a boy, wearied out with the eternal arithmetic inflicted upon him at school in the absurd method formerly described, by the intimation that he is to constitute one of a company of pilgrims about to start for a distant shrine. As he mounts a pony, which will be hired for his use, if his father can afford it, a feeling of joyous freedom comes over his spirit; the scenes that daily present themselves are to him a perpetual feast; there is less asceticism among the travellers than might be expected in the case of religious devotees; and when his father, riding by his side, whispers that his ancestral faith strongly recommends pilgrimages to sacred places, the boy, who can appreciate the freedom, if not the piety, of the expedition, mentally exclaims-"Blessed be the religion that sanctions such plays as this!" The

pilgrimages, we repeat, most efficiently inculcate on Hindoo youth the tenets of the Brahman faith.

The threefold cord now described must be broken, strand by strand, before Hindooism can fall. That this may be done, it is necessary that female education in India shall be prosecuted with untiring zeal, till the mothers in Hindoo households shall exert their potent influence in support, not of idolatry, but of Christian truth. Efforts should also be put forth to obtain the attendance at school of as many native children as possible on the festival days. Finally, the Hindoo should be taught to make tours, not to visit places possessed of no peculiar sanctity above others, but to see the more striking aspects of nature, and obtain new proofs of the power, the wisdom, and the goodness of the everywhere present God.

The acte d'accusation describes this Debuck in no flattering terms, and the great interest the trial excited is due rather to the part the Jesuits were expected to play in it, than to any sympathy for the defendant himself, who had passed about twenty-six years of his life at the hulks and in different prisons. In 1834, when only seventeen, Debuck was found guilty of stealing a silver crown from the statue of the Virgin in the church of St. Joseph, at Antwerp. In 1839 he was sent to prison for five years for theft, and in 1843 was condemned to six years' travaux forces for highway robbery; and it was while undergoing this sentence, which, for his attempted evasion, was increased to nine years, that he heard from Father Lhoir of the death of his rich uncle, who, it does not seem very extraordinary, had not mentioned his name in his will. Returning to Belgium in 1852, and failing to extract all he wanted from Father Lhoir, who had from time to time remitted various sums of money to him while at the hulks at Toulon, he

and his family in favour of their order; and one day produced a loaded pistol, of which he was fortunately prevented making use, though, according to his account, it was suicide, and not murder, he intended to commit. He was convicted, and committed to prison for ten years, on the expiration of which the Provincial of the Jesuits received the letter which gave rise to the present trial, but which he denies having written. The able avocats who conducted his defence endeavoured to explain away or palliate the deplorable antecedents of their client, and to show that he had been the victim of the carefully-matured plans of the Jesuits to obtain possession of the uncle's wealth. They represented Father Lhoir as a man of great ability, whose special department it was to look after the property of rich persons who could be brought under h s influence. He was, they said, not only the confessor but also the factor and man of business of Deboey; and it was through him that Deboey communicated with his nephew. They laid great stress on the fact that Father Lhoir had been the only person in Belgium who knew of Debuck having been, under the name of Van Daele, a convict at Toulon; that he had induced him to send him a written confession in which all the circumstances were fully stated, and which, when Debuck was arrested for his alleged attempt on his life, he had not scrupled to communicate to

the police, without regard for its strictly confidential nature. In cross-examination he was asked, "Do you believe that a priest may reveal the secret of confession?" He answered, "No; never." "But if the confession is in writing?" "That is different." "If the writing states that the confession is made under the seal of secresy is it not to be kept secret?" "If the obligation is accepted."

Of the letter attributed to Deboey, the avocats had little to say beyond his denial of having written it. Their system of defence consisted in accusing the Jesuits of having brought this action against Debuck in order to get him sent to prison, and thus kept out of the way till they had realized the large property of which they had fraudulently and illegally obtained possession.

The jury, after consulting for twenty minutes, pronounced Debuck not guilty of threatening the life of the Provincial of the Jesuits; a verdict that was considered by the public, who had greedily devoured the reports of the trial, as virtually a verdict of guilty against the Jesuits.

No sooner was Debuck acquitted than his legal advisers commenced proceedings against the lawyer Valentyn, the residuary legatee, as having been substituted for the Jesuits. The trial, after endless delays, partly caused by the death of Valentyn, who had been literally worried out of his life by all the anxiety and trouble incident on this protracted litigation in respect of property in which it seems proved he had personally no interest, at last came on in December; and, after occupying several weekly sittings, the judges are now taking time to consider their judgment.

By a first will, made in 1838, Deboey left the bulk of his property to his nephew Van Alsenoy, then affiliated to the Jesuits, and now a priest of that order; his connection with whom seems to have rendered it advisable to make other arrangements, as the Society of Jesus, not having as a body any legal status in Belgium, is not allowed by law to possess or inherit property, though of course there are means of evading the letter of the law; and, as such is supposed in the present case to have been the secret intention of the testator, the evasion might have appeared too flagrant. In Deboey's second will, signed only five days before his death, Valentyn was named his residuary legatee. The object of those who conduct Debuck's case is to prove, (1st) that Valentyn was not on such terms of intimacy with Deboey as to account for his receiving so handsome a bequest. (2nd) That he did not himself benefit by

it, that he was connected with the Jesuits, and that his conduct was that of a man obeying instructions not set down in the will. (3rd) That the Jesuits must have received the proceeds of the property, as they undoubtedly did receive large sums during Deboey's lifetime, that they had gained his confidence, and that their subsequent proceedings afford presumptive evidence that they, and they only, were the real heirs. The will itself may be said to confirm this view; for, after reciting the legacies left to all the members of Deboey's family, except Debuck, who was supposed to be dead, it provided that should any of the legatees dispute any clause of the will, or bring an action against the residuary legatee, he would thereby forfeit all claim to his legacy.

Valentyn was thirty-two years younger than Deboey, and, although their friendship was represented as dating from 1818, his name is not mentioned in the first will. His own account of his connection with Deboey was rather confused. He first said he did not often see him; and then that he never wrote to him, because he frequently saw him; that he was chosen from the circumstance of his having been his lawyer, although he could not prove that he had ever acted for him, and his correspondence shows that he knew nothing of his affairs; moreover, the law does not allow of professional services being rewarded to the detriment of the natural heirs. When Deboey fell ill at his country house, the Jesuits immediately posted out to see him; but his friend Valentyn never went near him. However, after receiving a copy of the will, he did go to Antwerp, not to take leave of his friend, but to disturb the dying man with questions about the will, although it gave him full power as to its interpretation. After receiving these final instructions, he returned to Brussels, and never again attempted to see the man who had left him so large a fortune.

Valentyn denied his connection with the Jesuits, but it is proved that he was employed by them on several occasions. He was executor to a M. de Sèville, and the legacies he paid in that capacity to two Jesuit priests were annulled by the Court of Brussels.

According to public report, confirmed by a clerk once in his employ, Deboey must have been possessed of several millions of francs. Duty was paid on a very much less sum, and Valentyn professed to having received, after paying the different legacies, only 120,000 francs; and even this he does not appear to have retained for his own benefit, for at his death he was found to be

M'Nair, and Mr. Fraser and child. After a part of the lady passengers and the children were landed, the Dayspring proceeded to visit all the islands of the group as far north as Fatè, and brought to Aneityum Mr. and Mrs. Morrison and Mr. Gordon, that the annual meeting of the mission might be held on Aneityum on the arrival of the John Williams, in which Dr. and Mrs. Geddie, and Mr. and Mrs. Neilson followed from Sydney.

The John Williams arrived at Aneityum on the 5th September. A very untoward accident happened to the vessel as she was coming to anchor; the wind was blowing very strong, and the ship in coming round ran upon a coral patch, where she hung for three days; it was the top of high water when she struck. By this accident she sustained so much injury that it was found necessary for her to return forthwith to Sydney to receive the needful repairs. The Dayspring returned to Aneityum on the 11th of September. As the extent of the damage done to the John Williams could not be ascertained, and as she was leaking a good deal even while lying at anchor,, ata full meeting of the missionaries it was unanimously agreed that the Dayspring should accompany the John Williams to Sydney, to be present to render assistance in case of any emergency. It was felt to be a great sacrifice to give up the services of the Dayspring for such a voyage when so many missionaries were waiting to be located, and the season was so far advanced; but all such considerations were instantly waived on behalf of the interests of humanity and the more urgent claims of another

mission.

The Dayspring was absent five weeks; the voyage up to Sydney occupied three weeks, as they met with head winds. We may remark, in passing, that the natives of Aneityum showed the utmost readiness to render every assistance in

their

power to save the John Williams. Although only recovering from a severe epidemic which had prostrated nearly the whole population, and cut off a large number, they evinced the utmost alacrity to assist in getting the vessel off the reef; they dived, they wrought at the pumps, and they unloaded cargo; and when it was resolved that the ship should go to Sydney, there was no lack of volunteers offering their services to pump her on the voyage; twenty-two were selected, and they wrought faithfully during the long and perilous three weeks till they reached Sydney. Captain Williams has not been backward in acknowledging his obligations to them. He looks

upon the John Williams now as, in a certain sense, the gift of the Aneityumese to the London Missionary Society. But for the prompt and energetic assistance which they rendered, the vessel could not have been got off the reef, and when got off, could not have been kept afloat. It is gratifying to us, and will be equally so, we are sure, to the supporters of the Dayspring and the mission, to see the Christian natives of the New Hebrides evince their appreciation of the blessings they have derived from Christianity in such a practical and praiseworthy manner. Had the accident happened to the vessel in any of the heathen islands of the group, she would to a certainty have become a complete wreck; no inducements could have brought the heathen natives to render the necessary assistance.

After the return of the Dayspring from Sydney, she made three voyages among the islands of the New Hebrides, to settle the newly-arrived brethren, and visit the various mission stations; two of these voyages extended as far as Fatè. We have had an unusual accession to our numbers this year-no fewer than six mission families; three of these have returned to the field, and three have arrived for the first time. They have been located as follow :-Mr. and Mrs. Geddie have resumed their old station on Aneityum; Mr. and Mrs. Copeland are settled on Fortuna; Mr. and Mrs. Paton on Aniwa; Mr. and Mrs. Cosh on Fatè; and Mr. and Mrs. M'Nair on Erromanga. Mr. and Mrs. Neilson are expected to be settled on the return of the Dayspring from the colonies. Mr. and Mrs. M'Cullagh have resigned their connection with the mission, chiefly on account of Mrs. M'Cullagh's health. The Presbyterian Church in Canada have engaged a missionary for this field, who is expected here next year.

The Dayspring has been very fully and very successfully employed during the past year, and has been of great service to the mission. In addition to the work already mentioned, she visited several new places on or to the north of Fatè, and sailed round the whole of that island. The vessel is admirably fitted for the work. Captain Fraser discharges his duties with great efficiency, while with the officers and the crew we continue to have much satisfaction.

The progress of the mission on the New Hebrides for the past year has been very satisfactory. The natives on all the islands have been quiet ; there have been no outrages of any kind committed this year.* The newly-settled missionaries * Since writing the above we have heard that the

all met with a good reception from the natives among whom they were placed, and the same remark applies to the newly-located teachers. We have more openings for teachers this year than we can supply. On Fatè the Gospel of Mark, printed in Sydney in the native language, has been put into the hands of the Christian converts, and has been received with unfeigned satisfaction. On Aneityum 2,000 copies of the Book of Psalms, printed in Nova Scotia under Dr. Geddie's care, and brought out by him, have been put into the hands of the natives, and are being read with great avidity and interest. Every year the field is becoming more and more open; our great desire is to have force sufficient to enter in and possess the land.

There are two circumstances of a depressing character, to which we shall briefly advert, in connection with missions on this group. On Aneityum a severe epidemic prevailed for about four months, attacked a large proportion of the population, and caused about 300 deaths, and these mostly people in the prime of life. Near the close of the epidemic, H.M.S. Brisk, Captain Hope, made a visit to the New Hebrides. With the cordial sanction of Captain Hope, Dr. Smythe, the surgeon of the ship, spent a whole day, in company with one of the missionaries, examining a number of cases. He gave all the advice and assistance in his power, but he felt great difficulty in forming an accurate diagnosis of the disease. Some cases resembled diphtheria, others scarlatina, and others were quite sui generis. In all cases there was high fever; sometimes the throat was severely affected, sometimes the head, and not unfrequently both, with various other symptoms. The disease, when fatal, ran its course very rapidly, generally from one to ten days; but recovery was slow. A few months previously a similar epidemic passed over the island of Lifu, with which the French doctors were equally puzzled. So far as we know, it was not brought to the island by any vessel; it did not appear to be infectious; children entirely escaped it; it was confined chiefly to those living on low alluvial lands covered with dense vegetation; and it extended to no other island of the group. Since its disappearance, the public health has been unusually good. One very gratifying feature of Christian character among the natives was brought out prominently during the sickness. They were natives of Mela, on Fatè, or Sandwich Island, took a small vessel from New Caledonia, and killed four white

men.

remarkably attentive to the sick; they ministered without ceasing both to their temporal and spiritual wants; and we have reason to believe that a large number died in the faith of the Gospel.

The other circumstance of this. Within the last few years a number of small vessels, bearing a strong resemblance to slavers, are appearing among these islands. The cotton planters, especially in Fiji, are drawing their labour largely, if not chiefly, from this group. Small vessels are sent among these islands; the natives are engaged for six or twelve months; in the case of Fiji it is generally for five years. We do not know that force in any case has been resorted to; but we have no hesitation in asserting that the ignorance and credulity of the poor natives are, to a large extent, taken advantage of. The natives, in most cases, know nothing either about where they are going, or how long they are to be away; and when away, they are wholly in the power of their masters; they can do nothing to enforce the terms of agreement, even if they had consented to them. It is difficult to ascertain the numbers taken away in those vessels, but our belief is that there are not fewer than a thousand natives, all strong, able-bodied men, in Fiji and other places, and the evil is likely to increase every year. We mention this to stimulate the friends of missions to renewed activity in their efforts to evangelize these islands. It is only Christianity that can save the natives from the many evils to which they are fast becoming a prey. From the islands, or parts of islands, where the natives are Christians, few or none have been taken away. On Aneityum all the natives are growing cotton on their own account, on their own lands. On Fatè they are about to follow the same course. In this way the resources of the islands and the energies of the natives are being developed, and a healthful and permanent commerce is being created. It is from the heathen, not the Christian, islands that the natives are being carried away into this state of modified slavery. Christianity is that principle which everywhere represses evil, conserves whatever is good, and quickens into healthful activity all the dormant energies of man.

Our work hitherto on this group has been largely preparatory. The unhealthy nature of the climate, the diversity of languages, the ferocious character of the inhabitants, the breaking up of the missions once and again on several of the islands, and other untoward circumstances, have rendered missionary operations on this