EIMEO.

THE island of Eimeo, or, as it is generally called by the natives, Morea, is one of the islands of the Pacific Ocean, situated about twelve or fourteen miles west of Tahiti, and is twenty-five miles in circumference. In the varied forms its mountains exhibit, the verdure with which they are clothed, and the general romantic and beautiful character of its scenery, this island far exceeds any other in the Georgian or Society groups. A reef of coral, like a ring, surrounds the island, in some places one or two miles distant from the shore, in others united to the beach. Eimeo is distinguished not only by its varied and beautiful natural scenery, but also by the excellence of its harbours, which are better than those in any other of the islands. The rivers are but small, and are principally mountain streams which originate in the highlands, roll down the rocky bottoms of the steep ravines, and wind their way through the valleys to the sea.

In 1808 several missionaries, belonging to the London Missionary Society, were expelled from Tahiti; but in 1812 they returned to the Georgian islands, planted the gospel standard upon Eimeo, and in 1815 idolatry was subverted, and the Christian faith was generally professed throughout the Georgian and Society islands.

In Eimeo the first attempt was made to aid the spread of the gospel in the South Sea islands, through the instrumentality of the printing press. As early as 1818 a great number of spelling books, catechisms, and Scripture selections were printed in the vernacular tongue and distributed..

The church was formed in 1820, and in the course of five years increased to nearly three hundred members. At one time the mission in Eimeo suffered severely from the effects of war and intemperance among the natives; but through the agency of the temperance societies in all the islands in 1833 the evils of drunkenness are greatly

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diminished. Our engraving is a correct view of the mission station in Eimeo, established in a part of the island called Blest Town, or Papetoai, For a more full and particular account of this place and mission see the Missionary Gazeteer, by B. B. Edwards, Boston edition, 1832.

For the Youth's Magazine.

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THE BENEFIT OF USEFUL KNOWLEDGE. ONE good idea well followed out in life is more beneficial in its influence in the formation of character than a thousand bright thoughts which strike the imagination, and disappear in a moment, or at least produce no good effect upon the mind. To awaken the perceptive faculties and reflective powers to a sense of moral and intellectual truth, and monopolize them for active life, are of more service to society than all that mass of knowledge heaped in a chaotic state, though it amounted to a library in itself. In directing the minds of youth there is nothing more important than a proper view of their moral obligations; and the exercise of those feelings of benevolence which expand the heart with tenderness and sympathy toward mankind, and a desire to promote their happiness, by aiding them in distress, or in the pursuit of that knowledge calculated to elevate them in the scale of intelligent beings. How soon a change would come over the face of society if all were. willing to contribute their mite for its benefit, and impart a little of their stock of wisdom and knowledge for the good of others! Some appear to use their acquirements as the means of personal elevation, and exercise a supercilious and arbitrary power of distinction over others: instead of causing them to feel any benefit from their intellectual superiority, placing an insuperable barrier between themselves and the less informed, as though they were the only privileged beings of the universe upon whom Providence

has smiled. But neither knowledge nor learning is our own, any more than riches or honours. We are called to use every faculty, natural and acquired, for the use of Him who has created and redeemed us by his most precious blood, and has also "given us richly all things to enjoy." But one thing is certain, true happiness never dwelt with a selfish spirit, and in proportion as benevolence expands our hearts, so is our own felicity increased or diminished. Cottage Hall, La., 1840. S. B. T.

MISERIES OF PAGANISM.

ON meeting with the Kaffer chief Botman one day, in the latter end of 1829, he very significantly accosted me, saying, "Pray, can you tell me why it is that the Amaxosæ chiefs are dying so fast? S'Lhambi is dead; Dushani is dead; and now Gaika is dead. Enno is very ill, and I also am not well. Pray, what is it that is killing us all?" Upon these questions he laid more than ordinary emphasis, and proposed them in such a manner as rendered it manifest that the inquirer was not merely struggling between the love of life and a fear of death, but that he was now altogether doubtful as to the efficacy of those means which, from time immemorial, have constituted the sole reliance of his countrymen in times of trouble. In reply thereto, I endeavoured to point out in the plainest and most intelligible manner possible the real and natural causes of disease and death, at the same time showing what were the most probable causes of dissolution in all the three cases he had mentioned. The first of those chiefs went down to the grave full of years, and of course laden with the infirmities incident to age. The second fell a prey to disease, occasioned and fostered principally, if not wholly, by his own imprudence; and Gaika's end. was undeniably hastened by vice and dissipation of the

most gross description. And yet, shocking to relate, although these things were clear as noon-day, many human lives were wantonly sacrificed at the shrine of superstition, under charges of witchcraft.

The last-mentioned chief, who in his lifetime had by such means sacrificed hundreds of his people, constituted, at the close of his pagan career, a most awful instance of the dreadful power of delusion: its influence seemed to grow stronger and stronger upon him as he himself became weaker. When greatly reduced, and consciously sinking under the virulence of his disorder, he mustered, in the service of the powers of darkness, all the remaining strength he had, but would not listen to a single word respecting God or the eternal world. On hearing the name of Christ mentioned by Mr. C., who visited him just before he died, he instantly requested him to say no more upon that subject. Like the heathen kings of ancient days, "in his disease he sought not unto the Lord, but to his physicians," to the wizards and soothsayers; and to them only would he lend an ear. These were repeatedly assembled; and when able he danced before them most immoderately, and ofttimes until completely exhausted, in the hope of thereby rendering their incantations effectual. As usual, their orgies terminated in deeds of blood. When he was at the very point of entering the regions of death, his own son, treading in the aged sire's steps, laid violent hands upon one of his father's most favourite wives, and, without any ceremony whatever, or the least sign of compunction, deliberately killed her upon the spot. It will naturally be asked, Why? Because, having always been allowed, in consequence of his extraordinary attachment to her, the peculiar privilege of eating out of the same dish with her husband, it was supposed that she had used some evil enchantment, which was now proving fatal to his existence. This conclusion, formed on conjectural