met her approval. "My son," were the words of this noble woman, "you know what my sentiments have been, you can not suspect me of favoring readily any thing of this kind; I charge you before God, beware what you do, for Thomas Maxfield is as much called to preach the Gospel as ever you were. Examine the fruits of his preaching, and hear him also yourself."

Thomas Maxfield, the first lay preacher, had been ministering with great power and acceptance to crowds of people. Mr. Wesley hearing of this,

stand before God, and the books were opened; and the dead were judged out of those things that were written in the books according to their works.' It was one of the most solemn assemblies I ever saw, or expect to see on this side eternity."

RELIGIOUS PROCESSIONS AND FESTIVALS OF THE CHINESE.

BY REV. J. W. WILEY, M. D.

E turn now to another very striking feature

ity, but with his accustomed deference to his mother's judgment, he asked her advice, and followed it. He was found among Thomas Maxfield's hearers the next Sunday morning, and he thenceforth encouraged the lay preacher.

In July, 1742, about seven years after her husband's death, Mrs. Wesley ended her long and useful life. Her son, John, and five of her daughters, were present at the closing scene. "My dear Savior," she exclaimed about twelve hours before her death, "are you come to help me at my extremity at last?" The remainder of her time was spent in praise.

"About three in the afternoon," writes John Wesley, "I went to my mother and found her change was near. I found her pulse almost gone, and her fingers dead, so that it was easy to see her spirit was on the wing for eternity. After using the commendatory prayer, I sat down on her bedside, and with three or four of our sisters, sung a requiem to her departing soul. She was, in her last conflict, unable to speak, but I believe quite sensible. Her look was calm and serene, and her eyes fixed upward, while we commended her soul to God. From three to four the silver cord was loosing, and the wheel breaking at the cistern; and then without any struggle, or sigh, or groan, the soul was set at liberty. We stood round the bed, and fulfilled her last request, uttered a little before she lost her speech: 'Children, as soon as I am released, sing a Psalm of praise to God.'"

Her grave is near that of John Bunyan, in Bunhill-Field, nearly opposite the City Road Chapel, where her son, John Wesley, lies buried. "Almost an innumerable company of people being gathered together," says Mr. Wesley, "about five in the afternoon, I committed to the earth the body of my mother, to sleep with her fathers. The portion of Scripture from which I afterward spoke, was, 'I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them. And I saw the dead, small and great,

the frequent idolatrous processions which we meet in the streets. The months of July and August being, in most parts of China, very hot months, and the season for a great variety of fruits and vegetables, are attended with much sickness among the Chinese; and this appears to be the most important season for these processions. From what we are able to learn of the design of them, they seem to be intended to frighten away the evil spirits which are supposed to fill the air and produce various diseases. This being the object, every thing connected with them is of a frightful character; and to a foreigner, at first sight, they are really startling. The procession is made up of men and boys, most of them wild with excitement. Children are made to take a large share in the performances. Some of them are dressed in very gaudy style, with flowered coats, and satin boots, and painted hats, and, thus arrayed, strut through the street with a very pompous air before the procession, bearing in their hands curiouslywrought vessels, lanterns, etc., which are used for burning incense and other idolatrous services. Others are found in the procession dressed in curiously-shaped garments, on which are either painted, or inwrought in the material, many strange and fanciful animals, such as dragons, birds, tigers, etc. These children act as attendants on the images, bearing light spears and wearing dark-colored masks, or false-faces, which, being in their dimensions out of all proportion with the size of the children, and, at the same time, greatly disfigured, give quite an unnatural and even frightful appearance to the children who wear them. cession is generally preceded by a few soldiers, who, instead of swords or guns, carry whips, with which they frequently strike in the air, at the same time crying out with a long, loud voice, which is done with the view of alarming the spirits who are infesting the air, and of driving them before the noisy procession.

The pro

The most striking objects in these processions are the frightful images of the Wu-tes, or fire

Shangtes, and their attendants. These fire Tes are imaginary gods of the Chinese, who are supposed to have control over all the demons and spirits, and, therefore, are properly used on these occasions to drive away the evil spirits who are producing the diseases of summer. They are represented by huge figures, bearing some resemblance to the human form, and are borne on the shoulders of men. When passing through the street, each one being carried by a single man, who is entirely concealed from view by the long drapery of the image, they present the appearance of gigantic black men, from ten to fourteen feet high, with distorted and savage features, dressed in long, flowing robes, and strutting along the street with a ridiculous air of pomp and majesty. The features of some of these huge figures are demon-like and really frightful; in others they are mild and interesting; but in all of them the whole image soon becomes very ridiculous to the foreigner by his easy discovery of the foolish cheat, and by its haughty air of pride and mock diguity. Each Te is usually accompanied by a small, humpbacked, dwarfish image, with a giant head, and dark and disgusting features, which is also carried by a boy or man of low stature, who is hid from view by the dress of the image. These are the attendants of the Tes; and if frightfulness of appearauce has any thing to do with driving away the evil spirits, I think these deformed and hideous figures should be even more effectual than the tall images of the Tes themselves. The marching of these processions through the streets is always attended with great noise, such as the beating of drums, gongs, and cymbals, the firing of crackers, the noise of various instruments of music, and the hallooing of the crowd. Indeed, it is hard to imagine the wild, frantic excitement of these crowds of spiritchasers, whose object is to produce a combination of the most frightful sounds and appearances to drive away the demons.

In more than one instance we have noticed the mild and modest image of the goddess Kwan-, yin—the Queen of Heaven-in these frantic processions. Another feature, which must not be overlooked, is a very beautifully-constructed paper boat, which, from the frequency with which I have observed it, seems to be a usual attendant of these ceremonies. The boat is generally about twenty feet long, and four or five feet wide, made of paper painted and varnished, and terminated at one end by a great dragon-head, with open mouth, through which there seemed to be a passage into the interior of the boat. The boat is very beautifully ornamented, with the view of

alluring the evil spirits into it-an effect which is also supposed to be produced by the presence of the Tes and the noise of the procession. After the boat is thought to be full of the spirits, it is carried to the river and set afloat, having in it a slow match, which will sooner or later take fire and burn up the boat, and thus the miserable spirits are doomed either to be drowned or burnt.

These processions do not seem to belong to any particular sect, but are more nearly related to the superstitious and demon-loving Taouists than to any others, and occasionally a Taouist priest is found in the procession, or aiding in the ceremony of starting off the boat. Generally, however, they are the work of the people themselves, and they engage in them with great seriousness and earnestness; boys, young men, and old gray-headed men, marching through the hot streets for hours, engaged in this superstitious but exciting work.

From these superstitious processions we readily turn to the equally superstitious festivals of the Chinese. The Chinese calendar is almost as liberally supplied with festival-days as is that of the Romish Church, and as these partake largely of a religious character they are properly noticed here. Among the most interesting, observed by the people at large, the first to claim our attention is the festival of the New Year. As the Chinese year is luni-solar, comprising twelve lunar months, to which an intercalary month is added when requisite, it does not correspond with our year, and its festivals are very variable in relation to the dates of our solar year. The Chinese new year usually falls in February or March, and is the time for universal feasting and merry-making. It is the grand holiday of China-the officer, merchant, and the laborer, all equally desist from work and zealously engage in the festivities of this season. All the public offices are nominally closed for thirty days, during which period none but very important business is transacted. On the last evening of the old year all tradesmen's bills and small debts are paid, a failure to do which involves a loss of credit, and frequently the entire bankruptcy of the individual. Many of the traders of China, unable to meet their liabilities, and unwilling to endure the shame and reproach of this failure, commit suicide, and thus the new year, to not a few families, becomes a season of mourning instead of festivity.

The festival begins at midnight, and is ushered in by the ceremonies of various offerings made in the houses, on the streets, or at the temples; many of the temples are lighted up, and lighted candles and burning incense are placed before the domestic idols in every house. We have had occasion

to pass through the streets at a late hour of the night that precedes the new year, and have witnessed the gay illuminations and the joyous festivities of this occasion. Some parts of the street seemed to be on fire with the burning joss-sticks, sacrificial paper, fire-crackers, etc. As soon as the day appears visits of congratulation are paid and received, and new-year's gifts and presents are sent to particular friends. Silks, embroidery, fine tea, fruits, sweetmeats, ornaments, toys, etc., circulate freely at this season. Places of business are all closed, but the streets are thronged with these visitors, and with servants, bearing on large trays, decked with gay ornaments, the presents of the season. Actors, musicians, dancers, jugglers, and every species of player and trickster, find ample employment for their talents at this time, when grand entertainments are given by the rich, and theatrical exhibitions are given in the streets and at the temples, at the expense of government, or by subscriptions among the people.

Fifteen days after the festivities of the new year, the second great festival, and the most brilliant of all, is celebrated throughout the empire. This is the "feast of lanterns." Of all the beautiful things made by the Chinese, we have always thought the most beautiful to be their lanterns, which are made of every conceivable form, but of such light texture that they have been but seldom conveyed to foreign countries. Indeed, the richest and gayest of these fragile machines are of a size which forbids this transportation. For many days preparations are made for this brilliant festival. Every Chinaman, from the viceroy to the fisherman, seems to provide himself with a lantern for the occasion, each striving to surpass his neighbor in the oddity or brilliancy of his illuminating machine. Hence, the season presents an infinite variety of these lanterns. Some very small, but of exquisite workmanship; some made of horn, others of transparent paper, others of silk; some globular, looking, when lighted, like a great globe of fire; some several feet long and of various shapes, borne by a number of men; some in the form of dragons, fish, birds, tigers, etc.; some exhibiting moving figures, as men on horseback, ships sailing, soldiers marching, people dancing, etc.

At length the night arrives. Every city, village, and hamlet throughout the country is brilliantly illuminated. A lantern of some kind hangs at every door; many are hung upon the trees, suspended to the triumphal arches, and attached to the lofty pillars, indicating the official residences. The city seems to be on fire, or, rather, indeed, to have been suddenly transformed into

thousands of brilliant lanterns. The streets are crowded with the multitude, each individual bearing in his hand, or on the top of a pole, a lantern. Processions are formed in various parts of the city, presenting the most brilliant spectacle imaginable. This large lantern is covered over with designs of gardens and flowers; that one with landscapes; another with scenes on the ocean; another with military displays; here is one bearing the figure of a gigantic dragon, transparent throughout and brilliantly illuminated, which, by the slightest touch, seems to be thrown into a thousand contortions. The rivers and canals present scenes that rival the displays in the streets. The junks, sam-pans, boats of fishermen, are all hung with lanterns, and many boats prepared for the occasion, and brilliantly illuminated, and gayly dressed with silks and ribbons, are seen flying to and fro on the water. The greatest gayety reigns over all. Nothing is heard but joyous shouts and the noise of instruments. Grand displays of fireworks, in various localities, close the billiant scenes of this festival. It is impossible to determine the real origin of this festival; like so many other Chinese customs its original import is lost in the obscurity of past ages, and the people observe it with as much punctuality and zest as ever, without stopping to inquire into its significance.

The festival of dragon-boats, occurring usually in June or July, is another gay and interesting occasion. On this day hundreds of odd-shaped boats, made as nearly as possible to resemble huge dragons floating on the water, are seen launching out on the rivers crowded with men. The boats are very gayly painted and ornamented with silks, painted paper, streamers, flags, etc., and from their shape are denominated lung sung, or dragon-boats. With these boats various companies race back and forward on the river, the rowers singing, and shouting, and straining every nerve both to increase their speed and highten the noise of the occasion. Each boat has a sort of drum, on which is kept up a constant beating. The banks of the river are crowded with people, mingling their shouts with those of the rowers. The vessels being very long, narrow, and fragile, and the number of persons on board being too great for the little craft, it often happens that the boats capsize or even break in two, and the festival is usually accompanied with the loss of several lives. These races are closely connected with the processions above referred to, occurring at the same season of the year, and contemplating the same object. The shouts of the rowers and of the thousands of spectators, and the noise of the drums and other instruments, as well as the dragon

form of the boats themselves, are supposed to terrify the evil spirits and drive them from the rivers, on which so many thousands of the Chinese make their constant homes.

We will conclude this article by noticing two other festivals of interest, connected with the superstitious notions of the Chinese with regard to the dead. We have already referred to the ancestral worship, or veneration for the dead, which is universal in China. We need not here again revert to this. But in addition to the ordinary funeral rites and ceremonies, and the customs with reference to deceased ancestors already noticed, two general festivals are set apart for supplying the wants of the dead. The first of these occurs in April, and is called the festival of the tombs; the second in July, and is called the "burningclothes" festival. In all the three sects which prevail in China, the idea of a life of some kind after the present is prevalent. Some believe in the transmigration of souls; some that the spirits of their friends pass into another world, where they follow the same pursuits, and have the same wants as in this life; others suppose that good souls go to the "heavenly palace" prepared for them, but where, like all other spirits, they still need clothes, food, money, etc., and are dependent for these things to a great extent on their friends who still live; other souls are supposed to pass into a kind of purgatory, and to suffer considerable punishment for their sins; but these punishments may be greatly lightened by the friends of the dead supplying their wants. the mass of Chinese believe that their friends have need of nearly the same things after death as while they were living, and on this belief rest all the striking funeral rites of this strange people, and also the ceremonies of these two festivals for the dead. Money, clothes, houses, furniture, even servants, and every thing else that man needs for his comfort, are manufactured out of paper. The manufacture of these artificial articles constitutes one of the most extensive occupations of the empire, and millions of dollars are annually expended for these sacrificial emblems; sometimes these things are merely painted on paper, but at other times they are made up into the forms of the things they are intended to represent, and the benighted natives, many of them so poor that they can not supply their own wants, buy large quantities of these sacrificial articles, which they burn at the graves of their deceased friends, supposing them to be converted into spiritual money, clothes, etc., and used by their friends in the spirit-world.

Thus

At the festival of the tombs, the millions of

the Chinese repair to the cemeteries which are found on almost every bill-side of the empire, bearing with them brooms, food, and arms-full of sacrificial paper. The weeds and dirt are cleared away from the graves, and repairs, needed in the brick or mud-work of the tombs, are carefully made. An offering of food is spread before the house of the dead, and the departed are invited to partake of the feast. After the spirits of the deceased have partaken of the spiritual portion, the friends consume what is left! Then large quantities of sacrificial articles are burnt upon the grave, and the people return home, satisfied that the spirits of their departed friends are well supplied for another year. The burning-clothes festival, which is much observed by the people of the Fuhkien province, has more particular reference to the wants of the poor and friendless spirits, whose friends have run out, or are unable to provide for them, and for the spirits of such as have been drowned at sea, or perished by accident, etc. The festival is general, and lasts fifteen days. Clothes made of various colored papers, sacrificial money, and other articles are burnt in the streets, on the boats, and on public highways, that they may pass to the invisible world, for the benefit of the poor and destitute. Prayers are also recited, and food offered, and, on some occasions, even rich feasts are prepared for the poor and hungry ghosts!

HE

A SINGULAR FASCINATION. E who would develop clearly and fully the "philosophy of fascination," would deserve well of his race. An English paper gives a singular instance in the case of a young man who visited a large iron manufactory. He stood opposite a large hammer and watched with great interest its perfectly regular stroke. At first it was beating immense lumps of crimson metal into thick black sheets; but the supply becoming exhausted, at length it only descended on the polished anvil. Still the young man gazed intently on its motion, then he followed its stroke with a corresponding motion of his head; then his left arm moved to the same tune; and, finally, he deliberately placed his fist upon the anvil, and in an instant it was smitten to a jelly. The only explanation he could afford was, that he felt an impulse to do it; that he knew he should be disabled; that he saw all the consequences in a misty kind of manner, but that he still felt the power within above sense and reason-a morbid impulse, in fact, to which he succumbed, and by which he lost a good right hand.

TO MY BROTHER.

BY AUGUSTA MOORE.

JULIE, it does not seem to me
So many years ago,
That on the hill-side far away
They laid our mother low.

The chill of that November day

Is on my spirit still;

But thou wert but an infant then-
Thou didst not heed that chill.

But I beside our brothers walked,
A wretched little maid;
Praying that thou and I might soon
Be with our mother laid.

For, prophet-like, my aching heart
Foretold the hapless fate,
The future held in store for those
Her death made desolate.

And thou wert but a tender babe;
A feeble maiden I:

And in the bitterness of grief
I prayed that we might die.
Bereaven of our mother's love,

What could the world confer?

I would have gone, and carried thee
Down to the dust with her.

But years have passed with reckless speed-
Thy sister's youth is o'er;

And thou, the babe our mother left,
Thou art a child no more.

A little forward on thy path

Manhood stands beck'ning thee;
O, may'st thou nobly wear its crown,
And guard its purity!

Up through a dark and crooked way
Have thy young feet been led;
With many a bitter morsel has
Thy hungry soul been fed.

But bitter food is healthy, boy,

And rugged ways make strong; And sweeter fare, and smoother road,

Thou may'st attain erelong.

Look upward, boy, and clasp the Hand
Wide open all the day;
Waiting to lead thee, lovingly,

Along the heavenward way.

God loveth best the love of youthYouth, with its gushing streams Of hope, and joy, and melody,

Bright with life's morning beams. His love will lead thee safely on Through every pass of woe;

His strength sustain thee on the shore
Where death's dark waters flow.

I bear thee on my heart, beloved,
Forever faithfully;

And O! may my memorial be,
My daily prayers for thee!

O God! protect thee from the curse
And deadly power of sin;
And wash thy soul in his sweet blood,
And make thee fair and clean!

Then all thy sister's hopes fulfilled,
Her greatest wants supplied,
She can press onward, light of thee,
To where she would abide.

"THE DISCIPLE IS NOT GREATER THAN HIS MASTER."

BY MARY E. WILCOX.

MASTER and Lord! my lot on earth is better far than thine,

And shall I at its lowliness ungratefully repine?

Shall I gaze, with vainly longing eyes, up Fame's unscaled ascent,

And cloud the morning of my days with sullen discontent?

No! by thy first, rude manger-couch, and by thy humble birth,

I bless thee for my station 'mid the lowly ones of earth!

A life of stormy suffering-a dreary life was thine-
And shall I, at my lesser griefs, despairingly repine?
No! by the tears which thou so oft in sorrowing love
didst shed;

By the cold ground where thou didst kneel in agony and dread;

By all the sorrows borne by thee throughout thy earthly

years,

I thank thee for my sufferings, I bless thee for my tears!

O, meek and gentle Son of God! a life of toil was thine,
And shall I, at my lighter tasks, impatiently repine?
O, shall I faint beneath the care and burden of my lot,
When thou didst labor to redeem a world that loved thee
not?

Because no sheltering roof is mine, shall faith give place to dread?

Thou hadst not where, O Son of man, to lay thy weary head!

Exalted Son! thou reignest now beside the Father GodWhile yet a rougher path than mine thy own dear feet