He laid it on the twisted cord,

He turned the point at Lanka's lord,
And swift the limb-dividing dart

Pierced the huge chest and cleft the heart,
And dead he fell upon the plain

Like Vritra by the Thunderer slain.
The Raksha's host when Ravan fell
Sent forth a wild terrific yell,

Then turned and fled, all hope resigned,
Through Lanka's gates, nor looked behind.
His voice each joyous Vanar raised,
And Rama, conquering Rama, praised.
Soft from celestial minstrels came

The sound of music and acclaim.
Soft, fresh, and cool, a rising breeze
Brought odors from the heavenly trees,
And, ravishing the sight and smell,
A wondrous rain of blossoms fell;
And voices breathed round Raghu's son:
'Champion of gods, well done, well done.'

-Book VI, Canto cx.

One of the most striking passages in the poem is Sita's reply to Rama when he had charged her with infidelity:

"Struck down with overwhelming shame,

She shrank within her trembling frame.
Each word of Rama's like a dart
Had pierced the lady to the heart;
And from her sweet eyes unrestrained

The torrent of her sorrows rained.

Her weeping eyes at length she dried,
And thus 'mid choking sobs replied:

'Canst thou, a high-born prince, dismiss
A high-born dame with speech like this?
Such words befit the meanest hind,
Not princely birth and generous mind.
By all my virtuous life I swear
I am not what thy words declare.
If some are faithless, wilt thou find
No love and truth in womankind?
Doubt others if thou wilt, but own
The truth which all my life has shown.
If, when the giant seized his prey,
Within his hated arms I lay,
And felt the grasp I dreaded, blame
Fate and the robber, not thy dame.
What could a helpless woman do?
My heart was mine and still was true.

Is all forgotten, all? my birth,

Named Janak's child from fostering earth?
That day of triumph when, a maid,

My trembling hand in thine I laid?
My meek obedience to thy will,

My faithful love through joy and ill,
That never failed at duty's call-
O king, is all forgotten, all?'

"To Lakshman then she turned and spoke,
While sobs and sighs her utterance broke:
'Sumitra's son, a pile prepare,

My refuge in my dark despair.
I will not live to bear this weight
Of shame, forlorn and desolate.
The kindled fire my woes shall end,
And be my best and surest friend.'

His mournful eyes the hero raised,
And wistfully on Rama gazed,
In whose stern look no ruth was seen,
No mercy for the weeping queen.

No chieftain dared to meet those eyes,

To pray, to question, or advise.

The word was passed, the wood was piled,

And fain to die stood Janak's child.

She slowly paced around her lord,
The gods with reverent act adored,
Then, raising suppliant hands, the dame
Prayed humbly to the Lord of Flame :
'As this fond heart by virtue swayed
From Raghu's son has never strayed,
So, universal witness, Fire
Protect my body on the pyre.
As Raghu's son has idly laid

This charge on Sita, hear and aid.'

She ceased: and, fearless to the last,
Within the flame's wild fury passed.

Then rose a piercing cry from all,

Dames, children, men, who saw her fall,

Adorned with gems and gay attire,

Beneath the fury of the fire."-Book VI, Canto cxviii.

The Lord of Fire rescues the faithful dame, and brings her forth unscathed:

"Fair as the morning was her sheen,

And gold and gems adorned the queen.
Her form in crimson robes arrayed,

Her hair was bound in glossy braid.

Her wreath was fresh and sweet of scent;
Undimmed was every ornament.

Then, standing close to Rama's side,
The universal witness cried :

'From every blot and blemish free,

Thy faithful queen returns to thee.'"-Book VI, Canto cxx.

Rama receives her, and the happy pair return triumphantly to Ajudhiya, where Rama ascends the throne to the delight of the people and here the story ends.

The "Ramayan" of Tulsi Das is the popular version, to be found in all the bazars of the great cities of India. Tulsi Das was a Brahman of the highest class. He spent the most of his life at Benares, visiting as well the other famous cities of his native land. He began the composition of the "Ramayan" at Ajudhiya, in A. D. 1575, and died in 1580. Two copies of the poem in his own handwriting are said to be still in existence, the one at Rajapur, the other in the temple of Sita Rama, which he himself founded at Benares. In addition to this his great work, he was the author of six other poems, all in honor of Ram Chandra. In his introduction Mr. Growse says:

The introductory portion of the first book of the "Ramayan" is not only interesting as a resumé of popular Hindu theology and metaphysics, but is also curious as containing the author's vindication of himself against his critics. They attacked him for lowering the dignity of his subject by clothing it in the vulgar vernacular. However just his defense may be, it did not succeed in converting the opposite faction; and the professional Sanskrit pundits, who are their modern representatives, still affect to despise his work as an unworthy concession to the illiterate masses. With this small and solitary exception the book is in every one's hands, from the court to the cottage, and is read or heard and appreciated alike by every class of the Hindu community, whether high or low, rich or poor, young or old.

One quotation must suffice-from "Breaking of the Bow:"

Rama first looked at the crowd, who all stood dumb and still as statues; then the gracious lord turned from them to Sita, and perceived her yet deeper concern; perceived her to be so terribly agitated that a moment of time seemed an age in passing. If a man die of thirst for want of water, when he is once dead, of what use to him is a lake of water? What good is the rain when the crop is dead? or what avails regret when a chance has once been lost? Thinking thus to himself as he gazed at Janaki, the lord was enraptured at the sight of her singular devotion, and, after making a reverential obeisance to his guru,* he took up the bow with most superlative ease; as he grasped it in his hands it gleamed Religious instructor.

like a flash of lightning; and again, as he bent it, it seemed like the vault of heaven. Though all stood looking on, before any one could see he had lifted it from the ground and raised it aloft and drawn it tight, and in a moment broken it in halves; the awful crash re-echoed through the world.

So awful a crash re-echoed through the world that the horses of the sun started from their course, the elephants of the four quarters groaned, earth shook, the great serpent, the boar, and the tortoise tottered. Gods, demons, and saints put their hands to their ears, and all began anxiously to consider the cause; but when they learned that Rama had broken the bow they uttered shouts of victory.*

It may be remarked, in passing, that an acquaintance with this poem, "the one common and everlasting possession of the Hindus," is of great help to the missionary as he goes about preaching to these idolatrous millions. As he begins his conversation with a group of villagers seated around the public well, or gathered at some great fair, it helps him amazingly to be able to make a quotation from Tulsi Das; exempli gratia, the following:

"Bhe pragat Kripálá | dina dayála | Kaushalyá hitakári,

Harkhit mahtári | muni manhári | adbhut rup Nihári,

Lochan abhirámá | tanu dhan shyámá | nij ayudh bhiy chári,
Bhushan banmálá | nayun bishálá | shobhásiudu Kharári.” †

This stanza is from the "Ram Pariksha," (Ram Tested,) a very excellent and popular vernacular tract written years ago by the Rev. Mr. Sternberg, and widely circulated throughout North India. The tract gives extracts from the "Ramayan," and makes a comparison between Ram Chandra and our blessed Saviour. Some reference to the national epic serves as a fitting introduction to what we have to say about the sinless Incarnation. Ram is being tested. And the day will come when these millions who now yield heartiest homage to the son of Dasaratha and Kaushalya, and worship his image in thousands of temples, shall join in the praise and worship of the Lord Jesus Christ. If only the coming of the glad day could be hastened!

* Growse's "Ramayan," Book i, p. 145.

Literally translated: "Then appeared he who is merciful, pitiful to the poor, the beloved of Kaushalya. Beholding his wonderful form, his mother was delighted, and the hearts of the munis were ravished. His eyes most pleasing, his body dark blue like the clouds, in his four hands bearing his special weapons. Garlanded to his feet, his eyes large, a sea of beauty, was the enemy of Khar."

ART. VII.-THE ITINERANT MINISTRY OF THE METH

ODIST EPISCOPAL CHURCH.

If there had never been such a constitution as that now existing in the Methodist Episcopal Church; if such a plan of ministerial distribution had been wrought out in theory and submitted for acceptance or rejection without previous successful experiment, there is no reason to suppose that one vote in a thousand would be given for its adoption. Not founded on the Scriptures, though not contrary to them, not based on any primary or secondary prelatical authority, involving the surrender of abstract rights, and apparently in most, and really in many, particulars incongruous with the spirit of modern democratic institutions, it would be generally and immediately rejected. Those even who might see in it great possibilities if any denomination of Christians could be induced to accept it, would consider it so contrary to the independent temper of the age as to be utterly impracticable. Yet it exists. Its growth has been contemporary with that of the Republic, its many thousands of ministers and millions of laymen on the one hand submitting to its requirements, and on the other being the stanchest advocates of personal independence in the State. The explanation of the phenomenon is that which solves so many otherwise impossible problems-constitutions and gov ernments, in Church and State, "grow, are not made."

ORIGIN AND GROWTH OF THE ITINERANT SYSTEM. When John Wesley began to preach the only visible bond of union between his converts was himself. Even the "Society" was not formed. But men heard, believed, were converted, sought association, and acknowledged Wesley to be the head; the work grew, and men of "gifts, grace, and usefulness were commissioned by him to exhort and preach. They went only where he sent them, did what he directed, and departed for other fields at his bidding. The numbers increased and formed many Societies; the "helpers "were called together in conference, but had no power of decision. Wesley heard, and when all had finished announced the policy to be pursued. In process of time the limit of possible connection with circuits