sprang from my warm friendship for him and a feeling of pity. that no chance was afforded to him of developing himself. At the outset I was sensible only of regret that Livingstone was no longer alive to take advantage of the magnificent field that was now open to one of his peculiar abilities and personal charm, and, pursuing the train of thought, I felt at a loss to know to whom else I could apply to fill his place.

At that time there was no traveller in Africa, from the Nile to the Zambezi, on whose sympathy one could rely in a case like this. Gordon had a big and special task of his own, and it never struck me that any of his staff, who were either military or political officers, would give Mtesa any sympathetic attention.

So day after day passed with Mtesa and myself in chat upon trivial and secular topics, until one day in full court the subject of the white man's faith was broached. As I expounded I observed such fixed attention on the part of the king and courtiers that I had not noticed before. The rule had been understood by all, that talk should be brief and various, but now it became animated and continuous. Gestures, exclamations, and answers followed one another rapidly, while every face was lit up by intense interest. When we finally adjourned the subject was not exhausted, greater cordiality was in the hand-shakes at parting, and it was urged that we should continue the discussion on the next day.

And so we did for several days. It seemed the comparisons of Mohammed with Jesus Christ were infinitely more fascinating than the most lively descriptions of Europe, with its wonders and customs, that I had been able to give, and truly the accusation of Christ, His judgment by Pilate, and the last scene on Calvary, were the means of rousing such emotions that I saw my powers of discerning character had been extremely immature and defective.

This revelation of feeling which had lain so long untouched under etiquette, tradition, custom, pagan ignorance and apathy, stimulated me to persevere in my efforts in the hope of some unknown but cheering outcome. Some one on behalf of the king made the happy suggestion that, as I proposed to return to the south end of the Nyanza to bring my people up, it would be well if I left behind me some souvenir of my visit that would keep alive their attachment to my words in my absence.

The idea was good, and in searching for means to this end we

discovered that in Idi, the king's chief drummer, who was an educated Malagasy native and an expert in Arabic caligraphy, we had the man who could write out the law of Moses and the Lord's Prayer. We also found that Robert, one of my boat boys, could translate my English description of the last scene at Calvary into grammatical Swahili. The books' on which my sayings were written were thin and polished boards of white wood, about sixteen by twelve inches.

We were deep in the Decalogue when an unexpected white visitor made his appearance in Uganda, as suddenly almost as I had made mine. This was no other than Colonel Linant de Bellefonds, one of Gordon's staff, who had come on a political

mission.

Soon after the novelty of his arrival had somewhat worn away, and the resumption of the Decalogue was mooted, it struck Mtesa that it would be a prudent thing to question this other white man from the north regarding the things I had said about Jesus and Mohammed and the respective faiths, for there were some amongst his chiefs who had gone among the Arab traders, and been made uneasy in their minds by their arguments in behalf of Mohammedanism. It was proposed in open court, and the chiefs assented.

Fortunately for the confirmation of my statements, the Colonel, though a Frenchman, happened to be a staunch Calvinist, and, to the surprise of all present, the Colonel gave answers which established my words beyond a doubt. We then resumed the writing of the Decalogue, and in a short time it was finished.

Mtesa was now told to his dismay that the period of my departure had arrived. I had already passed a longer time in his company than was prudent, seeing that I had such a large number of men depending upon me at the other end of the Nyanza. He began to devise various expedients for my delay, and had it not been for the presence of Colonel Linant, it might not have been an easy matter to leave him. He at last, after a firm refusal from me to remain longer, cried out, in a voice that had a tone of despair in it: What is the use then of your coming to Uganda to disturb our minds if, as soon as we are convinced that what you have said has right and reason in it, you go away before we are fully instructed?'

'I am not

'Mtesa is under a misunderstanding,' I answered. an instructor in religion. I am simply a Kirangozi (a pioneer) to

civilisation. When Mtesa goes to Usoga or to Ankori to make war, he first sends guides and pioneers to point out and clear the way for his army. That is what I am. When I go back to Europe I must tell the white people the way that they should take to Uganda. Then those who may think they would like to do business with your people, or those who would wish to teach them the Christian faith, will come here by the way I have shown. If Mtesa really wishes that lawful instructors should come to Uganda, he has but to say so and I shall write to the people of England to that effect, and I am sure they will send the proper men for that purpose. As for me as I have said I have no authority or right to teach religion any more than Tori, your drummer, has the right to conduct your state business, or Idi, your writer, the right or authority to lead your soldiers to the war. The rule with us is, "Let every man follow his own vocation.'

Then write "Stamlee" (the native pronunciation of my name) and say to the white people that I am like a child sitting in darkness, and cannot see until I am taught the right way.'

I gladly consented, and on April 14, 1875, I made two copies of an appeal for missionaries to be sent to Uganda, one of which I enclosed under cover to General Gordon, and delivered it to Colonel Linant; the other I intended to take myself and send it by my own couriers overland to Zanzibar. Three days later I resumed my voyage.

Four months passed away and I was again in Uganda, to continue, as circumstances permitted, the interesting task I had left unfinished. During the three months I remained with Mtesa, the translations which we made from the Gospels were very copious, and the principal events from the Creation to the Crucifixion were also fairly written out, forming quite a bulky library of boards. When the work was finished it was solemnly announced in full court that for the future Uganda would be Christian and not Mohammedan.

A mission-boy named Dallington left my service to become the king's reader, and a Bible and Prayer Book were given to him for the purpose of keeping Mtesa in the true faith; and having provided according to the best of my ability for the spiritual comfort of my royal convert, I left Uganda for the last time to continue my journey across Africa.

It remains to relate the fate of my appeal for missionaries and its results on reaching England. Colonel Linant de Bellefonds

was murdered by the Baris not far from Gordon Pasha's quarters. The letter, however, safely reached the Governor-General's hands, and he sent it on to Cairo by Government post. On November 5, 1875, it was published simultaneously in the London 'Daily Telegraph' and 'New York Herald.'

Before the evening of that date 5,000l. had been sent by an anonymous contributor to the Church Missionary Society for the Mission to Uganda. Three days later my letter was read to a crowded audience in Exeter Hall, and subscriptions to the amount of 3,000l. were announced. Within a few weeks the Uganda fund had increased to 24,000l. Just twelve months from the day I had written my letter at the court of Mtesa, a band of five missionaries started from England for Uganda, but twelve months more elapsed before the long-expected clergymen reached their destination.

As those who have thus far followed my narrative may be curious to know the results of the missionary venture, I may state briefly that, according to the latest statistics furnished to the Society, there have been built by Uganda labour, one cathedral and 372 churches, which are attended by 97,575 converts.

Several of the cleverest boys, during the twenty-two years that have passed away since the missionaries began to teach them, have grown up to be men and have been ordained as missionaries. Some of these have penetrated to Toro, the slopes of Rewenzori, and the fringe of the great Aruwimi forest, founding Christian communities as they went, and proving themselves possessed of the most fervid zeal. Two out of the three Regents who represent the new king during his minority were educated by the missionaries. Further, to make this peaceful conquest of Pagan Africa sure, a railway, the head of which is at present over 300 miles from the sea, is being constructed to Uganda at a cost of 3,000,000l.

HENRY M. STANLEY.

A TRAGEDY FROM THE TRIVIAL.

THE great double doors of H. F. Crosby's Dry Goods Emporium faced south, and the wind was that way. The ribbon counter, where Charlotte May stood, was directly in front of the door, and all the gay ribbons hanging overhead from a wire and those suspended from their rolls on the edge of the case swung and waved, and wove together in the gusts of the wind. Those overhead were mostly in shades of orange, those on the case in blues. Between those dancing streamers of colour Charlotte's facetriangularly shaped, almost like a cat's, with a mild fulness about the temples and innocently speculative blue eyes—appeared. Her hair was very fair, almost white, and she wore it in a quaint extreme of fashion which often caused people to turn and look after her. Her blue gingham short waist fitted her nicely, and her blue ribbon tie was wound tightly around her throat, and fastened with a cheap brooch with a stone of turquoise blue china. Charlotte's friend, Maud Lockwood, who stood beside her at the ribbon counter, had told her many a time that no one could tell it from the real thing, and Maud Lockwood was regarded as an authority and was much admired.

It is quite true that there are spheres which would make us all stars could we but find them for our revolutions, and Maud Lockwood had found hers. She was a handsome girl, with such a subtle consciousness of her fine trimly girded figure that she seemed to fairly thrust it upon one's attention. It was also well known that she was not obliged to work in a store, being led to such a step only by the desire of certain extras in the way of dress somewhat beyond the reach of her father's purse. It is only choice, not necessity, which dignifies labour in the estimation of many who have always laboured from necessity, and their fathers before them. A girl like Charlotte May, who had to work or starve, looked with envious respect at a girl like Maud Lockwood, who had to work or give up her frills. Maud wore a real turquoise brooch, and the girl beside her often looked at it with a sentiment of complacency and no envy. She could not

1 Copyright, 1900, in the United States of America, by Mary E. Wilkins.