After this I intend to devote some little time in thinking out and coining Aino names, for the naming of the people constitutes a real difficulty, so many knotty points have to be avoided, and delicate and perplexing crochets humored. God grant that "Tomun-mat," "the shining female" or "girl," may, indeed, henceforth shine to the glory of her Saviour, and be a bright jewel in his crown.

Madame Blavatsky and Esoteric Buddhism.

BY PROFESSOR MAX MULLER.

MADAME BLAVATSKY felt strongly attracted to the study of Buddhism. Like many people in our time, she was, I believe, in search of a religion which she could honestly embrace. She was a clever, wild, and excitable girl, and anybody who wishes to take a charitable view of her later hysterical writings and performances should read the biographical notices lately published by her own sister in the Nouvelle Revue.

Madame Blavatsky was one of those who want more than a merely traditional and formal faith, and she thought she could find what she wanted in India. To India, therefore, she went with the object of being initiated into its ancient law and mysteries. There she met Dayânada Saravasti, the founder of the AryaSomâj, but neither did he understand English, nor she any Indian language. Still, there sprang up between the two a mutual but mute admiration, but this did not last long, and when they began to understand each other better they found they could not act together. I am afraid it cannot longer be doubted that Dayânada Saravasti was as deficient in moral straightforwardness as his American pupil.

Unfortunately, she took it into her head that it was incumbent on every founder of a religion to perform miracles, and here it can no longer be denied that she often resorted to the most barefaced tricks and imposition in order to gain adherents. Many were taken aback by the assurance with which this new prophetess spoke of her intercourse with uuseen spirits, of letters flying through the air from Thibet to Bombay, etc., etc. Her book called Isis Unveiled shows an immense amount of drudgery and misdirected energy, but to quote her blunders would be endless.

No one can study Buddhism unless he learns Sanskrit and Pali. But even her informants must have been entirely ignorant of those languages or they must shamelessly have imposed on her. Whether she herself suspected this or not, she certainly showed great shrewdness in withdrawing herself and her esoteric Buddhism from all possible control and contradiction. Her Buddhism, she declared, was not the Buddhism one might study in the canonical books, it was Esoteric Buddhism. It is not in the dead letter of Buddhistic sacred literature, she says, that scholars may hope to find the true solution of the

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metaphysical subtleties of Buddhism; and, to make all controversy impossible, Madame Blavatsky tells us that "when she uses the term Buddhism she does not mean to imply by it either the esoteric Buddhism instituted by the followers of Gautama Buddha nor the modern Buddhistic religion, but the secret philosophy of Sâkyamuni, which, in its essence is identical with the ancient wisdom-religion of the Sanctuary, the preVedic Brahmanism. "Gautama," we are assured, "had a doctrine for his 'elect' and another for the outside masses."

Madame Blavatsky might have achieved some success if she had been satisfied to follow in the footsteps of Rider Haggard or Marion Crawford; but her ambition was to found a religion, not to make money by writing new Arabian Nights.

If I were asked what Madame Blavatsky's esoteric Buddhism really is, I should say it was Buddhism misunderstood, distorted, caricatured. There is nothing in it beyond what was known already, chiefly from books that are now antiquated. The most ordinary terms are misspelled and misinterpreted. Mahátma, for instance, is a well-known Sanskrit name applied to men who have retired from the world, who, by means of a long ascetic discipline, have subdued the passions of the flesh and gained a reputation for sanctity and knowledge. That these men are able to perform most startling feats and to suffer the most terrible tortures is perfectly true. Some of them, though not many, are distinguished scholars. But that some of these Mahatmas are impostors is but too well known to all who have lived in India. If there is any religion free from esoteric doctrines, it is Buddhism. Buddhism was the highest Brahmanism popularized, everything esoteric being abolished, the priesthood replaced by monks, and these monks being in their true character the successors and representatives of the enlightened dwellers in the forest of former ages. I will only add that now that my series of the sacred books of the East has been brought out with the cooperation of the best oriental scholars, they will, for the future, render such aberrations as Madame Blavatsky's Esoteric Buddhism impossible. -Nineteenth Century.

The Mosque at Mecca and Moslem Worshipers.

THE telegraph announcement of the death in Arabia, by cholera, of several thousand Moslem pilgrims, awakens an interest in Mecca and in that religion which prompts so many worshipers to make pilgrimages to its sacred shrines. The city of Mecca is about forty-five miles due east from Jiddah on the Red Sea, an lies in the heart of a mass of rough hills. It has a population of about sixty thousand. Here are the Kaaba, or Holy Stone, said to bear the imprint of Abraham's feet, the well Zem-zem, etc. Every Moslem is expected to go at least once in his life to the Holy City, and large caravans are organ

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business. Poor Hadjis, diseased and deformed, lie about among the pillars in the midst of their miserable baggage. Public schools are held for young children. Learned men deliver lectures; ulemas recite the Koran. At the gates sit scribes, with inkstands and paper for writing letters and contracts, and producing amulets and love charms.

At the northeast corner of the Kaaba, near the door, and four to five feet above the ground, is the famous Hadschar-el-Aswad, or Black Stone. It is an irregular oval, says Burckhardt, about seven inches in diameter, with an undulating surface, and seems to be composed of several stones of different sizes cemented together. It is worn to its smooth surface by the millions of kisses and touches it has received. The Moslems say it was originally white, but has become black by reason of men's sins. It is surrounded by a border of cement rising a little above the surface, and this again by a broad band of silver gilt. Burton said the aperture in which the stone is measures one span and three fingers long. Burckhardt describes its color as a deep reddish-brown, approaching to black. It appeared to Burton black and metallic, and seemed to him a common aerolite, with a thick, shaggy coating, worn and polished. It is not improbable that the stone obtained its sacred character with the pagans on account of its meteoric origin.

Round the Kaaba is a fine pavement of granite, polished like glass by the feet of the faithful, describing an irregular oval. It is surrounded by iron posts supporting cross rods, from which hang green glass globe lamps, which make a faint illumination. Indeed, the the usand lamps of the court make little impression on the gloom of night. Beyond the poles is a second pavement eight paces broad, a little elevated, and round that another, higher and broader.

The ceremony of Tawaf, or circumambulation, is performed on the inner oval pavement of polished granite. It consists in circling the Kaaba seven times, ejaculating the proper prayers at the proper points, and kissing the blick stone. The first three circuits are made at a quickstep pace, called running; the four latter slowly and leisurely. Usually in the Hadj the crowd about the Kaaba is so great that it is difficult to reach the sacred stone to kiss or even touch it. Burton, by the aid of a dozen stout Meccans, literally fought his way through the enraged Bedouins, and while kissing and rubbing the stone carefully examined it for two minutes, and decided that it is a big aerolite. After that he repaired to the well Zem-zem, took a copious draught of the, to him, nauseous water, and was deluged with three skinfuls of it dashed upon him in order to wash away his sins.

The instructions as to the ceremonies required of the Moslem pilgrim on his arrival at Mecca as given in the Mohammedan theological works are very ex ct and are as follows:

MECCA AND THE KAABA.

Upon his arrival at the last stage of the journey near Mecca he bathes, and, divesting himself of his clothes, he assumes the pi'grim's sacred garb, which consists of two seamless wrappers, one being wrapped around the waist, and the other thrown loosely over the shoulders, the shaven head being

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left uncovered. The pilgrim, having now entered upon the journey, wends his way to the sacred city, singing, as he trudges along, the pilgrim's song known as the Talbiyah:

"I stand up! For thy service, O God! I stand up!
I stand up! There is no partner with thee! I stand up!
Verily, thine is the praise! The blessing! The kingdom!
There is no partner with thee!"

Immediately on his arrival at Mecca the pilgrim performs the legal ablutions and kisses the sacred black stone. He then encompasses that strange, cube-like building, covered with a black curtain, seven times. Three times he runs around it with a quick step, and four times at a slow, measured pace, even as the prophet did twelve centuries ago. He then proceeds to the very place where the patriarch Abraham prayed when he visited Ishmael in the Arabian desert. The pilgrim then passes outside the city wall and ascends the hills of Safa and Marwah, and three times runs from the top of one bill down to the valley and up to the top of the other. Then on the seventh day he listens to a good long sermon in Arabic, setting forth the excellences resulting from pilgrimages. Then on the eighth day he proceeds to the sacred valley called Mina, the very spot where Adam "wished" for paradise in the world's remotest ages. The ninth day finds him at Mount Arafat, the place where Adam and Eve (hav ing forfeited heaven for eating wheat, and having wandered in separation for many years) met once again on this mount of "recognition," which is situated twelve miles from Mecca. The tenth day is the great "day of sacrifice" observed throughout the whole Moslem world. It is on this day that the pilgrim, according to his means, takes a sheep or a goat or a cow or a camel, and placing its head in the direction of the sacred black stone, plunges a knife into its throat with great force, and cries, with a loud voice, "God is great! O God, accept this sacrifice from me." Before this day of sacrifice is over the pilgrim stands before the three pillars in Mina, which are known as the great devil and the two little devils; and, casting seven stones at each, expresses in a symbolic form his hatred of the prince of evil. The next three days are days of well-earned rest, and the pilgrimage is over. The Hadji, as the pilgrim is now called, drinks of the water of the well Zem-zem, within the precincts of the mosque at Mecca. The pilgrimage is now over and the pilgrim returns to his native land as pure from sin as the day in which he was born.

Missionary Volunteers, Attention!

BY REV. WILLIAM H. LACY, B.D.

THE Foochow Mission of the Methodist Episcopal Church is in great need of several new missionaries, and money is now in the treasury with which a trained nurse and two single men, or a man and wife,

may be sent out to us if proper candidates can be secured.

Let not the frequent calls for money which are every where seen and heard delude you into the belief that the supply of workers is equal to the demand. The need of money is very urgent in every mission field, and I presume we shall receive for our work next year considerably less than we have asked for what seemed necessary. But it often happens that when provision is made for the outgoing expenses and support of missionaries, the workers do not present themselves and the money lapses into the treasury. This has occurred several times in the history of the Foochow Mission during the past ten years, and no doubt other missions have had the same experience. Certain it is that the Foochow Mission is one of the most attractive within the bounds of Methodism,

In general the climate is delightful-to some, though enervating to others-the country is beautiful, scenery grand and picturesqe; here "every prospect pleases, and only man is vile." If you long to labor where millions are sitting in darkness, blinded by superstition and enslaved by sin, come to Foochow; if you seek a field white unto the harvest, thrust in the sickle here; if you would enjoy teaching and training those who have given up their idols and come into the Church of Christ, in the Foochow Mission you will find thousands, yes, thousands of "Christians," who need your help that they may know how to live as becomes their profession.

There is no department of missionary work which does not call you to the Foochow Mission. The Hokchiang and Haitang Districts, with about two thousand five hundred members and probationers, have no one to superintend the work. The Hinghua District, with over two thousand members and probationers, and hundreds coming into the Church every year; with a theological school, boys' boarding school, a dozen day schools, and about fifteen circuits, calls you to assist our overworked brother and sister who nobly carry these heavy burdens. The longbing District, one hundred and fifty miles from Foochow, embracing three counties, and two hundred miles beyond, with not a single missionary of our Church, calls loudly for a half dozen men to develop. the work already well begun, and press on into the frontier until we join hands with our Central China brethren. The beautiful new hospital at Kucheng, already crowded with patients, calls for a trained nurse to assist in the healing of the body and apply the "balm of Gilead" to sin-sick souls. The Ingchung District, with a missionary family four days away from a physician, with hundreds of Christians and thousauds of diseased and suffering worshipers of idols, urgently pleads for a medical missionary to meet the pressing needs. The work at Foochow, including day schools, boarding schools, training school, theological school, and Anglo-Chinese college, in which

are gathered hundreds of pupils, besides the business interests of the mission, including a press which sends out over a million pages every month, needs helpers in every department. Reader, does it not need you?

Last year money was provided for the outgoing expenses and the fourth quarter's salary for a trained nurse for the Wiley Hospital. Thus far we have heard of no one who has offered herself for this important position where glorious work may be done for the Master. One of our missionaries at home on furlough will not be able to return this year, and his salary is now available for new workers. It is sufficient for the outgoing expenses of two. Our mission has asked the Board to send them out immediately. The most favorable time for coming to Foochow is the fall or early winter. If you act romptly you will be able to reach Foochow in time to begin work during the most delightful season of the year. If others shall have been accepted before you respond to this call let it not hinder you, for we are asking for five new workers for 1894, and believe the money will be available after the meeting of the General Missionary Committee in November.

Do you feel that God has called you to do foreign missionary work? Have you so far completed your preparation for it as to be able to start for the field within a year? If so, send your name at once to the Missionary Secretary, Dr. C. C. McCabe, 150 Fifth Avenue, New York; and do everthing in your power that God's call may be responded to and the way opened as soon as possible. Foochow, China.

Report of the Peking University.

BY L. W. PILCHER, D.D., PRESIDENT. WHEN the last report was made Durbin Hall was in process of erection. The building was completed in season for the opening of the fall semester, and has supplied dormitory accommodations for the students of the collegiate department. Rooms for the president's office, for recitations of the college classes, and the weekly meetings of the literary society, for the recitations of the theological department, and space for the library and museum, have been set apart in the building until such time as permanent accommodations shall be provided in a building especially erected for the purpose.

The building has called forth the commendation of all who have seen it, and Bishop Mallalieu pronounced it "the best built and most satisfactory edifice in all educational work in China." And after the experience of a year we are unable to suggest any material improvement in the plan.

In the early spring the grounds were graded, removing many unsightly heaps of refuse, and greatly improving the appearance of the campus.

At the same time, through the liberality of

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friends, both foreign and native, we were enabled to set out over a hundred and fifty trees and shrubs, representing all the most common species found in the vicinity of Peking. It is our intention to add to the variety from year to year, with a view to establishing an arboretum containing every kind of tree and shrub that can be made to grow in the open in this climate.

With funds donated for the purpose the grounds have been enlarged by the purchase of a ruined temple immediately adjoining the campus, and, by direction of the Finance Committee, a portion of the endowment funds now in hand have been invested in other property near by, the temporary rental of which, to native tenants, will produce a revenue not only in excess of ordinary investments, but which enables the institution to get possession of lands neccessary for enlargement at a time when the purchase can be made to the greatest advantage.

A movement has been set on foot by Professor I. T. Headland for the securing of $60,000 as a permanent fund for the endowment of two professorships. Toward this sum $2,250 (gold) has already been contributed by missionaries on the field, and there is reason to believe that the entire amount asked for will be realized.

It is a matter of considerable interest that, for the first time, the university has been made the recipient of a legacy. This was left by the will of Mr. John R. Sims, of San Francisco. Much interest in the work of the institution is felt in different parts of the United States, as well as in England and the East, so that we may reasonably expect to be similarly remembered in the posthumous gifts of many friends of Christian education as the years go by.

The number of perpetual scholarships ($600 each) is increasing, and the accruing interest has been used for the education of worthy pupils.

A liberal response has been given to our appeal for annual scholarships ($30 a year). As a result, many residing in distant lands have contracted a personal regard for individual students, and are watching their careers with great interest.

These contributions have been generously supplemented by grants toward the current expenses from the Missionary Society of the Methodist Episcopal Church.

Schools of intermediate grade have been in active operation at Tientsin, T-unhua, and Taian, during the entire year; and, a few months ago, still another was established at Lanchou. A considerable portion of the funds for the support of this new school consists of the voluntary contributions of the natives in the vicinity, and the balance has been supplied by private benefactions.

An increased number of primary schools has been organized throughout the country, in regions where we are able to control them in connection with other mission work. We attach great importance to these