It is only the sentimental and selfish mourner, pierced but skin-deep, yet nursing its grief, fostering its slothful love and dainty sympathy, that can be fluent and frequent upon the subject of it. Hence the language of Cowper, who copied what he wrote from the tablet of his own experience,

To him that e'er has felt the sting of sorrow,
Sorrow is a sacred thing.

He would not approach a sufferer rudely and drag him into notice, whether smarting under the sting of sin, or under the rod of God, in some providential bereavement, because experience had taught him that alike, in both cases, the stricken sufferer seeks concealment, and wants but one Physician and one Nurse.

This is true of cultivated and fine minds, both in respect to their sins and sorrows. But it does not hold so certainly of the coarser sort, of uncultivated and gross spirits. Hawaiians, especially, love so well to appear in public, that they are pleased even to be allowed to tell their sins and expose themselves; perhaps glad sometimes of an occasion to be haled before the church that they may make a show.

And they like so well to talk with their religious teacher, and to be talked to, that they will even thank him, and manifest great complacency when he has been giving them a proper dressing for their sins.

Mr. Alexander, of Lahainaluna, had been one day administering a moral bastinado to a man for his wickedness. When he had done, "Aloha," said the culprit

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very complacently, "Pomaikai au, ua kamailio kaua” -Love to you; I am happy, we two have had a talk. And then he walked off, pocketing his reproof without any sign of malice or displeasure.

When Hawaiians talk in meetings, or among themselves, like Armado in the play, they are apt to draw out the thread of their verbosity finer than the staple of their argument. In words they are never wanting, and almost any Hawaiian can spin a yarn to any length, whether to his Maker or his fellow-men, however pinched he may be for the matter of thought.

Their religious teachers have to conform to their way in this particular; so that they, too, sometimes weave a very large piece of stuff out of a mere pinch or handful of the raw material of thought. But such attenuated fabrics hardly wear better, or bear more using, than the native cloth. Perhaps there is about the same difference between right good sermons in English, and quite common ones in Hawaiian, as between a piece of good American domestics, and an Hawaiian kapa.

Natives now clothe their nakedness quite decently, both in kapas and cloth, wherever foreigners are; and it were a good sign if they were as careful, at such places, to cover up their moral turpitude, and as much ashamed to have it disclosed. But the truth is, when found out, they too often manifest very little or no shame. The blush of virtue, the genuine feeling so well described in the old Roman word pudor-Quidam rubor nativus et incalescentia genuina-you seldom see.

They will often hold their heads as high after being

exposed in gross sins as ever before. Such cases, and the fall every now and then of persons who have had much care bestowed on them, and for whom high hopes have been fondly cherished, must make the heart of a faithful missionary very sad. He has need often to say with the Psalmist, My soul, wait thou only upon God: my expectation is from him.

One of the deacons at Waialua was convicted not

long ago of having promised certain individuals to get them into the church for a consideration of money. The deacon was to tell them beforehand what to say in answer to the examining questions of the pastor.

This hookamani, as it is called, or deceitfulness of Hawaiians, stumbles and distresses some of the pastors more than is meet. To me it seems nothing more than should be naturally expected, nor will it, we think, be very wonderful if sin should continue to embarrass missionaries, and unexpected developments of wickedness to give them pain, till the world's end, or the times of millennium! Whoever thinks otherwise, or imagines, at home or abroad, that there is any people or any situation without stumbling-blocks, or any royal way of converting the world, is reckoning without his host. In one shape or another, he will find everywhere the "Peahen."

The present resident missionaries at Waialua, of 1850, are Rev. Messrs. Emerson and Gulick, with their wives. The number of church members in regular standing is six hundred and eighteen. Whole number admitted from the beginning, on profession of faith in Christ,

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seven hundred and seventy-three. The contributions there, for benevolent purposes, in the two years prior to May, 1848, were nine hundred and two dollars, of which five hundred and fifty-two dollars were in cash. In the nine common schools of the district there are ten teachers, and three hundred scholars.

A few years ago Mr. Locke had charge of a manual labor school at Waialua of twenty-one boys, which he was conducting with the business tact and energy for which he was distinguished, and with efficient aid rendered by a "prudent wife." The pupils had raised their food, and cultivated seven acres of sugar-cane. They ground the crops on the premises, and boiled the juice into syrup, the sale of which more than supported the school.

It was yet an experiment in a nascent state, but at the time of its suspension it had cost the Board nothing, and had a balance of several hundred dollars in its favor. The industry and working habits of the lads, under skilful supervision, were becoming effective, and their proficiency in useful knowledge considerable, through oral instruction given them while at work, and two hours daily study.

It was fairly under way, and giving promise of great usefulness, just as the providence of God, in the death of Mr. Locke, broke it up. By one stroke of disease, the vigorous wife and mother was taken away in the midst of her days and usefulness. By another, the robust husband and father, the youngest of the Mission, was suddenly cut down a year after, only a few days

before he was going to embark for America with his three little daughters.

The orphans are providentially cared for and adopted in the family of Mr. Locke's missionary associate, Rev. A. B. Smith, now returned and resettled in the ministry in the United States.

After nearly encompassing the island of Oahu, I have returned to the Metropolis by way of Ewa, the station of Rev. Mr. Bishop. It is not far from mid-way between Waialua and Honolulu, twelve miles from the one, and eighteen from the other. Besides his church, and those at Kaneohe and Waialua, there are two others without a resident pastor, at Hauula and Waianae;* the one having one hundred and eighty members, and the other two hundred and seventy-one; most of whom were set off from the parent churches at Waialua and Ewa.

The church at the latter place, by the minutes of 1848, has in regular standing one thousand five hundred and fifty-eight members. The whole number received on examination is one thousand nine hundred and four, of whom one thousand five hundred and twelve have been dismissed to other churches, one hundred and

Stephen Waimalu was ordained, Sept. 25th, 1850, pastor of the church and people of Waianae. In giving him a call to settle among them as their pastor, they pledged themselves to raise annually for his support $150. Waimalu is the third native who has been ordained to preach the Gospel at these Islands within ten months.