in memory (if they would but use their ears to hear!) and work at last its own solution (cf. Luke ix. 44 sq.).] In Mark iv. 11 sq. and Luke viii. 10 it is noticeable that "because" has given place to "that" in more literal accordance with the language of the prophet. The occasion in John xii. 39 sq. is a different one, and the language (it is the writer's and not that of Jesus) has an interest of its own: "For this cause they could not believe, because Isaiah said again, 'He hath blinded their eyes,' etc." Does "for this cause " refer in substance, as it does in form, to "Isaiah said," as if the prophecy, assumed to refer to the Jews of Jesus' time, compelled in some way its own fulfillment; or does it refer to the subject-matter of the prophecy, and to the conditions there set forth? The former reference would agree with the familiar formula "that it might be fulfilled," to which we shall presently recur. Two other quotations of the passage in Isaiah are found: Acts xxviii. 25 sqq., where Paul dismisses with it the disbelieving Jews at Rome; and Rom. xi. 8, where, in a somewhat milder temper, he sees in it an explanation of the existing alienation of his countrymen; an estrangement, however, which is not always to continue, for at last "all Israel shall be saved."

Notice the following passages in which the telic particle suggests (to us) an ecbatic sense: Matt. xxiii. 35 [after mention of the maltreatment by the Jews of the messengers to be sent to them], "that upon you may come all the righteous blood shed, etc." Luke xiv. 10, "Go and sit down in the lowest place, that when he that hath bidden thee cometh he may say to thee, Friend go up higher." 2 Cor. iv. 7, "We have this treasure in earthen vessels, that the excellency of the power may be of God, etc." Hebrews xii. 27, " And the expression, yet once more,' signifieth a removal of those things that are shaken, as of things that are made, so that those things which are not shaken may remain." 1 John i. 9, "If we confess our sins, he is faithful and just that he may forgive our sins," where iva has almost a substantive force, in forgiving, exemplifying the foregoing adjectives.

Further illustrations of this substantive use of the telic particle are: Matt. xii. 16, "He charged them not to make him known;" Mark v. 43, "He charged them much that no man should know this;" and some other very similar passages. Luke v. 14 and viii. 56 are instructive, as showing the use of the infinitive (really a noun) instead of iva, to express the subject-matter of the charge.

We recur, in closing, to the familiar formula ἵνα (ὅπως) πληρωθῇ not for the purpose of entering upon a theological or philosophical controversy, to the suggestion of which the words so easily lend themselves, but to call attention to some alternative phrases which must make us hesitate to press here the telic force of iva. Matt. ii. 7 and xxvii. 9, tóte ἐπληρώθη, xiii. 14, καὶ ἀναπληροῦται, John xii. 14, καθώς ἐστιν γεγραμένον, i. 23, καθὼς εἶπεν . . . ὁ προφήτης, Luke iii. 4, ὡς γέγραπται ἐν βίβλῳ, etc., Matt. iii. 3, οὗτός ἐστιν ὁ ῥηθεὶς δία . . . τοῦ προφήτου. Of these formulæ the last is the most difficult; but even this may be explained by giving to the copula the pregnant force whose incipient stage we may, perhaps, recognize in such simple metaphors as, I am the door, the vine, etc., and which, in a more highly developed degree, it almost certainly has in such passages as, "to be carnally minded is death, etc.," "this is life eternal, to know thee, etc.," and "this is the love of God, that we keep, etc.," where "is"-though one is slow to acknowledge it, and so

give up a valued homiletic use of these texts - is more than the mere copula, and is pregnant with the meaning, leads to, secures, is earnest (or evidence) of, and the like. So in the passage before us, "this is he, etc.," "is" may fairly be rendered by brings to mind, answers to, etc. The other phrases, expressing, as they do, scarcely more than an observed resemblance or correspondence between an event or object and a remembered scripture, strongly suggest that no more is necessarily involved in the ἵνα πληρωθῇ.

EASTPORT, MAINE.

H. D. Catlin.

THEOLOGICAL AND RELIGIOUS INTELLIGENCE.

A GENERAL VIEW OF MISSIONS.

SOUTH AFRICA.

THE "Missionary Herald" for April, 1886, gives a description of the Jubilee of the Zulu Mission, held on the 20th of December, 1885, being fifty years from December 20, 1835, when a vessel carrying Rev. Aldin Grout, Rev. George Champion, and Newton Adams, M. D., constituting what was then called the Maritime Mission to Southern Africa, came to anchor in the "roads of Natal." At the jubilee exercises, which included the dedication of Jubilee Hall, to be used by the training school, there were present, besides the missionaries and their immediate friends, many Natal colonists, including Sir Charles Mitchell, the English administrator. Sir Charles made an admirable speech, in which he said: "The task in hand at these stations is an heroic one; the shallow criticism that nothing has been done is an entire mistake. When the stupendous difficulties in the way are considered, the results achieved in fifty years must not be looked upon as discouraging. The task is no less than the turning of a savage people to civilization, from nomadic to agricultural and industrial pursuits. If such a radical change is to rest on a solid foundation, it must be by slow and gradual operation, by placing those foundations deep down in the soil. If soundly started, the superstructure will arise, rapidly and complete, as the walls of this building arose after the foundation was laid. . . . True conversion was slow work, and the slower the more durable. He wished, in conclusion, to convey to the missionaries the hearty sympathy of the government of this colony in the work in which they were engaged, and the earnest hope for a happy and successful future within these walls, both for themselves, and above all for the natives, for the government were conscious that in their task of governing the natives of the colony the work of the missionaries was a very material assistance." The "Natal Mercury" speaks to the same effect: "We wish now to do in the name of the press what Sir Charles Mitchell will do in the name of the colony, and that is to recognize the faithful and persistent efforts of an unselfish and devoted body of men to win over to Christian life and practice the heathen inhabitants of this colony." "The Jubilee has been eminently successful, and the American missionaries proved that they have kept their true work steadily before them."

The Rev. Aldin Grout, one of the three original missionaries, furnishes

an interesting description of his first experiences in Natal. It was then a "howling wilderness" in the most literal sense, being overrun by "all the large and small wild beasts and serpents," which the immense increase of population, both white and native, with the introduction of fire-arms, has either exterminated or reduced within manageable proportions. There were then, it was thought, not over three thousand natives. There are now three hundred and thirty thousand, mostly refugees from Zululand, who are governed by their own laws, but are protected by the English. Mr. Grout gives an amusing account of his interview with Dingan, the chief of the Zulus. He asked the missionaries if they had ever seen so large and fine a house as his hut of twenty-five feet square. He made some extemporaneous efforts to learn to write, but finding, contrary to Dogberry's opinion, that it did not come by nature, dismissed it in disgust as a piece of witchcraft of a peculiarly unavailable sort. Neither he, nor Umpande, his successor, nor Cetywayo, Umpande's successor, wanted missionaries; but Udinizulu, Cetywayo's son and successor, has at last sent for them. "It has taken four generations of chiefs to secure the toleration of Christianity in Zululand.' Meanwhile the missionaries of the American Board have all been within the Natal Colony. Repeated attempts to settle in Zululand led to the destruction of houses and goods, until, when the missionaries seemed likely to be driven off the continent altogether, Sir Peregrine Maitland, of the Cape Colony, sent back Mr. Grout to Natal as "missionary to her Majesty Queen Victoria," and so saved the mission. It is stated that a nephew of Cetywayo, after six years of study in Stockholm, has returned and is about to establish a mission among the Zulus.

- The East Central African Mission, which has lately been established, is described by the "Herald" as "at once the foreign missionary enterprise of the Zulu Mission in Natal and an independent movement to reach the tribes in the interior of Africa with the gospel." An interior mission to the Zulus was opened contemporaneously with the Natal mission, but had to be given up by reason of the wars between the Boers and the natives. The Zulu Mission, however, has often cast its eyes towards the regions northeast of the Limpopo River, and Matebeland, in which the Zulu language is either vernacular or widely understood. But fewness of missionaries and a certain indifference of the native churches restrained them until the echoes of Livingstone's and Stanley's discoveries began to ring among them. The plan has now been resumed, and the new mission, which is seated in Umzila's kingdom, and under his encouragement, and which has been very kindly aided by the Portuguese authorities, under certain restrictions more nominal than real, now occupies a region which is thus penetrated for the first time by foreign explorers, and which stretches five hundred miles along the coast from the mouth of the Limpopo River to the Zambezi, being the natural way of approach to a vast inland territory, and which "seems to be thickly peopled by tribes that offer an easy access to missionary labors." The East Central African Mission, therefore, has been fully established, consisting of three families. It really dates back to 1880, when the Zulu Mission sent Rev. Myron W. Pinkerton, a younger member, to explore. Everything was in best train, when he suddenly died. In 1881 the Mission sent Rev. E. H. Richards, who has been joined by Rev. Willian C. Wilcox, and Rev. Benjamin F. Ousley. The latter gentleman was born a slave in the family of Mr. Joseph Davis, brother of Jefferson Davis. He

was set free by the Proclamation, and, with his wife, was educated at Fisk University. About fifty have renounced heathenism and are persuading others in turn, though it is thought best to be slow in baptizing. The schools are large, and attendance fairly regular. It is hoped from this base to work steadily towards the heart of the continent. And, which is of peculiar significance, as is hoped, for the future, four native helpers from the Zulu churches have been found to strengthen the mission.

- An appeal comes from Rev. H. B. Bridgman, of Umzumbi, in the Zulu Mission. "I hear of a revival of missionary interest in both Hartford and Yale seminaries. Will all pass by on the other side' and go to Japan and China? Has the man of Africa, bruised, robbed, sick with ignorance, degradation, and sin, and for whom Christ died, no claims on the strong, healthy, enterprising Christian young men of your theological seminaries? We beg, we implore. It is not only Japan and China that are waking from the sleep of ages: Africa herself is feeling the throb and whir of this nineteenth century.' It is time to thrust in the gospelsickle as never before. Vast fields in Africa are as healthy as the Mississippi Valley, if not as healthy as the hills of New England. Let them come, a dozen new recruits for Natal; another dozen for Bihé and Umzila's, which as yet we have scarcely reached." In the Annual Survey of the Missions of the American Board, by Dr. N. G. Clark, found in the November "Herald," the East Central Mission is thus adverted to: "The last three Sundays in March the audiences at public worship averaged over three hundred. The interest is wide-spread. The natives have learned that the missionaries are unlike other white men whom they have known. The native tribes around the stations are eager to learn to read and are easily impressed by the truths of the gospel. Unlike most Africans, these people show an unusual readiness to engage in manual labor and to assist the missionaries in every way. The impression made at this early day, the genuine religious interest developed, and the outlook for the future are without precedent, so far as we know, in the history of African missions. The record reads more like a report from Micronesia. The three brethren are fully occupied with the work now in hand, teaching, preaching, reducing languages to writing, translating, and laying foundations. They cannot reach a tithe of the people near them who are waiting for Christian teachers. Is it strange that they call for an immediate reinforcement of eight men? Considering the field open to effort and the wonderful success that has attended the missions thus far, it would be difficult to point out a more urgent or a more inviting field of labor."

-In March, 1886, a Zulu chief, Sakayedwa, who in his boyhood had known a little of the missionaries, wrote to Mr. Wilder: "Let the children come and rain in light on my dark eyes so that I may see where my father did not see." Again, in a personal interview: "Dumisa, my father, led me astray by giving me many wives; I do not wish my son to be looked upon by the white people as a fool, as they look upon me. I wish him to take but one wife." At this station of Polela Mr. Wilder had examined twelve candidates for church-membership, and in view of these and of the despairing urgency of the people of the whole region for schools he does not know what to do or to say.

-In the December "Herald "apprehension is expressed as to the working of a treaty which had then just become known, having been made in

1885, between Portugal and Gungunhana, or Umganu, as our missionaries call him, son and successor of Umzila. It reduces Umganu to almost absolute dependence on the Portuguese, and pledges him particularly to favor any missions which they may establish. The "Herald " fears that this will make a great difference in the treatment of Protestant missions. Yet, as the Portuguese have been slack as to their own missions, it is to be hoped that nothing may come of it. Portugal is at least not afraid that American missionaries will hatch any schemes for territorial aggrandizement. The treaty, however, seems to have been no sooner published than violated by a general combination of northern chiefs, who swept down upon the province of Inhambane, routed the Portuguese forces, and caused the flight of the missionary families to the coast. But before long peace is reported as again prevailing, and everything going on about as usual. What Umganu's present relation is to his Portuguese suzerains, whom he proclaimed and then attacked, is left unexplained. -Mr. Ousley, writing in December, 1886, does not speak very encouragingly of the people around him. He says that they have, indeed, some vague ideas of a future life, but are very skeptical and indifferent as to all that implies a judgment to come. At Inanda, in the Zulu Mission, January 10, 1887, Mr. Pixley wrote that fifteen had just been baptized and admitted to communion. - Mr. Pixley says also: "On account of the constant turmoil, amounting almost to anarchy, in a portion of that country given to the Zulus after its conquest by the English, we have been hoping that the British government would assume the Protectorate, and thus put an end to tribal difficulties and defend the natives from oppression on the part of violent, Zulu-hating Boers, who have taken possession of a large slice of the territory. . . . The natives living on our stations seem very desirous that their fatherland should come under the protection of England, for they look with irrepressible longing for the time when they or their children shall be able to go and live in that country, which for pastoral, if not for agricultural, purposes is superior to Natal."

- It may be well here to note the nature of the population of Africa. Deducting such tribes as the Berbers, Moors, Copts, Abyssinians, and Arabs, in the North, who are not in any proper sense negroes, and the Hottentots and Bushmen in the extreme South, who are equally distinct from the negro, being more nearly akin to the Malays and Mongols, the great bulk of the African tribes are either Negroes proper, or, in the Central South and the Southeast, that great Negroid race, of which the Zulu-Kaffres are the best-known representatives, and which includes, also, the Bechuanas, and all the other wide-spread families of the Bantu stock, of whose common language the Zulu-Kaffre is stated by the Encyclopædia Britannica to be the typical representative, bearing very much the same relation to the other forms as that which the Sanskrit bears within the Indo-Germanic family. Some put this great Bantu or Kaffre race entirely apart from the Negro, but the Britannica declares it beyond all doubt to be only a deep differentiation of it. And certainly any one who has lived long among the negroes and reads the accounts given by missionaries and travelers of the Bantus or Kaffres, will find it hard to distinguish the two races essentially. Worldly good sense and reasonableness, sensuality, superstition, and spiritual indifference seem common to the two, though the Negro, perhaps, inclines to an intenser superstition and the Bantu more to indifference. Mentally and physically,