Siam Mission.

Petchaburi.

happiness as they think it. The next triennial examination takes place in Canton, in Sept. 1867, and it would be well for the readers of the Foreign Missionary to pray for the thousands of scholars from all parts of this province and of other provinces where missionaries are located who may then receive portions

of God's word.

66

66

4. Dragon Gate.

In the space from 2 to 4, the names of candidates are recorded as they enter.

5. An inscription over the Avenue. "The opening heavens disseminate literature."

THIS place contains about 15,000 souls

some half a million inhabitants. It lies on the western side of the Gulf of Siam, 150 miles Southwest of Bangkok; occupied as a mission station in 1861; Missionary labourers, Rev. Samuel G. McFarland and wife. The following letter from the Missionary was written April 5th:

of Wangtako, to whom I referred in a Nai Ang.-The Laos man at the village previous letter, was baptized on last Sabbath at our communion here. His name is Nai Ang. He has long professed to love Christ, and now has identified himself with the followers of Jesus, and openly avowed his determination to follow Him, regardless of the scorn and reproach that is attached to the name of "Christian." I hope he may have grace sufficient for his trials and temptations, for they will be many.

The New School Building.-Our new

literature is placed.

8. Hall of perfect justice, where the essays are delivered to officers appointed to receive them. "9. Hall of Restraint, where the essays are sealed, etc., and given to copyists.

"10. Hall of Celestial influences, where the two imperial commissioners and ten assistants examine and decide on merits of essays. a, a. Rooms of Imperial commissioners. b, b. Rooms of ten assistant examiners. Rooms of Chief Superintendent.

x.

land's class, proves to be a very pleasant and convenient place for preaching. As it opens directly on the road which is in front of our place, the people have more inducement to come in, and, altogether, we have better audiences than when we had service in our house.

Our new place of preaching in the bazar attracts a great many people. I spend the forenoon of Sabbath here, and in the afternoon preach here. Klai conducts a meeting here on Sabbath morning, while I am at the Chapel in the bazar. We also try to keep it open two or three days during the week. The exercises there are necessarily very irregular, being governed by circumstances and the nature and attention of the audience. The people come and go; some remain a longer time,. and some remain as long as the house is open. Generally speaking, we have a new audience each day.

Marvelously strange.--I have been a few times at Tupan-Ye-hone, the nearest Laog

village, to preach, but have not been able to go to Wangtako. The work there has been necessarily suspended. The poor people of Wangtako have met with a great loss by fire. The fire originated from a torch where some children were playing in the evening, and, as the wind was brisk, it swept over one half of the village, consuming every thing before it. Their houses are thatched with long grass, which, in the dry season, becomes like tinder, and when once fired there is little hope of extinguishing it. About forty houses were burnt; only three or four were left in that part of the village. And what is strange (and looks providential,) the house in which Nai Ang lives was left standing, and all the houses adjoining it on three sides were burnt to the ground! The Laos think it pralat chi nak, (marvelously strange).

Please give me a book.-To-day, a most singular and interesting case of inquiry came to my knowledge. I was out in the yard looking at some work, when a young and modest looking man came and sat down near me. When I turned to look at him, he, smiling, held up before me an old dirty-looking torn book, and said, "Please give me a book. I want one just like this."

I went to him, and taking the book from his hands and examining found it was a little tract called "Faith and Practice," but badly torn, and very dirty. He said that a long time ago he found it on the road, and taking it up read something that pleased him very much, now wished to get a new book.

and

Eam's History.-On inquiry, I learned a little of his history-as follows: His name is Eam, lives with his sister at Bang Chang, and trades from place to place in a boat, for a living. One day he was walking on the road near his home, when he found the little torn book which he now held in his hand. He read and reread till he knew it perfectly. This was the only book he had had, but was very

anxious to get some more on the same subject. He heard that in the neighboring Province of P—, there was a "Teacher" at whose house he could get books. He soon made a trading tour here, and came in to ask for a book and seek instruction. He found the "Teacher" busily engaged, and he being a diffident man and not wishing to intrude, went away without obtaining the object of his visit. More than a year has since elapsed, and he has made another trading tour here, and now comes eagerly again to ask for a book.

From this torn tract (many of the first leaves were wanting)--the only word of instruction he has had since first finding it--he learned about the True God, “Jehovah,” about Jesus, His Son, who came into the world to suffer for sinners, and that whoever prayed to Jesus, would receive His Spirit to enlighten and cleanse the heart and make them happy.

There was a prayer and a hymn at the end of the book, both of which he had committed to memory. He knew, also, of the creation of all things by "Jehovah"-of the fall of Man in the Garden of Eden by eating the forbidden fruitof the flood, &c., &c. He knew that sin was the cause of all the misery and suffering in the world.

His manner was so simple and his countenance so radiant with delight that I soon became very much interested in him. He appeared so different from others that we meet! He read and believed what he read. He acted as if what he heard was really true, and he was, therefore, anxious to have Jesus be gracious to him, and send His Spirit to give him a new heart. His friends were awaiting his return to the boat at the landing, so that I could not prevail on him to remain a long time.

May we not hope that this poor darkminded heathen has been led, with these few words of truth before him, to see himself a sinner, and to accept of the Divine Saviour as his only hope.

Signs of good.-We are rejoiced to see

so much close attention and evident feeling in our Sabbath congregations. We know that the Spirit is coming near to us. Oh, that we might be ready to welcome such a visitor! An occasional tear dropping down the cheek is something not often seen in a Siamese congregation, and is evidence of the presence of the Spirit that cannot be mistaken.

of a year or two in America, through the kindness of Rev. H. R. Wilson, which also greatly tended to enlarge his mind and fit him for more extended usefulness. On his death-bed he spoke feelingly to the writer of the high type of Christian character that had there been disclosed to him; so different, and, in many respects, so superior to anything to which the members of this infant church generally attain. At what time he was first savingly

Rev. Ishuree Dass.

THE following biographical notice of this native minister of India will be read with painful interest by many. It is written by Rev. W. F. Johnson, of Futtehgurh.

This Mission has lately sustained a great loss by the death of this lamented brother, on the night of May 2, 1867. He has so long been connected with it, and for so large a part of the time in positions of usefulness and responsibility, and has always attended to his duty with such quiet punctuality and faithfulness, that it will be difficult, indeed, to find any one who can fill his place.

In childhood, Ishuree Dass was one of a number of orphan children collected at Futtehpore by a pious English physician. These children, when afterwards handed over to the charge of Rev. Henry R. Wilson, became the germ from which grew the Rakha Christian village at Futtehgurh. With this village, therefore, almost his whole life was associated, and profound was the impression when it became known that his recovery was hopeless.

His early life.-In youth, he was noted for a steady disposition and a love of books. I remember to have seen him mentioned with high commendation in letters of missionaries, written when he was about twelve years of age. In the study of the English language and literature he had made unusual proficiency. He could speak that language as few Hindoos can, with no perceptible accent, and with great grammatical and idiomatical purity. In this matter he was greatly aided by a residence

is not known, nor is there any record of the time when he joined the Lord's people by profession, but this was most probably done in early life, for he was one of the first three orphans admitted to Communion. At an early age he became a teacher in the High School of Furrukha bad, where he remained some time.

Trials. During the mutiny, the subject of this sketch, with his wife and several small children, was exposed for months to great hardships and dangers. When the missionaries held their final interview with the native Christians before entering on their ill-fated journey to Cawnpore, some of the former proposed that they should stay and live and die with their people. But it was generally held better for both parties that they should separate, as it was probable that the latter, as natives of the country, could hide in distant villages and escape, whereas white faces would only endanger them.

The former home of one of the Rakha Christians was in a village a few miles from Futtehgurh, accordingly he and Ishuree Dass, and one or two others, with their families, fled to that place and remained two or three weeks in concealment. When news came that Dhokul Pershad and those with him who had not succeeded in escaping from Futtelgurh, had been cruelly slaughtered on the parade ground there, the Zamindar who had been protecting them sent to say that he had been at great pains to secure a good name with the English, and that if, as he very much feared would be the case, they should be massacred by some wandering

band of rebels while nominally under his protection, he would be held to strict account. In short, though personally well enough disposed, he declined to risk any thing on their behalf.

Leaving this village, they traveled on toward the once famous Hindoo capital of Kanouge. After many perils and mishaps, they were befriended by the Rajah of Binsua's people and concealed in one of his villages for several months. Houses were set apart for their use and money was lent them for food, but the villagers treated them with great contempt and compelled them to remain separated as outcasts. As one vestige of British power after another vanished away, even those who had cared most to stand well with the English began to doubt whether that were, after all, the best policy, and to grow cold toward the fugitives. Finally, word came that it was no longer safe to remain in their place of refuge, and a native wellwisher advised them that their only hope was to cross the Ganges and go to the fort of Hardeo Bux, who was widely known as a friend of the English, and who had, perhaps at this very time, two or three gentlemen in concealment. They replied that the river was high and broad, boats were not to be had, they could not swim it, and, if they could, what was to become of their wives and children? They resolved on making their way as best they might, on foot, to Cawnpore, but intelligence reached them of the bloody massacre of the English and their dear friends, the missionaries, at that place, and so their way seemed to be hedged up.

Ishuree Dass then said to his companions: "Let us go back and deliver ourselves up to the Nawab of Furrukhabad, he will only slay us as he has done to our brother Dhokul and the rest, but that is only five minutes of suffering and then forever rest and peace. Better dying than this death in life." And so they turned their sad footsteps once more toward their desolated homes, hoping that, if not in life, at least in the grave they might find

rest. Wandering here and there, suffered for a few days and then rudely sent away, helped by some and threatened and abused by others, they remained the sport of fortune and the victims of suspense and hope deferred, until at last news spread like wildfire through the land that the English had taken Cawnpore, and reopened the Grand Trunk Road. The fugitives immediately made their way to Cawnpore, and were kindly received and succored by Rev. Mr. Gregson, an English Baptist missionary. Lord Clyde's force soon advanced to Futtehgurh, and cleared away the rebels, defeating the Nawab's army. This enabled the Christians to return and rebuild the ruins of their once happy village. Here, even before the country was safe for travel, they were visited by our lamented brother, Fullerton, from the Agra Fort. No one who has read his description of that meeting in the May number of the Foreign Missionary, for 1858, can soon forget that pathetic story.

His industry and scholarship.-I have been told that, even in those disturbed days when they were surrounded by perils and privations, Ishuree Dass was not idle, but that he prepared a diglott manual of English and Urdu, with reading exercises, and concise grammar and vocabulary, to enable persons of little leisure to obtain a better acquaintance with the Urdu language. This book was published and served a very useful pur

pose.

Unlike so many of the educated natives of Hindostan, he greatly desired to be useful to his countrymen by introducing them to occidental science and literature by means of translations and compilations. In his later years he spent much time in preparing a series of text books, for our schools, in the Urdu language, such as "Outlines of History," "Grammar," "Geography," etc. He published also a useful little hand-book, giving the various forms in the conjugation of Hindustanee verbs, with their English equivalents. After his return from America he pub