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Review and Herald, Vol. 85, No. 1.

ANOTHER YEAR
Earlier text: To the Fields in 1907

Aids for Bible Readers

By G. H. Box, M. A.

Historical quotations and extracts from various writers which may assist the thoughtful student of the Scriptures.

The Jewish Sacred Year and Calendar

One of the most interesting links that connect the modern Jews with their great historic past is their sacred year and calendar. This has been maintained intact (though with developments) from Biblical times. It is a subject, therefore, that claims the intelligent consideration of all who are interested in the study of Holy Scripture, both in its Old and New Testament divisions. The calendar system, which is implied in the New Testament, may be studied in the life, as it were, in the social organization and worship of the modern Jews. No apology is, therefore, needed for introducing a short study of the main relevant facts in this place.

1. The Arrangement of the Jewish Calendar

The elements of the calendar are, of course, the day, the month, and the year. The day is reckoned from evening to evening, and begins when (on a clear night) three stars are visible, which is supposed to be twenty-five minutes after sunset. This is technically known as the “coming forth of the stars.” It should be noted that this division of the day is guaranteed by the first chapter of the Bible. In the enumeration of the days of creation evening comes first: “And it was evening and it was morning one day” (Gen. 1:5), etc. Accordingly, the day is divided into evening, morning, and afternoon, for each of which an appropriate service of prayer is provided; viz., evening prayer, morning prayer, and afternoon prayer. The week is, of course, identical with our own, consisting of seven days, Saturday being the seventh. But the Jews have no special names for the days of the week, except for the seventh, which is called the “Sabbath,” or “Day of the Sabbath” (i. e., “Day of Rest”). The only distinctive Jewish mode of distinguishing them is by numbers (first, second, third day of the week, etc.), a method of reckoning which is familiar to us through the New Testament (cf., e. g., St. John 20:19). It is worth noting, however, that in post-Biblical Hebrew the sixth day (Friday) is termed “Eve of the Sabbath,” or “the coming in of the Sabbath.” It is interesting also to notice that the Hebrew word for “eve,” or, rather, its Aramaic equivalent, came to be the technical designation of Friday; and in exactly the same way the Greek equivalent, paraskeua (=“preparation,” viz., for the Sabbath), came to be the regular name for Friday, and is still so among the Greeks. According to St. John (19:14), it was on preparation-day that the crucifixion took place; and, according to unbroken Christian tradition, that day has been fixed as Friday. The evening following the Sabbath is known as “the going out of the Sabbath;” and similarly the day preceding a festival and the evening following it are called “eve of the festival” and “the departure of the festival.”
The Jewish month is lunar, beginning with the new moon. The moment at which it commences is technically termed its molad, or “birth,” which is noted in every Jewish calendar for each month. Its length strictly should be 29 days, 12 hours, 44 minutes, and 3½ seconds. But for practical purposes this is adjusted by making the months 29 and 30 days in length alternately. Since, however, twelve such months make only a total of 354⅓ days, while the solar year contains 365¼ days, a further adjustment was rendered necessary to prevent the seasons getting wrong. The difficulty was met by adding an extra month—the second Adar—to certain years, which are called “leap years.” In a cycle of nineteen years (“the Metonic cycle”) the difference, as compared with the corresponding solar years, would amount to seven months. Hence, in every such cycle it is necessary to have seven leap years; viz., the third, sixth, eighth, eleventh, fourteenth, seventeenth, and nineteenth.
The fixing of the molad of the month, and the determination of the length of any given year, are now made exactly by astronomical calculations, and published through the Jewish ecclesiastical authorities. But formerly the proclamation of the new moon and the making of a “pregnant” year (i. e., the addition of the thirteenth month) was the prerogative of the Sanhedrin and the patriarch, and was regarded by them as “the highest mark of their sovereignty inIsrael.” When the day of the new moon had been fixed by observation, the Sanhedrin proclaimed its decision, and this was conveyed by signals and messengers to Jewish congregations within reach.
There were, however, congregations in distant parts which could not be reached in this way in time. As the incidence of the festivals depended on the dates of the months, this created a difficulty which was solved by the congregations outside of Palestine observing two days as holy days instead of one. Thus the New Year is kept two days (Tisri 1 and 2) instead of one. The one exception was the Day of Atonement (Tisri 10), which had no additional day, “because the people were unable to abstain from food two whole days.”
Before the Babylonian exile the months had Jewish names, of which only four have survived—viz., the months numbered 1, 2, 7, and 8 in the table below (1, Abib = Nisan; 2, Ziv = Iyar; 7, Ethanim = Tisri; and 8, Bul = Cheshvan).
In the Bible they are usually indicated by numbers (first, second month, etc.); but after the exile the Babylonian names were introduced, and are still in use among the Jews. These are:—
Name of month Corresponds roughly to Duration
1. Nisan April 30 days.
2. Iyar May 29 days.
3. Sivan June 30 days.
4. Tammuz July 29 days.
5. Ab August 30 days.
6. Elul September 29 days.
7. Tisri October 30 days
8. Cheshvan November 29 or 30 days.
9. Kislev December 30 or 29 days.
10. Tebeth January 29 days.
11. Shebat February 30 days.
12. Adar March 29 (in leap year 30) days
And in leap year: 13. Adar Sheni (= Second Adar) 29 days.
Thus, an ordinary year can not be less than 353 or more than 355 days; and a “leap year” can not be less than 383 or more than 385 days.
It will be noticed that the order of the months just enumerated makes Nisan the first month; i. e., makes the year begin with spring. Now, this is the beginning of the sacred year according to the Pentateuch, and on this arrangement of the year the cycle of sacred festivals is based. But there is another reckoning of the year which in post-exilic times we find existing side by side with the above. According to this, the year begins with Tisri (i. e., the seventh month of the Pentateuch reckoning). This marked the beginning of the secular or civil year, and is the year of the modern Jews.
Professor Schürer (a very high authority on these matters) thinks that beginning the year with Tisri was the more ancient practise. There is some support for this view in a statement of Josephus, who says the beginning of the year with Nisan, as ordained by Moses, holds good with reference only to sacred things; whereas, on the other hand, “for buying and selling, and other business,” the year commences with Tisri, according to the more ancient pre-Mosaic ordinance. But since the destruction of the temple the Mosaic sacred year has largely ceased to have any practical importance, and what was formerly the secular year only has been accepted as the basis of its sacred year by the synagogue.
The Jewish new year, then, begins with the first of Tisri. Thus, the present Jewish year (5667, according to the era of Creation) began on Tisri 1 last,—Sept. 30, 1906, and ends Elul 29 = Sept. 19, 1907. The arrangement of the Jewish year is determined by certain rules, the most important of which are that the Day of Atonement must not fall either immediately before or immediately after the Sabbath (on account of the inconvenience involved in preparing for the Sabbath and the fast). If, therefore, in accordance with this rule, Tisri 10 (i. e., the Day of Atonement) can not occur on a Friday or a Sunday, Tisri 1 can not occur on a Wednesday or a Friday. Further, in order to prevent the old national holiday, Hoshá’na Rabba (falls on Tisri 21) from occurring upon the Sabbath, Tisri 1 can not fall upon a Sunday; that is to say, it can not occur on Sunday, Wednesday, or Friday.
Another complication is brought about by the molad. The Jewish day formally begins six hours before midnight. If, therefore, the molad, or new moon, “occurs after midday, but before two o’clock, it can not become visible till the next day, which has, therefore, to be reckoned as the day of the new moon.” Thus, “if, by calculation, the molad should strike Saturday afternoon, the first of Tisri must be put off to Sunday, and, this being disallowed, further on to Monday.” The adjustment so necessitated is made at the end of the months Cheshvan and Kislev for the preceding year.
The first of every Jewish month (Rosh Hodesh = “Head of the Month”) is kept as a half-holiday. It is identical with the “new moon” of the Bible. When the preceding month has thirty days, the thirtieth day is kept as Rosh Hodesh as well. Thus, Iyar has two days of Rosh Hodesh—viz., Nisan 30 and Iyar 1—while Nisan itself has only one (Nisan 1).

2. The Dates of the Festivals and Fasts

We have, first of all, (a) “The Solemn Days,” viz., New Year and Day of Atonement.
1. New Year (Rosh ha-shana): First day = Tisri 1; second day = Tisri 2. 2. Day of Atonement (Yom Kippur) = Tisri 10.
The first ten days of the New Year (Tisri 1-10) form a penitential period, and are known as “the ten days of penitence.”
(b) The Three Festivals—viz., Feast of Tabernacles, Passover, and Feast of Weeks.
1. Feast of Tabernacles (Succoth): First Day = Tisri 15; second day = Tisri 16; third to seventh days, middle days of the festival (half-holidays); seventh day = Hoshá’na Rabba, Tisri 21; eighth day = Shemini ’Atseret (Eighth Day Festival), Tisri 22; ninth day = Simhath Tora (Rejoicing of the Law), Tisri 23—total, nine days. 2. Passover: First day = Nisan 15; second day = Nisan 16; seventh day = Nisan 21; eighth day = Nisan 22. 3. Feast of Weeks: First day = Sivan 6; second day = Sivan 7.
The “Feast of Weeks” is so called because it marks the completion of a week of weeks (i. e., seven weeks, or forty-nine days), from the second day of Passover, when the “omer” of new corn was offered. The days of this interval are counted as they proceed, and this is known as the “counting of the omer.” The fact that the fiftieth day marks the incidence of the festival is the explanation of its Greek name Pentecost (= “Fiftieth,” sc. day).
(c) The Historical Feasts.—Besides the above, there are two feasts, commemorating events in the later history of the Jewish people; viz., Hanukka, or Dedication, which is celebrated in memory of the rededication of the temple, after a period of defilement, by Judas Maccabeus in 164 B. C. (cf. 1 Maccabees); and Purim, commemorating events related in the book of Esther.
1. Hanukka lasts eight days: First day = Kislev 25; eighth day = Tebeth 2. (It often falls about Christmas time.) 2. Purim (= ? Lots): Lasts one day; viz., Adar 14. It is the carnival of modern Jewry.
(d) The Four Fasts (commemorating events connected with the fall of Jerusalem); viz.:— 1. Tebeth 10 commemorates the beginning of the siege of Jerusalem. 2. Tammuz 17 commemorates the breach made in the wall. 3. Ab 9, the destruction of the first and second temple (traditionally supposed to have taken place on the same day of the month). This is known as the “Black Fast,” in contradistinction from the “White Fast,” the Day of Atonement. 4. Tisri 3, the Fast of Gedaliah (the Jewish viceroy left by Nebuchadnezzar after the destruction of Jerusalem, who was murdered: cf. Jeremiah 41.)
All these fasts begin at daybreak, except that of Ab 9, which, like the Day of Atonement, begins the previous evening, and lasts twenty-four hours. (All four fasts are alluded to in Zech. 8:19.)
(e) Other Minor Fasts are:— 1. Fast of Esther = Adar 13 (before Purim). 2. Fast of the First-born = Nisan 14 (before Passover).
NOTE.—It should be added that Passover must always be celebrated on the first full moon after the vernal equinox.—G. H. Box, M. A.

What Is “Viavi”?

By J. R. LEADSWORTH, M. D.

J. R. LEADSWORTH, M. D.
Doubtless every physician has had to answer this question many times during the last six years. Its remedial qualities have been so highly lauded by both the religious and the lay press that to believe half of what is said of it, one would, without investigation, be inclined to imagine that its discovery by some enterprising manufacturer was equal in importance with that of chloroform or ether. What are the agents that have been so skilfully compounded in this preparation that it can be said to be harmless and still act almost as a specific in many of the diseases peculiar to women?
The question at the head of this article was recently put to an audience made up almost entirely of physicians, nurses, and ministers—an audience far above the average in knowledge of therapeutic agents. Out of this assembly numbering about one hundred, not more than twelve had any definite idea of the composition of this compound. In a number of instances the writer has known of good, conscientious Christians who not only use this remedy upon themselves, but recommend it unqualifiedly to their neighbors. In some instances such persons have accepted an agency for the mixture, and then spent a large part of their time in introducing it to afflicted humanity wherever found. But what are the constituent elements of this therapeutic agent?
According to a contribution in the Western Druggist, which was quoted in the “Standard Formulary,” relative to viavi, “a mixture of tannin, opium, and cocoa butter put up in capsules resembles this remedy. It is sold as a cure for female diseases.” The same ingredients are combined in an ointment which is applied with more or less friction and rubbing. The capsules, or ointment, are usually applied to those cavities adjacent to the pelvic organs. Being lined with mucous membrane, the same as is the mouth or lungs, their absorbing surfaces are proportionately active. A capsule containing opium, introduced into these cavities, will place an individual under the influence of the drug almost as readily as if it were introduced into the stomach. Then if a tired, overworked, nervous wife and mother finds her symptoms somewhat relieved after a few applications of this compound, it can be readily understood why such relief is experienced.
A man might be suffering intense pain from the destructive action of a cinder or a piece of steel in the eye, and be entirely relieved by a few drops of cocain, but that would not stop the destructive work of the foreign body. By keeping up the applications of cocain to the eye he might imagine that all was going well. But any one with ordinary intelligence would know that the rational thing to do, would be to relieve the eye by removing the cause of the pain and discomfort and derangement of function. The cocain might strangle the delicate sense nerves, those faithful body-guards which are always on the alert to give warning when anything goes wrong. But how much better it would be to give heed to their alarm and endeavor to remove the cause that is giving rise to the disturbance.
The same reasoning will hold good relative to the aching body, and tired, overwrought nerves that so frequently make life almost unbearable for worn-out mothers. Applications of a mixture including opium might relieve for a time the symptoms, and the rubbing incident to the treatment might do some good by relieving congested blood-vessels, but the applications will in no wise remove the cause of the distressing symptoms. One application or treatment will simply create a condition which will demand another. Then one goes on accustoming herself to the hypnotic effect of one of the most subtle and dangerous drugs known to medical science. The large army who have become enslaved to the use of this drug ought to be sufficient warning to all that it is hazardous to experiment with such a remedy. It is so much better to find out the cause of any diseased condition, and then work from cause to effect.
When it comes to dealing with diseases for which viavi is so highly extolled, it will be found much safer and more satisfactory to work from this standpoint. If the mother is carrying too weighty burdens in the home, other members of the household should be on the alert to render relief and make it possible for the good housewife to have periods of complete rest and relaxation. To get away from arduous cares and duties occasionally gives her renewed strength and ambition in taking up the work again.
The backache and tired, dragging sensations may be due to overloaded, constipated bowels, in which case that certainly ought to be remedied. These symptoms may be due to undue relaxation of the abdominal muscles. This could be remedied by a well-fitting abdominal supporter. Whatever the cause may be in any diseased condition, it should be sought out and removed if possible. Then there will be little occasion for using patent or proprietary medicines, of which viavi is a sample.
Loma Linda, Cal.

Healthful Dress

By L. J. OTIS

L. J. OTIS, M. D.
Dress reform is an important part of the reformatory truths that were given to be proclaimed by this people. These truths bear the same relation to the third angel’s message as the right arm to the body.
Aside from the material from which clothing should be made, there are two things that should be borne in mind: first, clothe the body uniformly; second, avoid tight clothing that constricts or compresses any part of the body.
Don’t allow fashion to cause you to go with bare forearms during the cold winter weather. If the feet are cold when wearing a single pair of stockings, wear two pairs. A combination of an inside cotton next the feet, surrounded by woolen stockings on the outside, often gives excellent satisfaction.
Personally, I have found that this is the proper place to wear a chest protector. Most colds result from congestion in the lungs, due to constriction of vessels in the extremities, brought on by their becoming chilled.
Keep the extremities and spine well protected. A chest protector worn to cover the back is next essential after protecting well the extremities. There is, though, little need of anything extra over the chest. Be sure that the young girls wearing short dresses, have special protection to feet and limbs.
Avoiding tight clothing would include avoiding tight bands, as neck and waist bands, also corsets, which constrict and misshape the natural waist, and skirts, suspended from the hips, which, in effect, are similiar to the corset.
The circulation must not be hindered, and wearing such garments very materially does hinder the circulation in many different ways. The surface circulation is hindered by compressing the surface vessels. But in constriction of the waist, we find, besides this, a pressure on the large abdominal vessels, especially the vena cava; and pressure on the kidneys, which is sometimes sufficient to bringon some of the symptoms of Bright’s disease, as swelling of the feet. The pressure on the liver also interferes materially with the circulation, since the liver is a vascular organ receiving the blood from the entire portal circulation. The pressure here often brings on misshape and deformity of the liver, produces a prolapsed condition of the stomach, transverse colon, and spleen, and displaces the kidneys. Later this prolapsed condition of the abdominal viscera causes malposition of the pelvic organs.
The result of errors in dressing are not always apparent at the time. It is quite common to find those who violate these principles of proper dress, claiming immunity from the results of such transgression, and later developing varicose veins, or some other more remote disorder, as the result of the continued interference with the circulation.
The diseases that might arise from improper dress are numerous. It is one of the half-dozen causes that are responsible for all the common diseases. Some of these are directly due to improper dress, while others are indirectly due to the same errors. Those who say it never hurts them, too often awake to the fact that they are victims of certain disorders which may make them miserable the rest of their lives. In other cases there is a premature exhaustion of vitality, so that we find them old in appearance while they are yet young in years.
The remedy for all such errors, is to work to bring the body back to its natural form, clothing one’s self for health; giving special attention to strengthening the muscles of the abdomen and back by means of proper gymnastics. The strengthening of these muscles tends to bring the organs back to their natural position. Thus the normal action of all the organs is re-established.
Grand Rapids, Mich.

It Is Near

By MRS. M. SOLLARS

MRS. M. SOLLARS
Blest resurrection morning, Glad morning, now so near, Thy coming fills my spirit With joy and holy cheer.
So soon to meet the loved ones, Where partings are no more, 'Tis this that cheers me onward While pressed by trials sore.
The ties that bind to earth-land Must now be severed fast; Through many tribulations We'll reach our home at last.
When loved ones leave us lonely, We turn our eyes away, And long for that glad morning— Bright resurrection day.
Ballard, Wash.

The East Russian Mission

By Guy Dail

GUY DAIL
The first general meeting of the East Russian Mission was held October 9-13, in Saratof, on the Volga, a city of about one hundred forty-three thousand inhabitants.
The territory of this field, which, beginning with Jan. 1, 1908, is to be made up of a part of the former East Russian Conference and German Union District, contains the governments of Astrakhan, Saratof, Samara, Orenburg, and Ufa, and further, it embraces Siberia, western Turkestan, Khiva, and Bokhara. It has an area of 5,300,000 square miles, and contains 28,848,100 inhabitants. It is in many ways a fascinating field—a field of tremendous distances, of great extremes of climate, of almost unlimited natural resources, and of a mixed multitude of peoples, whose languages, institutions, and religions show very marked differences and contrasts.
Thus far our own work is chiefly among the Germans, although here, too, we have good Russian churches. There were thirty-three delegates, representing the seventeen churches and companies, at the meeting. Our membership is four hundred sixty-nine. During the first nine months of this year, seventy-eight additions have been reported in the East Russian Mission; while the tithe during that time was seven hundred seventy-seven dollars.
The people receive their money in the fall, when the farmers sell their produce, so we hope the tithe of the fourth quarter will be much greater than any preceding quarter. We also should not forget that parts of this field have been visited by a famine, so that even many of our own people had to receive aid from without. Of course this would influence our income.
The meetings were held in a well-located house which we had secured for the occasion. They were properly announced, and all who came were admitted until there was no more room. The presence of the policeman was appreciated, as one or two evenings the services might have been much disturbed by unruly elements had there been no policeman on hand. There were three priests of the state church at the opening lecture, and priests were in our audience the following evenings. About three hundred persons could be conveniently accommodated, but as many as four hundred hearers were present each night. Brethren L. R. Conradi, J. T. Boettcher, and O. Wildgrube assisted the native workers in the lectures and business proceedings.
We were much pleased to see that one of our former brethren who tried to influence the Russians in particular by bringing them another gospel, gained no hearing. However, in some districts false teaching and working against the gospel plan of supporting the ministry have met with more success. All these things show how necessary it is that we build our faith on simple Bible truth, the love of which we must cherish in our hearts, so that nothing shall offend us or separate us from the work entrusted to the church of Christ in this, the last generation.
Aside from the recommendations similar to those that were passed in the first two of our Russian meetings this fall,—reports of which have already appeared in the REVIEW,—there was one resolution that I feel sure will be interesting to our friends generally who may have assisted our people with money or by their prayers during the famine on the Volga. We only wished that all who had in any way acted a part in relieving their distress might have been eye-witnesses of the scene when the delegates expressed their gratitude to God and to their brethren for the help they had received; the donors certainly would have rejoiced that their acts of love had been so highly appreciated by these dear brethren, who had passed through such a time of need. The occasion was also improved to impress upon the Russian- and German-speaking brethren the necessity of being true to God in all things, for that will be expected of them—not only by those who have thus shown their willingness to help, but also by the heavenly intelligences who are interested in the development of the cause of God in the earth.
The report of Elder H. K. Loebsack's recent experiences in Siberia and Turkestan, where we have four companies and about seventy-five believers, was also listened to eagerly. He visited Samarkand, with its famous architectural ruins and tomb of Tamerlane. He passed through Tashkend, and organized the company at Aulieata, not very far from that city. He visited the believers at Semipalatinsk and at Omsk. He met Kirghiz Tartars, who were interested in the message. He stated that, were he to seek out all our brethren in this part of his field, it would require at least a full year, as they are so widely separated, and the methods of travel are in many places so primitive.
Here, as much as in any part of the Russian Union, there is need of more workers. Therefore the delegates took an active interest in the steps to collect funds for our Russian institutions. Two hundred five rubles was raised for the material fund, one hundred twenty-five rubles of which is cash, while the remaining eighty rubles is to be paidwithin a year. (A ruble is about fifty cents American money.)
Brother H. K. Loebsack was unanimously asked to act as superintendent another year. He will be assisted by one ordained minister, three Bible workers, and two colporteurs—surely not too many for a field that is twice as large as the United States of America. There is certainly enough to be done in the East Russian Mission, with its wide-extended territory and millions of inhabitants. Let the field not be forgotten.
Saratof.

The Cheerful Man

WHAT a boon he is in everybody's life! Like a bright sunrise and a gentle south wind, coming together on a winter morning, he is to all who cross his path. He brushes cheerily along, knocking grief and disappointment out of his path, and leaving it fringed with flowers. Such a man is worth a great deal to the world, more than all his money, his wisdom, or his ambitious schemes. People feel a sort of pleasure just seeing him coming down the street, and when they meet him, there is not a cloud in sight. Such men are a blessing to the people of any community.
A cheerful man does not realize the amount of good he is doing in the world. But it is his nature, and he can not help it. Heaven has picked him out as one of its angels, and he is faithful to his mission. Every day some fellow has been made happy by his pleasant smile and his genial “Good morning;” and if one has a bit of business with him, it passes by very much like an exchange of compliments.—Ohio State Journal.

China

By E. H. WILBUR

E. H. WILBUR
It is now three months since we moved our family from Canton to Kongmoon, a distance of about forty-five miles. We are the only Europeans living in the town, though there are a few missionaries and others at the customs station about three miles away, at the mouth of the river.
The second Sabbath in July we began to hold Sabbath services in the house in which we are now living. We have had an average attendance of from twenty to thirty, some of whom are members of other churches. There is quite a good interest to hear the message for this time.
The first Sabbath and Sunday in October we attended quarterly meeting services at Canton. The Chinese Sabbath-school was held as usual from twelve to one o’clock. This was followed by a sermon by the writer, based on Rev. 14: 6, 7. The Lord gave freedom in speaking, and we were encouraged to see that some hearts were touched by the message.
At three o’clock, Elder J. N. Anderson conducted the ordinance meeting, which was participated in by a larger number than at any previous time. On Sunday, after the close of our church business meeting, about twenty of our company crossed the river in small boats to a retired place where it was our privilege to baptize two Cantonese, Brethren Kwok and Cheung. Brother Kwok began to study the message with Elder Anderson in Hongkong two years ago, and the first of this year connected with our work in Canton as the teacher in the Chinese department of our boys’ school. He is over forty years of age, was formerly a member of the Church of England, and has had quite a long experience as catechist and teacher.
Brother Cheung is twenty-nine years old. He was never a member of any other church, so comes direct from heathenism. He first became acquainted with Dr. Law Keem, and then with others of our workers, about two years ago. About the first of March of this year he began to keep the Sabbath, and to take private Bible studies with Brother G. Doane Wong. Since that time he has made rapid progress in the gospel. He came to Kongmoon with us in July, and has given evidence of a good Christian experience.
Thus far this year seven persons have been baptized into the Canton church. Our courage is good in the Lord. We know this message will be quickly proclaimed to all the world. As a brother said to the writer several years ago, "If we do not carry this message, the Lord will raise up some one who will." May the Lord help us to be faithful till Jesus comes.
SOME OF THE WORKERS AT THE CANTON MEETING Back row left to right: Dr. H. W. Miller, J. P. Anderson, J. N. Anderson, W. W. Prescott, E. H. Wilbur. Front row: G. Doane Wong, Dr. Law Keem, Brother C. Boreham (of Hongkong), Lin Koon Bing (Sec. Canton S. S.)
SOME OF THE WORKERS AT THE CANTON MEETING Back row left to right: Dr. H. W. Miller, J. P. Anderson, J. N. Anderson, W. W. Prescott, E. H. Wilbur. Front row: G. Doane Wong, Dr. Law Keem, Brother C. Boreham (of Hongkong), Lin Koon Bing (Sec. Canton S. S.)
Kongmoon.

Matabeleland, South Africa

By M. C. STURDEVANT

M. C. STURDEVANT.
OCTOBER 7 I started with two of our young men, in search of a place to locate another out-station, taking my bicycle, though in this country much walking is necessary on account of sand and rocks. One of our older schools had closed, the people having moved away. The natives are fast leaving the towns and railroads, going back into the wilder regions, desiring to get away from the white man. The first night we stopped with Brother C. R. Sparrow, at Mkupuvula, a branch station twenty-two miles from our Solusi station. We found them well, and doing what they could to give the message to the people around them. Our school at their place, taught by one of our native teachers, is doing well.
At break of day the morning of the eighth, we started down the Gwaai River, to Magama’s, the head chief of the natives in that region. We must get the chief’s consent before we can start a school among the natives. We arrived at Magama’s kraal (village) at midday, hot and tired. The chief was not at home, so we could see only his people. We told them our errand. My boys who had passed there the week before, had obtained the chief’s consent, so it did not matter so much, though I wished to see him myself, really to thank him and let him know I acknowledge him. I had been to him about three years before for the same thing, and was granted great favor by him. Knowing he was favorable to us and our work, we started on, after a little rest.
We reached Mncibilika’s and Tjet-jani’s, the two chief indunas of the villages where we were going, just as the sun was going down. We had traveled that day thirty-five miles, and were ready for rest. After a little rest and lunch, we asked the indunas to call the people of near-by villages together, as we wished to talk to them about our errand. About twenty-five men, old and young, came together. As the boys had been by the week before, spying out the country, they had stopped here and prepared the way for us. I talked to them freely about our work and school, our desire to help them and their people. They responded by asking me many questions, such as, “Are you coming to get our land away from us?” “To make us pay a greater tax?” “Are you going to take our wives away from us?” At almost every place where the white men go (the traders), they take the daughters, and sometimes the wives of the natives, to be their wives, so called. A most shameful amount of this kind of work is carried on by the white men of this country; and the natives have come to dread the white men with all their hearts. And who can blame them? It is quickly seen by such questions, and others, that the native has become suspicious of the white face.
This place is about fifty-five miles from our Solusi station. No teacher has been here. Coming along the road, we found the people all afraid of us. Another reason of their fear is because of the “dog law” of Rhodesia. The rabies is quite prevalent here among the dogs, therefore the law has been passed that every dog must be kept muzzled, or its owner is liable to a heavy fine or imprisonment, and even the loss of the dog. Few natives keep their dogs muzzled; so when they see the white man coming, they run in all directions to hide their dogs. This teaches the children to be afraid. On one occasion while coming down through the woods, we met a number of women and girls, and when they saw me, they fled like wild deer in all directions. I called to them in their own language, asking them what they were afraid of, telling them I was their teacher come to do them good, and not to be afraid. One woman stopped and drew near. As we passed on, she called to the rest, and we could hear them laughing at their fright. Nearly every place we went,the people would flee in the same way.
We are years behind in getting the gospel to this people. During the last five years I can see that their hearts have closed against receiving instruction. What we do for Africa, as in other places, must be done quickly. I found the same conditions farther to the north when I traveled there last June. If we do not begin work there soon, it will be almost impossible a little later. Conditions are not so favorable as they were four years ago. The government regulations are becoming more and more strict. I earnestly hope some plan will develop in the next few months, whereby we may be permitted to open up the work farther in the interior.
We were permitted to start our out-school at this place, and two of our native teachers are there at work. The next day I returned home alone, sixty miles through the hot sun, sand, and woods.
I stopped and rested at the Lushabi River one hour, where we have two native teachers. This school is about twelve miles from the mission. I arrived home at seven o’clock that evening.
Our work at Solusi is onward. A young man, Brother Larsen, from Durban, Natal, is with us, helping in the school, and repairing about the place. Our school does not number quite so many as in the past, yet those who are here seem very earnest in their work. The church and Sabbath-school work holds the same.
We have reached the time of the year for our spring rains to set in, so we are expecting any day now to begin planting. The little locusts are hatching out all around us, as the sand of the sea, and we do not know what this will yet mean to our crops. We are trusting the Father. Last year we were troubled very much, yet God gave us a crop, gave us food, though our crops were eaten down several times.
We are hoping to put in two hundred twenty-five acres this year, which will enable us to provide food and clothing for our boys and girls. It is our purpose to make our mission as near self-supporting as possible. We are of good courage in the work, and have no thought of turning back. Our greatest wish is that others would come and join us in giving the gospel to this dear people. Pray for us.
Solusi.
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