following note from Dr. Wood, dated Constantinople, November 20, should appear in the "Herald."

"When writing you as I did last week, I little thought that to-morrow's mail would carry to you the distressing intelligence of the death of Mrs. Dwight. She was taken, at only a moment's warning, on the evening of the 15th instant, and conveyed in God's invisible chariot of fire away from our sight. Other pens will tell you more in detail of her apparently full recovery from fever, and restored strength; her cheerful animation during that day, a portion of which

was occupied in writing notes since found in her desk; her joyous greeting of her husband on his return to his home at its close; and the sudden swooning, followed by a brief partial revival of consciousness, which was succeeded by the deathly insensibility and speedy ceasing of respiration, from which no efforts of love or appliances of skill could arouse her. The Master had come, and called for her; and weeping ones were powerless to detain her.

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"It was an affecting scene last Sunday morning when, in the midst of a large gathering of sympathizing friends, the bereaved husband and parents (Dr. and Mrs. E. E. Bliss) stood by the coffined remains to present the motherless babe for baptism. Those who remember a thrilling recital in Light on the Dark River,' will not wonder at the emotion exhibited by Dr. Hamlin in performing the rite. Mrs. Dwight had been from childhood the intimate associate of his daughters; and the venerable Dr. Schauffler, in his funeral address, spoke with a pathos inspired by an affection as for an own child.

“Mrs. Dwight was greatly beloved and esteemed by all who knew her. Many of the native community sincerely mourn her as their true friend. Natural traits of loveliness were exalted, and made more beautiful, by the effects of divine grace upon her. Well did Dr. Hamlin testify, that if native excellence can exempt any of human birth from the need of being born again, it was so of her; and yet her estimate of herself, as requiring that change to fit her for the kingdom of God on earth and in heaven, was expressed in every way, and most markedly by her selection of the last hymn1 which she had learned and repeated in her family. Low bending before the throne of infinite purity, she confessed her unworthiness, and placed her whole reliance on redemption by atoning blood. Who can doubt that Worthy the Lamb' is the song which now bursts from her ecstatic lips?"

MEXICO.

THE columns of the " Herald" for this month contain interesting items from our young brethren who have recently gone forth as representatives of the American Board, to take part in the evangelization of Mexico. The city chosen as the base of operations is Guadalajara, regarded as the second city in importance in that republic, and in a region hitherto unvisited by any evangelical missionary. Though capitals, like the city of Mexico, are regarded as fitting centers for the labors of various societies, and though the Board had been earnestly invited to the capital by a Protestant gentleman resident there and actively engaged in evangelical labors, but not in sympathy with the ecclesiastical system introduced by the only evangelical society thus engaged in Mexico, yet, in order to secure if possible a separate field of labor, attention was turned, more than a year since, to northern and northwestern Mexico. Providentially, while inquiries were in progress, two young men, born in Wales, but educated in California, and prosecuting their studies at the theological seminary at Oakland, expressed a desire to be sent to Mexico. Despite all the needs and opportunities for Christian labor in California, their hearts were moved by the

1 Number 591 of the Church Melodies.

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greater destitution of Mexico, and they were duly appointed to that field. special committee on Mexican Evangelization was appointed, consisting of Rev. Dr. Mooar, of Oakland, Rev. Dr. A. L. Stone and Rev. W. C. Pond, of San Francisco, to advise with the Prudential Committee and the young men, in regard to location and necessary arrangements. The close commercial relations existing between San Francisco and the Mexican ports on the Pacific, present facilities for obtaining information not at command at this distance, and occasion special interest among the California churches in this new enterprise.

In accordance with the suggestions of the special committee, Messrs. Stephens and Watkins were designated to Guadalajara. We cannot but feel that our work in Mexico is thus begun under the most favorable auspices, and in a manner that will commend itself to the affectionate interest and prayers of the churches.

The time seems to have fully come for the evangelization of this interesting country, so long rent by civil feuds, and now, it is hoped, entering on a new career of order and prosperity. The people, hitherto so easily excited by the Romish priests against American missionaries, as but the emissaries of the American government, cannot much longer be so deceived. Enlightened Mexicans must see that this country is their best and surest friend. They will not fail to recognize the moral pressure brought to bear by Mr. Seward on the late Emperor of the French, which had so much to do with the withdrawal of French armies from the soil of Mexico; nor the magnanimous sentiments of the administration of President Grant. Having no occasion to fear any sinister designs on the part of our government or of its citizens, it is to be hoped that they will welcome those whose only aim is to promote the best interests of Mexico, through the gospel of Christ.

Within a few months other missionary societies have become interested in this field. The Methodist Board have made a large appropriation for the necessary expenses, and deputed Rev. Dr. Butler, so well known for his labors in India, to go to the city of Mexico as their representative. Other missionaries of that body will probably follow at an early day. The Presbyterian Board, in September last, dispatched three missionaries, one to take charge of a church and schools in Cos and Zacatecas, transferred to them by the American and Foreign Christian Union, one to San Luis Potosi, and one to Guanaxato. A fourth has recently left for the city of Mexico. The American and Foreign Christian Union have recently sent Rev. Dr. Cooper, of Chicago, to San Luis Potosi, where a good deal of religious interest seems to have been developed in connection with the work in successful progress in the city of Mexico, in charge of Dr. Riley. When we add to the agencies above referred to the work at Monterey, so well known through the labors of Miss Rankin in connection with the American and Foreign Christian Union, it will be obvious that the evangelization of Mexico is in a fair way to be vigorously prosecuted, and at many points.

"HINDOO CONVERTS AND HEATHEN HOMES."

A VERY able paper under this title, recently read at a missionary conference in Calcutta, has appeared in English journals. Though some of the points

discussed are not altogether applicable to the missions of the American Board, the general scope of the article is deserving of attention by all engaged in the work of evangelization. The practice of encouraging the natives, on embrac ing Christianity, to leave their homes and friends, to take refuge from persecution, it may be, at or near the missionary's house, to be henceforth under his care and protection, is shown to have been unfavorable, whatever may be said of the advantages of Christian training and culture thus secured. The habit of dependence thus induced is disastrous to the true spiritual growth of the convert, and to any influence he might afterwards exert. Better is it to let the light shine in the place where God has kindled it, and not to put it under a bushel. The duty to follow Christ, whatever be the circumstances, involves the ability to do it, with the Divine help, accorded to humble faith and prayer.

It may be a difficult thing to resist the contaminating influences of Hindoo life around, but the doing this, with the Divine help, will be a more powerful argument for the gospel than any future preaching of the convert, or of his missionary teacher. The Divine leaven is to work through the whole lump. "The battle of Christianity, if fought successfully in India, must be fought to the blessed end in the midst of Hindoo society and Hindoo homes. It must therefore be fought by Christian Hindoos, who are moved to wage the war by the Spirit of God, and by the power and truth and love of the gospel. Foreigners can really do little in the active fight, their chief work must be to supply sympathy, encouragement, counsel, some of the materials for the war, and help to the wounded."

Not a little bitterness of feeling has been aroused against Christianity in some quarters, by the violence done to the family bond when the convert is encouraged to forsake his home. If he is expelled, in consequence of accepting the gospel, that is another matter; but as a rule, where the convert is, where the grace of God finds him, there let him abide, and make his faith manifest, by word and deed, to his family friends. "What is wanted in India is indigenous churches. These would have sprung up if converts from the first had been taught to maintain their own independence and self-respect, as men who trusted in Christ alone, and sought guidance and protection in the first instance only from him."

HOW TO REACH WOMEN IN INDIA.

THE social and moral elevation of women in India has found a new and eloquent advocate in Keshub Chunder Sen, the leader of the Brahmo Somaj. In an address1 before the Bengal Social Science Association, at Calcutta, last March, special attention was turned to the question of female emancipation, and the reconstruction of the native homes. Among other things, he said: “We should, without any loss of time, introduce a more efficient system of zenana education," "although there are many girls' schools in different parts of the country, yet statesmen and rulers attach the utmost value to zenana education" (i. e., the education of the girls and young women, especially of the higher and wealthier classes, in their own homes). "For a century at least, it is said, our

1 Given in the C. M. Intelligencer, November, 1872.

attention should be attached to zenana education. If that be so, we should have a large amount of female teachers who might come out from England [and America], "or, what would be better, governesses trained in this country. The best, however, would be educated native female teachers."

The last remark accords perfectly with the theory and practice of the American Board, in establishing girls' schools and seminaries, like those at Ahmednuggur, Madura, Oodooville, and Oodoopitty, for the training of competent native teachers for just this work. This is by far the most economical method, as well as the most effective in results. A few cultured Christian women from this country may thus train up scores and hundreds in India.

A JUST TRIBUTE.

IN commenting upon the recent death of Kamehameha, the fifth king of the Hawaiian Islands, the "New York Herald," of December 26th, pays a just tribute to the efforts of the American missionaries to secure to the people of that country the blessing of a free constitutional government. "Up Up to the year 1839, the Hawaiian Islands were governed by an absolute monarch, on strictly feudal principles. In that year, the efforts of the American missionaries, who had given much useful assistance in governing the country, worked so far on the patriotic king, Kamehameha III., as to induce him to sign a bill of rights; and the following year to grant a constitution by which absolute rule was yielded up and irresponsible power exchanged for government by the three estates of king, nobles, and people." The late king, who had fallen under the influence of advisers less favorable to liberal principles, on his accession to the throne, set aside this constitution, and substituted another greatly abridging the rights of the people and concentrating all power in his own hands, though preserving the forms of law. In keeping with this change, he did his utmost to supplant the influence of the missionaries by the introduction of the "Reformed Catholic Church," as more in harmony with the exercise of kingly prerogatives. This latter attempt signally failed, and the necessities of government and of the educational interests of the islands compelled a practical recognition of the agencies he had sought to discard, and many of the sons of missionaries, and those in sympathy with them, have of late been holding positions of influence and responsibility.

It is fitting that the valuable labors of Messrs. Richards, Judd, Armstrong, and others, for the social and political elevation of the Hawaiian people, should have just consideration by the secular press. The result attained was but the fitting political manifestation of the Christianity established there, by the patient toil and sacrifice of the early missionaries to a degraded people.

MISSIONARY PAPERS.

THE Special Papers read by the Secretaries at the late meeting of the Amercan Board at New Haven, on the "Need of Missionaries," by Secretary

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