The husband then sends for his nearest relative, or his best friend, and addresses him as follows: "That which is written the hand of man cannot efface. I have used all the means; not one of them has succeeded; neither the fumigations of Acheb nor the decoctions of Farouni, nor the applications of Bou Najaa, nor even the fire El Ki, or the talismans of the holiest of our Marabouts. Nothing, I repeat, has been able to drive away the cold which kills. God is my witness that for my ... I have not spared either my sheep or my wheat. I have sacrificed black hens, white hens, red hens, and have even sacrificed camels. All has been in vain; her color is not good, and I see well that the end is near. Oblige me by calling together our relatives and friends: as to the rest, I am quite ready for this terrible event. I have brought the winding sheets from the town.

......

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mur resigns herself courageously to her fate. Her children are then brought to her one by one; the oldest claims her blessing, and to the youngest she gives a mother's last kiss. If she does not recognize them their names are called to her. They are then recommended by her to her neighbors or relations, saying, "Watch over them; I leave them in your hands. Remember, the good you do in this world is given back to you in the next." Then to her children, "And you, my dear children, rest in the good way. I am going to leave this house, this earthly habitation. Do not grieve, your father or some one in his stead will look after you."

If there has been any discord between the man and his wife, at this solemn moment the husband approaches, and says, "In the name of God, I ask you to pardon and forgive the past." An Arab who re

I have musk, camphor, incense, aloes, sandal wood, benzoin, and even water from the sacred well Zem Zem, which my uncle gave me when he returned from Mecca. My provisions are abundant. I have sheep, butter, and cous-cous. I am not short of milk, and have plenty of figs, dried raisins, dates, and, God be thanked, plenty of salt and plenty of pepper. Let everyone know that I will spare nothing, for as the all-powerful One has richly provided me with the dross of this world, I intend to use them for the honor of the family." He continues in this strain for some time, saying to his friend, "I know you love me sincerely, please give me another proof to-day by undertaking for me these painful details."

The entire family do not delay to gather around the bed of death. When the sick one sees herself surrounded in this manner by her relatives she knows her end to be near, and without complaint or mur

fuses to do this incurs the reprobation of all, and they say of him, "He actually saw his wife die without asking her pardon." But as to the dying one, she is not expected to ask the pardon of anyone, having quite enough to do to implore the grace of God for herself and those she is going to leave behind. Then as the end draws near comes the moment for confession of faith, the witnessing for God. One of the assistants repeats several times (seemingly without intention), "There is no god but God, and our prophet Mohammed is the apostle of God." Others then join and repeat the same words until the sick one in her turn, and without being invited, repeats the sacramental phrase. If she is not able to speak, she is expected to place the forefinger before the mouth, and then lift it upward, which indicates to all that she acknowledges and proclaims the unity of God. No one has any right to force this testimony; it must be spontaneous. Should death overtake her

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without having made this profession, she is thought to have died without being in a state of grace. "But God," say they, "is the most wise." The body is then inclosed in sheets one, two, three, or more, according to the standing of the family. To indicate that a woman belonged to a great family they say she was buried in four sheets.

A man very fond of his wife will not neglect to place upon her head a writing which has been written by a Marabout noted for his poetry. This writing is called the "Reply to the Interrogation," and is intended to secure the good will of the angel who is supposed to record the history of the past life. The following, say they, is the interrogation of the angel in the last day:

O thou who wast so presumptuous during thy life! Who is thy God?

Etouga

The marriage came about in this way. minan, the bride's father, was in need of money (probably to pay for a new wife he had him. self married), and, having a daughter to dispose of, he came to this village of Foula and asked Ndongo Ngwa what dowry he had to give. So he took him inside his house and showed the things there laid up. The man being satisfied therewith, Ndongo Ngwa asked his nephew (whom he calls his son, the father being dead) if he would marry Etouga-minan's daughter. The young man, who was already acquainted with her, answered in the affirmative, whereupon it was agreed that the marriage should take place. Some days later Etouga-minan started from his home again, accompanied by his wives and daughter and a large company of friends, to present the bride to her future husband. Before leaving Angonenzok he fired many guns to celebrate the happy occasion and did the same as they drew near to Foula, their guns resounding loudly through the forest.

After friendly salutations and intercourse, the male visitors, according to a custom of the Fang on such occasions, set about killing fowls wherever they were found in the village, that they might regale themselves therewith. For this they asked no permission from the owners, but left payment for them to be attended to by Ndongo Ngwa. The women of the visiting company, adorned with leaves in the hair, bead necklaces, brass rings on the arms and lower limbs, bells on the ankles, and fine pieces of cloth (many of which things were borrowed for the occasion), gathered in a band in the street, opposite the bridegroom's house.

Having arranged themselves in a circle, with one in the center, they began to dance and sing. The instrumental music was furnished by two young men who beat drums. The woman in the center of the ring sang a few words and was responded to by those about her, all of them dancing vigorously all the while, with what appeared to us strange contortions, but what they and the rest of the people doubtless considered very graceful movements. The same words were repeated over and over again. Then different words and tune were sung. These changes took place every few minutes, thus giving an interesting variety, although neither words nor music were of a high order. Here, for example, is the translation of a few of many ditties which they sang : 1. "A certain person has a face like an antelope which looks at a hunter."

2. "A woman who does not go to get food is like a lazy frog."

3. "Father must give me bells (for my ankles); I want to sing that song."

4. 'What tribe is passing on the river?"

5. "Jimobala [a comical hump-backed man] refuses to give me his bump."

It will be seen that some of these songs are jocular.

At one stage of the proceedings the bride came out of the house and sat on a chair in the street near the dancers. She was then smeared all over with oil and powdered redwood, by them, her mother-in-law taking the initiative.

During the three days in which the singing and dancing were kept up the amount of energy expended by the women was surprising.

Then came the important ceremony of payment of the dowry. This was as follows: 5 guns, 7 kegs of powder, 200 spear heads, 10 matchets, 60 knives, 16 iron pots, 15 boxes, 12 pieces of cloth, 8 jugs, 50 plates, mugs, and basins, 13 baskets of salt, and 2 boxes full of biki, that is, small curiously shaped pieces of iron, a kind of native currency. All these things were laid out in the street before the assembled company and, a satisfactory understanding being arrived at, were taken in charge by the bride's father and his friends, who all shortly afterward departe i to their own village, leaving the bride behind

them. She is allowed to remain for a number of days like a guest, without any work to do, and is daily anointed with oil and smeared with powdered redwood.

After about ten days of this, her mother-in-law hands her a bundle of food tied up in a plantain leaf. The bride takes hold of it and the mother-inlaw catches her wrist and thereby lifts the bundle of food on the fire. This ceremony introduces the young wife to her life of labor. She now begins to work outside with her mother-in-law, in the plantafirewood. Before tion, at fishing and getting planting anything in her own garden she will first plant one of each of the several kinds of ordinary vegetables in that of her mother-in-law.

Although so many goods have been paid as dowry, the business is by no means finished. After a while the bride's father will be back again, demanding more goods. This process will be repeated from time to time, and it never really comes to an end as long as the man lives. Moreover, brothers and cousins of the bride, whenever visiting her, demand a cloth or shirt or some other present. On the other hand, if the woman dies childless, even after she has been married many years, the husband demands back again from her father either another wife in her place, or an equivalent for the dowry which he paid. If the wife dislikes her husband and runs back to her father, the husband demands that she be restored to him or that the dowry be returned. satisfaction is not given in such cases, war is often to death.-Woman's made, resulting in wounds Work.

The Liberia Conference.

When

Sunday schools.

Sunday school officers..

Sunday school teachers..

Sunday school scholars

Churches..

Probable value of churches.

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and Edward L. Brumskine were reported as having died during the year.

The Conference roll gives the names of forty-seven members.

APPOINTMENTS.

MONROVIA DISTRICT, T. A. Sims, P. E.-Monrovia Station, T. A. Sims. Robertsport and Talla, B. K. McKeever. New Georgia, A. H. Watson. Johnsonville, to be supplied. Paynesville and Powellville, J. J. Powell. Marshall, J. B. Krootown Mission, Artis. Vey Mission, to be supplied. Mary A. Sharp.* Monrovia Seminary, Miss M. M. Dingman.*

ST. PAUL'S RIVER DISTRICT, William T. Hagan, P. E.Upper and Lower Caldwell Circuit, F. C. Holderness.* Virginia and Brewerville Circuit, J. D. A. Scott. Clay Ashland Circuit, G. W. Parker. Mellsburg, White Plains, and Arthington, A. F. Nimmo. Robertsville, J. E. Clark. Bensonville and Crozerville, J. N. Holder. Careysburg and New Land, W. T. Hagan, C. B. McLain. Pessa Mission, R. Boyce. Mount Coffee Golah Mission, W. P. Kennedy, Sr.

BASSA DISTRICT, James H. Deputie, P. E.-Paynesburg, to be supplied. Edina, H. C. Russ. Upper Buchanan, to be supplied. Gibboom Mission, to be supplied. Bexley, I. N. Roberts. Hartford and Fortsville Circuit, to be supplied. Fortsville Mission, Henley Wright. Farmington, to be supplied. Mount Olive Mission, James H. Deputie.

SINOE DISTRICT, J. W. Cooper, P. E.-Greenville and Blue Barra, W. P. Kennedy, Jr. Lexington, B. J. Turner, Louisiana and Bluntsville, to be supplied by Z. B. Roberts. Wah Country, J. W. Draper. Settra Kroo, to be supplied. Nanna Kroo, Mrs. Miner* and her son John.* Niffoo, John Smith, E. O. Harris,* and Mrs. Harris.*

CAPE PALMAS AND CAVALLA RIVER DISTRICT, W. D. Nichols, P. E.-Mount Scott, Tubmantown, and Bigtown, J. M. Thompson. Barraka, Miss Grace White,* and her sister Ann. Gakky, to be supplied. Tataky, Anna Whittleld.* Pluky, Elizabeth McNeal,* Miss Wilcox* and Miss Lawson.* Garraway, Miss Agnes McAllister,* Miss Jennie Hunt.* Grand Sess, J. B. Robertson and his wife Lena.* Sasstown, John G. Tate and his wife,* and S. J. Tim.* Cape Palmas Seminary, W. D. Nichols.+ Beabbo, H. Garwood+ and wife,* Eliza Bates.* The following appointments, Plebo, Hedahrabo, Boneka, Gerribo, Bararobo, Eubloky, Wissika, and Pequinnin Sess, were temporarily discontinued on acccount of the war troubles in the country where they are situated. A. L. Buckwalter,* Receiving and Disbursing Agent at Cape Palmas.

CONGO DISTRICT, M. D. Collins, M.D., & P. E.-Mamby, Martha Kah,* Miss E. Buckwalter.* Natomba, Miss Mary Kildare.* Banana, to be supplied. Boma, M. D. Collins and wife. Matadi, James G. Brimson.* Vivi, J. E. Walrath and wife. Mangila, Wm. Snape and wife.* Brook's Station, to be supplied. Mayanga, James W. Jensen.* Kimpoko, E. L. Burr,* J. H. Harrison,* Edward O. Pixley. *Luluaburg, to be supplied. James C. Teter and wife,* absent on sick leave.

Pungo

ANGOLA DISTRICT, A. E. Withey, P. E.- Loanda, L. C. Burling, wife,* and two sons.* Dondo, A. E. Withey and wife,* W. Schnedmiller.* Nhanguepepo, Robert Shields and wife Elizabeth,* Miss McKenzie.* Ben Barrett Station, W. P. Dodson, H. C. Withey, John Gough* and wife.* Andongo, C. W. Gordon. Canadua, Susan Collins.* lange, Samuel J. Mead and wife Ardella,* Mrs. Minnie Mead. Rev. Isham B. Case* and wife,* and Miss Harriet Bacon not yet located.

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Methodist Episcopal Missions in Angola and on the Congo,

AT the Liberia Conference held in Monrovia in January last, Bishop Taylor made the following report respecting the missions in Angola and on the Congo, and the new mission in South Africa:

Our work in Angola during the past year, as we have learned from time to time, has in all its departments made a healthful, steady advance. Months ago I learned that our membership of converted natives at Malange had grown during a year from twenty to upward of fifty, and that they had recently built a new one-story mission house, eighteen by one hundred feet. in addition to the two-story house they built there some years since, both built without foreign

in the redemption of Africa, proceed to work out the significance of our Africa Industrial Nursery Missions.

Our faithful workers on Congo District are beset with innumerable difficulties, but they are making progress in preparing the way of the Lord. A new stone mission house at Vivi is nearly completed. A mission house has been built the past year at Manyanga, a station about two hundred and thirty miles up the Congo River, and improvements have been made to our property at Isangila. A new house, eighteen by eighty feet, has been completed at Kimpoko, at Stanley Pool, three hundred and seventy miles up the river. A small advance in school and Gospel work is being made at nearly all the stations on this district, and within a few months we expect to send out from

help. Our new and permanent mission houses at Ben Barratt Station are nearly completed.

The industries of the Angola District, have during the past year paid all current expenses, including the new house at Malange, and have added a surplus of about four hundred dollars to their trust fund. The repairs of old stations and the erection of new substations are classed as current expenses, and paid from the profits of our industries. The erection of houses for new stations is by the use of funds given to us by our home partners in England aud America,

We have a small, but growing, church membership in each of our Angola stations, but none so large as at Malange. We suffered, by the wreck of a Coanzo steamer a few months since, the loss of twelve hundred dollars' worth of mission goods. We will proceed immediately to open another new station to bear the name of our friend, Dr. L. W. Munhall, who, with the help of his friends, has furnished the funds. We shall, by the mercy of God and the liberal patronage of his people, who are specially interested

America to Congo a large reinforcement of missionaries. Our steamer, Anne Taylor, is a success in herself, but not yet running to so great advantage as we hope to see.

He

In the whole extent of my Industrial Missions on this West Coast, and in South Central Africa two of my missionaries have died. The first was William H. Mead, who was one of the noble band of pioneers who went with me to Angola eight years ago. was a great mechanical genius, a man of patient industry and indubitable energy, quiet but persistent and cheerful. He was a holy man, both by profession and by manifest possession. Though about forty years of age when he went to Angola, he so mastered the Portuguese and the Ambunda languages as to preach in them fluently and effectively. He and his wife, Minnie, took six children with them to Our work. Nellie, their oldest, was an earnest Christian, a natural musician, and a good missionary worker, but died when sixteen years of age. Edna, her sister, a sweet Christian girl of great promise.

died at about thirteen. Samuel, her brother, was appointed as a helper of Brother Shields, a station many miles from home, when but ten years old; and went thence to glory, without stopping to say goodbye to his kindred. He was soon followed by his in

fant brother.

When Brother Mead was dying he asked his wife it she desired to take the children still left on earth home to Vermont to be educated. She said: "No, I prefer to educate them in the work at the front." Johnnie, about fourteen years of age, made his father's coffin of rough boards. His mother lined it with white cambric and covered it with black cloth, and then read the funeral service from our book of Discipline, and laid him down to sleep beside Nellie and Samuel. Edna and the baby sleep at Malange. Our mission in Angola is rich in being able to send such a jewel as Willie Mead to the treasure house of our King.

Our other sainted one was Jeannette Peck, wife of our pioneer brother, W. P. Dodson. She was a beautiful young woman, of rare adaptability to our varied work, and gave great promise of usefulness as a missionary and educator. Her husband is in charge of Bon Barrett Station. His health was so impaired in the early part of the year that his presiding elder and others advised him to make a voyage to the United States, and try and recover his health. Jeannette concurred, and said that she would carry on the work during his absence. He wrote me be would rather die in the work than to go home, unless clearly seen to be the will of God. I arranged for his passage home, but the next news that I received was that his heroic wife had gone to her home in heaven. Her husband holds on to the work daily in sight of her grave.

We purpose, God willing, to open a mission this year in Zambezia-a large province being opened by the English government, bounded on the north by the Zambezi River. This river is called after "Nzambi," God, and the name "Zambezia " means God's country. The government has promised to exclude both slavery and rum, and we wish to cooperate with them in planting and developing Christian civilization there by means of industrial education, nursery missions, and Gospel preaching. Rev. E. H. Richards and wife will lead our pioneer movement in that wonderful field. They have great ability and proved adaptability to such a work.

How Kings are Crowned on the Niger. KINGS in Africa are often very cheap kind of men. They have little that seems royal about them either in their dress or in their homes. Indeed many of them go almost naked, and such clothing as they have is usually of a tawdry kind, and their houses are frequently such as we should not consider good enough for our horses; and yet these kings have a

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good deal of authority, and there is nothing which an African loves so much as to rule over others. The following account was given in the Church Missionary Quarterly Token, of the way in which kings are crowned at the town of Brass, on the Niger River. The story was written by Rev. D. C. Crowther, son of that remarkable man, Bishop Crowther, who was once a slave boy and afterward bishop. This is Mr. Crowther's account of the crowning:

"A secret meeting is first held by the chiefs of the country, at which they unanimously select one person of the royal line to be made king. A public meeting of chiefs is next held, a few days or weeks after, when the party chosen is called to attend. On his arrival about half a dozen men, hidden for the purpose, rush out and take hold of him. Astonished at such proceedings he naturally asks, 'What have I done?' He is then told by the eldest chief that the Ebebege told them he is to be king. (Ebebege is a square frame made of wood, and carried by four meu, who profess to be directed where to go by this frame, which is supposed to be inspired by the spirit of the fathers.)

Then the other chiefs answer, Yes, yes, so it is; did not the Ebebege tell us so?' He is not allowed to return home, but is led to a house, and put in a room already prepared to receive him. His shirt is taken off, leaving only his handkerchief cloth round his loins; then he is told to sit on a stool and is chalked over from head to foot; this is the anointing. For three days he is to be alone in this room, chalked, his meals brought to him by serv

ants.

"On the fourth day a public meeting is held of the whole country people. The king-elect, after washing, is dressed in a most expensive cloth and shirt. Loaded with corals around his neck, arms, and feet, he appears and sits on a large armchair, and is exhibited to the people as their king, amid loud exclamations and praises. When silence is effected a chief advances, and on getting near the king gives him a crack on the head, saying, 'The country is in your hand; mind it well.' Another comes and gives him a box on the ears, saying, 'Keep your ears open, do justice, and give right judgments.' Another comes and gives him a thump on the forehead, saying, 'Keep your head clear, and pity the poor:' and so on till twelve or fifteen chiefs, as the case may be, have duly impressed the king concerning his official duties both by word and thumping.

"After this the priests appear with their sacrifices, and killing of goats and fowls, to propitiate the gods and the forefathers. These the present

Christian king refused to have performed for him, and they were dispensed with. After the sacrificial performances a day is chosen for the whole of the inhabitants to go out fishing for the king. I witnessed when at Nembe on April 20 the second