to his kraal, he will soon return to the sins of his people. To our great joy, however, he remains steadfast; and he manifests an eagerness to learn to read which I have seldom witnessed.

Fuh-chau.

form; and this picture is used as the representation of his personal presence during the season of mourning; which continues forty-nine days. Afterward it is laid aside, or exchanged for the ancestral tablet.

Previous to being laid in the coffin, the old clothes are removed, and the body is dressed in new garments, the

LETTER FROM Mmr. peet, febrUARY 7, best that can be afforded. Food is then

1852.

THE following description of the funeral rites and ceremonies of the Chinese, has been prepared by Mr. Peet, as the result of his personal observation and inquiries. It is interesting both as exhibiting the opinions of this people in respect to the nature and condition of the soul after death,

and as showing some of the obstacles which the gospel must needs encounter in its progress

among them.

Funeral Rites of the Chinese.

presented to the mouth of the deceased; but it is not received; and it is immediately thrown away. A paper sedan is now prepared, brought into the presence of the corpse, and burnt. The object is to convey the soul of the individual, in this way, to the invisible world.

After the body has been placed in the coffin, it is removed to the principal room in the house; when a large chair is placed near it at the head of the room, with the painted image of the deceased suspended from the wall behind. Then follows the seong máh cheà, literally the Immediately after the death of an in- "mounting-horse offering." The meaning dividual, a hole is made in the roof of seems to be, that the soul is now, as it the house with a bamboo pole, to let the were, mounted on a horse, ready to take soul or spirit depart. It is well known its departure to the spiritual world. that the common belief among the Chi- Food is consequently presented to it for nese is, that each person has three souls the journey. Cooks are employed, whose and seven animal spirits; and the object profession it is to prepare food for this of the above ceremony seems to be, to purpose. The best that the family can let the latter escape and fly away, to provide is made ready, and placed on prevent their becoming injurious to the one or more tables, which are arranged living. This is succeeded by another before the chair and the painted face. ceremony, called t'hoùng tô peng; which The relations and friends then partake means to remove a small garment, worn of it; and the soul is supposed to be in front next to the body, in form like a present, occupying the chair, and enjoyshort apron, containing a pocket for car-ing the feast. This ceremony of providrying money and other valuables. This ing a feast is continued on every seventh is thrown away, "in order to assist the day after the death of the individual, till soul in the next birth." Here is dis- the seventh day has been seven times retinctly recognized and taught the trans-peated, or till the forty-ninth day. In the migration of the soul from one body to another.

case of a parent, the female portion of the household gather around the coffin and The use of the pwang keó sai is another the great chair, about eight o'clock in development of what is supposed to be the evening, and weep and wail and call the condition of the soul after death. upon the soul of the deceased to take This is a wooden frame, resembling a rest. In the morning a bowl of water small round table, coming to a point in and a napkin are brought to the same the centre, on which are suspended sev- place, when they invite the deceased to eral tens of lamps, all lighted, the larg-wash. A breakfast and dinner are also est being on the top. This is placed daily provided, and presented in the near the corpse soon after death, to give light to the soul. As the eyes of the body become dim, and are closed; so it would seem the soul is supposed to be in need of artificial light. The use of the "painted face," is another illustration of what is thought of the soul, after it leaves the body. Soon after death an artist is called to paint the face of the deceased, if not the whole body, in a miniature

same way. One or more of the children (sons, if there be such) lie by the side of the coffin during the night, accompanying the soul during this season of mourning.

During the same period, usually preceding the seventh day, the priests are called in more or less frequently, according to the wishes and wealth of the family, to chant prayers, to deliver the

soul from punishment, and to take away | third the upper regions, or the dwelling its sins. On these occasions a bamboo place of the gods celestial. The inhabipole is erected outside of the house, tants of the first are called kwúy, "spirfrom the top of which are suspended its" or "ghosts," and those of the third various figures made of paper, in the are called shin, “gods.” In respect to form of birds, lanterns, &c., to invite the the kwúy, it is supposed that some deassistance of spiritual beings from a dis- scend in the scale of animal existence, tance. At the same time paper boxes and are born brutes; some continue in a are provided for the purpose, containing separate state, in the form of hungry and paper representing silver and gold coins, famishing ghosts; some are again born clothes, and other valuables, all of which in a human form; while few rise in the they propose to transmit to the soul by scale of being, and become "gods." burning them. On the evening of the Hence the practice of presenting offerfourteenth and thirtieth days of each ings of food to the dead, which prevails month, after the forty-ninth day of mourn- so universally among the Chinese. This ing, the females of the family burn paper is done both for the benefit of the "spirand incense, and present food and drink its" of the dead, and to prevent them before the soul, which is accompanied from doing injury to the living. with weeping and mourning. This should be continued three years, according to the custom of the Chinese.

There is a feast, preceded with mourning and lamentation, which takes place at the house, and before the painted face and great chair, on the evening before the burial; which may occur in a few days after death, or it may be delayed for months, and even for years. When the burial takes place, the relatives dress in white, with an upper garment of coarse brown cloth, the same that in Scripture is called sackcloth. Females put off their mourning at the end of the

According to the Chinese the three souls and seven spirits of each individual are uncreated; and, though separated from the body at death, they may again be collected and constitute another person, when they will lose all consciousness of a former life. Thus the Chinese acknowledge no Creator as the author of their existence; and consequently, they recognize no obligation or duties to such a Being.

Ceylon.

1852.

MR. HOWLAND reports a variety of incidents in the present letter; and nearly all are of a pleasing character. There are manifest signs of progress at Ceylon; and we may soon hope to "see greater things than these." Much seed has been sown in that missionary field, and the day of harvest must certainly come.

year, males at the close of three years. LETTER FROM MR. HOWland, april 2, When they go out to bury, they take the small painted face of the parent and the ancestral tablet; and on returning home they burn the former, and set the tablet in its stead. On the evening of the fourteenth and thirtieth days of each month, incense and offerings are presented before this tablet. Offerings of food, with incense and paper money, are presented at the tombs once or oftener every year. So on the anniversary of the death of the individual, a similar offering is presented before his tablet.

Future State.

It is a common opinion among the Chinese, that the regions of the dead are placed under the government of a single individual, who acts as criminal judge, and punishes the soul according to its sins in this life. For this purpose he is said to have eighteen places of punishment, each varying in intensity according to the degree of the guilt of those who are consigned to them. The Chinese divide the universe into three divisions, the first including the lower regions, the second the present world, and the

Accessions to the Church.

Since Mr. Howland's last communication, nine persons have been admitted to the Batticotta church. Four of them are members of the seminary; and Mr. Mills will report them, therefore,

in due time. Of the other five Mr. Howland proceeds to speak at some length.

Two are relatives of the fisherman from Sangany, of whose conversion and reception into the church in 1847, I gave some account. One of them, indeed, is his daughter. She began to attend school four or five years ago, and was diligent in her studies, and particularly correct in her conduct. She was soon able to read well, and became acquainted with the Scriptures. She has for some time given evidence of a change of

heart; and it was with much satisfaction | time, and remained a firm heathen. Her and gratitude that we received her as a three children were educated, and bevisible member of Christ's fold. Her husband, to whom she has been married for some months, is also a candidate for church membership.

The other relative of the fisherman is a young man with a family, who has attended church regularly for about four years. At first he was very stupid and ignorant; but now he is among the more intelligent listeners to the truth. By improving his leisure moments he has learned to read; and he shows that he understands and remembers what he hears. The change in this respect is surprising; but not less so is the change in his conduct. His admission to the church was deferred for a long time, on account of a violent temper which occasionally gained the mastery; though it must be acknowledged that the circumstances which aroused it, were peculiarly vexatious and irritating. In all other respects he has appeared well; and in this he was soon ready to acknowledge his deficiency. His repeated failures led him, as we trust, to look for strength to a higher source, and in such a way as to obtain what he needed; and I understand that he is now exemplary in his forbearance. He brought forward his two children for baptism, his wife also being present, although she still remains impenitent.

Thus it appears that three of "the fisher people" of Sangany are enrolled among the followers of Christ. Others are regular attendants at church; and others still are favorably disposed. "They are now considerably interested in building a small prayer-house, to be used for social and private worship. They intend to have it well built; as they wish it to remain an inherit

ance to their children and children's children."

came members of the church; but she still continued in the observance of the rites of heathenism. In her old age, however, the seed long buried has sprung up, quickened, as we believe, by the influences of the Holy Spirit; and she has come forward and professed her faith in the Christian's God, and her entire rejection of the gods to which she has clung so long and so tenaciously. It was affecting to see this aged disciple, her head white with age, come forward for baptism, taking the name of Harriet Scudder, in grateful remembrance of one who is now with the glorified saints above.

At the same time a girl of fourteen, educated in our free schools, who has for some time given pleasing evidence of repentance and faith, came forward and took the vows of God upon her. Her parents both practiced heathen ceremonies till lately; though they have received much instruction from the missionaries, the father having been connected with them for many years. The children have been educated; and their prayers and faithfulness have been instrumental in banishing all outward signs of heathenism from the family. The enclosure in their compound, dedicated to the devil Vaydavan, where the stated offerings of the family and the neighbors were made, is now forsaken; and we hope soon to see the trees surrounding it formed into a prayer-house, which is about to be built for private and social worship. Four of the children are now church members; and another is a candidate for membership. The father gives some evidence of a change; while the mother hears with apparent interest, sometimes attending church, and always attending the daily worship of the family and a weekly meeting held at their house Sabbath afternoon.

The Native Evangelical Society.

Another of the five is the mother of the little girl, of whose happy death I gave some account nearly two years since. That event had such an effect upon the mother, that she has become an earnest seeker of the Savior, though she Mr. Howland mentions the death of a young had formerly been a bigoted heathen. convert, who was never admitted to the church. There is an apparent sincerity and earn- She resided on the Island of Valany, where the estness in all her conduct and conversa-Native Evangelical Society have been laboring tion, which older Christians say reproves them. I have never known greater satisfaction, on the part of the church, in regard to the fitness of a candidate for the privileges of Christ's house.

with some degree of success. Her last hours were peaceful; and she professed an unshaken trust in the Lord Jesus Christ. Mr. Howland says: "We all mourn the loss of this woman."

Still another was an aged woman, a The Native Evangelical Society have widow, who has heard much precious lately decided to take the Island of truth; but she rejected it all for a long | Delft, in addition to their present field of

He

labor at Valany. This is the most dis- | tend to keep alive the interest of Christians tant of the islands connected with our for those who are more destitute; but they also field, and is so inaccessible on account increase their benevolent contributions. of its situation as to be in reality further mentions some facts bearing on this point, which from us than the continent. The navi- will be read with interest. gation is dangerous for large vessels; and native sailing boats cannot advance against the wind, which is directly ahead during the south monsoon to those who are going, and during the north monsoon to those who are returning. On this account it is difficult to visit the island, except during the variable winds at the change of the monsoon, unless ventures in a boat with rowers in a rough sea.

one

The island contains about three thousand inhabitants, who are very poor, as they depend for subsistence upon fishing and the products of their unfertile soil, which is principally valuable for grazing and produces little or no rice. Shut off as they are by the uncertainty of communication, they have not the same opportunity of improving their condition by trade that the inhabitants of the nearer islands have. The people are very ignorant and degraded; but they are not so bigoted, apparently, as the heathen in our immediate vicinity. The gospel has been preached there in former years by missionaries, and also by native assistants, one having been stationed there for one or two years. But it has for a long time been comparatively neglected, receiving only an occasional

visit from a catechist.

were

The Native Evangelical Society have now taken it up, and have sent a Christian family there, who have charge of a large school. Those who visited the island, in connection with the commencement of missionary operations, much interested by what they saw and heard; and they believe it will prove a most encouraging field of labor. The teacher took his family there a few weeks since. While on their way, and when quite a distance out at sea, the rudder of the boat broke. The captain being partially intoxicated, and the waves running high, they were considerably alarmed; but they were mercifully preserved. They were drifted to a small island; whence, after a delay of a week, they proceeded to their field of labor. To a female, who had never been upon the water before, this was quite an incident. We shall watch with interest the result of this new enterprise.

Our people this year take considerable interest in bringing the first-fruits of their rice fields. It is the custom of the heathen, after the grain is threshed and winnowed, and before they begin to measure, to take out a portion and set it aside for the temple. The Christians, at the suggestion of one or two of their own number, have done the same thing this year, though with a different object, and we trust a different motive. The practice of taking out the handful daily, previous to preparing their food, is also continued by the females.

A little incident occurred last Sabbath morning, which may be worth mentioning. A girl who is studying in one of our free schools, and whose parents are heathen, brought a basket containing about four quarts of rice, as the offering of herself and three other girls in the school. Their parents are poor, and have no rice fields of their own; but these girls are accustomed to go out with their mothers, and glean in the fields of their more wealthy neighbors; and this was the Lord's portion of rice which they had picked up, kernel by kernel. It was a precious gift from those who often go hungry for want of food. While I write, seven quarts are brought in, gleaned by the girls of Sangany, mentioned above. They are equally poor; and they give, therefore, from their deep poverty. portion of it was gathered by a little girl, who had laid it aside for the Lord, and was then called away suddenly by death.

A

The temperance movement already mentioned in the Herald, is going forward with increasing interest in Ceylon. And a most favorable imefforts of the missionaries and Christians in this pression is produced upon the heathen by the cause. The reason is given below.

You may be aware that in the days of Dutch rule in Ceylon, when the people became Christians to obtain government favor and offices, the test to prove whether a man was a Christian or not, was the eating of beef and the drinking of intoxicating liquor, two things more offensive to a Hindoo than any thing else. It is partly on this account, partly on account of the prevalent intemperance among Roman Catholics, who are often These out-stations, Mr. Howland says, not only confounded with Christians, and partly

Benevolence-Temperance.

from the known habits of many foreign | not leave the Protestants for money. If residents, that not a few of the people he would give me my house full of gold, seem to be taken somewhat by surprise, I would not return to the Armenian when they see missionaries and Chris-church." Such an offer to a young

tians advocating total abstinence from man of nineteen, in this country, with all that intoxicates. And we are equally an orphan family of three besides himsurprised to see that our principles and self left to his sole care, and wholly depractice are not more generally under-pendent on his daily efforts for bread, stood; and that even the old idea of was no small temptation. His straightbeef-eating and wine drinking, as being forward, manly course, ever since he bethe sum and substance of Christianity, came a Protestant, shows a character still exerts a kind of influence upon the minds of some, more especially of those upon the adjacent islands, who understand less of us and our work. The influence produced, therefore, by our taking hold of this work, is most favorable; and it is interesting to see men of influence among the heathen signing the pledge, not only to abstain themselves and use their influence against it, but also promising that they will not allow toddy to be drawn from their palmyra trees, thus cutting themselves off from a very profitable source of income.

Dlarbekr.

worthy of admiration. Unknown claims have been presented to him, with the alternative of paying them or of going to prison; and, preferring the former, he has been stripped of every thing except the house he lives in; and even that some of his relatives have attempted to take from him. He was formerly engaged in the silk manufactory, and had a good business; but since he became a Protestant, both Christians and Moslems have refused to sell to him; consequently he has been thrown out of employment, and compelled to sell his stock in hand at a great sacrifice. He is soon to leave for Bebek seminary, with his younger brother and older sister; while we take the youngest, a bright little girl of six years. They are to be accompanied by

LETTER FROM MR. DUNMORE, MAY 7, four other young men of promise, all of

1852.

THE Herald for May contained an interesting letter from Mr. Dunmore, which showed conclusively that he had much reason to be encouraged in his labors, but that a violent and unprincipled opposition must be anticipated for the present.

Thus far the course of events has had this twofold character in a very remarkable degree. This will appear from the following extracts.

Persecution.

whom are to enter the same institution.

Thomas, the young man whom I menSome have been thrown into prison; tioned in my letter of February as having and their last article of bedding has been left the Armenian church at the close of sold to pay a trifling debt. Others have last year, and brought with him some been driven from their houses, and twenty others, has been hunted by the thrown out of employment, and comenemy, thrown out of employment, and pelled "to sell the clothes from their stripped of nearly all his property. He backs to buy bread. Others again has borne it all manfully, and remains as have been beaten by both Moslems and firm as a rock. After trying various Christians in the streets, simply because expedients to bring him back, including they were Protestants. These, with threats and bribes, the Bishop finally other kindred wrongs, our brethren have proposed to give him two hundred pias-been obliged to endure, and are suffering tres per month for two years, and pay all to this day without redress. They are in advance, if he would only leave the Protestants, and return to the old church. Thomas sent the messenger back with a reply, which was characteristic of himself and worthy of a Christian man. "Go and tell the Bishop that I did not become a Protestant for money, and that I will

refused protection by the government here; and they have written and rewritten to the wakeel at Constantinople, but have not had a word in reply. The head of our Protestant community, a worthy man, who is entitled to a seat in the medglis according to usage, has been