( 121 ) INDIAN SUPERSTITIONS. In a previous paper we endeavoured to convey to our readers some idea of the gloomy superstitions in the midst of which the Indian lives, and by the influence of which his character is formed. We are surprised at 122 INDIAN SUPERSTITIONS. the cruelties which, without hesitation, he practises towards his enemiesthe tearing off of the human scalp, the stealthy night attack on a slumbering town, the subtlety of the ambuscade, and the sacrifices, or if their lives be spared, the enslaving of prisoners captured in war—all these are revolting. But the Indians are such because, under the influence of gloomy superstitions, their character has become dark, distrustful, and vindictive. The only remedy is the light of Christianity. Let this break in, and the gloomy mists will be dispersed; and as the imaginary fears and delusions by which they have been enslaved pass away, and, in the new light, they begin to see brighter and better things, the Indian character will change, as we have found the character of other men change under like influences, and he will come forth a new creature in Christ Jesus. Abundant instances of this kind, exemplifying the transforming power of true Christianity, have been, from time to time, presented to our readers in connexion with the Missionary efforts which are being carried forward on both sides of the Rocky Mountains. Every thing strange or wonderful, which he cannot understand, is ascribed by the Indian to the agency of spirits, or local gods, or, in his language, to the monedos. Manito is the term applied to God, and there are many classes of these gods, some good, some bad, some general, some local. Every object that possesses life, in any department of the universe, may be supposed to be inhabited by a manito, or spirit. Every remarkable creature has a pecular god within it or about it, and the ills of life are believed to be due to the anger of these gods, while success is ascribed to their favour. The Indians do not bow down to their images as the eastern natives do, but do homage to their unseen power. They have nothing like the Brahma, Vishnu, or Siva of the Hindus, or the Gautama of the Buddhists; the manito shows himself in an animal form, or in thunder, lightning, meteors, stars, &c. And thus, whatever the Indian is engaged in, peace or war, business or pleasure, these mysterious influences are ever present to his thoughts. The bad spirits may cast a spell upon his hunting-place, and his mind is strained to discover how he may avert the evil influences, and secure that which is good. In this he is professedly assisted by three secret associations or societies in the Indian tribes, which are supposed to possess superior knowledge, aud teach occult rites, the prophets, or jossakeeds, the medas, or professors of medical magic, and the wabenos, whose orgies are always performed at night. They all use pictography as a help to memory. To these, candidates are admitted with great ceremonies, and after long trials and preparations, during which the secret charms of the members and fellows are exhibited to each other in profound secrecy and under solemn obligations. It is not surprising that the native priesthood, whose gains and position are entirely dependent on the maintenance of the old system, should be amongst the most determined opponents of the teachers of Christianity. Nevertheless, many of them have yielded to the power of the Gospel. One very curious and ancient mode adopted by the Indian tribes of securing themselves from the injurious influence of evil agencies is, to select a manito under some animal form, who shall be their guardian ENCOURAGING INSTANCES OF CONVERSION, &c. 123 spirit. Thus a bird or a turtle, a quadruped, or other form of animated nature, is adopted as the guardian spirit, or manito, and this is called the totem. All who use the same totem are linked together in a common brotherhood, even although there is no blood-relationship. For a chief or a warrior to say to his guest, "I am of the bear, the tortoise, or the wolf," is to remove all ceremony, and break the ice of Indian stoicism. Indians are as proud of their totems as English families of distinction of their heraldic emblems. They inscribe them on barkscrolls, on skins, and wood. A warrior's totem never wants honours, and the mark is put on his grave-post when he is dead. They do indeed want a Saviour, to save them from their sins and gloomy superstitions. The Lord Jesus Christ is the true Totem. May the good news of his power and willingness to save be proclaimed far and wide, and the Indian tribes learn to trust in Him! ENCOURAGING INSTANCES OF CONVERSION IN THE NORTH. INDIA MISSION. Ar Azimgurh, a young man of respectable Mohammedan family has been added to the church, the first-fruits of the Mission school since its restoration after the mutiny. The case is an interesting illustration of the manner in which a variety of means co-operates in the providence of God in working out his purposes of grace. This convert had heard the Gospel some years ago, while yet a boy, from the lips of a Missionary in the province of Oude, of which he is a native. From him he received a tract on the ten commandments, and the way of salvation by Jesus Christ. It made a lasting impression on his mind. Subsequent intercourse with a Christian Moulwie, who had once taught him Persian, deepened this impression, and he seems then to have felt a secret persuasion that he should one day be a Christian. By the help of some of his Mohammedan relatives, he was sent to study English in the Azimgurh school. The Missionary was then absent on sick leave to the hills, but the native-Christian teachers readily embraced the opportunities they found of instructing the youth. He had attracted their notice by publicly taking the part of the Christian preacher in a discussion in the bazaar, silencing his opponents by an apt quotation from the Koran, with which he is thoroughly familiar. When Mr. Lockwood returned to his station, he found Hasan Ali well instructed, and desirous at once to receive baptism. After some satisfactory interviews with the Missionary, he was baptized in the station church on the last day of the year. As he is a good Persian scholar, he is likely to prove a useful labourer in the school. The baptism of Hasan Ali has not affected the school, as it was feared it might temporarily have done. Not a single boy has been withdrawn in consequence-a proof of the growing confidence of the people that we will resort to no other than fair means in seeking their conversion to our religion. Mr. Stern, of Gorruckpore, relates the baptism of a sepoy of the 26th Punjab Infantry, in whose case, also, it is interesting to observe that the 124 POETRY.-LUKE Xxiii. 26. life and example of native Christians were instrumental in bringing about the final result of his conversion. A Hindu by birth, of the Rajput caste, Chand Khan had been early left an orphan by the death of his father (also a soldier) in the war in Affghanistan. The boy wandered about homeless and friendless, until a Pathan took pity on him, and gave him food and shelter. In his house he was made a Mohammedan. He afterwards escaped into British territory, and enlisted iu the regiment to which his father had belonged. Here, while professing to be a Mohammedan, he seems to have had no great attachment to that creed. He met with native Christians, whose ways and mode of living pleased him better. While stationed at Allygurh he became acquainted with a native-Christian catechist, who often came into the neighbourhood for the purpose of preaching the Gospel. This acquaintance ripened into friendship, and the sepoy was much influenced by his new friend's exhortation to cast in his lot with the Christians. The opposition of his wife, however, held him back. On his regiment moving to Gorruckpore, Chand Khan was desirous of placing his son, a boy of twelve years, in the Mission school. His Mohammedan comrades endeavoured to prevent this, and urged that the boy should be subjected to the initiatory rite of their creed. On the father's refusal, they held a meeting to take steps to induce or coerce him. But the rough, honest soldier was proof against both bribes and threats; and, after due iustruction, he, his wife and boy, were baptized. He holds the rank of a Naick in his regiment, and bears an excellent character. His commanding-officer showed his interest in his conversiou by being present at his baptism, just before the departure of the regiment to Bhootan. We have learned wisdom by the mutiny. There was a time when an officer, instead of countenancing a sepoy under his command in making a public profession of Christianity, would, in every way, have discouraged him; and, had he persevered, his case would have been reported to head-quarters, and the reply would have been an order for his immediate discharge and remission to his native village. It is well that the lesson has been learned, although at a costly price. LUKE XXIII. 26. "BEAR it after Jesus," Never cross was needless Bear it in meek patience; Not in gloomy silence, Not in fever'd pride; Who for sinner's died: Derby. TINNEVELLY AND ITS SIIANARS.. Not in weak desponding, Willingly He raised it; Inly, in thy spirit, In the sick-room's silence, Bend thee to receive it! Through these shadows dim. 125 A. B. TINNEVELLY AND ITS SHANARS. In this article we wish to speak of a Mission field, not altogether unknown to our readers, of which they have often heard, and with which we wish them to become better acquainted-that of Tinnevelly. We hope we shall not deal with them as the parrot is sometimes dealt with in that province. Now it so happens that the parrot is very fond of plantains; there is also a cotton-tree growing in those districts which bears a pod very like the plantain fruit, so like, indeed, that the parrot sometimes mistakes it for his favourite food, and, perching himself upon the branch of an adjoining tree, waits patiently until the fruit having reached its full ripeness, he may appropriate the choice morsel. The expected moment comes; the pod bursts, and, lo! instead of fruit there is cotton. Hence the natives have had suggested to them the only word they have which is expressive of disappointment, and a man who is disappointed says, "I am like the parrot that waited for the cotton." We hope that our readers may not suffer in disappointment as they read this article, and, like the parrot, when they looked for fruit find only cotton. The river Tambrapoornay, or Tamravarni, the "copper-coloured river," rising in the ghauts, passes betwen the native town of Tinnevelly, with its huge temple of Siva, and Palamcotta, the English capital. The word "Tinnevelly" is composed of three words, tiru (sacred), nel (rice in the husks), aud neli (pro neyli, hedge, or enclosure) or "sacred rice enclosure," the town being so called because of the extensive rice-fields which lie between it and the river. The word, "Palamcotta," is our reading of Paliangkotei, from palian (a camp), and kotei (a fort). The distance between the two towns is about three miles, Palamcotta lying to the east of Tinnevelly. |