Ladies' Society for the Instruction of Negro Children, by Miss E. F. Mait ... Parcels of Books and Pamphlets have been received from the Rev. T. King, Bedford; and Mr. George Farr, Holborn. In the List of Contributious last month, for Lincoln, 6l. 16s. 7d. read Boston; and for Mrs. Holmes, Hill Top, Warrington, read Mrs. Martha Hart, Hill Top, Latchford. The name of the Rev. W. Yates, of Gloucester, should have appeared in the list of Life Subscribers appended to the Report just published, with the sum of 101. We have carefully examined the various Letters of our respected Correspondent from Hull, and find that the omission of 171. 2s. 3d. from the Juvenile Society, and of 8s. 6d. Widows' Mites, by Rev. J. McPherson, is owing to those sums never having been specified in the lists forwarded by him, though they are included in the general amount of receipts. The Subscription of 21. 2s. from Beverley was paid through another channel ; the 66 Poor Woman's Mite" is precisely as it stands in his own list. Our Friends generally will be aware, that in transcribing for the press sach a number of proper names and figures, errors will probably occur, notwithstanding the utmost care to prevent them. Should any be discovered of sufficient importance to require notice, the Editor will be happy to correct them. He takes occasion further to remark, that the labour of the transcriber, and the chance of mistake, would be materially lessened, were all the Lists of Contributions made out in a plain and legible band. The generous proposal from J. W., Monmouthshire, shall be attentively considered. Reasons which would be perfectly satisfactory to the Friends who make it, prevent its being more publicly referred to at present. Littlewood & Co., Printers, 15, Old Bailey. CHRISTIAN FRIENDS, It sometimes happens that, amidst the absurdities and indecencies which abound in the fabulous accounts of heathen gods, there are traditions which evidently derived their origin, in a far distant age, from a nobler and purer source. A very remarkable instance of this kind is presented to your notice in the engraving on the first page, which is copied from paintings on the wall of an ancient pagoda or Hindoo temple. The picture is said to represent their god Krishnoo, in one of his various avatars, or incarnations. You perceive that in the first instance, in the figure on the left, he appears as a sufferer; his countenance is strongly marked with the expression of pain from the venomous bite of an enormous serpent, which seems to have bound him fast in its coils. In the second figure, he is seen, exulting and joyful, as a crowned Conqueror treading on the head of the serpent from the power of which he has been delivered. It cannot, surely, be doubted, that these figures must have originally been intended to preserve the memory of the first gracious promise to fallen man, given in the form of a curse denounced on the serpent. I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. This memorable declaration may justly be considered as the corner stone of patriarchal faith. It was well understood by those ancient saints, who called upon the name of the Lord before and after the flood, as pointing to a future great Deliverer, in the faith of whom they might live and die in a state of reconciliation with God, and in the assurance of salvation from all the evils which the serpent and the fall had brought upon them. Writing was not then invented-figures or hieroglyphics, as they are called, were the only methods, besides personal conversation, of communicating ideas; and therefore we may conclude that sculpture or painting was used in order to keep up, from generation to generation, the memory of this inestimable promise, and that thus figures of this kind were first of all bronght into use. the same great fundamental truths of the fall and recovery of mankind which are now, in these later ages, so clearly set before us in the Gospel of Christ, it should animate our desires and quicken our endeavours to make known the glad tidings of salvation to them. Our Missionary friend Mr. N. M. Ward, has lately sent home from Sumatra a curious document which throws some light on the nature of practical Mahommedanism, as it exists in those countries. This document consists of a translation of various inscriptions on a roll of charms, worn as a protection by a native ruffian who lately attempted to murder the Fiscal or Dutch Magistrate at Padang. In introducing the account of this outrage, Mr. Ward observes:- The unity of God is the rallying point of the Mahommedans; their strong hold, and the weapon with which they combat all their enemies, yet we find their system and that of heathen idolatry in practice substantially the same. The idolatrous polytheist makes an image of some imaginary supernatural power, performs his devotions before it, propitiates it with offerings, and looks to it for deliverance from his troubles and calamities. The Mahommedan unitarian entertains the utmost abhorrence of all images, and will not approach one without discovering his detestation by a visible sign, yet he makes a representation of a mark on the body of his prophet, inscribes it with the sacred name Mahommed, and invests it with the power of accomplishing all his desires, of pardoning all his sins, and of finally conducting him to heaven without account. It will be seen from the present communication that these are not harmless play-things, mere notions, too absurd to be seriously credited by those who make the unity of God the basis of their creed. On the contrary, they have a perpetual influence over the conduct, and become the source of numerous actions equally incompatible with the welfare of society and the personal happiness of their deluded votaries.” He then proceeds to relate the circumstance to which we have already referred: --"On the 23rd. December last, a Malay, called Malim Dubalong, was accused before the Fiscal of having robbed his guest, a native of the Madras coast, to the amount of 1000 rupees. The party accused could not clear himself, and was directed to find bail or to be sent to pri He was, however, suffered to return chiefly to seek a person to bai In the evening the plaintiff in You will not fail to remark, Christian friends, how strikingly these traditions of a distant nation, inhabiting the very part of the world which was first peopled by Noah and his immediate posterity, serve to confirm and enliven our faith in the Holy Scriptures. And surely, when we see this interesting kind of evidence son. that the remote ancestors of the poor be-home, nighted Hindoos, were acquainted with him. formed the Fiscal that the man had packed up his moveables and was about to abscond. The Fiscal sent for him, and told him he must give bail. He named a man, who on being applied to, refused, and no alternative remained but to send him to prison. On his way down stairs, he suddenly attacked the plaintiff with a kris (or dagger), stabbed him, as he thought, mortally, and ran up stairs and attacked the Fiscal. After a severe struggle in which they rolled down stairs, locked in each others grasp, the man was killed by the Fiscal's servants, and the Fiscal himself escaped with six or eight superficial wounds. The assassin, Malim Dubalong, was a merchant of Padang, well known to the Europeans. He had received the title of Malim for his strict attention to his devotional exercises. It appeared on inquiry that he had armed himself purposely for the occasion. He had covered his naked kris with a handkerchief, and had secreted his kurambi under his head-dress. He had been to the river to wash and pray and recite his incantations, and had tied his roll of charms upon his arm. Thus prepared and equipped he had appeared before the Fiscal, and no doubt fully expected the deliverance promised by his formulary." This formulary' consists of eighteen different articles, or paragraphs, of which the following may be taken as specimens. "Whoever looks at this impression of the Panaw of the prophet's superiority on Sunday, verily God will preserve him from the fire of hell and make him honorable in the sight of all his creatures; God Almighty will also release him from all the calamities of the world and of a future state, but he must read this: || There is no Lord but God, whose is the visible truth, who has no resemblance and who hears and sees all things-0 Lord, whoever thou art." the evils of time and eternity, and he will live for ever, but he must read, There is no Lord but God, who made all things together with his servants. Who are h servants? Those who are placed in his stead over all. O Lord, whoever thou art." "This impression is of the most eminent rank, and possesses numerous virtues. Whoever looks at this impression on Saturday, God will facilitate to him the passage of the bridge of trial, and he will be happy day and night for ever; but he must read, There is no Lord but thou; most holy art thou: let me not be numbered with the oppressors. "This is a Panaw of the superiority of the apostle of God, peace be upon him. Whoever looks at this Panaw of his superiority morning and evening, verily he will be beloved by all men both high and low, and will be for ever happy, and his enemies will not be suffered to injure him, and God will finally take him to heaven without account. God is omniscient." In conclusion Mr. Ward remarks:Such charms and incantations are extremely common amongst the natives. They enter into most of the prescriptions and medicines of their doctors, and the priests are in the habit of making them a lucrative article of sale. Such as the one from which the above is taken, are sold for eight to ten dollars. They are, however, of all prices from one to twenty dollars. Like the Pope's indulgences, they extend to every crime and every calamity to which human nature is subject, and they finally transport their votaries to heaven, in that most agreeable manuer, without account! The following account of one of the female members of the church at Kingston, who died a few years since, has been kindly communicated by Mrs. Coultart, to whom she was well known. "Whoever looks at this impression of the Panaw of the prophet's superiority on Monday, verily God will preserve him Among the sable race about Kingsfrom the effects of all weapons, even if ton, our friend Mrs. Brooks always apnumerous as drops of rain, and will pre-peared to me to stand alone, from the serve him from the fire of hell, but he must read, There is no Lord but God who is glorious and omniscient-O thou who art glorious and great." "Whoever looks at this impression of the Panaw of the prophet's superiority on Thursday, God will release him from all the calamities of the last day, and from all • The Kurambi is a semicircular knife, a most angerous instrument, used chiefly by assassins and murderers. + Light coloured blotches on the skin of Ori entals. The sentences to be read are in Arabie natural great superiority of her mind. Her good sense and delicacy of feeling were most extraordinary for one so uncultivated, and the simple and deep piety united to these, made me feel her quite as a companion, and that, one of no ordinary interest. During my visit to her house, her husband was from home; therefore she herself engaged in family prayer, and I shall never forget her short petitions. addressed with so much reverence, an in the most plaintive tone of supplication At a place of worship, her attentive ex pressive countenance was often a reproof | to me; she appeared to be eating the words as they fell from the lips of her minister. One evening, when walking with her under the shade of some bamboos, I requested to hear the history of her early life, the substance was as follows:"I was playing by the sea coast, when a white man offered me sugar plums, and told me to go with him. I went with him, first into a boat, and then to a ship. Every thing seemed strange to me, and I asked him to let me go back, but he would not hear me; and when I went to look for the place where he found me, I could see nothing of land, and I began to cry. There I was, for a long time, with a great many more of my own colour, till the ship came to Kingston, and some black man came and took me out of the ship and made me walk with him through the town. I thought they were going to kill and eat me, for I saw some meat hanging up; and I thought to myself, White man, may be, eat black in this country. But this man took me to a fine house, and there I saw a white gentleman, who was to be my master; and he took me to live with him, and I was quite happy. Then I had a dear little baby. But I heard that a black man (Liele) was preaching, and I went to hear him, and he said that the great God in heaven was angry with me for living with my master, and went home and I cried to myself many days: then I told my master, that God was angry with me and would send me to hell fire, and that I could not live with him any more. Then he was vexed and rough to me, and told me that I should work like another neger then; so I went out to work; but Mr. Brooks (this was the negro who first brought her from the ship,) did not like to see me work so hard, after being mistress of my master's house; and he set about working hard and bought himself free, and then he bought me free, and married me, but he did not like me to pray. He was kind about every thing but that. He beat me for going to meeting. One night after I had been out to a prayer meeting in the bush, my husband was gone to bed and to sleep; I knelt down to pray the Great Massa to change his heart. My heart was quite full, and I cried to God very earnestly presently I felt the bed shake, and my poor husband trembling got out of bed and knelt down by my side, telling me to go on and pray that God would have mercy upon him, and save him from hell. After that, he did not beat me any more for going to meeting; but went with me, and the word spoke to his heart; and now you see God is so good that he has made him a deacon of the church.' They lived together a delightful pattera of a Christian pair for many years. They could neither of them read; and she was so anxious to learn that she used to come into town from her honse several miles distant for me to teach her, and the last time I heard her she could just manage to get through one verse: Bless the Lord, O my soul, and all that is within me bless his holy name." She clapped her hands for joy at the accomplishment of this long aimed at task. As she learnt a letter or two of the alphabet she would go home and teach her husband, endea vouring that he should keep pace with herself. Her sweetness of disposition was a great blessing to her husband, whose temper was naturally hasty. She used to say of him sometimes, 'Poor ting, him pirit too bot, much need for praying God to keep it.' One day that he had spoken rather improperly to his minister, she came to me weeping with distress. 'O me got great trouble; only think that Satan should tempt him so, to vex my dear massa's heart. Better a millstone hang about him neck, and cast him into the sea, than offend a servant of God.' Speaking to her one day of the mysterious providence which had removed the first Mrs. C. to heaven just at the commencement of her labours, she said, ' Yon know the great God have a garden and when his fruit is ripe he comes and gathers it: this according to my weak thought is the reason. This idea, was certainly in her original. On finding ore of the missionaries' wives considerably dejected, she said, 'What vex you?" and being told in reply that it related to internal fears and conflicts, she jumped up and said, 'Thank goodness you tell me so; me glad, because me feel just the same myself and me fraid to say me so bad.' I am very sorry to say that I was deprived of the benefit of her experience during the closing scene of her life. She was taken very ill at her own house, and from the superstitious objections of those around her to any means being tried for recovery, excepting prayer, her fever soon increased beyond the possibility of remedy. She was brought to town in a most dangerous state, and the news of her indisposition then first reached me. She sent to request to see me, and being unwell myself, I deferred going to her till the evening, when she was speechless. She looked at me in the most earnest manner, laid her hand on her heart, and then pointed upwards, looking as if longing to depart. She expired that same night.” |