60 us. ABBEOKUTA, ITS CONDITION, &c. [JAN so destructive, and so complicated as now-not only town against town, but tribe against tribe. But the worst of the enemies, the Dahomians, have invaded the country, and destroyed Ishagga, fifteen miles west of Abbeokuta, and carried the whole population, about 5000 souls, away, with the exception of those who were slaughtered on the spot, the old, infirm, and children. Abbeokuta was threatened by these wild hordes to share the fate of Ishagga, but the Lord interfered and delivered It is not safe for the messenger of peace to set his foot at present on that path to preach salvation to many little towns towards the west, which inspired us with so much hope in former years. In turning towards the north of Abbeokuta we meet a great deal of misery and desolation, caused by the last war in Ijaye. Ijaye was destroyed only two days after the capture of Ishagga, the inhabitants thereof scattered about in the whole country, thousands of them enslaved, hundreds cut down by the sword or starvation, but all of them houseless. Our Missionary, with his wife, had a very narrow escape to Abbeokuta. Mrs. Mann, after she had stood all the horrors of war and a two years' siege, died on her voyage home. One of the European catechists,* with the native Scripture reader, and a number of children, are in captivity in Ibadan, and our church and Mission premises burnt down. The small farming towns between Abbeokuta and Ijaye are forsaken and destroyed, the fields uncultivated and turned into a wilderness, the bush infested with kidnappers and wild beasts: where, some years past, plenty of corn, yams, cotton, beans, and indigo, had been produced, there are thorns and briers growing up. Also, higher up the country, in Oyo and Ogbomoso, and many other towns, the war has produced terrible effects. After the fall of Ijaye the Ibadan army encamped against Awaye, a small town of a few thousand of farmers, one of our out-stations, where a Scripture reader is located. We were told fire and sword raged without, and hunger within the walls. It fell into the hands of the Ibadan army, and the population is now enslaved, the town destroyed, and another of our out-stations swept away. After the fall of Ijaye, we flattered ourselves with the hope of seeing peace soon established in this land, and the roads. into the interior opened for the messenger of peace; but, alas! we were sadly disappointed. The seat of war was transferred to the east of Abbeokuta. The mutual hatred of the tribes is increasing, and the hope of peace further removed than ever. After the fall of Ijaye, the King of Ijebu requested the Egbas to assist him in chastising some of his towns, who had, during the last war, provided Ibadan with ammunition against his will. Makun, a town of about 8000 inhabitants, one day's journey towards the east of Abbeokuta, was closely besieged for about three months, during which period the poorer classes suffered fearfully from want of food and water. It was taken, and most of the people made slaves. Some thousands were brought to Abbeokuta, many of them in a miserable state, half starved: some even had to be carried in baskets by their captors. It was a heartrending scene to me to see these poor people carried along, husbands without their wives, mothers without their children, and children without their parents, most of them destined to *Mr. Jefferies. He has since died. 1863.1 ABBEOKUTA, ITS CONDITION, &c. 9 spend the remainder of their life in slavery. But thus they themselves had often dealt with others; and will it bring a blessing to the captors? Certainly not evil begets evil. The Ibadans are said to be determined to force their way to the coast through the Ijebu country, to have direct communication with Lagos. The Ijebus and Egbas believe this only to be the second step towards conquering both countries, which they will oppose with all their power. The Ibadans are now encamped at Ipara, a small Ijebu town, about a day's journey south of Ibadan; the Ijebus and Egbas have their camp in Makun, a short day's journey south of Ipara; and one day's journey from the coast. It is said the Ibadans have earnestly invited the Dahomians to attack Abbeokuta under these favourable circumstances. How long the struggle may last is difficult to say: severe battles will probably be fought in the dry season. All the endeavours of the Missionaries to mediate were in vain, people and chiefs in Abbeokuta being too much afraid of the aggressive policy of that powerful war chief, Ogumola, of Ibadan. There seems to be no possibility for any man to stem the current at present, it is too strong and powerful. We are therefore unjustly accused of aiding and approving of the policy of the Egbas; these often complain of us, suspecting us to be against them. It is remarkable that, under all these war trials, this town prospers so much as it does: food is abundant, the markets well stocked, the farms well cultivated, a considerable quantity of cotton daily sent to Lagos for England, and more cotton seed has been sown than in any preceding year. The arrival of the Governor at Lagos filled us with some hope, but it soon disappeared. The Lagos Government is not regarded as entertaining friendly sentiments towards this town, whilst some openly express their regret for ever having received white men here. Thank God, no ill-feeling has been expressed as yet against the Missionaries, but things may grow worse. There are young chiefs arising more energetic and more warlike than those old chiefs of former days, who show a great deal of national spirit, who are very jealous to preserve their fathers' bequest uncurtailed, and their own country independent. No doubt there are many who like such a time of confusion, because "there is good fishing in troubled waters." The love for catching slaves has not died out; it has been revived. And what will be the end of all these troubles? Our prospects are gloomy; but the Prophet Isaiah comforts us, that "when God's judgments are in the land, the people will learn righteousness." The lofty and high ones must come down, oppression and injustice must cease, the idols must fall, and superstition give way, and the Redeemer will take possession of his inheritance. Thank God, our work makes progress, and the word of life can be preached: many look, in these troublous times, up to the Lord, knowing that from Him alone cometh help. We feel very much for our dear friends who are shut up in the interior, and who suffer very much from the want of money. It is marvellous how they have stood these hardships so long. Our exertions to send them relief have been in vain. ( 10 ) THE MARTYRS OF ISHAGGA, (See Church Missionary Gleaner for November 1862. Ishagga! beware! for the tyrant is nigh; In vain to their idols for help they appeal; They heed not, they know not, the anguish they feel: With which the proud victor goes forth to the war, Yet say, are there none in that fear-stricken throng And his voice is still heard, who, from Yoruba's shore, Shall we mourn for the slain? Shall we deem that their cries When the shock of the earthquake no terror awoke, The warning is slighted, and mocked is the word, Though He came not in judgment, nor stayed the career Though bitter their cup, in the valley's black shade, When He whispered his peace, were his children afraid? With the anthems of praise which the ransomed ones sang! Then weep not, nor mourn, but rejoice in the thought, That the words which were spoken, the blood which was shed, And pray for Dahomey! oh, pray for the hour, [JAN. H. M. C. A. 1863.] ( 11 ) MISSION WORK AT BENARES. BENARES is the stronghold of Brahminism in North India. Of its half million of inhabitants, no less than 80,000 are Brahmins. It contains 1000 Siva temples, 200 mosques, 80 Sanskrit colleges, attended by students from various parts of India, while more than 100,000 pilgrims visit it annually, 20,000 of whom may be seen at one time rushing into the river at a given signal, that they may bathe at the propitious moment. Its position on the Ganges adds much to its imaginary sanctity. Access to the river, which indents the city in the form of a bay, is obtained by ghats, or flights of broad steps, constructed of fine freestone from Chunar, and on these the Hindus pass the busiest and happiest hours of the day, bathing, dressing, saying their prayers, lounging, and gossiping. These ghats extend nearly along the whole length of the river's bank in the city, although interrupted occasionally by temples reaching down to the water's edge. In this city we have several Missionaries, who, in various departments, are earnestly labouring to spread the knowledge of the Gospel, and win souls to Christ. An interesting letter from one of them, the Rev. W. Hooper, who reached Benares last year, and who is as yet in the morning of his work, will introduce our readers into the midst of Missionary labour in this city, and the way in which it is carried on. It bears date September last At the beginning of the month, one of our catechists, named Thakur, who is stationed at Gharwa, was obliged to return here for awhile because of the inundations at Gharwa. Mr. Smith suggested that it would be good for him to take me about the city, both to make me acquainted with the city, and to give me an opportunity of listening to his preaching and the remarks of the people, whereby I might both improve in the language and get some insight into the Hindu mind and character. I embraced the opportunity with gladness, for it was what I had been wishing for all the time I had been here. So I began to meet him in my buggy at Sigra every morning at six A.M., and thence go together to the quarter of the town which he selected for that morning, as far as we could in the buggy. We then went to five different preaching-places (none of them occupied by stationed catechists). I always sat still, as near as I could to him, and felt that I was getting great good by listening to both sides. But, after a week, Thakur was called away by business at Gharwa, and I, after waiting some days, and devoting them to reading the language, thought I would go and try what I could do, with God's help, alone. I went to a fakeer whom I had before visited with Thakur. About three miles from here there is a very large tank, called Pishach Mochan, or, "The deliverance from devils," from the effect which it is supposed to have in curing those possessed. It is oblong, and the two sides are somewhat high and steep. One side, indeed, presents a perpendicular bank along its whole length, all covered with vegetation, behind which is a garden. The further short side is also green, and the hear short side is covered with beautiful little buildings for the con 12 MISSION WORK AT BENARES. [JAN. 1863. venience of the bathers. The pond used to be filled with lilies, but they were all destroyed by Government a year or two ago, because they made the place unhealthy. On the other long side, which I have not yet described, there are slight and gentle knolls, possessed by fakeers who have retired from the world, and there spend their days. It was in this spot, and with one of the fakeers, that I made my first attempt at what might be called the public proclamation of the Gospel to the heathen. On Sept. 24, I climbed the green knoll, and made my salaam to the fakeer, saying, "Salaam, baba ji." He took down the upper of two sticks which barred my ingress through the mud wall which enclosed his small estate, and I stepped over the lower one. There were two little buildings side by side, the one of mud, where he dwelt himself, and the other of brick, where his god dwelt. Beautiful shady trees overhung the little courtyard where we sat. He gave me a little wooden stool about two inches from the ground, and sat himself upon the ground in front of and close to me. It was a beautiful scene; the large expanse of placid water; the bright early sun reflected from the rich green foliage on the opposite bank; the clear blue sky (a thing not to be seen in Benares except in this month and the next) appearing through the shady foliage overhead; the splash of bathers as they plunged into the water below; all combined to make it a scene such as I have not seen before in Benares. I began by speaking of the beauty of the scene, and then asked him what he did all day. He said he remembered God. I asked him how he did so. He replied by nearly closing his eyes, his body remaining perfectly motionless. After telling him the chief way of serving God was to keep his commandments, &c., I endeavoured to impress him with the sense of sin, the vileness of its nature, and the punishment which it deserves, and then asked, "How, then, can we be saved?" and by this time several young men had gathered outside the wall to listen, and, soon getting confidence, came in and sat down by us; so that, in the hearing of all, I was permitted to answer my question by reading John xvi. and Tim. i. 15. I then propounded a parable. man fell into deep water. He could not swim, and so, after a few efforts, he began to catch hold of the bits of stick and straw which were floating, but they went down under him. These are the ceremonies of the Hindu religion. Then he began to call for help to the shore, but the standersby reviled his distress, and spoke harshly. These are the Mussulmans. Afterwards two men, being more compassionate than the rest, set out to help him, one swimming, the other on a raft. The former, having had no experience himself, soon sank, This is Krishna, who came to save the Hindus from sin, but fell into it himself. The latter got on further, but, before reaching the man, he was also upset. This is Ram. At last a man, who had heard from afar the cries of the drowning man, hastened to the rescue. Being a strong swimmer, he soon reached him, and brought him back to shore. This is Jesus Christ." My hearers kept perfect silence, and never made an objection, or even asked a question. Of course my language was very far from perfect; many incorrect expressions were in it. But still I felt that God was helping me to my utmost expectation, and I hoped He was, in some measure, fastening his word on their hearts. "A |