(bustle) I lost my hat, tell gittin cloase to a mait-stannin' (shambles), to saave myself from being stanked (trampled) under fut, I got up and set down 'pon the stannin'; and then, aw, I feelt my sawl all a-fire weth love for everybody theere, and sprengin' to my feet, I begun to ex'ort, and then to pray. Soon as I spoke, they wore aall quiet; norra waun had a word to say, and they looked seeryus, an' at laast teears begun to run: aw, what a plaace et was 'twas the house of God' sure 'nough. My sawl was so happy! everybody wad cum forth simmin to shaw how kind they cud be. They got my hat for me agen, and some of 'em wud gev me money ef I wud taake ut, but no, 'twasn' silver or gowld that I looked for. I was happy, and full of love, and in thut staate I went back hum."

From that day forward Mr. Hampton was continually engaged in lifting up the Saviour among sinners, and many were the souls led to the cross by his entreaties and exhortations. He was frequently advertised as "the Cornish fool," and this secured him congregations, but there was a weight and power about his utterances which soon proved to the audience that he was no fool in the things of God. At first his exhortations were confined to small meetings and out-door gatherings, but by degrees the large Methodist chapels were open to him in many circuits of Cornwall and Devon, and even these were not always able to hold the crowds which gathered to hear him. He spoke the people's own tongue, and spake of the Gospel in terms level with their own understandings, and he won many hearts. Zealous ministers in the various districts were glad to use him in stirring up their people, and if here and there the more dignified repelled him, Dick was always a match for them. Being on one occasion sharply told that he ought not to venture before chapel congregations, Dick's response was ready, and proved to be more complete than his reprover desired. I hope no 'ffence, I'm sure. I ded'n know. I wud do all things ef I cud, decently and in order. You're a great man, you are, maaster, I knaw, an' a wise man, I'spose. Now, maaster, don't 'ee fall out weth a fool, for " it pleased God by the foolishness of preaching to save them that believe." You are a larned man, too, I reck'n,' he added, with one of those curious glances of his twisted eye which seemed to screw their way into one; 'Can 'ee taalk Greek, maaster, can 'ee? Will 'ee plaise to say ovver a bit of ut to me?' Dick's squint, and the comical turn of his lip, made the question unmistakable. The official felt that he was unexpectedly brought to a standard of learning which he would rather not be measured by, and so, wisely taking Dick's advice, he let the 'fool' have his way."

Very comical were Dick's adventures in Devonshire, where he itinerated for several weeks, and was introduced to society of a higher grade than any he had mingled with before. A conversation with Dick about his first visit to Devonshire is given by our author, with details, which will thoroughly amuse the reader, and indeed, the whole of the little volume combines instruction with interest in a very high degree, so that we can heartily commend it to those who wish to while away an hour at the sea-side, or anywhere else.

Foolish Dick is an extreme case; but we have felt none the less free in using it, since our intelligent readers will readily supply the grain of

salt which the example may require. Very far are we from agreeing with the famous Cobbler How in all that he advances in his "Sufficiency of the Spirit's teaching without Human Learning," for he sets himself to shew that human learning is no help to the spiritual understanding of the Word of God, and yet it is clear as the sun at noon-day that the most spiritual man living could not have read the original Scriptures if he had no acquaintance with Hebrew and Greek, and there would have been no translation to help him if the translators had not possessed human learning. We are not, however, fearful that any of our readers will run into the extreme thus indicated. We should be very sorry to see every fool set up for a preacher; perhaps the market in that direction may be regarded as sufficiently stocked; but if there be men of rough natural ability who are muzzled by our present craving for superior elocution, we would say, "In the name of God, loose them and let them go. We desire to see them go forth, not to become antagonists of the regular ministry, not to foam out their own shame by boasting of their ignorance, not to become leaders of factions, but in a Christian spirit to be fellow-helpers with the pastors of the churches, and useful auxiliaries of all other organised labours. We have heard of one minister who gloried in what he elegantly called "choking off" earnest young men who aspired to preach, and perhaps there may be more of his breed; we would, however, rather believe that our brethren will welcome all who, with true hearts, desire to testify to the truth as it is in Jesus, will cheerfully appoint them such service as they are capable of, and assist them in qualifying themselves for greater usefulness. This will be easy work for the pastors if the brethren are all of the same spirit as Richard Hampton. One of the last records of his experience runs thus:-"My expearyance at thes time es, that I have laately found a grawin' in graace, an' have injoyed braave cumfert ov laate. I have no end in view in going round as I do, from plaace to plaace but the gloary of God, an' the good of sawls. In times paast, I cud'n help shaakin' an' trem'lin' when I used to see anybody cum that I thoft was come to shaw a bad sperrit, or to loff an' grizzle, but the Lord have took away the feear of man from me-I doan't knaw nothin' 'bout et now, I've ben a straanger to et ever sence; thank the Lord! I do love every Methody 'pon the faace of the eaarth weth a partikler love, but saame time I do railly long an' desire that aall mankind shud be saaved. shud like to be consedered a member ov society in Porthtowan class so long as I do live. I doan't waant to laabour in no circuit no further foath than is plaisin' to the praichers in that circuit: an' I do wish all'ays to be in subjecshun to they that are ovver the flock, as they must account.' God es my wetness, I never look to praich in laarge chaapels nuther; owld baarns, staables, or any plaace like that; an' I b'lieve the Lord will shaw, in the day of account, how hes poor sarvent have tried to maake the best of the taalent that he gove me."

Foolish Dick went across the Jordan not very long ago, leaving behind him many who remember his name and work with devout thankfulness. He was never married, but he rejoiced greatly in his spiritual sons and daughters, who were on earth his comfort, and will

be in heaven his crown. It was grand to hear him singing, as we trust many of us may be able also to sing,

66

"O the fathomless love that has deign'd to approve,

And prosper the work of my hands!

With my pastoral crook I went over the brook,
And behold I am spread into bands!

"Who, I ask in amaze, hath begotten me these?
And enquire from what quarter they came?
My full heart replies, they are born from the skies,
And gives glory to God and the Lamb."

China's Cry and China's Need.

BY THOMAS P. HARVEY.*

Part II.

E now propose to deal with the INDIRECT CAUSES of China's cry, as given in our last.

Was

I. THE LAWS AND CUSTOMS CONCERNING WOMEN.

Everything which affects the happiness and well-being of woman may be said to affect society at large. Rob her of those rights with which God has endowed her, and you entail upon yourself misery and woe. Woman is of no account in China. If you ask a Chinaman, "What family have you?" he may probably answer that his family consists of three persons; "who," says he, " are all sons." Before you have time to ask your second question, he quickly tells you the age of the eldest, or "ta-erh-tsi." This eldest son is the pride of the father's heart, and his age will be kept prominently before you. Judging from this statement, you would imagine that these three sons composed his family. But upon further enquiry you find that, in addition to these, he has a wife and several daughters living, about whom you would know little if you did not push your enquiries. "Have you a wife living?" In a half-laughing, contemptuous way he may answer, "Yes, one." you any daughters ?" Looking away from you, as if ashamed, and really slow to admit that such a blot rests upon the family, he will perhaps reply, holding up his index and little finger, "Yes, six." The wife, and pray who is she; and those unfortunate girls, who are they, that they should be mentioned with the family ?" says he to himself. 66 Daughters are sent to vex me, and the sooner I'm rid of them the better." If the wife of a Chinaman bears many sons, she is then regarded as a fine creature, full of blessing and happiness; just as a farmer regards his prosperous cattle. But if daughters, then she is forsaken of all the good spirits, and is worse than useless-the channel

"Have

*We beg to call the earnest attention of all our readers to Mr. Harvey's most remarkable papers. We pray that they may excite prayerful and practical interest in China, and in Mr. Hudson Taylor's mission to that vast country.

of evil and misfortune. In case she has no children, then she must be some bad spirit sent to torment, and in consequence is despised, rejected, and hated with all the malignity the evil heart of the unconverted husband can possibly muster. Hated by her husband, condemned by her relatives, suspected and ridiculed by her neighbours, and conscious of her own unfortunate state, is it at all surprising that she, at times, seeks to destroy herself?

Misery and pain are almost from the cradle to the grave the constant companions of woman in China. Hers is indeed "a life of tears." It is no less true to say that she is enveloped in trouble, than that she is surrounded by the atmosphere. She lives in trouble. Should it be her lot to be born of humble country people in the North, she may be spared the horrid torture of "feet-binding." With this exception almost all female children have their feet bound. If they are the children of rich parents, then all the more care will be exercised in the performance of this painful operation, and the feet made all the smaller, and the sufferer to endure more pain. This unnatural procedure is commenced when the child is about four or five years of age. The feet are separately and tightly bound by means of a broad calico bandage. The object is first to destroy the angle formed by the foot and leg. This is accomplished by bringing the heel forward and bending the foot downwards and backwards, so as to bring it into a straight line with the back of the leg. This bandage in most cases is adjusted each day, and is made tighter upon each occasion. In process of years, the three outer toes are made to pass under the sole of the foot, and so form part of the vertical extremity. The several ligaments and tendons which bind the bones forming the foot, are either stretched or broken, and thus form new attachments which maintain the foot in this unnatural position. The process lasts eight or nine years, during which time the bone is supposed by the Chinese "to have broken." An old lady who lived at our mission-house in Nankin confessed that the process of feetbinding" was perfect torture, and that for eight years she was suffering "excruciating pain." Two years ago a little girl was living with this old lady, in consequence of the unhappy condition of matters at her own home. She was a bright, merry little creature, and was very fond of coming to see us at family worship. We became greatly attached to her. But one day brought the sad intelligence that she had been sold by her parents to become the wife of a little boy living in a rich family. The girl was pretty and lively, so a good price was given. The day arrived for her departure to this unknown home, where her feet would be bound. When this news was conveyed to her, although so young, she burst into a flood of tears, and cried, " Puh ieao kueng o tih kiosh". "I do not want to have my feet bound."

I had once a good opportunity of examining the foot of a woman who came to consult me for varicose ulcers. The following was the condition of things. The great toe and a part of the long bone attached to that toe, together with the inner half of the second toe, formed the sole of her Chinese foot. Bent backwards, and covered under the posterior part of this somewhat flat surface, were her remaining three In this way she had been accustomed to rest nearly the whole weight of her body upon the upper (natural) surface of her three outer

toes.

toes, and the under surface of her great toe and part of her second. All the rest of the foot was more or less in a line with the leg. At a glance you will see how this condition of things impedes progress, and in many instances renders walking absolutely impossible. Women in China are seldom able to walk without either the aid of a stick or of one or two friends. There they go toddling away in two-and-a-half or three inch shoes; at times finding it difficult to maintain their balance. The wife can seldom walk with her husband in the street, and when she does, it is always behind, since she is so much inferior, in the estimation of the Chinese.

The active share in household matters which she ought to take, and which she would take under other circumstances, she cannot ; neither can she lead that active, varied life which is essential to health of both mind and body, owing to this atrocious evil. She is confined for the most part to a small circle, where she bores,' and is bored by, all who meet her. I doubt not in my own mind that much of the fearful quarrelling, which is so rife amongst neighbours and in families in China is in a great measure owing to this "foot-binding business." In rich families it is the rule for the unmarried daughters not to put foot outside the front door, until they leave the home to be married. If they visit their friends it is in a sedan. The Chinese term for marriage is very descriptive of this custom. When a girl is married she is said to have "chumeng "-i.e., " she has gone out of, or through, the door." The betrothal and marriage system in China is a bad one, and conduces to much misery. The parents of the respective parties transact this business from first to last, through the medium of middle-men and middle-women. Let us suppose a case. There lives in a family a little. boy, and his parents are desirous that he should have a pretty wife. This wish is made known, and they are speedily informed of a suitable little girl, by people who are constantly on the look-out, and who may eventually become the "chung pao "-i.e., "go-betweens." After the settlement of a lot of quibbles and squabbles, some arrangement is made. Years elapse before the marriage ceremony is performed, during which time the "chung pao" are busily engaged in conveying the necessary presents and conducting the business between the two families. The truly interested parties, the boy and girl, know but little, if anything, of the affair. Eventually they are told that they are "ping ting leao "-i.e.," they are fixed in marriage "--but to whom they know not. The parents of the girl, of course, stand out for a large dowry, a great part of which is spent in the purchase of the wedding outfit. At times the girl is sold. The marriage day has arrived, and the bride is conveyed from her mother's home to the home of her future husband-which ever after becomes her home. She is now said to have "gone through the door." During the ceremony the bridegroom for the first time sees the face of his bride. After marriage, as we have said, she lives in the house of her husband's mother, and becomes little more than her servant. The occasion of a son's marriage is an exceedingly important one to the mother. position in the family is more than ever exalted. She has one more to domineer over-the new wife. The husband (the son) is not supposed to undertake the management of his wife; that is his mother's

Her