University of CbicaQO
^libraries
SAMUEL POLLARD
THE REV. SAMUEL POLLARD.
SAMUEL POLLARD
PIONEER MISSIONARY IN CHINA
BY
REV. W. A. GRIST
it
Author of " The Historic Christ in the Faith of To-day," etc.
WITH ELEVEN ILLUSTRATIONS
HENRY HOOKS
UNITED METHODIST PUBLISHING HOUSE
12 Farringdon Avenue, London
AND
GASSELL AND COMPANY, LTD.
London, New York, Toronto and Melbourne
THE REV. SAMUEL POLLARD.
SAMUEL POLLARD
PIONEER MISSIONARY IN CHINA
BY
REV. W. A. GRIST
Author of "The Historic Christ in the Faith of To-day," etc.
WITH ELEVEN ILLUSTRATIONS
HENRY HOOKS
UNITED METHODIST PUBLISHING HOUSE
12 Farringdon Avenue, London
AND
GASSELL AND COMPANY, LTD.
London, New York, Toronto and Melbourne
ytxl
T 7--,-.-. -.
-L; J. .n :-. . --. ~ i '(- o
--- .!jjLi_jj
PREFACE
1
THOUSANDS have been fascinated by Samuel Pollard's
fugitive articles and his little books ; but they have been
without intimate knowledge of the writer. There must
always be some value in tracing the evolution of a vital and
radiant personality ; in every soul there is something unlike all
other souls. On the threshold of his manhood Pollard felt the
glamour of missionary exploits ; and it seemed to him that of
all the garlanded gateways into life the most alluring is that which
leads to the mission field. Although a few years of pioneer work
banished his youthful illusions, he never regretted having been
committed to this life of austere rigours, burdensome responsi-
bilities and uncompensated toils. For nearly thirty years he
kept his dedicatory vows with the chivalrous loyalty of a young
knight and the infectious gaiety of a gentle troubadour. In
youth his nature showed metals of strength and value in a state
of fusion, and in his manhood these were refined and hardened
into fine gold and tempered steel.
For nearly three decades this pioneer missionary wrote his
observations and experiences in his notebooks fragmentary
jottings, full of abbreviations and dislocations. He began this
journal to assist his memory ; afterwards it became a quarry for
his articles ; ultimately he designed it for use in writing a book.
This transcript of his heart and brain has proved invaluable to me,
revealing the man and throwing flashing , sidelights upon the
country and the people among whom he lived and wrought. By
its aid we trace an experience crowded with incident and adven-
ture, a life of high purpose issuing from narrow beginnings,
broadening and deepening in its currents of usefulness, and
culminatingan: great achievements .
In creed Pollard was the child of the Evangelical Revival ; in
vi SAMUEL POLLARD
x
temperament and dynamic he might have been the product of
the twentieth century. He does not impress by the originality
or greatness of his thought ; but he grapples us to his soul by
the intensity of his will and his splendid enthusiasm. Intellectually
he was distinguished by mathematical gifts and organizing
ability. The rich fruit of his humanity was seen in the stories
he told. He was chiefly interested in persons and things ;
abstruse theories and speculations had no attraction for him. He
was witty and loved to indulge in fantastic and exaggerated
language. He had his mercurial moods and at his best was
buoyant and sanguine ; but underneath was a stubborn force of
character which surprised and sometimes disconcerted his fellow-
workers. Together with his lifelong friend, Frank Dymond,
he embraced poverty with the ardour of St. Francis. He was a
little man about five feet four, with longish pale face, black hair,
prominent forehead, and deep-set, large, steady, grey eyes. Of
outward appearances this fragile figure made but little reckon-
ing ; yet by thousands he was loved and revered as their spiritual
father the truest image and pledge of the real presence of the
Invisible Christ.
Among his fellow-missionaries Pollard was differentiated by
his quick passionateness, by the vividness of his emotions, and
the vehemence of his speech. At times he impressed them by his
utter transparency and singleness, and then they were surprised
by revelations of complexity : he often startled his friends with
the swift changes of his moods. A headlong Radicalism was irr
him and he sometimes delighted in shocking those whom he
regarded as Laodicean members of the Church. In his personal
religion he was the subject of great emotional upheavals, and in
his young manhood he could be as noisily exclamatory as Billy
Bray. He was modest and at the same time amazingly self-
confident : as the years glided by this apparent self-assertiveness
appeared less in his speech and more in his actions. And yet
reviewing his whole life one is constrained to admit that few men
have made a more complete surrender to Jesus Christ than Sam
Pollard. There was a rare charm in his personality ; he early
exercised great influence over his companions ; yet at times he
PREFACE vii
could sting and stagger men who loved him by indiscriminating
reproaches. But beneath all these moods and characteristics
was the man himself chivalrous, whole-hearted, adventurous,
cherishing the passion and ambition of a true missionary, endur-
ing heroically, yet buoyant as a schoolboy. ',
We follow him amid the labyrinth of -mountains in Yunnan
and Kweichow where aboriginal shepherds seek to guard their
flocks from wolves and tigers, through regions where wild azaleas
and rhododendrons colour the hillsides, where yellow mustard
fields make shrill appeal so that our eyes seek rest in the less
obtrusive flower of the buckwheat. Here Pollard baptized
thousands of the tribesmen, built churches and schools, prayed
for penitent wizards, nursed typhoid patients and lepers, and at
last gave his life in service of others. Scores of whitewashed
chapels gleaming in the translucent atmosphere of those mountains
are monuments of a life of apostolic faith, sacrifice, and devotion.
At last, our wanderings with Pollard end at a lonely grave, high
up one of the hills he loved ; over which a white cross marks
the place where his tired body was laid when his work was done :
Till the morning break,
And the white hush end all !
W. A. G.
CONTENTS
BOOK I
THE GREAT ADVENTURE, 1864-1894
CHAPTER PAGE
1. PARENTAGE AND EARLY YEARS ..... 1
2. SCHOOL AND THE CIVIL SERVICE. . . . 5
3. THE CALL 8
4. THE MISSIONARY STUDENT AT GANKING ... 12
5. ON THE RIVER YANGTSZE ...... 22
6. OVERLAND : SZECHUEN AND YUNNAN .... 28
7. HOLDING THE FORT AT CHAOTONG .... 34
8. YUNNAN Fu : PIONEERS ...... 40
9. THE LITTLE MAN AND His GONG .... 48
10. LOVE AND DEATH ....... 59
11. A, MINISTRY OF PITY AT CHAOTONG .... 69
12. AMONG THE BORDER PEOPLE . . . . .77
13. A CLOUD AS SMALL AS A MAN'S HAND ... 84
SAMUEL POLLARD
BOOK II
CHINA'S AWAKENING, 1895-1904
CHAPTER PAGE
1. THE HISTORICAL SITUATION ..... 93
2. THE FIRST FURLOUGH . . . . . .98
3. A RUNLET OF SWEET WATER IN A SALT SEA . . 103
4. THE BOXER STORM ....... Ill
5. His SOJOURN AT SHANGHAI . . . . .119
6. SIGNS OF AWAKENING IN YUNNAN .... 126
7. ON TOUR IN YUNNAN ...... 136
8. A GREAT OPPORTUNITY ...... 144
BOOK III
AMONG THE TRIBES OF WEST CHINA,
1905-1910
1. THE ABORIGINAL CLANS . . . . . .156
2. A TRIP INTO LOLO LAND ...... 167
3. BEGINNINGS OF THE MASS MOVEMENT . . . 178-
4. HOSTILITY TO THE MOVEMENT . . . . .186
5. FACING THE LIONS ....... 193
6. SECOND PHASE OF THE MASS MOVEMENT . . . 202
7. FIRST BAPTISMS OF THE MIAO . . . . .210
8. "RicE EAR VALLEY" AND "LONG SEA" . . . 219
9. BEATEN WITH MANY STRIPES ..... 228
10. TAKING STOCK 237
11. THE SECOND FURLOUGH ...... 243
CONTENTS xi
BOOK IV
UNFINISHED PROGRAMMES, 1910-1915
CHAPTER ' PAGB
1. A NATION IN TRAVAIL ...... 251
2. RESUMING His TASK ....... 258
3. THE BACK OF THE BEYOND . . . . . 267
4. THE ARTHINGTON TRUST FUND ..... 277
5. THE POLLARD SCRIPT ...... 286
6. IN THE YEAR OF THE REVOLUTION .... 297
7. THE DAY .306
8. SUNRISE IN THE EAST ...... 316
9. GLEANINGS FROM THE JOURNAL ..... 326
10. THE MEDICAL PROBLEM ...... 338
11. THE END OF A DECADE ...... 347
12. THE LAST MONTHS 360
INDEX 375
LIST OF ILLUSTRATIONS
THE REV. SAMUEL POLLARD .... Frontispiece
MR. POLLARD AND Two MIAO TEACHERS GROUP OF
MIAO LABOURERS (MR. POLLARD IN HIS SUN
HAT) . . . . . . .To face page 84
A CLASS OF MERRY MIAO CHILDREN . . 164
How " STONE GATEWAY " (SHIH-MEN-K'AN) GOT
ITS NAME ....... 212
MIAO CHURCH STEWARDS AT " RICE EAR
VALLEY" (MI-RI-KEO) .... ,,220
MR. POLLARD AND HIS COLLEAGUE, THE REV.
F. J. DYMOND (1909) TYPICAL MIAO HOUSES 260
MIAO MOTHERS AND THEIR BABIES . 332
THE HILL-SLOPE ON WHICH MR. POLLARD WAS
BURIED THE OPEN GRAVE : REV. F. J.
DYMOND CONDUCTING THE FUNERAL SERVICE 372
SAMUEL POLLARD
BOOK I
THE GREAT ADVENTURE (1864-1894)
CHAPTER I
Parentage and Early Years
EVERY life is in part the product of heredity and of
environment ; the fibres of personality are woven into
the web of circumstance, and constant interaction goes
on between the individual and the community. To and fro the
shuttle flies ; and the lives of men and the events of their ages
cross and recross in the great loom of Nature, so that we cannot
separate a man from the period to which he belongs. The group
of forces which form the context of human life is sometimes the
auxiliary and sometimes the antagonist of personality. The
spirit of an age focusses itself in the consciousness of a man, and
while he expresses the resultant movement, the ferment, the
passions, and the direction of his period, yet he is possessed of a
superior force which helps to shape it anew. " We are each
and all infinite compounds of fragments of anterior lives." We
shall find in the story of Sam Pollard's adventurous career apt
and ample illustration of these truths.
Samuel Pollard, the missionary's father, was a native of Padstow
and was born on March ist, 1826. He belonged to the working
classes and served as a mechanic in Chatham dockyard for some
years. Deeply imbued with evangelical doctrines, he looked for
social reform through the spiritual regeneration of the individual,
2 SAMUEL POLLARD
and was captivated by the religious enthusiasm of certain Bible
Christian preachers. He offered himself as a candidate for the
ministry and became an itinerant preacher in 1852. The Bible
Christian Church, best known in the south and west of England,
was the joint product of the Church of England and of Methodism.
The Rev. Daniel Evans, an earnest clergyman in a Devonshire
village, awakened a spirit of religious inquiry by his ministry in
the parish church at Shebbear and prepared the heart and mind
of James Thorne for the fiery evangelism of William O'Bryan,
and the Bible Christian Society was founded in 1815. Springing
like a little rill in North Devon, it gathered volume and poured a
goodly stream of vital religion throughout the villages and towns
of the southern counties. Its ministers were not learned theolo-
gians ; they added little to the store of ideas ; but they were
successful evangelists. The doctrines of God's Grace, of Justifica-
tion by Faith, and of Christian Assurance were vitalised and
verified by their experience, and they preached with the authori-
tative accent of rediscovery.
With the passing of the years, however, their burning zeal
became more restrained ; yet the sacred fire never died out of the
Bible Christian Church, and from first to last this community
maintained its missionary enthusiasm and adventurous faith.
In 1907 it joined with the New Connexion and Methodist Free
Churches to form one United Methodist Church. But no union
of Churches, whether already achieved, or still hoped for, should
make us forget how much the small denominations have con-
tributed to the religious idealism and morals of English life.
Samuel Pollard, senior, belonged in spirit and aim to the order
of evangelists. He inherited the emotional nature and vivid
imagination of the Celtic race linking poetic sensibility to religious
passion. The opportunity was never given him to acquire great
scholarship, but all his life he was an unwearying student of the
Bible and the book of Nature. Whilst holding the evangelical
creed, he was a true mystic, intimate with the Great Silence, and
mastered by sacramental ideas which penetrated every part of his
being. His intellectual gifts were of a high order. He could
kindle and delight his hearers with a rush of noble thoughts fitly
PARENTAGE AND EARLY YEARS 3
clothed in beautiful language. He moved naturally in the high
realm of Christian doctrine, and preached the massive verities of
the New Testament. His whole ministry was animated by one
aim " to win souls " and he conceived it the highest privilege
of the Christian ministry to be the instrument of God in effecting
the conversion of his fellow-men.
When thirty-two years of age he married Ellen Deboyne, a
teacher in the Isle of Wight. She was of Canadian-French
extraction, vivacious and deeply religious, and in later years
shared in the tasks of the ministry as a " local preacher." They
had six children, the third being the missionary, who was born on
April 20th, 1864, at Camelford in Cornwall. " Young Sam "
inherited the Celtic imagination and deep emotions of his father,
and from his mother derived his readiness of wit, clear-cut
mentality and practical ability in affairs. It was Sam Pollard's
privilege to be born into a family marked by spiritual distinction.
Religion was the supreme reality in this home. The elder
Pollard spent hours in prayer, not merely passive states of reverie,
but holding colloquies with an Invisible Friend. He suffered
from deafness, but his inner ear was opened to voices which are
unheard by most. Three times a day all the family gathered for
worship : after dinner the Bible was read aloud, prayer was
offered by the head of the house, and then the children repeated
a short prayer by themselves.
Privation was the " note " of the household ; the home was
poorly furnished, and luxuries were unknown. " There was
plenty of love," writes one of his sisters, " but very little money."
In speaking of Sam's childhood his mother said : " At a very
early age he took a keen interest in the family councils concerning
* ways and means.' One's heart grows tender at the remembrance
of his quaint sayings, and at the things he did to earn small sums
which he would always bring to me. . . . He would run errands for
people ; he used to fetch milk from a farm at Chipstead [Kent],
just to earn a few pence." He was a sensitive little fellow,
impressionable beyond most children, betraying very early a
marked individuality of his own. Out of the continuous stream
of impressions which entered into his consciousness emerged the
4 SAMUEL POLLARD
morning star of a strong and buoyant personality. His brothers and
sisters called him " Amiability." When Sam was three years old
the family removed to Ryde in the Isle of Wight. One of the first
things he did in his new home was to learn his letters from a
missionary bill. An uncle who was a schoolmaster in the town
supplied him with interesting story-books. At four one of his
favourite games was to get a number of sticks and make triangles
and circles with them which his friends recall as forecasting his
exceptional gifts as a mathematician.
When he was seven his father was appointed to the Penryn
circuit in Cornwall. Samuel Pollard's ministry in this district
resulted in great " revivals " and the boy became familiar with
wonderful stories of conversions. The next change was the
appointment of his father to Chipstead in Kent. Necessarily
these frequent changes interrupted the children's schooling, but
home influences have their compensation, and if the chief end
of education be to produce quick, flexible intelligence and strong
character, the foundations of these were securely laid. At Penryn
the boy had attended a Wesleyan day school. At Chipstead he
was first sent to a dame's school, but when he began to correct the
teacher's mispronunciations, it was thought advisable to send him
to the National school with his brother Walter. At the end of
three years when leaving this school, Sam was highly pleased by
his schoolmaster's gift of a small magnifying-glass, which served
to increase his observation of nature.
At Chipstead, when he was eleven, an event took place in Sam's
life which ever afterwards stood out as a spiritual landmark.
Forty years after the event the missionary's mother a bright-
eyed little lady of eighty r six with memory unimpaired related
the manner of her boy's conversion. Several months before that
time he had desired that the great blessing of which his father
spoke with such awe and gladness might become his. One
evening Sam and his brother Walter had gone upstairs to bed,
and by and by the father followed, as was his wont, to kiss his
boys " good night." Sam was on his knees and told his father
that he was not ready to say " good night " yet. Surmising what
was passing in the boy's heart the father retired rejoicing. A,
SCHOOL AND THE CIVIL SERVICE 5
second time he visited the boy's bedroom and went away again.
When he came the third time young Samuel was at peace,
assured that Divine forgiveness was his and that now he was
beyond all doubt a child of God.
CHAPTER II
:<*
School and the Civil Service
METHODISM reminds one of a banyan tree, the branches of which
strike downward and take root in the ground as new trunks, the
parent tree and its offshoots constituting a miniature forest ;
so the church founded by John Wesley has sent forth branches
which have taken root until a community of kindred societies
has spread in England and elsewhere. The first Bible Christian
Society was formed in the kitchen of Lake Farm, Shebbear, in
1815, and the leadership of the movement passed to James
Thorne, a man of great natural gifts and of strong and noble
character. The Rev. F. W. Bourne, his biographer, said of him :
" He had the manners of one nobly born, and the aptitudes and
instincts of a scholar, which thousands more highly favoured by
circumstances entirely fail to acquire." This sagacious leader
saw that the little church required a middle school for the training
of the sons of its ministers and members. He found ready support.
In 1841 the Bible Christian Proprietary Grammar School was
established at Shebbear for the training of the sons of the ministers
and members, with the Rev. H. C. O'Donnoghue,M.A. (Camb.),
as its first head master. Its great days began under the principal-
ship of Thomas Ruddle, who took up his life work at that institu-
tion in 1864. By dint of self-denial and economy his parents
sent Sam Pollard to this school in 1876.
Ruddle was a man of personality, independence of thought, and
moral force. He was generally spoken of among his pupils as
" Tommy," and did not escape the criticism of the keen-eyed
youngsters he taught and ruled. His brusque and uncon-
ventional judgments were by no means always acceptable ; but
B
6 SAMUEL POLLARD
probably no boy ever stayed long at Shebbear without becoming
a loyal admirer of the head master. Pollard thought that
" Tommy " was inclined to give too much attention to the
clever boys, and not enough to others. But the missionary
was whole-hearted in his veneration for the memory of his master,
and after hearing an address by Sir Oliver Lodge remarked that
Mr. Ruddle might have written it thirty years before. Sam,
though religious, was by no means " goody-goody," and the
influence of his saintly father was upon him even at school. He
had made a promise, which probably would not be asked from a
schoolboy torday, that he would never fight. His father had
given him a Bible on the understanding that the boy should
read a " portion " every day. Sam kept his promise and, after
many a " lark " in the dormitory, would pull out a dog's-eared
Bible from a pocket containing his miscellaneous treasures and
read the " daily portion " by the flickering light of a lantern. He
was a member of the college choir and sang in Lake Chapel witf
a sweet true treble. He never forced his religion on others jj
but all the boys knew where he stood. Once he turned upoiv
another boy when a nasty jest was made against family purity,
and those who were present will never forget the passionate
biting scorn in Pollard's rebuke. All his life he could excel most
people in forceful invective. At such moments his big eyes would
flash with unwonted fire, and the look on his pale face and sudden
pointing of an accusing finger were far more potent as chastise-
ment than the blow of a fist. In lighter moods he showed a
strong vein of original humour, and with an odd grimace would
turn the laugh upon one who challenged him ; but he was always
good-humoured when the tables were turned against him.
In 1879 Sam Pollard, G. P. Dymond, and W. M. Hocking won
First Class Honours in the Oxford Local Examinations. From
that time he applied himself to preparation for the Civil Service,
and when seventeen won the seventh place in an examination for
men clerkships. His schoolmaster had expected him to take the
highest place, but the youth was delighted at the prospect of
earning a salary which even at the start would be bigger than his
father had ever received as a minister, and proudly rejoiced that
SCHOOL AND THE CIVIL SERVICE 7
he would now be in a position to help the family exchequer.
Throughout his life his love for his father and mother was a
living, dominant force.
In 1 88 1 Sam went to London to take up his work at the Post
Office Savings Bank, and was welcomed by a circle of friends at
the Bible Christian Chapel at Clapham, where his father was
honoured and loved. Here Pollard came under the influence of
the Rev. F. W. Bourne who, in a larger Church, would probably
have won a national reputation. He was a man of vigorous
intellect, of massive moral force, with the temper and inward
life of a mystic. During the plastic years between 1881 and 1887
Pollard was impressed by the character and work of Mr. Bourne.
In later life he confessed that in many a trying ordeal in his
missionary career he faced his own problems with greater courage,
when he remembered how such a giant as Mr. Bourne used to
give his best to week-night gatherings of twenty people in an
obscure chapel.
As he listened to Mr. Bourne, Pollard was filled with high
thought, and the fire of a new ambition was kindled within him.
He began to look at life with new eyes and a new standard of
values. We can be born more than once, and more than twice, as
Pollard realised at Clapham. Increasingly the reality of the
Unseen loomed upon his mind, and he saw things in the per-
spective of the Eternal. A deeper life was unfolded in Sam
Pollard's soul ; he owed much to his parents and teachers ; but
now he felt the urge of his own spirit, and he came to know that
only a life of service could satisfy him. He was not one to be long
content with the monotony of office work ; the desire of adventure
awoke in him ; but for a time the way was not clearly seen. He
was waiting for the call, assured in his own mind that when God's
hour should strike he would know the predestined path.
8 SAMUEL POLLARD
CHAPTER HI
The Gall
WHEN Sam Pollard entered the Civil Service, his friends were
satisfied that his vocation was decided, and that no" further
anxiety need be felt on his behalf. Yet it might have been fore-
seen that the boy who, at eleven years of age, passed through the
spiritual crisis of conversion, would eleven years later be the
subject of a second awakenment ; and at this time it seemed to
him in very fact that God was calling him to some high service.
A fragment of a letter written at this time gives a glimpse into his
mind :
DEAR FATHER,
I suppose by this time Brer Walter is home for a while
enjoying himself. I wish I were home also. These fine summer
days make us " poor Londoners " dream of our country days
and long for the seaside and shady lanes. Wouldn't I like to be
down the old cove " breasting the angry torrent " ! I have
several times wished lately that some genie or other would
transport me to Penaniel Cove, then undress me and drop me
into ten feet of the Atlantic. But Aladdin's lamp was not near me
and the lamps we use here have no such wonderful powers. . . .
The Atlantic still remains a dream and the hot London streets a
reality. . . .
Now for a subject that has been weighing on my mind for the
last few days. My throat has been a little troublesome again.
I am not unwell. I feel as strong as a bull and about as well as
I ever am. Yet my throat has been a little bad and I cannot
take liberties with it. Well now, I can't understand how I am
to be a minister if I am to have a chronic bad throat ; and I am
under the impression that God has distinctly called me to work
for Him in this way. Perhaps you remember that some time
ago I did not view at all in a favourable light the very possibility
of my being a minister : nothing seemed farther from my idea.
Yet now I have been brought to such a state that I would rather
be a B. C. minister than anything else in the world. It seems
like a very passion with me at times, and I don't dare hardly to
contemplate the idea of not being able to preach for Christ. You
know what a fascination for young people work for Christ has,
THE CALL 9
and I do so much want Him to use me. What am I to do ? I
know my Heavenly Father knows best what He is doing for me
and what He is still going to do for me, but still there is a certain
uncertainty which I do not at all like. I could not think of
entering our ministry with a bad throat or with a weak throat,
and yet I believe God has called me to work for Him in this way.
Heredity and training had given Sam Pollard an ardent religious
purpose, and at this crisis he found the opening for adventure and
chivalry in the Church of which he was a member. From its
beginning the Bible Christian Connexion was dominated by
missionary passion : all its preachers male and female were
designated missionaries. In 1821 they formed a missionary
society " for the purpose of sending missionaries into dark and
destitute parts of the United Kingdom and other countries, as
Divine Providence might open the way." Although their
financial resources were restricted and slender, God had put
the world in the hearts of these lowly men and women, and they
went forth to establish missions in Canada, Australia, and New
Zealand. As the colonial churches became ultimately united
with other branches of Methodism, a wider imperialism of
Christ's Kingdom spread before the minds of the leaders of the
Connexion, and in 1884 definite inquiries began to be made
whether this Church ought not to assist in the great work of
evangelising China. The founder of the China Inland Mission,
Dr. J. Hudson Taylor, was invited to visit the London Conference
in 1885. He came with Mr. B. Broomhall, the Secretary of the
C.I.M., and gave an address at Jubilee Chapel, Hoxton, which
fanned the missionary enthusiasm of the Conference to white
heat. As a result of his exhortation, two young ministers, Samuel
Thomas Thorne and Thomas Grills Vanstone, were set apart for
work in Yunnan as " associates " of the China Inland Mission.
The reasons assigned for the choice of this district were that it
was the largest and most needy unoccupied district in China,
where Mission work could be freely carried on at that time ;
that it was one of the healthiest and most beautiful provinces
of the Empire ; that there were Methodists already working at
Chungking, Kuei Yang, and Yunnan Fu, vast cities in direct
io . SAMUEL POLLARD
communication with Yunnan, which might eventually become a
great highway, through Siam, from Europe to China.
Under strong emotional excitement the Bideford Conference
subscribed 700 in a few minutes to launch the enterprise ; but
no steps were taken to secure guarantees for continuous financial
support. This was in keeping with the spirit of aggressive
evangelism and amazing renunciation which animated the
Church from its beginning. 1 The action of the Conference
evoked swift response in Pollard's chivalrous soul. He was
familiar with the adventures and discoveries of Livingstone, the
prince of modern explorers, and to him came the dream that in
Yunnan was territory which he might be privileged to add to
the Empire of Jesus.
At last he wrote a letter to his parents in which there was one
sentence which filled the mother's heart with dismay : " Van-
stone and Thorne have just left for China, and I shall be the next."
At first she felt she could never let him go. " We did not reply
at first," she declared, " but some time after his father wrote on
the subject to him : I do not know what he said. I never named
the subject of his going to China to Sam at that time." There
were no hesitations in her son's mind : he was now haunted with
the vision of China's dire spiritual necessity. The thought of so
great a vocation awed him ; he felt he was " but a child " ; but
he was buoyed up by a childlike trust in the power of Jesus to
prepare him for his task.
In the closing hours of the year 1885, Sam Pollard attended a
watch-night service at Clapham : his father and mother were
present at a similar service at St. Just in Cornwall. Those
moments were tense with confession and thanksgiving, with the
surrender of souls and the dedication of lives to high service.
The young man asked his fellow-worshippers to pray that his
mother might give her consent for him to go to China. And in
that other service in Cornwall the mother was passing through
her agony till she could yield up her own will to the mysterious
1 They agreed with Hudson Taylor that " the apostolic plan was not to raise
ways and means, but to go and do the work, trusting in the sure word which
had said, ' Seek ye first the kingdom of God and His righteousness, and all
these things shall be added unto you,' "
THE CALL ii
Will of God. " At last," she says, " as the old year was passing
and the new year entering, I said : ' Lord, I am willing.' Later
on I talked it over with my boy."
When Pollard received his mother's consent, he offered himself
at once to the Missionary Committee of his Church, and told a
friend in his office the next morning : "I offered myself last
evening for mission work in China." Action always followed close
on thought in him : a shaping force ever sprang' close on the
heels of aspiration. He was seldom in doubt about God's Will.
He had the heart of a troubadour and carolled gaily as he walked
the highway of life. As he left the Civil Service behind and
blithely faced the unknown future, his feet were shod with stars,
and his heart was full of merry laughter.
Scarce was Sam Pollard's offer for service in China made known
before another old Shebbear boy also a son of the manse,
Francis John Dymond placed his services at the disposal of the
Missionary Committee. Both offers were accepted at once and
the young men, very boyish in their appearance, were sent out to
visit the churches in all parts of the Connexion. Their youth-
fulness, their simple statement of the call they had received, their
intrepidity and glowing faith in Jesus, threw the gleam of a great
ideal into many lives and stirred thousands of their fellow-
churchmen with missionary enthusiasm. At the Southsea
Conference, 1886, they were formally dedicated to their missionary
work, and by their addresses made an unforgettable impression
upon all who heard them.
From that time these two lives were indissolubly linked in
friendship and in life work, never through the subsequent years
wavering in their strong attachment. They were unlike each
other in physique and temperament, and were able to supply each
other's deficiencies. Pollard was buoyant, full of initiative and
enterprise, and Dymond never failed to follow his lead. They
braced each other in facing enormous odds ; they incited each
other in arduous studies ; more than once they met the menace
of death together : they nursed each other in sickness, and when
death sundered them the surviving friend performed the last
offices of tender love. But as they stood side by side at Southsea
12 SAMUEL POLLARD
Conference with faces lighted with the promise of youth, all these
vicissitudes were hidden from them in the teeming womb of the
future. They gave no thought to the strains and tests of coming
days ; life offered them quest and romance ; and above all else,
a Voice like the sound of many waters called to them :
" Follow Me."
CHAPTER IV
The Missionary Student at Ganking
IT was a bold and hazardous experiment for a Missionary
Society to send out to China men without training for work
so many-sided and so delicate as that of laying the founda-
tions of a Christian Church in the remote province of Yunnan.
The task of evangelising the Chinese race demands the highest
qualifications of intellect and heart, and only men of the finest
moral texture should be chosen for missionaries. Men of all
types are needed ; but they ought to be disciplined in mind and
character. The missionary in China is brought face to face with
a great race of people whose ancestors were highly civilised when
our forefathers were still barbarians. He is placed suddenly in
the midst of a vast complex multitude whose training, literature,
inherited customs, standards of value, and language are radically
different from all that he has known before. He is called upon
to appraise and appreciate thoughts and ways of life alien to his
own. And his special mission is to teach, commend, and dis-
seminate the Christian religion. The high task to be pursued
and the environment search and test a man as by fire, and his
weaknesses are swiftly revealed. The young missionary is
tempted to indulge in pride of race, to underestimate the Chinese,
and to yield to fits of impatience and irritability. In the case of
Sam Pollard and Frank Dymond this hazardous experiment was
justified because of the exceptional qualities of their manhood.
Probably the Committee saw in them the evidences of sound
education, rare graces of temper, and high mental endowments.
It is possible, however, that both might have been saved from
A STUDENT AT GANKING 13
many initial mistakes and fruitless undertakings had they had
that fuller training of which they were eminently worthy.
Sam Pollard was twenty-three years of age when, on January
ayth, 1887, in company with Frank Dymond, he embarked on
the S.S. Chusan at Tilbury Docks. There was a group of China
Inland Missionaries on board, and Pollard became very intimate
with them. These ardent reformers would fain have converted
all the passengers to their own beliefs. They were young " hot
Gospellers " eager to bear their witness for Jesus Christ, and
doubtless possessed more zeal than wisdom. I remember a few
years later when travelling with Pollard that he would denounce
horse-racing as wrong, and contend, like William Law, that
" the playhouse is the porch of hell." Although his talk would
sparkle and reveal ready wit, yet even his charm could not make
such rigorous Puritanism attractive to the majority of passengers.
Some were led to desire the things of the spirit ; but, as the ship
drew near to Colombo, others were glad that the missionaries
would be transferred to the S.S. Peshawur and there would be
" none of their nonsense to-morrow."
When living at Penryn, Pollard had met two young Cingalese
the brothers Nathanielay and now upon arriving at Colombo
he found one of them waiting to welcome him and Mr. Dymond.
He drove them about the island, and showed them some of the
chief places of interest. " Our first impressions," says Pollard,
" were delightful. Right under the tropics and in the midst of
tropical profusion. Coco-nut palms everywhere, and the nuts
in different stages of growth, clustering under the leafy crown.
Civilisation and uncivilisation all mixed up. European houses
and native huts in close proximity. One saw Cingalese, Tamils,
Dutch and English : people wearing European dress, and natives
in true aboriginal style. Here were banks, schools, plantain trees,
green grass, pretty lakes. The soil red, making good roads.
Orange trees and lamp-posts ; bullocks drawing water-carts and
catamarans narrow rafts with a horizontal wing or sail on the
side paddled by one man at the bow and another at the stern :
so the things struck upon our vision, first one thing, then another,
all higgledy-piggledy, yet lovely and symmetrical." He was
14 SAMUEL POLLARD
charmed with the throbbing life of the mingling races, and
fascinated with the colours and romance of the East.
At Hongkong he observed the prosperity which British rule
had brought to the island ; but was grieved at the lax morals
of the English at the Eastern ports. " Horse-racing, drink,
opium, and the Gospel," he says bitterly, " are the chief English
imports." He did not intend to condemn the whole foreign
population, but he raged against scenes of drunkenness as likely
to prejudice Christianity in the eyes of the Chinese, who gazed
at such Bacchus-worship with wondering interest. The Chinese
of Hongkong impressed him favourably, and he admired their
national dress.
In a letter recording his early impressions he recalls the first
lessons given him in astronomy by his father, and writes :
Perhaps you would like to know how I am getting on with my
star-gazing. I have seen the Southern Crosses, for there are two
of them, one true and the other false. You know where Sirius is :
south of this too far south to be seen in England is a beautiful
bright star named Canopus. On the east at night under a line
drawn from Sirius to Canopus are the Crosses. I don't see any-
thing wonderful in them nothing like Orion and the Bear.
Jupiter has been shining brightly, and one night he was playing
pranks with our " look-out." You know that at night on a ship
a man is always kept on the look-out : when a light appears
ahead a gong is struck to call the attention of the officer on the
bridge one stroke for the port side, two for starboard, and
three right ahead. As we were rushing along through the dark-
ness one night, a light was signalled on the starboard side, which
set everybody wondering what it was. As gradually it rose
higher out of the water it looked like a lighthouse. Hearing the
gong I hurried on deck and saw at once that it was Jupiter ; for
I had been watching for its rising. There was general merriment
at the mistake. At Singapore we were so far south that we lost
sight of the North Star . . . perhaps if it had been clearer we
might have seen it just above the horizon, but only just. As we
are going north now this star gets higher and higher. In Yunnan
the heavens will] be much as at^ home. Good night, all ! . . .
Remember one o'clock and pray for me."
The S.S. Peshawur reached Woosung on March i4th, and from
A STUDENT AT GANKING 15
thence the passengers were taken by a tug up the river to Shanghai.
Eagerly he watched for the Yangtsze, and at last his interest was
mingled with surprise as he saw its muddy, yellow waters pouring
past. At the mouth of this great river he curiously scanned the
fleets of odd-looking craft with their ragged sails suggesting the
fancy that they must have been nibbled by thousands of rats.
As Pollard and Dymond stepped ashore three missionaries met
them and escorted them to the China Inland Mission, where they
were welcomed warmly by new friends. With the assistance
of barber and tailor they were transformed into Chinese mission-
aries, though alas ! the language of that strange land was not to
be so easily acquired. Next day they were entertained by Dr.
Muirhead of the London Missionary Society. They availed
themselves of opportunities to explore the city of Shanghai, and
were delighted with the splendid buildings on the foreign con-
cessions. Behind this imposing front lies the native city with
its narrow streets and teeming population. East and West jostle
each other. Here were broad well-paved streets, and there
narrow overshadowed alleys ; carriages swiftly drawn by horses
and jinrickshas by men ; sedan chairs and wheelbarrows ;
uniformed police and palsied beggars trembling in their rags.
As the impressions poured into Pollard's mind he was over-
whelmed by the variety and vastness of the life around him.
It seemed that his life would be but as a tiny pebble thrown into
the midst of this maelstrom, and in the end it would make scarcely
any appreciable difference. But this momentary apprehension
of the futility of any service he could render, gave way before his
vivid realisation of the unseen factors which are reshaping the
world : " This is the victory that hath overcome the world even
our faith : ' who is he that overcometh the world, but he that
believeth that Jesus is the Son of God ? ' " And this he believed
with an intensity of conviction that never faltered at any crisis of life.
Having donned the Chinese dress, the next step was to begin
to acquire the language, a task for intellectual athletes. This
speech, with its subtle variations of tones and its thousands of
" characters," stands as an obstacle in the path of all missionaries
in China. Many are content if they can get a working knowledge
16 SAMUEL POLLARD
of the colloquial speech, others are ambitious to master the
classic tongue as well. Pollard and Dymond were not the least
ambitious of students. At Ganking, three days up the Yangtsze,
the China Inland Mission had established a Training Home for
young missionaries under the principalship of Mr. F. W. Bailer,
who with a sound knowledge of the Chinese language combined
the enthusiasm of a first-rate teacher. Pollard and Dymond went
to Ganking and began their studies under his guidance in the
middle of March, 1887. Pollard soon took his place as the most
gifted of a little band of resolute students. This intellectual and
moral discipline helped to make him an effective speaker, and gave
him insight into the thoughts and literature of China. It was here
that the foundations were laid of a knowledge of classic Confucian
literature which saved him from the reproach of illiteracy which
the Chinese were at that period so ready to cast upon foreigners.
Little more than three months after his coming to Ganking
he writes to his people : " The Tuesday I posted your last letter
[June i4th, 1887] I made a feeble attempt at speaking. I think
I told you, Mr. Bailer asked me to take evening prayers in Chinese
on alternate nights while he was away at Yangchow. You can
imagine how I trembled, though there were only a few present.
. . . We read together the story of the woman touching the hem
of Christ's garment : then I tried to say a few words on the sub-
ject. . . . They said that they understood me, but you would
never find Chinese who would tell you otherwise. I felt very
happy after it was over walking up the garden. It was only a
little done, but it was a little for the Master, and that cheered my
heart. The road to the heart of this language is long very long ;
but even the longest roads are pleasant when walking in company
with the Master."
To this period belongs a sheaf of letters that enable us to trace
the course of his thoughts, feelings, and experiences at Ganking.
2nd July, 1887.
DEAR MR. VANSTONE, 1
Another month gone ! We are beginning to think our
six months [the time proposed for staying at the Training Home]
1 The Secretary of the Bible Christian China Mission.
A STUDENT AT GANKING 17
will soon be up and we shall be off to Yunnan. Happy shall we
be to go to the dear fellows I
For the last month or so we have been in the rainy season,
and I can tell you when it rains it does rain. We have had rather
more of it than usual and a good bit of damage is being done.
The river has risen enormously, and has overflowed its banks in
several places. The difference between the height of the river in
winter and summer is very great. At Hankow a little farther up
the river there is a perpendicular difference of from forty to fifty
feet. So it is no wonder great floods occur occasionally. There
is always a good rise owing to the melting of the snow on the hills
away off in Tibet, but the rains help considerably to increase
the volume of water. We have been going through the same
experiences here as the brethren went through last year in Yunnan,
The mandarins have every day been to the temples to pray for
fine weather, and in order to propitiate the gods have ordered
that no more animals are to be killed. Consequently, the other
day at dinner we looked at our meat with the idea of its being the
last we should see for some days. I talked to my teacher about
the idea and I soon found out it was only an outside observance.
On the street no meat could be got ; but suppose a friend of the
butcher's called and asked for meat, he would say : "I've only
got just a very small piece," or perhaps : " I'll buy a little piece
for you but be sure you don't tell anybody." The man gets his
meat and goes. When, however, the next would-be purchaser
comes the butcher with scorn repudiates the idea of having any :
" Meat ? I have not the least bit. Have you not seen the pro-
clamation ? " . . . The teacher says the mandarins and the
yamen people [public officials] all get plenty of meat. . . . After
about three days the proclamation is forgotten and things go on
as usual, though being still nominally in force, it gives plenty
of opportunities for the officials to extort money.
We were delighted to hear last Wednesday from the brethren
in Yunnan that dear old Sam [Mr. Thorne] had gone off alone
to open Chaotong. The Lord help him ! Shan't we be delighted
to join them, though the days here are delightfully pleasant and
happy. I am sure we shall owe a lifelong debt to Mr. Bailer for
the training he is giving us.
To his father he writes a week later :
Friday we had a lesson on the system of chronology in China.
They have a peculiar way which dates back from the time of
1 8 SAMUEL POLLARD
Abraham, and it has never been altered. . . . First they have ten
characters for what are called " the ten heavenly Stems." Then
they have twelve characters for the twelve " earthly branches."
The first character of the heavenly stems is joined to the first of the
earthly branches and this gives the combination for the first year
in the cycle. This process goes on until the tenth year. For the
eleventh year the first heavenly stem is used again with the
eleventh earthly branch. So they go on for sixty years when the
last of the heavenly stems is combined with the last of the earthly
branches. This completes the cycle and the next year a fresh one
is commenced. Why we learned this is that often when asking a
man's age you might get the reply by the man giving you the two
characters for the year of his birth. Or he may give you the
animal under which he was born, t.e,, the animal presiding over
the year of his birth. There are twelve animals over the twelve
earthly branches, from the rat, No. i, to the pig, No. 12. The
Chinese way with these combinations is to learn all the cycle
right off by heart, and then to count back on the fingers for one's
age. Well, we do it a, shorter way by mental arithmetic, and this
quite takes the shine out of these Chinamen.
Mr. Bailer says a man who can do the cycle business right
off has something to commend him. This is just the difference
between Western and Eastern ideas. From Abraham's time till
now they seem to have learned these sixty combinations right off,
never troubling to find an easier way ; so, of course, they are
surprised at our doing it without the learning. . . . There ! I
hope you are highly edified by thisj
From another letter to his father (July 22nd, 1887) this extract
will interest : " I've a holiday to-day. Why ? This week our
big Exam, has come and now it is gone, for which I am delight-
fully thankful. The results were published at dinner-time to-day.
. . . Will you be glad to know that your boy's name headed the
list ? Thank God for all His mercies ! Out of a possible 400
I obtained 392. The next to me, the young Swede, had 381. He
was not very well, so he would probably have increased his total
had he been bright and jolly. We all passed : the lowest got over
70 per cent. Mr. Bailer expressed himself as very pleased with
us all."
That he was warming to his work we gather from a letter to his
father of date August 8th, 1887 :
A STUDENT AT GANKING
19
For some time past we have all been praying, more or less,
for more power. As the time was drawing near for our being
thrust out into the work, we began in earnest to cry for the anoint-
ing service. Almost unknown to each other we were ne.arly all
doing this. One is very apt when studying hard day after day
to let study take the first place ; this some of us had done with
consequent loss of fspiritual [life. On Saturday 23rd [July], after
the others were in bed, I determined I would get a blessing before
I got up from my knees, and, thank God, I did. Sunday 24th
came, and the person who took our service in the evening seemed
to speak for all of us, and afterwards we adjourned to the top of
the house for a prayer meeting. It was warm and as we were in
for a struggle we took off our gowns and knelt down. Oh, dad,
it would have done your heart good to have been there. What
was the result? A mighty blessing like to shake the house. Some
of us got very happy, and the scene which followed was just
like some of our old Pensilva or Penryn revivals. I was about
the noisiest ! By simple faith we laid hold of the power held
out to us. I was praying : I told the Lord how often we had,
when pointing sinners to Him, told them just to believe and lay
hold of the blessing, and now we desired to take our own pre-
scription. I shall never forget that moment. Bless God, the
power came immediately, and to-day, after more than a fortnight,
I am a different fellow. . . . We appear to have alarmed the
natives in the surrounding houses. They came on Monday morn
to inquire who was dead in the house. With them a death always
occasions a lot of shouting and crying. They were quite right :
several of us died that night, and the life we now live, we live by
faith in the Son of God.
Monday afternoon, we began to take it in turns, preaching a
little in the chapel to any who cared to come in. Frank and
another went, and Frank was all on fire. This was his first
attempt at preaching to outsiders. It was quite astonishing !
That was one result of the blessing. The Lord can call up the
words and use all we know, taking away all our fears.
I spoke four times last week, once going round to the preaching-
room alone. Concertina (Frank's) in hand, and books under
the arm, I sailed up the street and sat down behind the table in
the little room. Then I played the concertina not knowing a
single tune ! I knew the Chinese are no judges of music, so I
pulled the thing in and out, making a rare noise. It had the
desired effect. The wild beast was on show free of charge.
I invited my audience to sit down. I sang to them and then
20 SAMUEL POLLARD
preached the old, old story. I told them how my father in England
used to tell me of Christ's love until at last I was converted. They
think a lot of filial piety. One sentence I used : " muh iu ih-ko
ren pi o-tih lao fu-ts' in hao " " There is not a man better than
my father." I expect they thought I was a good son. But I
had a good time, and the Lord blessed me very much. I came
away praising Him.
But even this buoyant optimist had occasional touches of
spleen, as we learn from a home letter of September iyth, 1887 :
" Frank and I are tired of being here. They are very kind ;
but their rank Calvinism and persistent longing for our blessed
Lord to come and do [i.e., play] the Emperor, I don't like. These
ideas must necessarily influence all their methods of work. I
don't want Christ to come down to reign as an Emperor. Let us
have the meek and lowly Jesus as our King until the world is
won, and when we leave here let us enter into the other Kingdom.
. . . Never mind, I'm happy in it all and eager for the work. But
I want our Mission to be carried on along our own lines."
One of his old friends had written of the stirring within him of
a longing to come to China as a medical missionary. Pollard
answers (September igth, 1887) :
Why medical missionary ? I used to have the idea at home
that medical men could support themselves : I don't know where I
got it. But from all I have seen and heard I don't think that
would be done. Apparently most of the work is done almost
gratuitously. I may be wrong, but this I know, a man can live
very cheaply out here. I fancy we are paid about .60 a year.
I believe a man can live on 35 or 40 very comfortably, and
Frank and I will do it if possible. . . . B., old man, it is a glorious
work, and Frank and I seem more and more in love with it.
We seem to have lost a good bit of our wish for many of our
English ideas and comforts. One thing, the people must be
saved, and we are here to do it. Bless God, we will too ! . . .
I'd ten times rather be a preacher than a doctor, though we have
laid in a store of various things to help the people (medically)
in small ways mustard to cure opium cases ; sulphur to mix
with Chinese lard for the sores which the people through their
dirt abound in ; sulphate of zinc for eyes, etc. etc. We'll be
on the ball soon. Hallelujah !
A STUDENT AT GANKING 21
Only a month later he passed another examination, as to which
he writes (October igth, 1887) : " I have a holiday this afternoon
and I am going to write a letter, or two. We finished up our
second examination this morn, and in consequence we are going
in for a little relaxation, or dissipation. Frank and I have polished
off and our examiner, Mr. Wood, is pleased with the result.
I think I told you that as we were delaying for Vanstone's arrival,
we determined to make a desperate struggle to get over the second
course if we could. Well, we have succeeded, and you can just
imagine, we are right glad."
Many of Pollard's letters to his brothers and friends dated
from this period are full of high spirits intermixed with passionate
aspirations born of missionary enthusiasm. On October 3oth,
he writes : " We are still here at Ganking. Mr. Vanstone has
been delayed in his journey down river. You know he is coming
down to Shanghai to be married to Miss Stewartson, and then
we are all going up together." After denouncing the British
countenance of the opium traffic he discovers a vein of self-
confidence which shows that this fiery young reformer had a very
good conceit of himself. " The world has to be altered, Ben,
and the Pollards must alter it, or have a big share in the work.
God make us real real, solid men, braving anything; doing
anything, and resting not if souls are not saved ! We have our
work cut out ; but we have the means at hand : Christ in us
and He has all power."
At last after many delays, having spent eight happy months at
Ganking, Pollard came away on Saturday, November i2th, 1887,
with sadness and joy : he thanked God for the Training Home
and the friends. As he and Dymond left the mission house, the
strains of a hymn sung by the other students followed them as
they wended their way through the dark narrow street :
Trust on, trust on, believer,
Though dark the night and chill.
23 SAMUEL POLLARD
CHAPTER V
On the River Yangtsze
THOUGH the home at Ganking had grown very dear to the two
young missionaries, they enjoyed their new freedom as they
stepped on board the Ksjoang Fu and greeted their friends, the
Rev. and Mrs. T. G. Vanstone. Their cabin, with its two berths,
was on the under deck in the Chinese quarter ; and for breakfast
they were invited by Mrs. Vanstone to the larger cabin occupied
by her husband and herself. When Pollard had finished the
morning meal, he went to the upper deck with his New Testa-
ment and was soon surrounded by passengers who, seeing the
foreigner in their national dress, concluded that he must be a
missionary. It was a keen pleasure to him to find himself tongue-
free, and to know that his words were understood. They
catechised him about Confucius and ancestor worship ; and
then gave him an opportunity to preach to them. In a letter to
his parents he writes : " So I preached my Sunday morning
sermon dad at home and I in China. Praise God they under-
stood me. . . . While talking a friendly Chinaman came up and
said that he was a member of a church and that he had been con-
verted four years ago. I welcomed him as a brother. He
testified before the others of his Christian faith. At least my
preaching must have encouraged him."
On Monday, November i4th, 1887, the Kwang Fu reached
Hankow, the commercial capital of Hupeh, likely, it is
said, to become the Chicago of the East. On the opposite
bank of the Yangtsze is Wuchang, the political capital,
where the Governor and numerous officials reside : the
smaller city of Hanyang is separated from Hankow by the Han. At
Wuchang these foreigners in Chinese dress walked through
streets and lanes for about two miles, and were then welcomed
to the C.I.M. home on the top of a high hill. Among the mission-
aries they met were Dr. Macdonald, Dr. Gilleston, and Mr.
Murray the last an honorary agent of the Scottish Bible Society.
ON THE RIVER YANGTSZE 23
They visited Dr. Griffith John, but it was a disappointment to
them to miss the Rev. David Hill, the missionary-saint of the
Wesleyan Church in Central China. Pollard wrote later :
" When we passed Hankow, Griffith John and David Hill were
the two great names in connection with mission work there.
The former by his great preaching powers and enormous literary
output reached and still reaches millions ; the other by a blame-
less, loving, absolutely unselfish life, broke down the barrier
between Westerner and Chinaman, and lost his life in his efforts
to relieve some of the poorest of the poor." 1
After some tedious negotiations the leader of the little band,
the Rev. T. G. Vanstone, hired a small houseboat to carry them
as far as Sha-si, a fortnight's journey, for eleven thousand cash
less than 2, but at Sha-si they had to engage another boat
for the journey to Chungking, which was likely to take six weeks.
Their new houseboat had four rooms and they were able to make
themselves very comfortable. There were five men besides the
captain, and at I-Chang they were to add to the number of the
crew.
It is wellnigh impossible to convey the overwhelming sense
of the Yangtsze " Son of the Ocean." One has the feeling
that it is alive, like some incredibly enormous python spreading
its folds over the whole centre of China from the mountains of
Tibet to the ocean at Shanghai beween three and four thousand
miles. Between Hankow and I- Chang th river seemed to Pollard
serene and safe for three hundred and fifty miles the yellow
waters flashing in the sunlight greeted him with smiles and
assurances of tranquillity. Upon its bosom tens of thousands
traded and toiled day in and day out. To these English mission-
aries it offered a promise of six weeks of delicious freedom.
The music of their moods, whether grave or gay, was in con-
cordance with the stream's undertone. Somehow all the discords
and dissonances of the myriads of human lives seemed to fall
into harmony with that solemn bass of the mysterious river.
Chungking lies five hundred and fifty miles farther west of
I-Chang, whence they started on December loth, 1887. Upon
1 The Christian World, April 3rd, 1913.
24 SAMUEL POLLARD
leaving they seemed to be on a broad expanse closed round with
frowning hills ; suddenly an opening appeared and the boat
swept into a gorge about four hundred yards wide. On either
hand rise steep limestone cliffs reaching from 600 to 1000 feet
in height. In I-Chang Gorge the deep green shadowed waters
sweep forward like a sheet of gleaming metal. Grand as it was,
Pollard felt relief when the boat issued from the dark pass and
pulled up for the night at a patch of white sand which reminded
him of the English shore.
So calm and pleasing appeared the Yangtsze that Pollard and
his companions were lulled into a false sense of security. Im-
pressed though they were with the greatness of the river, it
seemed to them that the " Son of the Ocean " was animated by
a spirit of playful good-nature, and they began to pass through
the smaller rapids without any sense of peril. They little thought
that in a day or two this kittenish mood would change into the
fierceness of a wild angry beast of prey. " On Monday " [De-
cember i2th, 1887] " we had our first taste of the swift waters. The
men on shore had tough work, sometimes down on all fours,
pulling along step by step over the rocks. Now and again the rope
would catch in a jutting rock, and one of the men as his special
duty had to see that the rope was cleared. This often entailed a
plunge into the waters. We had rapids to pass through more or
less all day. On the i3th December, in the early morning, we
passed over a rapid that must have extended for a quarter or
nearly half a mile. The waters were fiercer than any we had
passed before. The rush was simply grand. After this came more
gorges, the hills rising up on both sides ; some of their peaks
were slightly snow-capped. About dinner-time we came to an
immense rapid called the Ch'in T'an. Several fresh men were
hired here. We all came into the front room and looked out of
the door watching the operations. We remarked to one another
that these rapids never caused us the least bit of fear ; we were
as comfortable as on dry land."
This rapid is famous as one of the largest on the Yangtsze,
and the peril of crossing it varies at different times of the year. It
rivals the danger of the Yeh T'an, only this is most threatening
ON THE RIVER YANGTSZE 25
when the water is high, and the Ch'in T'an is most to be feared
when the river is low. Pollard was keenly interested in the pre-
parations which were being made for pulling their boat over the
danger spot. The bamboo rope was let out for the men on shore
and at the chief tracker's signal the boat was thrust out into the
current. The rope creaked and tightened and the fight began ;
it was a tremendous struggle for every inch. The boat trembled
like a living thing afraid ; if that rope were to break they would
shoot back without any power of guidance or control. But the
nerves of the missionaries were steady and three of them returned
into their rooms, leaving Dymond sitting at the bow. " The
rapid swept from the right bank to the left at that time : it
changes according to the amount of water," says Dymond.
" Just then the current rushing down the inside turned the head of
our boat round, and we struck on a rock at the right. The boat
rebounded and turned over on its side, and in came the rushing
waters. Then we had a fight for our lives." There was a shout
and those inside had scarcely heard it before the waters of the
Yangtsze came rushing in as if greedy for their prey.
" I made a rush for the door," says Pollard, " but it was no
use. I never reached that door ; the waters drove me back, and
Mr. and Mrs. Vanstone as well. But in a few seconds, or minutes,
the boat was all in pieces, and three of us were hanging to the
pieces. Frank had jumped off and made for a rock, but the current
carried him down stream. He managed, however, to swim and
laid hold of a spar and rested till he was rescued by one of the
boats which came to our help. He had a greater shaking than
any of us, and has a nasty scar on his leg now as the result of some
knock.
" I don't remember a great deal ; it was all so sudden. This,
however, I recollect, I was not in the least afraid ; but I was
cool and collected. All four of us were the same, even Mrs.
Vanstone. ... It is not everybody who has the privilege of
proving literally the truth of the promise, ' When thou passest
through the waters, I will be with thee.' Thank God, we have
proved that true. When in the room, unable to reach the door,
this thought flashed upon my mind : ' God is not going to let
2.6 SAMUEL POLLARD
these four missionaries for Yunnan drown.' I was not long in the
waters before I was rescued. One of our boatmen, the one we
used to term the hero of our party because he always had the
dangerous duties to perform, climbed out over the wreck and
helped me up. My long wadded gown made it difficult for me to
swim ; but at the same time it kept out the cold. I was soon in
the boat ; and Mr. and Mrs. Vanstone were pulled into another
boat by the kind, grinning boatmen. Frank was brought to
shore in a third boat. Except what we stood up in we expected all
our things were lost and we were carrying things for seven or
eight other persons as well. ... A man took off some of his
clothes and I put them on in place of my wet ones. Frank was
served the same way. At night we all agreed that the Chinese
showed us no little philanthropy."
They were taken to an inn. Mr. Vanstone remained on the
river-bank to look after the salvage. ..." A great crowd followed
us, and our appearance was a good joke to them. We had lost
our hats and pigtails and we must have looked like scarecrows. I
think I must have laughed at myself afterwards if not at the time."
Fortunately their losses were not so great as they at first imagined.
Nineteen boxes one of them containing Mrs. Vanstone's
clothes were missing. Many of these belonged to other
missionaries. Having lost their commodious houseboat they
hired the best substitute they could get, glad to escape the people
of the Ch'in T'an, whose first pity for the shipwrecked foreigners
speedily passed into the resolve to fleece them : on Saturday,
December I7th, they left for Kuei Fu in two small boats of one
room each and arrived there in five days.
Pollard wrote to his parents : " On Thursday at Kuei Fu we
managed to get two other boats to take us to Chungking. These
boats are larger than our previous ones, and still they are rather
small. Two rooms each and a crew of five men and a boy on
each boat. The captain of our boat is the queerest specimen of a
Chinaman I have seen, and his men are a ragamuffin, deplorable
set. And don't they shout at each other ! Though a Chinaman
rarely comes to blows with his fellows, he loses his temper for
the least thing." The journey from Kuei Fu to Chungking took
ON THE RIVER YANGTSZE 27
them about a fortnight and they reached the latter city on January
yth, 1888. Their captain was grossly incompetent, and Pollard
compared him to the Mississippi pilot who boasted that he knew
every rock on the river, and as the boat struck while he was
speaking, he hastened to add, " and that's one of them." But
besides their trouble about the captain, Pollard's nerves had been
shaken by the wreck. " The roar of the rapids and the spray
of the great waves," he admitted, " even when heard and seen
from the cliffs, fascinate all the senses. But he who has seen
the corpses floating down the swift current, and watched brave
men struggle for their lives with the river and then go under,
knows that something other than beauty and calm and love lives
in the bosom of the mighty Yangtsze. The great river fascinates
me, but I don't love it. More than once that all-devouring
Tiger River has almost captured me, and even as I write, my
heart beats more quickly than it should." 1
Pollard and his companions had travelled 1500 miles up the
Yangtsze, and even at Chungking it stretched 800 yards across.
It is not astonishing that it overpowered Pollard's imagination.
In his eyes it was guilty of enormous cruelty and countless crimes.
Yet it fascinated him ; he had seen it in all its rnoods, playful
and ravenous. He had stood at night on the dark boat watching
the stars come out. Around him lay the sons of toil under
the mats at the bow men so ignorant, so bad-tempered, so
wretchedly poor, that he wondered what life really meant for
them. Some were sleeping noisily, others were curled up with
their opium pipes trying to snatch oblivion, or dreams, from the
poisonous drug which dragged them even more hopelessly into
direst want. They, as well as he, were playing varieties of
descant to the deep bass of the Yangtsze ; at times he heard the
discords and dissonances, and then as the sombre roar spread
through his senses, the individual notes were lost and he was
filled with the great ground swell of mystery.
1 " Tight Corners," p. 18.
28 SAMUEL POLLARD
CHAPTER VI
Overland : Szechuen and Yunnan
ON the gth January, 1888, Pollard awoke early with a sense of
relief, realising how great a strain and oppression had been
lifted from his mind. They had completed the more dangerous
half of their long journey west : henceforth they would be free
of the seductions and menaces of the Yangtsze. Had they so
desired they might have pushed on to Sui Fu by boat ; but the
travellers had determined to pursue the long trail overland from
Chungking to Yunnan.
At Chunking the four missionaries divided into two companies :
Mr. and Mrs. Vanstone went on to Yunnan Fu, and the other
two set out for Chaotong. They took different routes to avoid
arousing the anti-foreign feeling which little more than a year
before had broken out in the Szechuen riots. Pollard and Dymond
started off with one pony and several coolies. They were to ride
and walk in turns. Their little pony, of which Pollard writes so
affectionately in his, letters, had a vein of droll humour, or touchy
pride, which made it resent the frequent change of riders, and it
loved to surprise them by kneeling down and rolling in the
middle of the streams it crossed. Wretched as were the roads in
Szechuen, with a delicious smile the Chinese attendant assured
Pollard that those of Yunnan were notoriously worse. But with
happy insouciance Pollard threw the cares of to-morrow upon his
coolie boss and the Mai ren, or runners of the yamen (the
official residence of a mandarin) who were escorting them.
They had to buy what food they could at the markets they
passed, and their coolies carried it with the baggage to the inn
where they put up at night. But no hardships were allowed to
dash those ardent spirits, before whose fancy the journey stretched
as a glorious holiday. As the day passed the ecstasy of freedom
changed to sober feelings of content. Pollard wondered why men
should shut themselves up in offices and workshops, when every
nerve and muscle in his body testified that man is made for an
OVERLAND : SZECHUEN AND YUNNAN 29
open-air life. As the afternoon wore on, however, they felt sore
with the unwonted exercise of riding, and their heels and toes
became badly blistered by their ill-fitting Chinese shoes. But
with buoyant optimism they refused to be discouraged and looked
forward to the luxuries of an inn, a substantial eveningfmeal and
a warm bed.
They neglected, through inexperience, to send a messenger in
advance to secure lodgings, and when they arrived at the end of
the first stage of their overland trek, the best rooms were already
taken. Even Pollard's agile fancy had never imagined the possi-
bility of inns so squalid and mean. The curved eaves of the
tiled roof, the hanging signboard with gilded and high-sounding
mottoes, seen from the dirty narrow street, gave no indication
of the attractions within. The rooms were built around an open
court and the roofs and partitions were blackened with the grime
of years. The windows were of thin paper, too often torn and
dirty ; and, instead of ensuring privacy, provided for a relentless
inquisition of glittering black eyes glued to the holes all the
evening ; for a foreigner in those days was an object of inex-
haustible curiosity. The floor of their dormitory was caked with
mud, better left unswept. The bedstead consisted of a few
uneven planks resting on a couple of wooden trestles. A pande-
monium was outside the door, for since the stable was too full
of horses and pigs, the overflow found lodging in the court.
Here, too, the coolies washed and performed their toilette. But
neither weariness of body, nor discomforts of the inn, could daunt
the resolute cheerfulness of the two missionaries. After their
evening meal, lured outside by curiosity and comradeship, for a
short while they lounged among their fellow guests by the
kitchen fire, replying to the oddest catechism with invincible
good humour, and if they could they left some barbed truth in
the memories of the men whom they spent one hour with and
never met again : then sodden with sleep they rolled themselves
in their wadded quilts and were swiftly covered withf oblivion.
Their first glimpses of Szechuen from the Yangtsze had
impressed them by the undulating character of the landscape,
the fertility of the land, and the crowded life and industry of the
30 SAMUEL POLLARD
towns, but as they travelled south and west, the country became
more mountainous, more uncultivated and less populous.
Generally speaking, the people seemed kindly disposed towards
them, and Pollard and Dymond were prepossessed by their
gentle manners. But during the week Pollard had an adventure
which revealed another side of Chinese character. He came to a
place where a market was in full swing (Ch'a Tien Chang) ;
Dymond had gone ahead leaving his friend in charge of the pony.
Seeing the only pathway blocked with people, the steed showed
an unwillingness to push a way through, and so the rider dis-
mounted and proceeded to lead, or drag him along. By accident
the horse knocked against a stall and everything on it would
have gone flying, had not Pollard seized the reeling frame- work.
In a moment the murmurous roar of the market was drowned
by the Babel of tongues. With much show of indignation and
volubility of speech the stall-owner refused to let go the horse
till the offending foreigner had paid fifteen thousand cash as
damages. Surrounded by a swirling mob of jabbering, gesti-
culating Chinese, Pollard discovered that adventures could be
very embarrassing. Dymond, wondering at his friend's delay,
returned and found him in the midst of a heated argument with
the stall-owner and hundreds of grinning noisy hucksters
around. Just then the ragged, red-coated yamen escort inter-
vened and proposed to settle the dispute by a tea-shop palaver.
In China the tea-shops are often turned into rough-and-ready
tribunals where quarrels not serious enough to take before a
magistrate's yamen are settled. The seniors in the crowd con-
stitute a sort of jury before whom the disputants state their case.
Witnesses are heard and then mediators strive to bring about some
agreement. When they arrived at one tea-shop the landlord,
seeing a foreigner was involved in the dispute, was unwilling to
admit them, and they went to another place. After a long and
excited discussion the ck'ai ren induced the claimant to accept
three hundred cash from Pollard as damages. This was a
fiftieth part of the sum first demanded, but the man accepted it
with a smile and Pollard suspected that, the man's anger was little
more than pretence, and laughed heartily at his adventure.
OVERLAND : SZECHUEN AND YUNNAN 31
After that first week's march, their feet leaden and unapt on
the never-ending muddy roads, how glad they were when on
Saturday they reached Lu-Cheo about half-way between
Chungking and Sui Fu where they were to spend their first
Sunday on the road ! The brief entry in his journal for this day
is : " January 2ist, 1888. In the afternoon we had a little
service together, and then a long talk about the work and the
necessity for prayer and fasting and waiting on God. After tea
we had a Chinese service with the boy. It was a quiet restful
day, and oh, we did enjoy it ! But in the evening a band of
rowdy fellows came in with some singing women, and they kept
up their revelry all night."
On this journey Pollard found free scope for the full exercise
of the two sides of his nature ; for whilst he cherished the
fierce moral idealism of the Hebrews, the spring of Celtic poesy
was continually leaping up. He was imbued with the Christian
sense of a Divine Presence, and at every turn he realised the
shaping hand of God upon his life. At the same time he was a
true child of nature : he loved the sun, the sky, the mother earth,
and felt at home in the freedom of the open air. There was about
him a delightful readiness to be pleased. At one of the inns he
and Dymond were reminded of home by the friendly advances
of two little children. On Wednesday, January 25th, he writes :
" Thank God for the mercies of this day. Twelve months ago
we had our farewell meeting at Clapham. I still remember that
day. Thank God I am here." The next day they arrived at
Sui Fu a great distributing trade centre at the junction of the
Min River and the Yangtsze.
Gradually the character of the scenery changed as they left
Sui Fu farther and farther behind. Great limestone mountains
rose up on either side of the narrowing, tumultuous waters of the
river. Sometimes they would be tramping through a pass which
was little more than a gully between the hills. Then they would
be climbing a steep zigzag path to the top of a hill, from whence
they would have the astonishing spectacle of great masses of
peaks, and mountain ranges rolling away as far as the eyes could
travel. Day after day they journeyed on, up and down, up and
32 SAMUEL POLLARD
down, sometimes riding, sometimes walking ; at times pouring
forth their hearts in glad song ; at other times feeling that their
souls were caught up into communion with the mighty Spirit of
the hills. The majesty of the hills acts like a strong tonic upon a
man's faith in the Invisible. These great creatures of God bear
their silent, grand witness to the Infinite. Pollard saw them on
certain mornings with the mists low down ; at noon they stood
out against a clear sky like great giants ; and after sunset loomed
forth like silent watchers of eternity. There is no doubt that this
first acquaintance with mountain scenery made a deep impression
upon Pollard's mind. In later years as he grew in intimacy with
the heights, his reverence blended with strong love, and when
on furlough he felt a sort of home-sickness for the hills of Yunnan.
For more than twelve months Yunnan had been to Pollard the
Promised Land. He sought for information concerning it,
and on the word of Mr. Vanstone he proudly vaunts : " The
mountains of Yunnan are grander than the Yangtsze." When
told that the missionaries kept a cow he wrote home describing
a land flowing with milk and honey. As they passed from
Szechuen into Yunnan on the last day of January, 1888, the sun
shone out and drove the mists back up the hills. " The scenery,"
he says, " is indescribably grand : up and down cliffs, and over
rugged rocks, we ride and tramp all day. Once we had to go
along a ledge where there was scarcely room to walk ; passing
a fine waterfall I stopped and looked : it almost took my breath
away. Dare I take the pony across such a path ? One false step
and we should be hurled down an abyss. A few moments of
nerve tension and of desperate resolve, and we were over in
safety. On the other side of the river the cliff rose in a sheer
mass for a thousand feet. What an echo was here ! At the foot
of the limestone rocks eight or nine monkeys were crawling
about. . . . We had breakfast at an inn kept by a Roman
Catholic ; the innkeeper refused to charge for the horse's feed
because we were one religion. Our boy said we were not ; but
mine host refused to take payment. A little farther along we came
to a house where a picture of the Madonna and Child hung in
the place usually occupied by the scroll of Heaven and Earth."
OVERLAND : SZECHUEN AND YUNNAN 33
They hurried through the market at Lao-wa-t'an and crossed a
suspension bridge which swung as they marched over. The
chains of it were embedded in massive piers of stone. Between the
hills it hung like a spider's web, yet fragile as it looked, whole
caravans and long defiles of pack-horses crossed it in safety. Next
came a climb of twenty li (3 li = i mile) up broken slippery steps
and then down again a path so precipitous that the rider gave
the horse its head and trusted to its sagacity and to Providence.
Sometimes on the heights they found a soft carpet of snow, and
the dark pines and firs recalled old tales of travel in Russia. In
the rude inn at night they met the unsophisticated coolies of
Yunnan, who had the vaguest notions of England, and who looked
upon the two foreigners with wonder as if they had suddenly
sprung out of the bowels of the earth.
Sometimes in that hour before dawn when the stars die out
and the sun has not risen Pollard would lie and pray passionately
for this land and its people. But as full wakefulness came he
would leap up, and with a cry of " Ch'i lai-o " to the men,
would hastily prepare for another day's work.
On February yth, 1888, they made their last great climb on
that journey. It brought them to the verge of the plateau, six
thousand feet above the sea, a hundred li away from the city of
Chaotong. Next morning, before it was fully light, they started
off in the highest spirits for a final march of thirty odd miles. It
was a cold winter's day and the plain over which they had passed
seemed sterile and bare ; but they were full of excitement at the
thought of reaching their new home. They looked eagerly for
some glimpse of the city. Forgetful of the character of the
architecture of other cities through which they had passed, they
hoped to see its towers and chimneys in the distance ; but no
such view was theirs : suddenly they were at the city gate.
Pollard writes : " On Wednesday evening, February 8th, 1888,
we entered the north gate of the city of Chaotong, wondering what
our new home would be like. We were not expected that day, and
so there was not a soul to meet us. We were objects of curiosity
to those who noticed us ; but it was very late in the day and the
weather was not favourable to a crowd on the streets, and so we
34 SAMUEL POLLARD
passed along without much trouble. Being in Chinese dress,
pigtail and all, saved us in those days from much annoyance."
They were led to a poor little Chinese house out of which rushed
their old school-fellow, Samuel Thomas Thorne. The diminutive
room into which he led them was lighted by a smoky Chinese
candle ; but they were oblivious of all physical discomfort :
to those buoyant spirits it was the Fuh-yin-t'ang, or " Hall of
Happiness," and that evening three old Shebbear boys talked
eagerly of the adventures they had met and of the prospects of
their work.
Writing home to announce the arrival of the two new recruits
Mr. Thorne said : " You speak of them as ' choice spirits ' ;
they are indeed two splendid men for the work. . . . Pollard
seems to me to pick up the language quite naturally without any
trouble. I think Frank has to work to get hold of it ; but he has
done splendidly."
CHAPTER VII
Holding the Fort at Ghaotong
YUNNAN, or the Cloudy South, entered by Pollard and Dymond,
on the last day of January, 1888, forms for several hundred miles
the eastern frontier of India. In order to understand the location
of the United Methodist Mission here, we must remember that
in 1888 there were no railways, and the distributing centre of
trade for this south-western province was Sui Fu on the Yangtsze.
In their efforts to expand the mission, the aspirations of the
pioneers naturally followed the trade line to Szechuen.
It was dusk on that February afternoon when the two footsore
and tired travellers entered Chaotong, but next day Pollard
explored the city. Determined to make the best of everything,
Pollard fought against his disappointment as he walked through
the narrow, unevenly-paved, dirty streets, and boasted in his
letters that the commercial and political importance of Chaotong
placed it second to Yunnan Fu. He saw a score of temples, but
only the Confucian temple, dedicated to the god of literature,
HOLDING THE FORT AT CHAOTONG 35
was kept in anything like good repair. The abject poverty of the
masses could not be hidden, but, he would reason, when one
sees how these sons of toil acknowledge a kindness, or offer an
apology, bowing and saying " man-wei " " I have troubled
you " with a dignity unaffected by the speaker's rags, a suspicion
dawns upon one that courtesy is independent of wealth and rank.
The city, no less than the state, had suffered an arrest of develop-
ment. Often as Pollard passed through the streets at dusk,
he saw a small child, or a withered granny, emerge from the low
door of a house with sticks of burning incense and, after bowing
thrice, insert them in some crevice of the wall. He soon learned
that not only had the city its temples, but each tiny hamlet had
its shrine. At every turn he was compelled to meet the symbols
and practices associated with the three great religions so mixed
and corrupt in their popular forms Confucianism, Taoism, and
Buddhism.
" A few months before our arrival, another old schoolmate,
who had preceded us by twelve months, had opened the city of
Chaotong for missionary work by renting a small house. It was
almost opposite the large red Confucian temple, and close to the
Examination Hall, where every three years the students from over
a million people came up to compete for the coveted B.A. degree.
One hardly knows how the missionary was allowed to settle in
such sacrosanct quarters." 1
" What a mission house it was," Pollard writes years after-
wards, " when we got into it ! The rent was half a crown a
month. It was probably the cheapest mission house at that
time in all China. The small front room opened right on to the
street, and that room was the chapel. Just at the back in a tiny
ante-room, certainly not large enough to swing the proverbial
cat without grievous injury to it, was the dining-room, and here
we three school chums settled in, and yarned up, and ate all there
was in the house to be eaten. How well I remember the Chinese
basins and the coarse food, and the wretchedly straight-backed
chairs, and the tiny loft we slept in upstairs ! " Two days later
they were joined by the Rev. T. G. and Mrs. Vanstone from
1 The Christian World, April 3rd, 1913.
36 SAMUEL POLLARD
Yunnan Fu. The presence of so many foreigners stirred the
curiosity of the citizens, and day by day crowds came to their
house and listened to the Gospel in the broken language of these
learners. On the Sunday three services were held for the Chinese.
Whilst together they held their first District Meeting in West
China. Permission was given to the Rev. S. T. Thorne to go to
Chungking to marry ; and it was arranged that Pollard and
Dymond should " carry on " at Chaotong till Mr. and Mrs.
Thorne should return.
" There were two rooms in the front of our house," says
Pollard, " one upstairs and one down. At the back of these
was a small yard partly covered in, where our little pony lived,
cheerfully munching his corn, or cracking our cherry stones,
while close by our Chinese boy did what cooking was required
by our small household. Beyond the yard were one or two
other rooms, also one upstairs and one down. The down-
stairs room was used as a dining-room and study, and the upstairs
was used as our bedroom. We went up to it by a ladder. One
small window with panes of paper did duty for both upstairs
and down." They spent their days in " one continuous grind
at language study and evangelism," and had no recreations and
no companions other than the Chinese. But they made no attempt
to magnify their hardships. " In spite of our rough surround-
ings," says Pollard, " we young fellows got on all right, for our
hearts were brave, and we were soldiers of the King and willing
to endure for His sake."
Pollard gradually became conscious of the immensity of the
task they had undertaken, and when he was confronted with the
complexity and completeness of the life of China, and learned
the proud self-sufficiency of the people, he grew painfully aware
of the poverty of means and resources in the mission. But never
for an instant does he seem to have lost faith or courage. He
believed that every one of the four hundred millions of Chinese
was a child of the Heavenly Father. He believed that the In-
carnate Son of God had lived and died and risen again to reveal
the Father to all men, and to bring them back into the Kingdom
of God. And though faced by overwhelming odds in that
HOLDING THE FORT AT CHAOTONG 37
forlorn mission he never lost his belief in the power of Jesus
Christ.
Daily the two friends went out to preach in the open spaces :
" we never started without prayer," says Dymond ; " then,
too, each prayed for the other as we preached." But to the
Chinese their doctrine too li was " misty and incompre-
hensible " for a long time. Pollard writes of those days : " One
was often surrounded by a thousand people gathered together
out of curiosity to see what the foreigner was like. When one was
good-tempered and not tired it did not matter, and if one could
only enter into the fun of the situation, he often had a good time
with the crowd and easily made friends. But if one were upset
by anything, or if one were hungry and tired, the experience of
being in the centre of a great, curious, gaping crowd, was most
unpleasant. On the other hand, when one was out for preaching,
it was an asset of considerable value to be able to attract an
audience just by standing still."
Suddenly these activities were brought to a conclusion. Pollard
and Dymond had both spent the morning in studying Chinese
and, after a Spartan meal, had gone in different directions to
deliver their message. Dymond came back with aching head and
weary body. There was no doctor within two months' journey
of Chaotong. In his alarm Pollard sought and found a medical
book on Mr. Thome's shelves. For a long time he could not
diagnose the symptoms ; at last, however, he was dismayed to
find that his friend was down with smallpox. At once he installed
himself in the sick-room as doctor and nurse, although absolutely
untrained for either. He knew nothing about cooking and had
brought no foreign stores ; yet he had to provide such food as
the invalid could take. In one lucid interval following delirium
the patient felt so weak that he longed to die.
Seeing his nurse utterly cast down at the prospect, Dymond
proposed that they should hold a Communion service. " A
couple of Chinese cups, a small pot of tea, and a Chinese biscuit
were all we needed. But the nurse broke down and the sick man
had to finish the service. I can assure you that Jesus Himself
came to us in that little upper room, and we were wonderfully
D
3$ . SAMUEL POLLARD
cheered and comforted by His love and presence. Death seemed
to lose all its terrors, and instead there came a vision of glory, a
vision of triumphant entrance into the King's presence. In a way
undreamed of by the Chinese, * Heavenly Flowers '* bloomed
in that chamber. . . . When Frank had finished speaking we ate
the biscuit and drank the tea, and in our hearts there was begotten
a great loyalty to King Jesus."
Writing to his home folk Pollard said : " This is Frank's
eighth day in bed, and the eruption is all out and probably will
begin to harden to-morrow. So far I consider he is progressing
favourably, and as for me I am quite well and strong. . . . Those
four weeks when I never undressed, and when one felt afraid
that each night was going to bring the end and set one off on a
grave-hunting expedition which would leave one quite alone in the
Far East, seem now like a black nightmare. We were expecting
adventures, but never dreamed that they would come in this way.
Yet the experience was most valuable, for school-chum patient
and school-chum nurse had perforce to put their faith to the test,
and the test did not end in failure. He who long ago promised
to be with His disciples when they went forth in His name,
to carry out His commands, kept His word. . . . Slowly but
surely the sick missionary crept up and out of the valley of death,
and by and by, to the great joy of us both, he was able to get up
and crawl slowly down that ladder. I went first so that if he
slipped he should have something soft to fall on. By that time
we were able to laugh again and see the humorous side of our
troubles. And we got a lot of fun even out of the convalescent
stage of smallpox."
It was characteristic of Pollard's readiness to respond to every
human appeal that even the distress and uncertainty occasioned
by his friend's sickness could not hold him back from answering
the first call in Chaotong to go and save an opium suicide. In a
letter written on March ayth, 1888, he says : " I went off, leaving
Frank comfortable and, as he said, not in need of anything. I
took my medicine with me, a bottle of mustard, another of
sulphate of zinc, and a few feathers. I found the would-be
1 The Chinese name for smallpox.
HOLDING THE FORT AT CHAOTONG 39
suicide, a woman about thirty years of age, on a couch with eyes
shut and teeth tightly clenched. . . . By and by she was awakened
and her dormant temper was roused. Not she ! She wouldn't
take the medicine, and time after time dashed my precious
mustard away. We rested awhile. It was hot. Then by sheer
force we compelled her to take the dose. Her relatives helped
me by shouting and swearing angrily at her. How they did curse
the poor soul ! In the struggle she got hold of my pigtail, and I
contemplated cutting it off, but managed to get free without
making such a sacrifice. After this we got her back into the room
again and the medicine took effect. I then left them, leaving
more medicine for her. . . . Next day her husband or father came
and thanked me for saving her life."
From the time of saving the opium suicide, Pollard's reputation
as a healer spread throughout the city, and people came to him
with all kinds of sicknesses. They felt no need of his new doctrine,
but they were eager to experience the magical properties of his
foreign drugs. An old blind woman came asking him to give
back her sight. She told him how at the time of the Tongking
war her only son had been sent away to fight. When the war
between the Chinese and the French was ended, he was despatched
into another province and never came home again. The sorrow-
ing mother wept till she became quite blind. When Pollard
pityingly explained that he had no eye salve that could restore
her sight, she was reluctant to abandon her hope, and thought
he was unwilling to help her. " She came to me in darkness,"
he says sadly, " and left in darkness. But this is only one of
many."
It was during these months at Chaotong that Pollard came
to learn at first hand of the frightful ravages of opium. Many
of its victims came to him hoping to find some means of escape
from the drug habit and of regaining their health and freedom.
He was appalled by the frequency of suicide. Yunnan appears
to have suffered even more than other provinces. " You cannot
realise," was his vivid testimony, " how great a hold opium has on
these people. In some way or other, nearly everybody is mixed
up with it. The fields in the plain now present a lovely appear-
40 SAMUEL POLLARD
ance. A beautiful white cloak over them all. White poppies !
The devil in angel garb ! White poppies ! But ruin and hell to
follow. . . . The Chinese read another word in big letters on it
' England.' "
At last Pollard was relieved : Dymond became convalescent
and slowly regained tone and vigour : then came Mr. Curnow
from Yunnan Fu because he had heard that one of the two young
guards had fallen sick. Both the visitor and Pollard wanted
Dymond to go up to the capital for a change ; but he refused to
leave Pollard. About the middle of June Mr. and Mrs. Thorne
arrived at Chaotong, and set them free for the journey together.
Mr. Vanstone tells how seven months later he entered an inn
between Chaotong and the capital, and in the room given him he
saw the names of Pollard, Dymond, and Curnow written on the
wall, and this inscription : " China for Christ before long."
CHAPTER VIII
Yunnan Fu : Pioneers
SITUATED six thousand four hundred feet above sea level in the
midst of a great plain, Yunnan Fu to which Pollard and Dymond
had come from Chaotong (which they left on June i8th, 1888)
is a large, attractive city with a temperate climate. On the south
stretches the large lake of Kuen-yang, thirty-five miles long and
seven wide, connected with the city at the west gate by a canal
about six miles in length. Along the canal banks are dotted little
villages and farms. The city is surrounded by a fine brick wall
thirty feet high and four and a half miles around in which are
six gates surmounted by towers with roofs tilted up at the corners.
The population was reckoned at from eighty to a hundred thou-
sand, though many of this number lived outside the wall. When
Pollard entered Yunnan all the transport was still conducted by
coolies and pack-horses. Most of the foodstuffs of the people
had to be grown on the surrounding plain, for if supplies were
brought from a distance the horses would eat up on the journey
as much grain as they could carry.
YUNNAN FU : PIONEERS 41
Pollard was one of a little band of pioneers in Yunnan, and we
shall understand and appreciate his work at this period only if
we remember that he and his comrades were pathfinders in a
remote part of the world where Westerners were accounted
uncivilised folk with an incomprehensible creed. The Chinese
language itself, as he well knew, was a tangled and labyrinthine
jungle through which they had to cut their own paths. The
mornings were generally devoted to the difficult task of mastering
the tongue of the people, both literary and colloquial. Pollard
and Dymond had resolved to take the six examinations arranged
by the China Inland Mission. Dymond, in a letter dated October
28th, 1888, says : " You will be glad to know that Sam and I
have passed our third section. The examiner wrote, ' I have not
the least hesitation in saying that you have very successfully
passed the examination.' I do feel thankful," adds the corre-
spondent ; " we shall take the fourth section shortly, and we hope
to get over the sixth before this time next year."
Pollard made surprising discoveries as he studied Confucian
literature. " I have been reading one of the books of Confucius.
What a lot of light these people received ; but what little influence
it has had on their hearts ! Yesterday I read the sentence :
' What you do not wish for yourselves, do not give to others.' "
Until this time the science of Religion had been an unknown
realm of thought to him. With amazement Pollard learnt how
the Imperial religion rested upon the sublime order of Heaven
and Earth. He gradually perceived the realisation by Confucius
of the function of conscience to differentiate between right and
wrong and to make the right a binding force upon every man.
That Confucius should have summed up his teaching in the one
word " reciprocity " and enunciated the Golden Rule in a negative
form lifts him up to the rank of a moral reformer and sage.
" But," says Pollard, " mixed with all this truth there is much
error. . . . They [the Chinese] scorn our doctrine as below
theirs, but they don't know the beauty of ' Come unto me all ye
that labour and are heavy laden and I will give you rest,' or of
* God so loved the world . . .' The people only see the spring
just bubbling up, and they do not know that deep down
42 SAMUEL POLLARD
whence the spring comes are millions of tons of the Water of
Life."
Far removed, indeed, the actual life of the people seemed from
the rational ethic of Confucius : to Pollard it was a dark forest
of sin and superstition. For years the pioneers made but little
headway : at times they felt almost lost in the thickets. The
senior missionaries, though brave and earnest, knew too little
of Chinese life and thought to be able to give the discreet
guidance which the young recruits needed. As one of them said
in later years they were inclined to adopt fanatical views concern-
ing the Chinese, and in their enthusiasm they worked at such high
pressure and with such total disregard of health that it was no
wonder they broke down. It may even have been that because
they were white men they fancied that they were intellectually
superior to the yellow race. Their limited aim was to win in-
dividuals to believe the Gospel, and they were inspired by the
hope of immediate conversions. Little did they imagine that it
would take twenty years to make ready the foundations for a
Christian Church, and a still longer time to prepare a moral and
spiritual atmosphere in which it would become possible for the
people to adopt the Christian faith. One of the most questionable
methods of these pioneers was their employment of sensational
tactics in a land where " propriety" was inculcated as an essential
part of righteousness. In most Chinese families there was one
member who was maintained by the others so that he might
pursue the ideal of becoming a scholar. This had gone on for
hundreds of years until the Chinese mind was saturated with the
conception of dignity and grave courtesy in the bearing of an
educated man. It is to be feared, therefore, that they often
created a deep prejudice against themselves which took long
years to eradicate. Yet in time, because they were humble-
minded followers of Jesus, they learned from their own mistakes,
and in the end opened a broad highway for the Gospel.
Often has a pioneer to bear the intangible, yet most heavy
burden of loneliness. Comradeship seems a necessity if one is
to develop his best powers and achieve his utmost of work. From
1887 till August 6th, 1888, Pollard and Dymond had been thrown
YUNNAN FU : PIONEERS 43
into the closest intimacy ; but after a time the exigencies of the
mission tore them apart. This separation was probably felt most
by Mr. Dymond, for he had learned to lean upon Pollard's
buoyant optimism. The time has not yet come to write freely
of this noble missionary ; happily he lives still to work for China,
and has maintained the task which Pollard an'd he took up
together with rare fidelity and courage.
Whilst Dymond pursued his journey northwards, Pollard
threw himself into the work of preparing for a ten days' mission
in Yunnan Fu. In this effort the China Inland Missionaries
joined whole-heartedly. At this time there was given to Pollard
a vision of the success which was ultimately to follow their
endeavours : " he saw the King in His beauty, and his eyes
beheld the land afar off." His thoughts and feelings may be
gathered from a letter written by him (September
Perhaps you heard some time ago we were making special
arrangements for a ten days' mission. To-day is the fifteenth
day, and we shall probably keep on two days more. . . . Crowds
have come to hear and see, and by the end of the mission from
eight thousand to ten thousand visits will have been paid, . . .
Many thousands of bills were printed and judiciously distributed
from house to house. A week of prayer preceded the meetings,
during which one day was spent in fasting. . . . Last Sunday
week we had seven hours at the work. Glorious meetings ; and I
believe many were brought face to face with salvation as they had
never been before. Several professed openly a desire to serve
Jesus Christ, and the greatest friendliness has been shown us all
through the meetings. Tuesday, the ninth day, was spent in
fasting and was followed by a night of prayer.
I shall never forget it. Our room was filled with glory, and
I had a manifestation such as I had never realised before. The
glory came down and so filled me that I felt the Holy Ghost
from my head to the soles of my feet. It was about as much as
I could stand, and for a minute I thought I should faint or die. . . .
I had the promise at that meeting that we are going to have
thousands of souls. Mind, I believe that from the bottom of my
heart. . . . Some folks may say, " He's a fool ! " Let them ;
we'll have our thousands. " He's gone mad." So be it ; but
we'll have our thousands. " He's young and enthusiastic." Yes,
glory be to God, I am ; and we'll have our thousands. . . .
44 SAMUEL POLLARD
Wouldn't you like to have been here yesterday, to have seen the
baptism of our first three converts, and thus witness the formation
of the first Bible Christian Foreign Church ? Oh, it was
glorious to hear these dear converts testify openly before the
people that they were Christ's. The first was an old man, Mr.
Vanstone's teacher. . . . Gladstone says, " Remember Michels-
town ! " I say, " Remember Yunnan Fu, September i6th, 1888."
At the end of the year Vanstone paid a visit to Chaotong
to attend the annual District Meeting and Pollard was left at
the capital. During that time, this missionary who was twenty-
four years old and looked only twenty, did not give up a single
service. In his imagination the sphere allotted to them seemed
immense, and he begs importunately for recruits " In our
district we have four large towns, each important, with many
thousands of inhabitants. From Yunnan Fu to Tungch'uan is
seven days' journey ; from Tungch'uan to Huei-li-cheo is three
days' north-west ; from Tungch'uan to Chaotong is five days'
north-east ; and we ought to occupy all these at once." So he
asks for a staff of fifteen or twenty missionaries including two
medical men. " We move daily among thousands who know not
Christ. . . . An old woman said to me : * Teacher, if you had
not come over here, we should never have known these things.'
Another person, nearly blind, said : ' Will the teacher write home,
and ask your people to send out a doctor soon r ' "
Mr. C. Jenson, a Dane, who was living at Yunnan Fu at that
time as the head of the Chinese Telegraph Company's Service
in West China, was able to give friendly counsel and assistance
to the missionaries. By using his influence behind the scenes
with mandarins, he secured a great deal of protection for them.
At the beginning of their work he gave fifty taels towards the
establishment of a Christian school. In after years Pollard was
always ready to acknowledge the valued services of this friend.
Had he known it at the time he would surely have attributed to
Mr. Jensen's influence the good-will of the mandarins about
which he wrote : " November loth, 1888 : The Viceroy is
reputed to be anti-foreign, but we daily do things in this city for
which the authorities at Torquay would send us for six weeks to
YUNNAN FU : PIONEERS 45
Exeter jail. . . . Mandarins as a rule are friendly. The late city
magistrate was quite a friend.'*
On Christmas Day that year he preached at the China Inland
Mission, and then sat down with the missionaries to a Christmas
dinner. On Boxing Day several of them hired a small boat for
a few shillings and went down the canal. " About five miles
down we came to the pleasure gardens of Ta-Kuan-leo. This is a
very popular resort with the city people. Flowers of all kinds
bloom here in the open air. Bright red roses can be found in the
middle of January. At the right of the entrance is a large hall
with one side open to the flower gardens. In this hall are numbers
of square tables polished in red and black. Here refreshments
may be had if you have brought them with you, for the caretaker
only supplies tea. . . . Opposite the refreshment hall is a large
ornamental tower from the third storey of which a delightful view
of the city, plain, and lake can be obtained. Villages and small
towns in all directions. We found four hundred such within
five miles of the city walls, and on the plain itself there are over a
thousand, none more than thirty miles from the mission home.
When shall there be places for Christian worship in each of
these ? May God stir up His people to be quick and not wait
too long ! "
About the middle of February, 1889, Pollard learned that
his friend, Frank Dymond, was on his way to the capital, for the
purpose of getting one of the China Inland Mission ladies to
visit Chaotong to nurse Mrs. Thorne, who was ill. Six months
had elapsed since these two old Shebbear boys had parted, and
they had much to talk about. In his journal Pollard writes :
" Went out to tea-shop to meet Frank. On the way my mule
fell down and I was off, and he was on my leg. ... I thought
I must punish the beast, and then as it would not come on, I kicked
it. Afterwards, I felt sorry : God saved my life and instead of
being grateful I got into a temper. May the Lord purify me
wholly, and make me His own, and forgive my sin ! "
" February 25th : Frank and I had much talk about coming
down to the level of the people (i.e., in their mode of living). I
believe we are right and that God is working upon our hearts.
46 SAMUEL POLLARD
The Lord help us and give us strength to go forward on the right
lines whatever they may be ! Frank says resolutely he will do
it : he will come down to the level of the coolies and others."
They discussed the subject of adopting this life of poverty and
self-denial with Mr. Vanstone, and Pollard records this conclusion :
" He will not do this himself ; but he will give me every help
if I am called to such a mode of life. I wish I knew what to do :
may the Lord guide me very plainly ! "
As the months passed by they apprehended the overwhelming
magnitude of their task. Pollard wrote burning appeals for more
workers, sending letters that were inspired by glowing passion.
Though the Committee found such appeals useful for eliciting
subscriptions for the maintenance of the staff already on the field,
they were long unable to send the recruits asked for. Pollard
could not understand this delay and, stung by what he thought was
indifference, sometimes let loose in his letters a flood of vehement
scorn at their apathy. From passages like the following in the
journal we can imagine the disappointment and depression which
were sometimes suffered :
" Post in after tea, and as usual I found something to knock
me all of a heap. In a Methodist Times there was a notice of our
services and a request for prayer that a medical missionary and
native workers be raised up. Has our Committee vetoed the
sending of further recruits ? Why am I always knocked down by
mail letters and always depressed by the news that no help is
coming ? The Lord help me : by His help we will keep on and
save these people."
" Official report that I have passed the fourth examination in
Chinese subjects. Hurrah ! "
" April loth : This afternoon on the way to the shop I saved an
old woman from opium poisoning. She was seventy and frail,
and her son held her up. He was thirty- eight and looked fifty.
No hope in either face. All about the place misery was writ large.
It touched my heart. God save these poor people and help
us to love them greatly ! "
" April 2ist : Took 10 a.m. service : preached on the serpent
lifted up in the wilderness . Frank's old man [servant] turned
YUNNAN FU : PIONEERS 47
up at noonday service and promised to go with us to the villages
on Friday. A man came in leading another who was blind. The
first man was fifty-six : he was full of sorrow : nothing went
right : and he could rear no son. He contemplated suicide.
Frank's old man said to him : * I'm older than you : I'm over
seventy. My sorrows have been more than yours. I had eight
sons and six daughters ; but only one son is left of them all.
I used to have riches ; but now it is all gone. I am stripped of
everything except my anticipation of heaven.' Afterwards he
said to me : ' Jesus suffered so much sorrow on this earth that
our unhappiness does not count for much/ While we were
talking a woman came in. Her son had run away : had we any
plan (magical arts) by which he could be brought back ? It
showed what outsiders think of us."
" Sunday, April 28th : Little Mabelle Vanstone was very ill
with typhoid." She died on the following day. On the 3Oth
Mr. Vanstone and Pollard went to arrange that she might be
buried by the side of another English child. Pollard marked out
the grave and dug the first part. He conducted a service in the
chapel and told the Chinese of the parents' faith that they would
meet their beloved child again. After the service a woman who
was blind told him that she lost her sight through weeping over
her little son when he died. The English burial of Mabelle made
a great impression ; for the Chinese often throw away the bodies
of dead children for the dogs and wolves to eat. They bought two
stones for the tiny grave, one for a Chinese, and the other for an
English inscription, which was cut by the father with Pollard's help.
As Pollard felt it a part of his duty to evangelise the villages
on the plain around Yunnan Fu, he mapped out the district and
divided it into circuits which he could itinerate every quarter.
These excursions, each lasting several days, afforded him a wel-
come change from the routine of his duties in the city. The
journeys also enabled him to make the people around Yunnan Fu
familiar with the presence of foreigners to overcome Chinese
prejudices and to create trust. At the risk of scattering his
energies overftoo wide'afdistrict and over too varied a ministry, he
devoted himself to the work with enthusiasm.
48 SAMUEL POLLARD
His Journal contains records of varied experiences. " In the
inns I have seen ten opium smokers to every one non-smoker."
" In one market where there were seven or eight thousand people
there was a temple to the God of Riches." " I found the court-
yard was an opium market. I calculated that here for sale was
enough opium to kill ten thousand people. What think you of
that ? I found a little tree in the yard on a mound and used
this as my pulpit. The idols on the right and opium sellers on
the left formed a text and I denounced them, taking care to tell
of Jesus the great Saviour. On the plain outside the village and
in the river-bed were large crowds of marketers, blacksmiths,
pigs, horses, women, water-sellers, rows of turnips, mulberries,
etc. etc. Tied my mule at the river-bank : the river was dry so
that carts go up and down : here I preached. Sold twenty-nine
cash worth of books. Afterwards came to Yangkai : here I had a
wash, a change and tea. Then I went on the street : a great
crowd and a fine time ! I sold a hundred and ten cash worth of
books very quickly. A man met me who was on his way back to
Szechuen and he asked me about our teaching. We had a long
chat together : he seemed sincere, so I gave him two books and told
him where to call on his way down. God save this man who came
at dusk to ask about Jesus ! After eight days of travelling and
preaching I got back to Yunnan Fu, and found that my friends
had whitewashed my rooms and made them smart and pretty."
CHAPTER IX
The Little Man and His Gong
POLLARD was just the man to strike out fresh lines of work and
new methods of evangelism. Mr. Dymond says of him at this
period that he " created a great impression by his power as a
preacher." Although the Chinese were for the most part slaves
of conventionality, they were compelled to give attention to one
who defied all their traditions of what the bearing of a teacher
ought to be. He was determined that his message should be
THE LITTLE MAN AND HIS GONG 49
given a hearing, and for this he carried a Chinese gong. Some-
times he yielded to the importunities of his friends and took a
concertina upon which he could manipulate one tune ; but he
preferred the gong with its clanging, clamorous appeal which no
one could ignore. When he wanted to gather a crowd he would
strike it and watch with smiling pleasure the people as they
rushed towards him in answer to the crash of sound, and then
would begin at once to preach.
In June Pollard was disturbed by the news that Frank Dymond
had been beaten on the streets at Chaotong. Dymond was passing
along when he met a procession of the city's leading men headed
by some youths with long sticks. Then came two brass idols
one of the Pearly Emperor and the other of the Goddess of Mercy
these were followed by seven or eight Buddhist priests beating
gongs and cymbals. They were performing the ritual required in
prayers for rain. By ill-chance Dymond was wearing a big straw
sun hat such as would, according to superstition, offend the
rain-god and so neutralize the people's prayers. As the youths
in the procession passed him they smote the offending hat with
their sticks in protest against his breach of etiquette. Pollard
was afraid that his friend might have been seriously injured. It
was, therefore, comforting to learn that no grave damage had
been done.
For Pollard the incident had no significance. Somebody
was needed to escort a China Inland lady as far as Chaotong,
and he eagerly volunteered to go. For about eleven months
he had worked almost night and day at his Chinese studies whilst
carrying out all his mission duties, so he was needing a change
of air. What acute pleasure thrilled along his nerves as he stepped
forth once more along the open road over the mountains ! They
reached Chaotong on July 24th ; and after a crowded fortnight
at this city, Mr. Thorne and Pollard arranged to visit the great
sugar centre at Mi-lien-pa and Lu-tien-ting. They started on
August 6th, 1889, and atone stage had a most exciting experience,
which Pollard describes in a letter (August nth) to his " dear
home folks." At the river a boat was moored to take men and
horses over. Let us hear his story :
50 SAMUEL POLLARD
H|I looked at the river and I confess my heart beat quickly as I
fancied our boat trying to get over the rapids. No boatmen were
about, but a little boy, almost naked, informed us that the men
were gone to the boathouse to smoke opium. I held the horses
and S. Thorne went up to rout them out. After a long time Sam
came down with two opium-smokers. They looked rather sour,
and I soon found out that the men would not go over. They said
that with such a stream as that, they did not dare to take the boat.
... A mile farther up the bank of the river was a small hamlet
of three houses " Wild Buffalo " hamlet. . . . One of the
houses was an inn, and we led our horses over the cliffs to this
place a nasty road and very dangerous.
At " Wild Buffalo " hamlet there was another way of crossing
the river a slide or sling. A bamboo hawser was stretched from
the two banks about twenty to forty feet above the water, and on
this was suspended a wooden seat. You sit on this, slide down
half-way, and are pulled up the other half. Queer travelling this
with a vengeance ! The rapids extended a hundred yards above
the slide and more than a mile below boiling, seething whirl-
pools ; waters chasing each other as if mad, when they meet
one of the many rocks in mid-stream venting their fury as if they
would crush the stone in pieces at one rush ! As it happened
there was no one to go on before us, so we had no time for
reflection, only for action. Our man got on first, sat on the little
seat ; they let him go and he swung down halfway and there
rested awhile, till those on the other bank gathered in the slack
rope and pulled him safely over. About one minute's suspense.
Who next ?
Sam and I looked at each other and asked, shall we go or not ?
The idea of being swung over these rapids by just one rope was
not tempting to either of us. Back comes the seat, and we must
decide. If we are to give the people the Gospel we must not be
beaten by a boat or a nasty-looking swing. The seat is over ;
the man in charge says, " Please get on ! " I, with my heart
far down in my stomach, put my legs on the frame. They put
an extra rope round me, lest I should get dizzy in the middle and
lose my hold. I clasp my hands over the big wooden ring from
which the seat hangs, shut my eyes and swing off. Down down
down ! Then a stop, and I am dangling over a mile of rocks,
whirlpools, and rapids. I was too cowardly to look down, and
waited till a tug told me the uphill work was begun. A few
seconds and I was safely on the other rock, half laughing at myself
for being afraid.
THE LITTLE MAN AND HIS GONG 51
Back goes the rope and seat, and Sam Thorne with his burly
frame sits on it. All ready ! Yes. Off ! Down he slides, and
then the uphill work. Pull, pull ! Hullo, what's amiss ? Snap
goes the pulling-rope, and there is Sam dangling in the centre !
I was more frightened than he was. Those on the other side
begin to pull him back. What if that rope break also ? I tell you,
I felt very queer. Sam says, he didn't. They pulled him over
safely. How will they manage now ? Will Sam give it up and
not try again ? I feel as if I should. Then one of the men sat
on, and pulled himself across, hand over hand. The rope is
tied again and back goes the seat. Will Sam venture or not ?
Yes. He takes his seat again, and this time is pulled over in
safety. I clap and call Sam an example of British pluck. 1
After a few miles they reached the market at Mi-lien-pa,
but were disappointed at the meagre attendance. Most of the
people had remained at home to prepare for the annual rite of
ancestor worship. At their inn they witnessed the proceedings.
" The table was loaded with cooked vegetables and pork, and
all, from the eldest son down to the youngest, in turn bowed
to their ancestors. Then they put out some basins of rice
for those who were dead, and the living sat down and ate up
what the dead did not have, emptying back the rice into their
own basins, after giving the spirits a fair time to get through a
meal. Afterwards, there was much burning of paper money
out of doors. The mother of the family was in the garden
weeping bitterly. I went out in the evening, and the master
went out about the same time to burn some more paper. When he
heard the old lady crying as if her heart would break as she
thought of those who were gone, he called her in. She came in
at once and was quite cheerful with the rest of the family."
On Wednesday, August I2th, they reached Lu-tien-ting and
ate a basin of vermicelli together and then parted : S. Thorne
to hasten back to Chaotong, and Pollard to wend his way to
Yunnan Fu. At every stopping-place he preached to the people
and thus shook off the heartache of loneliness. At one market
he met a band of sixty soldiers from the capital who had been sent
to break up a daring gang of thieves. Two of them recognised
1 "Samuel Thomas Thorne," by Thos. Ruddle, B.A., pp. 92 f.
52 SAMUEL POLLARD
Pollard and conversed with him, asking him to carry letters back
to their friends at Yunnan Fu. " Thank God," he exclaims,
" for these little signs of trust in us." He was consumed with
desire to get back to his own work again, and did six ordinary
days' journey in less than three. " At the last place I stayed
at the landlord had a long talk with me. He would have it that
I was not like other foreigners. * You know,' he said, ' your
nose is not high, and your eyes are not green, and your hair is
much like ours.' He did his best to persuade me to dye my hair
a little blacker, to marry a Chinese wife, and to settle down here,
* and then,' said he, ' you would be happy indeed,' adding, ' you
have plenty of money and could buy a good wife.' I took these
remarks as modestly as I could, and was really flattered that he
thought I was almost like a Celestial."
Back once more in the city he pursued his studies and his
preaching with an enthusiasm which knew no abatement. He
writes : "- I have just finished Mencius, Volume I. What a fine
Radical he would have made ! " In a letter dated October 6th,
1889, he says : " The work becomes more fascinating every day.
We are gladder every day. We are here just a handful, standing in
the breach for Jesus' sake. ... A shout is heard ! Another
opium case, so I must be off. . . . The victim was a young woman
twenty-three years old. Thank God we succeeded in saving her
life! . . . Doubtless you fancy my letters are full of strong words.
Would you were here for a few days to see all we see ! Gambling
in every street ; every house an opium den ; houses of ill-repute
on every hand ; the devil in full swing ; and hell holds carnival
all day long. . . . God knows these words come from hearts
that burn. . . . Our longing to see China saved cannot find full
expression on paper."
In December Mr. s Vanstone was prostrated by over- work and
malaria, and sought rest for a few days at a village not far from
the city. In the middle of that month Mr. Thorne arrived at
Yunnan Fu and remained for a fortnight. They held their annual
District Meeting on Tuesday, December 24th. The entry in his
journal on Christmas Day is as follows : " S. T. Thorne preached
in the morning. Then dinner. Chinese service. Free-and-easy
THE LITTLE MAN AND HIS^ GONG 53
at night. I spoke about Shebbear class meetings. Thorne gave
us an account of Sammy Bradburn. Vanstone spoke on ' in-
fluence.' Mrs. Thorne told of her Christmases in China. Mr.
Tomlinson read a passage entitled ' A Lull in Life.' " The
Thornes left them on December 3Oth. The next entry in the
journal is : " The last day in a busy year a year of blessing
much blessing. God has been always true. Wish I had been !
Yet the blood cleanses just now. I end this year with much
thankfulness for much mercy. Hallelujah ! "
On New Year's Day, 1890, Pollard woke to find the city
covered with several inches of snow. " Trees and houses looked
just like a winter scene at home." An appeal to go and see a
sick child interrupted his studies, and he was guided through
the streets of the white, muffled city to the home of a little girl
five years old, who was in a burning fever. " Her father came
back to the * Jesus Hall ' with me, and I gave him some aconite.
God bless the little ones ! " A few curious neighbours dropped
in during the evening to sit around the brazier of glowing charcoal
and listen to his preaching. One of them said he had thought of
becoming a Christian, but had feared to cut himself off from all
his friends. ^
Just as in that hired house in Rome St. Paul was visited by
all sorts and conditions of people, so the missionary's home
at Yunnan Fu was a rendezvous for thoughtful inquirers, for men
and women overburdened with suffering and care, and some-
times for pilferers. Returning from an evangelistic, tour, Pollard
found Mr. Chen and two of his pupils awaiting him. " They
were doctors from Chentu, and belonged to some Chinese religious
guild which prohibited the use of wine, tobacco, and opium.
One of them spoke much of the three religions Confucianism >
Taoism, and Buddhism and begged me to discriminate between
their beliefs and the nonsense practised by the common people.
He knew the Romanists, but did not know us. ... They left
with a promise to come again. A week later the visit was repeated.
One of them said he could see no advantage in believing in Jesus.
Another intimated that if I would be guided by him, not only
the whole city, and the whole province, but even the whole
E
54 SAMUEL POLLARD
nation would join us : * Do not preach the two characters
Ye-su ' (Jesus). The Lord help me to resolve to know nothing
among men but Christ ! "
In his village evangelism at this period he was accompanied
by Mr. Yang who was one of the first three converts in Yunnan
Fu and was now employed as an evangelist and a coolie to carry
his impedimenta, which consisted of three hundred Gospels
and other books, nine hundred tracts, a piece of salt, some tea,
lard, native sauce, a gong, a pair of Chinese Wellingtons, a
thousand cash, twelve shillings in silver (specie), an extra pair of
stockings, a quilt, a rug, and a few Chinese cakes. He rode his
mule, which had earned quite a reputation for deeds of daring.
After travelling twenty-five li they came to a market called
" The Dragon's Head." Leaving Mr. Yang in charge of the books
at an opium stall, Pollard went farther afield with his gong.
" We stood on high ground in sight of a crowded square. No
one heeded us. Then a peal of the gong, and what a change !
The buyers ceased buying ; the sellers rested awhile, and a sea
of faces was turned towards me. Most of the people recognised
the intruder and went on with their business ; but some came
up to listen to my story." Then the rain came on and drove him
into a tea-shop. " Close by was a gambling table, and I watched
till my blood boiled. Two men, apparently confederates, were
doing a nice trade and swindling the coppers out of the boys.
I bore it as long as I could, and then went over and rounded on
these fellows in no mild terms. Gambling is a passion with all
classes, from children upwards."
He next came to another market called " The Dragon's Pool,"
where seven or eight hundred people were gathered. Again he
made his gong send forth the crashing noise which he called
music, and sold the books to eager buyers. " Sometimes stand-
ing, at other times squatting down in Chinese style, we talked
away. Once preacher and listeners were all squatting down. The
sun was shining beautifully, and I was so happy. I thought I
must be the happiest person on God's earth. Would that there
were a band of missionaries out here to share one's joy, and help
win a nation for Jesus ! People at home scarcely realise what joy
THE LITTLE MAN AND HIS GONG 55
we have in the work here. Making known the love of Jesus to a
people who have never heard of Him is a work which angels
might covet. I believe the inhabitants of heaven would gladly
leave their happy abode to share our toils here. They will at
least share in the harvest if they have to stand by and watch while
we plough and sow."
Next day their journey lay through a forest of fir trees, and the
weird silence seemed to sink into their very souls. " We hurried
on," says Pollard, " but it was dark an hour before we got to our
inn. The road was abominable and very dangerous. We lit
torches of fir hair ; but they soon went out. Then my lantern
was the sole light for nine of us ; for we had picked up six
pedlars on the way. At the end the road was as steep as the roof
of a house. One place we passed over had a drop on each side
which would have meant a broken neck if one had fallen. No
one did fall luckily, and at last, tired and hungry, but so thankful,
we reached our inn. On the hearth was a blazing fire, and a group
of country folk sat round on very low stools, drinking tea. They
made room for us, and we were soon cheered, warmed, and re-
freshed." The landlord was a taciturn fellow, but his wife was a
Mrs. Quickly. Pollard says of her : " She had cost the inn-
keeper thirty odd taels, and she talks a hundred to the dozen.
Down she sat with the men and jabbered as fast and as glibly as
any of them. Poor husband ! "
They spent the Sunday at the felicitously-named village of
" Scattering Sunrise." Market was in full swing. Pollard
preached and distributed a few books ; but in honour of the day
refused to take the cash for them. He was sometimes amazed at
the gift of vituperation which these rustics showed. " I heard
a fellow cursing another at the market : he wished the mother
of the man who had offended him might get ague, pestilence,
rotten feet, and that she might beget aborigines and mules."
That evening he wrote in his journal : " It is fifteen years ago
to-day since I cried for mercy in that little room at Chipstead.
Hallelujah ! "
On that journey he visited five markets and preached in six
villages. He travelled eighty miles : sold two hundred books :
56 SAMUEL POLLARD
preached incessantly and gave away hundreds of tracts. " Ex-
penses on the road for the three of us and for the mule six
shillings. A cheap journey ! "
On his return to Yunnan Fu he was met with the gloomy
tidings that Mr. Vanstone was ill, suffering from attacks of fever
every few hours. For five weeks Pollard carried on the mission
work and assisted in nursing his friend back to convalescence.
" For the last nine months," he writes, " Mr. Vanstone has been a
victim of malaria. When the attacks come one feels exhausted,
tired, down-hearted, and peevish. It comes on like a strong man,
binds one up, and then at will plays strange tricks with its victim.
Five weeks ago the fever set in again, and T. G. Vanstone is only
just getting the better of a life-or-death struggle. When the
fever was at its height, Mrs. Vanstone was taken ill. . . . But the
darkest night gives place to dawn, and things are brighter now."
Quarterly itinerations brought Pollard into contact with
other races besides the Chinese. The Panthays, or Moham-
medans, of Yunnan are supposed to be descendants of Tatars
who came there with the armies of Kublai Khan. From 1854 to
1873 these Panthays were in rebellion against the Chinese
government, and during the nineteen years of war great tracts of
country were desolated and millions were slain. As soon as the
Taiping rebels were defeated and the Chinese were able to turn
all their military power against the Panthays, the rising was put
down. But the sentiment of hate survived and, in the early days
of Pollard's missionary life, the Mohammedans were ready to
talk to the foreigners and to show friendliness. At one market he
won their support in his denunciation of idolatry, but later one of
them remonstrated with him for ascribing deity to Jesus. Accord-
ing to this disputant Jesus was a spirit in the same way that man
is, not as God. Jesus was sent into the West as a prophet to
exhort our forefathers to believe in God. When the Jews
attempted to kill Him the Lord sent an angel to snatch Him away.
Pollard's interest was excited and next morning he went to a
service at which prayers were chanted for a dead person. About
fifty men and twenty boys were crooning in Arabic. " They did
this," he|says, " for about half an hour : I watched to see if I
THE LITTLE MAN AND HIS GONG 57
should find anything that would strike me as remarkably reverent,
or awe-inspiring, but saw nothing of the kind. The chanting
was worse than that of the Buddhists who do put a little song
into their worship. The men received three or four hundred cash
each ; the boys about sixty cash each. I sold them two Arabic
Gospels before I left."
f " Just a month later his journal records : " Friday, June 6th,
1890, I went to Long-Tong-Suin market. . . . Mohammedans,
aborigines, and Chinese were present. I preached against the
idols and the Panthays enjoyed a laugh at the Chinese. I spoke
against the degenerate indulgences of the Mohammedans, and the
Chinese laughed. Then I spoke against foot-binding and the
aborigines were delighted. I patted each in turn and then thrashed
the lot.'* Sometimes, however, the tables were turned against
Pollard. " At Shao Hun-t-ing Plain, all was going nicely till up
came a young fellow from the city who had made himself a
nuisance in our meetings. At the start he made out to be friendly ;
but he soon gave me a lively time. Why in the world had I come
over from my small country to their great nation to preach Jesus ?
He ridiculed me without mercy, and having made the crowd laugh
at me, dissuaded them from buying my books : in fact he gained
a victory for the devil. Still, one or two of the people stuck up for
me, so I was not quite alone."
About that time he learned that Dymond was passing through
great trials, and gained Vanstone's consent to visit Chaotong.
At Tungch'uan he went out to sell books. " On my way back,"
he says, " I called to have a shave. Whilst being tortured by the
barber my old feeling came on and I presently awoke to find
myself lying on the mud-floor trying to remember what I had been
dreaming about. I was sweating all over. The situation struck
me : I had fainted in the heart of China, and I had the cheek to
say in Chinese : ' This is my thorn in the flesh.' " It was nature's
warning to him to be careful not to overtax his strength ; but
henceforth he was subject to such attacks throughout his life.
At Chaotong he learned that Mr, and Mrs. Thorne had been
forced to go down to the coast to seek recovery of health. So
once more Pollard and Dymond were alone together. Besides
58 SAMUEL POLLARD
his usual work Pollard took his turn as cook ; but only a fluctuat-
ing success attended his experiments in the kitchen. This is the
relevant entry in his journal : " June yth, 1890 : made a cake,
some buns, and a roly-poly pudding. But the jam ran out of this
last and it had to be eaten as plain duff." He was more successful
as a street preacher. It was a festal week at a celebrated temple
outside the east gate of the city and thousands of devotees came
to worship, to buy charms and to enjoy all the gaieties. Pollard
and Dymond visited this place daily to carry on their evangelism ;
while one preached the other stood by his side praying silently
for him.
Amid all these activities Pollard did not neglect the culture
of his mind. On rare occasions of furlough his friends were
often surprised at his alertness, his knowledge of books, and
particularly at his extensive vocabulary. He was not a scholar
in the accepted sense ; but he was a man of wide reading, with a
swift and capacious mind. Long-continued study of Chinese
Classics proved an intellectual gymnastic, though it added but
little knowledge to his store. Throughout his life in China he
resolutely read his Greek Testament, and strove to keep up
acquaintance with good books principally of a religious or
biographical kind. From his journal we learn that he was at
this time reading Neander's Life of Jesus, " Out of Darkness
into Light," by Asa Mahan, the Life of Paton, Wesley's
Sermons, the Life of Mackay, Foster's Essays, and various
novels and journals. But he learned as much from men as from
books ; he resembled the hero of the Odyssey : " He knew the
* ways and farings of many men.' What culture is comparable
to this ? "
One young Chinese scholar who in later years knew him
intimately pays the following tribute to his work at Yunnan Fu :
" He preached incessantly at the capital ; and men laughed at
him because they did not understand ; but though reviled and
persecuted, he was undaunted ; for he knew it was the sowing
time. Seeing that the people disbelieved he strove to put forth
still greater efforts : some teachers have come to us and then
resenting the contumely paid to them, they have shaken the dust
LOVE AND DEATH 59
off their feet and retired. Not so did the teacher Pollard. Gradu-
ally, though the Chinese still withheld their belief in his message,
they delighted to converse with him, for he never cherished any
thought of his own superiority, but treated them as brothers. . . .
Formerly the Chinese looked upon foreigners as wolves ; and
few dared to eat with them. The mention of a foreigner aroused
hostility and suspicion. We believed that the yang ren had
intercourse with spirits from whom they derived some sort of
devilish power. But by going in and among the people of Yunnan
Fu, Mr. Pollard made them almost forget that he was a foreigner."
He sought their conversion to Christ's teaching and inward way
of life, but asked for no servile imitation of Western modes of
life. The idiosyncrasies of race were respected by him and he
was ever ready to acknowledge that the East had found a wisdom
of its own : repeatedly he avowed that the Christian faith
belonged by right to the East and only by adoption to the West.
CHAPTER X
Love and Death
UNTIL March, 1890, Pollard had been so absorbed by his mission
work that he had sacrificed many of the amenities which even
missionaries may be allowed to indulge in, and which may be
considered as necessary for health of body and mind. Now,
however, a dominating force entered into his life and modified his
outlook. As I think of his next two years, so crowded with
incidents and teeming with joys and sorrows, I am reminded of
Watts *s two fine pictures " Love and Life " and " Love and
Death " ; for the two figures of Love and Death dogged each
other's footsteps in Yunnan. Life is represented by the artist
as a fragile, girlish figure climbing the rugged steps upward,
aided in her arduous struggle by the winged strength of Love.
Death is shown as advancing with slow resistless steps towards a
door which Love in vain seeks to defend. Such was the dual
irama which was being steadily enacted in Yunnan at this period.
60 SAMUEL POLLARD
Love came to Pollard to give him a life-companion in his struggle
amid the immensities of nature and Chinese civilisation : Death
came to rob him of a valued friend, and to tear him away from the
city which he had learned to love.
In times of loneliness and disappointment Pollard often went
across the city to the China Inland Missions house for social
intercourse and for heartening in his work. The missionaries in
this home were ardent men and women as devoted as Pollard
himself ; and he was warmed physically and spiritually at their
glowing hearth. After a time one of these missionaries, Miss
Hainge, an enthusiastic and gifted lady, attracted Pollard more
and more. He was solitary and consumed with passionate desire
for love. Being uncertain of Miss Hainge 's feelings towards him,
he could think of nothing else but of getting this matter settled ;
so he wrote her a short note, and then he tells us his mind became
easier and he was able to sleep. In the morning of March 5th,
1890, he took the note across, but Miss Hainge had gone out, so
he left it for her. In his journal he writes : " I calculated about
the time she would be home and got down on my knees and
prayed. Didn't I feel bad ! What a morning I spent ! After
service I found a note addressed to me on my table. All right !
Hallelujah ! We had a long talk together in the evening at her
house. When I returned I took her photo, with me, and sat down
and wrote another letter. Oh, Sam Pollard ! Tell it not in Gath !
Gone ! Irretrievably gone ! ! But I am glad to be gone ! "
Miss Hainge considered it her duty to obtain consent from her
home folk before she could definitely accept him, and it was not
till September, seven months after he wrote his first note, that
the sanction was received from England and they became
engaged.
But while Love had come to help Pollard in his toil, Death was
hunting down one of the recruits who had been sent from England.
The tidings had come that the Revs. W. Tremberth and John
Carter had been designated for Yunnan and had reached Gan-
king, where they were to spend a few months in the study of the
language before proceeding up the Yangtsze. But on August 26th,
1890, John Carter died of dysentery. The news did not reach
LOVE AND DEATH 61
Yunnan Fu till October aoth : and then over Pollard's bright
dream there fell this dark shadow. " What a year," he writes,
" this has been for our little mission ! The Lord help us to be
faithful."
Bravely and long the Rev. T. G. Vanstone struggled against
malaria, and strove to continue his work ; but at last he had to
confess that he could no longer fight against this disease at Yunnan
Fu. After consultation with his colleagues, it was arranged that
he should go to Tungch'uan, a town between Chaotong and the
capital, and open a station there in the hope that the climate
would treat him more kindly. Frank Dymond was to come to
the capital to assist in the work. But Vanstone's breakdown was a
warning to Pollard, and, as soon as Dymond arrived, he was
persuaded to take a needed change and rest. At this time Mr.
Murray of the Scottish Bible Society reached Yunnan Fu with
the intention of visiting the markets and towns on the surround-
ing plain. Pollard had met Mr. Murray two and a half years
before at Ganking and had acted for him there as guide and
interpreter. Murray had been in the publishing business, and
having retired was now travelling in China as an unpaid agent of
the Scottish Bible Society. Pollard agreed to accompany him
on a journey west, south, and east of Yunnan Fu.
As this journey was concerned primarily with the business side
of the Mission and Pollard's experiences were not dissimilar from
others he had already encountered ; it need not detain us. The
travellers were in the main satisfied that their labours had answered
their purpose. The journey had taken seventeen days, and
greatly as Pollard had enjoyed its excitements and adventures
his mind and heart were filled with one image. As to others
so to him, the awakening of love came as a sort of new birth. He
had always been alert, but now he overflows with vivacity and
his mind becomes more agile and swifter than ever. The love of
nature which his father had taught him to cultivate became
intensified. All the winning grace of Pollard's heart opened out
at this time and love gave him an infectious gaiety. He had
found a lady who could sympathise with his thoughts f they not
only explored the emotions of love, but they discovered a union of
62 SAMUEL POLLARD
ideas ; so that instead of relaxing his missionary zeal, Pollard
was incited to still more ardent ambition.
It was the year of the triennial examinations in Yunnan Fu,
and students came to the city from all parts of the province.
This institution formed a part of the political and educational
life of China. The range of subjects was narrow, being largely
if not wholly confined to the Confucian classics and of a purely
literary nature. The night before the examination thousands of
students enter the hall and receive a roll of paper with a number
which denoted the cell allotted to each candidate. This year the
Commissioner who directed the examinations an officer specially
appointed by the Emperor had the misfortune, so it was re-
ported, while he was smoking opium, to burn three hundred
essays. Realising the enormity of his offence, he escaped the
shame and degradation which would have been meted out to him
by swallowing gold.
During the time the students were in Yunnan Fu, Pollard and
Dymond joined forces with the China Inland Missionaries for
aggressive evangelism. A tent was put up on Five Flowers
Hill, and here hundreds of young students and city people heard
the Gospel for the first time. The missionaries did not escape
controversy and contempt. One of their hearers did his best
day by day to heap ridicule upon them : he was a Kweichow man
with a sharp and pungent wit. But one day he exhibited a total
change of behaviour. " Now," says Pollard, *' instead of being
noisy and cantankerous he helped us. A young graduate took a
book and asked the price. When I asked two cash he said
contemptuously : ' I will give you one cash for ten of them/
Then the Kweichow man looked at him, took the book away
from him, and in a voice of thunder, said : ' Begone ' (' Tseo ') !
Afterwards he said to me : ' I didn't believe before : now I do
believe.' It was worth something to hear this."
Both the exigencies of the Yunnan mission and the ardour of
Pollard as a lover resulted in a determination to hasten his
marriage. The climate of Yunnan Fu was trying his powers of
endurance and a change was necessary. Mr. Jenson lent him a
pony for the journey to Chungking. Bidding farewell to, $ieir
LOVE AND DEATH 63
friends and leaving Frank Dymond in charge of his work, Pollard
and Miss Hainge started, one riding in a sedan chair, the other
on horseback. No hardships of travel could daunt the resolute
courage of the one, or the bright eagerness of the other. Love
was the strong-winged companion who helped them over many
dangers and difficulties.
But once again that other mysterious visitant who so often dogs
the footsteps of Love was drawing nearer and nearer to the
mission house at Chaotong, and no power was found to prevent
his approach. All unknowingly the missionaries themselves had
hewn out the path along which Death stalked with slow unhesitant
steps. They had thrown themselves unsparingly into their tasks,
studying the most difficult language under the sun with the
absorption and determination of men who were bent upon taking
honours ; they preached and taught incessantly ; they dispensed
medicines to hundreds of patients ; they ignored the subtle
dangers of an Eastern climate, and they tried to live as simply
as the coolies who served them. They were as gallant a band of
men as ever strove to achieve the impossible ; they were as self-
denying as young monks, and as chivalrous as Don Quixote ;
but, we have to confess, they lacked all sense of proportion.
Thorne wore himself out and became the prey of malaria ;
Vanstone broke down again and again. The tension was at times
so great that it seemed to Dymond that he would have to lay down
his task and return to England. Pollard placed a strain upon his
frail body which must have lessened his reserves of health ;
though it was his buoyant spirit which helped to save the mission
from retreat.
Just before Pollard began his journey to Chungking, Thorne was
stricken with mortal sickness. He was on a journey east of Chao-
tong in a region where Pollard was destined to win great
triumphs ; the stricken missionary could hire neither sedan
chair nor bearers, and he had perforce to ride on horseback.
With fever raging in his veins and a body parched with thirst, the
dying man performed three days* journey in two in order to reach
his home. For .five days he lay,!when conscious, calm and resigned,
while in hours of delirium he preached and prayed in Chinese.
64 SAMUEL POLLARD
In an account of her husband's death Mrs. Thorne wrote :
" After tea I went to have a little rest. During that time he said
to our boy, calling him by name : ' I am soon going to heaven/
and exhorted him to be a true follower of Jesus. Mr. Tremberth
and Mr. Tai were watching beside him. He was constantly
saying ' Praise God ' ; and once sang a verse of praise out of our
Chinese hymn-book. Mr. Tremberth, finding his hands and feet
were growing cold, called me. When I came I saw the ' change '
had come. My dear husband most affectionately recognised me,
but was unable to speak. . . . Death was doing its work. He was
in great pain after this, taking no notice of us. This was about
ten o'clock. We knelt beside him, and all four of us poured out
our souls in prayer to God for the dear one who was nearing the
Border Land, and for ourselves that we might submit to the
Divine will. Heaven was very near in that solemn hour. Our
servants were watching with us. We all felt how helpless we
were. After twelve o'clock the breathing was less laboured and
we saw he was fast sinking. At 12.30 a.m. we all knelt again.
Mr. Tai commended his happy spirit to God. We had scarcely
risen from our knees when he was gone. September 23rd, 1891,
12.30 a.m." 1
Fourteen days later, when Pollard and Miss Hainge entered the
city of Tungch'uan, they received the news that his dear old school
friend Sam Thorne had passed into the Unseen. " I remember,"
he writes, " the first term I was at Shebbear, Sam and I tussled
for the arithmetic prize, and he beat me. The next year I beat
him. But he has won the glory prize before me." At first
Pollard seemed stunned by the blow, but as soon as he could
think clearly, he made up his mind to leave his fiancee next
day and hurry on to Chaotong. He met Vanstone, who was
bringing Mrs. Thorne to his own home for a change a few miles
out of Tungch'uan ; and learning from them that Mr. Trem-
berth was left alone in charge at Chaotong, he hastened north-
ward to give the mission station his help.
When three weeks later Mrs. Thorne and Miss Hainge came to
Chaotong they found Pollard recovering from a severe attack of
1 "Samuel Thomas Thorne," by Thomas Ruddle, p. 119.
LOVE AND DEATH 65
malaria. He had, therefore, to abandon his intention to com-
plete his journey on horseback, and to hire a sedan chair. In his
journal we have this entry : " Tuesday, November loth, 1891,
Emmie and I started off in chairs. I left my little horse behind,
being afraid of the sun. So we went in style. Mrs. Thorne and
Tremberth escorted us fifteen li. We stayed some time saying
good-bye and eating rice. While we were there somebody stole
Emmie's nice brass foot- warmer." The mountain air and the
incessant change of scenery, without the fatigue of riding on
horseback, helped Pollard to regain his health very quickly.
In the chair he read Emerson's Essays, and made an analysis of
John Wesley's article on Oratory which he found in an American
journal. At times Pollard gave himself up to the ecstasy of
Nature worship. Now and again Miss Hainge and he got out of
their chairs and walked amid the glorious scenery of the hills,
enjoying the freedom and frank intercourse of minds and hearts
attuned by love.
On the second day they passed through Wu-Chai and saw where
the waters meet and enter a small hole in the mountain and, after
flowing four miles underground, issue at the " Cave of the
moving Waters " at the mountain's foot. On Friday they passed
a temple of the Goddess of Mercy, where the chair-bearers and
carriers worshipped, paying for candles to be burned and offering
imitation ingots of silver and gold which were made of paper.
The priest then struck a bell whose clear vibrant tone bade the
Goddess observe her devotees and give them protection along the
road. Such protection may well have been sought, for the Yunnan
roads are very primitive and angular. "It is difficult," says
Pollard, " to turn a sharp corner with the long carrying poles,
when the road is only about two feet wide. I have known the
chair to dangle over a precipice with the front men on one side
and the back men on the other. A false step would be fatal then.
The God of mercies has been very kind to us in all our travels.
We have had many narrow escapes, but they have always been
escapes."
In due course they arrived at Sui Fu. Whilst staying here with
Mr. and Mrs. Faers an incident occurred which illustrates the
66 SAMUEL POLLARD
perils of missionary life. A little Chinese boy had entered the
mission chapel during the morning worship, and upon leaving
had missed his way. An old woman who kept a stall and sold
monkey-nuts saw the wanderer and kindly called him to sit
down beside her, intending to take him back to his home when her
business was over. But the parents became alarmed, and learn-
ing that the little fellow had visited the mission the mother began
to scream in Chinese fashion that the foreigners had stolen her
child and intended to eat it. There was a great commotion out-
side the mission house, and Mr. Faers, who was alarmed lest the
passionate ignorant mob might pull their house down, sent across
to the magistrate for protection. This mandarin sent his police
to keep the peace and to find the missing child. Three hours
passed while the mob surged to and fro goaded by the mother's
cries. Then the old woman was seen leading the boy back and
the tumult ceased as abruptly as it had begun. The magistrate
afterwards came over and inquired into the matter. He rewarded
the old stall-keeper with a thousand cash : the child's father
was beaten with forty stripes for his stupidity, and the three
policemen responsible for keeping order in that district received
two hundred stripes each because they had not prevented the
disturbance.
On Tuesday, November 24th, Pollard succeeded in hiring a
nice backroom on a salt junk and passages for three persons for
seven thousand cash. The boat was a hundred feet long and had
eighteen rowers. In pleasant, easy fashion they slipped down
the river, reaching Chungking on Saturday. Dr. Cameron of that
city gladly welcomed them as his guests, and the British Consul
consented to be present and give the legal sanction to the
wedding on the following Thursday. Then came a telegram
from Wan Hsien asking for Dr. Cameron's help for a missionary
lady in that city. Pollard at once put off the wedding so that he
might stay and carry on the work in the doctor's absence. Soon
afterwards another telegram came bidding Dr. Cameron not to
leave, and so the wedding went forward after all.
On Friday, December 4th, 1891, Pollard chartered coolies to
carry their goods to a boat and then proceeded to dress for the
LOVE AND DEATH 67
ceremony. The bridegroom had never been very particular
about dress, but on this memorable day he was arrayed gorgeously
enough to satisfy Chinese taste. He enumerates the articles of his
attire " a silver grey silk gown ; plum-colour silk trousers tied
at the ankles with silk garters ; a blue silk sleeveless coat over the
gown, and covered by a loose silk jacket of the same colour as the
trousers ; satin shoes to match and white socks." But with
characteristic male indifference he neglects to describe the
splendour of the bride's dress. The breakfast was at twelve
o'clock at Mrs. Cameron's house, and by four o'clock they were
escorted to their house-boat. The journey to Sui Fu was accom-
plished in safety, but on Christmas Day Pollard writes : " The
waters were smooth to-day. I am terribly nervous of the rapids :
they make my heart beat at a great rate." Having reached Sui Fu,
their servant, who had come up the river with Pollard on his first
journey, now robbed and deserted him. Pollard had sent him
with two lumps of silver weighing about eighteen taels, to get
them cut into small pieces for the overland expenses Lao Teng
took the silver and never returned. But keener than all other
disappointments was the news that no fresh missionary recruits
had yet been sent from England. Pollard writes to the Secretary :
" I am looking forward with great delight to going back to our
province again. My visit to Szechuen has strengthened my love
for Yunnan. ... It was a great blow to us that Conference had
sent ' no workers yet.' . . . We fancy that next year Yunnan Fu
will be given up. Hauling down the flag ! That does not look
as if the Forward Movement had any great hold upon Bible
Christians. Perhaps the news of dear Samuel Thome's death
will do what all our letters have failed to do. I do earnestly press
for a good man as leader of our mission."
Mr. and Mrs. Pollard were delighted to get back into Yunnan.
He describes the scene between Ki-li-p'u and Ta-Wan-tsi.
" Towering up on every side were the mighty hills. Fine bold,
rough pillars of the sky ! In one place a spreading waterfall
tumbled down a cliff, and after the fall scattered white ribbons,
rejoining again for the next long leap. Below us the river dashed
by every obstacle. How it lashed the rocks which disputed its
68 SAMUEL POLLARD
way ! . . . Emmie and I watched from under a great overhanging
stone that sheltered that part of the white mountain road. Scores
of pack-horses came tinkling along ; scores of pack-men trudging
by their side, and scores of coolies singing and joking : the whole
made a scene of great animation. The roar of the waters, the
singing of the coolies, the tinkling of the bells on the horses, the
rustling of the wind through the long grass, formed parts of one
great busy song, which the sturdy hills seemed to bend to hear. . . .
Emmie was quite excited at the beauty of the scene and playfully
chided me at taking her away from such surroundings into a
drab city." At Ta-Wan-tsi he notes that they sat on a stone
together and preached to a lot of people. " This is the first
time that we have preached together : God grant that we may
do so many, many times ! "
On Wednesday, January I3th, 1892, Mr. Tremberth met
them thirty li from Chaotong. They were saddened by learning
that Mrs. Thorne was unwell and would have to return to England
immediately. Once more it was as if that other mysterious
messenger was giving them warning ; for as they heard of the
sickness of another of their tiny circle, they passed the dead body
of a tool-sharpener lying by the roadside with his knife and tools
close by.
Leaving Mrs. Pollard at Chaotong, he and Tremberth started
on the following Monday for the District Meeting at Tung-
ch'uan. Dymond came down from the capital. There was a
gloom resting over the missionaries, and Pollard did his utmost
to impart hope to the gathering. He preached on Gideon going
up against the Midianites. He spoke of the thinning of their
little band by the death of their beloved friend. Then with a
characteristic turn of the narrative of the dream of barley bread
overturning the tent, Pollard affirmed that the people's dreams
around them were all of Jesus, " the Bread of Life," and by Him
the heathen temples and doctrines would be thrown down.
This brave optimism could not, however, alter the imperious
necessity of the moment : the decease of Samuel Thorne and the
sickness of Vanstone left them no alternative but to relinquish
their work at Yunnan Fu. Mr. and Mrs. Pollard were to take
A MINISTRY OF PITY 69
charge of the work at Chaotong with Mr. Tremberth. " I must
write a note to our Magazine about it," says Pollard, " that
lovely city and its thousands of people must not be deserted by
us." And yet in spite of all the murky clouds which lowered
over the Mission, Sam. Pollard lived in the sunshine of a Divine
promise, and cherished an undaunted faith in the coming triumphs
in West China.
CHAPTER XI
A Ministry of Pity at Chaotong
" CHAOTONG," says a traveller, " is a poverty-stricken, rather
dirty little town, with a rough sort of inhabitants ; but charm-
ingly situated." The street leading to the west gate, lined with
dingy shops of silks and fabrics of gorgeous hues, is the chief
business thoroughfare. Those who pass through this gate find
themselves in Chaotong's chief suburb where the merchants and
influential folk live. Within the city walls the hovels in the streets
present a squalid spectacle. As one walks along he comes upon an
open space where the chief mandarin of the prefecture lives in
a spacious but shabby couft. Passing on one comes to the Temple
of Hell which, in Pollard's time, was used as a training school
for the local militia. Yielding to curiosity he enters, and in the
chambers built around the courtyard is confronted by images of
horror which might have been inspired by Dante's Inferno.
Not far away was the market-place outside the Brigadier-General's
yamen chosen for an official residence by the Manchu conqueror
of the city two hundred years before where Pollard often came to
preach.
In the midst of the city was one house which represented an
alien civilisation and a new gospel the Hall of Happiness. Here
Pollard lived and ministered to the people. Anxious to do justice
to the ancient civilisation and to quality himself for his work, he
earnestly pursued his studies in the classic literature of China.
At first he was surprised at the amount of light which Confucius
had transmitted, but the teaching was severely rationalistic and
70 SAMUEL POLLARD
made no attempt to stimulate the emotions : as a consequence,
though its morality had passed into institutions, it left the souls
of the people unsatisfied. Hence within the Confucian frame-
work of Chinese society there had grown up gross superstitions,
ranging from animism to the most prolific polytheism. The
fusion of the three religions of China Confucianism, Buddhism,
and Taoism favoured the growth of magic, witchcraft, and
demon- worship. From birth to death the people were haunted
by the dread of evil spirits. Such undergrowths of superstition
were protests against the cold rationalism of the classics. This
mingling of light and darkness resulted in a weird twilight, in
which the people lived and died, loved and hated, struggled for
a bare pittance, and sought to gratify their passions. The
presence of the Christian Mission, with its purity and social
affection, formed a contrast to the licentiousness, cruelty, oppres-
sion, injustice, and mutual suspicion of the Chinese life around.
The true, deep humanity of the Chinese was buried underneath
the rubbish- heap of idolatry and fatalism.
As we have seen, the coming of the foreigners aroused curiosity,
prejudice, and hatred. To the Chinese, Englishmen and French-
men were barbarians weird, unhandsome people of uncouth
manners, though very ingenious mechanicians. Pollard seldom
'passed along the streets without being sneered at as a " foreign
devil " ; men spat to express their loathing, and women covered
their noses to avoid the offensive smell of the stranger.
For some years the Roman Catholics had been settled at
Chaotong and had gained adherents ; but they had never adopted
the open-air propaganda of other missions. When, therefore,
Pollard began street-preaching and openly sought to convert the
citizens, he set the Chinese speculating about the mutual relations
of the two sects. In Pollard's journal we read this entry :
" Saturday, February i3th, 1892 : On the street to-day we were
asked twice about sending up foreign lamps. At first I thought
the question must refer to my magic lantern : now I find out that
the inquiry relates to the two planets in the West, Venus at the
top, bright and big, and Jupiter below, somewhat smaller. The
Chinese say that these are two lamps : the big one being sent up
A MINISTRY OF PITY 71
by the Roman Catholics, and the little one is supposed to be sent
up by us : and the two are to fight/'
Daily the missionaries preached at a hired shop and at the
Mission house. Instead of using the gong Pollard now sounded
the Gospel reveille with a cornet. Many Chinese visited the
" Jesus Hall," where they listened to the foreigner, and enjoyed
the brightness of the great lamps and the music of the cornets.
" On April yth, 1892, we had an attendance of one hundred and
forty-seven and many more were not able to get in." Sometimes
a Chinese Nicodemus wended his way to the stranger by night
to learn the inner meaning of this new religion.
The Mission house became known as a bureau of philan-
thropy. ZEsculapius himself could hardly have won a greater
reputation as healer than did Pollard. With common sense and a
few well-known drugs he found out that it was possible to relieve
much suffering. The Chinese doctors were empirics, self-
elected and self- trained. To abysmal ignorance they frequently
joined a grotesque inventiveness which inflicted the greatest
amount of suffering with the least remedial effects. The super-
stitious people often resort in cases of sickness to wizards. A
spiritualistic medium is called in and a seance is held. Then it
is discovered that the spirit of some deceased person is vexing
the patient. A sum of money is paid to the medium, an offering
is made to the spirit ; and then the exorcism is accomplished
amid a frenzied beating of drums and wild shouting. Many sick
people who had been robbed by the Chinese quacks and were no
better, turned to the missionaries for healing. A perpetual
stream of suffering people came to the mission men with raging
toothache, cripples whose feet were rotting with leprosy,
people, almost blind through smoke and dirt, victims of venereal
diseases. The sufferers often came because they believed that
Pollard possessed magical gifts, but many went away with a new
knowledge of the refreshing grace of gentleness. This Christian
altruism contrasted with the indifference or contempt so often
shown by their fellow Chinese. It was the introduction into
Chaotong of social pity and a new standard of the value of
individual life.
72 SAMUEL POLLARD
Day after day, and night after night, Pollard was called upon
to give his services for the rescue of opium suicides. " In this
city of Chaotong during the month of May this year, we have
had ten cases of opium suicides four were young men ; two
died ; two were saved : four women ; two died ; two were
saved : two babies just over a year old ; and both died."
Pollard showed a flexibility of mind which enabled him to
adapt himself to Chinese requirements. He had also the rare
gift of sympathetic imagination : he could understand Chinese
points of view. There is a tendency to exaggerate the chasm
between East and West ; but Pollard broke down the barriers of
race and in defiance of political and national conventions he
thought of the Chinese as brothers. It was no courteous con-
descension on his part, he felt as if he were one with the poorest.
A native scholar said of him : " His friendliness is praised by
Chinese and foreigners : however long the time you knew him,
you never outlived his affection. Men welcomed his coming
among them as they welcome the balmy air of spring." He never
sneered at their customs. When for instance he saw grave men
flying their kites, he entered into their enthusiasm and admired
the ingenuity displayed in their imitations of birds, dragons, and
butterflies. Again, though he governed the mission school on
Christian lines, he did not prevent the children from taking
part in national festivals through fear of heathen customs.
He had no faith in Confucianism as a religion for the Chinese
in these modern times. Of their classic literature he remarks :
" How barren it all is of comfort ! " As he contemplates the
heathen practices around him, he says : " The Gospel of Jesus
must triumph over their idolatry." On September 3rd, 1892,
he writes : " This is the night for paper-burning to the ancestors.
Our street is lively. Now and again the people fling out rice to
feed the hungry spirits. The dogs get the benefit. I preached
about these things at night. Oh, that God would soon change
these customs ! "
It is wonderful that, with the constant drain on his sympathy,
he was able to remain bright and hopeful, but as long as he
kept free from malaria he showed an inexhaustible fund of high
A MINISTRY OF PITY 73
spirits. Dymond came to see him in the middle of the year
feeling that he needed the stimulus of his friend's optimism. At
times Pollard felt that this light-heartedness was a temptation
and feared lest it should mar his influence for good. " A spirit
of hilarity oppresses me ; I often wish I was of a graver and more
dignified habit ; it is so rarely that I am really sober." But this
gaiety which he deprecated was one of his most attractive
characteristics.
When as he sometimes did Pollard described Chaotong as
his parish, he meant the whole prefecture, which took ten days
to travel in one direction and six days to cross in the other.
Not only did he himself visit most of the villages and markets,
but Mrs. Pollard also took her turn in this itinerancy. In May,
1892, she spent twelve days at Sa-i-ho, a big village thirteen
miles away. " This is the first time," says Pollard, " that my
wife has left me ; but it is for work in the Master's vineyard."
In his own journeys Pollard often met the aboriginal peoples of
Yunnan and had a kindred feeling for these " Celts of China."
In a letter which, as we read it to-day, seems almost prophetic,
we see how early in his career his thoughts turned to the possi-
bility of working among the aborigines in the north-east of
Yunnan. " They are fine men," he said, " though they have no
written language and no books. As they cannot speak Chinese,
we cannot reach them through this tongue. Mr. Vanstone has for
a long time held that God intended me to do a work among them.
I have thought of it, and if ever Jesus says ' Go,' I will go straight
off." The call actually came twelve years later when the Miao
scouts visited Pollard at Chaotong, and then he became a leader
and a father to a whole tribe of these hillrnen of West China.
Yet another incident reads as a prophetic foreshadowing of
after years. He had gone to Yongshan, a small town three days'
journey from Chaotong, and in the afternoon went for a walk.
He stood by the river and gazed longingly across to the mountains
of the independent Mantsi. " No missionary has ever yet visited
these people : the mists never lift from their minds. The river
Yangtsze is the boundary between their territory and the Chinese.
They are fierce mountain clans living under their own chieftains
74 SAMUEL POLLARD
almost independent of the Chinese. . . . They come down from
their fastnesses in robber bands and ' lift * the cattle and crops
of the Chinese, and steal people for slaves. ... I would like to
go over and spend a month among these people."
As the year advanced the dark shadow of famine fell over the
plain. On July 6th, 1892, he writes : " From, the wall at the
south gate I saw the floods and the devastation already wrought.
Houses were falling in all directions : the cob walls just crumble
away under the incessant rains." We must remember that it
was necessary to grow enough food on the plain to satisfy the
needs of the population. The people, therefore, lived close to
nature and anxiously watched the seasons, dreading alike excessive
rains and drought. Three weeks after the allusion to the floods
occurs another heart-rending entry : " July 26th : This morning
a man came to offer us his little girl for sale. . . . The floods
had destroyed his crops. He had two children and an old mother.
He could only earn a few cash a day not enough to keep them.
The girl must go : her price was two hundred cash. What ought
we to do in such cases ? I gave him the cash and told him to
keep his own daughter." But Pollard realised that he had only
delayed the man's cruel necessity of selling his child into slavery.
Gaunt famine came close after the floods and all Pollard's
thought turned to the problem of how to keep the people alive
during the months of hard winter. On December 29th, 1892,
he writes : " Last Saturday week news came of some people in
the country who were starving. On Sunday after service, I
went off to find out if it were so. The snow was on the ground
and the cold was intense. . . . Alas ! food is terribly dear. In
the first place I visited, the hut had been made of the roof of the
house which the rains had destroyed, together with some bundles,
of straw. It was a little den about five feet square, and here four
people lived. An old man was there too ill to work. A little
girl hovered over a fire. I saw no bedding of any sort."
" The next family had been witnesses of a frustrated tragedy.
The man was terrified at the approach of famine, and had
attempted to hang himself ; but his neighbours had come and
cut him down in time. The poor wife had just bartered * the
A MINISTRY OF PITY 75
gods' table' for a measure of beans. So the very gods have to
share the starvation of the people."
" We went to another village and found one miserable family
in a dark hovel destitute of all comfort. There were two old
people over fifty and two boys one twelve and the other five.
They had been without food for several days when someone
gave them a small measure of maize. This they cooked and
shared among themselves ; but the reaction was too much for
the man and he died next morning. We found the mother
in a dreadful condition. She was lying on the floor with two
coats to cover her and the small boy had nestled close to her for
warmth. She could not eat, but asked for medicine. I left
some food and money. The next day I sent medicine and more
food. But the poor woman had died at midnight." The suffer-
ings of the folk grew worse and worse. " The people have died
in this city at the rate of forty, then fifty, and then sixty per day.
Tremberth and I went to see the new graveyard which the man-
darins opened. A more horrible sight had never met our gaze :
there were hundreds of fresh graves close together. It looked as
if there had been a big battle and the slain were being buried in
haste. Such a sight I had never seen, and never even dreamed of
before. The people told me that thousands had already been
buried there. I calculated over two thousand had been buried
in little over a month."
Very little seemed to be done by the city officials to relieve the
famine-stricken. And although the missionaries did all that was
possible to alleviate the common suffering, yet they could only
touch the verge of a great sea of pain. This Christian philan-
thropy, however, gave the Chinese a new idea of the practical
value of the ' ' Jesus Religion. " It may be that the native standards
of social ethics were affected by the proximity of men and women
who were inspired by Christ's own enthusiasm for humanity.
At least, it is known that in subsequent periods of suffering the
officials and gentry of the city have exercised themselves more
actively in schemes of relief. Gradually the spirit of Jesus is
transvaluating the moral standards of non- Christian civilisations.
Meanwhile the missionaries had their own sufferings to pass
76 SAMUEL POLLARD
through. The time had come for Mr. Vanstone to hasten his
return to England if his life were to be prolonged a few years.
He had fought bravely against repeated attacks of fever which
grew in malignancy ; but at last he had to submit to the inevitable.
As the Vanstones had to pass through Chaotong on their way
home, it was decided that the Annual Meeting should be held in
November, two months earlier than usual. Two or three days
were spent at Chaotong, and then they set off again. Pollard
writes : " The Vanstones left on Tuesday : how our ranks are
thinning out ! Carter has died ; Samuel Thorne has died ; Mrs.
Thorne is in England through ill-health ; now, the Vanstones
are on their way home. Tremberth is alone at Tungch'uan. Oh,
the misery of our poor Yunnan ! "
Pollard writes on December zqth, 1892 : " You may be
surprised to know that I am alone. Dymond is still away, and
last Monday, my wife left me and I do not know when she will
come back. On Thursday we received the welcome news that
four ladies were on their way to Yunnan, two of them Miss
Bailey and Miss Cannon are for our Mission, and two for the
China Inland Mission. They were being escorted up the Yang-
tsze by Mr. Beauchamp one of the Cambridge Seven. . . .
Mr. Willet wrote me from Chungking asking what I could do
about an escort to Yunnan Fu. We agreed that Emmie should
go off at once and bring the ladies along. ... It is no small
task getting over these roads. I feel proud that I have such a
brave wife."
Mr. Dymond returned a fortnight later and Pollard was able
to start off to meet his wife and the four new lad}' missionaries.
" I found snow all the way down to Lao-wa-t'an. I caught cold
and by Sunday, at Tea-sha-kuan, my tonsils were swollen and
my appetite was gone. I went out to preach, but was unable to
do anything." " Three days afterwards," he writes, " we met
a man carrying a load with the word ' England ' written on it.
My heart leapt at the sight. A few minutes later I was face to
face with Emmie again. We had been separated forty days ;
that makes eighty days away from each other in twelve months."
AMONG THE BORDER PEOPLE 77
CHAPTER XII
Among the Border People
IN 1892 Mr. Wang, a hatter, who some years before had been
helped by Dymond to break off the use of opium, invited Pollard
to go with him to visit his parents at Camp Hill, a hamlet in
Kweichow, fourteen miles from Chaotong. So, on Wednesday,
September 2ist, in the midst of harvest time, Pollard started on
horseback, accompanied by his servant, Yang-K'ai-Yong and
Mr. Wang. They crossed a high range of hills between the two
provinces where mountains and hills were piled upon each other ;
below were several villages, and three little streaks of silver
marked the course of the rivers to Tao-tien-pa. " As the border-
land between England and Scotland was once infested with
robbers, so this region has earned an unenviable notoriety. Just
below the brow of the hill on which we stood was a clump of
trees which marked the spot where a few years ago the famous
Sa robbers lived. They had their home on a ledge of a hill about
two hundred yards off the main road. It could be approached
only by a narrow footpath difficult to traverse. From their
eyrie the robbers could see the approach of any who pursued
them and could easily escape and hide in the hills around." For
years they held the whole district in a state of terror. The Chinese
say : " For nine generations the Sa clan had no heads," mean-
ing that they were all executed for robbery and murder. In the
course of time the band of brigands was broken up, and a pre-
diction that in the ninth generation one of the Sa family would
become Emperor of China was unfulfilled.
" Across the valleys to the eastward we were confronted with
hills beyond hills. . . . On our right is the Silver Mine Pass
where a lot of aborigines live. Mr. Wang said that the aborigines
disliked the Chinese coming to work the mine and called in
wizards to lay a spell on them. Two wizards came and sat each
side of the pass holding each a fowl in his hands. After sundry
incantations the birds were let loose and each crossed over to the
place of the other. As a result of this black art the silver was
78 SAMUEL POLLARD
transformed so that never again were the Chinese able to make
the mine pay. In this way the I-ren, or aborigines, got rid of the
intruders. . . .
" Having reached the foot of the hill we took a bypath which
led by another village ; we climbed a further hill and there
right in front of us was Camp Hill. It rises about two hundred
feet above the plain and gives its name to the whole neighbour-
hood. The people living there all belong to the Wang Clan.
Their ancestors came originally from the extreme east of China.
The place is called Camp Hill because, in the Ming dynasty, the
Chinese general camped here. . . .
" Passing down into the valley, we crossed a little stream, then
went up through the fields to the house of Mr. Wang, senior.
It is a farmhouse at the foot of the hill, and is surrounded by
fields. The best houses were destroyed and all the trees were
cut down in the Mohammedan rebellion some thirty years ago.
The present house has two doors in the front and is roofed with
straw. The door at the left leads into the kitchen : that in the
middle leads into the chief room. The only window in the
house is in the part used as a stable. In front of the house cobs
of maize were hung up to dry. The place was thatched in a
crude style, so that the roof afforded but a poor shelter in rain.
The ground in front of the house made a little platform at the
foot of which were pomegranates and other trees. The hill at
the back and these trees protect the house from the bleak north
winds. Women and children were busy with the Indian corn
which had just been harvested. There was the usual army of
dogs who would like to have bitten our legs, but we ran the
gauntlet without mishap and found ourselves in the best room.
What a scene of confusion ! The room was about twelve feet by
ten. There in the place of honour were the paper gods as quiet
as Trappist monks. They were blackened with the smoke of
years. The world moves ; rebellions break out ; science advances,
but these gods sit dumb and unheeding. Several jars on the stand
in front of the gods showed the remains of scores of incense
sticks. . . .
" On the walls of the room were two or three paper cartoons
AMONG THE BORDER PEOPLE 79
depicting the marvels of an age when gods were as men or
men as gods. On the left of the door was the fireplace consisting
of two holes let into the floor, one for coal and one for draught.
They use a sort of briquette made by mixing coal dust and clay.
This is stamped together in a wet condition, and at night the fire
is built up with wet coal. By morning it is dry and when broken
burns splendidly. There are no chimneys and no such instru-
ments as bellows. The poker is curved so as to reach the bottom
of the fire from the draught hole.
" In the corner at both sides of the fire are brick stands, each
about three feet in length and a foot high. This is a cosy corner
reminding one of the comfortable settles in the old West Country
kitchens. Here during the long winter evenings the members
of the family sit and gossip about their neighbours, and get the
old grandfather to tell the stories of the great rebellion. Here, too,
in spring they sit and discuss the prospects of harvest, the price
of corn : or perhaps one has wonderful stories to tell of foreigners
at Chaotong who profess to preach a new religion, but who are
suspected of having come to steal the treasures hidden in the
hills. The younger members of the household find no room on
the settle, and so they sit around on small forms, on straw
hassocks, or some of them squat on the floor. They enjoy the
warmth and friendliness within because guardian deities whose
pictures are pasted on the two leaves of the door shield them from
the approach of evil influences from the outside.
" The grandfather and grandmother, both nearly seventy
years of age, are still strong and robust. The old man had a
white moustache and beard. It is the proudest adornment of age
in China to be able to cultivate a few hairs upon lip and chin.
An old man as he converses with you will tenderly stroke his
beard whenever he wishes to impress you with some important
statement. Should his veracity be impugned, a look of indigna-
tion appears, and, his hand goes to the scraggy little white beard,
which he holds out appealingly, as if to say : ' Do you suppose
that this is compatible with lies ? ' There is no appeal after this :
the matter is settled, though everyone knows that his words
have not come within leagues of the truth.
8o SAMUEL POLLARD
" The old lady was tall for a Chinese and still vigorous. Her
lower lip protruded a little and gave a dash of humour to many
of her remarks. She and the old man agreed well together, and
ruled their household with firmness and good temper.
" Our arrival put everybody in a flurry : the people were as
excited as the dogs. I was not introduced to anybody : we saluted
each the other without formalities. There is only one exception
to the general rule of sociability, that is, the young women may
not be addressed by men. Our hostess presumed that our long
walk must have made us hungry, so a little low square table was
brought in, and two or three hot cakes of maize were provided.
To give a relish our friends supplied us with roasted chillies, as
hot as those we use with pickles.
" After this temporary appeasement of our hunger, the hatter
and I went for a stroll. The quiet of this country farm seemed
a delightful contrast to the noise and bustle of Chaotong. No
one called us ' foreign devil,' and that was a relief. I noticed a
great many wax-insect trees around here. After an enjoyable
ramble we returned to the farm for tea. As a special honour I
was provided with rice : all the others, old and young, ate maize
cakes. I begged to have the same as they, but was not allowed ;
they would treat me as an honoured guest.
" Darkness swiftly fell, and the eldest grandson, ' Old Three,'
as they called him, took a few sticks of incense, lighted them at
the fire, went to the door and made obeisance, then inserted the
incense sticks in crevices in the wall just outside the door. A
similar ceremony was performed to each of the gods at the end of
the room ; and the family worship was ended. The door was
shut and the inmates found cosy seats around the fire. . . . We
talked about many things that night till eleven o'clock. How
often have I told the story of Jesus as we sat in the light of the
fires of such homes, and to me the story seemed ever more
beautiful. The old grandmother remembered Mrs. Thorne and
some of her instructions. All were willing to hear my story and
gave reverent assent, as the Chinese usually do. It may be
inspiring to preach to crowds ; but there is, I know, a wonderful
charm in telling eager listeners of the Saviour as they sit round a
AMONG THE BORDER PEOPLE 81
cosy fire, or as one halts by the wayside for a rest under the blue
heaven. . . .
" By and by we grew tired of talking and I began to wonder
where I should sleep. After some discussion it was decided that I
should make my bed on the mud floor near the doorway which
led into the bedroom at the back. Then a straw mat was laid
down, and on this I spread my wadded quilt. One half of this
quilt serves as a bed, and the other half forms the coverlet. I
did not mind the mud floor, but I overheard the old lady utter
some dismal forbodings which alarmed me. . . . Alas ! I soon
found out what the old lady had anticipated, and all night long
I was fighting with the enemy. At last through exhaustion I fell
into a troubled sleep.
" After breakfast the hatter, ' Old Three,' and I set off for the
market at Tao-tien-pa, three miles away. Three-fourths of the
people at this market are Mohammedans. We came upon the
scene of crowded life about noon. There were many hundreds
of people, and representatives of six different races on the street ;
but the Panthays were the most numerous. Sometimes I am
taken for a Chinese, but to-day I could not be disguised, though
my head was shaven, and I was dressed like the Chinese. The
people saw I was a foreigner and flocked after me. Failing to
find a tea-shop we sat down for a rest at an open space ; but
instantly we were surrounded.
" Seeing from the faces before me that I had those tough
Mohammedans to deal with, I resolved ' to go for them ' right
away and ignore the presence of the few Chinese. The adherents
of Islam often enjoy our onslaughts upon Chinese idolatry : they
smack their lips and poke each other's ribs when they hear us
speaking of the foolishness of trusting in gods of wood and stone.
But this time I attacked the sins of the Mohammedans. They
did not appreciate this ; for pride is one of their chief character-
istics. . . .
" As I was preaching a young Mohammedan teacher came up
and began to ask questions. I saw that I was in for a big tussle.
For awhile we talked quietly about Jesus and our grounds for
calling Him the Son of God. As we continued each of us waxed
8a SAMUEL POLLARD
warmer in discussion, and though both of us were courteous, we
were both eager to prove the truth of our respective religions.
* If your doctrine be true,' I said, * and there be efficacy in chant-
ing the Koran, in keeping the fast of Ramadan, in abstaining
from pork, why do your people not live better lives ? They
smoke opium, swear, fight, lie, steal, and do a thousand evils
just as idolators do.' My opponent admitted all this and said
that in all such ways they were false to their prophet. He even
admitted that Christians lead better lives than the Mohammedans
do. At this admission I quoted our Lord's saying that the good
tree beareth good fruit. But he contended that it was possible
for fruit to become bad even on a good tree. Should I say that
God was evil because the bad weather He had sent this year had
destroyed the best of the crops of wheat and maize ? My answer
to this was that we dare not find fault with God's works. There
is no evil in Him. The sufferings which He sends are designed
to turn us from evil to good. I said : ' You are a school teacher ;
when your boys refuse to study and behave badly, you thrash
them. Are you then evil in using the rod ? Is it not rather that
you wish your boys well, and punish them to make them good ? '
As we passed from one point to another, I asked why, if the Mos-
lem faith were true, he and his co-religionists did not strive to
convert the Chinese around from their idolatry. He could only
answer that it was their destiny to be idolators. ' We are elected ;
if we are to reach heaven, we shall. If these people are predestined
for damnation, they cannot be converted. It is no business of
ours.' ' Ah ! * said I, ' therein we differ. As Christians we are
bound to save men if we can. If this boy now by my side were
blind, and were walking into a well, you would leave him alone.
But a Christian will grip him by the arm and save him from
disaster.' At last I urged my opponent to seek the truth as it
is revealed in Christ and to obtain eternal life. His reply was
that Mr. Dymond had pressed him to do this, but ' my
ancestors found out their way hundreds of years ago and for me
theirs is the true way.' We parted amiably, and I invited him to
come to Chaotong to see us."
At evening when the darkness had fallen again, and the gods
AMONG THE BORDER PEOPLE 83
had received their worship, Pollard got ready to show his magic-
lantern. " The neighbours had been invited and came in one
after another. There was some excitement and curiosity. Quite
naturally the men ranged themselves on one side of the room,
and the women on the other. But just as I was about to begin
the old grandfather suffered a paroxysm of toothache." Happily
Pollard had a supply of medicines and was able to relieve the
sufferer. The old man was very grateful and Pollard's reputation
rose all round. " The slides I showed," says Pollard, " were
half-a-dozen pictures illustrating the life of Jesus, and one hymn
the well-worn favourite ' Jesus loves me, this I know.' The
people were so delighted I had to show them over and over again,
and this gave me opportunity for preaching the Saviour of men.
At first my auditors wanted to see into the nose of the lantern,
while some were busily examining the magical properties of the
screen. But after a time they were all squatting on the floor
feasting their eyes and imaginations on the scenes. What a
beautiful story we have to tell ! Standing at one end of the room
and looking down at this little company I was strangely moved
as I thought some of them had never heard the Gospel before. . . .
I longed for more workers. Oh, for a band of twenty noble men
and women at once !
" By and by the company retired. I was worn right out and
was glad to get into my wadded quilt. Just as I lay down one of
the youngsters caught sight of my watch on the god-stand.
At once the whole household must look at this wonderful time-
teller. ' Hark at it ! there must be an insect inside to cry like
that ! ' I had to sit up and show them the inside, but they were
sorely puzzled to know why the works kept moving of themselves.
Sleep came at last : I was too weary to dispute the industry of
the enemies I had striven with the night before.
" While we were sleeping men were in the fields watching lest
thieves should steal the harvest. A little straw hut is built on
high ground, and here the look-out shelters during the night
ready to raise an alarm at the approach of thieves. But in spite
of all precautions, we learn that the corn stealers now and again
have made a good haul.
84 SAMUEL POLLARD
" Next morning Mr. Wang took me to a friend's house where
we were invited to breakfast. ... In the afternoon it came on to
rain and poured all the night. The roof leaked badly and I got
up and shifted my quarters in the dark. Saturday morning
dawned dismally ; but I packed my things, and distributed a few
cash to each of the children, to their great delight. The Wangs
kindly lent me a horse and the elder brother escorted us five
miles when we met Mr. Dymond and Yang-K'ai-Yong. On the
way to Chaotong we passed the grave of Samuel Thorne. It
was just a year ago since we committed his body to the ground.
A year. of heaven for him ! "
CHAPTER XIII
A Cloud as Small as a Man's Hand
" I AM glad to have spent another year in China," wrote Pollard
at the beginning of 1893. " May God give me to dwell many
years in this land and work for these poor people ! . . . God
grant that Emmie and I this year may show these people more
clearly than ever who Jesus is and what a universe of love is found
in Him ! " The mission had been established for six years, and
until this time no converts had been baptized. Sickness and
death had weakened the little band ; but the missionaries
struggled bravely on. Pollard's purpose never faltered and with
equal courage Mrs. Pollard supported her husband in his work
and shared his sacrifices. His religious faith was an inexhaustible
spring of inspiration, and he kept his mind fresh by reading.
His Journal shows that throughout this time of spiritual
drought he was daily studying his Greek Testament. He applied
himself to reading Butler's " Analogy of Revealed Religion to the
Constitution and Course of Nature." Morning after morning
he was engaged first in the study of Mencius, and then by way
of relief in reading Shelley's poems. A little later he notes that
he has been revelling in " American Methodism " by Abel
Stevens, and that he was impressed by Coke's indomitable
4 <^^/m
g%>^%; - ** >
MR. POLLARD AND TWO MIAO TEACHERS.
GROUP OF MIAO LABOURERS. (MR. POLLARD IN HIS SUN HAT.)
84 SAMUEL POLLARD
" Next morning Mr. Wang took me to a friend's house where
we were invited to breakfast. ... In the afternoon it came on to
rain and poured all the night. The roof leaked badly and I got
up and shifted my quarters in the dark. Saturday morning
dawned dismally ; but I packed rny things, and distributed a few
cash to each of the children, to their great delight. The Wangs
kindly lent me a horse and the elder brother escorted us five
miles when we met Mr. Dymond and Yang-K'ai-Yong. On the
way to Chaotong we passed the grave of Samuel Thorne. It
was just a year ago since we committed his body to the ground.
A year of heaven for him ! "
CHAPTER XIII
A Cloud as Small as a Man's Hand
" I AM glad to have spent another year in China," wrote Pollard
at the beginning of 1893. " May God give me to dwell many
years in this land and work for these poor people ! . . . God
grant that Emmie and I this year may show these people more
clearly than ever who Jesus is and what a universe of love is found
in Him ! " The mission had been established for six years, and
until this time no converts had been baptized. Sickness and
death had weakened the little band ; but the missionaries
struggled bravely on. Pollard's purpose never faltered and with
equal courage Mrs. Pollard supported her husband in his work
and shared his sacrifices. His religious faith was an inexhaustible
spring of inspiration, and he kept his mind fresh by reading.
His Journal shows that throughout this time of spiritual
drought he was daily studying his Greek Testament. He applied
himself to reading Butler's " Analogy of Revealed Religion to the
Constitution and Course of Nature." Morning after morning
he was engaged first in the study of Mencius, and then by way
of relief in reading Shelley's poems. A little later he notes that
he has been revelling in " American Methodism " by Abel
Stevens, and that he was impressed by Coke's indomitable
MR. POLLARD AND TWO MIA.O TEACHERS.
W<" "- - - * ? - - " ;
S*? 4 - .,:.-X'r /;J*rtM*:S';A4'^
. ;,>-i- .. - r/^/^rWjC.v.^
*-* * / * . *4*f f ^ * **. \ ^ZT i*** * J-^j,,.*,^. f* **,&
AL ,.** ..^ . / , . S!Jf 4*. <*EEji
GROUP OF MIAO LABOURERS. (MR. POLLARD IN HIS SUN HAT.
A CLOUD AS SMALL AS A MAN'S HAND 85
missionary spirit. " What a wonderful man Coke was ! When
nearly seventy he begged the Conference to allow him to go as
missionary to the East Indies, offering to pay all expenses for
himself and seven others. . . . Then in the Indian Ocean he was
found dead in his bed." At another date his Journal says :
" Finished- Agar Beet on ' Philippians ' " : and a little later :
" Sick, so I read Scott's ' Antiquary ' with renewed enjoyment."
Occasionally the Pollards' home was enlivened by visits from
travellers and missionaries. Among the most delightful of his
memories was his intercourse with Mr. and Mrs. S. S. of the
China Inland Mission " their presence a stimulus to us all."
When he was at Tungch'uan Pollard entertained Dr. Morrison,
who afterwards became The Times correspondent at Peking.
One cryptic entry in his Journal relating to this visitor is : " We
had some bouts together " ; and this we can well believe, yet
probably both men would feel an instinctive respect for each
other. Dr. Morrison was taken by Pollard to the Confucian
temple at Tungch'uan and he admired the carving around the
Sage's tablet, saying it was as fine as anything of its kind in China
or Japan.
Though Pollard kept up his high spirits, the incessant strain
under which he lived proved too much for his health. We begin
to notice an ominous frequency in his allusions to attacks of
malaria, while the death of Mr. Thorne and the withdrawal of
Mr. Vanstone made Dymond and Tremberth very anxious about
him. " They say," writes Pollard, " that I must go to Tung-
ch'uan next year and work more quietly so that I may regain my
strength. I shae puh teh (i.e., grudge) going away from Chao-
tong." We can understand his reluctance to leave that city just
as his influence was beginning to disintegrate the solid mass of
Chinese prejudices. A high official the Brigadier-General-
invited Pollard to visit him and to prescribe for his cough, and
it is probable that the report of the Brigadier-General's friend-
ship smoothed the way for the purchase of a house for the mission.
The price agreed upon was four hundred and ninety taels. He
got a covenant written and paid a fifth of the price down as a
deposit. The transfer of the deeds occasioned a visit to a city
6
86 SAMUEL POLLARD
official called the Kao-Kong, who put his stamp upon them. " We
first had a long talk about the rationale of our work here and our
status. I had a fine opportunity of explaining all kinds of matters
to him. All went off nicely." This legal officer promised to give
assistance at any time he wished to purchase land for the mission.
Four months later the builders had begun their work and Pollard
writes : "It will make a fine place. I hope to have a chapel
where hundreds shall be saved. The Lord help me and all of us
to do the very best ! "
Before the new chapel was completed Pollard had the joy of
administering baptism to two converts. The service was
announced publicly beforehand, and the crowd that came to
witness the rite was too large for the chapel, so it was performed
in the court. In a letter to his father he refers to the chief
function which took place on Sunday, September 3rd, 1893 :
" I made final arrangements. . . . The background was formed
by the woodwork of the house, all newly painted with bright
colours. Just under the balcony was hung my text : ' He that
believeth and is baptized shall be saved.' The hymn sheet hung
down from the balcony, and we stretched an awning over as
much of the courtyard as we could. Some growing flowers and
some scrolls hanging from the big red pillars gave a finish to the
top view. It looked very pretty indeed. I would like you to
have seen it. The people ask me sometimes why I don't go
home and fetch my venerable parents. Will you come ?
" The people behaved splendidly during the sermon. Then
came the baptisms. We had a straw mat in front of the table at
the top of the steps leading to the platform. I called the two
catechumens, Yang-K'ai-Yong and the Miao Hsien Seng, who
came up bravely. For once the foreigner ceased to be the * cyno-
sure of neighbouring eyes,' I began to feel somewhat nervous and
my voice was trembling and husky. We three had bared our
heads r and I began to question them publicly. . . . The last
question was : ' Are you quite willing all your lives to serve God
with all your heart and mind ? ' I expected them to answer
' Quite willing.' Yang-K'ai-Yong, however, boldly declared :
* I am perfectly willing my whole life to serve my Lord Jesus
A CLOUD AS SMALL AS A MAN'S HAND 87
fully.' There was a ring of truth and decision about his words
which gladdened us all.
" Then we three knelt down before the whole audience and
I prayed to God to accept and keep us His for ever. The two
remained kneeling while I rose and baptized them. . . . All
eyes watched : all ears listened. God above rejoiced and blessed.
Thus were admitted into the (Protestant) Church of Christ the
first two Christian Converts. God grant a mighty army may
succeed them ! "
It was a " cloud ... as small as a man's hand." But a
great sorrow followed close on this auspicious wave-offering of
the first sheaf of Chaotong's spiritual harvest. Within less than
four months from the baptism Yang-K'ai-Yong had ended his
short course of Christian service. In his last illness his mother
wanted to call in the services of a wizard to drive away the demon
that was afflicting him. Yang-K'ai-Yong would not consent to
such an apostasy. He had publicly avowed his determination to
serve Jesus and, in spite of all the persuasions of his family, he
kept his vow. An elder brother brought him the opium pipe to
numb his pain but with fast ebbing strength the dying youth
threw it from him. With sad hearts they made his grave near
that of the brave pioneer Samuel Thorne.
On Saturday, December 23rd, 1893, the builders removed the
scaffolding so that the new building might be made ready for the
opening services on Christmas Sunday. There was a good
attendance and sermons were preached by W. Tremberth, J.
Graham (C.I.M.), and S. Pollard. On Christmas Day Pollard
celebrated the opening of the new chapel by a Chinese feast. A
dinner to which guests are invited in China is an elaborate
ceremony. At its beginning the stately courtesy is almost solemnly
impressive : but as the meal proceeds the host ancl guests are
thawed into social conviviality. The meal begins with the passing
around of light sweets and small cakes, and during intervals
of rest the guests eat sunflower seeds and nuts. After a time the
chief luxuries are brought in pork cut into small pieces,
mysterious delicacies boiled in oil, seaweed, and vegetables.
Each person is furnished with chopsticks and a basin of rice.
88 SAMUEL POLLARD
The Englishman finds difficulty in using the chopsticks, but in the
fingers of a Chinese they are rightly called " K'uai tsi" or
" quick sons." After the feast there was a magic-lantern exhibi-
tion. Of this unique way of spending Christmas Pollard says :
" We all enjoyed ourselves : it was the nicest Christmas, I think,
I have ever spent." Part of his intense satisfaction sprang from
increasing evidences that his influence for good was growing in
the city.
However reluctant Pollard felt to change his sphere of work, it
became imperative on grounds of health that he should spend
the year before his furlough at Tungch'uan. They experienced
the usual surprises which travel in China brings. One evening
they found all the inns had been engaged by a mandarin and three
hundred soldiers, and they were obliged to take shelter in a stable
where there were stalls for a hundred pack-horses. The Sunday
on the road was the last of the year, but it was a day of bright
sunshine and fresh breezes. The closing evening of the old year
was spent by Pollard in preaching to the people who gathered
on the street to see the foreigners.
New Year of 1894 was begun with the following prayer :
" Glory to God in the highest ! Let me live this year with the
one aim to glorify God : to preach for His glory : to live for His
glory : to read and write for His glory. Oh, that the presence of
God may always be with me, making me think of Him ; not
counting a day well spent but what is spent for Him only ; not
counting a sermon worth preaching unless it be preached only for
God ! "
Tungch'uan is situated on a beautiful plain more than seven
thousand feet above the sea, at the foot of a hill two thousand feet
high. It is a little city and Pollard was able to walk around its
wall in half an hour. The most important street runs right
through from east to west and extends beyond at each end in
busy suburbs. Within the walls there are only about a thousand
houses ; but there are as many or more outside. In this tiny
town Pollard found higher standards of cleanliness and of courtesy
than at Chaotong. The citizens boast of its number of scholar
graduates. There are important copper mines in the hills around,
A CLOUD AS SMALL AS A MAN'S HAND 89
and the people do not appear so wretchedly poor as in some
districts.
The arrival of the Pollards stirred a mild interest. At the
beginning of the Chinese New Year, February 6th, the city
mandarin left his card at the Mission house ; and many citizens
visited them. Pollard says : "It seems quite natural here to
entertain guests. God grant me more courtesy and gentleness !
What a gentle, noble man a real Christian ought to be ! " When,
however, some of his guests observed that he extended to three
actors as much politeness as he showed to themselves, they were
greatly scandalised. Actors are looked upon by the Chinese as
pariahs, and neither they nor their sons can compete in the
examinations. Barbers also used to fall under a like taboo, but
the emperor was petitioned for a removal of this ban, and they
are now allowed to compete for the much coveted literary degrees.
Apart from such exceptions there seems to be a total absence of
caste in China, and poverty is not counted against one, though
there, as in the West, wealth confers privilege and power.
As there was no qualified medical man in the mission at this
time it was necessary that Pollard should read medical books
and prepare for the birth of his first child. On Friday March
1 6th, 1894, Pollard writes: " Emmie and I went for a lovely
walk of about three miles. On the Sunday my wife conducted her
women's class as usual : On Monday, our eldest son was born. A
fine bonnie boy announced his arrival with a British yell. God
grant us wisdom to keep and train the little one ! He has brought
his welcome with him. I hope the third Samuel Pollard will be as
good as his grandfather and better than his father." The birth
of a foreign baby in the city aroused considerable interest among
the Chinese. As he grew many new friends were gained for his
parents. The presence of a little foreign %oa-wa touched the
common humanity of the Chinese and diminished the barrier
between the missionaries and themselves. On September ist,
1894, we read in the Journal : " Emmie and baby went out to
tea at Mr. Siao's. About six o'clock I went to bring them back.
It was a lively procession. Young Sam was delighted at every-
body and gave smiles for smiles. A lot of children followed us
90 SAMUEL POLLARD
right up to the door of our house, and the ' grown-ups ' came to
their doors as we passed to see the * Yang wa-wa.' "
In April the mission was strengthened by the arrival at Chao-
tong of the Rev. Ernest Piper, from Australia. A month later
Dymond came unexpectedly to Tungch'uan and his visit proved
opportune, as three days afterwards Pollard had an attack of
malarial fever, and registered a temperature of 103-50, which
could only be brought down to normal by taking large doses of
quinine " two spoonfuls " at a time.
Assisted by the youth, Chang- Yin-Kin, Pollard visited the
villages and markets around Tungch'uan, two of which places,
Na-ku and Shui-ch'eng, are important enough to have special
notice. Early in May Pollard with his Chinese " boy " set out
for Na-ku, which was about forty li away. Crossing the Tung-
ch'uan plain he entered a mountain pass and came out on a height
from which he looked down upon the beautiful Na-ku plain
fifteen hundred feet below. The fields presented a patchwork
of many colours ; the ripe barley was already golden ; the unripe
wheat was yellowish green ; fields of peas and beans were of a
deep green tint ; some squares of freshly ploughed land were
red, and others were black ; and the paths across the plain were
intersected by the silver streak of a canal. Pollard writes :
" They say that there are over ten thousand families on this
plain. . . . We ought to have a station here." Probably Pollard
did not know at that time that the Roman Catholics had taught
some of the families on this plain. " It was remarkable," he
says, " to see how they agreed to my words. How I enjoyed
preaching in their market ! I met a boy there of fifteen who is
entering for his examination next year. His father has a degree.
I sent a couple of Christian books to him. When I returned to
Na-ku in the evening several fellows came to my room to con-
verse with me. The next day I preached twice on the market
and then came home. On the road I met some men who were
interested in our work ; they told us of another tract of country
around I-Chae-Suin. I wish we had twenty more workers to
evangelise and instruct these outlying places."
Shui-ch'eng was on the Tungch'uan plain about three miles
A CLOUD AS SMALL AS A MAN'S HAND 91
away from the city. This place was constantly visited by different
members of the missionary staff. Pollard says : " Chang and I
went with the magic-lantern to Shui-ch'eng. We showed the
pictures in the village temple among the idols : about two hundred
people came, and the pictures came out splendidly on the white
wall. On the whole we were delighted with the opportunity
of preaching Jesus in such a place." Pollard did his utmost
to establish the institution of Sunday worship in this village.
He tells us how difficult this was. " Mr. and Mrs. Siao," he
says, " are money-changers in the city ; they believed our
missionary message, but say they dare not close their business on
Sundays because of the ridicule which would fall upon them."
In consequence of this concentration upon Shui-ch'eng a woman
invited Mrs. Pollard to come and take away her idols. This first
convert was named Mrs. Chao ; she was a No-Su woman, the
first-fruits of the mission among the I-ren. Once again as Pollard
looked from his elevated plateau he saw a cloud as small as a
man's hand. He little thought that in a few years thousands of
these aborigines would come to him in search of the Way of Life.
The case of this aboriginal convert will illustrate the difficulties
which arose as soon as a Chinese or an aborigine took such a
definite step as joining the Christian Church. The story may be
given in Pollard's words : " Two days after Mrs. Chao removed
her idols she came to our house crying. . . . The neighbours,
she told us, had thrown all her furniture into the road, locked
the door and piled up a lot of stones before it to keep her out of
the house. . . . Mr. Piper, who was with us at the time, and I
hurried off to the scene. A young girl, who had been with Mrs.
Chao and who was just getting over the famine fever, was lying
outside the house under the eaves, and no one would give her
shelter. Here she lay for days and nights in the rain and wind.
We called a village council and acted as arbitrators. The villagers
in their anger with Mrs. Chao for disposing of her idols brought
the vilest charges against the woman and her daughter ; but upon
sifting the evidence we proved that these accusations were without
foundation. It took us three days of continuous palaver, and by
invoking official influence for the protection of Christian converts,
92 SAMUEL POLLARD
we at last prevailed and won the consent of the people that Mrs.
Chao and her daughter should be allowed to go back into their
home and, if they so desired, be permitted to practise the Christian
religion." For many years Mrs. Chao bore her witness for the
power of the Gospel to create a new life, and was respected by
the missionaries as a steadfast, loyal church member.
Several of the Wang family at the village of Shui-ch'eng became
converts. The head of this family was an old man who was a
great smoker of opium. Pollard persuaded him to come into the
mission house as a patient and try to break off his opium habit.
At times Mr. Wang suffered great distress through the unsatisfied
craving, but bravely submitted to Pollard's counsels. He thought
at last that he was cured and with many protestations of gratitude
returned to his home. " But one night," writes Pollard, " I was
called up about two o'clock in the morning, to go to Shui-ch'eng,
because Mr. Wang was in great pain through the return of the
opium craving. I stayed with him, gave him medicine and prayed.
I trembled for the result ; but our prayers were answered, and
the man got better without resorting to the opium pipe." The
sequel was the abandonment of idolatry in another home.
After seven years of arduous toil these results may seem but
meagre ; but students of missions know that there are influences
and effects in the realm of the spirit which cannot be measured
and tabulated. For long years it is possible for invisible processes
to go on silently within the minds of men, then a crisis comes, and
the long preparation culminates in movements which amaze
onlookers by their suddenness, depth, and range. This Yunnan
mission now numbered eight missionaries if we reckon the wives
two native evangelists ; one chapel at Chaotong ; three preaching
places in the Tungch'uan district ; three converts ; fifteen in-
quirers ; two Sunday schools with eighty-six pupils, and one day
school at Chaotong with fifteen scholars. " After seven years in
China," says Pollard, "we have gone up again to the hill-top to look
out over the big sea. We see now a small cloud coming out of the
sea the size of a man's hand. May there be floods of rain ! Nay,
there will be floods of rain ; and may God in His kindness let
me. be there and may He drench me through to the very skin \ "
BOOK II
THE PERIOD OF CHINA'S AWAKENING
(1895-1904)
CHAPTER I
The Historical Situation
FROM 1895 Pollard's experiences and activities coincide
with great upheavals within the Chinese Empire. It
was a time when reformers sought to free their nation
from the dead hand of the past, and to adjust the relations of the
State to the new conditions of modern progress. A swift pre-
liminary review of the political movements in China during the
next decade, will help to throw light upon Pollard's career. A
man's life must be read in its context of history.
This period of China's tumultuous experiences recalls Bishop
Butler's speculative fancy that communities, like individuals,
may pass through paroxysms of madness. From Chihli to Yunnan
the Empire was torn with internal convulsions and distracted by
the interference of great nations. Until 1895 China had resisted
with considerable success the aggressive influences of Western
civilisation. Notwithstanding the Opium Wars and the Treaties
of 1842 and 1860 designed by foreign diplomatists to " open "
China, the Middle Kingdom might have boasted that it was as
yet impervious to assaults from without. Visitors from the West
were oppropriously designated " foreign devils." Their vaunted
civilisation was estimated by the Chinese as a mechanical decora-
tion of barbarism, or as a scientific culture void of " humanities."
Ambassadors, consuls, and missionaries were regarded supercil-
iously, though this contempt was edged with fear. The Western
Powers were looked upon as mushroom growths : in comparison
93
94 SAMUEL POLLARD
with the enduring fabric of the Chinese Empire they were but
the offspring of yesterday. This ignorant, prejudiced con-
servatism was encouraged by the Manchus. Years before this
when General Gordon had saved the reigning dynasty from the
Taiping rebellion, Dr. Legge, the translator of the Chinese
Classics, thought that British interference was a huge political
blunder. " The Manchus," he said, " are not worthy that we
should interfere in their behalf. ... I think that our attempt
to bolster up the Manchu dynasty will be found a very thankless
and uncertain undertaking." General Gordon's victories over
the Taipings stiffened Manchu resistance to Western ideas for
another forty years.
Many officials struggled against the incoming tide of progress,
and for a time they seemed to be more successful than Canute
had been. In 1877 when an attempt was made to construct a
short railway between Shanghai and Woosung, the mob tore
up the rails and the rolling-stock was dumped on the shores of
Formosa. But in spite of this within four years the first telegraph
cable was laid between Shanghai and Tientsin. Then Li Hung
Chang, Viceroy of Chihli, sanctioned a railway from the Kaiping
coalfield to the sea, and this line was soon afterwards extended to
Tientsin. The tide was slowly creeping in. The powerful
Viceroy swiftly suppressed those who sought to obstruct his will.
In 1894 Japan declared war against China and inflicted upon
the Middle Kingdom such defeat as surprised and humiliated
the Manchus. The Treaty of Shimonoseki was a shattering blow
to China's inveterate pride. It was made plain to the most
ignorant Tartar that something was wrong with the Empire. It
only accentuated the humiliation that the Chinese had always
thought scornfully of Japan as " a nation of dwarfs." This was
the beginning of a series of foreign aggressions and diplomatic
defeats for China which put an end to her ill-founded self-
complacency. The whole nation was disturbed and anti-foreign
feeling found stormy expression in riots and house burnings.
But to all appearances the Son of Heaven sat securely on the
Dragon Throne wielding absolute power.
About the time of Pollard's furlough an agitation for reform
THE HISTORICAL SITUATION 95
began among a few educated Chinese who formed a Young China
party. Several of the leading spirits had been trained in the
Morrison School and other missionary institutions. Men like
Tong King Sing and Sun Yat Sen had imbibed the principles
of Western civilisation. Dr. Sun instituted a society to diffuse
ideas of democratic freedom, but this attempt to found a republic
for the province of Kwangtung proved abortive and he had to
flee for his life.
Japan's victories disturbed the serenity of the palace, and the
young Emperor, Kwang Su, became an advocate of reform. He
saw that nothing but reformation could save his country from
speedy disintegration. Unfortunately the Manchus were divided?
and the Empress Dowager became the leader of the opposition.
This division of forces in the palace was reflected in every province.
Although it was a far cry from Peking to Chaotong, yet even
there the missionaries were conscious of the new currents of
life which were emanating from the reformers in the north. One
could " sense " the political changes the alternations of influence
on the side of reform or reaction week by week from the tone
and attitude of visitors to the Mission house.
Kang Yu Wei, a bold and original thinker among the reformers,
persuaded a group of Chinese scholars to sign a memorial to the
Emperor on behalf of reform. The rapacity of the Western
Powers lent force to the fears and warnings of these reformers
that China would be lost unless salutary changes were quickly
made. The Emperor and his counsellors knew that the Great
Powers were ready to tear whole provinces away from him and
that they were held back only by mutual jealousies. Russia
protested against the cession of the Liaotung peninsula to Japan,
and two years later wrested permission from China to winter
her fleet in Port Arthur. The murder of two missionaries in
Shantung afforded Germany a pretext for seizing Kiaochow.
Great Britain acquired Wei-hai-wei and a piece of the mainland
opposite Hong Kong. France extracted a concession near
Tongking and aspired to snatch a considerable portion of Yunnan.
As these demonstrations of the right of the strong over the weak
were talked of among the Chinese the whole nation surged with
96 SAMUEL POLLARD
furious hatred of the so-called " Christian Powers," and the lives
of missionaries were jeopardised.
Kwang Su was led to believe that Kang Yu Wei's policy was
the only way to save the Empire. The result was a series of
imperial proclamations which thrilled the entire nation with
alternating hopes and fears. Little groups of reformers appeared
in the provincial cities as well as in the capital talking vaguely
of a " New China." Meanwhile masses of the populace were
divided, or swung from one extreme to another. Gradually the
Emperor's precipitancy in his reforming projects changed the
inertia of the " old gang " into vigorous opposition. The power-
ful conservative literati were incensed at the proposals to do away
with the classical essay examinations and to adopt a Western
curriculum. As the reform policy took definite shape resistance
hardened, and it became clear that the obstructionists must be
swept out of the way before the necessary changes could be
brought about. The Emperor and his advisers planned to dispose
of Jung Lu, the friend of the Empress- Do wager, and to secure
control of the Northern Army, while Tzu Hsi was to be imprisoned
in the Summer Palace. The betrayal of these schemes by Yuan
Shih K'ai put an abrupt end to the reform movement for a time.
The Empress-Dowager acted speedily ; the Emperor was shut
up and many of his counsellors were put to death.
This successful coup d'etat intensified all the forces of reaction
in every part of China. A flood of rumours concerning the designs
of Europe against China was let loose and became the staple
conversation in every market and tea-shop. Those who cherished
sympathy with progressive ideas were silenced. It seemed as
if the whole nation from the Empress-Dowager to the most
ignorant and fanatical member of the Boxer Society went mad.
The accumulated wrongs of fifty years were remembered and the
nation gave itself over to an orgy of hate. In some of the provinces
there were local quarrels and feuds ; in Szechuen, Yu-Man-Tze
organised insurgents against the Roman Catholics, and in Yunnan
feeling raged against the aggressions of the French. In this
whirlwind of passion threats and warnings were given and attacks
were foretold against the Protestant Mission at Chaotong. But all
THE HISTORICAL SITUATION 97
these provincial currents were swept into the broad main flood
of Boxerism. Blinded by her passionate anger against foreigners
Tzu Hsi foolishly encouraged the Boxers till at length the madness
culminated in the massacre of Christians, in the murder of the Ger-
man Ambassador, and in the attacks upon the Legations in Peking.
It might have been imagined that the seeds of reform would
have perished in this red tempest of flame and blood ; but it
was not so ; the martyrs had not died in vain ; Kwang Su might
remain a prisoner, but the reforms projected before 1898 were now
made by the Empress-Dowager herself. The thoughts and
feelings of this enigmatic, strong-minded woman, as with
incredible swiftness she reversed all her Manchu policy of
obstruction and sent out in the Emperor's name the reform-
edicts which had led to his downfall, must be left to imagination.
Immediately after the foreign troops entered Peking in 1900
pathetic yellow proclamations were posted throughout all the
cities of the Empire in which the Emperor was made to acknow-
ledge the nation's guilt before Heaven, and citizens were urged
to show courtesy to foreigners. With the signing of peace in
1901 the Regency was re-established and Tzu Hsi began to make
atonement for her encouragement of the forces of ignorance,
superstition and hate. In 1904 she reissued the Emperor's
edict to abolish the old method of examination and to encourage
Western learning. A drastic revolution in the habits of the nation
was decided upon when four hundred millions of subjects were
informed that the use of opium must be annually reduced so that
in ten years the opium traffic should altogether cease. Once again
the principles of reform and the ideas of progress took root in
China. Towards missions and missionaries the general attitude
of the people changed, and there began a process of national
renascence which will take generations to work out. These
happenings were not without their effect on the work of Pollard
and his colleagues.
The years like great black oxen tread the world,
And God, the Herdsman, goads them on behind,
And I am broken by their passing feet. 1
1 W. B. Yeats.
98 SAMUEL POLLARD
CHAPTER II
The First Furlough
SEVEN years of missionary apprenticeship were ending and
Pollard's thoughts were turning towards his homeland. Climate,
hardships, and incessant toil had impaired his health, and yet
furlough was looked upon as a change of work. " We are pray-
ing," he writes, " that God will prepare us for our journey home,
and prepare our work at home for us." On Monday, December
3rd, 1894, Pollard and his family bade farewell to Tungch'uan
and set out on their long journey to England. They reached
Shanghai in the third week of January, 1895, and counted it not
a small privilege to meet Hudson Taylor there, the founder of
the China Inland Mission. They left Woosung on Friday,
January 25th, reached Hong Kong in two and a half days, and by
the beginning of March they were again in the homeland.
Instead of proceeding at once to retrace his experiences as he
went up and down the country on deputation work, let us turn
our attention to his inward life of thought and emotion.
Pollard was primarily a man of action and at no period greatly
given to theorizing. The motive-power of his life was his religious
experience. He was as conscious of the presence and operation
of Spiritual Powers as most of us are conscious of the light and
heat of the sun. He felt, he knew, not with a fragment of his
brain but with his entire being. To him it seemed that our
individual lives are but little streamlets flowing, yet not lost, in
a mighty ocean of spirit. Whilst indulging in no processes of
abstract thought, he always looked upon Nature as the expression
of the Infinite Mind of God. Had anyone inquired of him why
he believed in God, he would probably have laughed like a child,
and he might have replied that he found adequate proof in his
own conscience and in the ordered universe of which he was a
part ; but in his response there would have been both absolute
assurance and radiant happiness. We may account for such an
attitude as this in part by his heredity and home-training. Both
THE FIRST FURLOUGH 99
his father and mother created in the home an atmosphere of
faith and love.
With his spiritual ancestry and in such a home, we might have
expected that in Pollard the religious experience would have
begun and developed with the silence and certainty of the coming
of dawn and the gradual growth of the day's fulness. But it was
not so : his soul life passed through a series of emotional crises.
In his own language he " gave his heart to God " at Chipstead,
when he was eleven years of age. Throughout his subsequent
career he looked back to this time as an epoch-making experience
in his life. In his Journal on February i2th, 1894, is the entry :
" The anniversary of my new birth. Thank God ! but oh, how
little I seem to have grown in nineteen years ! "
It may have been due to Pollard's childlikeness that he never
outgrew the Jesus-worship which for many Christians ceases
with adolescence. With the passing of youth most of us learn
to interpret God through Jesus ; but in Pollard's case Jesus was
his God. He gave assent to the traditional creed of evangelicalism,
but he lived in the Gospels ; with vivid imaginative power he
visualized the life of his Lord ; with intuitive sympathy he
entered into the mind of the speaker of the Parables and of the
Logia, and into the compassion which was the motive-force of the
healing miracles. He dramatised the conversations of Jesus ; and
he practised the presence of Jesus. His ideal of the Christian
life resolved itself simply into obedience to Jesus. When the
thought of the aborigines stirred him to pity and filled him with
the longing to go among them, he writes : " If Jesus says ' Go,'
I will go at once." He interpreted his own conscience as the
voice of Jesus : the personal authority behind every moral
imperative was the will of Jesus. For some it is impossible to
interpret history, politics, and all the economic and social
relationships of our modern world by this simple principle of
faith in Jesus : but this is what Pollard did. The immediacy
of the voice of Jesus in his own soul was the true secret of his
life and of his amazing moral strength.
This love for Jesus gives us the key to his passionate philan-
thropy. He saw Jesus as the ideal the ultimate cell -in every
ioo SAMUEL POLLARD
man. The most degraded tribesman among the downtrodden
and despised aborigines was his brother in Jesus. He never felt
it hard to love the poor people who depended on him for spiritual
enlightenment and encouragement. This profound feeling for
suffering people was probably the inciting cause of his invectives
against injustice. It was an education in strong language to hear
his passionate tirades against the wickedness of the British
Government's sanction of the Opium Traffic.
Pollard never repudiated his inherited, somewhat narrow,
evangelical creed ; but as the years passed, he learned more and
more to trust the promptings of his own inner life and was led
beyond the range of dogmas. He was one of Christ's freemen,
and traditional theology had but little to do with his ever-broaden-
ing activities ; he followed what he believed to be the Spirit of
Jesus within his own soul. The life-force in him burst through
all forms and creeds : he felt and acted upon the urge of a great
compassion. He passed from his Bible lessons, to teach the
people arithmetic, and also sought to interest them in the wonders
of astronomy. All truth was God's truth for him. He knew
that the best service he could render Jesus was to serve his fellow-
men. In striving to win the people for Jesus, he humanised
them, deepened their pleasures and cleansed their passions.
He began his missionary life with an acceptance of the antithesis
of nature and grace, but with deepening experience and a vision
made dearer by love, he saw that the order of Nature is a part
of Divine Providence, and that Nature cannot be interpreted as
something unspiritual . Towards the end of his life, he would have
hesitated to divide men by the rules of a church, he looked upon
them all as the little ones of Jesus. No longer was Jesus somebody
outside ; He was the indwelling force of righteousness in every
man. Though Pollard passed through this spiritual emancipa-
tion and rejoiced in the freedom he found in Jesus, he probably
never sought to intellectualise this experience into a new creed.
Having come back to England Pollard threw himself with
characteristic abandon into the task of visiting the Bible Christian
churches everywhere, and in kindling the missionary faith in the
hearts of the people. Thus he was kept continuously preaching
THE FIRST FURLOUGH 101
and lecturing to little groups of Methodists all over the country.
In his various visits he preached his favourite sermons over and
over again. He preferred such texts as " Follow Me " : " We
would see Jesus " : or he would reproduce his Chinese sermon
on " The Prodigal." The style of his addresses was uncon-
ventional : he did not lay any solid foundation by expositions ;
rather was he content to relate the Gospel narrative and then
make direct and cogent appeals to the conscience. He had a gift
of summing up his thought in arresting phrases which clung to
memory, and he would surprise his hearers by swift turns of
thought which often stirred deep emotion. He spoke out of his
own life with an art which nature taught him. Two of his most
popular lectures were entitled : " The Humour and Pathos of
Missionary Life," and " Pigtails and Lily Feet." Into these he
poured his first-hand knowledge of Chinese life and succeeded
in gripping the interest and in kindling the imagination of his
audiences. Wherever he went the people were stirred to new
enthusiasm. The beautiful life of his father was so well known
throughout the denomination that it threw a halo around the
son. In his Journal he writes : "I preached at Medrose in the
afternoon to a large audience. At night . . . there was no stand-
ing room for all the people. They came for dad's sake. . . .
The crowds were inside the communion and rostrum stairs :
they filled the lobby and many went away because there was
no room." One woman at another place expressed the feeling of
many by saying : " I would have come to hear him for his father's
sake even if it had been necessary for me to crawl on hands and
knees."
In order to arouse curiosity he would preach and speak in
Chinese dress and sometimes occasioned perplexity in the minds
of children. At Bugle in Cornwall he overheard a discussion
between two little maidens : " Es 'e a man ? or es 'e a woman ? "
asked one, and the other replied : "I cean't tell you." While
Pollard fully enjoyed the success of these visits, he chivalrously
bestows the palm upon his wife as an attractive and effective
advocate of missions. He never indulged in pious generalities :
he always set some definite object before his audiences. At one
H
102 SAMUEL POLLARD
school he asked for a collection for medicines : at Barry he
pleaded for the building of another chapel in the Yunnan Mission
and at the close one of his hearers told him that he would give
the money for this purpose. He records this and says : " It is to
be done in the next twelve months. Thank God for this. It is
a clear sign that Yunnan Fu must be opened soon."
" Save the world ! " he exclaimed in the address. " Does
Jesus mean this to be done ? Once let us know that Jesus means
this to be done and the Church will be able to do it. Jesus is not
a crank, not a visionary : He is full of common sense. The world
has not yet tried His Gospel ; but it will." 1
" Why do you put the stigma of ' foreign ' on me ? " he once
protested publicly. " Is it because I go to some place that is not
' home ' to you ? It is ' home ' to me. It is ' home ' to Jesus.
There is no spot on earth which can be called ' foreign ' to Him ;
it is all His part of His personal inheritance. He has made the
world His home. If you call us ' foreign ' missionaries, you place
us on a different footing from your home ministers. Then we are
called ' foreigners ' in the lands where we carry on our work.
* Foreigners ' everywhere ! Outcasts ! Undesirable aliens !
We share reproach of Jesus. . . . Nevertheless we are His
home-missionaries ; for it is His land we go to : we are saving
His children, enjoying His love. There is nothing ' foreign ' in
the whole wide world to Him except sin."
As the time of his furlough drew towards its close, there came
to him the report of the Annual Meeting held at Chaotong which
showed some results of his self-sacrificing work, and also revealed
that the standard he had set was being worthily sustained by the
other missionaries. " The year 1895 has been the most fruitful
in spiritual results yet known in our Bible Christian Mission in
Yunnan. At Tungch'uan thirteen adults and two children have
been received into the Church by baptism. At Chaotong four
others were admitted, so that we have a total increase of nineteen
for the year." The missionaries requested the Conference to
reappoint Mr. Pollard as Superintendent of the Mission. They
1 One thinks of the " China for Christ " movement taken up by the
Chinese in 1919.
: ..;... .;; SWEET WATER IN A SALT SEA 103
also looked forward to his return, and arranged that upon his
arrival the next Annual Meeting should be held at Tungch'uan.
As the thought of returning more and more filled his mind,
he sought to qualify himself still further for missionary service.
In his Journal he has this entry : " On Monday, July i3th, 1896,
I went to Clifton and stayed two days with Mr. Turner, who
gave me instruction in teeth-drawing. Three times I went to the
infirmary and received help from Dr. Acland, the dental surgeon
there. It was a treat to see the scores of men, women, and children
relieved of suffering. . . . Once I went to the hospital and got two
extractions. I made six attempts : the first two were failures :
the last four I succeeded in getting out. At first I was very
nervous. Mr. Turner was exceedingly kind.'*
CHAPTER III
A Runlet of Sweet Water in a Salt Sea
WHEN Pollard first offered for China he was drawn by the dream
of adventure and the anticipation of swift success. But in going
a second time he understood the drab realities of missionary
life : no haze of romance softened the hard outlines of fact :
he knew what it meant, and at his valedictory meeting in London,
on November 5th, 1896, he said : " We expect difficulties ;
we shall be disappointed if we do not get them ; but difficulties
only show us the size of Christ's love." He was encouraged,
however, by the fact that he was to be accompanied by two fresh
missionaries Miss Howe and the present writer. The weeks
spent on the Yangtsze were for the newcomers a rapture of
adventure ; but for Pollard, with his vivid remembrance of the
wreck he had sustained years before, the river journey was a sort
of hideous nightmare. However, all dangers were surmounted
and they reached the upper stream safely in March, 1897.
At Chungking Pollard suffered a recurrence of heart trouble,
which made the Dymonds, whom he met there, apprehensive for
his health during the rest of the journey. But he would allow
104 SAMUEL POLLARD
nothing to postpone his start for Yunnan. The night before we
reached Chaotong, at a place a hundred li (3 li=i mile) from, that
city, the Pollards discovered that their little boy had measles, and
this subdued the elation of his father at getting back again to his
Chinese home.
However, the journey was not ended for Pollard and me, as we
had to travel five days farther south to Tungch'uan where the
Annual Meeting was to appoint the missionaries to their several
stations. During Pollard's furlough the mission-staff had been
augmented by the arrival of Mr. Hicks and Dr. Lewis Savin.
Pollard was at that time Superintendent of the Mission, and though
he was by no means averse from holding this office, it may have
brought him more anxiety than pleasure. He often expressed
the wish that an older minister might be sent out to take charge
of the Mission. He himself was constitutionally somewhat of a
free lance, and as the years passed his love of independence grew
and we all saw that he could have worked better had he been
unfettered. He was a magnificent pioneer, an adventurous
explorer, preferring to open his own sphere of work rather
than build upon other men's foundations. In the course of his
missionary career he achieved great things, but had he been
adequately supported by a committee with ampler resources of
wealth and men, Pollard's work might have been immeasurably
richer. The Annual Meeting appointed him to the pastorate of
the church at Chaotong, to which city he returned in three days
on horseback.
As a husband and father, and as Superintendent of the Mission,
he was now more or less responsible for the health of his family
and the other missionaries, and was swift to recognise the need
of a sanatorium. He therefore collected money from friends
at home and purchased a piece of land on a hill about ten miles
from Chaotong, where he began to build a bungalow which, when
completed, became the rest-house of the Mission.
Pollard was always sensitive to changes in his environment,
and ever ready to readjust his methods of working to new con-
ditions. He had an agile mind with a capacity for assimilating
ideas, and till the end of his life retained a teachable spirit. The
SWEET WATER IN A SALT SEA 105
great pity for the poor and distressed people which had been
so prominent in the first term of his service in China never
changed ; but he now began to show greater keenness to cultivate
friendly acquaintance with mandarins and folk of social influence.
An acute Chinese observer says of him at this period : " He
turned his attention to, the scholars of Yunnan and sought to
win their acceptance of the Gospel. He managed to get books
written in a good Chinese literary style from the Christian
Literature Society, and these he gave to the students who came
for the triennial examinations. . . . Over and above the work of
preaching and of running an elementary school, he became the
purveyor of Western books and Chinese newspapers by which
means he sought to open men's minds. He also wrote dissertations
on natural phenomena and sought to disseminate truer ideas of
science and of Christianity. He aroused the interest of citizens
by using lantern-pictures in preaching. As a result of these
various kinds of propaganda and of the manifested kindness he
felt for the people, there were many who, though they could not
believe in the message he preached, yet believed in him, and
looked upon him as an interesting personality with whom they
were willing to cultivate friendly acquaintance." 1
Pollard's missionary activities were like a pure fresh spring
ever flowing in the midst of the muddy waters of city life. As I
think of those busy years there occurs to my mind an image
drawn from surroundings remote indeed from that West China
city, but which affords a fitting illustration of his gracious helpful
ministry. Sitting once on a hill in Jersey and looking over St.
Brelade's Bay I saw the waters ebb until the rocks and horse-
shoe stretch of yellow sand were left bare, and presently some
quaintly attired women trudged across with buckets in their
hands, and when far out filled them with water and returned
talking as they passed me in their peculiar patois. I wondered why
they had not got their water when the tide was right up and so
have saved their labour. Being curious, I went to the spot whence
they had filled their buckets and there I found a little runlet of
fresh water gurgling and flowing, where an hour since the salt
1 Letter by Mr. Stephen Lee, trans, by Rev. F. J. Dymon4,
io6 SAMUEL POLLARD
sea had been full. That little runlet of sweet, crystal water
bubbling up in the midst of the sea images the freshness and pure
grace of Pollard's many-sided, sparkling evangelism amid the
crowded, sordid, bitter sea of life in Chaotong. That restless
sea was stirred with wildest rumours and anti-foreign prejudices,
by heavings of panic, hatred, suspicions, and menacing eddies
of foul falsehoods ; yet all the time this little rivulet of truth
and philanthropy bubbled up and flowed out into the surround-
ing life of poverty, misery, and sin.
This ministry of teaching, healing and life-saving, made an
impression upon all classes. There were some who still hated
the missionaries and cursed them aloud as they passed through the
streets ; but there were others who believed in the disinterested
goodness of Pollard and his colleagues and sought to show them
favour. Among the latter class were the mandarins. In 1897 the
city magistrate, Mr. Hwa, a vigorous and firm ruler, openly
showed his friendship for Pollard. The prefect also, whose rule
extended over the whole prefecture of Chaotong, was glad to
serve the missionaries. Some silver had been stolen from the
mission in transit between Sui Fu and Chaotong ; Pollard sought
counsel and help from the prefect, and he at once promised that
the money should be restored and the thieves punished. Having
ended this matter the prefect detained Pollard and began to ask
for information about Germany's high-handed seizure of Kiao-
chow. With the aid of maps Pollard helped his host to appreciate
the full significance of Germany's claim the barbarians' menace
of the " mailed fist."
Pollard felt that it was not enough to carry on a ministry of
healing, what was needed was to pour into China a constant
stream of truth. Behind the misery and sin of the city was
ignorance a sea of gross and putrid superstitions. He thought
of religion, science, poetry, moral philosophy, mechanics,
industry and trade as the rainbow spectrum of the manifold truth
of life. He preached Christ as the World's Light ; but that white
radiance broke into many colours, and men might come to the
source of truth by following any single ray. He wrote tracts in
Chinese upon aspects of the Christian faith and also upon the
SWEET WATER IN A SALT SEA 107
teachings of Western science. In 1898 the Chinese were anticipat-
ing the coming eclipse of the sun. The popular superstition
concerning this phenomenon was that a heavenly dog ate the sun,
and that he had to be frightened or persuaded to restore it to its
place in the sky. The eclipse was also looked upon as an augury of
disasters which were threatening China. Pollard determined to
write a simple explanation and issue it broadcast. It was written
with the assistance of a Chinese teacher in a very simple style
and then hundreds of copies were printed from a wooden block.
When distributing these leaflets in a crowded market-place
we had to clamber upon a table to escape being trodden down by
the eager throng. This attempt to give a reasoned account of
the eclipse from the standpoint of Western science made a favour-
able impression upon the better-educated people. It was another
jet of truth flung into a vast sea of ignorance. Whether the
mandarins accepted this explanation or not, they had to go through
the prescribed ritual for saving the sun. On the day of the
eclipse Pollard and his friends went to the yamen to witness
the ceremony. All the officials of the city were assembled in
their gorgeous robes, and in the presence of an excited multitude
the prayers and prostrations required were gone through amid
the hullabaloo of horns and the crash of gongs. And once
again the scared people were grateful for the rescue of the sun.
Pollard had sent the tract on the eclipse to the prefect as an
act of courtesy, and it doubtless strengthened this mandarin's
respect and friendship for him. The promise that the stolen
silver should be restored was fulfilled, and the two thieves were
sent in chains to the Mission house for us to see that due punish-
ment had been meted out. The growth of esteem and trust
between the mandarin and the missionary made Pollard extremely
sorry when the prefect announced his appointment to another
district. He advised Pollard to make an early call upon his
successor and promised to pave the way for him. As soon as the
new prefect came he at once opened the interchange of courtesies
by leaving his card for Pollard. At his request Pollard went to
the yamen to photograph his family ; and he says that on this
occasion " the ladies were dressed up in gorgeous fashion and
io8 SAMUEL POLLARD
looked very nice indeed. The old man and his sons were exceed-
ingly kind to me." Pollard was thus able to preach to the sons
and guests who gathered in they amen. This friendship gave the
missionary greater social influence at Chaotong, and perhaps
secured protection for the Mission in later days.
At this period the Mission had stations at Yunnan Fu, Tung-
ch'uan, and Chaotong. Dr. Savin, after some months of language-
study at Chaotong and Tungch'uan, removed to the capital. At a
later time he settled at Chaotong and became known over an area
of hundreds of miles to Chinese, aborigines, and Mohammedans
alike as " the good doctor." By his medical skill and self-denying
life, he gained the esteem and affection of thousands. Glad,
indeed, were the Pollards when he arrived at Chaotong to attend
Mrs. Pollard in her confinement. The record in the Journal
is briefly expressed : " On July lyth, 1898, at 12.20 a.m. Sunday,
Bertram was born. Dr. Savin was a great comfort to us. . . .
A few days afterwards I weighed the baby and found he was
just over nine pounds."
About this time Pollard's assistance was asked by his former
tutor, Mr. F. W. Bailer, in the preparation of a Chinese classical
dictionary. As he was in need of a change, Pollard went to the
lonesome bungalow among the hills with his little son, Sammie,
for quiet study. A few sentences extracted from his Journal show
how these days of rest were spent. " In six days I did fifty-six
leaves of the Analects. On Sunday I read ' Ecce Homo ' ; I
enjoyed it though I disagreed with it. In five days I had done
the second half of the Analects seventy-nine leaves I have
finished : I hope my work will be of some help to Mr. Bailer."
While the city officials showed respect for Pollard, the con-
verts to Christianity were few, but now there came to the Mission
a young inquirer who, in subsequent years, contributed more
than any other Chinese in the work of establishing a Christian
church at Chaotong. Mr. Stephen Lee, a Chinese student, was
first attracted by the reputation of Dr. Savin as a healer. When
the doctor was removed to Tungch'uan, Mr. Lee sought advice
and assistance from Mr. Pollard.
This acquaintance with Pollard was in every way most fortunate.
SWEET WATER IN A SALT SEA 109
It is difficult even for missionaries to overcome the barrier of race
and enter upon a friendship of personal equality with their con-
verts. But Pollard knew no such difficulty, for him neither
language nor race constituted a barrier. His love for Stephen
Lee was as Jonathan's for David, and no account of Pollard's life
would be complete without some notice of this friendship. " A
few months ago," Pollard writes, " a student belonging to a family
in good circumstances came to us in distress about his sins. It
is so unusual to find a Chinaman willing even to confess he has
any sin, that this young man's case caused us great interest and
joy. The struggle he had was a long one, and many were his
ups and downs. At length he got the light wished for . . . and
now he gives evidence of his communion with Jesus."
As Mr. Lee's home was outside the city the closing of the gate
at evening prevented him from attending the classes at the Mission
house, so it was arranged that he should have a bedroom in the
compound. As Andrew brought Simon to his Master, so Stephen
brought his elder brother, who was a literary graduate, to Pollard,
and gradually, overcoming all obstacles, he brought the whole
family to the church. It is interesting to have Mr. Lee's own
account of these events.
" Seeing Mr. Pollard's deeds and hearing his speech, I judged
that we had in China one who was unique. As I learned to know
him I greatly admired the spirit that was in him : it was almost
like seeing one of our sages reincarnated. After leading my
elder brother into the church, we discussed with Mr. Pollard the
whole question of education, and the result was that the Mission
school was transformed. It became the fountain-head of Western
learning in the province of Yunnan. Mr. Pollard taught arith-
metic, geography, music, and drill, whilst all other schools
remained in the old ruts and our scholars continued to dream.
The Western teacher looked upon my brother and me as his hands
and feet. We loved each other with virtue and courtesy." The
Mission unfortunately had neither staff nor equipment for a good
middle school. But Pollard had the most important gift of
multiplying his own personality : he inspired and directed these
two brothers so that they were able to act for him. Of Mr. Lee's
no SAMUEL POLLARD
sisters Pollard says : " Three young sisters of the Lee family,
with bright and intelligent faces, came last Sunday with a written
request to Miss Bush desiring her * lovingly to care for them ' and
teach them all about Jesus."
Imperial edicts issued at this time changing the curriculum fcf
Government examinations filled the whole nation with unrest
Zeal for the new learning alternated with dread of all change.
On the one side were a group of earnest reformers ; on the other
stood a solid block of literati of the old order ; and day by day
the antagonisms grew more sharply defined. Within this
national struggle for intellectual, political, and social emancipa-
tion and progress, lesser movements and local upheavals were
going on. In West China a Mantsi rebel, who had been a coal
miner, was organising revolt. He had captured a Roman Catholic
priest and kept him prisoner for months. This rebel issued
proclamations of his intention to march through the cities of
China and destroy all Christians. Chaotongwas rife with rumours.
Pollard was advised to flee as Yu Mantsi would enter the city
in five days. The citizens grew too fearful to attend the services
of the church. In his Journal for Sunday, October 23rd, 1898,
Pollard writes : " The latest rumour is that the Brigadier-
General and the prefect have taken counsel together and have
sent up a minute on the Romanists and ourselves to the Viceroy,
asking permission to slay all the Christians at Chaotong. It is
strange, however, that this very day the mandarin's clerk sent
over to us for a little milk."
But though the city was pulsing with feverish excitements,
Pollard and his helpers steadily pursued their daily activities.
Two Chinese Christians were sent out to evangelise the villages.
When the alarms and fears became most acute Pollard began a
weekly prayer meeting. Mr. John Lee said this new institution
came as an answer to his own prayers, for he had been sadly
puzzled about this duty of prayer. It was reported to the mission-
aries that hundreds of men in league with the rebels had sworn
an oath, and confirmed it with the solemn rite of drinking blood,
that they would not rest till the Christians were exterminated.
A notice was affixed to the doors of the mission announcing that
THE BOXER STORM in
the twenty-ninth day of the month had been set apart for killing
the missionaries. " The twenty-ninth came : the big doors were
kept open as usual and as late as on other days. A great quiet
came over the city for a short time, which was broken later by the
incessant firing of crackers and the barking of dogs. Unknown
to us, soldiers were keeping special guard in the neighbourhood,
and the officer in charge, a friend of ours, had no sleep that night.
I did not get much either. I should have felt better if I could have
slept as quietly as the children. They somehow manage to get
the best of life, and though we have all been children we have
lost the secret. Shall we ever regain it ? . . . The morning broke
with warm clear sunshine, and at eight o'clock the prefect called
to wish us the Chinese equivalent of a Happy New Year."
" In the midst of all this unrest," he writes (Chaotong, February
i6th, 1899), " we were well, happy and scarcely disturbed in our
spirits at all. We have felt sure God is with us." And so the
crystal spring of truth and pity flowed continuously into that
bitter sea of unrest. " Our new year's mail brought news of the
murder of two more missionaries, and advice from a friend down
the river to make preparations for flight. ' In nothing terrified
by your adversaries which is to them an evident token of perdition,
but to you of salvation, and that of God.' I hear my bonnie boy
outside laughing heartily and my wife singing at the organ. Good-
bye}! "
CHAPTER IV
The Boxer Storm
OWING to the disturbed state of China the eleventh Annual
Meeting was not held until April in 1899. The reports from the
three stations presented at Tungch'uan were disappointing. The
widespread unrest of the people, and the lack of suitable premises
at the capital, had checked the effectiveness of operations there.
Pollard always regarded Yunnan Fu with longing eyes, but the
failure of the year's work in that city taught him that, to establish
a successful mission there, it was necessary to have a good school
ii2 SAMUEL POLLARD
with a trained educationist at its head, and also a hospital with an
efficient staff under an able doctor. He was impatient and
resentful at the Committee's inability to provide for the situation.
Disheartened and anxious Pollard hurried back to Chaotong
in three days, galloping forty-six miles on the Saturday. On the
following Monday, May ist, Lieutenant Watts-Jones, of the
Burma- Yunnan Railway Survey Commission, reached the city
and became his guest. " In consequence of a request from a friend
in England we invited the lieutenant to stay with us, and did all
we could to make his stay comfortable. Travellers have been
fairly plentiful in Yunnan, but this time Watts-Jones's black
cook, de Souza, created a sensation." Pollard thought to improve
the occasion by introducing the negro to the school and so giving
a practical illustration of geography and ethnology. On Tuesday
Watts-Jones and his long train of mules and men left in search of a
practicable route for the iron-road between Chaotong and Sui Fu.
Four days later the wild rumour filled the city that the Pollards
were harbouring a black cannibal who was eating little children.
Hundreds of excited people crowded around the Mission house.
One citizen of some standing was heard to utter a threat that he
would kill our gatekeeper, and a few evenings later an attempt
was made to assassinate him, and Pollard had to seek the inter-
vention of the mandarin.
In 1899 he foresaw a partial failure of the crops on the
Chaotong plain, and in his concern for the poor he asked the
prefect to issue a proclamation urging the people to grow wheat,
beans, and maize, instead of the poppy. The official was not
too proud to accept this counsel : Pollard says : " He issued
proclamations all over the district. Thank God for this victory ! "
His forebodings were realised and in the autumn of 1899 the
prices of foodstuffs were multiplied two or three times. And
yet the harvest thanksgiving services in the Mission chapel were
the best they had ever known. The Chinese Christians begged
the gifts and decorated the chapel, and the offerings doubled
those of previous years. Three sermons were preached by the
Chinese Christians. " Just as the service ended Sie Han Lin, the
chief professor of the Chinese College, and the head of the City
THE BOXER STORM 113
Charity Organisation, came in with two friends. This gentleman
gave in his name as a regular subscriber to the Magazine Club,
and he ordered several maps."
Ancestor worship was the most real thing in the religious
practices of China. Some of the better -educated and more
enlightened Chinese felt it was politic to acquiesce in Buddhist
and Taoist rites, while in their hearts they held these superstitions
in contempt ; but their regard for the canon of filial piety and
their worship of ancestral spirits were of genuine faith mingled
with fear. It was this conviction and sentiment which vitalised
the superstitions they practised. These follies were closely bound
up with the common life, and it was most difficult for Chinese
Christians to free themselves from such entanglements. Attempts
to abandon the customs of their fathers aroused suspicion against
the converts as unfilial and unsocial. About this time one of
Pollard's teachers, an intimate friend, was drawn into taking
part in some idolatrous ceremonies. Both the young fellow and
the missionary were vexed about this obeisance in the house of
Rimmon. This explains the conclusion of Pollard's narration of
the incident : " On Sunday last, after much prayer and thought
at the Sacrament I gave a straight talk for an hour on the matte* 1 .
The Lord helped me much : they all seemed moved." But he
knew it was not enough to denounce these practices, so, eliminat-
ing the grosser elements from the rites of ancestor- worship, he
infused into them a Christian idea making them services of
commemoration. He was not there to destroy, but to construct.
One day Lee San-ie lost his little son, and both parents were
broken-hearted. " One thing," says Pollard, " we rejoiced in,
they had not thrown the body away as non- Christian Chinese
would have done. They wished me to conduct a Christian burial.
One great objection Confucianists raise against our religion is
that we do not reverence the dead. But if we do not worship
the aged dead, we care for the dead children. A proper burial
for little ones is among the many things Christianity is establish-
ing in China. . . . After the service we removed all the idols
from the house and burnt them. . . . The next day Lee San-ie
came for hymn-books so that he could worship daily in his home."
ii4 SAMUEL POLLARD
All this time rumblings of a threatening storm were heard.
The Chinese people were indignantly resentful at the treatment
they received at the hands of the Western Powers. The humiliat-
ing defeat inflicted upon China by Japan had revealed the absolute
weakness of the Middle Kingdom when confronted by modern
militarism. The nations of Europe forthwith threw justice and
equity to the winds, and their lawlessness served only to fan the
fire of hate which the Chinese felt towards all foreigners. In
Yunnan there were local troubles occasioned by the aggressive
designs of France to secure a predominant influence at Yunnan
Fu from whence she could take steps to obtain a still greater
objective Szechuen in the event of the break-up of China.
It is not surprising that at such a time the Chinese should oppose
the project of building a French railway from Tongking to Yunnan
Fu. On one occasion a French Commission, including a consul,
railway commissioner, and secretaries, were driven out of a temple
which they had rented by an excited and angry populace.
Once more the mutterings of the coming storm died down
and during the lull Pollard pursued his missionary work more
zealously than ever, and the Chinese officials showed him
increasing friendliness. An important guild at Chaotong a
mutual help society invited him to one of their feasts at a temple
in the city. One Sunday the new prefect asked him to come
over to his yamen, but Pollard sent a message to say that he could
not hire a sedan chair on that sacred day, and he was afraid that
the mandarin might regard it as showing a lack of respect if he
should visit him without ceremony. The prefect sent to say he
did not mind his walking and would not deem a visit made in that
way any discourtesy. Pollard went at once and had an interesting
conversation, at the close of which the mandarin escorted him to
the street. He had lived in Japan for three years and said that
it had made him realise China's backwardness : he was ashamed
of the dirty streets and would like to make improvements.
Besides these official courtesies, Pollard received tokens from
the citizens that his good work was not unappreciated. The
schoolboys one day brought a handsome gift of fowls, sugar,
flour, and all kinds of provisions which had been subscribed
THE BOXER STORM 115
for by their parents. He gave half of the present to the school-
master, Mr. John Lee, B.A. Pollard established a preachers'
class and soon found out that he had apt pupils. Some of the
sermons prepared by them he considered as good as any preached
in England. But one of the evangelists made the confession
that his reiteration of the Gospel story on the streets had elicited
the criticism that he always served up the same dish, either
" bean-curd fried with liver, or liver fried with bean-curd."
In -a score of ways his own and his colleagues' self-denying labours
were making favourable impressions upon many people. One
man brought him his silver to guard while he went a journey :
he trusted the foreigner in preference to his own relatives. The
missionary's children were interesting to the Chinese and made
them feel Pollard's common humanity. The eldest boy excited
keen amusement one Sunday by insisting that the woman who
helped Mrs. Pollard ought not to sew on that holy day, and when
the woman laid down her needlework, the boy said : " Now come
with me and we will get sticks and flail out the beans." Indeed
the flourishing state of Bertram incited the barber to wager that
the father could not carry " that fat baby " round the city wall
without stopping ; if he performed this feat then the barber would
give him two basins of tapioca, but if he failed, then Pollard
should buy two basins for him.
Pollard took advantage of the interval of quiet which preceded
the storm to make two preaching tours, one to Lu-Tien-Cheo,
and the other to Ko-K'uei. This was at the end of the year 1899.
He and his companions preached at all the markets on the way,
and entered into converse with all sorts of people coolies,
tradesmen, and scholars. At a place called Kiu-Fu he was
interested in observing that, unlike the Chinese in all other places,
the inhabitants there had brown eyes and sandy whiskers.
Of another place he writes : "At night several came in and
we sang and played the concertina and talked for hours. . . .
One young fellow had a Chinese musical instrument (rt-hu)
which he played splendidly. He played one tune which makes
the new brides cry on leaving their homes by the Yangtsze to be
married. He played it so feelingly that the tears began to gather
n6 SAMUEL POLLARD
in my eyes. I quite believe that women could be moved to weep
by such playing."
On June I4th, 1900, a special messenger arrived at the bungalow
from Weining. " I said it was either peace in South Africa, or a
riot in Yunnan. Mrs. Pollard said : ' a riot.' It was so : on
Sunday, June loth, there had been a great riot at Yunnan Fu, and
the homes of the Dymonds, Savins, and Hardings had been
looted ; but their lives were safe."
At last the storm had burst a more terrible and more dangerous
tornado of human passions than the Pollards knew at the time.
From end to end of China the hurricane of wrath raged, one
great tempest involving the whole empire, while within its gloomy
folds smaller local upheavals were happening. The Emperor's
precipitancy offended the pride and conservatism of high man-
darins. He was betrayed (see p. 96) by Yuan Shih K'ai, the
Empress-Dowager snatched the power from his hands, and
many of the reformers were executed. In her fanatical rage, the
Empress-Dowager made a fatal alliance with the mob, giving
her sanction to the formation of volunteer associations throughout
the Empire. Duplicity is the weapon of conscious weakness,
and at first the Empress-Dowager camouflaged her patronage of
the Boxers by a pretence of benevolence towards Christians and
their enemies alike. But all disguises were soon thrown aside ;
the Boxers were encouraged to kill the Christians in Shantung
and Shansi ; Imperial edicts against Europeans were issued in
quick succession ; and the Empress-Dowager, calling a Grand
Council, declared her determination to make war against all
foreigners in China. Edicts were sent to the eighteen Provinces
that foreigners should be killed. Fortunately for the Yunnan
Mission the viceroys of the three southern provinces were men
of larger knowledge and better judgment than most Chinese
officials, and foreseeing the failure of this frenzied revenge and
the terrible reckoning that must follow, they, greatly daring,
changed the word " kill " in the edict to " protect," and sought
to restrain the passions of the mobs.
At Yunnan Fu, in the month of May, the French consul-
general accompanied by several Frenchmen and a number of
THE BOXER STORM 117
Annamese soldiers, were stopped as they were entering the city
because they brought with them a large quantity of arms. The
French party in their irritation threatened to shoot the Chinese
officials if they interfered with them. This outrage aroused the
wildest passions throughout the province. Many of the people
expressed their determination to resist the French, as they would
never become their slaves. The tempest broke on Sunday,
June loth. At the noonday service Mr. Dymond had preached
from the text, " For if the earthly house of our tabernacle be
dissolved, we have a building not made with hands eternal in the
heavens," and, as Mr. Dymond afterwards said, " a dissolution
was not far away." Suddenly in the afternoon the Dymonds
heard the yells of an infuriated mob as they began smashing a
new building which the French were putting up. The mission-
aries decided to make their escape to the nearest yamen while
they could. The houses of Mr. Dymond and Dr. Savin were
speedily destroyed and the missionaries of the China Inland
Mission suffered in the same way. Standing in the yamen
courtyard they saw the flames leaping from the old Roman
Catholic Church and heard the delighted roars of the Chinese.
Sixteen days passed before they ventured on the streets, and then
as soon as they showed themselves the people grew angry and
threatening. All the Frenchmen had left the city, why were these
English remaining ? Their patriotic Chinese had shot the German
ambassador at Peking, what hindered them from killing " these
wretched missionaries " ? At last they were marched out of
Yunnan under a strong military escort as the Governor was afraid
he might not be able to restrain the violence of the excited
populace.
Kindred passions were stirred in all the cities where mission-
aries were living in Yunnan. The indiscriminate massacres
of Christians and missionaries in the north were spoken of as
victories over the foreigners. Telegrams from Yunnan Fu
informed them that the French consul had ordered all missionaries
to leave the province. Pollard inquired of the British consul at
Chungking if this applied to the English and the answer came
" Applicable universally." He then called all the Christians
n8 SAMUEL POLLARD
together and told them that they were ordered to leave for the
coast. He appointed Messrs Yen and Lee the evangelist and
the teacher to take charge of the Mission while he was away.
One very remarkable thing at this juncture was that sixteen of
Pollard's catechumens asked for baptism before he left.
At Tungch'uan the Pollards were joined by Mrs. Thorne, and
after two days' halt they bade farewell to those who remained
at this city, feeling more anxious for them than for themselves.
The mandarins gave them an escort of ten men ; but at Sintien a
company of fifty soldiers met them with orders to guide them
safely out of the province. They travelled for a whole month
over rough, dangerous roads, passing through towns where the
people were often angry at their presence. On August 3rd a
sudden storm of rain filled the mountain gullies with tumultuous
torrents, and one of the soldiers who marched with them was
swept away and drowned. At A-mi-chow Bertram Pollard
became very ill and was delirious all night, and they had to wait
a week at this town till the child was well again. At Lao-kai
they embarked on a steamer going down the Red River. The
boat was crowded with Annamese soldiers who impressed
Pollard as far inferior in physique to the Chinese. They were all
very thankful to reach Hong Kong on September 6th ; but were
horrified at the news they received of the fate of many mission-
aries and Christians in other parts of China.
One of Pollard's first acts after reaching a place of safety
was to write a letter to the Home Committee urging upon
them the policy of reopening work at Yunnan Fu as soon as they
should be allowed to return. He feared lest the events which had
happened might extinguish the missionary enthusiasm of the
churches in England. He believed that the storm of hate against
foreigners would leave a clearer atmosphere behind and that,
in spite of the temporary check, the work of reformation would go
on in China. As soon as the pressure of anxiety was lifted, he
regained his optimism, for behind the wrack of tempest he dis-
cerned a glorious apocalypse of a new and progressive China.
HIS SOJOURN AT SHANGHAI 119
CHAPTER V
His Sojourn at Shanghai
SHANGHAI, on the : Hwangpu, was one of the five treaty ports
opened in 1842 to the trade of the world in compliance with the
demands of the British Government. By the end of the nine-
teenth century it had grown to be the most important port in
China. It is one of the vital points of contact between East and
West. Besides the Chinese city there is a foreign settlement
which is one of the most cosmopolitan communities in the East.
During the Boxer troubles missionaries from all parts of China
crowded into Shanghai as their City of Refuge. Arriving here
from Hong Kong towards the end of September Pollard after
great difficulty found a jerry-built house in the Model Settle-
ment which he rented at forty taels a month, or about seventy
pounds a year.
At Shanghai, as at Yunnan Fu, or Chaotong, he was con-
strained to join those who were working for the enlightenment
and Christianising of the Chinese. " The Christian Mission of
America," he writes, " formerly called Campbellites, opened a
preaching Hall for Mandarin speakers on the Foochow Road, one
of the largest, most disreputable, and most patronised streets
of Shanghai. A large number of people around there speak the
Mandarin dialect, and so can understand us. We were asked to
help, and gladly did so. Crowds gather every night, and they will
stay as late as eleven o'clock, listening to as many as four or
five different speakers. The work we have been doing with the
others has attracted the attention of some of the Shanghai resident
foreigners and Chinese, and an effort is being made to ensure its
permanence. The Union Church is willing to co-operate in
the matter, and it is likely that one of the American missionaries
will be set apart for work among the Mandarin-speaking citizens.
To have helped in any way in bringing about this desirable end
is one compensation for our banishment from Yunnan."
When he became an eye-witness of the open shame of
i2o SAMUEL POLLARD
Shanghai, and saw young girls, some little more than children,
carried in open chairs through the Foochow Road at night, and
knew that these were the victims of men's lusts, he could not
restrain his indignation ; and wrote (January 28th, 1901) to the
North China Daily News a letter headed " For Her Sake "
(i.e., Queen Victoria's who had just died) from which the
following extract is made :
Being compelled by the Boxer movement to reside for a few
months at Shanghai, a few of us have taken up mission work
in the Foochow Road. A large number of people in that neigh-
bourhood speak Mandarin, and it has been found quite possible
to preach to them in that tongue. That neighbourhood at night
is a sight to touch the heart of anyone who has a mother or a
daughter. The street is so crowded that it is with difficulty one
can get along. One of the strangest sights is to see young girls,
thirteen or fourteen years of age, dressed in the richest clothes,
carried on the shoulders of men, and followed always by a
woman who has charge of, and often owns the young girl.
Scores and hundreds of women and girls, each in charge of a
keeper, tout for customers, and woe betide those who fail to
earn money for the dragons who own them and keep them
in slavery !
In this Shanghai where English men and women love the
memory of our great Queen, these young girls are compelled to a
life of slavery and shame, often by the branding of hot irons.
Literally burned into a hell by foul fiends who make wealth on
the lives of these children. Think of that, you English women,
and weep ! Think of that, you English men, and feel the blood
tingle in all your veins, as the memory of the great Queen calls
you to new deeds of chivalry and compassion !
What can be done ? First and simplest, this open touting
and display on the streets and in the public tea-shops should be
stopped. A punishment should be inflicted for each infraction
of the rule, not on the culprit if she is young, but on the person,
man or woman, who owns or farms out the poor girl. These old
hags who disgrace so many of our public streets by accosting
Chinese and foreigners should have their infamous public trade
stopped at once. This would sweeten the streets of this great
settlement and considerably lessen the present gigantic trade in
the lives of young children.
Seared with hot irons and compelled to a life of shame that
HIS SOJOURN AT SHANGHAI 121
men and women like ghouls may fatten on their earnings ! Oh
the shame, the pity of it all !
The Bishop of Mid- China, a brother of the late Bishop Moule of
Durham, at once wrote in support of this " unanswerable letter
of the refugee-missionary," adding his testimony to the accuracy
of Pollard's account of the condition of Foochow Road in " the
wee short hours ayont the twal," which he characterised as " not
only an offence against decency, but against humanity as well."
The following Sunday, another bishop in the Cathedral at
Shanghai " referred to these letters and added all the weight
of his position on the right side." Then a Swedish missionary
who had escaped from Shansi made a terrible indictment of the
Shanghai Municipal Council. Pollard says : " It is not at all
uncommon for parents to mortgage a daughter for two years
from sixteen to eighteen years of age. A case occurred a few
months ago at Shanghai where the girl ran away and was rescued."
This strong chivalrous humanity in Pollard was the main
root of his judgments and conduct. He never could resist the
appeal of weakness. Again and again he defied danger that he
might rescue children from death, or from things worse than death.
His Journal shows how often he grieved at the sufferings of his
little friends. This vehemence of moral emotion gave tremendous
driving-force to his undertakings. Doubtless he often erred in
judgment, and wrote and said things which offended even his
friends. But when we survey his whole life-work such mistakes
are a trifle compared with the positive achievements for good. An
instance of his rashness, of a sort of headlong deliverance upon
subjects he had not mastered, was shown in a published letter
in which he brusquely condemned as " dirty money " the
munificent gifts of a millionaire. He knew little of the vast and
intricate problems of Capital and Labour, but he had a com-
pelling sympathy for the " under-dog."
f ' Frequently he blunted the edge of his own argument against the
opium traffic by the violence of his invective. But Pollard lived in
Yunnan where he saw the frightful ravages caused by opium every
day of his life. Men who have been face to face with the most
122 SAMUEL POLLARD
terrible consequences of a shameful crime inflicted by one race
upon another cannot speak with the cool precision of statisticians.
Pollard was repeatedly told when preaching the Gospel : " You
foreigners brought this evil upon us." Someone said to him
once : " Take away your opium and then talk of your Jesus."
One of the honourable things in Lord Morley's administration
at the India Office was that he made real sacrifices to bring the
baneful traffic to an end. The history of the Opium question
shows that British statesmen lacked courage to apply moral
principles to problems which affect revenue. We cannot,
therefore, be surprised at Pollard's hot anger whenever he spoke
or wrote of opium.
While at Shanghai Pollard was immensely encouraged by letters
from Chaotong and England. He learned that the work of the
Mission was being carried on energetically in his absence, and
that the people of the city were disposed to give a new con-
sideration to the claims of the Christian religion. And from
the Rev. I. B. Vanstone, the Foreign Missionary Secretary, he
received word that the Committee would make no demand for
compensation for the destruction of the Mission property at
Yunnan Fu, and that though some thought the work in this city
should be given up, the Committee desired to continue it if the
missionaries on the field were able to " carry on " ; the questions
of expediency and ability were to be considered by Pollard and his
colleagues. It was not a courageous decision to throw the respon-
sibility upon the missionaries, but it was accepted by Pollard
with rekindled hope.
His sojourn at Shanghai had not been unfruitful in its con-
sequences, but all the time he was like one straining at the leash ;
for his heart was in Yunnan. On February gth, 1901, he was
full of high spirits as he escorted Mrs. Pollard, his two children,
and Miss Bush to the steamer, Ta Hung, to start the river journey .
The ladies travelled as first-class passengers. Pollard, with Mr.
Stephen Lee and Mr. G. Miller, elected to go second class among
the Chinese. On the third day he had so won the Chinese
passengers that he was able to get them to gather in the saloon
to listen to an address from him on the Christian religion. At
HIS SOJOURN AT SHANGHAI 123
Hankow he rode out with others to welcome Mr. McKie and
some lady missionaries and children who were refugees from
Shansi. They had come through incredible privations and
hairbreadth escapes. " What a procession ! " says Pollard.
" First a band of soldiers with the appearance of brigands and cut-
throats stained, travel- worn men with bronzed faces, faded
uniforms, on ungroomed horses ; after them came four mule-
chairs a strange sight to a southerner bigger than the sedan
chairs, to carry two persons the mules are in shafts back and
front." Pollard admired the cheerfulness and serene courage
of these missionaries who for weeks together had looked death in
the face.
At Chungking he spent more than two weeks trying to get the
British consul to sanction their journey to Yunnan ; and in the
end he and Mr. R. Williams had to set off without the ladies.
Four months after leaving Shanghai, and ten months since he
left Chaotong, they re-entered the city on June ist, 1901. " A
large band of friends came out five miles to meet us and to present
a huge card of greeting and welcome from ' Church members,
members on trial, and inquirers.' Then huge strings of crackers
were fired off bang ! bang ! bang ! and we were taken to a
farmhouse where refreshment awaited us. As we drew near the
city a procession was formed, headed by men bearing twenty,
or more, scroll-banners and a huge presentation tablet. The
streets were lined with staring people, and as we went in our
chairs, everybody knew that the Protestant missionaries had
returned. The humorous side of the affair appealed to me, and
it was with difficulty I kept up the grave dignified mien required
of a man being welcomed and honoured by a Chinese crowd. I
have often watched the gods carried out for an airing, preceded by
banners and crowds of noisy urchins, and I thought their thoughts
and feelings, if they could have had any, would have been like
mine that day/' Having welcomed him in this manner the
Chinese set up a tablet at the entrance to the Mission with four
characters on it which may be translated : " A shepherd's work
has its completion." A few days later he gives his judgment of
the effect on the church of his enforced absence disappointment
124 SAMUEL POLLARD
mingled with gratitude and concludes : " I feel certain that
if we had gone entirely, and left Chaotong for good, in a few
years the whole church would be practically defunct. This is a
hard thing to say, and to those at home who are expecting the
time soon to come when less foreign help would be needed, this
may be unwelcome news. It is no use, however, being blind to
the facts."
At the end of July a telegram came from Chungking saying
that the consular prohibition of ladies travelling to Yunnan had
been removed, and Pollard hurried to Chungking. But it was
impossible for Mrs. Pollard to travel at that time. On September
23rd, i go i, his third son, Walter, was born. During the weeks of
waiting Pollard gave assistance to the missions in that great
city, and spent much of his time in reading. Remembering the
many Mohammedans in Yunnan and thinking that he might be
able some day to work among them, he made a close study of the
history of the Caliphate. Pollard and his party were all back at
Chaotong by November 27th, 1901.
Pollard's hegira at the time of the Boxer risings marks a period
of change in his life. Such experiences as he had passed through
could not do aught else than deepen and strengthen his manhood.
We must remember that he was but a youth when he left England
to take up missionary work in China. All too little opportunity
had been granted him for thinking out his own beliefs and for
acquiring a broad and rich vision of men and affairs. The
spiritual impetus in his life gave altitude of aim, but could not
produce so early the breadth and maturity needful for the greatest
work. But at Shanghai he had come into contact with men of
many schools of thought and with movements of universal
significance. Without consciously discarding any of his early
beliefs, his emphasis changed and his outlook widened. He had
discussed aims and methods with others, and his own conception
of missionary work had grown. It could not have been other-
wise with a mind so sensitive, so responsive and so agile as his.
Henceforth he forgets himself more and more ; he is drawn
into the vortex of great movements, and throws himself into
new activities. He has measured himself with men and,
HIS SOJOURN AT SHANGHAI 125
without thinking about it, he has become more confident of
himself.
When the storm of Boxerism was spent it was seen that the
old order had broken down and could no longer be depended on
to hold the Empire together. National conceit was utterly dis-
solved in the terrible disillusionment. The old stock of hoary
traditions and the proud prestige of Confucianist scholarship were
bankrupt. Even the Empress-Dowager yielded to necessity,
approved of Western inventions and Western trade, and counte-
nanced the sending of Chinese students to Europe and America
for university training. Attempts were made to broaden the
range of government examinations and to secure an improved
civil service. A new vision came to the most progressive minds in
China a vision of a nation reborn, of government administrations
reorganised, of commerce unshackled and world- wide. If
Japan had achieved much could not China do more ? These
young Chinese believed themselves not to be inferior intellectually
or morally to the people of Western lands.
Those statesmen of China who were called upon at this juncture
to reconstruct the national life advised that the counsel and help
of the missionaries should be sought. For years missionaries
had sown the seed of a larger truth and a more enlightened way of
life than China had owned. Under the guidance of Dr. Timothy
Richards, a Baptist missionary, they had established a society for
the diffusion of Western books in China. For years a band of
missionaries had been employed in translating books of religion,
education, and science. Most of the young Chinese reformers
were men who had come more or less under the influence of
Christian missionaries. Now in 1901, guided by Dr. Timothy
Richards, Dr. Martin, and others, the Imperial Government
decided to establish modern colleges in all the eighteen provinces.
Changes so far-reaching and penetrative required a religious
revolution. Seeing this, some sought to satisfy national pride and
spiritual necessity by proposing to deify the great sage, Confucius.
They were willing that Jesus should take His place in a Chinese
pantheon. One Chinese scholar said : " Except that the Bible is
full of figurative languages, which I think ought not to be taken
126 SAMUEL POLLARD
literally, the teachings of the Bible and the teachings of Confucius
are exactly the same. I only hope that missionaries in China
will not teach the Chinese to despise their own books." 1 We
must feel the deepest sympathy with this natural jealousy for
China's great sage, and no missionary would encourage anything
like indifference to the classic books of China, but neither will
any Christian allow Jesus to be set side by side with deified men
in a new humanism. The realisation of China's dream of a
glorious future will come through her unqualified acceptance of
the moral and religious supremacy of Jesus.
As he travelled through China in 1901 Pollard became aware
of the momentous change in the attitude of all classes to the
foreigner and towards his religion. In Szechuen he learned how
whole classes hitherto untouched, and in some cases antagonistic
to missionary work, were now petitioning the churches to
establish mission stations among them. " At one place," he
says, " a gentleman a Chinese official has offered a thousand
ounces of silver a year if the Methodists will send a missionary
to open a school in his town." Again he writes : " Good news
comes also from Kweichow, which is right east of Yunnan. Last
year in two of the districts thirty-four Christians were put to
death and hundreds were fined, but the sons of the faithful
martyrs all want to follow the Lord Jesus. The persecution has
fixed the feet of these Christians firmer upon the Rock. ... So
the good work goes on. Szechuen to the north of Yunnan,
Kweichow to the east, Burma to the west, all tell the same story
of great progress. Will not the wave of blessing reach us also in
Yunnan ? "
CHAPTER VI
Signs of Awakening in Yunnan*
As we have seen, before the Boxer storm burst, Pollard had
cultivated friendly intercourse with the mandarins. Within a
few months after his return from Shanghai the chief mandarins
1 Letter from Liang-Tun-yen of Wuchang to Rev, C, J, pa.yf sport, 1902.
SIGNS OF AWAKENING IN YUNNAN 127
at Chaotong openly sought to show honour to the missionaries.
Mr. Hicks was at Chaotong to consider the transference to that
city of the school for the training of evangelists which he had begun
at Tungch'uan in 1900. He had started with three boarders ;
already the work inspired hopes of extension, and afforded a
prospect of sending out a number of educated ministers within a
few years. We may anticipate events by saying that though the
Committee was able to give little practical encouragement in
this supremely important work of education, yet by unfaltering
pursuit of his high aim, Mr. Hicks prepared a succession of
helpers without whom the church could not have been built up.
Pollard realised the potentialities of this school, and he believed
that for the sake of its own future and in the interests of the
Mission, it would be better to have it transferred to Chaotong. So
it came about that both Hicks and Pollard were invited to a
banquet by the mandarins of the city. When it was over Pollard
had to face the problem of reciprocating the courtesy of the
mandarins. A few weeks later he invited them to a dinner in
English style at the Mission house, and by his wife's skill and
invention a meal of sixteen courses was prepared. Instead of
wine or spirits Mrs. Pollard concocted a drink of black-currant
juice, well spiced. There was a touch of imagination as well as
courage in providing an English dinner rather than a luxurious
feast in the Chinese style. Pollard says : " The thing was a great
success." The prefect had brought a tract he was about to issue
on foot-binding and the use of opium, and asked Pollard to " look
over and correct it."
These courtesies towards the missionaries were indications
of the new spirit awakening in China. The people of the Chao-
tong district were more friendly in their behaviour towards
Christians, but in the city itself not many sought to enter the
church as members. In other towns and villages in the pre-
fecture, however, many of the student class and people of social
influence actively inquired about the teaching of Jesus and they
entreated Pollard to visit them and open churches in their midst.
It was a great opportunity for aggressive evangelism throughout
the north-east of Yunnan from Chaotong to Sui Fu, and Pollard
128 SAMUEL POLLARD
resolved to make the most of it. Nevertheless, to reap the fields
already white unto harvest the Mission demanded more mission-
aries, schoolmasters, and doctors, and Pollard was left almost
alone. The other missionaries could not be withdrawn from
their special tasks. In the end, though Pollard and his colleagues
did their best, the work which opened up could not be sustained.
The lesson of the failure is that for the evangelisation of China
there must be the co-operation of all missionary societies, and the
whole field must be mapped out and staffed in accordance with
strategic necessities. Even a small mission, in order to work
efficiently, must have middle schools and hospitals, and be in
touch with provincial universities with divinity halls and schools
of medicine.
Let us see how Pollard strove to use the opportunity of found-
ing churches in new cities at this crisis. He planned a series oi
itinerations. On Sunday, February i6th, 1902, there is this
entry in his Journal : " Sacrament. I made arrangements for
the work," in the city of Chaotong, " while we should be away
on a month's missionary tour. Mr. Wang agreed to help while
the evangelist is away." Next morning Pollard started northward
on horseback. His companions were wisely selected : Mr. Yen
had been an evangelist for some years : John Lee, B.A., was the
schoolmaster, and Chong-ming-tsai was one of the senior
candidates for the ministry. After a week on the road in the most
intimate association with these young Chinese Pollard says
of them : " I have learned to respect the Christians I have with me
more than ever. They are gentlemen as well as Christians, and
they have behaved in this crisis as well as Christians of the same
standing at home. How wisely and earnestly they have pleaded
with the people to embrace our religion ! The Gospel which
has made these men what they are is the power of God."
Upon reaching Ta-Kuan, a bustling little town where a few
months before the mission silver had been stolen, Pollard's
first step was to pay a visit to the mandarin to enlist his sympathy
in their attempt to establish a church there. Some eleven citizens
of good repute came to see the missionary at his inn, and having
begged for instruction in the Christian religion, gladly gave their
SIGNS OF AWAKENING IN YUNNAN 129
names as " inquirers." For fourteen years the missionaries had
striven to arouse the people of the Chaotong district to a live
interest in Christianity, and they had given but a meagre response.
And now in places outside the radius of their previous evangel-
istic tours the people themselves took the initiative and begged
to be taught the Christian faith. Pollard almost doubted their
good faith and at first suspected that some of them might be
animated by political motives, or that they might be wanting
the foreigners' support in their lawsuits. Investigation showed,
however, that though they had very confused notions of what
Christianity aimed at, they had in all sincerity turned their faces
towards the light.
On the following day Pollard and his evangelists reached
Ta-wan-tsi in time to witness a procession in honour of the
Dragon. 1 A long paper dragon was carried through the streets :
it was made in sections, each part, or joint being a varicoloured
lantern ; the dragon's head was carried by the vanguard while
the tail was upheld by those who brought up the rear. The
scene was at once weird and boisterously gay, gongs were beaten
and shouts and laughter filled the streets with a strange hubbub.
The holiday excitement told against Pollard's visits, but it did
not hinder some of the soberer citizens from finding him out and
requesting him to establish a church in their midst.
Kih-li-p'u, their next halting-place, was reached on Saturday
evening. On Sunday three of the inhabitants came to the inn
where Pollard was staying, and nearly the whole of that day he
taught them the Scriptures and urged the duty of prayer. On
Monday morning they started by moonlight, and as soon as they
were outside the village a man met them saying he had waited all
night so that he might not miss the teacher, and a little farther
on they were met by another. It was a strange sight in Yunnan
when the little company of Christian evangelists, arrested by two
earnest seekers after the true religion, sat by the roadside while
the pale moon was still visible, just as day was breaking, and
1 The Dragon Feast was originally a river picnic a procession of boats
lighted with coloured lamps from stem to stern overhead and along the
water-line.
13C- SAMUEL POLLARD
talked of God and righteousness and man's immortal nature,
and then stood in awe and reverence as Pollard prayed for their
enlightenment. Another day was spent in journeying and at
evening they reached Teo-sha-kuan. At this place four others
came to be enrolled as students of the new religion, one the son of
a man who had been a high government official. Pollard here
also went to see the local mandarin and so pave the way for the
peaceful establishment of a mission station. When he got back
to his inn he found a fresh visitor Mr. Tai, a young student who
was to be their guide to Ku-lu-Chang.
On the way to this place Pollard saw a temple which dated from
the Ming dynasty and a tablet of the Emperor T'ien Ch'i who
ascended the throne in 1621 . In the fourteenth century one of the
young Emperors of this dynasty being defeated by an uncle
disappeared from the palace at Nanking, and is said to have come
to Yunnan in the garb of a Buddhist priest. Under the Mings
a spirit of intensified nationalism sprang up, and the boasted
learning of China was enshrined in vast encyclopaedias. Recalling
the greatness of the nation's past, Pollard wondered how soon
the Manchu usurpation would fall, and freedom come again
to enable this people to develop its native genius. He always
believed in the potential powers of China and looked forward
to a time when the folk he loved should, under the influence of
Christianity, take rank among the Great Powers.
Before they came to Ku-lu-Chang they were met by a voluntary
escort of men who proved to be influential in that district.
Guns were fired to give the signal of Pollard's approach, and
thousands of crackers were let off. They took him to Mr. Tai's
house, and there he found a room fitted up for worship and public
services, and around it scrolls with high-sounding mottoes.
Pollard remained as a guest for three days. He conducted many
services and enrolled the names of those who wished to become
students of the Christian religion. He gave special attention to
two men distinguished by earnestness and intelligence and
appointed them to teach others. " A captain of the militia at a
place twenty-five miles away came to see me at Mr. Tai's house
and urged me to go with him and open a preaching hall in his
SIGNS OF AWAKENING IN YUNNAN 131
locality, saying that scores of families were waiting to be taught
the Christian faith. Men also came from a dozen other places
around to be received as inquirers."
On the Friday Pollard and his companions went to Lao-wa-t'an
" Raven's Rapid " a busy and important place on the main
road between Chaotong and Sui Fu. He saw that this town must
be the centre of the new work and that the mission would have
to appoint the best man they could get, and with this in view
he visited the mandarin to enlist his sympathy in the project. On
the Sunday he conducted three services which were well attended
and marked by a good influence. On the Monday Pollard divided
his company into two bands, appointing Mr. Yen and Mr. Tai
to visit places off the main road from which requests had come,
arranging to meet them at Lao-wa-t'an about two weeks later.
He himself with Mr. E., Mr. Lee, and Chong-ming-tsai kept to
the main road to Sui Fu. At T'an Teo " Head of the Rapids "
men came to him to be enrolled as inquirers. A deputation
from Liang- Wan-Ch'i, twenty miles away, asked him to go to
that place as many persons wished to join the Church. There
he received an official welcome, being met by the militia with
banners, and saluted with guns and crackers. He would fain
have gone quietly, but he knew that for the Master's sake he must
accept such honours. He chose one of two sites offered for a
chapel and promised to return in ten days to open it formally.
On Thursday morning Pollard went by boat to Sin T'an
" New Rapid " forty li from Liang- Wan-Ch'i, walked fifty li
to Huei-li-cheo by the Yangtsze and then, taking another boat,
travelled forty li farther to Siao-tu-li. As he got off the boat, he
was met by soldiers armed with rifles and tridents, and by this
guard of honour he was taken to " a neat little chapel with a
guest-room and bedroom at the back." On Friday he preached
thrice, and many gathered again on the Saturday, and he sought
to acquaint them with the nature and aims of Christianity. The
little hall was formally opened on Sunday, and on that day a
group from the Baptist mission came across the river from the
northern side with gifts for the chapel scrolls, lamps, and a
tablet to hang over the rostrum, on which four large characters
132 SAMUEL POLLARD
were inscribed in gilt which gave a rendering of the words :
" The true Light which lighteth every man."
Pollard took a boat for Sui Fu, where he hoped to get a fresh
supply of New Testaments. But although the Bible Society
depdt at this place had been recently stocked to meet the awakened
interest in Christianity, there had been such a run that not a
single copy was left. Three days later he returned to Liang- Wan-
Ch'i, as he had promised, to be ready for the formal opening of
their chapel on the following Sunday. Between thirty and forty
persons desired to be enrolled as inquirers. The people were
reluctant to let him leave on the Monday morning, but he felt he
must go. He stopped at Shih-lo-t'an for breakfast, and learned
that a hundred villagers were desirous of building a church
instead of joining with the Liang- Wan- Ch'i inquirers. They
bought Christian books and promised to study them together ;
and Pollard encouraged them by undertaking to send two of his
evangelists to give them guidance.
On Wednesday, March iQth, he got back to Lao-wa-t'an, where
he was rejoined by Messrs. Yen and Tai. An urgent message
was sent to Chaotong that Mr. Wang, who had been left with
Mr. Stephen Lee, should come at once to assist these itinerating
evangelists. Mr. Wang was a most interesting man, well-read
and loquacious, of great courage, and by years of disinterested
service had shown himself to be a sincere Christian. On Thursday
they gained permission to hold a service at the temple of the
River Lord. The people assembled in great crowds and Mr.
John Lee preached to them. In his sermon he made such a
fiery attack upon idolatry that the temple authorities were
incensed. An iconoclastic discourse in such a place might be
looked upon as a breach of courtesy and ingratitude ; but we
can no more judge this earnest evangelist by the ordinary con-
ventions, than we could pronounce against St. Paul's address on
Mars' Hill. Pollard urged upon the inquirers the necessity of
getting a suitable chapel of their own. Mr. Yen and Mr. Wang
were appointed by Pollard to remain at this busy centre and do all
they could to instruct inquirers and to organise a Christian church.
Leaving the " Raven's Rapid " Pollard travelled eastward
SIGNS OF AWAKENING IN YUNNAN 133
through a well-wooded district to Liu-t'ang-pa. Much of the
hill country of Yunnan is denuded of trees, so it was a gratifying
sight to the missionary to find himself in the midst of trees of
great height and girth. He stayed in the valley at the house of
the village elder, and during the four days he spent here visitors
came from all parts of the surrounding district, remaining
till late at night and returning to reopen their consultations in
the early morning. On Friday morning he made an excursion
to Liu-t'ang-pa in Szechuen five miles away, inspecting a paper
factory as well as a vast limestone cave at the lower end of the
valley, a cave which " would have served Jules Verne's purpose
in his story of the visit to the earth's centre."
In the afternoon following the visit to the cave Pollard was
an interested spectator of iconoclasm in this neighbourhood,
the people having broken away from the old idol- worship avowed
their intention to worship the one true God in spirit. They
entered the temple at the invitation of the village elder and were
face to face with two dozen idols, some of which were so big and
heavy that it required four men to lift them. Before the deed
of destruction began Mr. John Lee harangued the idols and the
people. He reproached the gods for their helplessness. The
people in this valley were suffering from a long drought, and they
had lost patience with dead gods who could not answer their
prayers ; henceforth they would trust in the living God Who
sends the rains and fruitful seasons. " We are going to dethrqne
you now and burn you to ashes. If you are true gods, then save
yourselves and punish us for sacrilege." Some of the villagers,
alarmed at this defiance of their gods, expected that a lightning
flash would blast them for their impiety ; but when they saw the
idols carried out like helpless lumber, and yet no stroke fell upon
the Christian evangelists, they began to jeer at the idols. Having
piled them outside the temple, they set fire to them, and they
burned all the day and following night till not a chip was left.
Three hours after Mr. Lee's challenge, the weather changed
and the drought was broken. " The rain fell gently at first as
though the rain-giver deliberately withheld the downfall till
the fire had completely destroyed the idols. The Chinese
J
134 SAMUEL POLLARD
Christians regarded the coming of the rain as a direct answer to
their prayers and as a sign of God's approval of the overthrow
of the false gods. They said : ' God waited till the false gods
were beyond saving, and then He sent the heavy showers.' "
The rain did not extend more than a few li beyond Liu-t'ang-pa.
On Monday, March 24th, Pollard and his companions left for
Lao-wa-t'an, where the offence previously given to the authorities
prevented them from gaining re-admission to the temple of the
River Lord ; but standing outside the gates of the shrine Mr.
John Lee told the people what had happened at Liu-t'ang-pa.
They took turns in preaching and the people stayed to listen till
midnight. Pollard and his helpers did all they could to encourage
the inquirers to secure a worship-hall of their own.
Having sent Mr. Yen and Mr. Wang north to revisit the places
where he had been and to give the people further teaching, Pollard
slowly travelled in an opposite direction. At Ho-shao-pa a No-Su
landlord came to see him and afterwards sent a present, but
Pollard would only accept the leg of a deer and the servants took
all the other gifts back again. Chinese etiquette sanctions the
acceptance of only a small part of a gift when the offering comes
from one who is not intimate and the donor is only desirous of
showing his respect. Next he visited Ko Kuei by the Yangtsze,
and thence travelled back to Chaotong, which he reached on April
ist, thankful to find that the work had gone on in the city and that
all had kept well.
But while this new movement was taking place Pollard was
perplexed by the difficulties of drawing the converts away from
the entangling associations of heathenism. Notwithstanding the
interest which was being really exhibited in Christianity as a
religion to be inquired into, the Christians still remained an incon-
siderable minority : so that if the Church were to live and grow
amid the corrupting and disintegrating influences of heathenism,
it would have to be by her intense moral unity as a kingdom
within a kingdom, and to secure this corporate consciousness she
must show an inexorable aloofness from the surrounding world.
But eager as he was to win China Pollard would make no
compromise with idolatry, nor lower the standards of the Church
SIGNS OF AWAKENING IN YUNNAN 135
in order to attract any who were not morally in earnest. He
strove hard to prevent any young Christian from marrying a
heathen. One incident may suffice to show his strong feeling on
this point : one of the Christians arranged a marriage between his
daughter who was a Christian and an idolater. Pollard did all
he could to prevent this wedding from taking place. Having
failed to break off the engagement he made a public protest against
the mixed marriage at the Sunday service. Having explained the
situation and stated his reasons for protesting against the marriage,
he lifted a foreign plate which he had brought into the chapel
and said, " Mr. L. is about to treat his daughter as I treat this
plate," and he dashed the plate on the floor with such force that
it broke into fragments. This symbolic action and the vehemence
of Pollard's feeling made a deep impression which the members
of the church were not likely to forget.
At that time China was in such a state of dissatisfaction with
her old ways that she was almost, if not quite willing, to adopt
Christianity if the Church did not insist upon rejecting the
worship of ancestors, and the equation of Confucius with Jesus.
Although Pollard would make no such compromises as these,
he used every opportunity for establishing Christianity as an
ideal and as an institution in North Yunnan. The following
is his summary of the results of the tour he had just completed :
" Hundreds of people gave in their names as inquirers, represent-
ing a community of many thousands ; three chapels were formally
opened ; three others are in course of preparation. Writing now
six weeks after our return, and after hearing the report of Mr. Yen
and Mr. Wang, who are also back, the whole movement seems
marvellous. In this prefecture of Chaotong there are people from
thirty-four places asking us to teach them. Most of them are
Chinese ; but some are Mohammedans, some are Miao, and
some are I-ren. Nearly all are absolutely ignorant of what real
Christianity is ; some are moved by impure, selfish motives ;
but in the movement there is the hand of God plainly and lovingly
seen."
He wrote home another of his pleading, heart-searching
appeals for more workers. " O God ! " he prays, " help us in our
136 SAMUEL POLLARD
time of need. Remember these thousands who want to know the
story of Thy love, but who are still in darkness. Send forth many
of the labourers who can and who ought to come. Teach them
to come from love to Thee and for no other reason. Amen."
CHAPTER VII
On Tour in Yunnan
ALTHOUGH Pollard faced many tragic happenings, he did not lose
his sense of comedy. Whilst governed by a serious and high
regard for purpose, his mind could be playful and witty. He
possessed in no mean degree the art of the story-teller, as those
who have read " Tight Corners " will remember, but to appreciate
the mingling of vivacity and drollery in his narration of incidents,
one must imagine Pollard in the midst of a circle of Chinese or
English friends, around a glowing brazier on a long winter
evening at some inn, or in his own home, when his mind was
relaxed and his mood expansive. Stories and interesting incidents
connected with the journeys of this period will represent the many-
sidedness of Pollard's interests, and give fresh glimpses of Chinese
thought and customs.
There was an interval of six weeks between the first and second
itineration in the north-east corner of Yunnan, then Pollard and
Mr. John Lee, the schoolmaster, set off once again for Lao-wa-
t'an district. At Wu-Chai they found that a fire had left the
huddled shanties a heap of ruins. " I asked," says Pollard,
" whether any people had lost their lives ; and they said ' No/
but added that many pigs and fowls were roasted to death. I
recollected Lamb's ' Dissertation upon Roast-Pig,' how Bo-bo
and Ho-ti deemed that the flavour of the burnt pig more than
compensated for the disaster of the fire, and inquired if any of
them had eaten the pork which had been roasted. * No,' they said,
' the stench alone had made that impossible.' " The answer was
a disappointing anticlimax.
From Lao-wa-t'an Pollard came on to T'an-Teo, reaching
ON TOUR IN YUNNAN 137
the " Head of the Rapids " before he was expected. Whilst
waiting at an inn some Chinese related to him a story about the
god of the silk-spinners : The father of a certain family had gone
away to the wars leaving a wife and an only daughter. The passing
of the years made the lonely woman long like Penelope for her
absent lord. One day the intensity of her desire made her say
that she would give her daughter in marriage to anyone who
would bring her husband back to her. There was, however, no
young suitor who offered to go away in quest of the absent soldier.
About that time the horse which belonged to the woman broke
loose and could not be recaptured. But after the lapse of a few
weeks the lost steed came galloping home with the husband on his
back. From this time whenever the horse came near the daughter,
he showed by his neighs and antics that he expected the woman's
promise to be fulfilled. The distracted mother said she would
willingly have given her daughter to the meanest beggar, but it
was impossible for her to give the girl to a horse. Seeing no way
out of the entanglement they killed the animal and took off its
skin. Suddenly the skin became reanimated and, leaping up, it
enveloped the girl in the horse's shape and galloped away. Both
father and mother ran after the creature, but soon lost sight of it
among the hills. When they came up, however, to the spot where
they had caught their last glimpse of it, the parents saw a silk-
worm spinning, and they concluded that the horse had been
metamorphosed into the cocoon, and from that hour the Chinese
silk-spinners worship a centaur a god with a woman's head on a
horse's body.
On Saturday, June 6th, 1902, Pollard arrived at Muh-Kan-ho,
where he and Mr. Lee preached fifteen times to a thousand people.
In the evening whilst conversing with the folk one of them told
Pollard a legend about the origin of flies. A man in extreme
poverty besought Buddha's assistance with such importunity that
the sage appeared and asked what he wanted. " A little money,"
said the pleader, " a few thousand cash will be enough." Buddha
was far from pleased with this worldliness, but he pitied the
victim of poverty and instructed him to bring a few cash strings
and hang them up at a particular spot. The man obeyed and in
138 SAMUEL POLLARD
the morning he found all the strings threaded with cash. Then
the spirit of covetousness mastered the man's heart and day by
day he spent his time in twisting as many cash strings as he could.
Angry with the man because of his inordinate greed, Buddha
sent Death to him and then caused his soul to take the fashion of a
swarm of flies. Hence the flies continually rub their fore feet
together as though they were twisting cash-strings !
In these wanderings Pollard's patient endurance of hardships
and mischances of the road impressed his companions. Years
afterwards Mr. Stephen Lee said of him : " He was not covetous,
his clothing, food and dwelling were of little consequence to him
and were scarcely in his thoughts. What occupied his mind was
the extension of the Kingdom." From Yongshan he walked
to Sin-Tien-tsi, alert and observant. " At Ta-tang there was a
pool with a lot of lizards with stripes down their backs. They
are about ten inches from nose to tail ; they have four feet
five claws on each foot and the Chinese call them four-footed
snakes. They are uncanny to look at. Farther on we passed
a village where last night a wolf killed several sheep and mangled
others. I saw one with its legs badly torn ; there were others so
much injured that the Chinese thought it better to kill them.
At Sa-u-ho we learned of a big robbery two days ago. A band
of thirty or forty men entered the village and proceeded to post
armed guards at the houses warning the people to remain indoors,
for if they came out they would be slain. Having produced a
state of terror they attacked a house and stole a thousand ounces
of opium. The mandarin has arrived here to-day to investigate
the affair."
" August 2ist. I saw a caterpillar imitating a snake on a
wax-insect tree at Siao-long-tong. It was green and striped. If
you touch it the muscles of its neck crumple up, and it twists its
hunched body about so that it looks like a snake's head. It was
most repulsive at a first glance and made me shrink back ; but
it is quite harmless and simply indulges in a game of bluff."
" September 3rd. At the time of the fifteenth of the seventh
moon there is the Feast of all Souls. In connection with this
festival the people use little clumps of wheat sprouts which
ON TOUR IN YUNNAN 139
they grow in plates. When the spirits of the ancestors come
back to their home, these plates of wheat sprouts are placed on
the altar so that if the heat of the lamps and candles should be too
overpowering to the spirits they may find rest and shade in the
miniature wheat-fields. ... I asked the people if they are
looking forward to the time when they will seek tranquillity and
coolness in the groves of wheat sprouts. They laughed."
" One of our schoolboys named Cheng-ying-seng died on
September i2th at 9 a.m. Earlier in the morning the grandfather
knelt by the bedside and told the lad he must not die : ' I look
forward to your following my body to the grave [literally, escorting
me up the hill] not to my following your coffin.' The boy
answered : ' Do not fret, grandfather : it makes me miserable
to see you so anxious. If I go first, you will be left alone only for
a few years, and then we shall be together again. Besides, you
would not have me stay and you go in my place, would you ? '
Hearing him say this the old man prayed : * Lord, let him stay ;
take me in his place. Lord, let him stay ; take me instead ;
O Lord, take me ! take me ! ' "
IfReturning from the bungalow a week later Pollard found
letters awaiting him. " One," he says, " was in Walt's [his
brother's] handwriting, and it had a few black lines in the corner.
My heart went ' thump ' at once. I was afraid to open it at first,
and looked at the other letters. But I had to come to it at last.
Opening it I took out a card and saw ' Samuel Pollard ' written
across it. Father died on June aoth, 1902. Father has gone home
at last ! My grief was great : then the idea came to me What
does it mean for him ? Heaven ! Jesus ! No more angina
pectoris ! No more anguish ! Then I thanked God and gave
utterance to my praise of His mercy. Heaven is richer for us now.
My prayer is that God willfmake me like my father."
Pollard remained at Chaotong during the continuance of the
rainy season and strove to make up for his long absences by
concentrated and intense activity. That he was able to do so
much work without breaking down completely was probably
due to the variety of his occupations conducting services,
holding preachers' classes, teaching in the school, dispensing
140 SAMUEL POLLARD
medicines, and interviewing guests, while he supervised his
Chinese assistants evangelists and teachers. As October
approached and the rains slackened he began to make ready
for his third circuit in the north of the province, setting the
tasks of the Chinese helpers who were to remain at Chaotong.
The hearty co-operation of Mr. Hicks enabled Pollard to set
forth with a light heart, and on October ist the Journal records :
' ' Mr. Yen, Stephen Lee and I left for another tour. All of us were
walking. The weather these last days has been cold and wet, but
yesterday the sun broke through and to-day it has been warm.
We stayed for awhile at Tsuen-ko with grandfather Cheng : he
showed us Cheng-ying-seng's little brother, saying that after a
year or two he would send him in to fill up the gap made in the
school by the death of the brother."
While gossiping with a group of Chinese at Ta-Kuan after
the work of the day had ended Pollard was told a legend concern-
ing the origin of opium. A goblin (yao-kuai) came in the guise of
a beautiful woman to deceive men. For a time she associated
with a young teacher ; one day, however, she lost her way in a
dark forest and was slain. But being a yao-kuai death could not
hold her ; she came to life again and joined herself to a wood-
cutter. He carried her wherever he wished in a box, for she was
able to make herself very tiny. One day the wood-cutter met the
young teacher and his desire for the " New Melusina " was only
equalled by her desire for him. 1 By her witchcraft she obtained
a thousand taels with which the teacher compensated the wood-
cutter for his separation from her. These two the young teacher
and the fair young witch lived together at an inn. At the
approach of a stranger to their room she would shrink up and
hide herself in the box. But suspicions were aroused and the
teacher's old mother heard rumours that her son had sold himself
to a yao-kuai. At first, as was natural, she refused to believe
aught that was ill of her son ; yet, as the rumours persisted she
went to see him. He received her with affection and apparent cor-
diality. But one day curiosity induced her to open the mysterious
box, and to her surprise she found in it a liver. " Well," said
1 cf. " Wilhelm Meister's Travels," chap. xvi.
ON TOUR IN YUNNAN 141
the old woman, " I have been living in poverty, never eating any
meat, and here my son is hiding this liver from me ! " She took
it out of the box and, before her son came back, carried it off to
her home and giving the liver to her son's wife told her to cook it.
When the daughter-in-law cut it with a knife a jet of blood spurted
out. Greatly distressed was the witch's lover when he discovered
that the box was empty, but while he was grieving, the goblin-
spirit appeared and told him all that had happened, saying he must
go and gather up the blood and put it in the ground. Let him do
this and next spring she should come to him as a flower. When
the flower was fully grown he was to slit up the fruit skin and then
the precious juice would ooze out. Let him scrape this juice
into a vessel and afterwards smoke it. If he did so she would
bestow upon him a fragrance and bliss which should surpass
everything he had known before. So when, next year, the poppy
grew he recalled the goblin's instructions and carried them out,
and thus he discovered the opium and its magic joys which can
overcome the pains of love. " But," said the story-teller, " some
day the poppy will be destroyed as easily as it was discovered :
the cotton-plant will cast it out. Even now, a decoction made of
the inside of the cotton stalks will drive away the craving one feels
for the opium."
On the journey Pollard spent his leisure with " Paradise Lost."
He had not read it for twenty years and he felt its full magnificence
with a humbling sense of awe. " Thank God for brave old blind
John Milton ! I read the last three books of the poem right in the
heart of this great mountainous region." It seemed to him to
rival the vastness of those everlasting hills and to tower over
most other poems like some Himalayan peak above lesser heights :
it kindled not only Pollard's poetic feelings, but also his religion
and his patriotism, and he looked upon it as one of the glories
of the British race, agreeing with Dryden's verdict, " This man
cuts us all out, and the ancients, too." On these heights and by
such visions the missionary nourished his soul, and so was able
to meet the demands of every situation with a spiritual freedom
and strength untainted by petty spites which are often allowed to
mar the impression of a zealous propaganda.
142 SAMUEL POLLARD
It must have seemed a swift transition to lay down his volume
of " Paradise Lost " to listen to a Siao-Kua-Ch'i man relate the
following tale : "A poor man at Chaotong paid sixteen cash
to a fortune-teller asking him to give him a favourable horoscope.
The futurist readily complied and sketched a career of lucky
chances and promotion which the man should receive till he
became a great mandarin. One day he was holding this horoscope
in his hand as he stood near the Brigadier- General's yamen, when
the mandarin issued in state from the big doors. In the excite-
ment and bustle the devotee of Fortune dropped the paper he was
holding and a gust of wind pitched it into the Chen T'ai's chair.
The great man picked it up and read it with amazement. He
thought to himself that if this man is to become so great it would
be good policy to make an alliance with him. He took steps to
make his acquaintance and afterwards gave him his daughter in
marriage, j Years afterwards another man knowing this story
determined that he would seek a similar fortune. He obtained a
favourable horoscope for himself and managed to drop it in the
same way. But it was a mandarin of a different type, who when
he read the paper judged that the man must be either a fool or a
knave, and ordered him to be beaten and exposed on the streets
with a cangue [a heavy wooden collar] round his neck."
" Yesterday we crossed the Fairy Bridge, five li the other side of
Chong-ts'uen at Kioh-pan-ai ; it is built on the side of a cliff, and
consists of huge slabs of stone resting on supports which have
been driven right into the cliff. It was only when one looked
through the cracks that one became aware of the black chasm
below. The people said no mortals could have made such a road ;
it could only have been made by fairies. To-day the first part
of the journey was not striking, except for the K'u-lien-tsi trees,
tall and slender, many of them growing on the banks of the rice
fields. The middle part of the road was often in a river-bed,
crossing and recrossing on stepping-stones, some of which were
shaky. Once the road wound around the middle of a cliff with a
big fall : a railing of stone bounded part of the pathway, but in
many parts this had broken away, and I held my breath as I passed
along. After fifty li we came down to Huei Ch'i on the Yangtsze.
ON TOUR IN YUNNAN 143
At this place the river narrows and forms a dangerous rapid. As
we were watching, a small boat-load of coolies came down : it
was exciting to see them shoot the rapid ; but they got over
safely."
At Huei Ch'i Pollard led two hundred people who were curious
about foreigners into a temple and preached to them. Some
were so attracted that they proposed to pay the missionary to
remain as their professional teacher. One man actually collected
money and offered it to him for his services. During the evening
three hundred people gathered to listen to the visitors. They
preached on and on for an hour and a half and used up seven small
Chinese candles. They stopped at last because their voices were
tired.
Again at Tsing-ti-pa they were followed by a noisy mob in the
style of the rowdy days of old. They preached for about two
hours to nearly five hundred people. Some of their hearers told
them no one had ever preached the Gospel at this place before,
and only one .foreigner is remembered, who came in the reign of
the Emperor T'ong Chi.
On December 8th, 1902, they were on the road to Chang-hai-
tsi or " Long Sea," a place which Pollard was to visit very often
in later years. " We passed," he says, " a lot of men carrying
coffin boards and sugar across these hills to Chaotong. Some of
the boards weigh about two hundred catties [catty =i lb.] :
the coolies who carry them travel the seventy miles in about
eight days. When we reached the ravine we rested to light a
fire and make coffee. The view across to Babuland was wonder-
ful ; the clouds glistened in the sun like a field of snow. It was
very cold at Chang-hai-tsi and we could got neither rice nor a
bed. At last we secured part of a loft where we all slept. Under us
were three horses, ten pigs and four cows : imagine the squealing
and stamping during the night as the pigs wandered about among
the horses ! We were smoked by a. wood fire near by, which
reduced us to perpetual weeping. The old lady of the house slept
in the same loft though she climbed up the other end of the
stable to get in. There were eight of us in our bedchamber,
and yet it was bitterly cold. Guests often sleep together under a
144 SAMUEL POLLARD
coverlet, and it happens sometimes that a late arrival will push in
between two sleepers for warmth the Chinese call this ' pushing
in a wedge.' "
Pollard made four journeys in this year of 1902 and was away
from his home four months. He endured many hardships and
risks ; but the new scenes and exciting incidents nourished his
love of adventure and stirred in him dreams of a great extension
of the Kingdom of God. He was received by the Chinese not
only as an ambassador of Christ, but also as the herald and teacher
of Western civilisation, for at this time they were more eager to
discover the secret of Western civilisation than to learn the new
religion. Yet Pollard did not contemn the genius of the East ; he
thought that while the West at present excels in mechanical inven-
tiveness, in the Orient a deeper wisdom could be found ; " for
with us nothing has time to gather meaning."
CHAPTER VIII
A Great Opportunity
THROUGHOUT the third tour (1902) in this new evangelism,
Pollard was both training and testing his assistants, and also
striving to find out the best centres at which to place them so
that they might take charge and set him free to pursue more
consecutive teaching at Chaotong. He wondered whether it
might not be advisable to station a teacher at the village of
Ku-li-chang, where, as he says, " the hearts of some of the people
seem really touched and they appear to understand the meaning
of the Christian message." He was afraid that the Chinese
women might prove more conservative than the men, and urged
the converts and inquirers to instruct their wives so that they
would not wish to hinder the spread of the new religion. In
answer to this particular exhortation one of the Chinese remarked
complacently that, in his district, " women's power is small ;
men's is great." The missionary's dry comment was : " I doubt
the truthfof this."
A GREAT OPPORTUNITY 145
Two hours' walking from Ku-li-chang brought them to Liu-
Kiang-Ch'i where they entered a tea-shop kept by Mr. Tai, and
held a religious service with those who followed them. A great
sensation was created when Mr. Tai openly repudiated idolatry
and took down his household gods and burnt them.
Some days after this they started for Hwei-li-ch'ang with a
company of fifty or sixty inquirers and were met there by the
militia and saluted with rifles and crackers. Both in the afternoon
and evening services Pollard had the help of recent converts.
Of one, Mr. Chen of Siao-tu-li, he says : " He gave evidence in
his speech of God's spirit being with him. The singing went
with gusto. They sang * All hail the power of Jesu's name,' which
they had practised on the boat, and it went splendidly." At a
smaller meeting Pollard chose the best-qualified men to be
leaders and committed to them the direction of the work.
From Fu-kuan-tsuen a band of earnest young students wrote to
Mr. Pollard, begging him to help them to secure a suitable build-
ing by placing their case before the Chaotong prefect. Though
" some tens of believers " wished to rent a place the local
opposition was too strong. The letter was signed by three young
literary graduates and a fourth student as " believing disciples."
Four months later Pollard was on his way to this place to open the
chapel which they had got. He says : " About five li from the city
several Chinese graduates met us in full dress. A messenger
with the mandarin's card gave us welcome and we were escorted
the rest of the way by twenty soldiers. We entered the town with
a procession of twenty-seven military men, armed with rifles,
spears, tridents, and swords, and some blowing trumpets. As
we entered the city thousands of crackers were let off eighteen
thousand in all. Thousands of people watched us come in. Tea
was prepared for us at an inn where a room had been specially
got ready. Afterwards we preached from three tables in front.
The room was -full of inquirers and outside were hundreds of
people. Several soldiers were keeping guard who played the first
and second watch battues and then fired the evening signal.
Such a noisy, tiring, and trying, yet happy day ! "
" Sunday, November 23rd, 1902. I called on the mandarins
146 SAMUEL POLLARD
and they returned my calls. We held three services. At night the
crowd was large and the room was full of inquirers. We had a
band to lead the singing : one graduate played a two-stringed
fiddle, and two scholars played flutes. They played the music of
the hymns from Chinese notation written out by Mr. Lee."
" At the Monday night service five young graduates testified
of their conversion to the ' Jesus religion ' and exhorted the people
to give up the worship of idols. Mr. Nieh preached over again
the substance of a sermon he heard from me at Huei-li-cheo,
and did it earnestly. As these men spoke one after another it
made my heart warm. . . . The whole movement is marvellous."
They left the Yangtsze and followed a small tributary through
a beautiful country. " About twenty li from Huei-li-cheo we
came to Ko-chuen-t'an where we had tea and then went out to
preach. Mr. Chen, a doctor, entered into conversation with us.
Having listened to our teaching with seeming understanding he
expressed a wish to join the Christian Church. Here also we met
people who said that no one had ever preached the Gospel in
this place before. After a few days we came on to Tsing-ti-pa,
one of the busiest markets in the Chaotong district. Here we
counted scores of whitewashed towers which are fortified refuges
to which the people flee when the Mantsi robbers come over the
border. Two days later I stood on the field where the Chinese
soldiers had recently fought a pitched battle with the raiders and
defeated them. From one eminence I could count sixty-four
towers on the Yunnan side of the river : had it been a fine day
I might have seen forty more. These fortresses are a sure sign
of the insecurity of life and property in those parts."
Such journeys took Pollard repeatedly into those parts of
Yunnan where the famous wax-insect tree flourishes. The wax-
insect is described by Vicomte d'Ollone as " a kind of yellow-
spotted ladybird " which is bred on a species of privet, or large
laurel tree an evergreen growing from five to twelve feet high
and found principally in the Lolo country. Both the blossom
and the berries resemble those of the elder tree. The insects
appear on the branches early in the year in the form of little
swellings, or growths like warts, or galls which grow like tiny
A GREAT OPPORTUNITY 147
snail shells on the branches. If one of these shells is picked off
it will break and a sticky juice exude. Besides this juice there
is, right at the core, a small yellow deposit which upon examina-
tion is seen to be a mass of minute grubs.
Pollard was told that three kinds of insects live in the shell
and emerge at different times. The first kind has wings and
flies about until the wings drop off and then it crawls. A
second breed lays eggs and is called by the Chinese the red
sand insect. At a later stage a tiny white creature appears
which deposits the white wax, and this is called the white sand
insect. If this be a correct account, we must remember that
the Chinese are not trained observers of nature each shell is as
interesting as a beehive.
At the end of April and the beginning of May, just before the
shells burst and let out the myriads of grubs, men come from
Szechuen and Hunan and purchase the insect crops on the trees.
The wax-insect carriers when they reach the frontier of the in-
dependent Lolo country make an agreement with the No-Su to
protect them while in their unconquered territory. These men
then gather the insects off the trees, leaving sufficient for breeding
next year. Those that are so left are put into little bundles of
straw and fastened on to the trees and a little later the grubs come
out and spread all over the trees, each insect becoming the pro-
ducer of a fresh nest or shell. Those that are gathered are wrapped
in paper, or in packages of brown fibre, each package weighing
about twenty-four ounces ; two crates of these contain sixty-six
packets and make one load.
At the season of the Insect Festival thousands of these carriers
rush from the uplands of Yunnan to Western Szechuen or
Hunan, in a long single file, marching two days' journey in one for
ten days or a fortnight. The inns and prices are all doubled at
this season, and the carriers " have to pave their way with silver as
they go." This forced march becomes more exciting towards the
end of the journey, for it is a race against time. The insects
become lively and begin to emerge, and the floors of the inns
and the boats on which the men travel are covered with what
looks like yellow reddish dust, but what is really myriads of insects.
148 SAMUEL POLLARD
The carriers know that this is the first swarm of grubs and they
grow anxious to reach their destination before the innermost
shell bursts and sets free its minute colonists. If they succeed
in getting home in time each load will sell for twenty or more
taels.
The insects are placed on certain trees, and coming out of their
shells they spread all over the branches and produce a valuable
white wax. The Chinese simply say that the insects deposit the
wax on the trees, or that Ishey produce, the wax, but travellers
say that the insects prick and perforate the tissues of the trees
and cause the wax to flow out of them. This wax is greatly
prized because it does not melt as readily as other fats and can
be used for the outer coating of candles. The thing, however,
which Pollard insists on as so remarkable is that the insects will
breed only in Yunnan, and form the wax only on trees that grow
in the lower reaches of Szechuen and Hunan. Although Pollard
would have made no claim to be among the first of travellers to
find out about these peculiar insects, still it is due to him to give
the results of his ceaseless curiosity and inquiries in this matter.
It was a disappointment to him that though he had catechised
both Chinese and No-Su about the wax insect, and frequently
examined the grub at different stages of its development in
Yunnan, he was unable to complete his inquiries at those places
where the wax was actually produced.
At the beginning of February, 1903, Pollard was once more
busy in Chaotong, throwing all his energies into a special mission
in which he aimed at arousing in the city an inquiry and a favour-
able consideration of the claims of Christianity which should
correspond to the awakening throughout the rest of the prefecture.
While these services were going on Mr. W. E. Geil, the author of
" The Yankee on the Yangtsze " arrived, and this traveller gave
the address at the evening service which Pollard translated into
Chinese. Mr. Geil says in his account of this visit : " When
the eloquent missionary, Pollard, preached, the literary men, the
merchants, coolies, and in fact, all classes, listened with the closest
attention. Beyond all question the efforts made by the mission-
aries here are making a profound impression on the city." The
A GREAT OPPORTUNITY 149
same writer says : " At the Mission house I was heartily greeted
and welcomed by the wife of the missionary and his two fine
boys, one of whom had already mastered two books of Euclid,
though not yet nine years of age."
At the close of the mission Pollard accompanied his guest
as far as Yunnan Fu. Eleven years had passed and what
eventful years ! since he left the capital. As he wandered
through its streets he recalled old memories and thought : "It
was a policy of suicide to work in the out-of-the-way places we
used to live in." It seemed to him that the people were as anti-
foreign as ever, when he saw outside the French Consul's door the
opprobrious epithet : " Yang kuei-tsi," or " foreign devil."
Greatly as Pollard longed to have a strong mission in this city, he
recognised that it was impossible to reopen work unless the
mission staff were more than doubled. At the Annual Meeting
held at Chaotong in April, 1903, he says : " For a long time we
have realised that only through native agency can the masses
be reached. To do a far-reaching work we need now twenty good
native workers, and we have not half that number. . . . This
year we have accepted four men as probationers of the first year.
A regular course of study has been drawn up, and examinations
are to be held as at home." He wrote pleading that two hundred
and fifty pounds should be sent out towards the erection of a
training institution.
In these journeys necessary as they were Pollard felt that
separation from his family and home was a real sacrifice. A
gentler and more affectionate husband and father could scarcely
be, yet a third of the year he was absent from the hearth, and from
this time the absences grew more frequent and of longer duration.
So it came about that the children enjoyed but little of his com-
panionship. Sometimes he was grieved that his boys seldom
had the pleasure of mingling with other English children. In
April of 1903 he rejoices at the fact that there were eight English
children in the house at once ; " they had such a glorious time ! "
Few missionaries have been able to acquire such intimate
relations with the Chinese as Pollard formed and yet how great the
distance between the two nations English and Chinese may
K
150 SAMUEL POLLARD
be estimated by the practice of child-betrothals : " A woman came
a few days ago and admired Bertram, who was then four years old,
and asked Mrs. Pollard if she had found a wife for him yet ! "
Mrs. Pollard had to undertake the early education of the boys, and
her success must have been very great to have prepared them to
compete with other boys when they came to England. Her
activities, however, were by no means confined to her children,
as the Journal shows : " Sunday, March agth, 1903. Emmie
took Erh Tsueh's class. There are six classes in our Sunday
School : four native teachers and two foreigners." Again :
" April 22nd. Emmie has started an English school this week for
our own children and for those of the Tremberths."
The Rev. W. Tremberth about this time returned from
furlough, and was appointed to build and to superintend the
school for the training of youths for the Christian ministry.
The coming also of two fresh missionaries, Miss Bull and the
Rev. H. Parsons, encouraged Pollard to hope that they might be
able if the Committee were resolute, to pursue with more vigour
" the forward movement " north of Chaotong. In one of his
letters the Rev. C. Hicks says : " These men have sought us 4 .
They come from places which until last year had never been
visited by Protestant missionaries. What do these men want, and
why have they sought us ? These are questions we all find it
difficult to answer. The movement is very mysterious. It
seemed, however, our bounden duty to do our utmost to instruct
the people. We believe that Providence has opened for us a great
door and effectual, and woe to us if we preach not the Gospel I" 1
Accompanied by three Chinese evangelists Pollard started
on Thursday, April 23rd, 1903, on his fifth tour northward a
journey which lasted ten weeks. A score or more of Chinese
escorted them the first few miles. At Lao-wa-t'an Pollard found
the Confucianist students desirous of having a " Jesus Hall "
built in their town. " In the afternoon," he says, " we went to
Kuan-T'ien-pa. During the evening we preached for two hours.
The Lord was manifestly in our midst. It seemed as if some were
moved. I felt very happy in telling the story of the love and life
1 The Bible Christian Magazine, October, 1903.
A GREAT OPPORTUNITY 151
of Jesus. I felt convinced that if we had a place here and a good
man in charge we should gather in a harvest."
The Chinese evangelists were very pertinacious in their attacks
on idolatry, and inquirers and converts were persuaded from
time to time to make a clean break with their past by open
renunciation of idol- worship. After considerable vacillation a
Mr. Kueh consented to get rid of his idols. When his mother
heard of this intention, she came to his house and for pity's sake
carried off the household gods to look after them, as Mr. Kueh
refused to keep them any longer : he said that what at last had
brought him to decision, was a dream he had of being visited by
five men in shining garments, whom he identified with the
missionaries. Two days after the renunciation of his idols his
youngest child died ; but he did not allow this trial to reverse
his decision. After a long time Mr. Yen, the Chinese
evangelist, persuaded Mr. Kueh's mother to allow the idols she
had rescued from her son to be burnt in the yard of the house.
In another case a Christian woman was dying, and her son wished
to hire wizards to exorcise the spirit who was supposed to be
afflicting her ; but the father replied : " Not if the whole house-
hold dies to a man ! Never again will we indulge in these
heathen practices ! "
Pollard found the inquirers at various places very desirous of
purchasing or building chapels. At Hwang Ping-chee the people
pulled down the temple of Heaven and Earth, and put the idols
into a niche in the great rock at the back, and on the site of the old
temple they put up a new hall for the worship of Jesus. At
Fu-Kuan when Pollard was preaching in front of the yamen the
mandarin passed out of the gates, and seeing the missionary he
ordered his chairmen to halt so that he might listen. He after-
wards visited Pollard and discussed some dispute between the
Roman Catholics and Protestants. He was insistent upon Pollard's
placing a qualified evangelist in charge of the work in this town.
It was a sign of a vast change in the mind of China that an officer
of the State should make such a request. Pollard told him that
he was appointing Mr. Yen to take charge of the work at Lao-
wa-t'an and Mr. Lee, B.A., to be pastor at Fu-Kuan.
152 SAMUEL POLLARD
They took passages on a boat going to An-Pien near Sui Fu. It
was by no means a pleasant journey as the boat was crowded with
the carriers of the wax insect, and their obscene language made
Pollard miserable. At night the inn where he stayed was uncom-
fortably full and very noisy. He was utterly fatigued and sought
to forget the discomforts by going early to bed. But just as he was
about to fall asleep a Chinese gentleman was shown into his room :
he had come with the sole object of inquiring about the Christian
faith. All sense of weariness fell away at once and Pollard sat
up to give whatever instruction he could. He was much impressed
by the stranger's earnest manner, and his conversation made
Pollard think that he had been brought here on purpose that he
might give his message to this visitor.
As soon as he got back again to Chaotong he assisted Dr. Savin
to acquire a site suitable for building a house and hospital. On
the first Sunday in October the church celebrated its harvest
festival. Pollard divided all the members into little groups and
gave to each a certain part of the chapel to decorate. Having
devised a scheme of decoration for the whole, each group devoted
its attention to its own segment of the building. This idea of
publicly thanking God for the harvest always elicited the interest
of the Chinese Christian and heathen alike and about seven
hundred and fifty people attended the services on Sunday.
For the next six months Pollard was busily engaged in the
various activities of the Mission in the city, making only short
excursions from time to time to see how Mr. Lee and Mr. Yen
were progressing at their respective stations at Fu-Kuan and
Lao-wa-t'an. At Chaotong itself he gave willing assistance to
Dr. Savin in the erection of the hospital. He also paid con-
siderable attention to the development of the school work. The
problems of education were occupying the thoughts of the
mandarins throughout the eighteen provinces. Attempts were
made to widen the curriculum of students who were preparing for
Government examinations. One day in May, 1904, the Chaotong
prefect paid a visit to Pollard with that elaborate ceremonial by
which the Chinese signalise the importance of an occasion. The
prefect in the course of conversation informed him that he was
A GREAT OPPORTUNITY 153
sending one or two students to Japan. As the students had to be
examined in mathematics, he asked Pollard to set the test paper,
frankly owning that he knew nothing about the subject. When
the missionary consented the mandarin proposed diffidently that
Pollard should also examine the papers of the candidates. The
Journal has this entry: ",May aoth, 1904, I took a set of five
questions across some of the sums which my boy had done :
one mensuration, one algebra, and three arithmetic." The
following Wednesday records the unsatisfactory result : " Five
papers were sent me by the prefect : one candidate answered two
questions, two answered one, and two answered none.
Badly done." Humiliating as this may have seemed to the
Chinese, it was an inevitable result of the absence of Western
teachers. The manner in which the Chinese have striven to
repair this lack in recent years is worthy of highest praise.
It is due to the Chinese evangelists to acknowledge that the
great propaganda which was being carried on in so many towns
and villages throughout the prefecture could never have been
sustained without their assistance. Both Mr. Yen and Mr. Li
(Lee) endured many severe tests, separated from the encourage-
ments of home and fellow- Christians. Mr. Yen had been a
silk merchant before his conversion, and as the years passed he
found it was a great drawback in his work that he did not belong
to the student class ; but he had won the respect of the foreign
missionaries by the unflinching loyalty he exhibited at the time
of the Boxer unrest. Writing to Mr. Pollard from Lao-wa-t'an
he tells him that those who first gave in their names as inquirers
were not keeping the rules of the church. There were others
who were impatient to become members and he had to urge
upon them the necessity of being fully instructed before taking
such an important step. In his own experience the light had
come to him very slowly and after much confusion of thought, and
he was unlikely to understand the intuitive appreciation of truth
in'swifter minds. He relates the story of one of the young con-
verts who was removed from Lao-wa-t'an to another town where
there was no Christian church. The young fellow had written to
the evangelist saying that even if his family cut him off hefwould
154 SAMUEL POLLARD
remain firm. " He knows," said Mr. Yen, " that his soul is ten
thousand times more precious than food and clothing ; even if
he is reduced to hunger he will not go back."
At Fu-Kuan Mr. Lee, B.A., had to meet persecution and mis-
understanding. Having rejected an inquirer whose motives were
obviously wrong, the man went to the Roman Catholics and by his
false statements stirred the priests to anger against the Protestants.
Mr. Lee wrote a long account of the matter to Mr. Pollard and
concludes his epistle with these words : " The church at Fu-
Kuan has just reached the stage of sowing in tears. I respect
[admire] the work of the Holy Spirit. When I preach I realise
the wonder of it. When I think of it I know that it must be that
the prayers of Chaotong have gone right into Heaven." In
another letter Mr. Lee gave an account of a local attempt at a place
between Sui Fu and Fu-Kuan to revive Boxerism. It was a
medley of perverted patriotism, hatred of Christians and beliefs
in the power of magic rites. Mr. Lee relates the swift action on
the part of the mandarin in sending a company of soldiers to put
down this dangerous rebellion. Before the soldiers reached the
place, however, one of the Christians was murdered by the Boxers.
" In the second moon," says Mr. Lee, " Mr. Parsons went to
Mr. Chu's home and helped him to clear away all his idols. There
were only two of them in the family husband and wife the
lute and the harp harmoniously accorded. Morn and night they
closed the doors and together sang and prayed. As a man he was
loyal and honest ; when reviled by others he did not indulge in
recriminations ; when he was injured he submitted. On the
nineteenth of the ninth moon at Ch'ong-t'ien-ts'ao, the magicians
and the Red Lantern sect of the Pearly Emperor set up their
altars, invited the spirits, saluted the flags and exalted the demons.
They arrested Chu and cursed him saying : ' You ought not to
have brought that foreign devil, Parsons, to insult the gods and
overthrow the images.' Afterwards they told him that if he
would worship the Pearly Emperor and bow to the gods they
would spare his life and not destroy his house. Chu showed no
fear, but answered : ' Only one is true that is Jesus.' While he
was speaking the magician in great anger slew him, cut off his head
A GREAT OPPORTUNITY 155
and offered it in sacrifice to the Pearly Emperor, scattering the
blood on the flags. So^this^man for the Lord's sake was loyal to
the end."
In reviewing this period of mission work in the north-east of
Yunnan one marvels at its success. It was the first great oppor-
tunity that had come to the Mission.
; Even the Manchus now recognised that only a great reformation
could save the Empire. The result was a total overthrow of the
policy of intransigent opposition to the men who represented
Western civilisation and the Christian religion. Instead of
scorning the missionaries great numbers of Chinese welcomed
them as their best instructors and guides. Pollard found himself
persona grata with Chinese of all ranks who treated him with
the honours of an important mandarin. Had the Mission been
ready for this national change, or had reinforcements been sent
speedily enough, it would have been practicable to establish a
chain of churches from Chaotong to Yunnan Fu in the south,
and from the same city to Sui Fu in the north.
There was genuine heroism in the way Pollard and his
colleagues grappled with the new situation, in Pollard's sacrifice
of all the amenities of home life, in the series of perilous journeys
he made on foot with a little band of Chinese Christians to carry
the Evangel to the towns, markets, and villages in the north-east
of Yunnan. He believed that one of those rare crises in history
had come when the destiny not of China alone but of all Asia
and Europe might be decided by the answer which the Christian
Church made to the appeal of the awakening Chinese. The
blindness and apathy of the Churches when face to face with such
a unique opportunity, and the failure of his own Missionary
Society to arouse the Christians of England to offer adequate re-
sponse to his appeals filled him with anger and dismay. European
nations were obsessed with false ideals of political aggrandise-
ment and were unable to understand the revolution going on in
the mind of China, and the errand opportunity of 1903-4 was
largely lost.
BOOK III
AMONG THE TRIBES OF WEST CHINA
(1905-1910)
CHAPTER I
The Aboriginal Clans of Yunnan and Kweichow
SUDDENLY Pollard's activities were diverted from his
task of evangelising the Chinese to a totally new work among
the aborigines of Yunnan and Kweichow. As early as 1888
the Rev. S. T. Thorne wrote of his having met at Huan P'ing with
some representatives of a mountain race, unconquered and
independent, who lived on the Szechuen side of the Yangtsze.
A little later the Rev. T. G. Vanstone, half-consciously fore-
casting future events, expressed a belief that his young colleague,
S. Pollard, would some day be greatly used in the evangelisation
of the aboriginal tribes of West China of whose history not much
is known. They are recorded to have resisted the Chinese
administration at the end of Yung Cheng's reign and also during
Ch'ien Lung's rule in the eighteenth century, when they were
pacified by diplomacy and clemency and not by force of arms.
In 1877 W. E. Colborne Baber explored Lolo land, whose
inhabitants are variously styled, Lolos, Si-fans, and Mantsi, but
who should be known as No-Su. This mountainous enclave is
estimated to cover about 11,000 square miles. Apart from the
missionaries Roman Catholic and Protestant the most success-
ful explorer of the Lolo country was Vicomte d'Ollone who crossed
the Great Cold Mountains in 1906. He asserts that though all
the western provinces of the Middle Empire were won by con-
quest from non-Chinese populations, yet three sections of the
156
THE ABORIGINAL CLANS 157
people invincibly opposed subjugation and still retain their
independence. These are the Miao-tze in Kweichow, the Lolos
in Szechuen, and the Si-fan in the north of Tibet. 1
Missionaries and travellers have experienced difficulty in
discovering the actual political relations between the Chinese
and the aboriginal tribes, owing, on the one hand, to the reticence
of the Chinese, and on the other, to the tribesmen's dislike of all
intruders. The Chinese came to Yunnan during the Ming
dynasty in 1380 and took possession of certain plains and valleys.
In 1727 the Manchu Emperor, Yung Cheng, sought to extend the
conquest of Yunnan, and some of the tribes surrendered and
were scattered among the new Chinese settlers. Others of the
No-Su race, refusing to live in subjection, crossed the Yangtsze
and dwelt among the impregnable mountain ranges of Szechuen.
From that time these tribes have held their territory with dauntless
valour. They live in villages among the Great Cold Mountains
Ta- Liang-Shan hating the Chinese, and in former days used to
pour down in battle array to harry, burn, and raid.
Plains comprise about one-fifteenth of the province of Yunnan,
and on them the Chinese outnumber other races ; but among the
mountains the aboriginal tribes probably number more than
five millions. In the north-west many clans appear to be of
Tibetan origin. In the west, where Yunnan borders Burma, are
the Kachins and the Pa-laungs. Throughout the interior the
No-Su, Li-Su, and Miao are widely scattered. On some plains
are the Shans and the Ming-Chia tribes. Clans of kindred tribes
are found in other provinces as well in the mountain villages
of Fukien, the hilly districts of Hunan, in Szechuen, Kwang-si,
and Kweichow. Comparison of their vocabularies indicates that
the non-Chinese races of Yunnan, exclusive of the Tibetans, are
principally the No-Su, Shan, and Miao. 2 The Shans, or Chiang
Chia tribes, are described as " a short, but very strongly made
race, yellow in complexion, with features of a decidedly Mongo-
lian type." The No-Su are tall, straight-featured, fairish people,
possibly of Tibetan extraction. There are kindred tribes of
1 " In Forbidden China," pp. 11,12.
2 " The Chinese Empire," by M. Broomhall, p. 243.
158 SAMUEL POLLARD
Li-Su, La-hu, La-Ka, and Kop'u. The Chinese call these
branches of the No-Su, I-ren or " foreigners." The third great
non- Chinese race is the Miao, or Mhong, of whom communities
are widely scattered over south-west China. They seem most
numerous in Kweichow and are divided into three clans the
Black, the White, and the Flowery (Variegated) Miao, the Black
being probably most numerous in Kweichow, and the Flowery
in Yunnan. Each of these tribes has its own dialect. Major
Davies 1 says they are of medium height, with more regular
features than the Chinese. In Kweichow the Miao have a great
name as warriors, but in Yunnan are so scattered that they are
always surrounded by more powerful neighbours and not able
to assert themselves. They are thus shy and timid, and live
usually in out-of-the-way places on the tops of the ranges.
In order to render the mass movement which Pollard and his
fellow-missionaries directed intelligible, we must distinguish
between the warlike tribes of No-Su who live in Independent
Lolo land and are called Mantsi, or Babus, and the Miao of
Yunnan and Kweichow. According to d'Ollone, the independent
Lolos live under the feudal system. All the soil belongs to the
seigneurs. The latter practise the art of war before all else, but
do not neglect letters. Agriculture to them is the work of Chinese
serfs kidnapped from the plains. " The slaves are not ill-treated
provided they are obedient and do not run away. They form
several stereotyped classes usually three. At the end of several
generations of good service, the slave is customarily freed and
becomes a serf. The class of serfs, which has also its own
hierarchy of classes, sometimes contains at the summit broken
nobles, generally those who have been defeated in war, and who,
refusing to accept the yoke of the conqueror, go elsewhere to seek
the protection of some powerful seigneur. Finally, right at the
top of the hierarchy are the nzemo, or princes," whose power
depends on the man wielding it. A rich and active prince can
make his authority respected, while another will enjoy no in-
fluence beyond his personal estate. These nzemos possess the
rights of suzerainty but do not in any sense govern their vassals,*
1 " Yunnan," p. 311. 2 "In Forbidden China," p. 621
THE ABORIGINAL CLANS 159
Even the aboriginal tribes in Yunnan and Kweichow, though
more subject to Chinese mandarins, are governed by their feudal
chiefs. The Tu-muh, or seigneurs, often possess vast estates with
hundreds or, in some cases, thousands of tenants. These chiefs
are nearly all " black-blooded "i.e., " blue-blooded " No-Su.
No-Su tenants are usually styled " White No-Su." Most of the
tenants, however, are Miao, and are practically serfs, who not only
pay rent in kind but also cultivate the laird's farms.
Lolo, the name by which these people are widely known, is a
sort of Chinese nickname from the lo-lo, or tiny basket, in
which are preserved the short bamboo tubes containing the
names and spirits of their ancestors. Knowledge of their written
language appears to be confined almost exclusively to the pi-mo,
a distinct class who act as tutors to their chief's children and
preserve the books of the tribe. Pollard inclined to think that the
No-Su " characters " were modifications of Chinese ideographs.
They are read from top to bottom of the page, but begin at the
left instead of the right side.
There are No-Su traditions of an earlier civilisation and a more
sumptuous and cultivated life. They have no arts and few in-
dustries. They are a race of warriors, and a No-Su's first desire
is for a horse and rifle. They are men of fine physique, muscular
and often handsome. The chiefs build strong fortresses, but the
serfs live in hovels of mud or reeds. On festive occasions the
seigneurs indulge in ostentatious and lavish hospitality. When
inflamed with wine the No-Su are quarrelsome and then fighting
begins among them. The No-Su women, however, often stop
these brawls by stepping into the meUe and taking hold of the
horn which is so marked a feature of the men's head-dress : a
woman will only seize her own husband in this way, and as a rule
the man yields to his wife's intervention and withdraws from the
fracas.
Feuds of almost forgotten origin are handed down from one
generation to another. The seigneur leads his retainers forth to
fight the hereditary enemy, to burn the houses and the fortress
of another clan, not because of any new grievance, but because
their fathers had been opposed in the dim past or because the
160 SAMUEL POLLARD
warriors have grown tired of inaction. Sometimes the struggle
is transferred from the hillside to the Chinese yamen, and the
No-Su chiefs are impoverished by litigation and gradually lose
their ancestral estates.
It is often supposed that the No-Su were the original inhabitants
of the Chaotong district, but the Rev. C. E. Hicks denies this. 1
They have a tradition that their ancestors came from Tibet and
found Chaotong plain occupied by a dark, small-statured race
dwelling in caves. Many of the earthen mounds on the plain are
thought to be connected with the Yao-ren of a previous age.
When uncovered these mounds have been found to contain rough
stones and burnt bricks marked with a peculiar pattern. The war-
like No-Su are reputed to have driven the Yao-ren into Szechuen,
although the Chinese say that the Yao race are the same people
as the aborigines in Kwangtung. D'Ollone found traces of these
Yao in the north of Yunnan and maintains that they are the men
whom he had observed in Tongking. The bearing of such
ethnographical discoveries is obvious. " Certain tribes of French
Indo- China are evidently representatives of a race which has
occupied enormous tracts of territory, and which, according
to some Chinese historians, has played an important part in
history, and to-day, in all probability, owing to the alliance of the
conquerors with the women of conquered races, they still form
the basis of numerous populations." At the beginning of the
eighteenth century the Manchus drove the No-Su back into the
hills, and then built the city of Chaotong, exacting tribute and
submission from the scattered fragments of the No-Su tribe.
D'Ollone says that the No-Su are " pure theists. They have
no religious worship properly so-called : neither temples, nor
priests, nor ceremonies in which people can participate. But
they believe in one God, perfect and omnipotent, and in a male-
ficent spirit. After death the good are called to God and the
wicked are tormented by the demon. But, as a rule, the dead
man has been neither wholly good nor wholly bad ; he therefore
spends three years in roaming the earth around his home, inter-
vening in events, and the celestial judgment is deferred until the
1 The Chinese Recorder, March, 1900.
THE ABORIGINAL CLANS 161
end of that period." 1 Hicks says that ancestor worship seems
as natural to them as to the Chinese though it takes a different
form. Instead of ancestral tablets they use the little lo-lo or
baskets to which reference has already been made. Formerly,
the bodies of the dead were burned with wood, and the mourners
danced and chanted about the pyre. The Babus, that is, the
independent No-Su, still observe this custom ; but in districts
where Chinese rule obtains the No-Su commonly adopt Chinese
burial customs.
Dr. Lilian Dingle, who stayed about two weeks at the home
of a No-Su chief, says : " The Babus have a curious custom
of killing a lamb once a year, and with a bunch of bamboo twigs
dipped in the blood they smear the doors of the houses. They
remove the head, legs, and skin of the lamb, roast it whole and
eat it that same evening, leaving nothing over. They do not eat
herbs with it, and if they have cakes they are made of maize and
not of flour." She adds that the pi-mo comes to the door to receive
the parts which were removed before the lamb was roasted.
Among these people betrothals are made at a very early age ;
but when the youth and maiden are prepared for marriage, the
arrangements are rounded oif with a semblance of armed force ;
and the bride has to be taken from her parents' home by a
simulated skirmish. This is a survival of the custom of an
earlier age when every man had to win his wife by violence.
Now, as soon as the bridegroom and his friends have forced their
way into the bride's home, her party capitulates and they all
join in the wedding festivities. Finally, the bride is led on horse-
back to her husband's house, and as they approach it her kinsmen
attempt to snatch the veil from her face and fling it on the roof,
but the bridegroom's friends endeavour to seize it and to trample it
on the doorstep. The whole proceeding is rough play intended
to indicate the future position of the bride in her new home.
Of the No-Su that are subject to Chinese suzerainty, Mr.
Hicks avers that their lax moral life has afforded the Chinese
their opportunity. By wine, opium, and all kinds of riotous
indulgence they " have wasted their substance, and have been very
1 The Chinese Recorder, March, 1900, p. 173.
162 SAMUEL POLLARD
glad to mortgage, or sell their land to the Chinese. This grossly
immoral and drunken life has also greatly reduced the number of
the people. Their physical constitutions are weakened and their
lives shortened by their continued self-indulgence, so that it is
quite unusual to meet with an aged aboriginal, and families
frequently become extinct. Lawlessness prevails in the district.
The rich and strong tyrannize over the weak and poor. Fighting
with modern rifles is not uncommon, and men are killed and their
bodies burned, houses are destroyed and people rendered home-
less at the bidding of the * Tu-muh,' who in many cases seems to
be the very embodiment of iniquity." In many districts these
No-Su are being assimilated by the Chinese whose language
and idolatry they adopt. Other branches, however, proudly
retain their own customs and language and keep up their
connection with the independent tribes of the Great Cold
Mountains.
As to the Miao, they are more numerous than the No-Su,
but in many ways appear to be inferior in culture and possessions.
Major Davies says that their real home was in Kweichow and
that they migrated into Yunnan and western Szechuen in recent
times. But no branch of the Miao tribes has succeeded in pre-
serving any independent territory. The so-called independent
Miao-tze are a different race, whom d'Ollone calls the Tao
race, possibly akin to if not identical with the Yao-ren spoken of
by Hicks, and both probably related to the Shans. " This race
[the Tao people] is," says d'Ollone, 1 " with the Lolos and the
Miao-tze, the most important of southern China, and extends
over a great portion of Indo- China, notably over Siam ; its
future may be judged by the prosperous state of the latter
kingdom."
For the most part the Miao are feudal subjects of the No-Su
and have little land of their own. The No-Su, with their kinsmen,
the Li-Su, Laka, and Kop'u, are better off than the Miao. The
ornaments worn by the No-Su are nearly always of silver, but the
Miao are content to wear copper and brass. Here and there
are Miao who are richer, but, generally speaking, this race is
1 The Chinese Recorder, March, 1900, p. 146.
THE ABORIGINAL CLANS 163
economically dependent upon their No-Su landlords. Their
chief occupations are hunting and agriculture. They till the
lands of their feudal chiefs ; and also cultivate their own allot-
ments. The seigneurs in turn acknowledge the authority of
Chinese mandarins by paying taxes which they have first collected
from the Miao. Missionaries describe the doubly oppressed
Miao as simple, harmless folk, very ignorant and very immoral.
" But that these tribesmen," says Pollard, " have retained their
separate existence for all these centuries, refusing to be absorbed
by the Chinese, and keeping free from the cruel custom of foot-
binding, shows that under their meek, subdued exterior, there
rest qualities which the Lord Jesus can use for the furtherance
of His kingdom. It is no discredit to them that they are landless."
S. R. Clarke says : " Anyone who could speak three or four
of their dialects would in all probability understand and be
understood by them all. Originally the Miao were ruled by their
own hereditary chiefs, but now Chinese magistrates appoint their
headmen from among them, and they are called ' twan,' " who
collect the taxes and settle disputes, though more serious litigation
is carried to the Chinese yamen.
Marriage customs among the Miao are similar to those of the
Chinese, but the women have greater freedom and some respect
to their preferences is usually allowed in the choice of their
husbands. The tribes-people do not show the like serious
regard for the sacredness and permanence of the marriage bond
which the Chinese do. One of the missionaries' difficulties has
been to impress upon the Miao the Christian ideal of an indis-
soluble union. Trouble often arises from the recurrent triangle
which the wife's undisciplined affection for a lover creates. At
times the missionaries and disinterested advisers insist upon the
errant wife's return to her legal husband ; but often no alter-
native but separation can be found, and then the lover pays back
to the husband what he orignially paid to the woman's family, and
takes the freed woman to be his own wife.
Though the Miao are far removed from a savage state, their
present civilisation is much lower than that of the Chinese.
They have impressed the missionaries as simple children of
1 64 SAMUEL POLLARD
nature, with many attractive qualities and certain repellent vices.
Excessive whisky-drinking is indulged in at all their special
festivities. They are a pastoral people as well as cultivators of
the soil. Day by day women and girls lead the goats and cattle
up the mountain sides and bring them back at night. The men
frequently give themselves up to the toils and pleasures of the
chase and are glad to kill a wild boar, or an antelope ; sometimes
they hunt the leopard or tiger with poisoned arrows. They have
music and dancing at their festivals and holidays, their chief
musical instrument being a miniature organ made of bamboo
tubes of varying lengths, like a congeries of flutes. The music
produced is said to be weird, " sometimes like a bird note and
always suggestive of nature sounds, yet of nature in a plaintive
mood." Their games resemble those of the ancient Greeks, and
they are very clever in breeding and training horses. 1
Those missionaries who have become most intimate with the
Miao and won their confidence say that they have no literature
of their own, but are great lovers of tales. The legends, which
have descended orally from generation to generation, relating to
the creation, to a flood, and to the King of Hades, are generally
recited at weddings and funerals. Mr. S. R. Clarke says that
many of the legends are in verse, " five syllables to a line, the
stanzas being of unequal length, one stanza interrogative and one
responsive. These are sung or recited at their festivals by two
persons of two groups." In an account of the creation written
down by Clarke from the dictation of his Miao teacher, the first
line of the second stanza has the simplicity and dignity of Hebrew :
" Vang-vai [Heavenly King] made heaven and earth." In later
stanzas " Zie-ne " takes the place of the Maker of things and
" Vang-vai " is not referred to again. The tribes-people are too
preoccupied with the caprices and hostilities of demons and the
rites and ceremonies required to ward off sickness and other
misfortunes, to develop the implications of this noble theism.
On one occasion Pollard persuaded the mourners at a funeral
to relate to him their beliefs about the dead. When a person is
about to die, the wizard or exorcist recites the story of the creation
1 From a letter by Dr. Lilian Dingle.
1 64 SAMUEL POLLARD
nature, with many attractive qualities and certain repellent vices.
Excessive whisky-drinking is indulged in at all their special
festivities. They are a pastoral people as well as cultivators of
the soil. Day by day women and girls lead the goats and cattle
up the mountain sides and bring them back at night. The men
frequently give themselves up to the toils and pleasures of the
chase and are glad to kill a wild boar, or an antelope ; sometimes
they hunt the leopard or tiger with poisoned arrows. They have
music and dancing at their festivals and holidays, their chief
musical instrument being a miniature organ made of bamboo
tubes of varying lengths, like a congeries of flutes. The music
produced is said to be weird, " sometimes like a bird note and
always suggestive of nature sounds, yet of nature in a plaintive
mood." Their games resemble those of the ancient Greeks, and
they are very clever in breeding and training horses. 1
Those missionaries who have become most intimate with the
Miao and won their confidence say that they have no literature
of their own, but are great lovers of tales. The legends, which
have descended orally from generation to generation, relating to
the creation, to a flood, and to the King of Hades, are generally
recited at weddings and funerals. Mr. S. R. Clarke says that
many of the legends are in verse, " five syllables to a line, the
stanzas being of unequal length, one stanza interrogative and one
responsive. These are sung or recited at their festivals by two
persons of two groups." In an account of the creation written
down by Clarke from the dictation of his Miao teacher, the first
line of the second stanza has the simplicity and dignity of Hebrew :
" Vang-vai [Heavenly King] made heaven and earth." In later
stanzas " Zie-ne " takes the place of the Maker of things and
" Vang-vai " is not referred to again. The tribes-people are too
preoccupied with the caprices and hostilities of demons and the
rites and ceremonies required to ward off sickness and other
misfortunes, to develop the implications of this noble theism.
On one occasion Pollard persuaded the mourners at a funeral
to relate to him their beliefs about the dead. When a person is
about to die, the wizard or exorcist recites the story of the creation
1 From a letter by Dr. Lilian Dingle.
z
w
u
CD
CO
u
<
THE ABORIGINAL CLANS 165
of the first man and the first woman : when this is ended he tells
the departing soul the road he must travel in the future. The
dead go to the city of Ntz-ke-niao (the Miao Pluto). While the
spirit is upon the road the friends on earth are continually
troubled by his visits and the sickness he causes. Upon first
leaving the body the spirit encounters gigantic caterpillars which
bite and sting and dispute the passage. The wizards exercise
their spells and kill the cattle to bribe the keeper of the Way of
Death to let the disembodied spirit pass. After this the spirit
meets a pack of dogs as big as buffaloes who worry the traveller
and, if not prevented, throw him into a lake. If, however, before
death the man showed any kindness to dogs then Cerberus and his
crew will let him pass on a straight road to Hades. Having
arrived at the city of Ntz-ke-niao, the spirit is sent into the body
of a fowl, or pig, or sheep, or goat. While this is happening to
the spirit the body is carried out in a bamboo mat and put in a
coffin. The wizard takes some grass and chops it up saying :
" If your brother, or sister, r another relative attempts to follow
you, send them back " : he then takes the grass and chopper, and
hurls them beyond the grave. There are additional rites with
local variations ; but these fairly represent the Miao beliefs and
practices in regard to their dead.
Pollard once asked the Miao if they had any knowledge of the
dead returning from Ntz-ke-niao's city and they said " No."
Sometimes, however, their wizards will take a living man to
Hades, and bring him back again. The wizard lies down and the
man lies by his side ; a millstone is placed on the wizard's
stomach and upon the stone a bucket filled with water, and when
this has been done he closes his eyes and chants. In this way the
man lying by his side is probably hypnotised and made to see the
pictures in the mind of the performer. A Miao friend told Pollard
that he had experimented with a wizard, but nothing happened.
There were others, however, who had been mesmerised and
remembered all kinds of phenomena they had seen.
Of these tribes of West China little was known until the begin-
ning of the twentieth century, when suddenly a "mass movement "
began among the Miao which, after a time, influenced the No-Su
166 SAMUEL POLLARD
to make inquiries about the Christian religion. The atmosphere
seemed stirred by mysterious currents of life which set these
tribes marching to Anshuen and Chaotong with the startling
inquiry : " Where is He Whom we ought to worship as our God
and King ? " We scarcely understand the causes of such
movements. It sSems as if in some unfathomable way these
tribes are sharing in the revived sense of nationality, or of new
tribal consciousness. What impact the victories of Japan may
have had even upon these remote peoples cannot be known. The
missionaries state that political sentiment has played only a
small part in this awakening. We do know, however, that at
Chaotong there was a little white man whose great soul was
strangely moved by the unwonted spectacle of a whole tribe
turning to Jesus, and we know now how he rose to the greatness
of the opportunity and by ten years of unremitting toil and self-
denial, laid the foundations of a living Church.
In one of his letters Pollard relates how he once travelled with
a doctor who had lost his wife ; and this man told how he was
wrecked with his motherless children on the Yangtsze. The
youngest child sank to the river bottom and was thought to be
dead when its body was brought up again. He did all he could
to empty the child's lungs of water and to restore respiration,
but he saw no sign of returning life. Then a Chinese woman
standing by took the lifeless body and, opening her bosom,
hugged the child to her breast and covered it with her gown,
and there close to her beating heart it revived and was given
back to the father unhurt. This story may serve as a parable of
what Pollard did for the poor Miao : he took them to his heart and
shared the warmth of his own spiritual faith with them until they
revived, and those who were no people became a reinvigorated
tribe with the hope and light of a new life shining in their eyes.
A TRIP INTO LOLO LAND 167
CHAPTER II
A Trip into Lolo Land
DURING the five great journeys which Pollard undertook to enter
the " open doors " in the north-east of Yunnan after the collapse
of Boxerism, he was brought into frequent contact with the No-Su
from across the Yangtsze. Curiosity in these stalwart strangers
and the adventurous instinct of the explorer made him long to
enter the forbidden country of Lolo land. As time after time he
stood on the borders of Ta- Liang- Shan a region extending
two hundred miles in one direction, three hundred and fifty
miles in another he was possessed with a desire to cross the
river and climb the " Great .Cold Mountains." Whenever he
met representatives of the brave clans in the Chinese markets for
they often came across for purposes of barter he sought to gain
an introduction to them. In the evenings around the inn fires he
listened spellbound to tales of No-Su raiders and of their carrying
off Chinese captives for slavery or ransom.
These talks led Pollard to decide that as soon as opportunity
offered he would make an excursion into No-Su land. It is
necessary for a traveller who ventures into this unconquered
area to secure a friendly guide, or " respondent," powerful
enough to exact protection from the aboriginal clans. Pollard,
however, would not have been able to carry out his project
but for the friendship of a No-Su chief named Long, who,
though living under Chinese jurisdiction, kept in touch with his
kinsmen across the borders. Having induced Long to become
his guide, they left Chaotong together on November i8th, 1903,
intending to go first to the chief's house, three days' journey away,
and then to proceed secretly to the Great Cold Mountains.
Presently they were joined by two other horsemen, friends
of Chief Long. They halted for the night at a place called Pu-tsu
and were entertained by some of the Chief's relatives. Many
No-Su came to see " the foreigner," and Pollard preached to them
in Chinese which his guide translated, and afterwards the head
168 SAMUEL POLLARD
of the house wished to be enrolled among the Christians as an
" inquirer." They had three days' rough travelling up and down
precipitous hills before they reached the chief's home at Tao Chee.
Concerning the origin of these No-Su, Pollard wrote : " In one of
their manuscripts I came across a kind of racial genealogical tree,
in which the lamas appeared low down in the scale. My sallow-
faced wizard pundit informed me that the lamas referred to were
the Tibetans, who were, so he stated, a decadent branch of the
No-Su race. Should this interesting statement turn out to be
true, then it may be that the No-Su is one of the earliest races of
the world."
Pollard learned that the Chief's mother had been a woman of
quite exceptional force of character. When Long was two years
old the whole country was moved by the great Mahommedan
rebellion, and in the upheaval a neighbouring No-Su clan
fought against the Longs. In a melee the Chief's father was
killed by a spear thrust and his retainers fled. His widow sent
her little son into independent Lolo land in the care of a slave
girl. The boy was brought up under an assumed name and
guarded for years against the assassin's dagger and the poison
cup. During these years his mother fought persistently to
recover the lands which by right belonged to them. Gradually
she drew the scattered retainers back and hired others. They
lived frugally and fought hard. On one occasion her enemies
forced their way into the court of the house where she lived, and
then the dauntless amazon snatched up a gun and drove them
back single-handed. When the rebellion ceased Mrs. Long
entered lawsuit after lawsuit to recover the estates and. at length
succeeded in ridding the land of hostile settlers.
During the few days that Pollard spent at Long's home he
learned how this able woman had arranged the order of her son's
life before she died : she gave each of his three wives a separate
establishment all within the walled estate ; but gave no separate
house to Mr. Long, making it incumbent upon him to spend a
month at each wife's home in turn. The first wife lived in the
house on the right ; the second in one on the left, and the youngest
occupied the middle house. Pollard stayed with his host in the
A TRIP INTO LOLO LAND 169
home of the second wife, by whom the Chief had three sons and
two daughters. The third wife also had two daughters.
" There does not exist," says Pollard, " among these people
the same reserve in intercourse between the sexes as exists among
the Chinese, which, while it has many points of excellence in it,
leads to women taking a very low place. . . . The freedom
which the women enjoy in No-Su land seems to have developed
in them self-reliance and respect. . . . The women joined as
freely in conversation as the men, and there was none of
that stupid fear and reserve which is so distasteful to
Europeans."
" From Tao Chee," he says, " we had a magnificent view of
No-Su land. . . . We made up a party of a dozen, nearly all
armed. Even the missionary possessed wonderful weapons,
which may have been the salvation of the whole party more than
once. My companions, instead of saying my telescope was a
* thousand-mile glass ' described it as a ' thousand-mile gun '
able to shoot all that could be seen through it, and never going
off unless there were sufficient people opposed to us to make it
worth while firing. As to my camera, when that was fixed on
the tripod and the missionary disappeared under the cloth, no
Gatling gun, nor any of its numerous offspring, could have caused
greater consternation. We were going among a people who, with
all their bravery and contempt of the Chinese, are absolutely in
the hands of the wizards and terribly afraid of magic and demons.
I was presumed to be an expert in all matters concerning the black
art, and even those who wished to rob our party were too much
scared to run the risk."
For Pollard the Sunday spent at Tao Chee was made memorable
by the Chief's request that he would take away the tablet of Heaven
and Earth as he was now a worshipper not of the powers of Nature,
but of Nature's Lord., Another step taken was to make Pollard an
adoptive father of the Chief's son : the boy was led in to kneel
before the missionary in token of submission. Pollard then gave
him an English name William, pronounced " Wei-lien," and
made a present to him of a small compass. On Sunday evening
the missionary taught his hostess some of the doctrines of the
170 SAMUEL POLLARD
Christian religion and helped her to commit to memory a simple
form of prayer.
On Tuesday morning, November 24th, 1903, they left Tao
Chee to descend the steep rough mountain path, and came to
the Yangtsze in the afternoon. They passed through some fine
sugar fields and reached Sin-Chan-Keo, where there was a busy
market. Adjacent silver mines once gave great importance to this
place, but the poisonous fumes caused them to be abandoned.
At this market Pollard met many independent No-Su tall, fine
men who, compared with the black-haired Chinese, seemed quite
fair. These I-ren have straight features, large noses, bright
eyes : their faces, as a rule, are hairless ; yet they impress one
as a manly, athletic race. They had grey, felt cloaks fastened at the
neck and reaching below their knees. Some of them wore wrist
protectors for turning aside a blow of a sword. One man had a
strap over his shoulders ornamented with a double row of buttons
and large stones ; he also wore a sword two feet long which
dangled at his left side.
Chief Long had at first wanted Pollard to write to the British
Consul- General and get an order of protection ; but he knew that
his only hope of ever getting into No-Su land was to go without
asking permission. The secret of his intention, however, had
not been kept too well, and having heard rumours the guardian
of the Yangtsze defences sent instructions that the ferrymen
should prevent Pollard from crossing at all costs. The Chinese
were manifestly upset by his arrival. The officials in charge of
the ferry brought presents of rice, pork, and oranges, and did all
they could to dissuade him from his purpose. Finding warnings
useless the Chinese resorted to plots. " There was," says
Pollard, " only one boat available. Several miles up stream
there jis another ferry, but the boat was hauled ashore for repairs.
Farther down stream the next ferry would land us among enemies
of the tribes we wished to visit, so it was Sin-Chan-Keo ferry
or nowhere. The plotters agreed to knock a few boards out of
the bottom of the ferry-boat and so prevent our passage. Splendid
idea ! They went down to carry out their scheme, but here we
met with an unexpected ally. The boatmen refused absolutely
A TRIP INTO LOLO LAND 171
-fl.
to allow this wrecking to be done. . . . Other plans were
adopted. We were allowed to cross over, but word was sent
to the tribes that they were to capture us and hold us for ransom.
It was reported that Mr. Long and I were worth a ransom of ten
thousand taels." Later they learned that the Chinese had gone
so far as to invite the No-Su to kill the foreigner.
Next morning the missionary took his seat with his friends in
the ferry-boat and in a few minutes they stepped into the for-
bidden land. Taking off his hat, Pollard prayed that the people
of this country might have their part in the Kingdom of God.
With positive injunctions to keep together, Long led the party
onwards. For a while they walked parallel with the river, and
then turned up to the right and followed a silvery torrent through
a gorge where the road was execrable. " We had left our horses,"
says Pollard, " in Yunnan, resolved to walk, and were glad now
we had done so. Sometimes the way was but a few ledges cut
in the rock. At other times a log was thrown against a cliff and
a few notches cut in it to help the climbers. Logs were placed
from ledge to ledge, and over these we had to walk or crawl.
The stream was crossed by the rudest of rustic bridges, and it
was amusing to see Chief Long, who would ride a horse almost
anywhere, afraid to trust his legs on these bridges. He crawled
over on hands and knees shaking all the time."
During the day Pollard had to discard his English boots,
and to wear hemp sandals. By evening they had only covered
twelve miles, and had reached a small hamlet where some of the
tenants of Chief Long's nephew were living. Tiny as this village
was it had a wall around it. On the wall, near the gate, sat two
Babu men with a woman between them. The travellers went on
farther to Tao-pengtse. Here they were visited by the seigneur,
who apologized for not providing hospitality at his own house
since it had been recently burnt down by his enemies. Every-
where the people were surprised at the daring of the foreigner,
but Long's friendship prevented any hostile demonstration.
Pollard was interested in the difference presented by life in
No-Su land and in China proper. The No-Su have no cities,
no shops, no temples, no opium dens, no police. The left ear of
172 SAMUEL POLLARD
each man is bored and he wears an ear-ring with a thread of
coral beads and a silver chain. The women have natural unbound
feet. A No-Su values his daughters and infanticide is not
. practised. " There is one custom among these people which was
rather awkward for one of our party. If a No-Su young man
pays a visit to a family related to him by marriage, then the slave
girls are allowed to ' rag ' him, and some of them take full ad-
vantage of their privilege. One of the young fellows with us
was * ragged ' in this way. It was fun to see him run away from
the band of girls who, among other things, were splashing him
well with cold water thrown with large ladles. The girls enjoyed
the fun immensely, and so did the onlookers. ..."
" Next morning we intended to have started early, but a No-Su
chief named Vriha, hearing of our arrival, came to see us, and
refused to let us leave until we had partaken of his hospitality.
He despatched a retainer for a fat goat. At 9 a.m. the goat
arrived. At eleven we were partaking of fine well-cooked goat-
mutton and delicious rice. While waiting about, the No-Su had
a lot of fun out of a small folding-chair which I had with me and
a small iron puzzle. The greatest fun of all, however, was when
I showed them a couple of working figures, a Chinaman with a
sword and spear and a dancing fiddler. How they roared and
roared with laughter ! In fact the ten days I spent in No-Su
land were days of high fun and great laughter." They discovered
later that this chief Vriha had been in collusion with the Chinese
in the plot either to capture Pollard, or to kill him ; but that when
he learned that another No-Su, named Vrinte, had made friends
with the missionary, Vriha thought it prudent not to have any-
thing to do with the proposed attack : he turned right round and
said that if he had been told of Pollard's coming, he would have
sent an armed force of six or seven hundred men to give him
protection.
It was high noon when Pollard and his party started to go
farther inland. A group of No-Su met them and showed
astonishment at seeing a foreigner. They laughed heartily when
Long told them that Pollard was a man-bear. Only the day before
a No-Su had said that the foreign dress made him look like a
A TRIP INTO LOLO LAND 173
bear and had he met him in a jungle he certainly would have
shot him. Learning that , Long had called him a " man-bear,"
Pollard playfully seized his guide and made as though he would
beat him with the thorn stick he was carrying. Just then they
passed several flocks of sheep, many of which were black, and
Pollard wished he could take a couple of the frisking black lambs
home as pets for his boys. During the afternoon they had to cross
a cliff where the dizzy height and narrow ledges of rock were so
perilous that " even the monkeys are said to put on sandals before
they venture to walk over its slippery sides ! " As they went
along Pollard asked his companions what a No-Su seeks for in this
life, and the answer was given swiftly : " First, weapons and
armour, next a horse."
" At the end of the day," he says, " we came to a large village
called Chie-Tsu-leh-Chieh. A strong wall surrounded the village
and loopholes were very abundant, showing how the people
live constantly prepared for attack. Most of the houses were
built low and roofed with grass. The better class are roofed with
strips of bark on which moss and grasses grow. I saw no tiles
anywhere in No-Su land."
" Entering the courtyard of one of these houses we were
shown into the long main room, which was almost devoid of
furniture. At one end was a big stone fire-place built in the
ground. Around the blazing fire were placed several wicker-
work mats and in the chief place sitting on one of these mats the
lady of the house awaited us. We also sat down on a mat as near
the fire as we could. Falling snow made it very cold. The
absence of elaborate ceremony was very welcome to an English-
man. At twenty minutes to seven there was a commotion.
Several of the chieftainess's retainers came in, dragging a large
goat. This was brought before us and, to my horror, the men
there and then proceeded to kill and dress the goat for our supper.
It is considered a point of honour with the No-Su to kill an
animal for every party of guests which arrives, and lest it be
thought that one animal might be used for two parties, the poor
victim is always slaughtered in the presence of the guests. This
was the most disagreeable experience I had, but I honoured the
s?4 SAMUEL POLLARD
kindness and hospitality of my hostess and thanked her. The
legs of the goat were the property of the children, who burnt them
in the wood fire till all the hair was gone and then ate their share
of the feast with evident relish. As soon as possible the heart,
lungs, liver, etc., were thrown into the burning ashes and after
being cooked for a short time were placed on a plate and presented
to Chief Long and myself as a special delicacy. . . . "
" As soon as the word went forth that the meal was ready,
all was bustle and excitement. Sleepers were awakened. Hungry
men began to revive their hopes and the visiting missionary was
all on the qui vive. Several of the retainers stood round, holding
up blazing torches of pine wood or dried bamboo. A small
wooden trencher standing about twelve inches from the ground,
and carved out of a solid piece of the trunk of a tree, was placed
in front of the two chief guests. The trencher was about eighteen
inches in diameter. On it were placed three wooden basins.
One, nine inches across and five inches high, was for rice, which
was piled up like a pyramid. Another, twelve inches across and
three inches high, was for meat, and there was a deeper one for
gravy. All were made of camphor wood. Two wooden spoons
completed the outfit and the guests were bidden to eat heartily.
Sometimes the pieces of meat we had were over a pound in
weight and only spoons to eat them with. How did we manage ?
Let the reader guess how he would manage, and that will be just
as we managed. Salt is sparingly used. It has all to be bought at
a heavy price from Chinese traders, and many meals are taken
without a trace of salt. . . . The retainers of guests eat at the
same time as the guests, and ati that remains over after the repast
is eaten by the retainers of the host."
It was eleven o'clock when Pollard showed his lantern slides
on a cloth hung up at one end of the long room. Besides pictures
representing scenes in the Gospels, he showed a few slides of
English life. The favourite was one of an English lady with a
long dress. The women approved of this and called attention to
the dainty little brooch at the neck as an evidence of kinship
with themselves. All the No-Su women and girls wear small
brooches of gold, or silver, or of copper. Chief Long explained
A T&It> INTO 6LO LAND
the pictures, but what new Gospel he preached Ppllard did not
know ; judging from the cries of pleasure and wonder and the
laughter, his expositions must have been greatly enjoyed. They
certainly would never forget the visit of " Nhe-Kia-Kia," the
foreign missionary.
Next day they started off in the snow at seven in the morning
and did not break their fast till three in the afternoon. After their
meal they had another toilsome climb and then descended again
until, about ten o'clock at night, they reached See-tieh, a village
of a hundred families. As they^ entered the gate in the wall by
the light of torches there was a chorus of laughter at the Lao
Hsiong or " Old Bear." They were to stay with A-Pooh, an
old chieftain. The host had been described by Mr. Long as a
fine old fellow, an authority on No-Su history, and as full of
rare knowledge as Pollard himself. Unfortunately A-Pooh had
just received a visit from a Chinese trader or spy who had made
a liberal present of wine to the old man, the consequence being
that A-Pooh was drunk when Pollard's party arrived, and gave
himself no chance of getting sober the whole of the three days they
were there. His wife, A-lleh, however, by her dignified hospitality
made up for the defections of A-Pooh. She was sitting by a wood
fire smoking a long pipe when the visitors entered the house. The
room was fifty-three feet long, and when A-lleh rose to welcome
the guests, they saw by the firelight a tall handsome old lady,
nearly seventy years of age, in long robes which swept the ground.
On another evening the family and the guests sat around some
glowing logs : between the somnolent A-Pooh and the hospitable
A-lleh, sat their eldest daughter, a widow with three sons. She
was dressed gorgeously ; from her ear-rings dozens of silver
pendants dangled over her bosom ; she was smoking a pipe five
feet long. Next to A-lleh sat the eldest son a magnificent
No-Su warrior. He told Pollard how nineteen years before a
brother of his had been killed in a tribal quarrel and that the
blood-feud was still maintained against the clan that slew him.
Long was the fount of gossip that evening as Pollard sat tongue-
tied except when some point was translated into Chinese. Wonder
reigned when Long repeated the outlines of astronomy which
176 SAMUEL POLLARD
he had been taught by the missionary. " I do not know," observes
Pollard, " all the stories my guide told about the strange visitor,
nor do I know the tall yarns which my other travelling companions
related ; but I am sure that in the true style of Orientals, they
exaggerated very much, and left an impression quite wide of the
mark. My new highland friends wished me to remain with them,
and offered to become Christians en masse, if I would live with
them as their missionary."
Pollard's new friends were fully convinced that he possessed
great powers of magic : when he slipped under his wadded quilt
to change two photographic plates, he was thought to have flown
away, until one of them was bold enough to put his hand under the
quilt and assured the others that he was still in the room. Another
impression, which may have been due to Chief Long's talk, was
that Pollard had immense political influence. One of them
begged him to write an address which would prove to a rival
clan that A-Pooh had an alliance with the foreigner. He had been
called " Nhe-Kia-Kia " by the Long clan, and now this household
renamed him " Tie-nieh," or " Clear Cloud."
They said " good-bye " at last to their kind friends at See-tieh,
Pollard convinced that many No-Su were born gentlemen and
no more " wild men " than the cultured Celestials of Shanghai or
Peking. On Monday afternoon they had to cross a roaring
torrent where the only bridge consisted of five poles laid loosely
upon the rocks on the banks. All day long they tramped the
boulder-strewn pathway up the mountain-side and down the
ravine, and their sandals were worn out long before they came to
the end of the journey. " The next place we stopped at,"
Pollard writes, " was a well fortified village, where the chief is a
fine old warrior of nearly sixty years of age. When we arrived
he was engaged in a quarrel with another tribe and a bitter con-
flict was imminent. . . . The old man received us magnificently
and after a while begged me to help him in the coming struggle.
He had heard that I possessed some magic medicine, which if
thrown, would stupefy the enemy and render victory easy. . . .
I protested that I had no such magic power. At last the old man
said : ' Whether you have it or not, I shall let my enemies know
A TRIP INTO LOLO LAND 177
that you have presented me with some, and we will see what
happens.' This apparently worked the miracle. Some time
afterwards we heard that the old chief's enemies had sent begging
for peace, and their petition was accompanied by a present of
cattle sufficently big to atone for all the injury inflicted in the
raid which had stirred up the spirit of revenge."
Another day they spent at Vriha's home. Winter raged out-
side ; and snow and ice were building fantastic structures
around. Inside Pollard and his friends sat by a blazing wood
fire, and opposite him was Vriha's sister, a handsome girl of
seventeen. Says Pollard : " She watched me closely, every now
and again, wiping her smoke-troubled eyes. Vriha and Chief
Long carried on an animated conversation, of which I could only
catch a word here and there. At last I begged that I might share
the pleasure the other guests were getting from this conversation.
With many smiles my friend told me that Vriha wanted to
make an alliance with me. Four of the tribes had been consulting
how to win the foreigner, and they had come to the conclusion
that it might be done by marriage, and they were ready to offer
this young girl as a wife for me. Here was a pretty dilemma for a
missionary ! I had no wish to offend anybody, least of all the
interested damsel on the other side of the fire. I even appreciated
the honour intended. They say they would rather give their
daughters in marriage to a dog than to a Chinese, so this proposal
was evidence that I had won the confidence of some of the No-Su.
All that evening the young girl took great interest in my actions.
She persisted in examining the magic-lantern when I showed it,
standing near me all the time. She looked well at my clothes,
even going so far as to see what my necktie was made of. I
began to wish I was safe at home again."
That night Pollard confesses he slept but little ; he was
planning how to elude the proposal without hurting the pride
of Vriha. Next morning Vriha and Long pressed the matter,
but Pollard explained that the English law did not allow him to
take a second wife while the first was still living, and to accept
the proposal would be to set dishonour upon the maid. Vriha
seemed to understand ; but Vriha's retainers said : " Nhe-Kia-
178 SAMUEL POLLARD
Kia, you came a long way from your native land, and you have
changed your skin, and put on black bear clothes : if Long-teh-
yuen had not introduced you and acted as your protector, we
should have killed you with a shot from a gun. Ha ! Ha ! "
At a later time Vriha and Long-Teng-hsiao, one of Pollard's
friends, quarrelled : Long pursued Vriha and shut him up in
a tower and would have burnt him had not a third party come
and negotiated peace.
On the last night they spent on No-Su soil they were told
that the Lai-lai clan was plotting with another tribe to waylay
Pollard and was actually ambushed for the attack. But Long's
friends collected a band of warriors who gave them safe escort
to the Yangtsze. The ferrymen, however, were in league with
the Lai-lai and delayed to bring the boat across the river ; but
seeing that no attack was made upon Pollard, they sullenly
answered the call and came to take them back. He left Sin-
Chan-Keo at once and in a few days was safely home again.
The mandarins had been greatly perturbed at his adventure :
there was no mistaking the prefect's pleasure at receiving a visit
from the returned traveller. An attempt was made to get Mr.
Long into trouble for his share in the expedition, but Pollard
informed the prefect that if the Chief were interfered with he
would insist upon a full inquiry into the plots of the mandarin in
charge of the defence of the Yangtsze border between Szechuen
and Yunnan. At a later date the defender of the river came to
Chaotong and Pollard went to see him. He was an old man of
seventy-six who wished to retire. He denied he had plotted
against Pollard and threw the whole guilt upon the Lai-lai.
CHAPTER III
Beginnings of the Mass Movement
IN the annals of the West China Mission few days stand out with
such significance as July lath, 1904, for then it was that the first
four Miao scouts entered the mission at Chaotong, and stayed
THE MASS MOVEMENT 179
from Tuesday till Saturday morning. They brought a letter to
Pollard from Mr. Adam of Anshuen in Kweichow, in which
he recounted his own work among the tribes in his district. The
few converts he had won were frightened and scattered during
the Boxer rising. However, Mr. Adam returned in 1901 and
in the following year prepared twenty non-Chinese for baptism.
One day in 1903 a band of hunters visited his house, and he saw
from their head-dress that they belonged to a tribe of the Miao.
When they told him they had been chasing the wild boar, and
were tired and hungry, Mr. Adam gave them a meal. That meal
proved to be, in a sense, their first communion of the Body of
Christ. In a dim, confused way they caught a glimpse of a new
spirit of fellowship. Soon after this many of their tribe came
to Anshuen from places nine days' journey away. At length
their numbers were greater than Mr. Adam could cope with and
he sent them to Chaotong with a letter to Pollard.
Throughout the hamlets among the mountains of Kweichow
and north-east Yunnan there swept the thrill of a new hope. The
simple-hearted, ignorant folk had conceived of a better life
than that to which they had been accustomed. Excessive toil,
tempered with drunkenness and sensual indulgence, had already
impaired their vigour and reduced their numbers ; but now they
were filled with wistful yearnings. A few had heard the strange,
alluring doctrine of a God who was the Father of all men, and the
fascinating story of the Heavenly Father's Son Who was the
great elder Brother of the Miao. Talking of these things which
the English missionary had taught, their child-like hearts were
moved and they began to long for more light. For them life
was hard. Oppressed by ruthless seigneurs and scorned by the
Chinese, the tidings of a Divine ancestry which made the powerful
Hero-Saviour their own Kinsman was like a draught of crystal
water to their parched tongues.
These mountain people debated whether they should send
some of their men to Chaotong : they knew little of Pollard
save that he was highly respected by the Chinese. Several years
ago one of their tribe had been drawn by curiosity to visit the
Protestant Mission at Chaotong, but when he contrasted the great
i8o SAMUEL POLLARD
buildings with his own poor hovel, and heard the fierce house-
dog bark, he thought that the Englishman who lived there might
hold intercourse with the wealthy Chinese and welcome the
great No-Su seigneur, but would not wish to meet a poor Miao ;
so his heart failed him and he went back without prosecuting
his inquiry. But it was different now ; their kinsmen in the
south had actually met one of these missionaries who had been
kind and sympathetic ; and it was decided that four of their
elders should go to the Chaotong Mission as scouts.
Writing three years later Pollard said : " When the Miao
first came some of them brought wine to present to the foreign
teacher, thinking to show their respect. On their way they
learned that the missionary hated wine, and so they poured it
away. Others worshipped the idols which they passed on the
way, asking to be prospered in their mission. Fancy, asking the
help of idols in their quest of Jesus ! " After this a steady daily
procession of Miao pilgrims came scores, then hundreds, until
the citizens of Chaotong were moved with curiosity and then
with alarm. These tribesmen, for the most part, carried bags of
oatmeal on their backs, stopping by some mountain stream to mix
it with cold water in their wooden basins, and having eaten their
meal strode on till night fell, when, wrapping their felt cloaks
around them, they slept under the stars without fear of beasts of
prey.
Sixteen years had gone since Pollard wrote during a week of
special prayer at Yunnan Fu : " I had the promise at that meeting
that we are going to have thousands of souls. Mind, I believe
that from the bottom of my heart." When the four Miao scouts
came and told the missionaries of a whole tribe waiting for the
new teaching, Pollard looked upon them as the first-fruits of the
promised thousand. So eager were they to learn to read the New
Testament, they would not be restricted to certain hours of
tuition ; and if Pollard were summoned to some other task, they
would appeal to any foreigner or Chinese who might be near, to
teach them the characters. They ate their own oatmeal mixed
with water at the Mission house and slept on the schoolroom floor.
Pollard spoke to them for some time as simply as he could,
THE MASS MOVEMENT 181
trying to tell them the Gospel story. The Chinese language was
the medium of teaching, and only a few of them could under-
stand even imperfectly. " As I spoke of God as the Father and
Mother of all races their faces brightened up and they nodded
assent. Presently, I was called away, 'and when I came back I
questioned them on what I had just told them ; but they answered
' We cannot remember.' It is so difficult to know just how to
teach these folk. I asked if they were afraid of us and one
answered : ' We heard Chinese and I-ren talking about " Yao-
ren, Yao-ren," and we were afraid at first. By and by we came
to see and found you are not Yao-ren, but like our own people
one family only you have come from a distance.' "
Great was the strain of the work and Pollard had to rest at
the bungalow. He returned at the week-end and, after the usual
Chinese service, gave a special address to the Miao. His method
of teaching them was to choose two who knew more Chinese
than the rest to interpret for him. He would utter a few words
and they would repeat them in their own tongue. By August
i4th about a hundred of these tribesmen had visited the Mission
house at Chaotong.
In a letter at this time Pollard wrote : " What was to be done ?
I have often wondered what would happen if the whole heathen
world took the sensible plan of demanding a knowledge of
Christianity. Suppose in their thousand million they addressed
Christendom and demanded simultaneously a knowledge of the
Father of all and of His Son Jesus ; what would Christians at
home do ? "
" They swarmed around us everywhere. Directly a door was
opened in they trooped with their books, begging to be taught.
They began at five o'clock in the morning, and at one o'clock
the next morning some of them were still reading. Cramming
Christianity ! Let a schoolboy but show his nose anywhere and
a score of Miao would pounce upon him. When I wanted a bit
of quiet, I had to shut up the big doors and retire to a lonely
room at the back, where I was safe from attack as long as my three
lines of defence held out. I can assure you it was a glorious but
most disconcerting experience."
M
182 SAMUEL POLLARD
" Then the language was the great difficulty ! None of us
knew a word of Miao, and these tribesmen knew little Chinese.
We found but one man in two hundred who could read. There
were some, however, who could speak it fairly well. . . . Our
services were some of the most delightful I have ever seen. . . .
How were we to begin ? These inquirers had only a misty idea
of what they wanted. God ! Jesus ! Sin ! Heaven ! Hell !
Redemption ! were all unknown words and ideas to them. We
must begin somewhere. The men are all looking up at us and
waiting. The Lord help us ! Here goes ! ' Now then Mr.
Chang, you understand Chinese, listen, and when I tell you any-
thing, you turn round and tell it to the others. Ready ? We
Jesus-men worship one God. Tell them that.' He told them
that, prefacing his remarks with an eloquent cough and a clearing
of the throat. ... * This one God is the great Father and
Mother of us all. Tell them that/ He did so, and then we
learnt the phrase for great Father. ' Pi-nie, 5 * pi-vie,' and so on,
and so on. Our interpreters, for we used several, grew eloquent
and often moved the audience to shout as with one voice."
Among the Chinese and the No-Su this Miao pilgrimage
aroused considerable fear and vexation. Weird rumours were
circulated concerning the relations between the Miao serfs and
the foreigners. It was whispered that Pollard had given them
poison to kill their landlords and Chinese rulers. Three Miao
were captured as they were returning from Chaotong and com-
manded to deliver up the poison, with the threat that if they
refused they should be put to death. Magical gifts were attributed
to Pollard : it was said that when he dropped water into the
mouths of these illiterate people they immediately acquired
ability to read Chinese characters. It was also reported that he
would smooth down the hair of the Miao and that they would
become possessed of marvellous powers of memory. Such
tales showed the popular impression of this strange awakening
of a tribe which had submitted apathetically to their overlords for
generations,,
About sixty li east of Chaotong there lived a No-Su chief
named Yeh-Kia-Kia, who began to think that it might be a good
THE MASS MOVEMENT 183
thing to form a political alliance with the foreigners. He sent
some of his retainers to Chaotong to invite Pollard to return
with them as his guest. Whatever political aims the chief of the
Heh-t'u-ho may have cherished, the missionary looked upon the
invitation as an opportunity to win a friend for the Gospel. With
never a thought of protecting himself against possible enemies,'
he accompanied the men and reached the No-Su's house after
nightfall. Writing of this adventure he says : " There are
three brothers : the oldest is thirty-four, and he manages all
the affairs. His yamen is superior to that of our city magistrate.
These No-Su brothers asked a lot of questions about the Church,
and they gathered their people together on the second night for
me to preach to them. Suddenly there was a scare : we heard
a banging as if at a door, then a hurried rush here and there. The
No-Su took their guns 'and fired here and there. Fear was
stamped on many faces. I was told that a nine-headed monster
had passed over our heads ; and that where the blood of this
hydra, or its excretions might fall, disease and death follow. No
one can see this monster and live. The firing was intended to
scare it away from the district. After they had grown calm again
the chief wished me to become godfather for one of his boys
as I had become for one of Mr. Long's."
After the autumn crops had been gathered in the Miao came
from scores, even from hundreds of villages : this migration went
on until the mission house was crowded. These benighted hill-
men had never had books in their hands before : now, all day
long they clutched the flimsy books and struggled with the most
difficult of languages. Pollard's task was twofold : he had to
teach them to read and also to understand the doctrines of the
Christian Religion ; and it was no wonder that he was in danger
of breaking down from want of rest.
Mrs. Pollard grew anxious about her husband's health and
one day persuaded him to go and lie down : he did so and locked
the door to the stairway, pocketing the key. After a time she
crept up to see if he were resting, and was astonished to find a
dozen Miao sitting round the bed, reading their books under his
guidance and thinking themselves among the favoured of earth to
184 SAMUEL POLLARD
have the teacher all to themselves. These zealous pupils had
scaled the balcony and sought him in room after room until they
discovered where he was.
For sixteen years Pollard had spent his life unreservedly in the
service of God and the Chinese. He had met every duty as it
arose as a concrete demonstration of the Divine Will. This
long trying discipline had prepared him for the present emergency,
and he was not found wanting. The coming of the Miao was a
Divine Call ; and with a will like adamant he rose up to meet the
need. One of the first necessities of the situation was to learn the
language of the Miao. Pollard and his Chinese friend, Stephen
Lee, knew that language is a key to the human heart, and they
began their study of Miao with such resolution that after a few
weeks' assiduous application, they could give short addresses to
the tribesmen in their own speech. He set himself to write
simple Bible stories in the easiest Chinese characters he could use.
How hard it was to set forth the truths of Christianity for these
illiterate people \ There were no words in Miao for ideas of
" prayer " and " sin." In his Journal he writes : " Last night
while Tremberth conducted worship here, I took it at Dr. Savin's
house. I tried to tell the Miao how Keh-Mi (Christ) came and
died for us how wicked men put Him to death. ' Yes,' they
said at once, ' the wicked Chinese killed Jesus.' Everything bad
they think must come from the Chinese. It is so difficult to
explain that Keh-Mi died for all. I have tried to explain it in
every possible way, and yet, I fancy, they do not take it in at all ! "
At the close of 1904 he writes : "A few months ago when
the Miao first began to crowd around us, I was addressing a
large number of them in our ' Edgehill ' chapel. Over a hundred
downtrodden serfs were listening for the first time to the story
of God's great love. By and by the men grew excited. The men,
with their rough heads and dirty- coloured garments, looked at
each other and smiled. Here and there they spoke to one another,
and . . . there was evidence of a new hope taking possession of
these poor folk. I asked : ' Is not that story good ? ' The
answer came in a yell you can scarcely call it anything else
from all over the chapel, ' Zow ! ' * Zow ! ' ' Zow-da-tay ! '
THE MASS MOVEMENT 185
They smiled ! They laughed ! They shouted all over the chapel!
I stopped and said to Miss Squire, who was at the harmonium :
' If I only knew a little more of their language, I think I could get
one or two of them dancing without any trouble.' So excited
were they. In such a way did a hundred of the poorest men in
heathendom pass their verdict on the story of Jesus after hearing
it for the first time. Their verdict is right : it is a splendid story,
and it is moving the world."
This strange awakening of the Miao at first occasioned as much
perplexity as gladness among the missionaries. It interrupted
other important parts of their work. All Pollard's strength was
needed to guide the evangelisation of the Chinese in towns and
markets between Chaotong and Sui Fu. It is not surprising that
the missionaries differed in their judgment at this crisis ; but
Pollard never doubted about the imperious call of these needy
tribesmen, and faced the situation with courage and hope. He
could not help wondering what would happen to the mission in
the future ; but he waited upon events and grappled with needs
as they arose, and in the best sense was an opportunist. He
could not see a want without desiring to satisfy it, and when these
people of the hills came for enlightenment and assistance he
showed no vacillation. Then having instructed some of these
Miao, he encouraged them to teach others what they had learned.
In the midst of all these crowds the resilience of his temper and
constitution saved him from a breakdown : he went about with
a sort of elan and a happy smile which grappled these people to
his soul with hoops of steel.
With the hearty co-operation of his colleagues Pollard arranged
to entertain the Chinese Christians and Miao inquirers at a
Christmas banquet. The festival drew the Miao to the city in
hundreds. In order to accommodate all the guests they began
the Christmas dinner on Friday, December 23rd, and arranged
that one party should leave before another arrived. On Saturday
the invited visitors sat down at thirty-six tables eight at each
table. On Christmas Day seven services were held four for
the Miao and three for the Chinese. Two of the Miao services
Were conducted in the large courtyard and three hundred were
186 SAMUEL POLLARD
present. There were one hundred and fifty more at Tremberth's
house. Several of the Miao spoke, one very eloquently. Pollard's
sons, Bertram and Walter, were excited by the dense throngs of
people. " While I was standing up leading the services B. got
on my chair and put his arms round my neck, and every now and
again would kiss me. W. worked his way in and out among the
crowd enjoying the noise and bustle."
" There were not a great many Chinese during the day. After
the first Chinese service in the morning, we cleared the chapel for
the Miao. In the evening the chapel was packed with Miao,
and we had a fine time. One after another spoke with evident
power. What are we to do with all these people ? "
CHAPTER IV
The Movement arouses Hostility
CHRISTMAS Day, 1904, fell on a Sunday and, as we have seen,
was a continuous chain of religious services from dawn to dark.
On Boxing Day the feasting was resumed. In the Mission com-
pound four hundred Miao sat down as paying guests, and
hundreds of others came provided with their own meals. In his
Journal Pollard records these prosaic details : " There were
eighty tables of eight persons. We purchased 371 pounds of
pork, 6000 pounds of rice, 28 pounds of salt, 16 fowls, 220 eggs.
We provided also 2 pounds of honey, capsicum, and pepper.
In copper money I received about 500 pounds weight, that is,
about jio 55., and made an unexpected profit of 29 taels, or about
5."
Among the visitors this Christmastide were some Miao wizards
exorcists and witch doctors. Asked if he believed in devils,
my Chinese cook replied : " sin ie iu : muh sin muh iu "
(" If you believe in them, then for you they exist : if you do not
believe, then for you they do not exist "). But most Chinese
and all the Miao believed in devils and employed wizards to
protect them from evil and mischievous spirits. Pollard insisted
HOSTILITY TO THE MOVEMENT 187
that all converts must renounce the practice of witchcraft. But
it was very difficult for the Miao to suffer sickness and fear the
approach of death, and yet refrain from employing the pro-
fessional exorcists. It is true, however, that the influence of the
wizards was weakened when the people began to believe in Jesus,
and even some of these priests of magic longed to escape their
bondage.
At the festival a wizard came to Pollard, wishing to know how
he was to get rid of the demon which possessed him. Pollard
invited the man to attend the evening service. Mr. Lee conducted
the first part of the service and allowed several Miao converts
to testify of their change of heart and belief. Then Pollard
took charge of the meeting and called the wizard to him. He
told the people that he was about to pray that the man might be
delivered from his horrible affliction ; but before doing so he
would like to know whether any other wizards desired to be
extricated from their spiritual bondage. At this another man came
forward, then a third, a fourth, then five of these victims stood
waiting in front of Pollard. Before he could begin his intercession,
however, someone shouted : " Another." The excitement was
intense. Presently nine men stood before the assembly. One of
the number had previously confessed Christ ; he now said that
since he had learnt to pray and sing his familiar spirit had not
troubled him, but he wanted the assurance that his emancipation
was lasting. Looking upon these penitents Pollard felt an elation
of spirit : " Yes, I felt as if I could treat a myriad of devils with
supreme contempt. If God be for us who can be against us ? "
He told the men that Jesus was more powerful than their devils.
As he interrogated them they promised to abandon all their
rites and incantations and to trust in Jesus only. Singly, and then
in unison they vowed that they would never again, under any
temptation, resort to demon- worship and exorcism. As they
knelt Pollard prayed for them, and then told them to repeat a
prayer after him. " They were on their faces before God praying
for deliverance. We prayed and prayed. ' Lord help us ! Jesus
pity us ! Jesus, drive the devils away, and keep us from sin ! ' "
With affecting simplicity the penitent wizards said : " Thank
1 88 SAMUEL POLLARD
you, Jesus ! " Then the entire congregation prayed, clapped
their hands and shouted : " Thank you, Lord Jesus, for saving us
and driving the devils away ! " " The whole scene," said Pollard,
" was exciting and wonderful. Some of the faces of the wizards
were very repulsive. . . . After a while we concluded the service,
having won a glorious victory. How different from everything I
have ever seen before ! I fancy it is unique in all Chinese Mission
history."
Both the Chinese and No-Su landlords feared that the adoption
of Christianity and the patronage of the foreigners might make
their Miao tenants insubordinate and unwilling to pay taxes, or
to render corvee. As a consequence attempts were made to stop
their visits to the mission at Chaotong. The Rev. W. H. Hudspeth
relates that one of the converts, named Chu-t'i, was seized and
commanded by his landlord to break off relations with the
" foreign devils." As the man refused he received three hundred
stripes ; but the sufferer felt more pity for his persecutors than
for himself. Furious at his obstinacy the seigneur ordered his
slaves to give him three hundred blows on the mouth. Although
the Miao's face was swollen and bleeding the Christian, in the
spirit of Stephen, prayed that his enemies might be forgiven.
Presently, however, the landlord was subjected to some " seizure,"
his own face became distorted and partly paralysed, and he cried
out : " Loose the man ; loose the man, the gods are punishing
me for beating him." 1
At one of the Christian gatherings, a Miao related how his wife
was beaten twice and covered with bruises, and his things were
stolen. Another said that his nephew was tied up for eighteen
days with a chain weighing a hundred catties upon him. They
threatened to burn him unless seventy taels were paid for his
release. A third witness told how men came frequently and forced
the Miao converts to pay money and goods. 1
Throughout the district wild rumours were circulated against
the Miao. They were accused of poisoning the streams : it was
even said that they were intending to rebel, and that Pollard was
not only abetting their schemes but that he was going to lead
1 The Missionary Echo, March, 1917.
HOSTILITY TO THE MOVEMENT 189
the Miao and the No-Su against the Chinese. Foolish as these
tales were, the mandarin at Weining was ready to believe them,
and sent a report to the Governor of the province accusing the
missionaries of plotting and training the Miao to fight. Learning
of this accusation Pollard took counsel with his friendly and
sagacious protector, the prefect of Chaotong, whose good will
was further shown in a letter written to the official at Weining
advising that the whole matter should be discussed with Pollard.
Pollard reached Weining in September, but as the magistrate
was absent his deputy telegraphed to him. A proclamation was
drafted and submitted to Pollard : the first line ran " Whereas
we have repeatedly received edicts commanding us to protect
the Western men." Pollard changed the last two words to
" Christians " so that the Miao might be included in the
protection. This alteration was accepted, and two officials
were appointed to accompany Pollard in his tour throughout
the disturbed district and to assure the Miao of official protection.
At one place the Miao had been so frightened that they shrank
from talking to the missionary ; but in a short time he had
ingratiated himself with the people and dispelled their alarm.
Pollard spent the Sunday at Niu-Ch'ang and in the afternoon
crossed the bridge to preach in front of a temple. At the gates
there hung two large tablets dating from the eighteenth century
with the following inscription :
You look and cannot see Him :
He answers when you entreat Him :
You listen and there is no sound,
Yet He responds when you cry to Him.
Pollard made these words a text and set forth Jesus Christ
as the true revelation of the invisible, omnipotent God. After
preaching he entered a house and about a hundred Miao followed
him. As he was talking with the people he noticed a man whose
wife stood by his side nursing a baby girl. Presently this man
appealed to him for relief, he said his wife had been a medium,
but wished to give up spiritualism : her neighbours, however,
were dissatisfied ; when trouble came to them they said it was her
190 SAMUEL POLLARD
spirit vexing them, and she must exorcise it. The poor woman
cried bitterly and besought Pollard to deliver her from the
thraldom of this spirit. He asked his audience to stand while he
prayed for the woman, and at this she seemed comforted and with
words of assurance he gave her a Christian book.
This task of suppressing the persecution of the Miao and of
conciliating those who were hostile demanded all Pollard's
resourcefulness, firmness, tact, and patience. Having dealt
successfully with the Chinese officials, he wrote a letter to two
men who were stirring up the people against the Christians,
warning them that their names would be sent to the Weining
magistrate if they persisted. Leaving Niu-Ch'ang Pollard and his
escort travelled to Shoh-i-Kia. The seigneur here was a widow
about forty years of age with an only son of eighteen. She had
forbidden her tenants to visit the Chaotong Mission, and was
afraid to receive Pollard. However, negotiation through the
Chinese officials induced her to invite Pollard and his companions
to become her guests, and after the evening meal he was requested
to preach to her retainers. The next place he rested at was the
village of T'o-na-i, where the Miao inquirers had been subjected
to heartless robbery. For the first time in his life Pollard spent
the night in a Miao dwelling. It was a rude structure ; but it
had been swept clean for his coming. A big iron pan was over
the fire in which buckwheat cakes and marrows were cooking.
The women were wearing the peculiar head-dress of their tribe
their horns of hair were exalted and with their kirtles on they
looked very different from the Chinese. Finding out who their
oppressors had been Pollard sent for them and ordered them
to make full restoration of the things they had stolen. He told
them he would wait a few days to learn if they made reparation
for their crimes and if they did not he would black list them in
the yamen.
On another day Pollard came to a place called Ch'i-Ch'uh-Kia
and he and his party were hospitably received by An-Kwan, a
seigneur who boasted of descent from the ancient Nan-Chao
kings of Yunnan. Tea was provided for the guests and then they
were taken into the smoke-room, where four of the household
HOSTILITY TO THE MOVEMENT 191
were indulging in opium. At a late hour An-Kwan escorted the
guests to their rooms, holding Pollard's hand as they went and
talking freely. This No-Su chief was a man of great intelligence,
and in order to preserve the rare books of his race had ordered new
blocks to be cut and fresh copies to be printed. This survivor
of a deposed dynasty represented the noblest characteristics of
his race physically and intellectually, and set the mind of the
traveller wondering what the future had in store for the I-ren.
One valuable piece of Pollard's work on this journey was to
trace to its source the rumour that the Miao poisoned the streams.
He found out the families in which the sickness was said to have
been brought on by drinking the poisoned waters. These are the
cases : Several days ago, in the house of Mr. Teng, all six
members of the family were taken ill ; they felt a burning in
the chest and suffered from frequent belching of wind. They at
once attributed the sickness to the poisoning of the water by the
Miao who had just returned from Chaotong. A Mr. Hong told a
similar story concerning his family. When questioned by Pollard
these people acknowledged that no one had seen the Miao put
poison in the well. Pollard then asked to be taken to the well ;
he was taken to a cottage in front of which was a heap of manure
which throughout the rainy season had been draining into the
pool from which they drew water for drinking. It took him some
time to convince them that the water was polluted by the manure
heaps ; but at length he made them wonder how any of them
had escaped after drinking from this contaminated pool.
In defence of the poor Miao Pollard acted with swiftness and
effect. Wherever persecution began he sought out the instigators
and by threats and persuasions checked their malice ; and fortu-
nately at this time the prefect at Chaotong gave him cordial
support and guidance. At his request the prefect issued a pro-
clamation for his district declaring the liberty of Chinese and
aborigines to choose their own religion. Between this chief
magistrate and the missionary there was mutual regard and they
took counsel together at times. Once Pollard suggested that
the wine-making industry should be placed under rigorous
restrictions, as it was using up the people's food ; and the prefect
192 SAMUEL POLLARD
adopted this method of guarding the general welfare. When
Pollard accused a Chinese official of ignorant hostility to the
Christians, the prefect offered to remove the man, but Pollard
said this might not be necessary if he were warned to
desist.
Pollard did not suppose that' all the troubles with the seigneurs
were over ; he foresaw that if the Miao became Christians they
were not likely to submit tamely to the oppressions of their
landlords. The Miao were ready to believe that the favour of
Heaven was theirs and that miracles might be wrought for their
protection a state of mind not without danger. At T'u-kai-tsi
the headman beat a gong and announced that no Miao were to be
allowed to trade there. While he was declaring this boycott
a sudden crash of thunder so frightened everybody that the edict
was dropped at once. Although Pollard had no settled policy in
regard to the Miao, instinctively and whole-heartedly he sought
to meet the emergency which had arisen, and by so doing
became the apostle and protector of this downtrodden race.
Let us conclude this chapter on an agreeable and human note
of missionary diplomacy. In his Journal he records : " Two
days ago Chong-ming-tsai gave me a letter addressed to ' His
excellency, the merciful Pastor : secret matters inside : let no
one pry into them.' I opened it and found it related to his
marriage. His mother has been wishing to get him married to a
heathen, because the Christians are too rich for him. He refuses
and asks for the hand of T. M., saying that if he cannot have her
he will be willing never to marry anyone, etc. After consultation
with Emmie, I sent him back a small note : ' Mrs. P. and I have
been wishing for this for a long time. It is certainly God's will.
Don't be nervous.' Chong-ming-tsai was teaching Miss Squire
when I handed in the note. She said he was too nervous to write :
his hand shook, and after trying this and that pen, he had to give
it up till the next day !
" To-day his mother came and Mrs. P. talked to her about it.
She is pleased. The boy came in wearing a flaring red ma-kua
to-day a big swell. At night Mrs. P. talked it over with the
girl, and while with true Chinese modesty she refused to say she
FACING THE LIONS 193
was pleased, yet she said * puh p'a ' (' Do not be afraid ') : so I
suppose it will go all right."
Pollard was never too busy for a touch of romance, and never
indifferent to the need of securing Christian wives for the young
men in the school and church. He knew that there could be no
stability in the future of the church unless they could ensure
the likelihood of Christian homes.
CHAPTER V
Facing the Lions
GRADUALLY the missionary acquired ease and fluency in the use
of the Miao language, and out of the vague mist of the new
doctrine these children of the hills saw the figure of Keh-Mi
(Christ), and through Him were forming a conception of the
Father in Heaven. Besides these beliefs they were experiencing
the influence of friendship with foreigners, with men and women
who gave them new ideals of life. They wished that the thousands
of their tribe among the hills might see the missionary and
receive his message. One day they asked if it were possible for
him to visit their villages. They were delighted when Pollard
said " Yes " he would go. He on his side wanted to ascertain
the scope of this new work. Such knowledge was requisite before
the missionaries could decide upon a settled policy.
Taking as his companions Mr. Wang and Mr. Lee, Pollard
started on Tuesday, November 23rd, 1904, on a tour of inspection.
When night fell they had got a little beyond Heh-t'u-ho and
halted at the house of a friendly Miao. Their host was Mr.
Chang, an old man with three sons and five or six grandsons.
Mr. Chang was better off than most of the Miao, and his land-
lord had trumped up against him and one of his sons a charge of
stealing, and chained them up as prisoners for a whole month.
Although the older prisoner was fifty-eight years old one of his
thumbs had been pinched with red hot tongs, and he had been
beaten on his arm till it was maimed, Before they were released
i 9 4 SAMUEL POLLARD
the Changs were robbed of nine cows, three horses and forty
sheep, and still the Tu-muh (seigneur) was demanding twenty-
three taels of silver.
Notwithstanding these troubles Mr. Chang treated Pollard
with lavish hospitality, and many Miao came in and gladly
listened to the preaching till midnight. Before Pollard got to bed
three Miao brought him a report that a certain Tu-muh had
fixed a date for the murder of all the Miao who were found in
possession of Christian books. He assured them that neither
No-Su nor Chinese dared carry out such a pogrom.
Next morning the travellers crossed the river by the " Heaven-
Born Bridge " ; and having passed over it Pollard looked back
and saw the huge cliff across which they had just come. At its
foot was a cave, the entrance of which was a hundred feet high,
and into this the river poured. This natural bridge proved to
be over a mile wide, and if he had not been told Pollard would
not have known that the river was flowing beneath. After a whole
day spent among magnificent, wooded hills, they reached another
village, and received a warm welcome. A pig was killed for the
evening meal, and a fowl was cooked for the morning. Out of
the twenty-seven families only one man had paid a visit to
Chaotong. Practically the whole village came to listen to the
missionary, many of them bringing presents of eggs.
December ist opened with snow and the missionary's party
could not start till eleven o'clock, but at night they came to
San-tao-p'o, where they were received with many tokens of
delight by Chang-lao-ta and others who had been to Chaotong.
Pollard says : " The grandmother was seventy years of age, and
received us with a sweet smile and many kind words delightful to
listen to." It was an added pleasure to Pollard, after the apparent
invisibility of women in Chinese homes, to see the Miao wives
and daughters as busy and friendly as the men.
At this place and at the next the report came of the pogrom
which had been fixed by Chu-Wai, and as Pollard was encouraging
the Miao and telling them that all their lives were in God's hands,
one of their host's relations told them that he had defied his
enemies to do their worst : "If you want to kill me, kill me ;
FACING THE] LIONS 195
just as you like." He also said that those who believe are one
family, but non-believers are only like guests. The idea of being
made equal members of the one family of God's children has
deeply influenced these oppressed people. The belief that God's
own Son was their Brother had taken hold of their minds and
inspired them with a new feeling of spiritual worth.
Next day they reached Hsiang- Chang- Shu, and at night
seventy Miao assembled in the room to listen to the preacher's
message, besides a dozen children sitting by the fire* As they
spent the Sunday at this place about three hundred came to
worship in the morning, and over a hundred at night. Pollard
arranged them in little groups on the hillside and taught them to
read. It was the first open-air Sunday-school Pollard had held
in West China ; and it was the forerunner of many such gather-
ings. The girls of the village were all dressed in their best clothes.
The Miao grow their own flax, prepare and make it into thread,
and then make the cloth for their dresses. Often their clothes
are works of art. As the boys were all attending the services some
of the small girls were entrusted with the flocks that day. How
different seemed these fleet-footed shepherdesses from the
crippled daughters of the Chinese !
On the Monday morning Pollard noticed the huge camphor
tree, the Hsiang-Chang-Shu, which gave its name to the village.
A few li away the people of another hamlet wanted him to stay
with them, but he only halted for breakfast, and having addressed
them briefly he hurried on. Two miles farther they had to ford
the Ko-Kuei river, and wending their way up a valley past some
copper mines, halted at Teh Choh for a basin of macaroni and
a short address ; then they resumed their journey and came to
Pao-lo-chai. They had walked thirty miles and were glad to
receive a friendly welcome from a " well-to-do " Miao. Here
after the evening meal they sat around the fire in concentric
circles while Pollard preached to them.
Although it was December the sun was scorching, and three
hours' walk left Pollard completely wearied. He was disappointed
with his first glimpse of Kuei-hsiang a small city on a little plain
with hills nearly all round it. He entered the city, passing by a
196 SAMUEL POLLARD
dilapidated yamen to his inn. The cool reception contrasted with
the demonstrations of welcome which the Miao had given him,
but after refreshing himself he made his way to the yamen. The
mandarin was away but his deputy seemed a sensible man,
disposed to be conciliatory. Pollard's object was to secure official
protection of the Miao converts, and after a little explanation
this was promised. Returning to his inn Pollard now found a
complete change of attitude on the part of the innkeeper, who
brought him five plates of dried fruits and tea. Some of the people
who called to see the missionary said that two hundred Chinese
families were willing to join the church if the foreigners would
appoint someone to the city. Next morning Pollard inquired
about the possibilities of getting trees and stone for building. He
noticed a few good houses and some temples in a far better con-
dition than the mandarin's residence ; but signs of the prevalence
of opium smoking accounted for the general air of squalor.
The road from Kuei-hsiang was in a very bad state, and after
walking thirty li to Ta-shih-chuang, he felt used up. He vividly
recalled how Mr. Thorne had travelled this road in a state of
high fever and only reached Chaotong to die. At Ta-shih-
chuang they found about twenty Miao families. Seeing the
teacher's delight in the scenery some of them guided him to a
place two li farther on to see a huge pagoda which nature had
constructed with layers of rock about a hundred feet high, and
crowned with a clump of trees. That evening two hundred Miao
came to the village to meet Pollard, and they told him that within
a radius of a few miles he could reach a thousand Miao families.
He comments : " The greatness of the work frightens one at times.
What are we to do with it ? What does God mean us to do ? If
He says take up this work swiftly, then I shall have to obey."
In village after village Pollard was received with almost
extravagant delight : hospitality was lavished upon him and
out of their poverty the people brought him gifts of eggs and fowls.
The twelve days he had spent in Miao land filled him with com-
passion for the oppressed tribesmen. Their nai've trust touched
him the more deeply because he had been accustomed so long
to Chinese habits of reserve. He had been in their homes and
FACING THE LIONS 197
had found the passport to all hearts ; as he spoke of their
characteristics their " faded brown hair," their dark eyes, their
peculiar headdress and gaily coloured dresses an accent of
tenderness crept into his speech. They opened their hearts and
minds to him and told him their legends and their fears, but now
and then a lighter note was struck and he was regaled with an
anecdote with a decided touch of humour : A man purposed to
steal a cow and besought help from his idol, promising that the
calf should be dedicated to the idol if the man might keep the
cow. The idol, however, insisted that his share of the booty
should be the cow. Having committed the theft the man pro-
ceeded to tie the cow to the idol and then dragged off the stolen
calf. When the distressed cow heard its calf calling it went off
in pursuit dragging the idol after it. The man then took the cow
as well, praising the idol for relenting and bringing her to him.
Everywhere Pollard found fear of persecution. The No-Su
lords were unscrupulous in the means they used to stop the Miao
from becoming Christians. But meek as these Miao had been,
they now evinced an obstinacy which baffled their enemies.
The new self-respect and signs of moral regeneration in these
serfs excited the alarm of their landlords and awakened uneasy
suspicions among the Chinese. Pollard threw himself whole-
heartedly into the defence of the weak and downtrodden Miao.
He availed himself of the Imperial edicts on behalf of toleration
and liberty and obtained from the mandarins of Chaotong and
Weining proclamations which commanded the authorities to
protect Christians. The little, white-faced, frail missionary rose
to the magnitude of his task, and with amazing celerity and
splendid tact and courage, intervened wherever the Miao were
treated wrongfully because of their Christianity. In cases of
especial malignity, or persistence in cruelty, he did not hesitate
to report matters to the British Consul- General at Yunnan Fu.
It was soon recognised by the Chinese officials that Pollard could
meet them on equal terms in insisting on Treaty rights and
Imperial sanctions for the protection of the Christians. In dealing
with the Tu-muh many of them fierce, ignorant men, entrenched
in their strong fortresses among the hills he would enter into
N
198 SAMUEL POLLARD
their houses and meet them face to face. In such interviews
Pollard encountered lowering brows and menacing words with
immovable calm, and when the first storm had spent itself he
would bring into play his conciliatory spirit, humour, and quick-
ness at repartee, and seek to win the persecutor to reason. If
these failed he would employ a sterner tone and beat down
opposition by a display of the official support given him by the
mandarins.
Physically Pollard was not strong, but his moral courage was
superb. Every time he entered a castle to interview a hostile
landlord he carried his life in his hands : and yet he never
flinched from these ordeals. Some of these encounters were
difficult, and seemed to end in a " draw " ; but as a rule he was
successful. An excerpt from his Journal will illustrate this phase
of his work.
March 7th, 1905. About five o'clock we reached Heh Kua
Shan, a Miao village, belonging to Loh Kih. Next morning
about eleven o'clock we started off to the Tu-muh's residence.
It was seventy li and we reached it about 5.30 p.m. He received
us kindly and we stayed at his place till Wednesday. He is a
strange man ! He told us bluntly that he would rather lose his
head than become a Christian. All our efforts to win him were
in vain. He refused to accept our books and disputed all our
positions. He boasted of his adherence to his religion and de-
fended his idol- worship with great zest. . . . He is fifty- three
years old, and drinks wine from a small bottle continually. He
also smokes and swallows opium. He has had seven wives :
three of them are Chinese and are still living : and he has one
little daughter ; his other children have died. He would not
allow his surviving child to take a doll from us. He rules his
wives and household with great sternness, issuing his orders in a
loud harsh voice. He confessed to me that he had led a most
immoral life as a young man, and now he would fain make atone-
ment by exhorting others against imitating his faults. . . . His
wives have to sit at his feet and prepare his opium for him. He
laughed scornfully at the notion of a woman committing suicide,
or pretending to do so in order to frighten her family. He said
he would cut her up with a knife . . . and there would be no
more nonsense of that kind in his house. When he saw me
writing to my wife, he ridiculed me as one who fears a woman.
FACING THE LIONS 199
But when I showed him one of Emmie's tracts he changed his
mind and said : " If I had a wife with ability like that I should
respect her as you do."
The Sunday happened to be the market day on the hill outside.
Loh. Kih went out with me and sat by my side interrupting me as
I preached. Yet he called up all the Miao to listen and also a
number of No-Su. He let it be seen that he was no Christian, and
yet he seemed to want his people to hear me preach, first begging
me, however, not to speak against the idols.
On Monday, the ist of the moon, Loh Kih fasted from meat
and animal fat : he wanted to get meat for me, but I begged
him to let me share his meals. My helpers, Messrs. Wang and
Hsia, went off to visit some Miao villages, and they brought back
the names of seventy inquirers.
Loh Kih's tenants dread him very much. He wanted to know
of his tenants how much- wine I gave them, and what bribes I
offered, and advised them not to become Christians. We wished
to leave on Tuesday ; but he refused to allow us to do so : he had
killed a pig for us and insisted upon our staying to eat it. ... He
wanted to make a treaty with me about the Miao. . . . He was
not very nice about it at first, and we had a lot of skirmishing. He
wanted to increase the mortgages and rents of the Miao in return
for release from feudal service. I refused point-blank and urged
that the customs should remain as before. At last we agreed and
a covenant was drawn up : his suzerainty was to be acknowledged,
and the tenants were to render him so much service. I wrote a
copy for him ; he wrote a copy for me. He then called in two
headmen and urged them to put down all adultery among his
tenants anyone guilty of this sin should be beaten with fifty
stripes. He rebuked me for eating beef and drinking milk. Then
he advised the Miao to avoid opium and drink, -wine. Sometimes
he supported me ; sometimes he attacked me. " We'll be
friends," he said. " Medicine ? Yes, I will be glad to
buy it ! But your Christian religion, I will not have it at any
price ! "
However, the outcome of Pollard's visit to this fierce, strange
landlord was by no means a settlement. He seemed friendly at
parting, and yet Pollard learned later that on the very next
Sunday, when the Miao were gathered for worship, he arrested
two of the leaders. One of them he tied up by his hands to the
ceiling, his feet off the floor and a stone dangling from them.
200 SAMUEL POLLARD
The other was tortured differently. This done he taunted them
to call on Jesus to save them.
Not only was there danger of direct persecution of the Miao, but
sometimes others would be involved in trouble, because lawless
men were ready to take advantage of the disturbed minds of the
people. " In one district," says Pollard, " where there were no
Miao living, some bad fellows spread the rumour that the foreigner
and Miao were about to rebel. One wet night when all the
people were in bed, these thieves rushed into the village with the
cry : * The murdering Miao are coming, escape for your lives.'
In the rain and darkness the frightened people fled into a wood,
but in crossing a flooded stream to reach the place of refuge, a
number of women and children were washed away and drowned.
In the meantime the men who raised the alarm were looting the
deserted houses. Justice, however, overtook them later."
At a subsequent time Pollard and his Miao Christians were all
but destroyed by their enemies. A messenger had come from
Ma-niao-ho saying that the militia and the Tu-muh had tied up
and beaten the Miao. Next day it was reported that a Christian
named Li Chuh had been tortured. Taking several friends with
him Pollard set off to the place. On the way some of the refugees
met them. After a searching inquiry Pollard learned the facts
which had led up to the outbreak of persecution. There had
been a dispute about the ownership of some land rented by a
Miao. This old man had in some way thwarted the covetousness
of his son-in-law, a notoriously bad man. The son-in-law called
in the militia under the direction of the Tu-muh of Ma-niao-ho
against his father-in-law on a trumped-up charge of robbery.
The old man and his son, who had nothing to do with the quarrel,
were taken prisoners, stabbed, and tortured. A stake split at the
top was driven into the ground ; the younger prisoner had his
thumbs tied to each side of it, and then a wedge was driven into
the split almost wrenching the thumbs from the hands. The wife
of the Tu-muh hammered the wedge, and at each blow she said :
" You dare to report the Tu-muh to the foreigner ! What right
have you to accuse your lord ? " In their agony at such torture
both father and son were ready to promise anything. While
FACING THE LIONS 201
they were prisoners the militia made a raid on their farms carrying
off the cattle.
It was after three o'clock in the afternoon when Pollard and
his friends reached Ma-niao-ho. The old man was sitting on the
ground near some outhouses in chains, and his son, with his
clothes all stained with blood, was tied by a rope, and the torture
stake was on the ground by his side. Presently the Tu-muh came
out to meet the visitors. He was a miserable-looking man about
forty-five years of age, and was nearly blind with disease ; he
held a bottle of wine in his hand. As Pollard talked to him his
evil nature came out more and more plainly ; but at last, he was
persuaded to admit that, even if the older prisoner .had been
guilty of offence, the punishment more than outweighed it.
But all the time the Tu-muh continued asking : " What right
have you foreigners to interfere ? " But he was made to understand
that Pollard intended to see the Miao Christians treated justly,
and it was arranged that the horses and sheep should be restored.
At night Pollard held an open-air service in the moonlight
till about ten o'clock and then slept in the house of a brother
of the released prisoner, Li Chuh. But about half -past two the
whole hamlet was startled by the cry of " Fire ! " and hurrying
out Pollard saw the adjoining house blazing fiercely. They
managed to save the cattle and to prevent the fire from spreading.
The Miao believed that although the Tu-muh had put on a mask of
friendship at bidding Pollard farewell, he had instigated the
crime of burning the house in the hope that the " foreigner "
might be destroyed. Mr. Parsons found out that on the night of
the fire forty men No-Su, Chinese, and Miao armed with
spears, surrounded the village. But if they intended to murder
Pollard their courage must have failed and they drew off after
setting fire to two houses.
Notwithstanding all that Pollard could do, much injustice
continued for a long time to be inflicted upon the Miao, and he
could not always be sure of obtaining redress. But no persecution
prevented these hillmen from pursuing their quest. They con-
tinued to wind their way down the mountain tracks with their
packs of oatmeal slung over their shoulders, to stride across the
202 SAMtJEL POLLARD
Chaotong plain in single file on the dykes between the paddy
fields, and at length to press into the Mission house to the annoy-
ance of the Chinese and the wonder of the missionary. Writing
from Chaotong at that time Mr. Tremberth says : " I expect they
hardly know why they have come, but something prompts them
within. The kind treatment they get is very deeply appreciated ;
in all their long history no such kindness was ever meted out to
them. Despised and persecuted by their conquerors, the Chinese,
the only love they have known is begotten of the Gospel !
Beaten, chained, robbed, tortured, still they come, sometimes
wearing Chinese dress as a disguise."
" Our friends at home," writes Pollard, " will rejoice with us
in this new move. How thankful we all should be if there were
missionaries at Chaotong ready to receive these men when the
spirit is leading them to seek the Truth ! Later it is possible
that one of us may be set apart for work among these Miao,, and
that funds will be needed for building a chapel in their midst.
They are all so poor that nothing can be expected from them.
I suppose the income of each of the families would not be more
than three pounds a year, and often it is much less."
CHAPTER VI
The Second Phase of the Mass Movement
WHEN the missionaries assembled for their Annual Meeting
in January, 1905, they were faced by difficult questions of policy.
The great awakening among the Chinese in the cities north of
Chaotong demanded the whole force of the Mission staff. Now
a rival work of vaster dimensions was thrust upon them by the
coming of the aborigines . Ought they to confine their propaganda
strictly to the sphere occupied by the Chinese or try to achieve
the impossible task of answering both solicitations ? Some
advocated thoroughly specialised work within defined limits,
others believed in an extended evangelism. Pollard supported
the latter party. For him the degradation and decadence of the
THE SECOND PHASE 203
Miao intensified the pathetic force of their appeal. He was
fully aware of the need of Christianising the Chinese, but there
was the accomplished fact, the simple, natural, affectionate Miao
had already won his heart as the colder, more reserved Chinese
had never done.
Pollard's whole-heartedness, his white-hot enthusiasm, his
invincible certitude in the Divine call, resulted in the acquiescence
of the Annual Meeting in his release from Chinese work so that
he might give all his time to the Miao. It was magnanimous of
the other missionaries to suppress their own views and take
up fresh burdens, although already overtaxed, in order that
Pollard might become the apostle of the tribes. They saw that
unless he guided it this wonderful mass movement would spend
itself and be dissipated without any solid results. Notwithstand-
ing their large-hearted action at this crisis the difference of
judgment remained, and as the years passed there were occasions
when Pollard felt that he was misunderstood by his fellow-
missionaries.
Although Pollard accepted the charge of the Miao he by no
means relinquished his interest in the rest of the Mission. In
correspondence with the Missionary Secretary, the Rev. C.
Stedeford, he outlined a policy for the Committee. He pleaded
in a letter, dated June i2th, 1905, that Yunnan Fu should be
reopened, since that city must become the base of communication
and of supplies for the Mission. This step would save both time
and money. For the reopening of this city he held that the best
and most experienced missionary should be sent, and with him,
if possible, one young man. After four or five years it would be
necessary to increase the staff there, but at all times " quality
and not quantity " was wanted. Further, Chaotong must be
staffed with a pastor, a medical missionary, a teacher for the boys'
school, and a lady teacher for the girls' school. He wanted to
see two or three Chinese women employed in and around the
city. At Tungch'uan he wished a pastor and a lady missionary
might be appointed. He thought the schools at Chaotong
would serve also the needs of Tungch'uan. For the Miao
work there should be one pastor and a young man, " for it
204 SAMUEL POLLARD
would be impossible for one alone to itinerate two hundred
villages."
Great joy was created in the hearts of the Miao when the
message was carried from village to village that Pollard
was appointed as their own missionary teacher. He soon
formulated a scheme of itineration which would turn the tide
of pilgrimage away from Chaotong where, it had been feared,
immense concourses of the tribes might endanger the health of
all, in view of the inadequate measures of sanitation to certain
centres in their own territory. But in the meantime he retained
the Mission house in the city as his home until a suitable house
could be erected in Miao land. So Chaotong was still to be the
scene of some exciting episodes of the tribal work.
Two objects Pollard set before himself in his early journeys
among the Miao, namely, to establish public worship weekly at
central places and to secure sites for building chapels. At one
village his host, Mr. An, a landlord, offered any piece of land on
his estate for a chapel on condition that it did not encroach on
his ancestral graves.
On Sunday the Miao came from all quarters to join in the
public services on the hillside at Ma-p'ai. It pleased Pollard
greatly to observe that some of the inquirers had mastered the
first book of Christian teaching before the night had fallen. After
dark hundreds of the people remained to a torchlight meeting,
standing or sitting around the preachers for three hours or more.
Pollard learned that in several Miao villages the inquirers paid
a Chinese teacher to instruct them to read the Gospels. Several
of these teachers began to send to Pollard for books and he was
glad to supply the need. On this particular Sunday he called
upon one of the Miao to read the first chapter of St. John's Gospel,
and the man did so, making only one mistake. Such an achieve-
ment creates surprise, sympathy, and admiration when one re-
members that until a few months before these Miao were totally
illiterate.
Pollard took away from Ma-p'ai many tokens of friendship.
Mr. An, his host, gave him a magic garment a waistcoat with
No-Su characters worked on it and adorned with dragons and
THE SECOND PHASE 205
lions. The wearer of this sleeveless coat was supposed to be
immune from attacks of evil spirits. The Miao brought him
gifts of eggs which he was glad to receive, as food supplies were
uncertain on the unfrequented mountain paths. The greater
part of the day Pollard travelled along the river-bed, till after a
journey of eighty li he reached the village of Si-shih-wu.
At the beginning of the Miao movement the men had said,
" This good news is too good to keep ourselves, let us send the
message on to the next village " ; and now they began to carry
out Pollard's instructions and met together for reading, prayer,
and exhortation. Not infrequently Pollard would arrive at some
village which he had never visited, and find the beginnings of a
little church among inquirers who were meeting week by week
at each other's houses. Pollard was splendidly fitted to deal
with the situation. He did not create the opportunity ; but he
was ready to meet it when it came. He was there on the spot
an arresting and magnetic man. And he rose to the height of
the new call ; he grew daily in stature of mind and heart.
Although in later years the Rev. H. Parsons did heroic work
among the Miao, and the Rev. C. Mylne devoted himself to the
evangelisation of the No-Su, they would be the first to pay a
tribute to Pollard as the pioneer worker among the aborigines.
He took up the work with no preconceptions of the task beyond
the belief that the Miao should, as far as possible, erect places of
worship among the fastnesses of the hills at their own cost. He
waited upon events, believing that the hand of God was in the
movement, and that his own part was simply to follow the Divine
leading.
Pollard's party divided in four for preaching purposes ; the
foreign missionary spent the evening in teaching twenty-five
boys. Next day, after passing through several hamlets, he came
again to the home of Mr. An, who was acknowledged as lord
over about sixty villages. Once more this seigneur repeated his
desire to give a piece of land to the mission, as he was desirous
of checking the constant visits of his tenants to Chaotong. A
fortnight later, however, he seemed inclined to go back on his
own promise. Pollard stayed for a third time at his house from
266 SAMUEL POLLARD
Tuesday night till Friday and only after a lot of skirmishing
did Mr. An fulfil his promise and make over to the Mission
about ten acres of land at " Stone Gateway " (Shih-men-k'an).
On the Friday morning when Pollard was about to leave with the
precious deed of gift safely stowed away on his person, his
hospitable and generous host presented him with a Babu pony.
He reached Stone Gateway next day, about twenty miles east
of Chaotong and just within the Kweichow boundary. At a first
glance Pollard was disappointed with the place, which consisted
of the broad breast of a hill, so that it would be necessary to level
the land before any building could begin. Fuller investigation,
however, revealed some good features in the situation ; for one
thing, it was right in the midst of numerous Miao villages ; for
another, just below the surface was enough smokeless coal to last
for a generation. The Miao themselves were delighted, not only
with the gift of ten acres of land, but also that their great landlord
had signed an agreement with their missionary, acknowledging
their right to adopt Christianity. No time was lost in starting
the work : the gift was made on March 3Oth, 1905, and on April
ist they began levelling the site.
Pollard was favourably impressed by the Miao in this district,
and appreciated a certain readiness of wit which they exhibited.
The Chinese had tried to frighten them with the stale rumour
that the foreigner took out people's eyes. " Yes," they answered,
" it is true : the foreigner has changed our eyes. Formerly, we
could not read ; but now with our new eyes we can see to read
the Christian books." When they were told that the mission-
aries broke people's legs one of their number replied, " Ah ! it
is true, for when we walked towards ruin the foreigner stopped
us, and now we are walking the high road to Heaven ! "
Building operations proceeded swiftly, and by Sunday, May
1 4th, the chapel, with its thatched roof, was ready with seats for
three hundred and fifty, and standing room for seven hundred.
English people would have thought little of that poor little chapel
with its mud walls, which had been erected at a cost of about
twenty-five pounds ; but to the Miao it was an epoch-making
event ; for out of their poverty they had subscribed to build this
THE SECOND PHASE 26?
first Christian temple in Miao land. Their delight knew no
bounds and in that pure joy Pollard shared. Their first service
was like an Adult Sunday School at which the Jewish Decalogue
was committed to memory. In the afternoon one hundred and
fifty men and sixty women and girls were present. After worship
a man came to Pollard asking to be employed as a servant, saying,
" I will be like an animal to you ; what you tell me to do, I'll do."
The missionary's comment was, " Poor beggar ! We gave him
more hope than that."
Pollard was not only the apostle of a new faith to the Miao ;
he became at once their protector, one might almost designate
him their law-giver. It was not enough to build chapels for them;
he had to help them to get rid of evil customs which would other-
wise hinder them from practising the Christian way of life. He
knew, however, that old evils could be banished only by kindling
new interests and higher loves. One of the first things to be
done was to change the pernicious character of their most popular
customs. He wrote : " When the Miao people first came to us
it was realised that there would be a great fight with drunkenness
and immorality, especially the latter. The engagement and
marriage customs were such that our people do not now care to
talk about them, and many are trying hard to put purity and love
where in the old days there was gross wickedness. . . . Every year
on the fifth day of the fifth moon a day kept up by the Chinese
in memory of the patriot, Chu Yuan, who drowned himself in
the river Mi-ho, towards the end of the 4th century B.C. the Miao
tribes have also a great gathering on the hillside. Thousands of
people, mostly young men and maidens, would gather together
and, to the playing of pipes and the singing of love-songs, they
would let loose their passions, and make themselves the laughing-
stock of the Chinese. These yearly gatherings were immensely
popular and did a great deal of harm. We realised at once that
we must keep our people away from such scenes. It was easy to
say * Thou shalt not/ but we thought something more was
needed. It was decided to capture that day for Christ and keep
it in memory of the greatest Hero of all. We should have a great
festival of our own, where the young people could enjoy them-
208 SAMUEL POLLARD
selves in the presence of the great King, and so find out that Jesus
is the source of all true joy and happiness." 1
It was not an easy task to organise a Christian holiday in place
of the " Feast of Flowers," for it could hardly be expected that
these uncultured people of the hills should appreciate English
ideas of pleasure. Pollard sought the assistance of the Rev. H.
Parsons. He knew that the success or failure of this first Christian
celebration of the day must influence all subsequent feast-days.
The people accepted Pollard's invitation : some of them came to
Stone Gateway the night before, and by noon next day a thousand
men and five hundred women and girls had assembled. They
had two services in the new chapel, and when the crowds became
too great for the building they held a " camp meeting "in the
open air. Besides the Miao about two hundred Chinese were
present. In following years all kinds of races and sports were
introduced, but on this first festival the preaching of the Gospel
constituted the most powerful attraction. When darkness fell
Pollard showed his lantern pictures to the women and girls, and
then sent them away to lodge in the village houses. Afterwards
the two missionaries held a lantern service for the men. During
the evening Parsons used a galvanic battery for their amusement.
At the close the thatch-roofed chapel was turned into a huge
" doss house " and the men were packed tightly on the floor.
The day had passed happily without anyone desiring the licentious
indulgences of former years.
A few Sundays after the Feast of the Fifth Moon, a thousand
people assembled for worship. The rude structure was often
taxed to its utmost capacity, and the people would stand massed
so that one could scarcely move a shoulder. Day and night the
chapel was made use of : the high forms which afforded seating
accommodation at worship were turned into desks for school
work, and the lower ones were used for seats. At night high
forms and low were made into bedsteads. Before a house was
built for the missionary, Pollard would get the Miao to place a
few boards across the beams in front of the rostrum, and on these
he would sleep with two companions. At the day school which
1 The Christian World, August loth, 1911.
THE SECOND PHASE 209
was started in this chapel they soon had an average attendance
of from eighty to a hundred, half a dozen of whom were girls.
A Chinese teacher was secured, and Mr. Stephen Lee gave
lessons ia singing and drill. It was practically a boarding-school,
as all the children lived and slept on the premises or in the huts
around.
Under Pollard's direction, Stephen Lee adapted a number of
hymns to Miao chants and taught the people to sing on the
sol-fa system. They also learned versified forms of old Bible
stories which wielded a great fascination over their minds, and
became one of the chief means of propagating the new religion.
One evening two girl singers were brought to Pollard. They had
come one hundred and twenty miles, over wet, muddy roads,
under the protection of an old man, in order that they might get
the missionary's sanction to sing their songs to the Miao Christ-
ians. The younger girl had become hoarse by so much singing.
Like Caedmon, she claimed that the words had been given to her
by night in a dream. Pollard thought that she must have heard
the Miao inquirers talking of the Gospel and, having brooded
over what she had heard, it took the form of verse in her dreams.
Pollard was as pleased with her as Abbess Hilda was in her day
with the herdman-poet, and gladly gave her permission to
become a wandering minstrel if her father or mother went with
her. The girl was elated at the sympathy of the foreign teacher
and went forth on her mission with a light heart.
The chapel became the centre of a new settlement at Shih-
men-k'an, and little whitewashed buildings were put up where
the worshippers and teachers might lodge. The house of the
missionary erected by the first Miao converts cost about five
pounds, and consisted of three little rooms, from whence Pollard
directed an extensive and amazingly successful evangelisation of
the Miao tribes. 1
1 A fascinating account is given in " The Story of the Miao."
210 SAMUEL POLLARD
CHAPTER VII
The First Baptisms of the Miao
ALTHOUGH one of the most impetuous of men, Pollard was able
to exercise surprising self-restraint, and in grave matters ex-
hibited almost an excess of caution. He allowed fifteen months
to pass after the Miao began to visit Chaotong before he would
grant the urgent and repeated request for baptism. Even after
this long period of waiting his consent seems to have been pre-
cipitated by' the example of Mr. Adam of the China Inland
Mission. One October day in 1905 Pollard met the first baptized
Miao of his acquaintance, who told him that a fortnight before,
at Kop'u, he had received formal admission into the Church
with sixty others by Mr. Adam. When Pollard returned to Stone
Gateway two weeks afterwards he examined thirty Miao cate-
chumens : " They all answered intelligently and well. Some
with very strong feeling declared their love for Jesus, and almost
everyone said there was peace in his heart. How my heart
rejoiced at the glorious scene ! " He felt he could not deny
baptism to any of them much longer.
November 5th was the day fixed for the baptism of one hundred
and fifty Miao. Only by exercising the most rigorous tests
could the number of candidates be kept down ; it would have
been easier to double the number. Two thousand people
attended the service, some of whom came several days' journey
and slept at night on the mountain side. They opened the day
with an early morning prayer-meeting. Pollard was awed by the
solemnity of the step he was about to take, and tells us that he
sought inward cleansing and preparation for administering the
holy sacrament. The service was begun immediately after
breakfast. Only approved candidates were admitted to the
chapel. Eleven elders had been appointed, nine men and two
women ; they had all been among the earliest converts ; some
of them, like Wang- teh-tao, Yang-yah-koh, and Chang- Yoh-han,
were destined to render eminent service in evangelising the
FIRST BAPTISMS OF THE MIAO 211
tribes. Each catchumen was asked, " Do you desire to be
baptized ? " " Are you willing to be the child of God ? " When
the elders had been baptized, they were invited to the platform,
and all the other groups were re-examined by them. First, the
candidates gave their names to be registered by Stephen Lee,
who questioned them and passed them on to Pollard, and if
their knowledge of Christian doctrine was deemed sufficient,
they were questioned about their present and past conduct by
the Miao elders. " Many of the candidates were dressed neatly,
and their hair was arranged in the nicest way. They looked far
nicer than any similar company of Chinese I have ever seen.
Six or seven were objected to by the elders, and among them a
girl who was refused because it was known that she had lived
loosely in the past : but she tried again and again in successive
groups till I admitted her : the kingdom of heaven suffers
violence." Parsons was with Pollard and took part in baptizing
many of those first converts. One hundred and two persons
received baptism that morning. As Pollard listened to the
responses of the candidates, and saw their frank, honest faces
lighted up with new joy and confidence, he tells us that he felt
strangely humbled and would fain have stood among those who
were seeking baptism. Another service was held later for the
women and girls. The evening service lasted four hours, and
hundreds of others begged to be baptized, but Pollard thought
it wise to delay their reception. Two days later at the market
Pollard was accompanied by one of the baptized Miao : they
were met by a friendly Chinese graduate who bowed to the new
convert and congratulated him upon becoming a member of the
Christian Church. " A Confucian B.A.," writes Pollard, " bow-
ing to a Miao and congratulating him on believing Jesus is,
surely, as remarkable an occurrence as could be met in this part
of China."
One of the impressive features of the Miao mass movement
was the readiness of even the poorest to give what they could for
the church. On the day of the first baptisms at Stone Gateway
they celebrated the harvest thanksgiving . The ' ' collection plates ' '
were three baskets, each large enough to accommodate the
212 SAMUEL POLLARD
whole of Pollard's family. It took six or seven of the Miao more
than an hour to receive all the gifts, and the result was equivalent
to fifty or sixty thousand cash. At the close of the first year's
work Pollard reckoned that these poor people had subscribed
about a hundred pounds.
When, a fortnight later, Pollard told the prefect of Chaotong
that he was intending to return to England, the Chinese official
turned to Mrs. Pollard and said : " What a pity, Madam, that
you must go ! " But Pollard was drawn in different ways ; two
weeks later after a great service at Stone Gateway he writes :
" My heart has been moved to-day. How can I go home just
now ? If God would only give me word to stay, how glad I
should be ! " He felt that the time had come for Mrs. Pollard
and his children to go to England, and naturally he longed to
take them. But he felt that he was needed at this juncture to
organize the work among the Miao, and after a sharp struggle he
decided to send his wife and boys without him. The attendance
on the following Sunday of nearly a thousand people seemed to
seal this decision with the Divine approval. They divided the
worshippers into two groups : Mr. Pollard taught the baptized
members, while Parsons and Stephen Lee conducted the service in
the crowded chapel. After eight hours of teaching Pollard sat
down and wrote : " What a blessed work it is, and what a joy !
How glad I am not to be going home yet to leave these poor folk !
God bless and save them all ! They say the baptisms have stirred
up a lot of outsiders."
From the beginning of the Miao work Pollard was awake to
the social needs of the people, and he now proposed to inaugurate
the observance of Christmas. It was known to the Miao as the
birthday of Jesus. The}* 1 knew little about the celebration of
birthdays, and few of them knew their own ages. As Pollard was
expected to keep Christmas Day at Chaotong, the festival had to
be put off at Stone Gateway till December ayth. It was a snowy
Christmastide, yet so anxious were some of them to attend the
first celebration in Miao land of Jesus' birthday that they came
three days' journey through the snow. They were dressed in
their everyday clothes and carried their best garments over their
HOW "STONE GATEWAY" (SHIH-MEN-K'AN)
GOT ITS NAME.
2i2 SAMUEL POLLARD
whole of Pollard's family. It took six or seven of the Miao more
than an hour to receive all the gifts, and the result was equivalent
to fifty or sixty thousand cash. At the close of the first year's
work Pollard reckoned that these poor people had subscribed
about a hundred pounds.
When, a fortnight later, Pollard told the prefect of Chaotong
that he was intending to return to England, the Chinese official
turned to Mrs. Pollard and said : " What a pity, Madam, that
you must go ! " But Pollard was drawn in different ways ; two
weeks later after a great service at Stone Gateway he writes :
" My heart has been moved to-day. How can I go home just
now ? If God would only give me word to stay, how glad I
should be ! " He felt that the time had come for Mrs. Pollard
and his children to go to England, and naturally he longed to
take them. But he felt that he was needed at this juncture to
organize the work among the Miao, and after a sharp struggle he
decided to send his wife and boys without him. The attendance
on the following Sunday of nearly a thousand people seemed to
seal this decision with the Divine approval. They divided the
worshippers into two groups : Mr. Pollard taught the baptized
members, while Parsons and Stephen Lee conducted the service in
the crowded chapel. After eight hours of teaching Pollard sat
down and wrote : " What a blessed work it is, and what a joy !
How glad I am not to be going home yet to leave these poor folk !
God bless and save them all ! They say the baptisms have stirred
up a lot of outsiders."
From the beginning of the Miao work Pollard was awake to
CJ C^
the social needs of the people, and he now proposed to inaugurate
the observance of Christmas. It was known to the Miao as the
birthday of Jesus. They knew little about the celebration of
birthdays, and few of them knew their own ages. As Pollard was
expected to keep Christmas Day at Chaotong, the festival had to
be put off at Stone Gateway till December zjth. It was a snowy
Christmastide, yet so anxious were some of them to attend the
first celebration in Miao land of Jesus' birthday that they came
three days' journey through the snow. They were dressed in
their everyday clothes and carried their best garments over their
HOW "STONE GATEWAY" (SHIH-MEN-K'AN)
GOT ITS NAME.
FIRST BAPTISMS OF THE MIAO 213
shoulders. Pollard printed twelve hundred tickets, and these
were not enough : five cooks were brought from. Chaotong to
prepare the feast. During the three days more than a thousand
guests sat down at one hundred and thirty tables, and among them
were only a hundred women and girls. Thirty- two fires were
kept going, but it was difficult to keep the guests warm. The
sports and games planned for the festival had to be postponed
till the Fifth Moon.
On the last day of 1905 Pollard examined fresh candidates
for baptism and admitted sixty-eight new members. More than
forty of these came from the village of " Tiger's Teeth," where the
Tu-muh was obstinately opposed to Christianity. So great was
the throng at this service that the people had to be admitted
in relays. At the close of the service he wrote : "It was a fine
day's work to finish up the year 1905."
Pollard fully recognised the value of the assistance of his
English and Chinese colleagues, Mr. Parsons and Stephen Lee :
without them much of the work would have had to remain undone.
After sixteen months of labour among the Miao he was able to see
that some of the men and women who had been baptized possessed
gifts of leadership which might be used to secure permanent
results from the numerous conversions. Already he was turning
his thoughts to the training of a native ministry. " It is hoped,"
he says, " gradually to get a circle of school-chapels around
Chaotong, the most distant of which will be only about eighty
miles. The missionary in the city can easily visit these out-stations,
and with an adequate staff of native preachers and teachers
Chinese and Miao a great work can be done."
This year was in some ways the most momentous and most
successful in Pollard's life, but at its close there were clouds
that threw over him shadows of disappointment and anxiety.
Great heights have corresponding depths : alternations of joy
and sadness came in Pollard's experience, as in the lives of all who
live for others. It will be remembered that Hudson Taylor had
been influential in leading the Bible Christian Conference to send
out missionaries to China, and it was at his suggestion that they
were sent to Yunnan. Pollard was naturally moved by the tidings
o
214 SAMUEL POLLARD
that in this year of greatest success in the work of Mission,
Hudson Taylor had passed away. There were, however, other
causes of sadness : suddenly, without any warning, some of
Pollard's Chinese helpers who seemed at that time indispensable
in the carrying out of the evangelism of the Miao and Chinese
became disaffected and one of them wished to leave Stone Gate-
way. Another wrote from Lao-wa-t'an that he was homesick
and weary. Pollard confesses that the problem which emerged
was beyond him, and writes with naive frankness : " I took it to
Jesus and told Him that the responsibility was His and not mine,
and that it was for Him to straighten things out." These
ebullitions of irritation and indiscipline were soon forgotten in
presence of an even greater difficulty : one of the English mission-
aries suddenly decided that he must return home with his children.
When this was known the two recalcitrant Chinese evangelists
saw the gravity of the crisis and with penitence promised to remain
at their posts. Pollard accepted this swift surrender as an answer
to his prayer.
One of the bright occurrences at the Christmas of 1905 was the
appearance at the mission house of thirty men of the Heh-i, a
branch of the No-Su tribe : they were a strange group, much
fiercer and more warlike than the Miao. They reported that
eight or nine hundred of these patrician No-Su were ready to
receive the missionary's teaching. In conversation one of the
visitors confessed that he had doubts about the new doctrine.
" Oh," rejoined one of the No-Su converts, " you must doubt
before you can have faith." Another No-Su visitor said that one
of their books referred to a great Spirit called Ye-so-mo, or
Ye-so-sage. He is not God, and yet at harvest time the Heh-i
thank him for the ingathering. The No-Su were inclined to
identify their own Ye-so with the Ye-su of the foreigners. 1
Pollard writes : " May God open a great door for their salvation !
Does this mean that salvation for the Lolos has come at last ? "
The next important step in the Miao movement was the first
celebration of Communion among the baptized converts, on
January aSth, 1906. So eager were the people that the chapel
1 cf. " Among the Tribes in West China/' p. 126.
FIRST COMMUNION OF THE MIAO 215
was completely filled by seven o'clock in the morning. At the
eleven o'clock service there were seven hundred persons inside,
and about four hundred outside. Thirty besides the missionaries
were on the rostrum, and Pollard sat at the harmonium whilst
Parsons administered the elements tea and bread. Chang-
Yoh-han gave an address, and then the communicants came
forward in groups as their names were called from the church
roll. As each group retired and another took its place a verse of a
Miao hymn was sung, and while the communicants knelt down
Pollard led them in prayer. One hundred and sixty-four baptized
converts took part and the service lasted three hours. The
offertory amounted to about twelve taels ; everyone was amazed
that poor people should give so much. It had been their
intention to make the afternoon an occasion for an examination
of fresh candidates ; but the crowd was so great that the time was
spent in preaching. In the evening eight hundred people
crammed the chapel. As they sang the sway of the massed
audience made Pollard fear that the building might fall, and he
asked all the men to withdraw so that the first service should be
for the women only. At a later hour the women gave place to the
men. There were fifty-seven baptisms that evening. One man,
an elder, brought his wife and two children. The wife held the
smaller child in her arms, and the older one of three years of age
was strapped on the father's back : the man turned sideways
bending the child towards Pollard for baptism.
Without any design on the part of the missionaries the course
of development of this mass movement reproduced in an amazing
way many of the phenomena of the times of the Acts of the
Apostles demoniacal possession, the appearance of pseudo-
prophets, anticipations of the parousia which caused the people
of some places to give up their work so that they might be ready
for the Lord's coming, and the sending forth of missioners. On
February nth, 1906, the Miao decided that eighteen of their
number should go forth two and two to all the villages of the
district on a preaching tour. Pollard supplied them with Christian
books to sell, but gave them no money. They were to throw
themselves upon the hospitality of their hearers ; if at any place
216 SAMUEL POLLARD
their message was refused they were to use the book-money to
buy provisions. All of them were pleased and greatly excited,
and started off in high spirits. They were received everywhere
with hospitality, but reported that while some heard their
evangel with delight, many refused all entreaties to abandon
their old customs. The aim of Pollard was not merely to extend
the evangelism, but also to train the evangelists.
After the birth of his fourth son on April i6th, 1906, he
started off on another tour. A fortnight later he entered in his
diary : " April 3Oth. I returned home and found Emmie and
Ernest quite well. The dear little fellow is such a joy to us all."
Nearer and nearer drew the time when his wife and children were
to go away ; but having made his decision to remain Pollard
never faltered, and when he bade farewell to wife and children
(November 7th, 1906) and remained alone to carry on the
evangelism and instruction of the Miao, his influence over them
multiplied a hundredfold.
In some measure the men and women of the Miao villages
understood the self-denial of Pollard in this voluntary separation
from his family, and they repaid him as they were able with love
and trust. As some of them said, he was like a father and mother
to them : he listened to their confessions ; he gave them com-
fort ; he reconciled women to their estranged husbands and
husbands to erring wives. Their first impulse in times of trouble
was to seek Pollard.
Sixteen days after bidding good-bye to his family, Pollard
accompanied by Parsons and Mr. Nicholls an Australian C.I.M.
missionary went to a Miao wedding. " There were about three
hundred guests. They killed a cow and a pig for us. We had a
service in the chapel, and used a form of wedding service similar
to that which we have at home. Bridegroom and bride answered
the questions without hesitation. Then the bride took a cup of
water and handed it to the bridegroom : he drank half and passed
the remainder to the bride to drink. They then knelt while being
prayed for, and rising they joined heartily in the wedding hymn.
After the benediction we all bowed to the newly married couple.
In the evening, all the young folk, including the bride and
PERSONAL SERVICES TO THE MIAO 217
bridesmaid, came up and we had games. It must have been one
o'clock before we finished. The bride slipped off about ten. . . .
I thoroughly enjoyed the fun with the children : it was a grand
time. I went to bed very tired. When we bade farewell the next
day, I was impressed by the quiet dignity of the bride, which was
very marked. There was no giggling among the young folk who
were with us ; no mock shyness ; the bride's demeanour seemed
an improvement on the mock modesty of the Chinese."
But Pollard could make himself as much feared as loved.
Miao girls and women were sometimes subjected to insult and
wrong by the Chinese or headmen of the hamlets. Then his
anger would blaze and he would at once take steps to invoke the
intervention of the Chinese magistrate. About this time a Miao
girl of twelve or thirteen after suffering in mind and body escaped
from her captor, but such was her state of terror she could tell no
one what had happened. The offence, however, was discovered
and the man was forced to confess. " To-day," says Pollard,
" the father came with the girl to us. She stood up telling her
story and crying bitterly. It made me feel very bad and Mr. Lee
wept. . . . We agreed to report the matter and get it seen into
by the officials. The prefect was not at home, so I wrote to the
Brigadier-General Liu at Chaotong."
In another case Pollard was told that one of the Christian girls
was about to marry a man who already had a wife, and he sat down
and wrote this letter : " The white teacher loves the people of
Mao-ntu-lu very much, and wants them all to be God's good
children. I have now heard a matter which gives my heart
unrest. At Mi-ri-keo there are people who say that the young
woman of Mao-ntu-lu, Wang-Cheng, is coming to be the wife of
John. When I learned this my heart had no rest at all. There
is no such principle as this. Wang-Cheng, you are God's good
young woman and live a good life. We all love you very much.
You must be a virtuous woman. Now John has a wife. One man
cannot have two wives. Whoever goes as wife to the home of a
man who puts away his wife acts like a dog and pig. You must be
careful to be pure. Jesus loves you much : He formerly gave His
life for you. You must remember this and love Him in return. . . .
2i8 SAMUEL POLLARD
Wang-Cheng, you must not be angry at the teacher for writing
these words. We all love you much and want you to be Jesus'
good maiden. The white teacher writes this to the maiden,
Wang- Cheng of Mao-ntu-lu."
Such incidents and records illustrate the variety of tasks which
fell upon the missionary ; but no adequate conception of the
extent of Pollard's new parish has yet been given. He himself
says in 1906 that it covered an area of a thousand square miles.
" If a day's journey were supposed to be about twenty or twenty-
five miles over rough mountainous roads, then in the north-east
the mission stretches five days, to the east three days, to the south-
east four and a half days, in the north-west three and a half days,
westward two and a half days, and in the south-west three and a
half days." Pollard could not possibly work such a vast area
alone, and he was thankful, therefore, when the Mission appointed
Mr. and Mrs. H. Parsons to live at Stone Gateway for six months
each year.
" There is still another district," says Pollard, " in which our
people are interested. From the north of Yunnan Fu a district
which years ago was our sphere " and where the United
Methodist Committee has resolved to take up work again
" Miao came twelve days' journey begging the missionaries to go
and teach them. . . . How glad we should have been had we been
able to do so ! But after prayer, thought and consultation, we
decided we could do nothing personally to direct work so far from
our base. Then the next best thing, perhaps the best thing was
done. Through the Chairman of the Annual Meeting a letter was
sent to the Rev. J. McCarthy, the superintendent of the C.I.M.
in Yunnan, begging him to take up the work. He readily
responded and immediately appointed Mr. A. Nicholls, sending
him down to our district to see the work and to learn the Miao
language. Having succeeded so far the next step was simple.
An appeal was made for native preachers to go back when Mr.
Nicholls returned. Several of our best men offered, and when
after three, or four months, Mr. Nicholls went to his sphere of
work, he was accompanied by four of our Miao preachers who
have worked enthusiastically for their fellow-tribesmen."
"RICE EAR VALLEY" AND " LONG SEA " 219
CHAPTER VIII
"Rice Ear Valley" and "Long Sea"
IN one of John Keats's letters is a passage in which he protests
against the notion that this world is " a vale of tears " and
suggests that it might be more truly called " the vale of soul-
making." If, as the poet implied, the moulding of souls is indeed
one of the chief purposes of the world's life, then Pollard's work
among the tribes of West China, besides being intrinsically
beneficent and interesting, has a unique value in that it enables
us to look into God's laboratory and watch the process of soul-
making. A mysterious influence has descended upon these
decadent tribes agitating and impelling them to seek a new way of
life, transforming whole groups of village communities. Under
the inspiration of the Gospel they are being reinvested with the
dignity and hope of high purpose. In this mission the task was
thrust upon Pollard of founding dozens of churches, of maintain-
ing pastoral oversight, of directing education, and even of per-
forming a healing ministry among them. He scarcely thought of
his own sacrifices ; he was too absorbed by the magnitude of the
enterprise. His letters and articles read like paeans to the Spirit
of Beauty and of Good Who has made the hills of West China a
sphere of His operation.
Pollard was on the look-out for other sites where chapels and
schools might be erected. It was impossible for the Miao to
trudge ten and in some places even a score of miles to Shih-men-
k'an Sunday after Sunday. But there were difficulties in securing
the sites after they had been selected, as most of the land was in
the hands of powerful No-Sa chiefs who, even when not active
in persecution, were often suspicious and sullenly resistent.
We may take the case of three powerful No-Su brothers named
Lo who lived at Mao-Mao-Shan, or " Cat's Hill." On a mountain
spur they had built a castle, impregnable when men fought with
bows and arrows. The eldest of these brothers was a mandarin
under the Chinese Government and usually away from his
220 SAMUEL POLLARD
family seat. The second was chief over a district comprising
hundreds of square miles through which were scattered scores of
Miao villages. This man feared the encroachments of the
Christian Church as an influence which rivalled and limited his
control. For long he refused all Pollard's solicitations for a piece
of land, but one day the missionary thought he might accomplish
his aim through the mediation of another chief, who was friendly
with the seigneur of Mao-Mao-Shan and kindly disposed towards
the Christians. Pollard told Mr. Ch'ee his difficulties and secured
his promise to intercede for him, and also gained assurance that if
Chief Lo still refused then he himself would find them land and
give them trees for timber. The negotiations took time, but after
hopes had been raised and disappointed again and again, Pollard
received a gift of land about an acre and a half at Mi-ri-keo,
or " Rice Ear Valley," some thirty miles north-east of Stone Gate-
way, situated among a very sea of billowy hills.
Pollard set out for Mi-ri-keo on May 7th, 1906, and halted
at the village of Tu-ku-men. Here, although all the people were
Christians, were many who were doomed to carry the marks
and scourge of past sins, the women particularly suffering from
terrible throat diseases. One girl was a leper ; another had to be
sent into the city to see Dr. Savin. In his dealings with the people
Pollard often showed a large and unexpected tolerance. There
was tactful liberality in the counsel he gave to the Miao of Tu-
ku-men when the No-Su landlady ordered her tenants to gather
her opium as in former years. He said that they might do as
they were bidden without sin ; the responsibility was with her
who gave the command.
At Mi-ri-keo the site had to be levelled by the Miao before
a chapel could be erected. Chinese workmen were engaged,
but they did their part so badly that the walls fell down five times.
The Miao grew impatient and undertook to finish the building
themselves. The village was only a tiny place with sixty inhabi-
tants, but it became a Christian centre to which worshippers
flocked from a hundred hamlets around. The chapel, roofed with
red tiles, was like a huge barn in which eight hundred might sit
down, or fifteen hundred stand. Pollard persuaded the Miao to
220 SAMUEL POLLARD
family seat. The second was chief over a district comprising
hundreds of square miles through which were scattered scores of
Miao villages. This man feared the encroachments of the
Christian Church as an influence which rivalled and limited his
control. For long he refused all Pollard's solicitations for a piece
of land, but one day the missionary thought he might accomplish
his aim through the mediation of another chief, who was friendly
with the seigneur of Mao-Mao-Shan and kindly disposed towards
the Christians. Pollard told Mr. Ch'ee his difficulties and secured
his promise to intercede for him, and also gained assurance that if
Chief Lo still refused then he himself would find them land and
give them trees for timber. The negotiations took time, but after
hopes had been raised and disappointed again and again, Pollard
received a gift of land about an acre and a half at Mi-ri-keo,
or " Rice Ear Valley," some thirty miles north-east of Stone Gate-
way, situated among a very sea of billowy hills.
Pollard set out for Mi-ri-keo on May 7th, 1906, and halted
at the village of Tu-ku-men. Here, although all the people were
Christians, were many who were doomed to carry the marks
and scourge of past sins, the women particularly suffering from
terrible throat diseases. One girl was a leper ; another had to be
sent into the city to see Dr. Savin. In his dealings with the people
Pollard often showed a large and unexpected tolerance. There
was tactful liberality in the counsel he gave to the Miao of Tu-
ku-men when the No-Su landlady ordered her tenants to gather
her opium as in former years. He said that they might do as
they were bidden without sin ; the responsibility was with her
who gave the command.
At Mi-ri-keo the site had to be levelled by the Miao before
a chapel could be erected. Chinese workmen were engaged,
but they did their part so badly that the walls fell down five times.
The Miao grew impatient and undertook to finish the building
themselves. The village was only a tiny place with sixty inhabi-
tants, but it became a Christian centre to which worshippers
flocked from a hundred hamlets around. The chapel, roofed with
red tiles, was like a huge barn in which eight hundred might sit
down, or fifteen hundred stand. Pollard persuaded the Miao to
"RICE EAR VALLEY" AND "LONG SEA" 221
put up a three-roomed cottage also where he could stay -when he
came to them. On this occasion he and Mr. Arthur Nicholls
lodged with the church steward, T'ao-Loh-Chioh, or, as Pollard
calls him, " Mr. Peach." Among the first leaders of the Miao
Christians were a few men of strong character and marked talent ;
Mr. T'ao was one of the quaintest and most lovable. His
happiness was in his ap'iary of twenty hives. The bees were his
children and his delight : he loved them and said that they loved
him. They brought to his garden the perfumes of the whole
country around, and filled the hours with their ceaseless murmur,
which he thought the sweetest of all music. During this visit
a hive swarmed and the bees settled in a pear-shaped mass on the
branch of a tree. Mr. T'ao took a hollowed trunk of a tree
about twenty inches long, open at one end, and tying it between
two branches scooped the bees into it with a wooden ladle. Fear-
ing to make the acquaintance of the bees during the night Pollard
induced his host to remove the hive that was nearest the door.
Mr. T'ao then stuck two pieces of white paper on a stone to direct
the bees to their new position. Early next morning Pollard was
wrapped in slumber and dreamt that he was in Dr. Savin's
dispensary chasing a large bee ; awaking he found the room
humming and alive ; some of the bees crawled into the mission-
aries' beds, and one more angry than the rest stung Pollard's
companion into sudden wakefulness. Later in the day the bees
were attacked by hornets who carried off the baby bees to feed their
own young. Mr. T'ao used a small board like a cricket bat to
kill the hornets, and having found their nest he went at night and
suffocated them by burning grass. He told Pollard that when
the hornets first came he was at work some distance away, but the
bees found him out and kissed his face again and again so that he
knew they were in trouble and hurried home to wage war upon the
marauders. This enthusiast never wearied of talking about his
bees to the teacher. He said that they are dependent upon the
queen bee ; that if she dies the hive falls into disorder, instead
of building the cells properly the bees lay the wax in a lump, and
then one by one they die of grief and hunger. Being a devout
church steward he was ready to moralise, saying that the hornets
222 SAMUEL POLLARD
are like devils, and as the bees could not drive them away without
him, neither could he drive away his secret foes without closing
his eyes and calling on Jesus to help him.
At the beginning of July Pollard and Nicholls baptized two
hundred and sixty converts and preached to more than a thou-
sand. But the building operations at Mi-ri-keo continued to
give disappointment and in one instance were attended by a
serious accident. About the middle of December a messenger
arrived at Shih-Men-k'an to say that while digging out founda-
tions for the new house two of the scholars had been badly
crushed by a fall of earth. Pollard started off at once, travelling
two days' journey in one, and reached his destination after night-
fall. A service was just closing, and when the worshippers saw
him there was a shout of welcome : " K'a nteh ta chioh ! " He
found that one of the injured scholars had been taken to his home,
but the other was being nursed by his elder brother in a corner of
the chapel. The little fellow was glad to see the teacher and held
out his hands as though he would have embraced him. Pollard
speedily arranged that he should be carried in a litter to the
hospital at Chaotong. Both boys were seriously injured and bore
their pain like Christian stoics ; but one of them died at
Christmas.
Processions of Miao striding along roads from eight directions
to Mi-ri-keo for the Christmas festival made a decorative and
charming scene. They came in groups of scores and hundreds :
the men dressed in white and blue and darker colours ; girls and
women wearing jackets of white, blue, black or green stuff,
kilted skirts of blue and white embroidered with small pieces
of red or chocolate colour. The little children were tied on their
mothers' backs and comforted with buckwheat cakes, cobs of
boiled maize, or long cucumbers.
" Connected with this place," he writes, " three men stand
out prominently : they are Stephen Lee, the Chinese preacher,
who is the pastor, Chang-yoh-han, and Chu-to-ma or John
and Thomas, two Miao preachers. ... I love my native
colleagues ; I am proud to have their friendship. Stephen and I
have roughed it, and enjoyed it in all kinds of weather and
, "RICE EAR VALLEY" AND "LONG SEA 1 ' 223
circumstances. He has opened his heart to me as perhaps no
other Chinese has done."
" From the first formation of the church the Sacrament of
the Lord's Supper has been the service of highest importance in
the eyes of the Miao. From long distances, in great heat, in heavy
rain, in cold and snow, over slippery roads, across swirling
mountain torrents, up steep hills, down precipitous paths,
bearing children on their backs, tired, hungry, they come again
and again in memory of Jesus and from great love to him. . . .
All who are not members now leave the building : then the sing-
ing begins and continues till all are quietly settled. The minister
' fences ' the tables and points all to Jesus. The stewards take
around the baskets of buckwheat bread and the cups ; tea is
poured into every cup, while the communicants sing, ' Jesus
loves me,' ' There is a fountain,' ' Alas ! and did my Saviour
bleed.' When every cup has been supplied, all bend in prayer,
confessing their sins and recollecting the supreme sacrifice of
Jesus. Then they eat the Body and drink the Blood in communion
believing in the real presence. . . . Three years ago these
people were all heathen, immoral, drunkards, devil- worshippers,
sorcerers unable to read. Now they are full of the love of Jesus.
They used to fear each other ; now they trust and help one
another. They read, they worship God, they hate the devil,
they have destroyed their houses of sin, and they guard
their daughters from temptation. . . . They have passed
from death into life ; they have become children of God
indeed."
" It is evening now ; large numbers have gone back to their
homes and the last service of the day is about to begin. This
is often the best : the people are fewer, perhaps a hundred
remain, there is more quiet ; it is easier to get close to those who
are present. At nine o'clock the service ends. There is a rustling
of long bundles of hemp sticks which are lighted at the preacher's
candle, and those who belong to other villages wend their way over
the hills by the light of the hemp torches. They look like swarms
of fire-flies until they are hidden behind the hills. And now
Rice Ear Valley settles down : the stillness is broken by the last
224 SAMUEL POLLARD
hymns of the men who intend to sleep in the chapel : or it may be
they will practise some new tune for the next hour."
Mr. Tao's house is not the only one that Pollard visits ; just a
little farther is Mr. Liu's home where the missionary received his
earliest welcome. There are now only the two daughters ; the
elder, eighteen years old, is a fine Christian and a beautiful
singer. It had been Pollard's sad duty to bury her father and
mother : then the daughter was stricken down with famine fever,
and there were great sorrow and much prayer on her behalf.
She has recovered and the K'anteh (pastor) tries to comfort
her with reassuring hopes of the immortal life. He leaves her
to visit the home of her most intimate friend : it is a hut of reeds,
just one small room and so poor that Pollard wonders that any-
one should call it home. " Miss Wu who lives here has a clear,
beautiful voice, such as one imagines Pippa of Asola to have had.
These two girl friends are often together on the hills, hoeing the
maize, guarding the corn from wild animals, or watching the
cattle on the hills, and as they work they sing like the larks from
very joy. It is an inspiration to hear suddenly on the hillsides of
West China the beautiful words of the Magnificat sung by the
Miao women."
At the solicitations of inquirers sixty miles south-east of Stone
Gateway Pollard made a journey to Chang-hai-tsi " Long Sea "
which afterwards became the centre of a new district. It is in
Kweichow and nearly half-way between Chaotong and Tung-
ch'uan. There were about fifty villages which could be evan-
gelised and superintended from it. The landlord of the district
not only gave an acre and a half for a chapel, but also granted
permission to the Christian Miao to cut down as much timber
as they would require for building. But before beginning to
build Pollard deemed it advisable to acquaint the Chinese
mandarin at Weining with his project. On the journey to
Weining he passed through certain villages where the people
looked askance at the movement and he resolved that he would
not rest until he had won these surly and suspicious villagers
for Christ. Next day he came to hamlets where the first en-
thusiasm for Christianity had died down because no missionary
"RICE EAR VALLEY" AND "LONG SEA" 225
was on the spot. He saw clearly that the only effective way of
conserving the mass movement and founding a vigorous church
was to build chapels and schools and staff them with Chinese
and Miao teachers. On Friday he reached Weining after a day's
journey of forty miles. He says : " After tea I called on the
mandarin and found him a young, wideawake, progressive man
who seemed pleased to see us. After a long talk he had lanterns
lit and walked back through the streets with us to our inn about
a mile. We walked slowly along chatting as we went, like two
foreigners instead of a mandarin and a missionary. We smiled
at the novel situation, and I told him that I had never before
seen such a Chinese official." Probably this young Chinaman
belonged to that enlightened band of men who were preparing
for the changes which were destined to come in the next few
years.
December nth, 1905, was the anniversary of his wedding-
day : " Fourteen years ago I was married : thank God for all
these years of joy and peace ! " They travelled eighty li that day
and halted at Kan-ho-keo, staying with Mr. Chang, where he
had a good room in a log-built house. The family of sons and
grandchildren numbered twenty-seven. Next day a wedding
took place, and there were about two hundred guests mostly
Miao with a sprinkling of Chinese and I-ren, all dressed in their
brightest colours. He saw nothing of the bride and bridegroom,
and upon inquiring about them learned that they had been
married three years, and that this was the public celebration of
their union. He saw no intoxication, but suspected that the
guests hid their wine vessels in the straw whenever he drew
near ! At his host's entreaty he resolved to stay another day,
thinking that he might introduce some innocent fun. On Tuesday
morning, therefore, he took all the men and boys to the foot of
the hill and organised a programme of sports. There were
contests in archery, long races, three-legged races, high and long
jumps, skipping, cock-fighting, and tug-of-war. Pollard and his
evangelists shared heartily in the proceedings. While this
various programme was being carried out, the bride and bride-
groom passed along with gifts of an ox and a sheep for their
226 SAMUEL POLLARD
parents. After the games they sat in three sides of a square in
the open and were supplied with soup, maize, and pieces of meat.
Then came the distribution of prizes to those who had won at
the sports : Pollard gave away thirty-four copies of the Gospels,
rejoicing in the thought that he was helping the people to a new
life and a new outlook.
Some time after this he was on his way to Chang-hai-tsi, but
halted for a night ten li away, at the house of a No-Su (Heh-i)
widow ; this lady and her son had expressed a desire to join the
Church. Pollard visited all the Miao tenants, and in the evening
the whole community gathered for worship. His pulpit was a
swine's trough which, said one of the Miao, ought not to be
despised, as the Lord Jesus had been content to lie in a manger.
The moon was riding at the full and cast her light upon scores
of upturned faces. Though some of the people were dressed in
rags, their countenances glowed with lofty purpose. Tired out
at last, Pollard stood aside to listen and to watch, while waves of
the purest joy he ever expected to know on earth surged within
his soul.
He reached Chang-hai-tsi on June 2nd, 1906 : it was a Satur-
day, the evening of which day was now used by the aborigines
for " preparation " services. About one hundred and twenty
Miao came, and as the chapel was not yet completed they held
their service in the open air. Pollard afterwards examined the
candidates for baptism and was glad at the progress they had
made under the catechist's instruction.
On Sunday, June loth, Pollard held an early morning prayer-
meeting in the half-finished chapel, one hundred and fifty being
present. After breakfast a thousand people gathered, filling the
chapel twice over. He baptized forty-nine and afterwards
administered the Lord's Supper. The representatives of five
different races were at this service : Chinese, No-Su, Chong-
Kia, Miao, and British. The preaching service, followed by the
examination of candidates, took about five hours. In his Journal
he wrote : " During the service to-day a little boy nearly naked
stood up in the rostrum with me. When I got up on a form to
preach he got up with me and stood facing the audience. . .
" RICE EAR VALLEY " AND " LONG SEA " 227
Now and again I stroked his head. No one laughed. After tea
as dark came on we had a romantic service. The chapel was full
with about five hundred people. Many were outside sitting
about on the ground around camp -fires. A few faces peered in
at each window. There was a dim flickering light of two candles
in Chinese lanterns, one was hung just above the rostrum and
the other at the farther end of the chapel. . . . The light was
just enough to see the audience, but not to distinguish their faces.
The twenty-seven candidates for baptism were at the front :
three females, the rest men and boys. The walls of the chapel
were only partly up. Standing on the form I could see over the
unfinished wall towards the north-west where a light under the
clouds showed where the sun had gone down. . . . Away in the
south-east brilliant lightning flashed fitfully all the time of the
service. The tiles only covered part of the roof : in the middle
was an opening where one could look up into God's beautiful
heaven. In this dim light we questioned the candidates and
baptized them. Oh, the joy of it all ! Why am I allowed to see
it ? In the hymns we got the men to sing first, then the women,
then all together, and the roar of hundreds of voices sounded
wonderfully impressive in the evening air. What a shout of joy
and praise ! About half-past nine we finished the service by
praying over a poor penitent girl, who had been a witch. She
knelt before Jesus and He heard our prayer." " We were sorry
to leave Chang-hai-tsi : this has been one of the happiest weeks
I have ever had. A beautiful place indeed ! There were a lot
of people to see us off. My Galatians and Philippians ! God
bless them ! "
It was difficult to understand all the currents of life which
were flowing in these village communities. These aborigines. had
never been caught by the spell of Buddhism, as the Chinese had
been ; but they are being drawn by the Light of the World.
While the sad serenity and passionless tenderness of Gautama
failed to grip their minds, the self-sacrificing love of Jesus
triumphed in their hearts and infected them with enthusiasm
and devotion. Some mysterious power had come upon them
from the Spirit of Life which begets and sweetly guides all living
228 SAMUEL POLLARD
things. At Chang-hai-tsi a Miao dreamt that there was a great
flood and that he was drifting about in the water : he found rest
and safety at last, and his raft was the Cross of Jesus. The fact
that within a few days of telling this dream the man died, created
a great stir throughout the district. It was not unnatural that
elements of superstition should mingle with the new spiritual
forces which were at work among the simple children of the
hills : they were in " the vale of soul-making," but in their case
the souls had already been marred and had to be remade under
a totally new set of conditions, and in the arrangement of these
special conditions may be traced the blessing of the All-Father.
CHAPTER IX
Beaten with Many Stripes
HAVING established churches and schools at Shih-Men-kan,
Mi-ri-keo, and Chang-hai-tsi, Pollard arranged to visit a district
north and north-west of Chaotong which hitherto had been
neglected. Its people had shared the unrest which had urged
the tribes to send deputations to the Mission house in the city ;
but when no missionary came they relapsed into their super-
stitions. Their interest, however, was rekindled when Pollard
went among them. When one of the landlords of the district
gave the mission an acre and a half of ground for a school and
chapel the Miao rejoiced and made up their minds that the
buildings should be erected in the following spring. Pollard
proposed that they should first put up a thatched building and
erect later a more commodious structure which might become
the central chapel for eighty-three villlages with a population of
three thousand people. Should this be accomplished he thought
another gospel-hall might be built as a centre for the southern
half of the district. Inquiring why they desired schools and
chapels, he found that some of the boys who attended the school
at Stone Gateway belonged to this part, and that their progress
in Christian knowledge and character had made a favourable
BEATEN WITH MANY STRIPES 229
impression all around. On this he comments : " Villages where
our boys live who have learned of Christ are a*nong our brightest
spots. The missionary work of these boys has been splendid :
again and again we have met people who have been led to turn
to Jesus by the Miao boys who have been our pupils at Stone
Gateway. This district alone is five or six days' journey in
length : it will tax the energies of the missionaries ; only by a
rapid and yet thorough training of Miao preachers can these
many villages be evangelised."
But amid these hopes a shadow which menaced both missionary
and movement was creeping over the prospect. Hitherto he had
faced his enemies and, by persuasion, or appeal to the Treaty
rights of foreigners and to the liberties granted to subjects by
Imperial edicts, had broken down all open opposition. But
although thwarted for a time there were Chinese and No-Su
lords who " nursed their wrath to keep it warm." Attempts
upon his life had thus far failed, but he had presentiments that
he would yet share in the sufferings of his Miao converts, though
with the buoyancy of inveterate optimism, he shut these fore-
bodings out of his mind.
From the village of Ta-ping-tsi or " Great Level " about
one hundred and ten li from Chaotong, where the site had been
given for a new chapel, Pollard hastened to Yongshan, a city
eighty li away, to inform the mandarin of his intention to erect
a school-chapel within his jurisdiction. Returning to Chaotong
he called upon the prefect and got the deed of gift officially
signed and sealed. Two months later he learned that the building
was being hindered by the mandarin at Yongshan. The prefect
at Chaotong advised Pollard to visit this local magnate to adjust
the difficulties. At Ta-ping-tsi he ascertained that the landlord
who had given the land had been terrorised, and to appease the
officials had refused to allow the trees to be cut down for the
framework of the school, and had sought to dissuade his tenants
from their resolve to become Christians.
Bent on getting at the bottom of this fresh hostility Pollard
went to Yongshan, where he heard a strange story. It
seemed that a Miao named Chang, a village elder, hated
230 SAMUEL POLLARD
Christianity and persecuted its adherents, robbing them of money
by way of fines, and taking wine, cloth, and sheep from them
until they were thoroughly cowed. " Now this scamp," writes
Pollard, " has reported that he is going to kill me and has said
that the mandarin has given his sanction to my murder. It
appears that this Chang had gone in person to the mandarin and
boldly declared his purpose, but the mandarin instead of sitting
on him, told him not to kill me, but to bring me to him and he
would know how to deal with me. I could not believe this story
at first, but it was repeated to me again and again by men who
were present at the interview. At last I determined, tired as I
was, to go straight to the mandarin and have it out. I was half
afraid I had a rebel to deal with, and so took an evangelist with
me that he might be a witness to anything which might happen.
I went straight in when the yamen door was opened and, after
bowing, I informed the mandarin that I had come to deliver
myself up to him. He was taken aback and protested and pro-
tested ; but I told him the story and said I wished not to involve
others, and had come to deliver myself up voluntarily. . . . He
declared again that there was not an atom of truth in the story,
and that he did not know the man who was threatening me. I
soon found, however, that this was subterfuge, and that the
mandarin was trying to get out of the tight corner in which he
had placed himself. I then found I had won my position and
helped him out of his difficulty. He suggested that if there were
any danger that night I had better sleep in the yamen. I refused,
but suggested his letting the other man sleep there. While we
were talking four policemen went off to keep a watch on Chang-
Miao-tsi. The next morning, to our surprise, the mandarin and
a big retinue came in full state to the humble Miao house where
I was, and here he talked very kindly and promised to do all we
wanted.
" Chang-Miao-tsi had forced some of the Miao to join with
him, then they had come in a body to the yamen and made a
charge against me that I was using my influence as a foreigner
to compel them to become Christians against their will, and
that they were determined to kill me if I came again. When I
BEATEN WITH MANY STRIPES 231
exposed the plot and showed that the Miao who had been fined
were anxious to be Christians, the mandarin discovered that he
had been duped, but he dared not be too hard on Chang lest this
village elder should give him away. However, he did the best
he could ; he made the plotter pay back what he had so unjustly
extorted, and took away his office. . . . The mandarin then put
out proclamations for us, invited us to a feast, and sent his man
to ask the No-Su landlord to give us the trees we required for our
building."
Pollard had succeeded in conciliating the Yongshan mandarin
and in defeating the intrigues of Chang-Miao-tsi ; but he forgot
that a baffled enemy may become more dangerous than ever.
The mandarin may have sent the order that this man should
surrender his office as village elder, but the former was no longer
master of the situation. The sequel shows that though dis-
charged from office Chang was only exasperated, and unfortu-
nately he still retained power over the militia-men.
Pollard spent a happy Sunday preaching and baptizing the
converts at Ta-ping-tsi, choosing leaders and planning further
extensions. During the day reports were brought to him that
the people of the village of Ha-lee-mee were in a state of terror
because of the menaces of Chinese and I-ren against Pollard
himself and the Miao who had dealings with him. The threats
against himself did not trouble him ; for three years he had been
dogged by hatred and plots, and his recent interviews with the
Yongshan magistrate made him fancy that he would again escape
his enemies. On Monday, April 8th, therefore, he started off for
Ha-lee-mee and reached the village about five o'clock, receiving
the usual welcome from friendly Miao.
During the evening as he was preaching and encouraging timid
inquirers, between nine and ten o'clock, he heard the occasional
firing of rifles and was told by his host that a man was sick in one
of the villages and the people were trying to frighten away the
evil spirits. He learned afterwards that his host had deceived
him, and that the firing was a signal for calling together the
militia, which had been ordered to make his arrest. However,
trusting in the good will of his host instead of making his escape,
232 SAMUEL POLLARD
as he could have done had he known the facts, he retired with
three Miao to the sleeping-room.
In a letter to Mr. Wilton at the consulate in Yunnan Fu,
Pollard described the incidents which followed on that eventful
night : "At midnight the continuous barking of dogs woke us
up, and soon afterwards there appeared a lot of lights around the
small house practically a hut in which I was staying. The
unfastened bamboo door was pushed open and I saw a crowd of
armed men with torches. They were shouting for me. I asked
a Miao what it meant : he quietly answered, ' Capture ; murder.'
I hurriedly slipped on my gown and, as there was no possible
way of escape, I went out to them and was immediately sur-
rounded by about sixty armed men. Three Miao had come
with me, and these also the enemy were determined to get, and
as soon as we got outside they began beating these Miao. The
third, a young boy, escaped. They were anxious that one of
these Miao should carry me on his back ; why, I do not know.
They pressed the point but it did not come off. A minute or
two afterwards we came to a bank with a stream below, and they
again began to beat one of my men and knocked him down the
bank. In the confusion I thought I might escape ; so I jumped
the bank and ran down the stream. The crowd rushed after
me and forgot my Miao, who went the other way and got clean
off. I did not give them a very long run, for they headed me off
with cries of * Beat ! ' ' kill ! ' (' Ta, ta ! shah, shah ! ') They got
me fairly in the bed of the stream and then began to beat me
with great force and anger. I expected every blow to be
my last : they used iron weapons as well as clubs to beat
me."
In a letter to his wife he says of this beating : " Just as I ex-
pected eternity to dawn a man with a sheepskin jacket stooped
down, put his arms around me, and ordered the beating to
cease." Three years passed before Pollard discovered that he
had been befriended by a Chinese named Yang-shih-ho, who
lived near Ha-lee-mee and had always shown kindness towards
the Miao. On this sad night he had done what he could to
dissuade the men from beating Pollard ; but when he saw that
BEATEN WITH MANY STRIPES 233
they intended to murder him, he threw himself on the prostrate
missionary and so risked his own life.
In his narrative to Mr. Wilton, Pollard continues : " Then
three men took me, and after fifty or a hundred yards we came
to a walnut tree, and here the three leaders were waiting for the
band. The armed men lined up. Ropes were sent for, but this
order was countermanded, and then my trial began. It was like
the Middle Ages with the dreaded Fehmgericht over again. The
one great charge against me was that I deceived the people. I had
tried my legs before, now I tried my tongue and pleaded for all
I was worth. At last the leaders seemed to hesitate, and then
they gave their verdict. I was to leave their district and never
return. If I came again they would kill me without hesitation ;
and if any action were taken against them for this night's work,
then they would kill all the Miao in the village. My host was
called up and told that if he ever received me again, he would be
fined a hundred taels, several pigs, and fifty catties of gunpowder
(to go to the militia). The leaders informed me that they were
not under the authority of the mandarins, and that they were
determined to rule their own concerns and keep all foreigners
out of their district."
Pollard was carried back to the hut of the Miao where he lay
in a state of collapse, suffering great pain, until Dr. Savin came.
A Miao, Chang-Hsioh-shi, heard what had taken place, and sent
the news on to Mao-Pie-shon, where one of the people wrote a
letter to Dr. Savin and sent it to Chaotong. Dr. L. M. Dingle
writes : "' We were startled on Tuesday, April gth, by the arrival
of a Miao lad with a letter stating that Mr. Pollard had been set
upon and beaten almost to death, and that he was lying seriously
ill in a house about two days' journey away. . . . Dr. Savin went
at once to see the chief magistrate and obtained a strong military
escort. ... At dusk the cavalcade started and travelled all
night, reaching Ha-lee-mee some time next day. . . . They
brought Mr. Pollard to the hospital on a litter, lying face down-
wards as he was too much bruised to lie in any other position."
In his written report to the consul Dr. Savin said : "I found
Mr. Pollard unable to move even slightly without great pain.
234 SAMUEL POLLARD
On making a superficial examination I found that his body was
a mass of bruises, the only part that had escaped injury being
the head. On more closely examining him I found that he had
received a wound in one lung and that air had escaped into the
surrounding tissues : one or more ribs were injured, or broken.
The wound of the lung was just below the heart. For some
days Mr. Pollard was in danger, as some pneumonia followed the
lung injury. Mr. Pollard had a narrow escape of his life. If
the blow that injured the lung had been delivered an inch higher
he would have been killed on the spot. ... At the time of
writing, three weeks after the assault, Mr. Pollard is able to sit
up in bed, but cannot turn on his right side. He still has con-
siderable pain at the site of the injured lung. It will be some
time yet before he will be able to leave his room, or will have
recovered from the shock to his nervous system."
In a letter dated April i8th, addressed to his wife, he says :
" Thank God I am a little better. The doctors are gradu-
ally patching me up. The only place which gives anxiety is the
torn lung. This, however, seems better, or is no worse. Dr.
Savin is hopeful and so am I. We have much to thank God for.
It is a marvel I am alive at all. Another marvel is that while they
set to work to kill me as men would kill a deadly snake, not a
single blow touched my head. The right hand is also as good as
new. Legs, arms, left shoulder, ribs, chest, stomach, left thigh,
they got at ; but my head quite escaped. Thank God with me.
The people are all so kind. My poor Miao have been distressed
beyond measure. ... I want to say so much, but I have not the
strength. I think all is going on well, and God never makes
mistakes. How much I miss you at this time ! Good-bye, my
queen. Love to the boys."
To his mother he wrote : " When lying in the hut unable
to turn over, an old Miao came in he is over six feet high
and one of our best Christians he smoothed down my hair
gently and I could feel his tears falling on my bed. Then with
a full heart he said : ' Teacher, you must not die : you are like
a father to us all. You tell us what to do and we do it. If
you are gone who will direct and teach us ? You must not die,
BEATEN WITH MANY STRIPES 235
teacher ! Let me die instead of you ! ' So said the old man :
a few years ago he was a drunkard and a terror in his home and
to all his people."
Dr. Dingle writes : " For weeks Mr. Pollard needed night
and day nursing, and guarding against his too zealous Miao
friends. They would steal silently up the hospital stairs and
try to find their teacher. They brought huge armfuls of rhodo-
dendrons and azaleas, white, pink, red, and yellow, so that our
whitewashed hospital rooms were made gay and beautiful with
mountain blooms. One Sunday morning as I sat in my study I
became conscious of a pair of eyes, and looking up found that my
study door was being edged slowly open to admit a very tousled
head with a pair of black eyes. * And who may you be ? ' I
queried. ' Zerubbabel,' was the answer. ' Can I see our teacher ? '
So it went on, the Miao seemingly springing up everywhere."
About the middle of July proclamations were posted in the
city of Chaotong and district around attributing Pollard's beating
to a quarrel between him and a man who was a Shan. This was
a grave misrepresentation of the facts and made the leaders of the
dastardly attack immune from punishment. Such a miscarriage
of justice endangered the whole Mission, and had it been allowed
to pass no Miao Christian would have been safe from persecu-
tion. Both Pollard and Hicks wrote strong protests and the
proclamations were changed. Pollard's thoughts were not of
revenge but of adequate protection for Christians Chinese and
aborigines and he wrote a vigorous criticism of the Chinese
version which the acting consul at Yunnan Fu had allowed to
pass, and sent it to the British Minister at Peking.
Having dealt in detail with certain falsehoods in the proclama-
tion, Pollard says : " The Governor-General insists that foreigners
travelling must before and after their journeys inform the local
authorities, and that in case of untoward events any neglect of
this rule would absolve the authorities from responsibility. The
magistrate in settling the punishment of the criminals wholly
ignored all the edicts that have been issued by the central govern-
ment in reference to attacks on foreigners, and in appealing to
the code treated the case as if it were a brawl between one China-
236 SAMUEL POLLARD
man and another. This entirely destroys the principle of ' extra-
territoriality ' which is still in force in China." He goes on to
contend that in assenting to this document the consul put back
the clock of Christian progress in China many years, and rendered
the position of foreigners in that land very precarious. " If the
central government," he says, " wishes to ensure our safety here
it can easily do so by general orders to all the officials, great and
small, in the district."
" Three times in twelve months bands of militia have come at
night to the villages in which I have been staying to murder me.
I reported the first case to the consul. He did nothing in the
matter although two houses were burnt down and much suffering
was caused to the converts. I protested and suggested that such
a policy of laissez-faire would lead to further trouble and possibly
to murder. The course of events has proved that my forebodings
were not baseless. In the district around Chaotong, within a
radius of about sixty miles, there are thirty thousand Christians.
I suggest that it would be an act of friendliness to the Chinese
Government to insist strongly on absolute protection being given
in this district to both foreigners and converts. That things are
not as they should be I may mention that in the Yongshan
district, during the last few weeks, one of the converts has been
brutally murdered. Others elsewhere have been cruelly tortured.
Threats are still held out to murder me. All this can be changed
at once if the officials let it be known that they will have the
foreigners and converts protected. For twenty years we have had
peace. The district is one of the most easily governed in China,
and it is absolutely under the control of the Chinese. ... In
writing as I have written, I have no idea of asking you to re-
open the case with the Chinese. I am loyal enough as a British
subject to accept your settlement. But in view of future work
and possible trouble I have pointed out where I believe the
Yunnan Consul- General has been mistaken."
After two months in hospital Pollard again resumed his toils.
" He recovered strength slowly," says one of his doctors, " but
his nervous system never quite regained its poise." In a letter
to Mrs. Pollard, he says : " I have been walking about a little the
TAKING STOCK 237
last few days. I try to walk straight, but I think the friends here
fancy that I walk something like a man partly intoxicated. ... I
often think of you in your little home with four boys, and think
of all the work you have in caring for them and training them. . . .
How I wish I could spend to-day with you 1 " He thought much
of his four sons during his spell of enforced inaction, and expressed
the hope in writing to his mother that his life might prove to be
as great an inspiration to his boys as the memory of his own
father's life had been to him.
CHAPTER X
Taking Stock
BUT for the skill and devotion of his two doctors Pollard's work
would have ended in the early summer of 1907. Dr. Savin told
him to settle up his business and take his furlough in order to
secure a complete recovery. But his business took seven months
to straighten out, for he was resolved to place the Miao Mission on
such lines that its future development might be assured. He was
much encouraged when he paid his next visit to Shih-men-k'an
and saw three thousand people gather to the great Christian
celebration of the Feast of the Fifth Moon. Mr. and Mrs.
Parsons had helped to consolidate the work at this centre, and
he looked upon them as his natural successors. As he left their
villages many of the Miao wept to realise that their teacher was
soon to return to England. One discerns a note of deepened
tenderness between him and his Chinese and aboriginal friends.
He is torn in different ways ; he cannot bear the thought of
leaving them, and yet he longs to see his home friends once more.
In a letter to his wife he says : " As I rode along I found myself
trying to sing ' What are the wild waves saying ? ' and thinking
of you all the time. Some day, we will sit by the sea at Sandown
and you shall sing to me again as you did at Yunnan Fu in those
wonderfully interesting and happy days when Heaven was just
238 SAMUEL POLLARD
beginning to open for me. Let me keep patient a little while
longer and God will bring us together again."
The first service which Pollard conducted by himself after
his illness was at Shih-men-k'an when two of the Miao Wang-
ki-tien and Chang-ma-t'ai were set apart as evangelists to assist
Mr. Nicholls (C.I.M.) at Ta - shui - tsing. Pollard read the
account in the Acts of the Apostles of the Church at Antioch and
the separating of Paul and Barnabas for the mission to which
they were called. From Chang-hai-tsi two other evangelists were
designated for the same important region. Pollard and many of
the Miao escorted the travellers a few miles on their" road.
At the beginning of August he made a journey to Mi-ri-keo,
and about a hundred people came out to meet him. On the
Sunday he baptized some new converts and administered the
communion. Mr. John Lee came on Monday to spend the week
with him. The following Sunday, August nth, seven hundred
people came to the church and Pollard conducted a memorial
service for a hundred and fourteen children who had died in the
district during the last six months, the majority having been
swept off by whooping-cough. Only sixty children had been
born during that time.
On August 22nd he went to Mao-Lee-yu to find a suitable
site for a chapel. This village nestles among a cluster of walnut
trees, a little group of eleven cottages, the chief one of which
belongs to a family named Lee. Mr. Lee had held aloof from
the Christian movement for a time, but his attitude had changed,
and he now gave Pollard permission to build a chapel and
vestries like those at Sin-tien-tsi. There were twenty villages
around, an important market near, a tin mine which was being
worked, and a disused silver mine.
After a visit to Siang- Chang- Shu, where five hundred people
attended an open air service, he made a journey to Weining.
Mr. John Lee had gone in advance, and when Pollard reached his
inn he found a company of Chinese, No-Su and Miao awaiting
him. Mr. Lee said that there were seventy thousand families
in that sub -prefecture. Pollard wanted to make it a mission
centre from whence the No-Su might be evangelised. These
TAKING STOCK 239
I-pien people had themselves collected two hundred Christian
hymns and translated them into their own tongue. It was pro-
posed that they should use the Miao characters which Pollard
had invented for their No-Su hymn-book. He was thrilled as he
looked around and saw Mr. Wang's son, who was a leper, leading
Chinese and I-pien men in singing " There is a fountain filled
with blood." " My heart," he says, " leapt within me." Yet
notwithstanding these promising signs the missionaries were not
able to open a station at that city until 1918.
From Weining Pollard travelled westward to Chang-hai-tsi,
where he inspected the school, finding pleasure in the good work
done by Chang-huan-ran. Among the pupils were several young
fellows who were already giving promise of future usefulness.
The church was prospering, and at a stewards' conference great
interest and ability were shown by the delegates in formulating
rules for the Christian members. While Pollard sat in the con-
ference he allowed the stewards as much liberty as possible in
legislating for the life of the Church, rejoicing in their exercise
of independent judgment. He himself sought an interview with
a No-Su Tu-muh that he might protect the Christian Miao from
exorbitant taxation and from the necessity of fighting in the
forays and feuds undertaken by his clan. " It is difficult," says
Pollard, " to know how to deal with these powerful chiefs who
hold the lives of so many Miao in their hands." On the Sunday
forty-four converts were baptized.
On Monday, September 23rd, Pollard and his friends bade
farewell to Chang-hai-tsi ; there was mutual sorrow at the
parting, for the Miao did not know when they might see their
beloved pastor again. On the way to Si-shih-wu they had to
cross the winding stream about sixty times, and at places where the
current was swift the teacher, Mr. Chong, told the boy who was
with them to catch hold of his queue : they were all amused when
the teacher remonstrated at the vigorous way in which the pupil
tugged at his hair. They reached their halting-place after a
journey of eighty li. Their landlord was an I-pien Christian
who conducted worship in his own home every week. There were
a hundred Heh-i (Black No-Su) and many white aboriginals at
240 SAMUEL POLLARD
this place, all desiring to have a chapel. Pollard looked upon
Si-shih-wu 1 as another centre for extension.
The next day they resumed their journey to Si-pang-tsing
often spoken of as " Universal Spring." In a letter to Mrs.
Pollard, dated Sunday, September 29th, 1907, he writes : " It
is interesting at this place to find some of our Miao children able
to speak Chinese and No-Su as well as Miao. One little girl
helped us with a lot of No-Su words. . . . Wet weather is still
on and the roads are terrible. In spite of this about three hundred
No-Su and a number of Miao have attended services to-day.
The No-Su are coming on like the Miao, and we are using some
of the same plans. To-day we had services in three languages.
When I asked all who believed in Jesus to hold up their hands,
the whole audience, men and women, Chinese, Miao, No-Su,
A-Wu, Min-Chia, and English, held up their hands. In spite
of the mud a number of women came in their long robes and big
headdresses. The women are believing as well as the men, and
therefore the work promises to be permanent. We have met
several interesting Miao. One fine old man who is blind is zealous
in persuading men to believe in Jesus : he has been successful in
getting several tens of families to burn their idols. He says he
does not understand much, but he knows that God is true and
that Jesus died on the Cross for all men. He is a most interesting
old man and seems to have the Spirit of God resting upon him."
At the very time that he was dreaming dreams and seeing
visions of further openings, he received the following resolution
of the Missionary Committee, which he heads " Semper eadem ":
" That as the commencement of new work directly to the No-Su
tribe involves the withdrawal of an agent from Fu-kuan-tsuen,
and additional expenditure, and especially in anticipation of the
temporary reduction of the staff by the homecoming of brethren
on furlough, we are not prepared at present to enter fresh fields,
and we consider that special work for the No-Su should be
deferred for a few years, when probably No-Su youths now in
the training-school will be ready to minister to their own people "
(Res. 20, April, 1907).
1 " Forty-Five " : known to Chinese as Mao-sa-ku.
TAKING STOCK 241
With a flash of passionate anger Pollard says : " For twenty
years I have been in connection with this Committee, and
scarcely ever, if ever, has it taken a big statesmanlike view of
the mission field here. Always hanging back, always afraid,
never showing enough enthusiasm. Money short ! . . . Why is
all this so ? Lack of knowledge." But furlough brought him
more intimate understanding of the problems which the Com-
mittee had to face, and he came to see that as long as Christians
in England remained indifferent, or were half-hearted in their
gifts for foreign missions, so long would it be difficult if not imprac-
ticable to sanction extensions into new fields. Although to the
end he cherished an ardent desire to enter every " open door," he
came in time to pass a kindlier judgment upon those who were
carrying the burdens at home.
Reverting to the mission affairs in a letter from Shih-men-k'an
he writes : " We had a ripping convention last Monday [No-
vember nth] with the elders of seventy-one villages. In these
villages we have over fourteen hundred baptized Christians.
In two years we have lost sixteen by death ; only forty- one have
gone back. I think that is a wonderful record. We are on the
track of the forty-one. . . . When Christ lost one per cent, of His
sheep, He went everywhere searching. How much more must we
go after the three per cent. ! "
In a further letter dated December 5th or 6th, he tells how he
has conducted three weddings in the Mi-ri-keo district. " When
one remembers what these weddings were years ago, and how
the devil reigned supreme, one thanks God heartily for all He has
done for these people. There are many things to disappoint one ;
but there are many things to rejoice over. The last few days I
have heard the following : The Mao-mao-shan Tu-muh has
given permission to build a chapel in Wang Chih's village,
Shu-mu-k'o, just at the back of Mao-mao-shan. Four months
ago he bluntly refused me. . . . Thank God for this answer to
prayer. That rascal Chang who started the trouble at Yongshan
[when Pollard was beaten] was very kind to our preachers when
last they went to his village and says he desires to become a
Christian. For that I thank God very much. . . . One hundred
242 SAMUEL POLLARD
and twenty li from Mi-ri-keo and Lao-wa-t'an the folk are build-
ing a small chapel which will help that district very much. We
have as yet very few believers there. I have never been able to
visit that district at all ; but may do it on my way home."
Since Pollard must be starting for England within another
month certain changes in the appointments of the missionaries
were inevitable. At the Annual Meeting at Chaotong on December
nth discussion about these changes disclosed rival views con-
cerning the policy and aims of the mission. In the transfer of
missionaries from one part to another personal predilections and
prejudices had to be faced. Against Pollard's wish one of the
Chinese evangelists was removed from the province of Kweichow
to the district of Yongshan. A deep affection had grown up
between him and his native helpers, and in his intense and
enthusiastic manner he may have evinced preferences which to
colder judgment seemed unwise. " My native helpers," he
writes, " are a great comfort to me. I thank God for them. At
the Annual Meeting the three native sessions stand out in my
opinion as the bright side of the work. The ten preachers spoke
of their work and gave advice as to what should be done in a
way very pleasing to me. I was proud of our men."
The brief time that remained was spent in making flying
visits here and there in order that he might deal with matters of
pressing urgency. He vaccinated scores of Miao children and
baptized many converts. At parting with the various groups of
Christians he tried to prevent their lamentations by saying that
he was about to visit his far distant kinsfolk, and to bring his
wife back with him : they ought therefore to congratulate him and
not tear his heart by weeping. He passed from grave to gay, from
scenes of grief to mirthful games with the children whom he
tenderly loved.
Pollard was bidding farewell to his beloved mountains and the
dwellers in hundreds of hidden hamlets among their fastnesses,
carrying away joyous and hope-giving impressions received during
the months since he left the hospital a scarred and nerve-
shattered convalescent. The mass movement among the Miao
was still extending like the widening circles in a lake, and he even
THE SECOND FURLOUGH 343
anticipated a time when all the tribes of this race should have
.become Christians. In addition to this glad vision he saw the
proud, virile No-Su beginning to share in the spiritual awaken-
ment. The Chinese had turned for solace to a vulgarised phase of
Buddhism and had set Gautama by the side of Confucius and
Laotsze in their pantheon ; but the warlike No-Su were not
attracted either by the ethic of pity, or the gross idolatry which
had become the current religion of the Buddha. On the contrary,
they were laying down their prejudices and turning to Him
who is the Light of the World. Pollard thought that the story he
had to tell would thrill the hearts of English audiences, and lead
them to adopt a larger and more generous forward policy for
West China.
CHAPTER XI
The Second Furlough
POLLARD and Dymond were appointed by their Annual Meeting
to attend the Conference of West China Missionaries at Ida-
ting in Szechuen at the beginning of February, 1908. Leaving
Ho-shao-pa, Pollard took with him his dearest Chinese friend,
Stephen Lee, and two Miao Christians and struck the main road
to Sui Fu at Lao-wa-t'an where he was joined by Dymond.
They were surprised as they passed through busy market towns
and walled-cities to see how few were occupied by missionaries.
Chentu, which was styled " a rich and noble city " by Marco
Polo in the thirteenth century, has held its place throughout
seven centuries as the intellectual, official, and social capital of
West China.
One hundred and ninety missionaries from nine Missions
scattered throughout West China assembled at the Conference, all
resolute on waiving sectarian differences and aiming to establish
one Chinese Christian Church. Among the steps taken was
the appointment of a Union Committee, and the sending out to
all missions of a recommendation that members of other churches
244 SAMUEL POLLARD
coining into their districts should be received as communicants
without ritual or tests. One discussion of great moment related
to the missionaries' attitude to mass movements. It had been
found that such religious phenomena were often dissolved by the
lapse of time and tended to leave a number of empty chapels as
the monuments of failure. Pollard gave an account of his Miao
work and improved the occasion to introduce his two aboriginal
converts. In his view the results of such movements were
determined by the attention devoted to the training of native
preachers. " Had we a sufficient number of trained natives,"
said Pollard, " we could deal with much bigger movements than
any we have yet seen." The success which had attended his own
methods in Yunnan and Kweichow inspired him with infectious
optimism and influenced the Conference.
In The West China Missionary News for November, 1915,
the Rev. J. Taylor, Chairman of the West China Conference in
1908, recalls the impressive address Pollard gave and then adds :
" But the man himself was the best sermon : so unaffected, so
genuine and so happy. There was no note of discouragement in
all that he said. He believed in God and knew nothing of defeat.
. . . He had two Miao with him, and after he had spoken and
carried us all to the Mount of Vision he called in his brothers
from the hillside and sang with them, ' There is a fountain filled
with blood.' It was a grey day and the afternoon light was fading
as they began to sing, but by the time they had sung the chorus
for the last time, the light of the Cross of Christ filled our hearts."
After so many years spent among the wilds of Yunnan and
Kweichow, Pollard was encouraged and exhilarated by the spirit
and discussions. Differences of creed which would once have
influenced him now left him unmoved ; to him the Gospel was a
dynamic which had already welded these men of many national-
ities into a spiritual brotherhood. One of the visitors to the
Conference was the powerful Viceroy of Szechuen whose address
demonstrated the changed attitude of the more enlightened
officials towards Missions. Dr. A. H. Smith, who was elected
to reply, stated that as commercial, diplomatic, and military
methods had failed to solve the Chinese problems, he believed
THE SECOND FURLOUGH 245
the time had come to try the Christian and altruistic method
which would not fail.
Pollard's jubilant mood showed itself in various ways* even in
his sleep.
" Last night," he writes in his Journal, " I dreamed I was at
Sam's school talking with Mr. McCarthy. The examinations were
just over. Sam was seventh in the school, but first in mathematics.
I think I was very disappointed he was only seventh. It was so
real." This dream was a remarkable anticipation of the actual result
of the boy's examination made known seven months afterwards
when Pollard was at home. In the Oxford Local Junior, he was
seventh in England : in mathematics second : in higher mathe-
matics first, and in chemistry fourth.
Pollard arrived in London in time to speak at the May meeting
of the United Methodist Missionary Society. It was the day of
the funeral of Sir Henry Campbell-Bannerman. The Rev.
Charles Stedeford, the Missionary Secretary, met Pollard and
took him on that gloomy, showery day to see the cortege proceed
along Whitehall. In the evening Pollard spoke at the City
Temple on " Jesus Christ and what He is doing in Miao land."
In 1907 the Bible Christian Church, the New Connexion and
the United Methodist Free Churches, had been formally united,
and Pollard now looked forward to the opportunity of telling his
story of the Miao to many thousands of his fellow churchmen who
had never heard it before.
During the months of his furlough Pollard visited every part
of the United Methodist Church carrying the fiery cross of
the missionary enterprise. He captured the interest and love
of thousands by his thrilling stories and passionate appeals. He
gave addresses at the National Christian Endeavour Convention
at Nottingham and at Bristol. The Rev. E. F. H. Capey's account
of one of these meetings conveys vividly the impressions which
Pollard made as a missionary speaker.
The first time I saw Mr. Pollard, and heard him, was in the
Nottingham Mechanics Hall, at the National C. E. Convention,
June Qth, 1908. Not knowing the man I attended the meeting
without special keenness, expecting the usual type of speeches
246 SAMUEL POLLARD
on occasions such as these. Mr. Pollard's first sentence riveted
me, and not for one moment during that remarkable utterance
was the spell broken.
He had an axe to grind, he said ; he wanted missionaries, and
among the young people of the Churches who had pledged
themselves to do whatever Christ would have them do, he
believed he should find them. Christ's word, he reminded us,
with solemn emphasis and insistence was : " Go," " Go ye into
all the world." One thousand millions had not yet heard the
name of Jesus who would go ?
Why did he ask his audience not to content themselves with
praying for missions, or collecting for missions, but themselves
to go ?
A poor woman living next door to them in China lost her
child and, having fortified herself with a bowl of wine, she took
up the dead body of her little one and, frenzied with grief,
carried it through the streets at dead of night, past the east
gate, without the city wall, and there on a lonely hillside, in-
fested by wolves and ravenous dogs, she cut and hacked the
beloved body to pieces. How could she ? An evil spirit, she
believed, had brought about the death of her sweet little one,
and it was to destroy the evil spirit that she dealt thus with the
body she had fondled with all a mother's care.
Did he ask the young men and women to go because of the
sorrows of Chinese motherhood ?
No,
Scenes may be witnessed, at times, in Chinese streets at mid-
night which outshine the gorgeousness of scenes depicted in the
" Arabian Nights." Winsome, wee lassies, dressed like fairies,
are carried aloft among the crowd laughing children, all ignorant
of the fate which awaits them, a fate more cruel than the grave.
Did he ask youths and maidens to go because of the shame and
miseries of Chinese childhood ?
No.
The literati, the learned men, the scholars and scientists of
China walk in grand and solemn procession at certain seasons
of the year. They pass through the city gates, and at length
fall down upon the ground, striking their foreheads in worship.
In worship of what ? A cow a clay cow !
Did he ask his audience to go because of the pitiable idolatries
and superstitions that fetter not only the common people, but
even the literati of the land ?
No.
THE SECOND FURLOUGH 247
This is why he asked them to go. Years and years ago I wish
some artist could have caught the expression of the speaker's
face at this point of his address years and years ago a Friend of
his was cruelly treated and betrayed. The literati of His day
openly scorned Him and sought, by foulest means, His undoing
and His death. They stirred up the people against Him, they
circulated slanders, and then, with the help of the mob they had
maddened, they dragged Him through the gate of the city and
nailed Him to a tree.
For His sake the missionary asked his young hearers to go.
" One thousand millions such as you and I one Saviour, such
as He GO."
The breath of the Spirit that passed over us as we listened to
this appeal was as the wind in the trees. Only The Day will
declare how many missionaries were born on Tuesday morning,
June Qth, 1908, in that Nottingham Hall.
Next year the C.E. Convention was held at Colston Hall,
Bristol, and the audience was so deeply moved by Pollard's
address that the next speaker, instead of following the programme,
suggested that they should have a missionary Conference, and
again many young men and women rose to offer for service in
foreign lands.
The short intervals of rest so much needed were mainly spent
at Birmingham or in the Isle of Wight, where his aged mother
lived. Although over eighty years of age Mrs. Pollard retained
her alertness of mind and strong religious faith : her blue eyes
and clear, fresh complexion harmonised with her vivacious
manner, and it could easily be seen that many of her son's gifts
were an inheritance from his mother. The intercourse between
them was characterised by love touched with hero-worship on
her side, and by an affectionate and chivalrous deference on his.
It was a delight to him to have a few weeks in this beautiful
island near the downs and the sea ; but most of the time was
spent at Birmingham where his boys were at school. In his
Journal he records his keen appreciation of the helpful ministry
of Dr. Jowett. He counted it a privilege also to attend lectures
and addresses given at Woodbrooke by Dr. Rendel Harris.
In a farewell message which he wrote for The Missionary Echo
248 SAMUEL POLLARD
on the eve of his return to China he said : " And now good-bye
and God bless you all. ' Here's for the Far East ! ' * Here's for
Asia where Christ was born and died ! ' ' Here's for the great
Empire He died to save ! ' * Here's for the land I have learned
to love, and for the people who have listened to my message
before and will again.' ' And here's for the hills where dwell the
children who are the flowers of God's heart ! ' "
On Saturday, December 4th, 1909, Pollard bade farewell to
his wife and children and set out again for China. Of this
parting we must imitate his own reticence, remembering, how-
ever, that it meant a terrible wrench for one who seemed formed
for the tenderness and amenities of home life. No man was
ever more conscious than he of a great capacity for love ; but
he could not shut out the call of the people of Yunnan and Kwei-
chow. The presence of the Rev. H. Hudspeth on this journey
helped him greatly : the glowing enthusiasm of the new recruit
for the mission captivated the older man, and there sprang up
between them a friendship which helped to brighten the crowded
eventful years that followed. They travelled by the Hook to
Petrograd (then St. Petersburg) and took the Trans-Siberian
route, arriving at Shanghai on December 2ist.
From Hong Kong the two travellers obtained passages on the
s.s. Triumph for Haiphong, and on January loth, 1910, he wrote
to his four sons in England :
MY DEAR BOYS,
On my map of South China, at a point 108 degrees
20 minutes east of Paris, there is a place marked Cap Hainan ;
and just after that there is a strait marked Detroit de Hainan.
The map is a French one and so the lines of longitude are all
marked east of Paris and not east of Greenwich.
Yesterday afternoon we were steaming straight for the Detroit
de Hainan, . . . and then the fog came on. Fog at sea is more
feared by seamen than storm. The captain slowed down and
every now and then sounded with his lead and line to find out
from the bottom of the sea where we were. At last he gave it
up ; threw overboard the anchor and we stopped dead. We
hoped the fog would clear away, for we were in one of the most
THE SECOND FURLOUGH 249
dangerous places on the whole of the China coast. The passage
through the strait is very narrow, only between half a mile and
a mile wide, and each side of the passage are rocks, or sandbanks
which mean destruction for any ship which gets on them. After
we stopped, the fog bell was rung every two minutes and each
time the quartermaster hit the bell from thirty to forty strokes.
Hour after hour passed and at last it was too late to attempt to
go on that night even if the fog lifted. There are three buoys
anchored in the narrow passage and these can only be seen by
day. The Chinese Government has not yet lighted this dangerous
place.
Presently the fog cleared, the bell ceased ringing, and looking
out we discovered a ship on our north side anchored as we were.
Land was seen on the south and evidently the captain seemed
troubled. He told us afterwards he had gone as far as he could
with safety ; had we kept on much longer we should have struck.
So he pulled up the anchor and stood out to sea again, so as to
put more space between himself and the treacherous rocks and
banks. Then, having reached a safe anchorage, we stopped for
the night. This morning the fog was still absent and, as soon as
we could see, the captain started and we came near the narrow
passage and discovered the buoys in the channel. As I looked
at the surf and saw the jagged rocks looking sharp as a great
razor, I felt so glad our captain had stopped in time and had run
no risk in the dark. The other ship near us had never gone this
way and waited for our captain to go ahead and show the passage.
By following us the stranger ship, which is British, also got
through safely. So you see that our vessel, which is a German
one, was of use to the British ship which followed us. That is
how it always should be, Germans and British should be friends
and should help one another, and those who try to make these
two nations fight are doing the Devil's work. . . .
I want you boys to remember the Detroit de Hainan and the
narrow channel. In the light the buoys can be seen and any
ship can get through all right if it has steam power. Sometimes
you will find that you have narrow dangerous places to pass
through. Don't rush at them blindly in the dark. Our captain
said that ninety-nine out of a hundred ships if they attempted to
go through the strait in the dark would be wrecked. Look out
for the buoys ! Jesus has given us the buoys in the Bible to show
us the way to go. Always watch for them and however narrow
and dangerous the way one can always get through safely. . . .
I wonder if Wally knows what Detroit means. Can Bert give
250 SAMUEL POLLARD
the French word for " buoy " ? If he answers " garden," I
hope marnrna will put him on the hearthrug and let the baby
sit on him for sixty seconds.
Good-bye, boys. Remember the " buoys." Don't forget the
" strait." Always keep straight on the right path.
Love from Father.
BOOK IV
UNFINISHED PROGRAMMES
(1910-1915)
CHAPTER I
A Nation in Travail
FOR years revolutionaries chiefly student idealists, army
progressives, and the discontented among all classes
had plotted to overthrow the effete and useless Manchu
dynasty. A revolution was planned to begin simultaneously in
eight different provinces in December, 1911. The explosion of a
bomb at the Russian Concession at Hankow on October loth
compelled the reformers to strike their blow at once. For a time
it looked as if the movement would fizzle out, but as the days
passed the revolutionaries were able to reorganize their plans
and to prevent the disaster threatened by a premature beginning. 1
In province after province the revolutionaries overthrew their
Manchu rulers and proclaimed Provisional Republics.
Lacking both intellectual leadership and military resources
the Manchu supporters, in their humiliation, were forced to call
in the assistance of Yuan Shih K'ai. Whatever may be said of
this great statesman, both Manchus and revolutionaries looked
upon him as the only Chinese who could save the Empire. Even
had he wished it is doubtful whether Yuan could have saved the
House of Nurhachi. In the end he secured for the Manchus a
generous allowance and induced them to sign the Decree of
Abdication on the i2th of February, 1912.
To Dr. Sun Yat Sen the Republican party had paid the highest
* "The Passing of the Manchus," by P. H. Kent,
251
252 SAMUEL POLLARD
tribute by making him the President of the provisional govern-
ment at Nanking. But Dr. Sun saw that China needed a more
powerful and more experienced ruler, and with rare moral great-
ness and self-abnegation he resigned and requested the Nanking
Assembly to elect Yuan Shih Ka'i as their President. Before his
resignation took effect the President Sun Yat Sen paid a ceremonial
visit to the tomb of the Emperor Hung-Wu (A.D. 1368), the
first of the Mings, to announce to the spirit of the Chinese hero
the overthrow of the Manchu usurpation and the establishment
of the Republic. 1 In the West such an act might be looked upon
as histrionic, but among the Chinese it meant that New China
was at one with its heroic past. Thus at the beginning of the new
order, Dr. Sun, the first Christian President of the young Re-
public, asserted the survival of ancestor- worship.
On the loth of March, 1912, Yuan Shih K'ai took the following
oath : " Since the Republic has been established, many works
have now to be performed. I shall endeavour faithfully to
develop the Republic, to sweep away the disadvantages attached
to absolute monarchy, to observe the laws of the constitution, to
increase the welfare of the country, to cement together a strong
nation which shall embrace all five races. When the National
Assembly .elects a permanent President I shall retire. This I
swear before the Chinese Republic."
It was a period of moral idealism, but unless the capacity for
ethical ideas be wisely and efficiently controlled, communities
may be plunged into unseen perils by the very desire for progress.
The yeasty state of the Chinese mind at this time may be inferred
from the programme of the Social Reform Association. Among
its thirty-six articles were " some elements of Christian ethics,
such as exhortations against immorality, against concubinage,
bribes, witchcraft, and superstitions." Of this declaration
Pollard says : " Some suggested reforms strike at ancient
institutions in China, such as the advocacy of the independent
holding of property after coming of age, which would break up
the custom of brothers of a family all living together, and their
wives being subject to their mother, which entailed bondage s
1 '' China Binder the Empress-Po wager/-' p. 460.
A NATION IN TRAVAIL 253
much misery, and frequent tragedies upon the younger generation.
Another proposal which cuts deep into the Confucian ethic is the
advocacy of full equality of the sexes. Other changes suggested
are the establishment of public graveyards in place of consulting
geomancers for the discovery of lucky sites for interment.
Marriage is to depend no more upon go-betweens and parental
bargains, but upon the choice of young people, which means the
riddance of child- marriages. The exhortation ' Take no con-
cubines ' joins issue with Confucianism and ancestor- worship.
The sages taught that of all unfilial sins the greatest is to have no
offspring meaning no male offspring. This more than anything
else was the cause of so many men taking concubines and intro-
ducing into their homes the evils associated with polygamy.
Anything which removes this obligation of raising up sons at
any cost, strikes at the heart of the old Confucian morality."
Pollard looked at the suggested programme as little more than a
medley of moral platitudes and fragments of extreme Radicalism,
adopted by young and inexperienced students with but little
understanding of their bearing upon Chinese life. He deemed
the lack of a sound theistic basis in this new ethic a weakness
which menaced the entire structure. By their failure to give God
His place in their policy these reformers, though good sort of men,
must fail to achieve great purposes. " There is, however," said
Pollard, " another and very powerful party striving hard to bring
China to the centre where alone power can be got to carry out the
truest reforms. The dawn has broken. Light is in the East
again."
There are grounds of apprehension and also reasons for hope
in the strange intermingling of new ideas and old customs in the
web of Chinese life. It is now plain that Chinese armies can
assimilate Western discipline and learn to use Western arms.
This may seem a menace of the " Yellow Peril," yet it proves that
the Chinese are able to subject themselves to restraints and ways
of life which formerly seemed uncongenial. One cause for hope
was the demonstration of moral heroism, the most astonishing
instance of which is the way in which the Government dealt with
the opium,
254 SAMUEL POLLARD
Pollard describes how the opium habit had fastened on the
people : " When in the beginning of the year 1908, I said good-
bye for awhile to the lovely province of Yunnan . . . the
beautiful but deadly poppy was being grown in many a fertile
valley. Nearly all the travellers one met on the road carried among
their impedimenta a long opium pipe. In every inn where we
stayed at night the monotonous scrape, scrape, scrape of the
bowl of the opium pipe got on one's nerves. In the market
villages the dried juice of the poppy was the chief article of trade.
As the farmers walked up and down the streets holding a bowl
or two of this poison in their hands seeking a buyer, they felt
they were possessors of much wealth, for one bowl of the juice
was worth a cartload of maize or many cartloads of coal. . . .
" Two years have gone by and surely a more dramatic change
was never seen in the whole world. A Manchu Viceroy, whose
name, Hsi Liang, deserves to be remembered and honoured by
all who love humanity the whole world over, was appointed to
govern the sister provinces of Yunnan and Kweichow. He
set himself to stamp out the growth of opium in Yunnan. Many
people thought he would not succeed and some there were who
thoroughly detested his methods. The people were bewildered
as order after order issued from the Viceroy's yamen. At first
it was thought that these orders were like others which had been
issued from time immemorial by mandarins of all grades. And
they imagined that when the ink on the proclamations got dry,
and the long official seal had faded under the sun's rays, the
people might resume their old ways. But H. E. Hsi Liang was
in dead earnest and the people soon found out that his word had
to be obeyed. By swift, stern measures he taught the people his
lesson, and they learned to obey his commands. When in
Tongking I first came across the effects of the new policy. . . .
There was great consternation because the opium supply from
Yunnan had stopped. ... At Hokow, the frontier town of
China, where there is a branch of the Chinese Imperial Customs,
I was informed by the Englishman in charge that absolutely no
opium was coming down. . . . When I reached the city of
Yunnan Fu an4 entered by the south gate which is one of the
A NATION IN TRAVAIL 255
finest gates in all the provincial cities of China I saw on the sides
of the long archway under the city wall thousands of opium
pipes, all of which had been delivered up by former smokers. I
found out that on all the walls of the six gateways of the city
similar sights were to be seen.
" For three years in succession the white fields of the poppy
flower have been missing. Where formerly the opium grew now
field after field is beautiful with rich crops of beans, wheat, and
mustard, from which the Chinese extract a very fine oil. Now
April and May come round with their warm sunshine and strong
south winds, but the sun shines on no white poppies and the
wind never sways the tall heavy-headed flower. Instead we see
acres of mustard flowers which make the plains look like fields
of the cloth of gold in mediaeval story."
The abolition of the opium traffic was not accomplished
without great suffering. " On making inquiries," says Pollard,
" I was told of many who had been allured into the indulgence
by reason of painful diseases, and who had found temporary
relief through smoking opium. When the supply was cut off
the diseases asserted themselves with their old force, and this,
added to the horrors of a fierce craving which could not be
allayed, led in many cases to premature death. I shall not soon
forget one poor wretched man whom we saw on the road. He
looked up at us with a face on which death seemed to be written
and said, ' Will your excellency please give me your opium ashes
to eat ? ' There was another case in a small village where we
stayed ; in an adjoining room a poor fellow groaned all the night
in agony. I shall not soon forget those awful groans. And so
the story goes on. Gone are the fields of poppy. Gone is the
opium from the markets. . . . Surely, in this twentieth century
the world is face to face with a great miracle."
Some innovations, however, did not promise improvement
upon the old ways. Very different reports are current of the
actual moral condition of the Chinese people. But it may be
assumed that a nation which has continued so long and which
has preserved the physique of the people and a fair measure of
health cannot be morally rotten. Observers are too apt to suppose
256 SAMUEL POLLARD
that the life in the great cities is typical of the whole nation. But
China is predominantly a country of village communities which
govern themselves very largely through their elders and head-
men. From the time of Mencius there has been a strong healthy
democracy under the patriarchal government. Moreover, China
has taught and practised the sanctity of the family bond. It can
be understood, therefore, how some new things under the Re-
public would disappoint many. Pollard writes in 1912 : "A
number of students who have spent some time in Japan have
come back strongly imbued with materialistic notions, and as a
result they are instituting changes which must make for retro-
gression rather than for progress. It was a great shock at Yunnan
Fu to find the authorities who are so eager for reform setting
apart a portion of the city for public women. In the old days
such a policy was unknown in most of inland China. Now it is
considered as part of an enlightened programme, and as one of
the marks of levelling up to Western ideals. It is to be hoped
that when the large number of students who have gone to America
and England return home they will have better ideas of what
real civilisation means."
One great change which Pollard found on his return to Yunnan
was an almost completed railway connecting Indo- China with
Yunnan Fu. This achievement arose out of the ambitions of
France. Before the Boxer outbreaks in 1900 it was feared by
the Chinese that such a railway would be used by the French to
pour in their troops and conquer Yunnan. While the project
was being carried out articles from French magazines discussing
the political advantages of the railway were translated into
Chinese and scattered broadcast. The student class tried to
influence the people against the undertaking. For years feeling
ran very high and the work of survey by engineers was viewed
with suspicion. The people of the South at last rebelled and
three cities were captured by the rebels before the anti-railway
rising was crushed.
But having wrested this railway concession the French steadily
proceeded to complete the colossal enterprise. " Laokai," says
Pollard, " the frontier town of Indo"China, is about three hundred
A NATION IN TRAVAIL 257
feet above the sea. Yunnan Fu, the terminus of the railway, is
over six thousand feet. Nearly the whole of this tremendous rise
has to be made in a short journey of a hundred miles. It was in
this first hundred miles that the severest engineering difficulties
were encountered. The line here follows the course of the river
Namti, which flows from the Yunnan tableland and joins the
Red River at Laokai. Now the Namti Valley is one of the most
dreaded places in the whole of West China. The people look
upon it as the home of deadly fever, and it lies near, if not
actually in the district where the Black Plague is supposed to have
its permanent nest. In order to build the line up this dreaded
valley, armies of coolies were brought from other provinces of
China."
With the arrival of these coolies the tragedy began. The
arrangements made for their housing were of the most primitive
kind, and when in a short time fever broke out, the contractors
were unable to cope with the situation. Fifteen thousand lives
were lost in that terrible valley. Of six thousand strong men
who came from the north, fewer than a hundred lived to return
to their homes. Bands of survivors tramped from south of
Yunnan to the far north-east, begging as they went, and telling
their story of the railway to all who would listen. Frequently
these wanderers found their way to the homes of missionaries.
These stories grew in horror as they were repeated. By and
by the Chinese said that little children were offered up in
sacrifice to the railway gods. These reports created wild unrest
which burst out at length in rebellion. The lives of all Christians
were jeopardised. Many Miao villages were destroyed ; forty
or fifty Christian families were rendered homeless and destitute.
It will be seen later how this rebellion affected the United
Methodist Mission in Yunnan and Kweichow.
When Pollard returned from his first furlough in 1896 it took
him five months to get from England to Yunnan, but now by
means of this French railway to Yunnan Fu it is possible to make
the journey in five weeks. The distance from Haiphong to
Laokai is two hundred and eighty-seven miles a total from
the sea to Yunnan Fu of five hundred and thirty-five miles.
258 SAMUEL POLLARD
After the revolution had been accomplished in 1912, Chinese
statesmen had the harder task of creating the institutions of
government which should express and control the new spirit.
At first the reformers who had come under Christian influence
were leaders in the work of framing the policy of an awakened
China. Then there came a reassertion of Chinese nationalism,
and strenuous efforts were made at Peking to bring Confucianism
up-to-date as the State religion. There were those who were
jealous of the influence of Christianity. One of Pollard's evan-
gelists, in his zeal for moral reforms, publicly reflected upon the
character of a great and powerful mandarin. It was reported and
the man was arrested. Pollard and Dymond visited the yamen
and pleaded with all their eloquence for the man's pardon, which
was granted reluctantly out of consideration for the missionaries.
The national ideal penetrated the churches and the Chinese
began to seek a union of Christian societies. " What we aim at,"
they said, " is to make the Church indigenous, that is, to make it
distinctly Chinese to be manned with Chinese ministers and
deacons, and supported with Chinese money." At the National
Conference of the Continuation Committee, held at Shanghai
in 1913, the Chinese and foreign delegates adopted a common
name for all Christian organisations " The Christian Church
in China." This patriotism is one of the dangers and one of the
sources of hope in the midst of the divisions and confusions of
political life in China. The nation is travailing to bring forth a
new state, and many believe that a great future awaits a people
who have shown themselves capable of such amazing moral
heroism.
CHAPTER II
Resuming His Task
IT was about the middle of January, 1910, when Pollard reached
Yunnan Fu. In six weeks the Rev. Charles Stedeford, Secretary
of the United Methodist Missionary Society, who was coming to
Yunnan after visiting the Mission stations in North China,
RESUMING HIS TASK 259
would require an escort from A-mi-chow. Instead, therefore,
of proceeding at once to Chaotong, Pollard arranged to visit
Tungch'uan and then return through aboriginal districts in time
to get down to the borders of Tongking to meet the expected
visitor.
Reaching Tungch'uan on February 2nd, he found Mr. and
Mrs. Evans working strenuously in the city and the country
around among the Chinese and the aboriginal tribes. After
sharing in their missionary labours for two weeks, Pollard and
Mylne went to Loh-in-Shan under Mrs. Evans's guidance.
They crossed the plain to the " Hot Water Springs," where the
Chinese take the baths, and then made a sharp descent into a
region which Pollard called " The Valley of Desolation." As
they traversed the valley, they felt an indefinable sense of horror.
The stream threw out a deposit which gathered in white streaks
and accentuated the deathly barrenness of the scene. On one
side the bank was a mud wall many feet high. The Chinese who
are familiar with the country call it the " Valley of Dysentery."
The sun scorched them as though they were in a furnace. As
the morning advanced a south wind blew angry, hot, terrible
filling mouth, ears, and nostrils with sand. This wind increased
in violence till it raged like a tornado : it swept down upon the
struggling riders like resistless cavalry charges, and having
slapped and buffeted them, rushed on with screams of maniacal
laughter. The travellers felt dried up and depressed, with their
nerves on edge, and as they wound round the steep hills, their
horses sank in the treacherous soil on a path not more than a foot
wide.
On the third day the scene improved and they were glad to
reach Loh-in-Shan about four o'clock. Here they lodged in the
little chapel which, after the filthy inns, seemed a shrine of
cleanliness and peace. Mr. Evans had carried on a successful
evangelism among the two hundred Miao who lived in scattered
hamlets.
Three days later Pollard came to Ta-shui-tsing, one of the
out-stations of the China Inland Mission. It was to this place
that before his furlough he had sent some of his Miao evangelists
260 SAMUEL POLLARD
to assist Mr. Arthur Nicholls. After their evening meal the
villagers took them to the chapel where one hundred and fifty
were gathered for a Saturday night's prayer-meeting. " They
chose their own hymns and led the singing themselves. The
first hymn was sung to the tune of ' Ye banks and braes of bonnie
Doon.' . . . The method of lighting the chapel was charmingly
primitive : a branch of a fir tree with a double fork at one end
was stuck into the mud floor ; on the double fork was placed a
curved tile, and as the worshippers came in one by one they
threw a few resinous pine chips by the side of the upright fir
branch. They were soon ignited and there was a splendid blaze
which enabled the whole audience to read their books. When
the fire burnt low it was fed again from the heap of chips brought
by the worshippers." 1
After visits to other China Inland out- stations they came to
Sa-pu-shan. Of this district he says : " Three or four years
ago . . . some Miao who had accepted the Gospel began to tell
their story to the Li-Su. 2 . . . The earnestness and sincerity of
the Miao deeply impressed their hearers and before long the fire
which burned in the hearts of the one blazed forth in the hearts
of the other. The Li-Su in their thousands came seeking the
foreign missionary who, although as yet entirely ignorant of
their language, managed to convince them that he deeply sym-
pathised with their quest and would do all he could to satisfy
their desires. From village to village the fire spread. Before
long the new converts began to build chapels for themselves,
some of which will hold seven or eight hundred people."
On March 4th Pollard went by train to A-mi-chow, where he
met Mr. Stedeford and thence escorted him to Tungch'uan.
*.
But they were not allowed to proceed farther northwards owing
to the revolt about the railway tragedies. At this very time one
of the Miao evangelists, Chang-yoh-han, was captured by the
rebels at Sa-u-ho and sentenced to be shot because he was in
league with the foreigners. Whole Miao villages were destroyed
and the people hid in caves among the hills. The rebels told
1 The Christian World, May I2th, 1910.
a Li-Su = a branch of the No-Su.
MR. POLLARD AND HIS COLLEAGUE,
THE REV. F. J. DYMOND (1909).
TYPICAL MIAO HOUSES.
260 SAMUEL POLLARD
to assist IVfr. Arthur Nicholls. After their evening meal the
villagers took them to the chapel where one hundred and fifty
were gathered for a Saturday night's prayer-meeting. " They
chose their own hymns and led the singing themselves. The
first hymn was sung to the tune of ' Ye banks and braes of bonnie
Doon.' . . . The method of lighting the chapel was charmingly
primitive : a branch of a fir tree with a double fork at one end
was stuck into the mud floor ; on the double fork was placed a
curved tile, and as the worshippers came in one by one they
threw a few resinous pine chips by the side of the upright fir
branch. They were soon ignited and there was a splendid blaze
which enabled the whole audience to read their books. When
the fire burnt low it was fed again from the heap of chips brought
by the worshippers." 1
After visits to other China Inland out- stations they came to
Sa-pu-shan. Of this district he says : " Three or four years
ago . . . some Miao who had accepted the Gospel began to tell
their story to the Li-Su. 2 . . . The earnestness and sincerity of
the Miao deeply impressed their hearers and before long the fire
which burned in the hearts of the one blazed forth in the hearts
of the other. The Li-Su in their thousands came seeking the
foreign missionary who, although as yet entirely ignorant of
their language, managed to convince them that he deeply sym-
pathised with their quest and would do all he could to satisfy
their desires. From village to village the fire spread. Before
long the new converts began to build chapels for themselves,
some of which will hold seven or eight hundred people."
On March 4th Pollard went by train to A-mi-chow, where he
met Mr. Stedeford and thence escorted him to Tungch'uan.
But they were not allowed to proceed farther northwards owing
to the revolt about the railwa)^ tragedies. At this very time one
of the Miao evangelists, Chang-yoh-han, was captured by the
rebels at Sa-u-ho and sentenced to be shot because he was in
league with the foreigners. Whole Miao villages were destroyed
and the people hid in caves among the hills. The rebels told
1 The Christian World, May I2th, 1910.
" Li-Su = a branch of the No-S u.
MR. POLLARD AND HIS COLLEAGUE,
THE REV. F. J. DYMOND (1909).
TYPICAL MIAO HOUSES.
RESUMING HIS TASK 261
Yoh-han that they wanted to get hold of Pollard. The mission-
aries at Chaotong were protected and they hoped that Mr.
Stedeford would wait a few weeks longer till the Chinese author-
ities succeeded in quelling the rising. But as both the prefect
and city mandarins at Tungch'uan refused to allow him to
enter the disturbed region, Mr. Stedeford was compelled to
return to the capital and take the train for Haiphong without
having seen the important and most interesting missionary work
in the north-east of the province.
Having bidden his friend good-bye, Pollard visited the old
familiar scenes at Yunnan Fu. On every hand he saw signs of
change. At one of the temples some of the idols were being
broken up to make bricks. It surprised him to notice uniformed
police, and as he walked along he was amused to see one of these
guardians of the peace take a stick of burning incense from its
crevice in the door of a house and light a cigarette with it. This
trifling unconventionality was, in its degree, a plain registration
of change. Pollard made a point of visiting a recently erected
prison. Although missionaries had gained but few converts in
this city there were tokens of the working of Christ's Spirit in
moral and social reforms. Pollard was accompanied by Mr.
Owen Stevenson, and the Governor of the prison invited both
to preach to the inmates. On the following Sunday " soon after
one o'clock," says Pollard, " we were led by the Governor into
the chapel. . . . We were surprised to find that there were two
Confucian teachers attached to the staff as paid chaplains. . . .
Here is a New China indeed." Pollard wondered how he ought
to address his strange audience, as it is usual in China to adopt
a complimentary style in speaking to others. " Possibly friends
at home will smile at my dilemma. ... I did not long remain
in perplexity, for the sight of all those men moved me profoundly.
Whatever else we did we both determined that they should all
hear the story of how Jesus was condemned and executed in a
most barbarous fashion. The whole audience listened most
intently and watched us most closely as we told the ' old, old
Story.' . . . When the preaching came to an end and we were
moving away, a man stepped forward from the ranks of the
R
262 SAMUEL POLLARD
prisoners and kneeling down begged my companion to try to get
him released, as he had been condemned unjustly. It was
dramatic, but of course we could do nothing."
Pollard returned to Tungch'uan, but still the mandarins
refused to sanction his going farther, so he spent the next six
weeks in teaching Mylne and Hudspeth the Chinese language.
When at last, on June 25th, the authorities allowed him to
proceed he decided to go round by Chang-hai-tsi and to spend
five weeks in visiting all the intermediate stations to Shih-men-
k'an. " I want," he says, " if possible to spend two Sundays at
' Long Sea ' (Chang-hai-tsi), one Sunday and a week at Si-
pang-tsing, one Sunday at Mao-Lee-yu, which is called ' Half-
way House,' and one Sunday at ' Rice Ear Valley ' (Mi-ri-keo),
and thence on to Stone Gateway."
At Chang-hai-tsi, on the first Sunday, there was an attend-
ance of two hundred ; on the second Sunday five hundred. He
was grieved to find some of the young girls growing up without
learning to read, and resolved to provide a teacher for them. It
was Sacrament day, and not only was the chapel filled but the
crowds spread out on the hillside. As the Miao evangelist,
To-ma, preached under the open sky it reminded Pollard of
pictures of Palestine in our Lord's ministry. Among the listeners
were No-Su and Kop'u folk as well as Chinese and Miao.
Between Chang-hai-tsi and Si'-shih-wu, a distance of about
eighty li, they passed through a market which Pollard described
as the danger-spot of the journey. Guns and swords were in
evidence, but happily it was too early in the day for the men to
have drunk themselves into a quarrelsome mood. Pollard dis-
mounted and chatted freely with the people and no sign of
hostility was shown towards him. At the village of Si-shih-wu
the No-Su had built a chapel at a cost of two hundred taels.
Pollard was impressed by their fine independent bearing. He
saw great possibilities of mission work in the district, if only
there were some foreigner to superintend.
At Si-pang-tsing, an important No-Su centre, they found
another chapel. Chang-yoh-han and other old friends met him
here. " The No-Su asked the Miao, Yoh-han, to preach to them,
RESUMING HIS TASK 263
which he did at ten o'clock at night. Think of these proud No-Su
listening to a Miao serf. What hath God wrought ? " On
Sunday three hundred Miao came early and captured the No-Su
chapel for a first service. Many brought gifts of eggs and honey
for their teacher. A second service was held at one o'clock for
the No-Su and the attendance was from one hundred and fifty to
one hundred and eighty. In the evening Mr. Mylne showed
them his lantern slides, No-Su, Miao A-wu, and Chinese being
present.
At Mao-Kao Pollard expressed vexation at finding the chapel
in a dilapidated condition, but his disappointment was somewhat
counteracted by the welcome given to him. Adults and children
came from all the villages around by moonlight to greet their
teacher. But the greatest welcome of all was accorded him, as
might have been expected, by the people of Stone Gateway.
During Pollard's furlough Mr. and Mrs. Parsons had been in
charge of the Miao work, and besides superintending the
activities of the native evangelists and teachers over the whole of
the stations in Kweichow, they had built a suitable house at
Shi-men-k'an for the foreign missionaries. The good work done
was manifest in the general faithfulness of the Miao Christians.
For the first time in their history these decadent tribes were
taught that morality was an essential part of religion. In place
of heathen laxity the Christian ethic was inculcated. There were
some sad lapses ; yet these were amazingly few, though Pollard
was deeply grieved by such as did occur. " There are a number of
immorality cases here and there among the Miao, and we hardly
know what to do. The majority of the people, however, stand
firm ; but in these cases of relapse, it is difficult to know just how
to proceed."
Pollard prized the love of the Miao and, not unnaturally,
wanted the first place in their affections. The work had been
begun and had grown up under his care. His unremitting toils,
his self-sacrifice, his endurance of almost uninterrupted hardship,
and his sufferings of the midnight assault had all made him feel
that this work was his very own. He had even marked out the
lines for its future development. There need be no hesitation
264 SAMUEL POLLARD
in saying that he was the most necessary man to promote and
direct the tribal movement at this stage. He felt that his rightful
place was at the head of the Miao Mission. He would have been
spared much pain and anxiety could he have acquiesced in a
division of the field without experiencing a sense of injury. But
Pollard believed that to divide the Miao work into two separate
areas under two distinct heads with, perhaps, different, and in
some ways opposing ideas and methods, would be a fatal blunder.
We emphasise this point of view because without it some of his
letters could not be understood.
The District Meeting was begun on the 26th of July, 1910,
and, as Pollard had anticipated, views divergent from his own
were expressed concerning the fresh appointments of the mission-
aries. After much discussion it was resolved that the Miao work
should be divided. How intensely he felt this adverse decision
can be inferred from a few sentences of a letter in which he
related the occurrence. " I kept my counsel ; said a word now
and again. If I had attempted to fight it, or to dispute certain
points there would have been fireworks. As it was I let them
humiliate me. It was for the time a bitter dose, and I was
absolutely alone. . . ."
Looking back now upon this diversity of opinion upon matters
of policy, we see that whether Pollard was right, or his colleagues,
the temporary division of the work may have fallen out for the
progress of the Gospel, as it gave him longer intervals of rest from
travelling, and so enabled him to devote more time to the transla-
tion of the New Testament into Miao. Four months later,
however, through the furlough of his colleague the responsibility
of superintending the whole of the vast district once more
devolved upon him, and for a time the division of the field was in
abeyance.
Two letters written to Mrs. Pollard will best disclose the
activities he immediately plunged into.
RICE EAR VALLEY,
August i^-th, 1910.
It is Sunday afternoon and the services are over till this
RESUMING HIS TASK 265
evening. After leaving the village whence I sent the last letter,
we came on by the river and crossed over the ferry at the foot of
the great hill of Mao-Mao-Shan. I stayed the night at Mao-a-no
where there are a lot of Christians. A crowd came out to meet
me, James and Thomas among them. I spent a very happy
evening there. The next day we came on to Mi-ri-keo and the
chapel in ruins is a sight to make me feel very downhearted.
The " tired chapel " is dead with a vengeance. To-day we had a
service among the ruins and several hundred people were there,
some of whom were extraordinarily glad to see me, and some
cried with gladness. James, Thomas, John, and Wang-Shih
(Gideon) were with us. We had a good time. . . . These people
here have been sadly neglected . The sending away of Mr. Lee
was a great mistake, the people long for him to come back again,
and I hope the District Meeting will permit it. There are nearly
a hundred villages around this centre and they badly need more
attention. Some of the folk have gone sadly astray, and others
are like sheep, wandering around in danger of being snapped up
by wolves at any time.
If the field is to be divided later then I shall look after this
lone part if possible. There is plenty to be done and one pities
the people very much. It is so difficult to know just what to do.
While I have been writing the last two sentences a young woman
whose father died while I was at home has come handing me a
letter written by herself. " Wang-ren-ai writes a letter to the
Teacher. Now my father has gone to God's home am I to go to
Mao-Keh-nah or not ? What do you say, Teacher ? When
you were going home I told you and you told me not to go.
Should I go now or not ? " So runs the letter. She was given to
a man who does not believe. His father is our bitter enemy.
The girl detests the idea of going. Whether she has been
properly married or not, I do not know. What can one do ?
One needs to be so careful to do right and not to be
carried away by sentiment. On the other hand, it is ruina-
tion for our girls to be married to heathen who drink and are
immoral. And yet again they might save their unbelieving
husbands. One realises so much that it is not by might nor by
power but by the Spirit. I get strongly moved at times when I
see these crowds of poor folk who have such a past and who are so
stupid in many ways. But when I see Peter, John, James, Philip,
and Matthew (Miao evangelists) and see what they are, I realise
that God can make a wonderful change even in these ignorant
and stupid people.
266 SAMUEL POLLARD
Ml-RI-KEO,
Augtist 2ist, 1910.
Night again and it is quiet for the first time to-day. It has been
a great rush tiring me right out. It was late last evening before
we got home from Mao-tie-ka where Mr. Kuoh and I had a very
nice time. Then we held the prayer meeting, and got to bed
about eleven. This morning before I was up they were here, and
before I had breakfast crowds began to arrive. We were obliged
to have two administrations of the Sacrament, among the ruins.
Scorching sunshine, and as I stood on the planks over the plat-
form the sun beat down with fierceness. After the second
Sacrament we shang-ltang'd (" talked things over ") with Chih
Si about the new chapel. Then the case of a young fellow who
had got rid of his wife came up both Christians ; she is about
five years older than he. Although married five years ago he is
only about twenty now. Some meddlesome elders caused a
divorce. The girl was sent home with a cow, two goats, and two
measures of maize. Fortunately the girl and the young fellow
were both here. I got him and the elders of several villages into
my room and there we had it out. I sent and called in the girl, and
after a lot of talk, etc., we got the two to be reconciled, and then
prayed over them as though they were bride and bridegroom. . . .
I am giving them two goats to make up for those sent back, and
the cow will be returned. We all hope the affair will be satis-
factorily ended. This over, I had to dispense medicine for more
than a hundred patients. How muddled I did feel before I
finished ! I hope I have not given quinine for santonine, or
vaseline for toothache, or aperient pills for kanch'uang. It was a
great, tiring, long- continued rush. Another service was held
in my room at night and then they wanted to sit and talk longer.
But I cleared them out so as to have a few minutes with you so
that this letter may go to Shih-men-k'an to-morrow. The people
have rallied splendidly to-day, about seven hundred in all, or even
more. To-night it is beautiful in the moonlight, and all so quiet
and peaceful.
I had a hundred eggs brought me to-day. I wish I could give
you the lot. To-morrow I have a fairly quiet day. Yoh-han,
who was to have been sacrificed by the rebels, is here and he will
give me his story to-morrow, and I will try to write another
" Tight Corner " for the Editor. A lot of children whom I was
friendly with have been here to-day. ... It has been a great
day. When we were praying during the first Sacrament with the
ruins all about us and the scorching sun shining upon us, the Lord
THE BACK OF THE BEYOND 267
seemed to be very near and to give us a promise of His
blessing.
If my letter is short it is because I am very tired. On Tuesday
I go off to Mao-Lee-yu and shall have another week of very busy
times, then I may get a few days' rest.
Yesterday I saw the caves where some of our people fled during
the scare of March last, right up among the cliffs. Poor folk !
they were frightened. For nights they all slept out among the
cliffs or rocks.
CHAPTER III
The Back of the Beyond
IN order to avoid a repetition of incidents in the narrative of
Pollard's journeys a few typical scenes may suggest the kind of
experiences he encountered day by day. In 1910 Mr. Edwin
J. Dingle was travelling in West China and spent some time
with him. " His work," wrote Mr. Dingle, " took him into
unsurveyed regions where ordinary travel entailed the greatest
privation. . . . We would arrive at mere hovels where we rested
at nights ; we were drenched to the skin for days together. . . .
But no matter what the conditions, Pollard was never down-
hearted : he would roll into his wet bed after the crudest meal of
maize cobs and dirty water, and play on his mouth-organ, ' There's
no place like home.' "
This journey was one of Pollard's periodic visitations of
churches. They set off on September i6th, 1910, and a day of
wandering through gloomy ravines and around the mountains
ended by their crossing the ferry to Mao-Ka-p'i-tsao. Immedi-
ately upon their arrival a hundred people gathered for worship,
while others prepared a meal for the hungry travellers. In the
intercessions which followed one Miao woman prayed : " Com-
fort all those who have lost their little ones ! Send Thy Holy
Spirit upon them ! Also give us Thy Spirit and Thy Glory ! Save
the whole of China ! Save us, for we are fools and stupid, knowing
nothing ! Help us therefore to know Him Who died for us that
we may come, O Father, to Thee ! Accept our thanks for bringing
268 SAMUEL POLLARD
the preachers here all the more that they have not come tired !
In the sweet fragrant name of Jesus we make all our requests."
In describing the people Pollard writes : " Folk came from a
neighbouring village saying that Yang-Ying was bewitched by a
sorceress and was likely to die. They wanted to know if they
might take the sick man and leave him in the home of the witch.
I asked if they had any evidence that the witch had done anything
to the man. None whatever. I said, if there were any evidence
then they could go and report to the mandarin. If they went
without evidence they might get a very bad time. It is strange
that so many folk live in a world of witchcraft. It must be a
funny feeling to have the idea of a world of powerful demons
around one. ... I asked one of my ex- wizard friends whether he
were not still afraid of his * demon.' I shall never forget the
smiling face he turned on me, and the wonderful answer he gave.
Afraid ! How can I be afraid ? I live in the heart of Jesus and
Jesus lives in my heart.' . This man had discovered the secret
of peace."
" Monday, i9th of September. A lot of children came and
stayed nearly all day. What fun we had ! I had to turn my box
out and show them everything. The red handkerchiefs were a
great treat mouth-organ, whistle, photos., pictures ! Then
they got hold of my forceps, and there was immense excitement,
for they had seen me draw some teeth the day before. I pre-
tended to draw my own under a big red handkerchief and groaned
as I did so. ... What shrieking and laughing followed ! "
Pollard still suffered from the effects of the nervous shock
caused by his beating two years before. " One morning," writes
Dr. Lilian Dingle, " Pollard seemed out of sorts. . . . He had
had a dream in which some Miao had attacked them and he had
seen my fianc6 killed. All that day the rain poured down and
the next morning Mr. Dingle was * off colour ' : he had dreamt
that both of them had been killed. Still it rained incessantly. At
midday a man came running down the hill opposite and told with
excited gestures how a band of ruffians were looking for them
and that they must get away rain or no rain. Mr. Dingle says :
* I saw that Pollard's nerve was affected. He ordered the ponies
THE BACK OF THE BEYOND 269
to be saddled, and hurried me out of the house . . . together we
ploughed down the steep incline with mud up to our waists.
I remonstrated but Pollard replied : "If you stop, they will have
us ; they are just over the hill." The hill was about ten thousand
feet above sea level, and the people he referred to were some
No-Su who objected to the foreigners' presence among these
mountain fastnesses.' " The night was spent at a wretched hovel
which they designated " The Waldorf." " In our royal room
were nine men sleeping on the floor, one horse, three cows, nine
goats, five pigs, one cat, one firefly, and two foreigners. The
firefly fluttered all over the place. The goat snored all night long.
My bed was too short ; and a sour smell pervaded the place."
Returning to Chaotong on October 8th, Pollard started again
for Chang-hai-tsi five days later, visiting Si-pang-tsing (" Uni-
versal Spring ") on the way. All by itself on the slope of the hills
at " Everybody's Well " there is a large building which the No-Su
Christians have erected. The building contains a chapel, a
schoolroom, vestries, class-room, dormitories, and kitchen,
Here Sunday by Sunday a congregation of " Blackbloods "
gathers to worship Jesus. Blue blood counts for nothing in
these parts. Black, not blue, is the sign of aristocracy and good
ancestry. Tall, well-built, very proud, and often terribly fierce,
are the No-Su who live in the castles and homesteads among
these hills. Fighting and murder, robbery and arson, jealousy
and death, are topics of conversation on every market day, and the
stories told are terrible indeed. If anybody needs the message of
the gentle, strong Christ, it is these brave fighters of the Western
Hills. Strange it is that the idea of brotherhood and eternal
friendship should fascinate men who are always ready to fight for
their own. . . .
" The sunshine of the day was followed by rain in the evening.
Two hundred were present at the service, and this was over by
nine o'clock. The missionaries then retired to their room for the
night, but . . . when we were trying to sleep after the work of
the day, the crowd was still singing heartily. What is the meaning
of it all ? Were the five or six hundred tribesmen who came to the
service all in earnest in their worship of Jesus ? Have they all
270 SAMUEL POLLARD
broken away from heathenism and terrible sin ? No missionary
would answer ' Yes ' to these questions. He, however, who sees
most clearly and loves most truly, knows that in the hearts of many
of the hillmen, the truth of Christ has taken deep root. Among
the No-Su also there are some educated men who are worshipping
Jesus. The first scholars who bent reverently before the ' Son of
Man ' were the Wise Men of the East. In No-Su land there are
once again wise men of the East worshipping Jesus. When the
East discovers Jesus, what will the world see ? ' 51 Around a
charcoal fire at Si-pang- tsing Pollard and a few No-Su leaders
discussed the best means of propagating Christianity among
them. Mr. An desired that the Rev. Clement Mylne should
be appointed to work at this place. He said that the burden
falls too heavily upon a few elders unless they have the oversight
of a missionary.
About this time Pollard learned that Vrinte, the friend whom
he had met with Mr. Long, had developed leprosy. Vrinte
offered Dr. Savin a hundred taels if he would cure him, and re-
fused to believe that the doctor was unable to save him. He was
in despair and one night at an inn where he was staying persuaded
two other guests to go to another room on the plea that they
smoked opium and he did not. Then Vrinte hanged himself
rather than live as a leper. Mr. Long carried the corpse to the
river-side in a coffin ; there the No-Su took the body from the
coffin and propping it up in a sitting posture burnt it to ashes
according to Babu custom.
Pollard's love for children is illustrated by the story of Han-Mei,
a little maid who lived fifty odd miles from Chang-hai-tsi. As he
sat by the fire drying his feet in her village home, she came and,
putting her smooth, warm arm around Pollard's neck, whispered
all her secrets in his ear. Then she invited her little friends and
coaxed her teacher to play his mouth-organ. Han-Mei told him
before they said " Good night " that she intended to accompany
the elders to Chang-hai-tsi that she might be baptized and
receive the Communion. With the cows at his head and a
smoking fire at his feet, Pollard slept that night with a heart full
1 The Christian World, November 3rd, 1910.
THE BACK OF THE BEYOND 271
of love for the gracious child. And when in the morning he was
starting his journey again, Han-Mei called to him : " I'll surely
be there, Teacher ; I won't deceive you."
About a hundred li from Chang-hai-tsi, Pollard was glad to
meet Mr. Hudspeth and to travel the rest of the way with him.
The hills around Chang-hai-tsi are not so high as at Shih-men-
k'an ; they are like hillocks, and on one of these elevations, at
the back of a pine wood off the main road, stands the new chapel.
The country around is the borderland of two provinces and was
notorious in the past as a place of resort for outlaws. Pollard
and Hudspeth stayed in this place for more than a week. In
consultation with the Christian elders Pollard did all he could to
put an end to the custom of selling daughters like cattle to men
who wanted wives. On Sunday, October 22nd, five hundred
people gathered for worship. Pollard administered baptism to
twenty catechumens, among whom was the brave little Han-Mei
who had come in fulfilment of her promise. Two hundred
members partook of Communion. Mr. Hudspeth gave an
address in English and Pollard translated it into Miao. It was
the harvest festival and the Christians had made their chapel look
very pretty.
Anxious that the Miao should think of the Church as their own
and not as an institution belonging to the foreigners, Pollard
established a preachers' quarterly meeting at Shih-men-k'an.
Seventeen preachers attended the initial meeting, the only
absentees being James Yang, who was accompanying Mr. and
Mrs. Parsons part of their journey when going on furlough ;
Yang Chi, who had been summoned to his father's death-bed ;
and John Chu, who was assisting the China Inland Mission at
Wu-ting-chow. The meeting decided that it was advisable (i) to
have men stationed for twelve months at a time at the central
chapels ; (2) that the preachers should have a regular course of
study with an examination at the end of the year ; (3) that they
should hold preachers' meetings quarterly ; (4) that the Christians
in each district should build houses for the preachers stationed
there ; (5) that the Christians in each district should provide the
food of the preachers and their families ; (6) that the wives of
273 SAMUEL POLLARD
preachers going to districts where unbelievers are many should
make no change in the method of doing their hair (it was stated
that the " pyramid coiffure " should be taken down only at death
by the tribes-people, and that any change of this custom would
not be understood. Some missionaries have tried to get rid of
the poke, " but I told them," says Pollard, " to please them-
selves ") ; and (7) that as to military service Miao Christians
were justified in refusing service on Sundays and in cases where
Tu-muh were intending to make aggressions upon others.
" Our (first) quarterly meeting lasted two days and did not
finish till nine o'clock on the second night. As the meeting
separated with prayer, the Miao preachers walked away with glad
hearts and a sense of strength unknown to them years ago."
At the New Year of 1911 Pollard heard for the first time that
the name of the man in the sheepskin jacket who had saved his
life on the night of his cruel flagellation was Yang-shih-ho of
Ha-lee-mee. He at once determined to revisit the places north-
west of Chaotong, hoping that he might meet his rescuer and be
able to thank him for his courageous intervention. Having in-
formed the mandarin of his intention two soldiers were appointed
to accompany him. Upon reaching Ta-ping-tsi they saw the
ruins of the chapel which the rebels had destroyed ten months
before. Pollard set himself to efface, as far as he could, from the
minds of the folk the memories of that period of terror.
To the work of the evangelist Chong-Hwan-ran he paid a
deserved tribute, commending him for winning the trust and love
of the persecuted people. He succeeded in making a contract
for the rebuilding of the chapel. The parents in the district then
brought their children fifty little ones to be vaccinated. At
Ha-lee-mee he stood under the walnut tree where his trial had
been conducted, and tore off a piece of its bark to send to his boys.
" I saw the place where I stood and pleaded for my life with the
crowd of armed men : then we came along the road where I was
carried wounded and tired. I walked down the side of the stream
and saw where they beat me just across the water. The jump I
made that night was a big one ; but I did not run far. Then we
came up to the village, and from the house where I stayed that
THE BACK OF THE BEYOND 273
night the daughter came and called me in. The place was dirty
and looked wretched. The old man who played traitor was there
and looked as vicious as ever. But here I am after four years,
still alive, thank God ! " In a letter to Mrs. Pollard, March, 1911,
he writes : " The Miao traitor and nearly all the aborigines of
Ha-lee-mee, where they beat me, are now learning our books
and profess Christianity. They seem very much in earnest. If
God should give me the pleasure later of baptizing that man I "
At the beginning of March he visited Hmao-k'ao, seventy li
south of Shih-men-k'an and not far from " Heaven-Born
Bridge." The following Sunday a thousand persons attended
divine service. Thirty-seven classes were held in the open and
three in the chapel. To-ma was teaching his pupils to read from
a blackboard. The Communion was held on the hillside under
a sky of cloudless blue. " It was a great sight and a great service.
Hymn after hymn was sung, then followed a silence during
which the elements were administered." The Christian Miao
had built their own chapel here at a cost of five hundred taels.
Next day he started for Mao-Chu-nchoh to superintend the
laying of the foundations of a new chapel. " The digging,
laughing, shouting, talking, and joy all around reminded me of
children's picnics on Sandown beach. I hope the chapel when
it is put up will be a crowning of the joy of many lives." In the
evening of that day he held a service by moonlight. About a
hundred people were present. Standing on the site where the
chapel was to be built he felt his heart swell with rapture. " Sirius
and Canopus shine above me, and Venus glows like a radiant
jewel on the bosom of ether."
At this time Dymond and Mylne came to Si-pang-tsing with
Pollard to meet Messrs. Adam and Page of the China Inland
Mission. The West China Conference had roughly marked out
certain spheres for the various missions. But Mr. Adam had
driven a wedge into the district assigned to the United Methodists.
In most instances both Missions would have welcomed such
proximity as an opportunity for co-operation ; but owing to
Mr. Adam's peculiar theological views an estrangement arose
which affected the relations of the two Missions. Some of Mr.
274 SAMUEL POLLARD
Adam's evangelists even refused Pollard's men admission to the
Communion. Pollard and his colleagues deprecated such mis-
understandings among the native Christians and offered to
withdraw from Teh-Choh if they might retain Tu-kai-tsi where
they had No-Su and Chinese adherents. Although unable to
come to a satisfactory arrangement Pollard never forgot that Mr.
Adam had sent the Miao to see him at Chaotong seven years
before.
On April i8th, 1911, he was accompanied by Stephen Lee on
a visit to one of the great landlords. " My friend arrived yester-
day and conducted the midday service with remarkable power.
After our interview with the Tu-muh I shall go across to Chang-
hai-tsi." The people of the district were full of tales of five
tigers which were prowling about. " Last year a tiger ran off
with a Miao boy and played with him like a cat with a mouse,
tossing him up with one paw and catching him with another.
Again and again the boy cried, ' Come and save me, I am still
alive.' But at length the beast grew tired of its sport and devoured
the unfortunate boy."
They found that the Tu-muh was rebuilding his house. At a
glance Pollard saw that the opium fiend had marked him down
as its prey : his dress was in disorder and his hair uncombed.
He lightly said he was willing to join the Church if he were not
asked to give up his ancestral basket. When Pollard begged him
to give up opium, he put him off with excuses. Pollard and Mr.
Lee refused to stay, as his house was already full of strolling
players and a Chinese necromancer.
On Saturday he reached Chang-hai-tsi, and wrote : " The scene
to-night is one of great peace and glory. Oh, the wonderful
harmony of it all ! The sun set with its disc clear and bright as
if smiling a last smile on a scene it would soon see again. A little
later the whole heavens were a deep blue with brilliant stars hung
like lamps in the firmament. There is nothing one can compare
them to. Venus in the Bull to the right of Aldebaran, and on
a level with it, outshone the red light of the latter by the brilliance
of its golden fire : it almost made the Pleiades invisible. There
was no moonlight at all. . . . There are many trials, and hard
THE BACK OF THE BEYOND 275
toil by day and hard boards for a bed at night, but the sunshine
and the stars, the cool breezes and al fresco meals with jolly
companions are rich compensations. . . . Happy and right merry
are we as God's own troubadours, and we swiftly glide in our
conversation from jocund sallies to grave discourse on God's
love and goodness. There is a bright sunshine religion which
we realised as we spent an hour at the well. The Miao know the
good waters and will not drink of the poor dirty streams."
At Chang-hai-tsi Pollard passed through a week of spiritual
triumphs. On the Sunday they had four classes of men and boys
and two of women and a class of gossipers. At the service
three Miao evangelists who had been designated to assist the
China Inland Mission at Wu-ting-chow gave farewell addresses.
In a letter he says : "It was indeed a fine audience and the Lord
was with us. Sixty- two people were baptized ; about half of
them being grown up and the rest young people, but none of
them infants. They had all passed their examination before
being sent on for admission into the fellowship of the Church.
In this ' Long Sea ' district there are about five hundred church
members and nearly a thousand not yet baptized. This in
twenty-seven villages. I am very pleased with the little school
Liu-si-ko's men are putting up. It will be well built lofty, up-
to-date, and just the thing for about forty children."
One of Pollard's ambitions which was destined to remain un-
fulfilled was to open a mission station at Weining. In a letter
written from that city on May 5th, 191 1 , he says : " This little city
still seems anti-foreign, and resolved not to have our kiao
(religion) here. Neither the Roman Catholics nor ourselves have
been able to get a place. Coming away from the country villages
into a hostile town the difference is seen at once." St. Luke has
recorded the incident of the girl with a spirit of divination
following the apostles at Philippi. At Weining a young fellow
who was a lunatic followed Pollard, imitating him in speech and
gesture and exciting great merriment by his antics. Pollard was
glad to escape from an embarrassing situation by accepting an
invitation into a shop. But the lunatic waited for him and took
charge of him when he came out, making every one yield the
276 SAMUEL POLLARD
path for " Peh ta ren " (his Excellency). " You take him in hand
and cure him," shouted a man to Pollard, and when the missionary
said he was not able to do that, the man rejoined, " Oh, I thought
Jesus could do such things."
On his way back to Shih-men-k'an Pollard spent a few days
with Mr. Mylne, who had been appointed as missionary among
the No-Su. " Coming along to-day," he writes, " we saw a tiny
shrine roughly made on the hillside. This is an ancestral shrine
of the I-pien family above. After the ancestral spirits have been
in the house for a few years the No-Su descendants have a grand
recital of masses and kill an animal in sacrifice. Then the
ancestral spirits in the little lolo (basket) are escorted to their
hillside home." Pollard was greatly cheered by the beginnings
of Mr. Mylne's work of evangelism among the No-Su and wrote
a generous commendation of it to the friends at home.
Pollard reached Mi-ri-keo on May aoth, where he saw the fine
large new chapel by the side of the little old one. About eight
hundred people came to the Communion. On the following day
the little chapel was crowded with women and babies. There he
held what he called " a vaccination revel." " It was a crying,
howling, screaming, laughing mob. There were two men washing
the arms, three pricking with needles ; one boiling water, one
carrying it, and I came along with the vaccine."
As illustrating the new spirit growing up in that wild region
the following incident shows the fresh value placed on child life :
" John's wife came in with one baby on her back and one in her
arms. I smiled and said, ' How is it you have two ? ' She said
the one in her arms was the child we rescued from burial some
time ago. I had told John to get some one to look after it, but
he did not succeed, and so the two decided to take charge of it
themselves. John took the little girl in his arms and the way he
smiled . . . was very beautiful indeed. At the Communion the
baby was made a lot of, and women who had milk fed it. Very
readily it went to its many foster-mothers. I saw one handing it
back to John. As he received it he smiled and explained to me
that on Sundays the foundling got ' free drinks all round.' "
In his account of a journey lasting forty days he enumerates
THE ARTHINGTON TRUST FUND 277
the flowers and trees he had noticed, and the bare catalogue
assists imagination to appreciate the conditions of climate and
soil at the " back of the beyond." Heliotrope, daisies, buttercups,
marsh mallows, white anemones, blue, white, and yellow violets,
white briar roses scented white and scarlet azaleas, pink,
white, and crimson rhododendrons, white and golden raspberry
blooms, primulas, irises, purple and light blue, and St. John's
wort. The trees were oak, giant and dwarf, several kinds of
firs, lacquer, walnut, wax-insect trees, pear, peach, apricot,
apple, quince, chestnut, magnolia, plum, and others that he did
not know. Pollard loved the splendour of the hills and had a
sort of mystical sense of Nature's meaning, looking upon the
land as an appropriate setting of the great tribal mass movement.
" God . . . hath made everything beautiful in its time : also He
hath set eternity in their heart."
CHAPTER IV
The Arthington Trust Fund
As one follows step by step the remarkable work into which
Pollard was plunged in West China, there grows up the convic-
tion that the day of small Missions is over. If Christian Missions
are to be carried on with adequate response to the necessities of
non- Christian nations, there must be complete co-operation of
all the Churches. In Yunnan and Kweichow neither the China
Inland Mission nor the United Methodists have been able to keep
pace with the progress made. Missionary labour is a more
tremendous task than the inaugurators of the Mission in Yunnan
ever dreamed of. Pollard promptly recognised that preaching the
Gospel is only one part of the manifold functions of a Missionary
Society. Without a well-organized and efficient system of
education, under enlightened Christian control, for those who
are to become ministers and teachers, the great awakening in
China may lose its Christian significance and dwindle to compara-
tive nothingness.
278 SAMUEL POLLARD
In 1905 Pollard learned of the "Arthington Bequests for
Missions " a sum of .130,000 " earmarked " for new work
among hill tribes and peoples who had not yet received any
translation of the Gospels into their languages. Mr. Arthington,
a citizen of Leeds, had bequeathed his fortune for the special
form of missionary enterprise which appealed to him. A hope
sprang up in Pollard's mind that he might receive help for the
Miao from this fund, He wrote first to Mr. S. Southall, one of
the trustees of the Arthington Fund, giving a statement of the
facts concerning the Miao movement. This led to correspond-
ence between the Secretary of the Trust, Mr. Edward Little,
and the Rev. Charles Stedeford, Secretary of the Bible Christian
Missions. On August 23rd, 1906, the Trustees adopted the
following minute : " Min. 8. Letters from Rev. C. Stedeford,
on behalf of the Bible Christian Methodist Mission, were read,
dealing with the work of the Mission in Yunnan. The clerk was
directed to write offering a grant of 250 a year for five years, if
some arrangement could be made, agreeable to the Trustees,
under which a fresh missionary might be sent out to this region
under the auspices of the Bible Christian Mission Methodist,
who, while assisting in the needful work of the mission field,
would look forward to devoting himself in the main to the trans-
lation of the Scriptures into the local vernacular when he had
gained the requisite knowledge."
Further correspondence convinced the Trustees that, in view
of his unique qualifications, Pollard would be the best missionary
to the aboriginal tribes. In 1908, while on furlough, he wrote
to Mr. Little, saying, " Is there any chance of your helping us in the
No-Su work as you have done in the Miao ? . . . We are anxious
to train a hundred native missionaries from among the Miao
converts. Day schools have been opened to do work preparatory
to the choosing of the native missionary candidates. When I
return to my work, if God so please, in 1909, I hope to build a
training school, or rather settlement for the missionary candi-
dates. Around it we expect to put up a number of small,
clean cottages where the students and their wives can live much
as they live in their own homes, but with additional cleanliness
THE ARTHINGTON TRUST FUND 279
and proper sanitation. If land has to be purchased for this 100
will be needed for it. From 500 to 700 will be needed for the
buildings. . . .
" We have no hospital or nursing home among the Miao, and
the doctor, in her visits, is sorely handicapped by the absence
even of a dispensary. For a long time my bedroom was used as
the room where patients of all classes were seen and prescribed
for. It would be a work of love and mercy if the Trustees would
grant a sufficient sum, 500 or 600, to build a small hospital
and nursing home for the use of the tribesmen."
In answer to this appeal the Trustees of the Arthington Fund
offered the Mission another sum of 250 a year for five years,
on condition that a special missionary was appointed to work
among the No-Su. The request for a grant for a training insti-
tute was left in abeyance. Mr. John Town, the Chairman of the
Trustees, however, was so deeply moved that Pollard wrote a
detailed statement of the actual needs. He pointed out that the
aim of such an institute was, first, to provide teachers, evangelists,
and pastors for about four hundred villages with a population of
twenty thousand people, and, secondly, to provide native mission-
aries for the evangelisation of the heathen population.
" In each village," he writes, " where there are Christians, we
wish to get one or two men, who, having been trained in the
institute, will among their own village people look after Christian
interests and conduct the nightly services held in each place,
whether in a separate room kept for this purpose or in each house
in turn. These men would support themselves by attending to
farming. Over each small group of villages we wish to put a
trained evangelist, or teacher-pastor, who will give elementary
teaching to children or adults on week days, and be responsible
for the Sunday services and such missionary work as falls to the
lot of a native pastor. These [students] will be principally
gathered from the elementary mission schools already existing.
We should probably begin with twenty-five or thirty students
and increase the number as the work grows. Curriculum :
Ordinary subjects, such as arithmetic, geography, simple science,
such as can be illustrated by the surroundings ; Scripture,
280 SAMUEL^POLLARD
theology, elementary church history ; how to teach, preach, and
organize church work ; mission methods. The curriculum
would of course expand as the institute advances and would be
in two languages Miao and Chinese."
On July 5th, 1909, the Arthington Trustees decided to grant
3^500 for the purposes indicated. Pollard was overjoyed by this
generous gift.
We may now resume the story where it broke off in the last
chapter at the conclusion of his forty days' wandering. Once
again there was a clash of the two rival policies. Those who
contended that the attention of the missionaries should be given
mainly to the Chinese work advocated the reopening of the
Mission at Yunnan Fu, but they were not in a position, either as
regards men or money, to carry out such a project, though had
it been possible it would have been an immediate obligation.
Pollard thought that his colleagues were afraid lest Shih-men-k'an
should be made the actual centre of the whole Mission. At a
special District Meeting in June, 1911, various matters affecting
Pollard's work were considered in a manner that caused him great
vexation. One of the decisions was to restrict the cost of the
buildings at Shih-men-k'an so that part of the Arthington grant
should be available for assisting the village schools from which
the pupils were to be selected for the training institute. But
whatever irritation Pollard felt at the modification of his plans, he
never allowed it to interfere with his fidelity to the main work
entrusted to him. It is plain, however, that as the years passed
and his special mission acquired such vast dimensions, Pollard
desired and in the circumstances, not unreasonably to have
entire control of his own work among the tribes. Meanwhile
he had organized a great midsummer festival (1911) as to which
he writes to his wife : " The crowds are enormous and the boys
drilled splendidly. I guess the Chinese in Chaotong would open
their eyes to see our Miao boys drill. They look nice in their
dark blue suits with red trimmings. On the left arm there is a red
Maltese cross just below the shoulder a reminder of the Cross
in their flowery garments. We have two big school flags and they
did very well indeed in their drill. About eighty of the boys
THE ARTHINGTON TRUST FUND 281
have the suits arid there are still forty or fifty without. They
pay for the cloth and I pay for the tailor. The boys from Chang-
hai-tsi came, about twenty of them, and they also drilled well.
Not the same kind of drill, but really a clever lot of movements.
Also the school from Mao-K'ao was here, and these boys taught
by other Miao from the school here did fairly well."
From another account by him of the proceedings we learn that
" At eleven o'clock the Communion service began. It was like
the open-air Highland Communion services. . . . Missionaries
and preachers were gathered on a raised platform, and a thousand
communicants were standing in rows near them, the men to the
right and the women to the left. Between the two bodies a band
of catechumens was waiting for baptism. On the slope just over
a thousand people keenly watched the ceremonies, taking part in
the singing and prayer with the others. These are the times
when the missionaries seem to live. When two thousand voices
sing harmoniously ' My Jesus, I love Thee ' to the tune of ' The
Lion of Judah,' and when the sounding-board is the blue heavens,
and the walls of the chapel are the limestone hills, and the spirit
of God blows softly over all, as the gentle wind from the south,
then the hearts of the missionaries forget all homesickness, and
the days of loneliness appear to have gone for ever, and memories
of the Master on the sweet hills of Galilee come to one. ... I do
not think in that great crowd anyone wished for the old hill-
side revels, with their aftermath of sorrow and unrest. . . .
" When night came the big chapel was crowded twice over
with people wishing to see the lantern and to share in the worship.
It was nearly midnight before the missionaries retired. The
chapel was like an old-fashioned East End doss-house. Men
were lying down sleeping everywhere, packed like sardines in a
great tin. When morning light came the crowds disappeared,
and at five o'clock the aspect of the place was almost normal.
Then came the aftermath, and it was a very disagreeable one.
There were one hundred and thirty sick people who had come
with the crowd, and the missionary had to attend to all these
before breakfast. How they do press on one at such a time and
tire one out ! Depressing are the stories they tell, and sorrowful
282 SAMUEL POLLARD
are the windows they open into the lives of the suffering ones.
They were in the province of Kweichow with its seven million
people and no doctor. ...
" The one hundred and thirty are gone. Breakfast is over.
Now the Quarterly Meeting begins, and reports are received from
the preachers. Christ is still at work. Men are coming to Him.
Love is turning out hatred. Purity is killing impurity. Light has
dawned, and the story at the back of the little cups and small
pieces of buckwheat bread is no fiction." 1
Pollard built great hopes upon his country schools ; he writes :
" Ten schools now and five hundred scholars : we must get our
thousand in our mission schools this year." From Shih-men-k'an
he writes : " There are one hundred and twenty children in the
school here. I have gathered in all the big boys from the other
schools, and I should think I have more than fifty young men over
sixteen here. Chong is doing well. Tsuen Mei is helping with a
few girls and little boys. When you are here you will be able
to take the girls in hand and all the others as well if you like."
Pollard fully realised the indebtedness of the mission to the
Arthington Fund, and regarded himself as an Arthington mis-
sionary. The Trustees appreciated his self-sacrificing labours and,
on the 8th of September, 1911, renewed the grant for Pollard's
support, though finding it necessary to reduce the sum to 200
for the next five years.
In order to carry out his engagements with the Trustees,
Pollard had to get plans for the Miao school, to purchase timber
and get it seasoned, and to set up brick kilns in the neighbourhood
of Shih-men-k'an. In a letter to Mr. Stedeford, 5th September,
1912, he says : " Herewith the plans for the Miao school. The
expense shall not exceed the 500 granted by the Arthington
Trustees, including the furnishing of the school. On Saturday
I went up over the hills at the back here to see some trees and
to-day I have bought them for one hundred and twenty dollars.
The pillars we need for the big Miao school will be found among
those trees. We shall have some fun bringing the wood here as
it all has to be thrown over a huge hill. Luckily there is a place
1 The Christian World, August loth, 1911.
THE ARTHINGTON TRUST FUND 283
where the slope is fairly gradual and so we hope the pillars will
not break in the descent. I feel so glad we have got these trees.
The majority are not yet large enough to use, but they will keep
growing and we can use them in years to come. We estimate
that there are two thousand trees in the grove and one hundred
and fifty of them -may be used now."
To Mr. Little he wrote on the 4th of September, 1912 : " Since
1909 events have moved rapidly and the aborigine work has
developed in a wonderful way among several tribes. I have been
preparing for the Training Institute for the last two or three
years, and next year, when I hope the building will be up, I
shall be greatly disappointed if we do not begin with fifty students
(instead of twenty-five proposed in 1909). We may have even
more than that. In the present school at my headquarters there
are about one hundred and forty boys and men. About seventy
of these are from fifteen to twenty-two years of age.
" I have ten stonemasons at work cutting stones, and a tile
kiln is turning out tiles and bricks all through the summer and
autumn. The kiln is only a small one, but it will produce all we
need. Trees are being cut down, planks sawn, etc., and next
spring I hope workmen will commence on the building, which
will be a credit to the Arthington Fund and a great help to the
Miao for many decades. ..."
In order to present the growth of the school work under Pollard
we must anticipate the events and insert a letter and an article
of a later date. In a letter to Mr. Stedeford on February i8th,
1914, he says : "In resuming control I have reorganized the
whole work, and I think the field is in a healthy condition.
Hundreds are being baptized and new Miao are joining us. The
preachers at their various stations are doing good work, new
chapels of a better class are being built, school work is in an
entirely different condition, the Arthington school is nearly
finished, and will have a hundred students when it is opened in a
few months' time. We are facing the problem of this school by
trying to train up some of our own boys to be tutors. You re-
member the attempt we made to send some to Peking. That failed
through no fault of ours, but owing to disturbances at Peking.
284 SAMUEL POLLARD
Now we are trying to solve the problem at Chentu nearer home.
Our head-master, Mr. Chong, our head-preacher, Mr. James Yang,
four schoolboys and Mr. Hudspeth are now at Chentu seeing
what can be done. We are trying to raise the expenses on our
own without troubling you. An outside friend promised a good
donation towards the Peking scheme and we hope he will keep
his promise in case Chentu is chosen. There are eight hundred
in our schools and from these the central Arthington school will
be fed. The schools are organized as a whole, all looking to
orders and direction from Stone Gateway. Work among girls
is being organized in the same way, and we hope to put up a
girls' school here at no expense to you. Training in school-
teaching, home work, cooking, washing, babies (with real babies
borrowed for the occasion), sewing, Sunday-school teaching,
elementary hygiene, etc. etc., are all in the girls' school curri-
culum."
This brief account of Pollard's work in organizing the school
and in erecting a Miao Training Institute may be concluded by
his description of the last great festival he attended at Shih-men-
k'an on June iyth, 1915. The crowds were greater than ever
before, some estimating the numbers at three thousand, and some
at more. Chinese, No-Su, Miao, Kop'u, and Mohammedans
were present. " The mandarin of ' Double Star ' had expressed
a wish to attend on the day, and though he came merely as a
friend we think he was also anxious to see all that was going on,
and to report to the Provincial Government. We are sure that
he was surprised at some of the things he saw. . . . Three
hundred scholars with flags and four cornets went out to meet him,
and give him a welcome to the largest mission centre in the two
South- West provinces. Our official visitor expressed great
surprise at the number of scholars who came to meet him. . . ,
Were it not for the schools we have opened, there would be very
little opportunity for the children in this district to get any
education at all. In the Weining district, where Stone Gateway
is situated, the United Methodist schools are many times more
numerous than the Government schools. In one division of this
District, with a population of fifty thousand people, there i not
* THE ARTHINGTON TRUST FUND 285
a single Government school, whereas there are nine United
Methodist schools which are of very little expense to the Mission.
Each school is a centre for mission work, and the aim is not only
to make Christians of all scholars, but also to win all the folk
who live in the neighbourhood."
During the morning addresses were given in the open air, in
Chinese by the Rev. F. J. Dymond and a Miao evangelist ; then
an address was given in Miao by Chu-Fei-lih, and one of Mr.
Dymond's students spoke to two hundred No-Su in their own
language.
" At two o'clock there was a novel feature which was quite
unique in Miao experience. A number of certificates had been
prepared to be given to scholars who had passed their examination
with the requisite number of marks. . . . Mr. Hudspeth asked
the mandarin to present the certificates to the students and he
willingly consented to do so. In fact the whole day he played our
game and did us good service. A fine open tent had been erected
on the lowest of our three playgrounds. The tent cloth had been
woven by the scholars who are in our weaving school, and had
been dyed the colours of the Chinese national flag. Under this
tent sat the principal guest of the day, and in front all the scholars
were arranged in lines. The crowds were on the hill-slopes eagerly
watching. After a short religious service the mandarin stepped
forward and presented the certificates to thirty boys and one girl.
He then made a speech and spoke very kindly indeed. It was a
cheering experience for all our scholars, who have to stand much
ridicule because they are students of what the people often
ignorantly term * foreign ' books. As the mandarin spoke so
kindly to them, they got their own back again. After three
cheers for the Republic, for the school, and for the great Church
of Christ, the rest of the afternoon was spent in drill and games."
The mandarin took tea with the missionaries and talked freely
of their work. He told the boys that in years to come when
education had thoroughly taken hold of the nation, they would
remember the names of Mr. Pollard and Mr. Dymond as they
now remember the names of the great men of old. In the evening,
as there was no building to accommodate thousands of people, a
286 SAMUEL POLLARD
lantern service was held in the open. " We cannot beat the
idolaters in numbers yet, but we have got hold of a dynamic
force to which they are strangers. Three thousand people joining
in a Christian festival on a hillside in West China where a few
years ago just a few scanty crops covered the fields is something
to thank' God for. The wilderness is blossoming."
Although it forms no part of the main story of Pollard's life,
the No-Su work was begun at his prompting and urgency. In
answer to his request the Arthington Trustees made a special
grant for a missionary to the No-Su people. The Rev. Clement
Mylne was appointed, and several of Pollard's letters show that
the choice was justified by results and a new and promising
chapter was opened in the history of that virile and intelligent
race.
CHAPTER V
The Pollard Script
IN giving financial assistance to the West China Mission the
Arthington Trustees stipulated that Pollard should spend part
of his time in translating the Scriptures. It was plain that the
progress of the Gospel among the tribes would depend upon the
diffusion of sound knowledge. At the beginning of the mass
movement he taught the Miao to read St. Mark's Gospel in
Chinese, but this was only a temporary expedient. Both he and
Stephen Lee resolutely studied the Miao language and soon
acquired a working vocabulary. The great difficulty was that
the Miao possessed no written characters. The No-Su people
have books in their own language but the Miao tribes have no
tradition of a system of writing.
Pollard was thus confronted with a practical problem. There
were three possible ways of enabling the hillmen to read the New
Testament ; one was to teach them Chinese, the second to
teach them a romanised version of the Scriptures, the third to
provide signs to represent Miao sounds and to use these for
THE POLLARD SCRIPT 287
translating the Bible. Pollard chose the last expedient. He put
aside the difficult Chinese characters because he knew that the
words heard in our earliest years 'twine about our hearts and fit
men's natures, moods, and experiences as the skin fits the body.
He also rejected the idea of using a romanised system, believing
that it would be unable to convey accurately the subtle
differences which variations in tone make in the speech of the
people. He shared the Chinese scholars' distrust ofthe romanised
style of writing, believing that it would lead to ambiguities and
obscurities which would sadly mar a translation of the New
Testament. Pollard has himself told the story of the Miao
Script : " The Miao people being so low down in the intellectual
scale, and never having been accustomed to study, it was felt
that we must be as simple as possible, and hence we looked about
for some system which could be readily grasped by ignorant
people. It was necessary that the written system be absolutely
phonetic and easily understood. While working out the problem
we remembered the case of the syllabics used by a Methodist
missionary among the Indians of North America and resolved
to attempt to do as he had done. Mr. Stephen Lee assisted me
very ably in this matter, and at last we arrived at a system which
has so far been of great use in our work. The Miao language is
monosyllabic, and in nearly all cases the vowels end the words.
By adapting the system used in shorthand of putting the vowel
marks in different positions by the side of the consonant signs
we found we could solve our problem." 1
Mr. Amundsen of the British and Foreign Bible Society
described the " Pollard Script " as an adaptation of Braille,
Pitman's shorthand, and Roman signs ; " it appears," he says,
" to be of the nature of a temporary, remarkably useful expedient.
It is quickly and easily learned by the Miao people, and they have
become proud of having their language in a written form which
they can call their own." With the help of Stephen Lee, Pollard
used this Script first of all for a few passages of Scripture, some
hymns, and simple Christian doctrines which were printed by
means of wooden blocks cut at Chaotong. Then they prepared
1 " The Story of the Miao," pp. 174-5.
288 SAMUEL POLLARD
the first Miao primer, of which a thousand copies were printed
and sold at once.
In a letter to his wife in 1907 Pollard says : " On Saturday
we came on to * Camphor Tree ' village and stayed till to-day. Mr.
Chen was with us and he asked me to preach at midday to an
audience of five hundred who had come to see us and have
li-pai (worship). We had an interesting service and an instructive
experience. The hymns some in Miao and some in Chinese
went well. The women especially sang well. The Chinese
(hymns) they have learned off by note and they sang them with a
swing ; but Mr. Lee rightly said it was like nien king (i.e., reading
prayers in a dead or unknown language), for they do not under-
stand what they sing. S. Lee, Yah-koh and I spoke in Miao and
the people attended well, answering our questions with a vigour.
Then Mr. Chen spoke in Chinese, and I have never noticed
before such a remarkable collapse of attention. The women and
girls at once resigned themselves to hearing sounds and under-
standing nothing. . . . From Mr. Chen I learned an interesting
fact : between here and Anshuen are a lot of Miao called Shui-si
Miao ; sometimes they are called Hwa Miao. They are ten
times as numerous as our folk and perhaps more. A few of them
have become Christians, but are credited with being more riotous
than our folk. They are landowners, some of them are very
rich and very luan (disorderly) in their relation. . . . Mr. Chen
knows their language, but does not know the Hwa Miao. We
got a lot of Shui-si words out of him and found that about ninety
per cent, were the same as ours. ... I expect our Gospel
translations with a little alteration will do for them also. I had
no idea there was such a close connection between these Shui-si
Miao and our Hwa Miao."
His modus operandi was to paraphrase the original, then with
the help of Chinese and Miao assistants, to put this paraphrase
into Miao colloquial, and having secured as near an approach to
accuracy and as great clearness as possible, he would write it in
the Script which he had invented. Before long Mr. Endicott at
Chentu placed the Canadian Mission press at his service and he
prepared two books with outlines of the life of Christ, the Lord's
THE POLLARD SCRIPT 289
Prayer, and a few hymns ; these were printed and sold by the
thousand. The demand for these books made Pollard decide to
translate the four Gospels.
As early as the beginning of 1905 he began to wonder whether
the British and Foreign Bible Society would be willing to give
him assistance. Accordingly he wrote to the Rev. G. H. Bond-
field, its managing agent at Shanghai. Mr. Bondfield reported
the matter to his Society : " In March (1905) I wrote to Mr.
Pollard to know if I could assist him to give the Scriptures to the
Miao in their own tongue. His letter crossed my letter. The
cost of five thousand Gospels is estimated at six hundred taels,
i.e. y from eighty-five to ninety pounds." 1 " N.B. March 26th,
E. W. H. called at the Bible House and after discussing the
question with the editorial superintendent handed him a cheque
f r .5' The editorial superintendent sent both Bondfield 's and
Pollard's letters to E. W. H. In reply he left it to the Committee
to judge the question of advisability, enclosing a further cheque
for 40."
Mr. Bondfield encouraged Pollard to ask the Committee to
provide a font of type in his Script. His point of view was that
" Mr. Pollard is using his special script without any difficulty
and . . .it is meeting an immediate demand." Again Mr.
Bondfield says : " It seems as if his special Script has come to
stay. The Hwa Miao learn it rapidly and use it with great readi-
ness. This is its justification, and if the C.I. Missionaries also
use it, the question will be settled for a long time to come. At all
events we must let these thousands of new converts have the
Scriptures as quickly as possible." To the authorities of the Bible
Society it appeared that the romanised system would have been
preferable and that later it would have given the Miao access to a
wider, more varied range of literature. In a letter dated July 4th,
1906, Pollard wrote : " It is quite possible later to turn our system
into romanised when there is a successful romanised system in
use which will solve the tone difficulty." He admitted that
probably a time would come when the Miao would learn Chinese,
1 I am indebted to the courtesy of Dr. Kilgour of the Bible House, London,
for allowing me to read the records of the correspondence with Mr. Pollard.
290 SAMUEL POLLARD
but he contended with his usual intensity of conviction that the
people needed the Gospels " right away " and that his Script
ought to be used to meet that want. True to its traditional
magnanimity the British and Foreign Bible Society waived the
judgment of its experts and the Committee recommended that
authority to print the Gospel (St. Mark) be at once cabled to
Mr. Bondfield.
His eagerness to circulate the Scriptures was about this time
stimulated by the experience of Mr. An, the No-Su landlord, who
exercised great influence in the district of Si-pang-tsing. " He
had heard," says Pollard, " that the Jesus of the Church cared
nothing for the ' five relationships ' of life which are taught by
Confucianism ; so he resolved to read the Bible for himself.
When he came to the story of Lot in the cave he shut the book up
and said : ' That is what they say and it is true.' But he saw the
book was a big one so he determined to read on, and by and by
got into the New Testament and was convinced that the story
was true and what he wanted. So he believed and became a
Christian. He told me how he had tussles with folk who wanted
to dissuade him from being a Christian. The magistrate of
Shuen-Wei wrote telling him he believed ' too much ' and
advised him not to take it with such desperate earnestness. Mr.
An is the leader of the district and for several miles around there
are no open heathens. In this Chang- hai-tsi district there must
be a thousand families who have broken with idolatry."
Once more the question concerning the relative merits of the
Pollard Script and a romanised version of the New Testament in
Miao was raised by the action of Mr. Adam of Anshuen, who
translated St. Mark's Gospel in romanised and got the China
Inland Mission to print it. Soon afterwards the Gospels of
St. Matthew and St. John and other parts of the New Testament
were printed in the same way. This seemed to confirm the
judgment of the Bible Society Committee and further inquiries
were made as to whether it was advisable to proceed with the use
of the Pollard Script. In reply to a query Mr. Arthur Nicholls
wrote : " You ask me for my opinion about the Script. I have
been brought up on it, and see the utility of it. It is a real boon."
THE POLLARD SCRIPT 291
The Pollard Script was first in the field and it had been easily
and quickly learned even by girls who had received no previous
education. Pollard says : " We who have tried it are satisfied
with it. It works."
The point of view of the Bible Society is clearly put in a letter
which Pollard copied into his Journal. " The only question raised
in our Committee is that of the Script. This question is raised
not only in view of the publication of the Hwa Miao Gospel in
romanised characters by Mr. Adam, about which we corresponded
last year, but specially in view of the whole principle involved in
devising an entirely new and foreign form of writing. Our Com-
mittee, while sanctioning this tentative edition of these Gospels
in the Hwa Miao Script, hope that before long it may be found
possible to use sbme other form of writing. In addition to the
principle stated above, your present difficulties in the way of
getting the printing done, and also of getting proofs read,
weighed largely with our Committee. We would like you to lay
our point of view before Mr. Nicholls and urge him to reconsider
the whole question. If it is absolutely impossible to use the
roman letters (though we fail to see the impossibility) it has been
asked whether the use of Burmese characters could not meet the
need. I may say that this last suggestion was made by Dr.
Grierson, the great authority on Oriental languages. We should
like if you would pass it on to those concerned. . . . What our
Committee do deprecate is that the books for these people should
be printed in a character which, we understand, is in no sense
their own, but has been invented by a foreign missionary. We
do not question the ingenuity of the Script, but we do feel that if,
in order to use the printed books, an unfamiliar character has to
be taught to the reader, it would be far better to use for that
purpose a character which would at the same time open the door
of other literature to them. The fact that other missionaries
working amongst the same people have found it necessary to
print an edition in roman character just adds to the strength of
our argument." 1
Without committing itself to any judgment upon the relative
1 Dated London, January i8th, 1912.
292 SAMUEL POLLARD
merits of the Pollard Script and the method of romanisation
adopted in Kweichow, but deciding the matter simply on the
ground of immediate usefulness and expedience, the British and
Foreign Bible Society Committee resolved to recommend that
the publication of the remainder of the New Testament in Hwa
Miao be editorially approved. Credit will undoubtedly be given
to Pollard for thinking out the whole question with a view to
rendering the largest assistance to the Miao. Having reached his
conviction he held it tenaciously ; the vehemence with which
he discussed the matter was temperamental, and was not due to
any resentment at criticism. He did not claim any great virtue
for his invention, but, as he said, " it worked." When therefore,
the British and Foreign Bible Society sanctioned the printing of
the Miao Script for the whole New Testament, his heart over-
flowed with gratitude, and he wrote to Mr. Bondfield : " We
are all deeply indebted to you for the great work your Society
is doing for all peoples. Especially are we aborigine missionaries
indebted to you. Our people lived not long ago in darkness.
Books and a library were unknown to them. Many had never
handled a sheet of writing-paper or a pen in their lives. The
whole world was a very small place to them, lengthened out a
little by imaginary over- and under- worlds where dwelt demons
and fairies. Now on rough shelves in many rude and poverty-
stricken homes you can find a bundle of books, tiny libraries,
and in this bundle the chief books are those supplied for our
people by your great Society. . . . The coming of St. Matthew's
Gospel has meant a lot to the people. Fancy the Sermon on the
Mount, known now for the first time ! And that wonderful
invitation, ' Come unto Me, all ye that are weary ! ' We are
looking forward intensely to the time when the whole New
Testament will be opened to our people."
As regards the nature of his task let us turn to his Journal.
" February 5th, 1906, I stayed on all the week translating St.
Mark into Miao. Yang Yah-koh [James] helped me. ... It
was very enjoyable work indeed. It was interesting to see how
he took in the details of the stories. The one of the uncovering
of the roof and letting the sick man down took his fancy very
THE POLLARD SCRIPT 293
much. The determination of the men they would not be
denied they would have healing. They almost forced Jesus to
cure the man. He realised, too, how Jesus was pressed by the
crowd, and how trying it all was. No wonder He longed for a
little quiet. It was natural that the people should wish to be
healed, but they showed no consideration whatever for the comfort
of Jesus."
" July 5th, 1907. Yah-koh and I did the ninth and tenth of St.
John. The story of the blind man was delightful. Yah-koh
laughed heartily again and again at the way the man showed
that he was more than a match for all the people who bothered
him. I wished I could tell this story as it appeared to James.
I enjoyed the work very much."
" James (Yah-koh) and I are working hard every day
translating St. John. We have got to the end of the eighteenth
chapter to-day. I enjoy the work intensely. The picture of
Jesus, as He appears to one who carefully and slowly reads the
Gospel, is wonderful. My heart sometimes is full of amazement
at our glorious Jesus. What a gentleman He was ! What a
hero ! How tender ! What a match for all His bitter enemies ! "
" When translating the passage describing how Jesus took a
child into His arms and used him as a text to teach the disciples
from, my Miao assistant pressed me to add the word ' kissed * to
the translation. I said it was not there. My friend said : ' It
must be there : Jesus must have kissed the little one ; He could
not have helped it. " And when He had taken him in His arms
and kissed him," He said,' so would my friend have rendered the
verse." 1
Pollard delighted in the unexpected turns and adaptations of
Christ's parables in the preaching of this original Miao ; writing
on May 25th, 1913, Pollard gives an instance : " James was
speaking on the treasure hidden in the field : the idea, he said,
did not appeal to the Miao, for such never came their way. They
cannot buy land from the Tu-muh : therefore he would change
the figure . . . and call it the parable of the Musk Deer. If a
Miao were out and saw a musk deer anywhere, he would leave
1 " The Story of the Miao/' p. 117.
T
294 SAMUEL POLLARD
all and go off to hunt and capture it. He thought of the valuable
musk worth twenty taels. He would prepare his sandals, his food,
and leave home, fields, crops, and work, and bend all his energies
to the capture of the valuable prize. So for the Gospel of Jesus
we should leave everything, for it is the greatest prize of all."
Occasionally the translator was at a loss to find proper Miao
equivalents for certain words. " In our version of the Lord's
Prayer, instead of the words ' Thy Kingdom come ' we have
* Thy Heavenly Home come. 5 None of the Miao ever remem-
bered a time when they had a kingdom, and no one knew the Miao
word for such an idea. . . . We were baffled also by the word
' Comforter ' ' Paraclete.' At last one day Yah-koh came to me
saying he would not be able to study that day, as in a village over
the other side of the hills a woman had lost her little child, and he
was going to the home to * get the heart of the parent around the
corners.' . . . Questionings and explanations proved that the
prize was indeed ours. Eureka I ... I found out from my Miao
friend that the word to ' comfort ' might be rendered * to get the
heart around the corners.'
" One finds there is a way out of most of these difficulties ; if one
is patient enough and hunts long enough the word one wants, or a
fairly good equivalent is usually forthcoming. The man in
dazzling clothing who appeared to Cornelius becomes the man
whose dress ' sparkled like bubbling waters.' Paul advising
Timothy to be courteous to everyone is rendered * to treat all men
with smiles,' and the charge to keep a clean conscience becomes
' Don't rot away the white part of your heart.' J>1
When sending the manuscript of the Acts of the Apostles to
The Bible Society agent at Shanghai in May, 1914, Pollard wrote :
" With the efficient aid of the best Miao teacher we have, I first
went carefully through the whole book, using Greek, English,
and the Chinese revised versions of the text. Then the book was
carefully copied out and sent to Wu-ting-chow, where Mr.
Nicholls and his Miao teachers revised what had been done.
When the MS. was returned to me I chose other Miao teachers
and again went through the translation. Then I carefully copied
1 The Christian World, November 6th, 1913.
THE POLLARD SCRIPT 295
the manuscript again and gave it to two teachers to correct.
Finally, I have been through their corrections and now send the
result to you. Headings of paragraphs have been inserted as
formerly ; but no explanations of any kind have been inscribed."
Pollard had enjoyed the task, and in the midst of it had written
to a friend : " Here in the little room, with the door-window
open, we sit two or three of us working away at the old, deeply
interesting story. To-day it has been Saul's journey to Damascus
and back. One has perforce to go very slowly and so the beauty
of the chapters dawns on one. It is a picture to watch one's
companion as he follows the hero setting off with a heart full of
hatred and jealous patriotism, the all-powerful writ in his pocket,
and in his heart a vision of the change he is about to work in the
Jesus communities of the great Syrian city. It must have been
grand to have felt like a great charge of thunder ready to burst
and blast with devastating power. Then came the lightning
changes. The flash by the roadside ! The days of blindness !
The timid Ananias ! The changed hero ! The watching at the
gates while the hunted one was sitting in a big basket and giving
his enemies the slip over the wall ! He wondered how long those
men kept the gates. Then the return to the starting-place, not
to the schools of the distressed Pharisees, but to the houses of
those whom he had set out to kill. It is a wonderful story to
those who sympathetically hear it for the first time, and has enough
plot in it to make a great novel."
Perhaps for the first time Pollard realised all that centuries of
moral and religious training had done for the Jews in preparing
the foundation on which could be built up the mighty spiritual
conceptions of the New Testament. The Miao had no such
preparation for the Gospel. Christianity had to create the ideas
in their minds and spiritualise the words chosen to express them.
Into this grand task Pollard put his whole strength of heart and
brain, and again and again we read his earnest longing that he
may be spared to complete his translation of the New Testament.
His letter dated September 5th, 1915, probably the last he ever
wrote, was in acknowledgment of a consignment of the " Acts "
from the British and Foreign Bible Society : " A day or two ago
296 SAMUEL POLLARD
there arrived here among the hills two packages of the ' Acts '
in Hwa Miao. We are all charmed with the appearance of the
book. We feel deep gratitude to your noble Society for its deeds
of love and mercy which encircle the whole world. In a year
when the claims on you are so great, and when the warring
soldiers are giving their lives as sacrifices for various motherlands,
and all are looking to you for some help and strength to enable
them to face the terrible risks, you have time and heart big enough
to care for the tribesmen of West China's hills whose great fight
is against hunger and disease. Under the sheltering wing of the
Bible Society, not only do the Russians and Galicians, Prussians
and Poles find some refuge, but Miao and Kpp'u, Li-Su and
Laka, can also feel the fact that the Bible Society thinks of them
and loves them. We all thank you very much for all the Society is
doing for these people. Undoubtedly the Miao ' Acts ' is the
best thing you have done for them ; and now our people will be
able to read the stories some of them have longed to read. Is it
not wonderful that the first books these people are getting are
the books of Jesus ? That makes me glad and thankful to you
all, and to the Master who is at the back of your great Society
nay, in its very heart."
To Pollard belongs the honour of being the first to begin the
translation of the Holy Scriptures into the Miao tongue. His
intense longing to finish his translation of the New Testament
was realised, and his beloved colleague, the Rev. W. H. Hudspeth,
took the MS. to the Bible Society house at Shanghai after Pollard
had entered into rest. It seemed a fitting expression of loyalty
to Pollard's memory that his young pupil and friend should
proceed to Yokohama to read the proofs as they came from the
printing-house. Early in his missionary career Pollard had ex-
pressed the opinion that every idea could be translated into other
languages, but his work of preparing the Gospels for the Miao
disillusioned him. Still, whatever the faiilts in the " letter " of
his Miao New Testament, he succeeded in conveying to the
tribesmen the Spirit of Christ. Pollard cordially agreed with
De Quincey that " the great ideas of the Bible protect themselves.
The heavenly truths, by their own imperishableness, defeat the
IN THE YEAR OF THE REVOLUTION 297
mortality of languages with which for a moment they are
associated."
CHAPTER VI
In the Year of the Revolution
POLLARD'S letters in 1911 show that he was vaguely aware of the
highly charged state of the political atmosphere throughout the
Empire, but he had no anticipation of the great events that were
impending when he started, on September i2th, 1911, to cross
Yunnan to meet Mrs. Pollard at Haiphong. Before he could
tear himself away he felt constrained to pay another visit to
Ta-ping-tsi, where he had been beaten. At this place the
Christians were building " one of the nicest chapels in Yunnan."
On the Sunday two hundred and fifty persons assembled in the
unfinished structure for worship and teaching, and he had the
joy of administering baptism to twenty- three new members. In
the audience were the son and daughter of the headman at
Ha-lee-mee who, four years before, had betrayed him to his
enemies. He returned to Chaotong on September i8th and
started his long journey on the following morning. He was
buoyed up with the expectation of meeting his wife, and cheered
by the news that his eldest son had won the general proficiency
scholarship in his school.
At Kan-lo he saw the baby chapel of the Miao Mission, the
walls of which the poor people had plastered with their own
hands without tools. Each of the four windows was about a
foot square. He spent a week-end at " Long Sea " and then
journeyed on to Ch'a-si-ho, where he was touched by the friend-
liness of the people. He was amused when the innkeeper's cow
made a partial entry into his room ; but confessed that he was
irritated when the cock which was roosting beneath his bedstead
began to crow lustily and the hens to cluck in sympathy. After
a few days he came to Hong K'a : here he found an old lady in
a disturbed state of mind. She had given a house to the church
on the understanding that she should receive her burial outfit.
298 SAMUEL POLLARD
The missionary had sent her a red box with two quilts one to
put under her body when she died and one to cover her. The
quilts were faced with velvet, wadded and lined inside with
yellow material. She was chagrined, however, by the omission
to send the burial clothes with the quilts. Pollard comforted
her with the promise that he would persuade the Church to send
the garments she wanted.
On Monday, October 2nd, he started with Mr. Hudspeth for
Loh-in-shan, where they administered baptism to thirty-nine
catechumens. After the service Pollard had a long talk with
members of the Kop'u tribe : eleven of them had come from a
village sixty li away to ask him to visit them. One of the Kop'u
visitors proudly exhibited a book in the Miao script which Pollard
had got out for converts. On Friday, October 5th, the two
friends bade each other farewell, all unwitting of the great events
which would transpire before they met again.
Leaving Loh-in-shan Pollard crossed the lower slopes of a
mountain nearly twelve thousand feet high. For two hours the
party climbed in mud through a sort of jungle. As they passed
along they saw hundreds of leeches swaying on twigs and grasses,
uncannily waving their long bodies about until they could lay
hold of something, biting the bare legs and the feet of the men,
so that the coolies had to beat the bushes and grasses with their
sticks. Pollard was delighted with the profusion of edelweiss.
" The young flowers," he says, " were just coming out, and this
is one of the finest sights we ever get among the multitude of
flowers which adorn the hills of West China. The full blooms
were beautiful and the young gossamer star flowers were ex-
quisite in loveliness. I have never seen the flower looking so fine
as we saw it on the hill of the leeches."
Emerging from the jungle they came to a narrow ridge over-
looking a magnificent valley and here they halted for lunch In
this district the people sometimes lure deer within shooting range
by making a squeaking sound with grass which is said to resemble
the cry of a fawn. Yangchi had just been indulging them with
this sharp, shrill music when suddenly four cream-coloured
wolves came over the slope. Pollard and his men took cover,
IN THE YEAR OF THE REVOLUTION 299
some bleating like sheep, otliers imitating the cry of deer. The
decoy appeared as if it would succeed, but soon the old wolves
showed they had sensed danger by the lift of their heads, and in
a moment they had turned and were bounding towards the
valley.
That evening Pollard reached Kan-i and was entertained by a
Kop'u family. Their language was very nearly the same as the
speech of the Heh-i, a branch of the No-Su tribe at Weining.
The guests were supplied with a meal of buckwheat cakes and
sliced melon. The room was soon crowded with neighbours
who came to see and hear the teacher. " Excluding English we
had three languages and an extra dialect between us. ... We
did, however, the best we could, sometimes using one language
and sometimes another. We kept on preaching till eleven o'clock :
our audience would have stayed up all night. ... A great
problem faced us all the aborigines of West China are noted for
drunkenness : amongst these spirit-drinkers some give the Kop'u
the first place. They are also reputed to be recklessly immoral.
They have no literature. They know very little Chinese.
Drunken, illiterate, immoral ! Is it an easy task to save such ? "
On the road the next day they were met and welcomed by
successive groups of Miao and Kop'u. When the Miao girls
saw their own evangelist Yangchi they clapped their hands and
danced with gladness. Pollard was pleased to see how his pupil
had won the hearts of these simple people. One of the beautiful
things in Pollard's ministry was his power to mould men to his
own pattern. Of Yangchi he wrote : " He is a good, patient,
loving brother, and I always feel safe and happy when he is with
me. He will deny himself for the sake of others and smile while
he does it, as though someone were doing him a kindness."
By the time they reached Ta-shui-tsing, Pollard had an escort
of about a hundred people. " Best of all," he says, " was the
brotherly smile and hearty handshake from the Australian
Methodist missionary, the Rev. A. Nicholls. He looked just the
same as when I saw him last, signs of self-sacrifice and arduous
toil all over him. I think his brave mother would open her eyes
wide were I to tell all I know of her son who lives to win these
300 SAMUEL POLLARD
people to Christ. ... At Ta-shui-tsing the pulpit was like a
rude cattle-pen ; inside sat the missionaries and in front of them
was an altar two flat stones upon which the pine wood was
burned to light the chapel. It was significant that these people
who had wallowed in immoral orgies preferred above all other
hymns ' There is a fountain filled with blood/ The Communion,
service symbols of coarse buckwheat bread and cups of tea
carried our thoughts back to the first institution of the fellowship
of Jesus on the night of His betrayal. How strange that these
men many of whom had tattooed their foreheads and lips with
dots to prevent them from turning into monkeys at death had
come to catch glimpses of the Holy Grail ! "
On the following day Pollard was introduced to Wang Fu, a
young aboriginal maiden who had become a Christian. It had
seemed strange to her pastor that this fine healthy girl should
have refused suitor after suitor, but at last he found out that she
had fallen in love with a youth of eighteen and was waiting
another year to marry him. Meanwhile she was going to Sa-pu-
shan, to take a course of Bible study. As she walked along the
rough muddy roads, shoeless and hatless, she was the life of the
whole party. " Nobody," says Pollard, " could feel downhearted
while she marched at our head and talked to us. She was a
match in repartee for the best : her laugh was like the splashing
of a waterfall in bright sunlight : her smile was like that of
Minnehaha, and her good temper was so contagious that the
men forgot their burdens and soon got over the muddy, slippery
roads."
Upon reaching Sa-pu-shan, his Australian host provided
Pollard with a bath and a complete set of clean Chinese clothing.
Three hundred of the tribes-people arrived at this station on the
same evening for their annual Bible school. On Sunday, October
1 5th, Pollard preached and administered the Sacrament. Next
evening James, the Miao evangelist, gave a farewell address.
" All day," he said, " I have been talking to you about the
Cross, to-night I shall speak again of the Cross. The moon and
the planets are shining in yonder sky ; but it is not their own
light they shed ; it is light from the sun. We have a little light,
IN THE YEAR OF THE REVOLUTION 301
but it is not ours ; it is the light of God shining on us. We
ought to make the Cross our badge (Chao pa't). It must always
be on our heads that men may see it, and always in our hearts :
I do not mean the Cross of wood, for that has no power ; but
I mean the principle of the Cross of Christ that must always
be in our hearts."
They left Sa-pu-shan on October nth to go to the capital.
The air was rife with rumours of revolution in China and of
war between Turkey and Italy. He observed several mounds of
fir cones along the roads ready for burning as flare-signals. At
the village where he halted for the night eighty people gathered
from seven hamlets to listen to his teaching. It was a quaint
assembly ; one woman was manifestly absorbed in her baby and
oblivious to all that Pollard was saying ; while his discourse was
proceeding a tiny child slipped off her clothes and lay down on
a sheepskin and was soon asleep. Unembarrassed by these
things Pollard continued to instruct those who showed them-
selves eager to learn. The Li-Su people of this district a few
years before had been immersed in the worst phases of heathenism
and none of them could read. Now they were worshipping
God and reading the Gospels. The evangelist, one of Pollard's
first converts, taught the people a hymn which he had composed
and which they sung to the tune of " I have a Saviour." This
man had been a great hunter and now he was a hunter of men.
" Give James half a chance to get into a non-believing village
and he will not lose his opportunity. I wonder what would
happen to the world if all Christians were keen hunters after
souls, watching, pursuing, eager, taking advantage of every
opportunity, keeping on and on, and never giving up until the
wonderful game is captured. James and I are working hard every
day at our translation of the New Testament."
Arriving at Yunnan Fu on October 21 st they found the north
gate shut on account of the incessant rains. The city was full of
rumours, but no one showed unfriendliness towards the foreigners.
Once again Pollard surrendered himself to the charm of Yunnan
Fu and wished that they had a mission established there. " What
a grand centre for the United Methodists to resume work in !
302 SAMUEL POLLARD
All the great forces of modern life and some of the powers of
civilisation are making themselves felt here. There are numerous
institutions for the study of Western subjects military,
agricultural, mining, silk culture, and normal colleges. . . .
Thousands of the best young fellows of the province
gather here in this centre and are almost untouched by
Christianity."
Many were the improvements that had been made in the
capital since he lived there a fine general Post Office had been
added, a railway constructed, and the telegraph and electric light
installed. He went to an exhibition of school products, and in
connection with it was a museum where were regal robes, shoes,
hats, coats of mail, Wu-san-Kua's marble table and picture of
his wife, paper flowers, expensive vases, stuffed birds, a huge
turtle, Japanese pictures of the war with Russia, coarse drawings
of the aborigines ; besides, there were an art gallery of Chinese
paintings and a reading-room : in fact, here were }he things
which threw into bold contrast the old China and the new.
" Another thing I saw outside the south gate : on a vacant
piece of ground a large number of soldiers were drilling. They
were dressed in the latest military style and were artillerymen.
They were practising with a large battery of quickfirers from
Krupp's works. ... If these men prove loyal and ammunition
is plentiful they could sweep any street rising and make it a
desperate venture for revolutionaries. But will they prove
loyal ? . . . The killing forces are well to the fore ; when are
the churches going to wake up to the duty of evangelising the
whole world ? "
On October 27th Pollard was up at five o'clock to prepare for
his journey ; as he was wont to do he observed the positions of
the stars and planets. " Venus," he says, " was like a small sun ;
Mars and Saturn were brilliant ; Sirius and Canopus were very
clear. Not far above the horizon away in the west, a little below
Venus, was a comet where last year we saw Halley's Comet. This
will mean a lot to the revolutionaries and may be worth five army
corps to them. Every Manchu will quake at the sight of that
comet. . . . The masses will believe that the comet is Heaven's
IN THE YEAR OF THE REVOLUTION 303
messenger of change. The very stars will fight in their courses
against the Manchus."
He caught the train to Ch'en Kong forty li away and there had
to get out, as the railway was unfinished, and ride on his horse for
several days' stages. Describing this part of his journey he says :
" After leaving Kiangch'uan we came to a beautiful lake, and for
some hours rode along its banks : it was like being home again :
gently the waves beat on the shore ; the sunlight kissed the waters,
slowly, persistently the boatmen dipped their oars and away in
the middle a great flock of birds watched for fish."
When they reached the railway station at Po-si, they heard that
on Monday, at four o'clock in the afternoon, the soldiers of
General Tsai Piao-Tong had risen in rebellion at Yunnan Fu.
Pollard went on to A-mi-chow, where he left his two Miao friends,
Yah-koh and Ma-ko. " I hope they will be at A-mi-chow when I
return ; but I am not sure, and this uncertainty made the parting
in the early morning a very trying one. . . . God bless those
dear fellows ! I hope I shall see them again. . . . After
leaving A-mi-chow we began our great journey from the table-
land of Yunnan to the banks of the Red River one of the most
remarkable journeys it is possible to take in the whole world.
Down and down, in and out twisted and turned that strong little
engine driven by trained Annamites. At one place just across the
valley, and below us, we could see a station which we were to
pass : it took us thirty minutes to reach that station although it
only seemed a long stone's-throw away. To reach it much
twisting, winding, and tunnelling had to be done. . . . Just at
dark the train slowed down at Hokow, the border town. Then
a few puffs and a bridge was crossed, and we were on French
territory at last. ... In front were wide streets, electric light,
settled government, polite Frenchmen, clean hotels, Western
civilisation. Behind were muddy roads, dirty inns, ignorant
people, uncertainty, revolution. But my heart was behind, away
in the highlands of Yunnan ! "
On Thursday, November gih, he bade good-bye to Mr. and
Mrs. Owen Stevenson who had travelled with him from Yunnan
Fu to Haiphong, and shortly afterwards he had the joy of meeting
304 SAMUEL POLLARD
his wife, his little son, Ernest, and his fellow-missionary Mr.
Evans. Next day they entrained for Po-si and arrived there on
Monday, November i3th. Three weeks before when Pollard was
walking to a Sunday service in Yunnan Fu, he was stopped by
the procession of the all-powerful viceroy, Li-Ching-Hsi, nephew
of the late Li Hung Chang. Pollard had often thought of this
mandarin's almost regal powers in Western China, for his sway
had made missionary work at Yunnan Fu almost as hard as it
would be at Constantinople, or Khartum. And now he sat in
his sedan chair placid and sphinx-like, apparently possessing
absolute control over the lives of millions. Yet eight days later,
on the afternoon of Monday, October soth, the anti- Christian
viceroy was sentenced to banishment.
Then came the strange part in the eventful drama : Yunnan was
proclaimed a republic, and the leader of the revolt, General
Tsai, was declared President. It appeared as if at that stage it was
part of the revolutionary plan that each province was to have its
own legislature, thus forming a miniature state which was to be
incorporated in the United States of China. Only three weeks
had passed and Pollard saw the viceroy again a prisoner and
escorted out of the province by republican soldiers. He was
waiting at the station hotel at Po-si. " I saw," says Pollard,
" a little boy with a partly shaven head and no queue come out
with a servant it was the youngest son of the once powerful
viceroy. The secretary of Li-Ching-Hsi, sat disconsolately at a
table in view of a crowd of people. The viceroy had been brought
in a shabby sedan-chair. He wore an ordinary long gown without
the jacket which every scholar wears when properly dressed. His
queue had been cut off and his locks fell untidily over his neck.
As he left his rickety chair and went into the shanty which was
called the ' Station Hotel,' no one showed him respect. . . .
Grimly, silently, the young revolutionary officers, with an
absence of all arrogance, went about their duties. One of them
had an especially hard face which made one think that he would
have had no hesitation in using his revolver on anyone who might
stand in his way. . . . Presently the train was ready to start.
Li came out and walked slowly across the line. No one bowed or
IN THE YEAR OF THE REVOLUTION 305
paid him reverence. No one wished him a prosperous journey.
One of my companions whispered ' Wolsey,' and that one word
seemed to sum up the situation. The ex- viceroy and his family
took their seats in one compartment, and in the next sat the young
men with revolvers. The escort of soldiers was accommodated in
a fourth-class carriage. In 1900 this viceroy instigated a riot and
burnt the foreigners' houses at Yunnan Fu and the guests of the
Chinese Empire were then escorted by soldiers to Laokai. As
he sent them out so went he out to-day a broken, crestfallen
man."
Nearly every house at Po-si Mohammedan and Chinese
hung out its little flag with the magic character " Han " the
name of the most popular dynasty in China's history ; the Chinese
always styled themselves " the men of Han."
The coolies who had brought down the viceroy's luggage were
engaged to carry the Pollards' impedimenta up to the capital.
With them travelled Mr. and Mrs. Hanna and Miss Katie Graham
of the China Inland Mission. There were places where the rail-
way was still out of repair, where the travellers had to debouch,
but all the way great kindness was shown to them. " It was a new,
free China, friendly to foreigners." They were not permitted to
enter the city of Kiangch'uan, because the gates were shut to
prevent a hated official of the old regime from escaping. On
Saturday, November i8th, they came to a station thirteen miles
from Yunnan Fu, and caught a morning train. But when they
reached the city Pollard was met by a messenger from the British
Consul- General with an order to go back. Their hopes of pro-
ceeding northward were crushed : they could only return to
A-mi-chow and hold themselves in readiness to cross over into
French territory at a moment's notice. The foreigners were
guarded by an escort of five hundred soldiers ; but when the
news came that rioters were on their way to A-mi-chow from
Mengtsi, the officials feared lest the soldiers might refuse to obey
orders, and Pollard's party were forced to proceed to Laokai and
then to Haiphong. After staying at this place for five days
Pollard took a house at Doson, a seaside town about thirteen
miles distant, where he and his friends stayed for abou two and a
306 SAMUEL POLLARD
half months, during which time he was consumed with desire to
get back again to his work among the Miao.
CHAPTER VII
The Day
POLLARD and his party arrived at Doson on Tuesday, December
I2th, 1911, and took up their residence at a house facing the sea.
With its miles of firm, clean sands and facilities for bathing, the
town has become the summer resort for the French residents
at Haiphong and Hanoi. Opposite this watering-place is the
famous bay of A- Long with its curious rocks which rise out of
the water in all kinds of fantastic shapes.
On the 27th of January, 1912, he made the following entry in his
Journal : " Twenty-five years ago Frank and I left England for
China. What mercies God has given us in this quarter of a
century ! How little I have really done for Him who has done so
much for me ! It was worth coming. I would do it again if I
had to go over it once more. The end of twenty-five years finds
us out in China exiles in Tongking by the ocean again. . . .
Broch, Russell, Darroch, Folke, Dymond, and Pollard. The
Lord has blessed us. Thank Him sincerely."
While here the good news came that his eldest son, now
seventeen years of age, had won a scholarship for Trinity College,
Cambridge. His father rejoiced and looked upon it as an answer
to many prayers.
Pollard and Dymond left Doson on February 28th, but the
consul refused permission for the ladies to travel for another
sixteen days. They reached Yunnan Fu to find the streets
crowded with excited people ; a lantern festival was to be held
that evening in honour of Yuan-Shih-Ka'i, the new President of
the Republic. On Sunday, March 3rd, Pollard and Dymond
attended the great State function celebrating the establishment
of the first Chinese Republic. Among the guests were French,
THE DAY 307
Japanese, English, Americans, and Norwegians. ""General
Tsai, the governor of the province, is young, clean-shaven, and
short ; he talks French, Japanese, and a little English. The
reception was held in the open under an awning of fir branches.
The Governor stood under a canopy put up especially for him.
The programme took two hours ; band music and addresses.
Women of the Red Cross were there.'* In the afternoon they met
at the Y.M*C.A. which had been started at Yunnan Fu by
General Tsai's secretary, Mr. Tong. Pollard imagined that this
influential Christian was an aborigine as he was able to speak the
Min Kia language. He told Pollard that the stripe in the new
flag of the Republic for Tibet signified the inclusion of all
aborigines. He said in a public address that he wanted the spirit
of Jesus the spirit of self-sacrifice enthroned in the hearts of all
the adherents of the Young China Party. " In the evening there
was a great procession of scholars all carrying small paper lanterns
with the five colours of the flag on them. It looked like a long
rainbow. A band was playing and the children were singing.
There were also Mohammedan children with Arabic badges on
their clothes. "
General Tsai was in favour of the Christian religion, and his
secretary told the missionaries that he was presenting the Temple
of Literature for the use of the Y.M.C.A. " Years ago," says
Pollard, " I was there, a stranger among strangers, preaching and
selling books. What does it all mean ? May the Lord purify our
hearts and make us full of faith ! One of our Chinese newspapers
came out the other day with an article in favour of Christianity,
ending with these words : ' From this we can divine that the
church of Christ is going to prosper ! ' "
It was the day of the iconoclasts. Pollard and Dymond visited
the Temple of Hell and saw the mud of the idols turned into bricks
by a gang of convicts. " The empty altars looked strange as did
also the great gaps where formerly the gods had stood." Pollard
had changed since the time when he so unsparingly denounced
idolatry, for he now queries : " Do they not know that the temples
express the loneliness and misery of the people, and that to these
places they come for help and pity ? If they remove these gods
3o8 SAMUEL POLLARD
and give them nothing else the people will be worse off than
before."
" How I wish," he writes on February 22nd, 1912, " we had
Yunnan Fu opened [to our Mission]. It is one of the finest
centres in all West China and it is the largest city in the district.
... It will be the meeting-place of four great railway lines
one from Tongking already constructed, one from Burma, another
from Canton, and the fourth from Szechuen. It is the educational
centre for a district larger than the British Isles. ... The young
men of that place need our Mission, and no British Mission
can do better than our United Methodist Mission could. There
is no place equal to it in opportunity ; it is without doubt the
most needful centre in all our China Missions and it is our duty to
open it."
In another letter dated Yunnan Fu, loth of March, 1912, he
writes : " We called on the Consul- General the Monday after
our arrival and after some talk he gave us his consent to send for
the ladies, permitting them to go with us as far as Tungch'uan.
... In the meantime we are holding daily services in connection
with the Y.M.C.A. in a hired hall, and these services have gone
well. . . . To-day a great gathering was held in the same hall
and it was full. Two galleries were full of women and girls, some
of whom were dressed in semi-European fashion with hair
done d la Japanese, and also having unbound feet. Governor-
General Tsai and some of his chief men attended, and there were
gentry of the district, editors, military officers, and many students.
The Governor- General gave the first address and referred over
and over again to the religion of Jesus in the friendliest and most
sympathetic terms. Then a Mr. Chen spoke for fifty minutes and
gave a very crude address with theology all awry, but with an
intense desire for China to adopt a religion with God in the first
place and none of the old idol worship. . . . Then Frank spoke.
He woke up the audience at once. The Governor- General who
sat near me leaned forward and took in with great interest all that
was said. The meeting lasted three hours. Two ladies who
had been in Japan sang a duet. In the old days this could never
have happened.
THE DAY 309
" All the small temples about the streets have been destroyed.
? . . The daily papers have had articles favourable to Christianity.
Now is the chance of a lifetime ! The old days have gone !
Temples destroyed ! Idols overthrown ! Officials favourable
to our work ! A Viceroy (or the Republican equivalent) speaking
favourably of Christianity on the same platform as your two
missionaries ! . . .
" What are we to do ? As the result largely of Christian teach-
ing in many places this state of affairs has arisen. Are we now to
leave the people to go on alone evolving possibly a religion akin to
Mohammedanism ? . . .
" Unless Christianity be given to these people now, there
may soon be such a reaction against this idol destruction as will
overwhelm us all."
In another letter, dated March 22nd, he says : " The oppor-
tunity here at Yunnan Fu seems more exciting, fascinating, and
imperative than ever. Frank ought to be stationed here. . . . Oh
that you could send us the longed-for word ! Can anyone do
the work better than your men ? Frank knows the province :
he has the language as not one missionary in fifty has it. He has
the ear of the people ; and he is keen for the work. The people
would like him. At a meeting of the young men composing the
Y.M.C.A. (native) they all held up their hands expressing a wish
that he would come here. ... I do not think that Wen-chow,
Ningpo, Tientsin, Yongshan, Chaotong, or Tungch'uan, can
present such a great, fascinating, yet terrible opportunity as
Yunnan Fu does. Why in this hour of awful need are our home
friends failing us ? Why are they losing faith in the Christ Whom
these people so need and must have and shall have ? "
At one of the Y.M.C.A. meetings Pollard said : " Formerly
men kotowed to the idols : now the idols are kotowing to men."
His Chinese friend, Stephen Lee, says : " In his speech, Mr.
Pollard was always able to use appropriate figures and to make
arresting points." He would use current events to lay hold of
men's minds, but his message was applicable to all times. Those
who listened to him were delighted at his wit and sagacity : none
ever went to sleep while he addressed them. ... In denouncing
u
3 io SAMUEL POLLARD
the opium habit he contended that while " men think they eat
opium, it is really the opium that eats men." Pollard's imagina-
tion was captivated by the magnificent opening presented in the
city of Yunnan Fu, and he would have rejoiced if Dymond could
have been appointed to open a mission there.
When Pollard and Dymond found that it was impossible to
appoint a foreigner to work for the Mission in the capital they
decided to send Mr. Stephen Lee to try to maintain the interest
evinced by the young Chinese in Christian teaching. After six
months Pollard wrote : " Mr. Lee is undoubtedly working very
hard and doing some good. No one out here is pursuing a dog-in-
the-manger policy. We have made efforts to induce the Canadian
Methodists and the Y.M.C.A. to open up work. We shall rejoice
if the ' Primitives ' come. Whatever may be your policy at
home we here are anxious to see Yunnan Fu thoroughly
evangelised. It is the finest opportunity in all our China
missions, but also the most difficult, and probably the most
expensive."
Mrs. Pollard and Ernest, the youngest son, reached Yunnan
Fu on March i6th, but they were not allowed to proceed farther
for another three weeks. On April ist they were permitted to
start for Tungch'uan, and great was their joy some days later
to meet two Miao evangelists who had come out to welcome
them bringing milk and biscuits. Two miles from the city they
were met by a great number of Chinese friends bearing four
banners. The following Sunday, April yth, was Easter Day,
and two hundred and fifty communicants assembled at the
Communion service. Writing from the Mission house in this
city he says : " Mr. Evans is bravely toiling away trying to over-
take all the work that crowds on him. The Christians are in
good heart. The Sunday services are well attended and at the
five out-stations there is much to thank God for."
In a letter written from Tungch'uan on April 7th, Pollard
says : " I consider that the past year is in many ways the best we
have had for a long time. We could have done much more had
we better plant and more assistance. There have been signs
that now is our great day of opportunity. The indifference of
THE DAY 311
the people has given way in some places to a spirit of friendliness
and inquiry. . . .
" The Chinese section of course stands at the head of all the
work. Brilliant success among the aborigines would not make up
for loss among the leading race in the country. It is, therefore, a
great source of joy to us all to know that the Chinese work is
healthier than ever it has been before. Great crowds attend the
services at Chaotong, and were the chapel there twice as large, it
could be easily filled. . . . Preparations are being made for such
a building and the Chinese have given liberally towards paying
for the site which has been purchased next door to our present
premises.
" The Chinese work in the north is as unsatisfactory as ever,
and in my opinion we should cease to attempt what naturally
could more easily be done by the mission at Sui Fu. ... It is
wiser for us to do the work which we can readily do. With the
opening of the railway to Yunnan Fu our natural line of develop-
ment lies in that direction, and right down to the borders of
Szechuen where are many strong and vigorous missions."
" During the year I had the privilege of spending a fortnight
with Mr. Mylne among the No-Su and am more than ever con-
vinced of the great opportunity we have there. Thousands of
people want us and before long scores of chapels will be
built. . . .
" Several new chapels have been erected by the Miao during
the year and more than two hundred have been baptized. During
the enforced exile of their pastor the native preachers have done
noble work in keeping things together and preventing the spread
of panic."
" A larger number of scholars have attended the different
schools of the Mission than ever before. . . . We shall soon have
a thousand boys and girls under our tuition. . . . Our difficulty
all over the Mission has been to obtain good teachers. The
government pays high salaries to their men and that naturally
attracts most of the best men."
A little later when all reports of the work had been given at
the Annual Meeting he says : "A good step was taken towards
3i2 SAMUEL POLLARD
unifying the schools. Our schools are becoming increasingly useful.
Possibly we shall have fifteen hundred young people under daily
instruction this year. It seems as if we shall soon be the largest
of our four Missions in China. If you will only open Yunnan Fu
and send us a Redfern, or a Chapman with a college like theirs
we should become a great power in the whole of West China."
" Next week we shall send four Miao preachers to evangelise
the Kop'u in the Tungch'uan district, and two Miao to help
the China Inland Mission at Wuting. I am also making the
experiment of sending two Miao colporteurs to sell Scriptures at
Chinese markets in our district."
" The executive meetings went off well and several good pieces
of work were done. The District Meeting, at which the native
delegates were three times as many as the foreigners, was a great
success. The men did well and there is a bright outlook for the
future. The stationing committee was composed of three
Chinese and one foreigner, and nearly all its suggested appoint-
ments were accepted loyally. This was a great improvement
on the old style, and was far more acceptable to the native
preachers."
He was greatly concerned at this time that nothing should be
done to disturb the unity of the Miao work. It had become
plain to him that it would be far better to depend upon the
assistance of his native workers than to divide his vast parish
between himself and another foreigner who might differ from
him on matters of policy and method. It was not that he feared
rivalry, but he dreaded the effects of such division upon the Miao
church. The Mission had reached a stage of development, so he
believed, when the whole future consolidation and extension of
the movement depended for its success upon supreme authority
being vested in one superintendent. He felt that he was the
natural head of the Miao section of the Mission, and he reiterated
his appeals to the Committee to secure him in this position.
He took great interest in the progress of the young Miao
preachers whom he trained. On the Qth of June he heard Mr.
Chang preach at Shih-men-k'an to four hundred and fifty people
on the parabje of the Mustard Seed, " He made two points
THE DAY 313
which were new to me. . . . He referred to the common practice
of hoeing and weeding the Indian corn without which it would
never come to perfection. But whoever thinks of hoeing, or
weeding the mustard seed ? When it takes root it has power in
itself to grow in spite of all obstacles. So, said the young tribes-
man, there is no need for fussy interference, or anxiety, as to the
growth of the Kingdom of God in the hearts of the people after
it has once taken root there. It has power within itself to grow,
" The second point was, that after the mustard seed had once
got really into the field, it was practically impossible to get it
entirely out again. No matter how the crops might be varied,
when the season came round again the mustard plant would
certainly make itself evident in some part or other. No amount
of ploughing or rooting up will entirely eradicate the mustard.
So, said the preacher, the persecutions we suffer and the troubles
we endure cannot destroy the Kingdom of God within us."
Two Sundays later he heard Yang Yah-koh say that the soul
is like the vowels, while the body is like the consonants. - If there
are no little vowels put with the big consonants, then the big
consonants have no sound or meaning. So the soul must be
associated with the body, or it will be unexpressed.
During September and October Pollard spent many weeks
among the hills visiting the villages and markets, during which
time he received four hundred members into the Church. He
writes on November nth, 1912 : "I have just had two rounds
among the Miao visiting a number of the churches and outlying
villages. Some of the roads I went over beat all I have ever
travelled on horseback before. Sometimes I had to do it on
hands and feet and with difficulty then. In some places I found
preachers and Christians working amidst discouragement and
failure, but on the whole there was an immense amount to
rejoice over. I admitted new members nearly every day and the
total for the first round was about two hundred. The harvest
festival at Rice Ear Valley was a crowded occasion. The preacher
there has done his work well. The Sunday after at Stone Gateway
harvest festival Mr. Dymond was present. . . . Thirteen new
members were baptized. On the following Sunday I was at
3 H SAMUEL POLLARD
' Heaven-Born Bridge,' for another harvest festival. Great
crowds again. I had to hold the service in the open air and all
the forms were occupied by candidates for baptism who had passed
their examination. In glorious sunshine with a soft south wind
blowing I walked up and down the ranks, and one hundred and
seventy-six times in succession I repeated the words so dear
to an old missionary's heart : ' I baptize thee in the name of the
Father, Son, and Holy Ghost. Amen.' It was a glorious
occasion. Not for several years have we had such an ingathering.
Two days afterwards at another place I admitted thirty-eight
more."
In another letter dated December 3ist, 1912, he says : " Frank
writes saying he baptized sixty-five Chinese on Christmas Day,
making one hundred and seventeen for the year. Fancy that
for dark Yunnan ! We have nearly reached the thousand for the
year and shall apparently go beyond it before the March returns
are made up. And there is a bright prospect for next year as well.
Whenever you see old B.C's. tell them to watch the West China
Mission and their hearts will rejoice. I feel that we are on the eve
of great extensions the end of which cannot be foreseen."
Pollard held a preachers' conference in October which was
attended by about fifty evangelists. " After some discussion
they agreed not to recognise infant betrothals. If such are made
they must be remade when the girls are seventeen and the boys
nineteen years of age." At a quarterly meeting the Miao resolved
to send four successful students to Peking University. In a
letter dated December 3ist, 1912, he tells the secretary : " I
wrote Candlin a few weeks ago asking if there were any chance of
our Miao boys being received into the Union College where he
is at Peking. He wired back a reply which set all our Miao in a
great excitement. Our men will be welcome on the same terms
as the North China men. For about a hundred dollars a year
(including travelling expenses) our Miao students can get a
year's training in one of the best colleges in China. We talked
it over and agreed that we would send four fellows at once and get
the money from somewhere. The Miao are to give one hundred
and twenty dollars a year towards the cost and Mr. Hudspeth and
THE DAY 315
I are to be responsible for the remainder. So that in four years'
time at no expense to the Mission we hope to have four good
tutors for our training school. They are fine young men who
are going, although not so forward as Chinese students, as they
began late and their studies are all in Chinese a foreign language.
But they work like Trojans and beat the ordinary Chinese
students hollow for steady and persistent application." But
this ambitious scheme for some reason had to be given up
and instead several of the Miao students were sent to Chentu
University.
Everything at this time seemed to compel attention to the
amazing change in the attitude of the people Chinese and ab-
origines to the foreign teachers and the Christian religion. In
November Pollard visited Chaotong to conduct a Chinese service
in the enlarged chapel. Whilst walking through the city " Mr.
Dymond pointed out to me a wonderful placard about the fire
which destroyed fifty houses. The people at first thought they
must worship the fire god ; but others persuaded them not to do
so. The new Chent'ai told his predecessor that it was throwing
money away when he gave five dollars for the worship of the fire
spirit. The placard announced that for ten odd days they would
confess their sins and pray at such and such a place to ' the True
Spirit, the True Lord, the Only One, the Peerless, the Eternal
God.' Who would have expected to see such a placard on
Chaotong city gates ? The Chent'ai here is very friendly
with Mr. Dymond, and sends his daughter to Miss Squire's
school."
The Christmas celebrations at Shih-men-k'an (1912) were
attended by two thousand persons. It was a memorable day ; the
sun shone gloriously and Pollard administered baptism in the
open air admitting many new members. Among the notable
guests were two Tu-muh who had been persecutors of the Christian
Miao. On Christmas Eve the united schools went out over
the hills with banners flying to welcome Mr. John Graham
and Mr. Hudspeth. The chapel was illuminated with thirty
little lamps. The Christmas morning was ushered in by a great
prayer meeting. During the day a sale took place of the things
316 SAMUEL POLLARD
which the school girls had made under the instruction of Mrs.
Pollard. One of the Tu-muh gave an order for eight jerseys.
In the evening they had a dinner in Chinese style with eighteen
tables. On Boxing Day the weather changed and the next
morning they found thirteen inches of snow.
The older Christian Miao love to recall their first visits to
Chaotong and, as lovers talk of their first meeting 'and first
impressions, they delight to speak of those early days when they
began to come under the spell of Jesus. " We were talking over
this . . . and they told of the days when every village was moved
and folk started tramping from everywhere. No one went to
carry the news : it carried itself." Mr. Hudspeth asked Yoh-han
why the folk went : he replied : "In those days the words
{ Father ' and * Brother ' went abroad, and these two words
stirred the people wonderfully. It made one people of a scattered
and disunited tribe. Yoh-han further said that when he first
heard rumours of the power of Jesus to heal, his sister was very
ill. He went outside his home, for he imagined that one must
pray in the open air, and he cried aloud : ' If there be a Jesus of
God, let Him be pleased to make my sister better.' Suddenly
the groaning in the house stopped and Yoh-han thought that his
sister must be dead, and felt almost afraid to re-enter. Upon
going in, however, his astonishment was great, for his sister was
sitting up and had already recovered her strength. This event
changed Yoh-han 's faith into a dominating life-force, and hence-
forth he believed in Jesus as Healer and Saviour."
CHAPTER VIII
Sunrise in the East
IN 1913 the Chinese nation had come to a great spiritual crisis.
Pollard and his colleagues realised that, with " a long pull, a strong
pull, and a pull all together " a union of the various Methodist
missions might accomplish untold, permanent good. Accord-
ingly he formulated certain plans, not too ambitious but
SUNRISE IN THE EAST 317
thoroughly practicable, to achieve this splendid result. " Here,"
he wrote to the Missionary Secretary on February 4th, " is what I
should like to see :
" (a) Let the Primitive Methodists send an educationist, a
doctor, and a preaching missionary to Yunnan Fu to work in
connection with Mr. Dymond. The chief training-school of the
Mission ought to be there, and it should be fed by the other
schools at Chaotong, Shih-men-k'an, No-Su land, and Tung-
ch'uan. (b) Let them also send a missionary to Chaotong to join
in the aborigine work that they may feel that they have a share
in this great work and be ready to push it in other parts of the
province. A similar addition to the staff at Tungch'uan would be
helpful, (c) As the way opens up start a new centre south or
south-west of Yunnan Fu so that that great tract of country, so
far unevangelised, could be reached. . . . Our China Inland
Mission friends in Yunnan Fu and in the north and east among
aborigines and Chinese are Methodists, English Wesleyans,
Australian Methodists and Primitives. . . . By and by in Yunnan
we can get a great Methodist Church known, please God, for its
purity and missionary fire."
Just before Easter Pollard made another of his long preaching
tours in the direction of Chang-hai-tsi : Mr. Hudspeth and a
company of native workers travelled there by one route, Pollard's
party went by another. It took four days to travel fifty miles
and to visit all the villages where they had little communities of
Christians. Ten years earlier there was neither chapel nor
believer in the whole district ; and now they passed ten chapels,
in eight of which day schools were held, attended by hundreds of
scholars. At Hmao-tsi-ka they were met by a score of girls
who had come out to welcome the teacher. Pollard expresses the
pleasure he felt in meeting them : " What wild attractive little
fairies they are, knowing more about sheep and cattle and the
open air than half the ' grown-ups ' in England ! With merry
faces, infectious laughter and absolute fearlessness they soon
make one feel ' at home.* A swift scamper down the hills in
midst of a score of these pretty, noisy, half-clad children of the
fir lands makes one forget all the difficult problems of the
3i8 SAMUEL POLLARD
missionary enterprise and all the grey hairs that will come where
they are not wanted. These little ones make me feel very young
and very happy." Farther down the valley the schoolboys were
drawn up in two files with flags flying. A few years before they
were wild and untaught ; but now they are disciplined and
receive the longed-for visitor with military honours.
" It was Good Friday," says Pollard ; " the moon was full,
and the skies were beautiful and the air so warm and bewitching,
that it was resolved to hold the evening service out of doors on the
drill-ground. Forms were brought out and a congregation of over
a hundred was soon singing some of the old hymns. How much
more pleasant it was to be out of doors, and the tragic story of
Calvary lost nothing from being told there. It is an open-air
story which was first told on the hillside."
On Sunday morning before the missionaries had risen, their
bedroom was invaded by two little visitors, bringing a gift of a
dozen Easter eggs. Suddenly the weather changed ; the warm
spring sunshine gave place to a cold, piercing north wind. The
chapel, however, was crowded and seventy-eight persons were
received into the Church by baptism. At the evening services the
decorum of worship was disturbed by the presence of two men
of influence who had conceived the idea that it might be worth
their while to join the Church. They took their seats on the
platform and one of them asked Mr. Hudspeth when the
" theatre " would begin. When a native preacher brought a basin
of water for the baptism of other candidates, Mr. Wu went
forward, smelt the water, and then took it up and drank some.
He left enough, however, for the baptisms, and returning to his
seat began to smoke. Amongst those received into the church
were an old lady, an octogenarian, and a little girl of five who
still received the breast.
His journey to Chang-hai-tsi had brought him into contact
with many No-Su families. In his Journal he remarks : " The
No-Su and the Chinese do not like each other ; but both combine
to ill-treat the Miao. If an elder brother dies (without a son),
his lands do not go to his brother, but one half of them is con-
fiscated by the Tu-muh. They say at Long-Kai-tsi that all the
SUNRISE IN THE EAST 319
land reverts to the No-Su seigneur, and the survivor must go to
pay court to him before he can inherit even a half. Evidently
these feudal lords have been little emperors and tyrants, and it is
time their rule came to an end." Another entry is : " The
Leader (church leader) of the I-pien at Tseh-Choh is An-shi-
nan. Now he has become a Christian all the I-pien will join us."
" At Leng-tsi-ho a number of Chinese and I-pien came to the
Miao service. I told them that I should be glad if all the different
races would join the (same) church. They said they would be
willing." Not only did Pollard dread the division of the Miao
work, but he also advocated the union of No-Su and Miao
Christians in common worship. The various races overlapped
one another in this district, and unless they were joined in one
church, they would have an excessive number of buildings and the
missionaries would be making identical journeys to their separate
little groups of Christians.
No doubt the question at issue was complicated to some
extent by the relations of two unequal races No-Su and Miao
in the Christian church. The No-Su were socially, and probably
intellectually, superior to the Miao. But Pollard held that racial
and social differences ought to be ignored in the Christian
church. He loved the Miao and was sensitive to any reflection
upon them. Others might be unable to see anything to admire
in these downtrodden people ; at best they seemed to them like
big children, stupid and rather dirty. Pollard, on the other hand,
saw in them fine qualities and delighted to speak of them. " At
Hmao-na-chu," he writes, " I watched a girl weaving braid with
coloured woollen threads. The pattern was the same both sides
and the border was red : the groundwork white and the pattern
blue. The long threads were stretched out as for the cloth in
weaving and a part was tied around the waist to the girdle. Then
the other was tied to one of her toes. This made the loom. The
hanging threads which make the pattern were fixed on by them-
selves with a loop at the top. The lifting of this loop by the hand
and the running of the fingers along the upper and lower threads
made the space for the cross thread to be thrown over. This
was thrown, pulled tight, and then the loop was lifted again in
320 SAMUEL POLLARD
the reverse way which opened up a second way for the cross
threads. This braid is used as arm braids to loop up the sleeves,
or as a girdle. There are many patterns and the girls are very
smart at it." From this instance of ingenuity Pollard reasoned
that people so meagrely furnished with machinery achieved
marvellous results. He saw the good in them because he looked
with sympathy, and under his tuition they had made quite
astonishing progress.
Not only did he insist upon the necessity of regarding the whole
aboriginal work among both No-Su and Miao as one, but he
realised that the Chinese sections and the evangelisation of the
aborigines were interdependent. While he devoted himself to
the great task of dealing with the mass movement among the
Miao, he was ready at any time to assist in attempts to capture
the mind of the Chinese for Christianity, and gladly co-operated
in a great mission at Chaotong.
Mr. Dymond, who was superintending the church at Chaotong,
believed the time opportune for bold aggressive propaganda.
The vast assemblies of people from time to time in the temples
to witness the enacting of popular plays suggested to him that it
would be a wise experiment to attempt a Christian demonstration
on an unexampled scale. Through the friendly offices of certain
merchants he secured the Kiangsi Guild temple for an eight days'
mission. He invited Pollard to come into the city to assist in
the contemplated venture. " The object of the mission was not
merely to preach, but also to make a definite effort to win as
many new converts as possible. Appeals were to be made day
by day for decision, and those who made up their minds to
become Christians were to be requested to sign papers giving
their names and addresses."
Seats were taken from the chapel and placed in the auditorium
of the temple. Big-lettered texts were hung around the balconies.
The organ of the church was also carried there, and a choir of a
hundred scholars boys on one side and girls on the other was
trained. The mission was lavishly advertised and special invita-
tions were sent to the prefect, to all the Government officials,
civil and military, to the scholars, professors, police, and
SUNRISE IN THE EAST 321
merchants. The whole of Saturday was set apart for women's
meetings.
On Sunday, April I3th, 1913, the missionaries preached about
the mission, and then the church members were divided into
ten bands and sent to various parts of the city to announce the
meetings at the Kiangsi Guild theatre. On Monday at noon
about fifteen hundred citizens assembled for the opening service.
The choir gave immense delight ; the No-Su scholars sang with
magnificent effect, and the sweetness of the girls' voices was
admired. Pollard says : " Even great outside crowds hushed
down and listened as the choir sang out songs which are strange
to those who do not know Christ and His story. I stood in the
courtyard at the back of the audience and listened to a pentatonic
setting of ' All hail the power of Jesu's name.' It was thrilling
and the surroundings made the thrill almost a miracle. Hanging
down from the roof of the piazza, were long, beautifully carved
wooden scrolls in black and gold, and many large Chinese
lanterns, on whose sides were painted poetical quotations or scenes
from nature. The graceful temple roofs, with their many curves,
were silhouetted against the deep blue sky, and looked like broken
ranges of mountains from whose tops the southern winds had just
blown away all the clouds. . . . The men who built the beautiful
roofs of the temples and guild houses of West China must have
been men who in old days had lovingly and sympathetically
watched the hills and mountains in the sunshine after rain, or
on moonless, starlit nights of winter."
At night the services were aided by the use of lights and
lanterns. On the platform the lanterns were " of the usual pretty
style with pictures and scenes painted on the hexagons. Red
candles within gave out their light. Also a row of square red
lamps around the three balconies. The platform in this profusion
of lights looked like a bit of Oriental fairyland. Every now and
again a man and a boy handed round tea to the assembled guests
and speakers. . . . Nearly all the invitations to the prominent
people of the city had been accepted, and as those distinguished
guests came in they were welcomed by addresses from the
missionaries, and in some instances replies were given. The
322 SAMUEL POLLARD
spokesman for the merchants told the people that it would be a
fine thing if all the inhabitants of the city changed and became
like the two missionaries who had for so many years been
associated with Protestant mission work in this district.
" Hanging in front of the speakers were two large five-barred
flags, with their message of unity and hope for all the races
forming the great Republic. . . . The Dragon-flag meant des-
potism and idolatry. The five-barred flag means liberty and fair
play for all. Hung all about these gracefully curved roofs are
small bells, with wide, light tags hanging down from the tongue.
As the wind blew the tags about, the tongues struck the sides of
the bells, and from the hill-like roofs came sounds as of cattle on
the mountain slopes. . . .
" When the native brethren got up one after another and
begged the audience to accept Christ, there was joy in the hearts
of the missionaries. I remember well how I went once into this
temple when a great crowd was watching some theatricals. In
the intervals I tried to sell Gospels and tracts, but the atmosphere
was so unfriendly that I was glad to move out and go elsewhere.
In the school and church work led by Mr. Dymond, in the
medical work of Dr. Savin, and in Miss Squire's girls' school,
the Chaotong mission is seeing great success. . . .
" What was the result of it all ? In the eight days thirteen
thousand people came, many merely from curiosity, but the
majority stayed . . . and gave the preachers a good hearing.
Those who wished to become ' learners of Christ ' gave their
names and the names of some persons who would recommend
them. ...
" The choir ... no longer sings in the great temple, but
the bells still ring out their messages of the wind and of the hills.
The white clouds still rush by the shining moon, and the King-
dom of God gets nearer and nearer to the far west of the Far
East." 1
Pollardf joined whole-heartedly with his old friend during
those eight days of Chinese evangelism, and showed himself
ready to help in reaping the harvest of Dymond 's long and
1 The Christian JVorld, August 7tb, 1913.
SUNRISE IN THE EAST 323
faithful ministry in that city which had for so many years seemed
unresponsive. Both Pollard and Dymond had won a place of
considerable influence in the district of Chaotong and could
address the assembled crowds as honoured leaders. There comes
back to us the recollection of their first entrance into this city,
footsore and weary, and scorned by rich and poor alike ; yet
sitting in Sam Thome's wretched hovel that evening a quarter
of a century before, they rehearsed the high hopes of enthusiastic
youth, and looked for the coming of the Kingdom of God in
that drab, squalid city, little thinking of the toilsome, barren,
and sometimes sad years which must pass before their hopes
could begin to take shape as realities.
On Wednesday, April 23rd, 1913, two days after the mission
had ended, a special messenger followed Pollard to Shih-men-k'an
and handed to him the telegram of the Chinese government
(which Dymond had received and sent on) announcing that
April zyth had been appointed a day of prayer for the new
Republic and Senate.
" When I opened the letter," writes Pollard, " and read the
words * a telegram ' I felt a shock, and then as I read, my tears
began to flow and I could not speak properly or tell Emmie
what it was all about." The message read : " Renter's Telegram,
April 1 8th, 1913, Peking. Yesterday the following message was
adopted by the Cabinet and telegraphed to all the provincial
governments, and high officials, also to the Christian Churches.
' Your prayers are requested for the National Assembly, the
newly established Government, and the President yet to be
elected ; that the Government may be recognised by the Powers ;
that peace may reign within the country ; that able and virtuous
men may be appointed to office ; that the new Republic may be
established on firm foundations.' Sunday, April 27th, is set
aside for this purpose. It is expected that this national day of
prayer will be observed by all Christian communities throughout
China : this is the first time that an appeal of this kind has been
made by a non- Christian nation, and it has given extraordinary
satisfaction to all Christian communities in North China."
On the Saturday Pollard exclaims, " To-morrow will be the
324 SAMUEL POLLARD
great day of intercession in which the Chinese officials join. The
Kingdom of Heaven is at hand ! It is sunrise in the east ! The
prayers of the home churches are being answered."
From the city we must once again transfer our attention to
the flowing tide of evangelism among the tribesmen of the hills.
The Hwa Miao were themselves sending out men to preach the
Gospel to the Kop'u, whom Pollard calls a branch of the great
No-Su family. Socially they rank above the Miao, but are
inferior to the No-Su and Chinese. " There is," says Mr.
Parsons, " some ground for believing that once . . . they were
serfs of the stronger half of the No-Su tribe. . . . The Kop'u
are much less trustful and less responsive to the truth than the
Miao ; but they seem to be more easily persuaded than the
Yunnan Chinese. . . . They are grouped in villages and hamlets
containing from five to sixty families, congregating for mutual
protection against wild animals and more dreaded thieves.
Their village life is based upon the communistic principle. . . .
The land, such of it as remains in Kop'u hands, is divided among
the several families. When the subdivisions among the de-
scendants are too small to support the families, they eke out their
livelihood by working for their more wealthy neighbours. . . .
There is surprisingly little intercourse between the villages.
Folk in hamlets, divided only by a deep valley, are sometimes
unknown to each other. The result of this isolation shows itself
in distinct types of dress, and marked variations in language,
'and even facial differences." Though in their unregenerate
state they offer sacrifices of cattle or fowls to the spirits of the
woods yet, Mr. Parsons says, they acknowledge " One who is
supreme, all-powerful, and uncreated."
" As a missionary society our introduction to the Kop'u was
through the medium of a village of Christian Miao, on the north
of Tungch'uan. The Kop'u came to the service ; they were
received kindly and invited to come again. They on their part
seemed pleased to associate with the Christian Miao. The
movement spread rapidly. Village after village offered their
doors to the Miao preachers. The trained Hwa Miao from Shih-
men-k'an district gave themselves splendidly to the work. They
SUNRISE IN THE EAST 325
travelled among the people, stayed in their homes, daily teaching
them to sing and pray. Week after week this itineration con-
tinued. Week-night and Sunday services were arranged, and
the movement was placed on a working basis, almost entirely
through the agency of the Miao. Without their aid only the
barest fraction of the work could have been undertaken. Chapels
sprang up there are a score of them now, erected entirely by
the people themselves without cost to the mission. True, these
mud-built chapels are of little monetary worth, but their value
lies in what they represent of a sacrificing and worshipping
spirit. Schools have been opened, and thus far eight trained
Miao teachers are engaged in teaching companies of intelligent
Kop'u scholars."
These Miao evangelists had drunk deep of Pollard's spirit.
They had learned of him to hunt men. They now boasted that
they were hunting the hunters of Yunnan, for the Kop'u are
reputed to excel all the other tribes in their success in the chase.
Even their young women assist in hunting big game " clear-
eyed, supple-limbed, fleet-footed Dianas," so Pollard describes
them. " The wild boar is one of the favourite animals hunted,
as its flesh is much prized by all the tribes-people. The men
choose a suitable spot where the boar is likely to run, and here
they fix large nets, and then, armed with knives, hide to wait
events." The women act as " beaters," and skilfully guide the
boar into the nets.
" The Miao preacher who told the story of the Kop'u hunters
. . . said that the people were now just as eagerly hunting after
the truths of the Gospel and with similar success. It was amusing
to find that when the Miao missionaries arrived at some of the
villages the people were not anxious to help them discover other
villages . . . because they were afraid that they might go away
before they had learnt sufficient of the Christian doctrine."
v
326 SAMUEL POLLARD
CHAPTER IX
Gleanings from the Journal
HAD the mission field not claimed all Pollard's energies he might
have won distinction as a teller of tales. As it was, he gave a
couple of sheaves in " Tight Corners " and " The Story of the
Miao," but, like a generous Boaz, he dropped many ears for
future gleaning. He was keenly observant of his fellow-men
and sympathy gave him insight into the inner lives of the people.
Over the pages of his Journal are sprinkled jottings of incidents
which cast odd gleams upon the people he lived among. It was
a delight to be with him when he was in the vein for talking and
free from the pressure of immediate duties : then one tasted the
rich, red, ripe fruit of his crowded days. The story of a life by
no means proceeds in a straight line, nor is a biographer " like
a muleteer who drives his mule straightforward from Rome all
the way to Loretto," without ever turning his head aside either
to the right hand or to the left. " He will have fifty deviations
from a straight line to make with this or that party as he goes
along, which he can no ways avoid." 1 Let us, therefore, dip
into his notebooks, more or less at random, and learn some of
the peculiar customs he deemed it useful to chronicle.
Although the No-Su chiefs, or landlords, were prone to per-
secute their Miao tenants for professing Christianity, yet such
was Pollard's influence he was sometimes called in to arbitrate
between the rival claims of the Tu-muh and terminate, if he
could, the long-continued feuds. A Tu-muh named Peh-ai used
to inveigle women into his yamen on one pretext or other and sell
them as wives or slaves. Yet pitiless as he was to the Miao he
was afraid of Chinese officials. Having offended a powerful
mandarin his life was pronounced forfeit. In craven panic
Peh-ai sought to induce Pollard to use his influence as a foreigner
to save him, and wrote asking for some copies of the New Testa-
ment. Pollard sent the Testaments and with them a letter
1 " Tristam Shandy."
GLEANINGS FROM THE JOURNAL 327
advising Peh-ai to travel for a time until his petition for peace
had been answered by the Governor-General. Failing to act
on this counsel Peh-ai shortly afterwards had to flee and take
refuge in a cave. Here he was besieged and captured, but was
set at liberty upon promising to pay an indemnity of three
thousand taels. Having paid this money he went to make peace
with the Chinese official, but was betrayed and murdered, his
head being carried to Weining. The mandarin showed that even
under the Republic he had not discarded China's ancient ruthless
ways of treachery for getting rid of troublesome offenders.
When the Manchu dynasty was overthrown Pollard was afraid
lest the No-Su should make the occasion an opportunity for a
pogrom against the Miao Christians before the Republic could
assume the authority of government in remote places. But the
quarrels among the Tu-muh may have saved the Miao. No-Su
hatred was more immediately directed against the Chinese
because the soldiers who had captured Peh-ai had looted and
pillaged some of the No-Su houses. This provoked a small
rising among the Tu-muh. Soldiers were sent against them,
but through fear or the desire of loot they joined the rebels.
Then it was reported that five hundred border thieves had
thrown in their lot with the No-Su rebels against the govern-
ment. The Miao Christians were in a state of terror. One of
them told Pollard that he dreamed night after night that Chinese
soldiers were attacking the village and that he was pursued by
them when he tried to run away. Becoming utterly miserable
through his fear, one. night he knelt and prayed that God would
protect him, and from that time the dream ceased to haunt him,
and he was no longer afraid.
In a letter dated September gth, 1912, Pollard writes :
" Between Shih-men-k'an and Anshuen the No-Su landlords are
out on the warpath and already there is trouble. We are trying
to persuade the chiefs in our district to have nothing to do with
this rebellion, but to remain loyal to the government. I hope
they will do so. If we keep on as we are going, in a few years
the Christians in this part may be able to keep all the people
about here loyal to the Republic. Already our influence through
328 SAMUEL POLLARD
sheer force of numbers is beginning to tell." To his relief
Pollard learned later that things had taken a more peaceful turn.
The No-Su landlords contented themselves with forming a
guild, which all the chiefs and their clans were invited to join,
so that they might act together in support of the new govern-
ment, and put an end to internal strife and internecine feuds.
We have already seen that some of the most difficult cases
Pollard had to deal with among the Miao sprang from marriage
troubles and divorces, not a few of which resulted in tragedy and
heart-break. He relates this story: "An aborigine had run
away with another man's wife, and being pursued he sought
concealment near one of the chapels in the district. Those who
were following appealed to the native preacher in charge to give
assistance in capturing the man, and he deputed some of his
converts to give them aid. They succeeded in taking the run-
aways and marched the man off between the father and the
husband, while five others came behind. Suddenly the prisoner
drew a knife, stabbed both his captors and slew himself. All
three lay on the ground side by side, one dead and the other two
so seriously wounded that it was thought impossible for them to
recover."
At another Christian village a widow was the occasion of con-
siderable trouble, as her father-in-law compelled her to live with
his surviving son as a second wife. At the quarterly meeting
the leaders of the church took up the case and sought to solve
the problem by asking a man of Hmao-lie-yu to marry the
widow, and though he had never seen her, he consented to do so.
The widow seemed pleased to be extricated from the imbroglio ;
but when the bridegroom-elect was presented to her, she refused
him point-blank and made known her preference for a widower
at Hmao-Ch'i-Chi. The preacher who was arranging matters,
finding out that the preferred man was as willing as the widow,
sent for him. The evangelist of the man's village was notified
and advised to hold himself in readiness to conduct the wedding,
and a goat was sent as a gift for the wedding breakfast. Pollard's
interest was directed to the widow's little daughter, and he hoped
that she would be happy in her new home.
GLEANINGS FROM THE JOURNAL 329
. Another case which puzzled the church leaders not a little was
as follows : A husband was very sick and his wife thought he
would not get better. Grieved and perplexed as to how the
dying man might be kept in comfort while he lived, the woman
went and married another man, upon the understanding that
they should both care and provide for the sick man till he died,
and they faithfully kept their pact.
One difficult case, however, was not brought to the quarterly
church meeting, as four sober Christian matrons deliberated
upon it and arranged a settlement. The elders and the preacher
seemed piqued that their counsel had not been asked for. Yang
Yah-koh remarked caustically : " The hens are taking to crow,"
at which they laughed. The trouble was renewed as the parties
involved refused to act upon the decision of the four matrons,
and one of the preachers said to Yang Yah-koh, " The crowing of
the hens has not brought daylight."
In yet another village an elopement took place which ended
tragically. A young fellow named Wang grew dissatisfied with
his wife and wished to put her away, but the elders of the village
church objected. Soon afterwards a married girl returned to
her home in the neighbourhood on a visit, and an intimacy
sprang up between her and Wang. Hearing of this a lawless
Chinese saw an opportunity to make profit out of their passion,
and induced the youth to steal thirty taels in order to take the
girl into an adjoining province where they would be secure from
pursuit, promising to act as their guide. They were missed
and a search-party went after them ; but too late they learned
that the aboriginal girl had put on Chinese dress for disguise and
that the fugitives had taken a different direction. Two days
later the Chinese guide took the money, slew the youth, and sold
the girl to a merchant as his slave. The girl's father sought
Pollard's advice at first, but when he learned the fate of the run-
aways he made no further inquiries. Pollard suspected that the
father himself had connived at the elopement.
Rarer were the cases where dissatisfaction occurred before the
marriage took place. One such affair, however, came to Pollard's
ears. Chu-yu-yuen was betrothed to Yang-Kuang-ming. After
330 SAMUEL POLLARD
a time Chu became indifferent and broke off the engagement.
Fearing that he might be compelled to marry the girl he adopted
a strange device to make her friends anxious to be quit of him :
one Sunday morning he came to the village dressed like a beggar,
unkempt and filthy, and stood outside the chapel as if he were
begging. This had the desired effect and the girl's friends were
pleased to boast that they had no connection with him. Having
thus extricated himself, his native vanity prompted him to re-
habilitate himself in the eyes of the people, so he came again to
the village dressed gorgeously in Chinese silks, as though he
would say, " See me now as I really am." The girl saw she had
been deceived, but told her friends that she thought herself
lucky to have escaped from a man so full of wiles.
Pollard often contended that Rudyard Kipling's oft-quoted
line " Oh, East is East, and West is West, and never the twain
shall meet " is not absolutely and everywhere true, and would
give instance after instance, both grave and gay, to show that
human nature is fundamentally the same East and West.
In a poor Miao hut made of reeds and faggots, through which
the cold winter winds pierced and stabbed like swords, lay a
sick and shivering child. In the middle of the draughty room
was a big fire upon which rested a large pan of boiling water.
The cold blasts of a November evening had driven the small
invalid dangerously close to the glowing coals. The boy's mother
told him to get farther away from the heaped-up fire lest it should
collapse as the under layer of fuel burned away. It happened as
she feared, and the red bank of fire broke down. In an instant
she sprang forward, grasped the /boiling pan in her hands and
prevented it from tipping over her frightened son, while with
her foot she pushed him out of danger. Her hands were fright-
fully burnt : yet the next day when Pollard visited her she said
nothing of the accident until he insisted upon dressing her
burns. He confessed that he scarcely knew which touched him
most the woman's deep mother-love or her amazing stoicism.
More humorous is the following : "A few nights ago I was
preaching on the text, ' Come unto me . . . and I will give you
rest ' the Chinese synonym being ' Peace.' I told the people
GLEANINGS FROM THE JOURNAL 331
that I was not able to promise money or land, and even if I could,
these things would not purchase what the heart needs. But
Jesus promised peace. ' In all the world,' I said, * there is
nothing better than peace ' Chinese, ' p'ingan.' Then I noticed
two big boys looking at each other with meaning glances. Im-
mediately it flashed upon my mind that while I was speaking of
mental and spiritual peace, these young scamps were thinking
of the schoolgirl with the pretty face whose name was P'ing-an,
or Peace. I was vexed at their mischief at the time, but it made
me smile afterwards to think how like they were to big boys at
home."
In East and West the great passions are the same. The un-
sophisticated aborigines of China are as subject as Western
Romeos and Juliets to love's mysterious excesses. At the village
of Hmao-a-nieh a young woman lost her fiance by death. Some
time afterwards her relatives betrothed her to a man she did not
know and the wedding was arranged to take place a month later.
In the meantime she went to stay at Hmao-Chu, where she
became acquainted with a young married man named Chu-Ch'i.
According to the Christian laws, which had been adopted, there
could be no prospect of union between these two, but despite
this knowledge they became enamoured of each other. At first
they planned to escape to some place where they were not known
so that they might live together. When this was found to be
impossible they resolved that at least they would not live apart,
preferring to put an end to their suffering by suicide. Whether
it is, as Coleridge said, that " all deep passions are a sort of
atheists that believe in no future," or that there is an instinctive
hope in such passion-possessed souls that death may bring the
union which is thwarted here to die was the tragic solution of
these young lovers. Leaving the village they came to a lonely
place where, tying a rope round each other, they flung it over a
branch of a tree and then leapt together from the ledge where
they stood. They were missed, and after a search were found
hanging together from the same branch. Yah-koh said they
must have lost consciousness and died very quickly.
In rebound from this tragic tale of love which had turned to
33* SAMUEL POLLARD
madness we may seek relief in a more debonair mood of our
raconteur. One of the profoundly beautiful things in Pollard's
life was his love of the Miao children. He sought them as much
as they sought him and shared their games and daily tasks. He
gives us glimpses of the little shepherdesses of Miao land, some
of whom were quite dots. " Yang-mei-ku and a still smaller
girl go off day by day to watch the sheep on the hills. The cattle
of the village go out together oxen, horses, sheep, goats, pigs
with a few dogs to help look after them. In the rainy season the
small shepherdesses wore grass rain-coats and big bamboo hats.
If they are unprepared and rain comes on, or if the sun is too
strong, they will pick oak leaves and deftly twist them into hats.
A lunch of maize or oatmeal is usually carried by them in a little
bag ; for without this midday meal they could scarcely last out
through the long hours. Sometimes these little folk get thoroughly
drenched. The other day I saw a brave, wee lassie returning
with her pigs ; she was wet through to the skin, and yet as she
passed down the slope by my window she was conducting her
squealing charges home with a voice full of courage. Some of
them return from the hills with big loads of firewood or of bracken
on their backs. Seldom do they change their wet clothes ; they
just let them dry on their little bodies.
" Sometimes the mothers go off with the cattle. The other
day I saw a woman going up the hill with sheep, goat, and oxen.
She was a pleasant-faced woman about thirty years of age. In
her right hand she held a long bamboo stick for driving the cattle.
Under her left arm was a red-paper umbrella for the rain and a
rope in her hand for tying the firewood. On her back was
strapped her baby, with a grass-made cloak and a white cloth
thrown over its head. I have seen her come back in the evening
driving her cattle ; and on her back was a huge bundle of sticks
twice as big as herself, whilst she carried her baby in her arms.
When asked why she did not leave the child at home her answer
was that her baby would not then have its milk. In rain and
wind, with her burden behind and her cattle going before, she
trudges up the big hill and never grumbles at her hard lot."
One of the great stumbling-blocks in the lives even of the
MIAO MOTHERS AND THEIR BABIES.
333 SAMUEL POLLARD
madness we may seek relief in a more debonair mood of our
raconteur. One of the profoundly beautiful things in Pollard's
life was his love of the Miao children. He sought them as much
as they sought him and shared their games and daily tasks. He
gives us glimpses of the little shepherdesses of Miao land, some
of whom were quite dots. " Yang-mei-ku and a still smaller
girl go off day by day to watch the sheep on the hills. The cattle
of the village go out together oxen, horses, sheep, goats, pigs
with a few dogs to help look after them. In the rainy season the
small shepherdesses wore grass rain-coats and big bamboo hats.
If they are unprepared and rain comes on, or if the sun is too
strong, they will pick oak leaves and deftly twist them into hats.
A lunch of maize or oatmeal is usually carried by them in a little
bag ; for without this midday meal they could scarcely last out
through the long hours. Sometimes these little folk get thoroughly
drenched. The other day I saw a brave, wee lassie returning
with her pigs ; she was wet through to the skin, and yet as she
passed down the slope by my window she was conducting her
squealing charges home with a voice full of courage. Some of
them return from the hills with big loads of firewood or of bracken
on their backs. Seldom do they change their wet clothes ; they
just let them dry on their little bodies.
" Sometimes the mothers go off with the cattle. The other
day I saw a woman going up the hill with sheep, goat, and oxen.
She was a pleasant-faced woman about thirty years of age. In
her right hand she held a long bamboo stick for driving the cattle.
Under her left arm was a red-paper umbrella for the rain and a
rope in her hand for tying the firewood. On her back was
strapped her baby, with a grass-made cloak and a white cloth
thrown over its head. I have seen her come back in the evening
driving her cattle ; and on her back was a huge bundle of sticks
twice as big as herself, whilst she carried her baby in her arms.
When asked why she did not leave the child at home her answer
was that her baby would not then have its milk. In rain and
wind, with her burden behind and her cattle going before, she
trudges up the big hill and never grumbles at her hard lot."
One of the great stumbling-blocks in the lives even of the
MIAO MOTHERS AND THEIR BABIES.
GLEANINGS FROM THE JOURNAL 333
Christian Miao is the belief in witchcraft and demoniac agency.
They are a haunted people ; they imagine that evil spirits
surround them and wait opportunities to do them injury. It is
hard for converts to overcome this innate superstition. In one
of the villages a wizard came worrying the people. Pollard went
from house to house cutting the neck-strings (charms) which the
wizard had tied for those who believed him. People who had
lost their children were especially frightened by his horrible
descriptions of their state in the other world. He went to two
Christians who had recently lost their children and said that a
spirit had stripped them and left them naked in the cold. He
pretended that he could see them sitting in the ashes of the fire-
place trying to get warm. Insects were eating their flesh and
fierce dogs were biting them. The terrified mother cried bitterly
at this account of the suffering of her two little ones. Then the
wizard counselled the parents to offer a sheep in sacrifice for
their deliverance, the biggest portion of which he appropriated
for himself.
In another house Pollard had great difficulty in persuading a
woman to let him cut off the charm which the wizard had put
around her neck. Her brave daughter had, out of loyalty to her
newly found Saviour, defied alike the wizard's cajolery and
threats, and refused to accept his charms. The mother, des-
perately angry and alarmed at her daughter's resistance, for she
thought it would enrage the spirits against them, took her
daughter's clean clothes and rolled them in the mud so that she
should not be able to go to the chapel. xEt was only after a long
talk and prayer in the home that they allowed Pollard to remove
the charms from their necks. He committed to Chang- Yoh-han
and Wang-Ki-tien the task of following up the tracks of this
scoundrel that they might undo his bad work.
Yet despite the wizard's terrorism Pollard had abundant proof
that Christianity worked out as a redemption from this mental
thraldom. One Christian Miao had pasted on the wall of his
room the following morning prayer which attested his state of
enlightenment : " Merciful Heavenly Father, Thou art the
maker of heaven and earth and all things. My heart praises Thy
334 SAMUEL POLLARD
holy name. I thank Thee because last night Thy protection was
granted me until the coming of morning light. I now beseech
Thee, Heavenly Father, to keep me in Thy grace, that I may not
fall into sin this day. Cause me always to be at one with Thee.
Help me to-day to do all that I ought to do, and to treat men with
kindness and faithfulness. Help me to remember that for all
my actions, words, and thoughts, I shall be called to account in
Thy presence. Therefore I beseech Thee, Heavenly Father, to
give me the Holy Spirit that I may follow Thy will in all things.
All I ask is in the grace of Jesus Christ. Amen."
Although the idea of justice is regarded in China as essential
to the well-being of the State, yet its administration has never been
uniformly secure. The wisest and ablest mandarins as a rule
treat even the subject aborigines with fairness. There are, how-
ever, others who seek to take advantage of the social inferiority
of the tribes-people. Pollard used to speak of an unjust magis-
trate who vexed the Miao Christians and executed men on
trumped-up charges without giving them the semblance of a
trial. He confiscated the estates of a wealthy aboriginal widow
and then sold the land to the tenants. Only a few years before
this lady's mansion had been rebuilt at great expense, but at the
mandarin's command the new building was pulled down. The
No-Su lady would not acquiesce in this oppression, but went
from town to town pleading her case before higher mandarins.
Whether from a desire to do justice, or from fear of the agitation
likely to ensue among the aborigines, the governor of the province
sent a special officer from the capital to investigate the case and,
if just or expedient, to reinstate the widow. Some of the local
officials were found guilty and put into prison and the land
reverted to its original owner. This seemed hard upon the
tenants who had bought " lots," and Pollard wondered if they
would be compensated. So delicate is the poise in a State from
which alone justice can issue that one act of wrong may involve
many in unmerited suffering. Still it was a hopeful sign that
under the new Republic the very aborigines might look for
even-handed justice.
Pollard's first aim had been solely evangelistic, but all un-
GLEANINGS FROM THE JOURNAL 335
consciously his ministry broadened out into activities as many-
sided as Christian civilisation. He accepted the rudimentary
social institutions which were indigenous to the tribes, modified
and moralised them, and created a higher conscience. He had
at times to struggle against not only the corruption but also the
heartlessness of heathen ways. A young fellow who had been
brought up by his mother and stepfather, while his half-brothers
and sisters were still young, married and, at the instigation of his
wife, claimed the house for himself. With pitiless selfishness he
turned his mother and stepfather with the children out of the
house, and they were obliged to shelter in a neighbour's stable,
where the woman gave birth to a child. Even in pre-Christian
days it was accounted a shameful thing for a woman to suffer her
confinement in another's house. Not long afterwards Pollard
came to the village and learned the story of her humiliation from
the woman's own lips. He discovered, too, that the man who
was to have been his host had encouraged the son to evict his
parents, and in his indignation he refused to sleep under the roof
of one who had been party to such cruelty. Then he went to
the son and flagellated him with angry upbraidings.
After the service that night Pollard called the elders from the
surrounding villages together and laid the case before them. He
recalled how the stepfather and the mother, in days of terrible
famine, had kept the ungrateful son. He reminded them how
in those days another woman had killed her sister's son so that
her own children might not starve. He then asked these Christian
elders to guard the good name of the church and to see that
justice was done. They appointed the chief elders to take the
evicted family back to their old home. Should the son object,
then he must go out and leave them in possession, or they might
allow him and his wife to remain till he could build another house,
according to Miao custom. The elders advised them to live
together till the new harvest was gathered in, and then if there
were to be a division of the land they would see that it should be
fairly made. Thinking that behind this cruel act there might
have been a problem of domestic finance, Pollard gave two and
a half dollars to them so that neither side should lack food.
336 SAMUEL POLLARD
Pollard loved to learn the inner thoughts of the Miao and to
listen to the quaint, fantastic stories which belonged to their
tribal inheritance. Here are a few examples of this folk-lore.
Three women were carrying water from the stream to their
village. A raven flying by croaked out that the middle woman
should that day receive an egg. By and by her knee itched and
as she scratched it the promised egg slipped out. She took it
and set it under a hen and after a while a frog was hatched from
the egg. From that time the woman looked upon the frog as her
son. One day the king of Hades was killing oxen for a feast.
Learning this, the frog sloughed off his brown skin and attended
the feast as a piper. The woman went also, but she did not
know it was her son who was playing the pipes so skilfully.
On her return she jeered at the frog, saying : " Ah, Froggie, you
could not attend the feast : we saw such a lovely piper there."
Said the frog : " That piper was your son." Then she under-
stood that her son was more than a frog. One day he had thrown
off his frog's skin and had gone to play his pipes. The mother
seeing the skin lying in the corner took it up and threw it into
the fire. This caused the death of her strange son. The water-
carrier took up his body and buried it in the centre of the moon,
in which he can often be seen on clear nights.
Miao say that if children point at the moon a spirit will come
and cut off their ears. Another belief is that when a man begins
to count the stars he must go on until he has counted them all ;
but as fast as he counts, fresh stars come out until he becomes
dazed. One night a shepherd began to count the stars, but
though he tried for many hours he could not make an end. To
punish him for his folly one of the stars climbed down the sky
and took the form of a headless man. The shepherd saw this
grisly monster coming, and fled : to baffle his pursuer he leapt
into the sheepfold. When the headless man came to the door
the rams butted him and kept him at bay. Again and again they
turned him back until at dawn he disappeared and the shepherd's
life was saved.
Another legend Yah-koh told to Pollard was of an eagle which
flew in a certain direction every day to seek food for its young.
GLEANINGS FROM THE JOURNAL 337
Seeing this a man took his stand day by day near the eagle's nest
and when the mother bird flew past he threw stones and shouted
till the flustered eagle dropped its prey, which he would then
seize and carry home. At last the eagle swept down to the house
of the man who robbed it and, snatching up his little son, sailed
back towards its nest. The man was waiting near and, delighted
to see that the bird's prey was that day so big, thought it must
be a pig or a sheep. As usual the man threw stones and shouted
till the eagle dropped its burden ; then he ran to get his prize
and was horrified to discover the mangled body of his boy. Great
was his grief, and never again did he attempt to frustrate the
eagle's care for its young.
No myth, legend, or old-world custom is meaningless, rather
does it serve to show the strange imaginings and vagaries of the
human mind. In some things the Miao resemble in their ways
and thought big children whose follies and insights are mingled
inextricably. One other fragment will give confirmation of this
estimate. At the new year, or in the second moon, in the old
days the people used to go out to see the fruit trees with axe in
hand. When two men went together one would climb up into
the tree, while the other standing below would ask : " Are you
going to bear fruit this year or not ? If you are going to bear
fruit, all right ; but if you are not, I shall cut you." The man
in the tree would reply : " I am going to bear fruit," and the
tree would receive no blow of the axe. If only one man per-
formed the ceremony he would answer his own question. Some-
times the man in the tree would give an uncertain answer and the
other would chop the tree to make it " bleed " a little, and this
was imagined to stimulate it to be fruitful. The Miao pointed
out an old scar on one of the trees near the chapel which bore
witness of the warning it had formerly received.
This old custom recalls the parable of the barren fig-tree :
the owner passes sentence : " Cut it down ; why doth it cumber
the ground ? " And in answer the vine-dresser pleads : "Lord,
let it alone this year till I shall dig about it and dung it ; and
if it bear fruit thenceforth, well ; but, if not, thou shalt cut it
down."
338 SAMUEL POLLARD
CHAPTER X
The Medical Problem
IT is impossible to present a satisfactory account of Pollard's
many-sided life without some allusion to the medical difficulties
of his Mission. He was continually treading in the wake of disease
pneumonia, typhoid, leprosy struggling incessantly to repel
their frightful ravages. Sometimes the allusions to the maladies of
thepeopleand the grim harvests of death inwhichhis letters abound,
stab the sensitive heart. He writes : " There are seven millions
of souls in the province of Kweichow and no doctor. In Yunnan,
where the population is estimated at twelve millions, there are
three medical missionaries, though since Dr. Savin is on furlough
we actually have only a lady, Dr. Lilian Grandin, for the extensive
medical work in and around Chaotong." He invariably did what
he could, but he knew the limitations and dared not treat the bad
cases which, unfortunately, always seemed to be plentiful.
Arrangements were made that Dr. Savin and Dr. Lilian Grandin
should pay periodical visits to Shih-men-k'an as a rule in the
week following Communion Sundays and, saving these occa-
sional visits the burden of ministering to the afflicted people
fell upon Pollard and Parsons. The strain placed upon them
may be better imagined than described. In his letters and
Journals he refers to the misery and sufferings which he wit-
nesses, but a few extracts or summaries, inevitably haphazard,
will suffice for this distressing subject.
One note runs : " Small-pox has broken out in a village of
unbelievers. A man has died and a young woman is sick. A
Christian advised them to be vaccinated and they came last
night to consult me. I said I was not sure of my vaccine, but
I would do what I could. To-day thirteen of them came and
were vaccinated. I was very interested : the children did not
know me ; they said they had never seen me and yet they did
not seem afraid. I hope vaccination will keep them from getting
smallpox and that they will come and join us in serving Christ."
THE MEDICAL PROBLEM 339
Throughout his life in China Pollard was never satisfied with
doing the work which came under his own attention ; he ever
sought to multiply his ministry by training others. The Miao
evangelists seemed to be in some measure reproductions of Pollard
himself, and the clamant needs of multitudes of the sick led him
to teach them how to dispense the remedies for simple ills. The
very baldness of the following typical entry makes it eloquent of
the urgent and widespread need : " Wednesday, September
3rd, 1913 : Wang-teh-iong's account for fifty-one days : three
hundred and forty doses of quinine ; five hundred and eighty
doses of santonine worm medicine ; four hundred and ninety
packets for diarrhoea ; one hundred and thirty doses of medicine
for indigestion ; seventy doses for headache. Total one
thousand six hundred and ten. These were all sent to out-
stations."
Writing of one of these dispensers he says : " One of the
native preachers came for a supply of medicines. He had many
bright things to report which make one very glad ; but he had
one story which was quite the reverse. In a heathen village
where for years the people have persistently refused to respond
to all our efforts to evangelise them, typhoid has lately been very
rampant. . . . Two families were stricken down by this disease
and no outsider came in to nurse or help them. One by one
they died until at last the members of the two families were all
dead. The neighbours were too afraid even to bury them, and
the only burial they had was what the scavenger dogs gave them.
In their despair the other villagers, some of whom are down with
this disease, have sent to see if the Christians can help them
in their trouble. Of course there is no doctor to go to them.
As far as I know there is still only one medical missionary in the
whole province of Yunnan with its millions of people."
In another place he writes : "A woman from Hmao-ki-ch'e'h
came with her three-year-old baby to be named and prayed for.
She had already lost three children. I gave a name and we
prayed for the child. But soon after worship word came that
the child was dead. Poor woman ! Pi-teh (a Miao evangelist)
took hold of the^case inJuVusual quiet nice way. The woman
340 SAMUEL POLLARD
and her mother-in-law wanted to go right off home and show
the dead body to the husband who had not come. Pi-teh got
four or five men to go back with them. I like the quiet confidence-
giving way in which he deals with all the troubles of these people.
If he were an Englishman he would make a fine doctor."
On September ist, 1913, there is this entry in his Journal : " I
heard yesterday that several folk at Hmao-i-shang were down
with typhoid and so I went to see them to-day. I rode over with
Wang-i-chien about three-quarters of an hour's ride. I found
sickness in nearly every house. There are over twenty cases in
all. In one house there are eight children : three of the little
girls had been ill and got better. Now the mother is down and
she is suckling a baby. In another house the son was ill and two
little girls had died. In that household the mother was in great
distress at the loss of her children. In yet another house the
mother was ill ; poor thing, she had seen men carrying one of
the dead past her door and had received a shock. She came
into her house and then fell ill at once."
" Monday, September 23rd, 1912. At our quarterly meeting
Yang Hsin said that there is a family near his chapel where
the wife is a leper. They are good Christians and are always
very hospitable, giving him food and bringing cakes to the chapel
for him. Whenever he goes he feels a revulsion within himself,
and yet he dare not refuse to eat what they give lest he should
hurt their feelings." However low down in the social scale this
Miao might be, he was surely a chivalrous gentleman in the
school of Jesus Christ. Pollard says : " He also told us that at
T'ang Fang a girl developed leprosy. Her husband sent her
home, and in the end she lived in a little house by herself and
died in great misery. There was a further case at Po-i where a
woman at an inn showed signs of leprosy. She lived in a part
of the house by herself. The guests lodged in the other part of
the inn. At last she grew worse and was afraid of passing the
disease to others and besought her friends to bury her alive,
which they did."
" October, 1913. We found on the hills a family of Miao
living alone. The mother and father had both died from typhoid.
THE MEDICAL PROBLEM 341
Then the two little girls had taken the sickness, and having no
one to nurse them they went into a Chinaman's house and died.
The people say that the Chinaman put them into a big grain
basket, but no one helped them or gave them food, and they just
died as they lay in the basket."
" November 6th, 1913. I went to see Yang-in-huei who has
had a most serious illness, but is now getting better. His mother
described how she nursed him as if he were a baby, and how she
cried and prayed. She went outside to pray but her husband
said : * Do not go outside, God is in the house ; come in and
shut the door.' So they shut the door and prayed to God in the
house."
" In another house a small brother was the nurse for his sick
sister. She was lying on the floor on a goatskin. I smoothed the
uncombed head and gently touched the forehead which had not
been washed for days, and tried to make the poor girl feel a little
of the sympathy we felt for her. I told her how we had missed
her from the services, and how Jesus loved her, and how He
wanted her to get strong again soon. She was too ill to smile
back. My eyes and face smiled, but in my heart there were
rebellion and indignation. Why, in the twentieth century,
should there be a province of seven millions left without one
follower of the Great Physician going about with healing touch
and life-giving sympathy ? "
Pollard came into contact with lepers as early as 1900, in which
year he wrote of a visit to Ko-Kuei : " We noticed a considerable
number of lepers on the streets, several of them begging. We
were told that leprosy is quite common, and the treatment of
these unfortunates shows what a heartless, or perhaps I should
say with more truth, helpless system heathenism, even in its
high form of Confucianism, is. We were assured that in many
cases the lepers were driven away from friends and home to drag
out a miserable existence, despised and feared by those who should
love them most. In some cases so great is the fear of infection
that the friends will actually burn a leper alive. How comforting
and how tender seemed the actions of Jesus in touching and heal-
ing those whom He met ! We longed that these sufferers should
w
343 SAMUEL POLLARD
know that there is some hope for them while Jesus lives. On the
street I preached on Christ's healing the lepers on His descent
from the mountain, and my heart was strongly moved as I did so.
On another street it was Mr. Lee's turn to preach first, and he
immediately opened his Testament at Matthew VIII. After
reading this original and truly wonderful story, he preached my
leper sermon, with my illustrations and with many phrases just
as I used them."
Whenever he met these sufferers, whether they were Chinese
or aborigines, he gave them assistance in every way he could,
though he felt how woefully disproportionate to the need his help
must prove. His passion of pity was fanned into a flame by the
report of what occurred in the province of Kwang-si on December
I4th, 1912. The provincial government adopted a policy of
despair in dealing with lepers. A band of soldiers went through
the province " rounding up " a gang of thirty-nine lepers. Having
collected these wretched victims of an incurable and terrifying
disease in an open space, the soldiers shot them down and burned
their dead bodies on piles of wood soaked with kerosene.
July 2nd, 1913. " About five o'clock Yah-koh and I went off to
Hmao-ntu-lu to see what we could do for the lepers. . . . Just in
front of the house where I slept before was now an ordinary
house the home of the leper family. I walked in and could at
first hear nobody. I shouted and then the old man, Wang,
answered back from an inner room and told me to come in by
the wood fire. He was lying down and his daughter Wang Heo
was making up a wood fire between three stones. Then the
daughter lighted a stick and I could see a little. The old man
looks very bad and is much worse than he was. I sent the girl
upstairs for a needle and then took her to the door. She has
swellings on the face by the side of the eyes. I stuck the needle
into the swellings and she said she could feel the pain. I also
looked at her back and chest. Her back looked clean and healthy,
but there was an eruption on the skin of the right breast. The
poor girl cried very bitterly. We did all we could to cheer her up
and promised help, telling her we all loved her and were very
sorry for her. The younger sister was out of doors sheltering
THE MEDICAL PROBLEM 343
from the rain under the roof of a house. I did not see the brother,
but he was lying down inside the first room in the darkness with
some baskets in front of the little place where he rested. It was
too dark to see more than a shadow. He answered when I spoke
to him ; but the others did not wish me to see him. What an
existence ! It was really a house of shadows and death. Going
back to our house we talked over what we could do. Wang
Chi-li, the other son, is very worried. His wife, too, is almost
distracted and wants to run away from home and from her parents,
leaving it all behind.
" We agreed that the lepers should go and live apart some way
off, but not too far. The girl I examined must go to the city at
once and see the doctor. The little girl is to be thoroughly
washed and to have new clothes, and must live with her uncle
who is fairly well off and who has decided to build a house for
himself at a safe distance. He has acted selfishly in leaving all
the burden to his brother. Yah-koh talked very straightly to him
and threatened that if he left them all alone he would take the
lepers to his new house. The man agreed that the little girl should
sleep over the cattle and come to us once a fortnight to be examined
to see if she continued free from leprosy. The house we think
of building for the lepers must have two divisions. One room
must be for Wang Heo (the daughter) to sleep and live in while she
cooks for her father and brother. Yah-koh was most distressed
for this girl and pleaded for her all he could." Three months
later the leper home was finished and the Wang family had been
removed to this retreat. Incredible as it may seem, a Chinese
tried to purchase the place where the Wangs had been living,
thinking, I suppose, that he might get it cheap. Pollard stepped
in and bought the house for two dollars and then burned it so
that no other family might take the infection.
Sometimes a veritable cry of agony escaped Pollard as he
realises the magnitude and horror of the leper problem. In 1913
he stayed at a small town where the people were anxious to start
a Christian school. One day a deputation of leading citizens
waited upon him to ask if he could advise or assist in dealing with
the lepers of the neighbourhood. " All over the countryside
344 SAMUEL POLLARD
these poor sufferers wander, hardened and callous, and a terror
to many. They feel that they are feared and loathed by all, and
that makes them rebellious. Wherever there is a wedding or
funeral, with the usual crowd of guests, these unwelcome, much-
feared beggars appear in numbers and refuse to depart till they
receive alms. Their usual home is in the temples, where the gods
apparently are not afraid of the contagion. Now and again the
disease breaks out in a fresh quarter, and sometimes drastic
measures are taken to destroy it. I know of one case where opium
was given to the husband in a small house, and then when he was
deadened by the drug, the house was set on fire and formed the
funeral pyre of the sufferer. . . .
" How can we help the people of this little town to get rid of
their dreaded plague ? There are many things we would like
to do, and could do had we the means ; but as the doors open,
the cold, cold story from home becomes more insistent and
chilling. No resources, no means available to enter the many
openings ! In some way or other, however, we must help these
people to solve their leper problem, or possibly the terrible
example of Kwang-si may be followed here. . . . We do not
want that horrible tragedy repeated in Yunnan."
He pleaded the cause of the leper with several institutions which
were exclusively concerned with these poor unhappy folk, and
advocated with all the fervour at his command the erection of a
leper asylum, but though he elicited plenty of sympathy, he found
the apathy that had prevailed for centuries a deadweight which
neither himself nor his supporters could move. He encountered,
to his dismay, even a certain amount of active resistance to such
a project. It may be that the tragic death of Dr. Lewis Savin,
and of Pollard himself within the next nineteen months, will be
thought to have justified the opposition to his scheme of building
a leper asylum, and yet it is impossible to withhold our admira-
tion of the truly self-sacrificing enthusiasm which he showed.
It was useless to tell him that any task was impossible ; he
would have answered that his Master was always doing things
that others deemed impossible. A glowing fire of humanity
burned in his soul, Sometimes the abrupt and hastily scribbled
THE MEDICAL PROBLEM 345
detached sentences in his Journal flash the electric currents
of his intense sympathy and passionate altruism. " Buying the
lepers' house. Three lepers gone to the little hill home. I
wish I could tackle this problem." On May jth, 1914, he
writes : " When we reached home I heard that Chang Wu's boy,
Pao-lo, had died. They brought him back on the Monday to bury
him. Two other children got cold and pneumonia. In spite of all
that was done the little ones died. Little To-ma made a big
struggle, but failed. His last words were : ' I want to sleep.'
It has been a terrific blow for the father and mother and knocked
us up. After Pao-lo and the little girl had gone, Chang Wu
looked so longingly at the one left saying : ' If God will only
spare one to me that he may be a companion ! ' But it was not to
be : the boy was taken ill with pneumonia. We had him up in
our front room and nursed him all night. Once or twice he gave
a great cry and a cough ; but in the morning he died. The
mother was frantic. The little fellow died in my arms. . . .
There are four little graves together on the hill-top." Another
hurried entry is : " Visited the Hmao-i-sheng typhoids, went all
round, and felt like collapsing before I had finished." This last
ominous sentence foreshadows the end. " He saved others :
himself he could not save."
His heartrending experiences constrained him to write to the
secretary of the United Methodist Mission from Shih-meh-k'an
on February i8th, 1914 : " You may have heard that our last
executive meeting ended in a very unsatisfactory way. We
failed to agree on some important matters and the time has now
come for the Committee to make a decision which shall be binding
on us, and put an end to an uncertain state which is very detri-
mental to the work. We are here face to face with some of the
greatest opportunities which have ever come to a band of mission-
aries, and are in danger of missing these opportunities because
we cannot agree on a policy. To show you where we are, may I
mention that it was with the greatest difficulty that we got a
resolution passed agreeing to do a little for the lepers. There are
some of us who are willing and able to help these poor people,
with whom We associate some of the greatest miracles Jesus
346 SAMUEL POLLARD
ever did ; the Secretary at home is full of sympathy with the work ;
money is on the field to be used ; one would think that there
would be no unwillingness to proceed. Yet because the carrying
out of a policy of relief for these most unfortunate people would
apparently be another stake driven into Stone Gateway by S.
Pollard, making it so much more inconvenient to remove him from
the place, the leper relief is opposed very strongly. Only after
Mr. Dymond had made an impassioned appeal telling how the
' gentry ' of Chaotong had been moved at the news that some of
the servants of Jesus were going to relieve these unfortunates,
and that he would never be able to look a leper in the face again
if he refused to accept the money given for their salvation, was a
very mild resolution passed."
On November 22nd, 1914, he writes : " A young Chinaman
near this place became a leper. His friends persuaded him
to die lest they also should catch the leprosy. At last he
agreed. He sold his cattle and purchased his coffin, and made
arrangements for masses to be said. His grave was dug and on the
day fixed he walked into it and lay in his coffin. He drank wine
until he was insensible, and then was buried alive."
It is plain that a Mission of such dimensions as this Miao mass
movement demanded a large hospital staffed with doctor and
nurses. It was a frightful injustice that Pollard should have been
at the head of this work for ten years without the assistance of a
trained medical missionary. And yet it would be a further
injustice to forget that the whole Miao movement had sprung up
outside the original area planned for the West China Mission.
Pollard sought the Committee's sanction after he had begun the
enterprise. Let those blame him who choose ; most will honour
him for his faith and dauntless courage. Because he was
responsive to the pressure of surrounding need, he was driven
to do what he could to answer the insistent appeals. It was the
fulfilment of his vow made twenty-five years before : "If Jesus
says ' Go,' I will go."
AT THE END OF A DECADE 347
CHAPTER XI
At the End of a Decade
FROM the beginning of 1914 Pollard looked eagerly forward to the
month of July when the first decade of Miao evangelism should
be completed. By temperament he was bound to be profoundly
affected by the retrospect of the last ten wonderful years. He
often talked about the beginnings of the movement when the
first four inquirers of the Hwa Miao tribe suddenly appeared at
the mission house at Chaotong. He had proved the truth of the
quaint Miao proverb that one grasshopper may be enough for a
hundred soldiers ; in very fact, in his ministry one grasshopper
had served not merely for hundreds but for thousands.
Pollard writes in his Journal : " Just ten years ago we first
made acquaintance with Stone Gateway. In searching about
for a centre from which to work the just-opening Miao mission,
places that we should have liked we could not obtain. Then
the kindness of a friendly landlord led us to Shih-men-k'an a
wild hilly place on the main road from Chaotong to the city of
Chen-ksiong. . . . Anyone who had not seen the place for ten
years would be very much struck with the change. The ten
acres of barren hill-slope are now dotted with many white build-
ings, some built of stone and others of brick and earth. There
are twenty-one different buildings, which on a sunshiny day
stand out in striking whiteness and constitute a scene such as the
traveller in the two provinces of Yunnan and Kweichow rarely
sees. . . . The hill-slopes where the cattle used to graze, and
where poor crops of wheat and oats were gathered, now have a
busy little population of nearly three hundred during most of
the year. Being right on the main road, the centre forms a
splendid advertisement of Christian mission work and is known
far and wide. ... We thank God for the advance which has been
made year by year, and for the fine set of premises gradually
being provided. The last year's work by the mercy of God has
been the best we have known for several years." To Pollard's
348 SAMUEL POLLARD
heart the school work was very dear. In the tenth year of the
movement he boasts that they have over two hundred students
in the central schools, " a proportion of whom are girls." There
are also seventeen branch schools mostly staffed with Miao
teachers. Pollard constantly strove to raise the standard in the
village schools to the requirements in government schools of a
similar grade.
It was no small triumph that Pollard was able to persuade
some of the Miao parents to allow their girls to attend school ;
for among these poor families the girls were expected to act
as shepherdesses, to become the water-carriers and to do the
rough work of their households. The educational results in
these girls' schools were surprisingly good, and in some subjects
the girls were able to compete with boys as old as themselves or
even older. Reports of this phase of the Mission work induced
the magistrate from Weining to visit Shih-men-k'an, and he was
so pleased at what he saw that he sent three Chinese women to
learn all they could from the Miao girls. When some months
later these adult pupils returned, the mandarin wrote : "I have
sent the three women into our girls' industrial school here [at
Weining] to teach the students all they have learned in your
honourable school. We are hoping much from this. In future
years whatever prosperity may come to our industrial school
will be reckoned as your work and we shall never forget your
kindness."
In a letter to the Missionary Secretary dated March 3oth,
1914, he gives a glowing account of the continued growth of the
work among the Miao : " Yesterday we opened a fine new chapel
at c Heaven-Born Bridge ' with one hundred and twenty-five
baptisms. A packed chapel ! In some ways it is the best chapel
we have among our Miao. Altogether we have had over six
hundred baptisms for the year among the Miao : this means an
increase of about five hundred members besides those on trial.
" Mr. Hudspeth came back a few days ago from his journey
to Chentu where he evidently won the goodwill of the other
missionaries. These Chentu friends have warm hearts for the
Miao work. Hudspeth left three students in the Union Middle
AT THE END OF A DECADE 349
School. . , The whole cost of the students was promised by
men who listened to Hudspeth's story of the Miao as he told it in
Chinese. . . . We are going to get the rest of the expenses and
hope to send two or three more young men there. We may yet
see a Miao graduate with a bachelor's degree which even a
Western university would recognise ! Our aim is to get our own
men trained as leaders of this work. Hudspeth and I hope before
long to get two or three in for full medical training. . . . About
a hundred pounds would give one man the full training. The
Lord will give us the money, I believe. ..."
One March morning he started at five o'clock for Chaotong and
in the evening of that bright spring day preached for Dymond
on the disciples' doubt of the Resurrection, enforcing the
lesson that only the marks of the sacrifice could convince them
of love's all-conquering power. He associated the Resurrection
with the renewal of Nature's life. It seemed to him that by
His sacrifice Christ had stretched Himself upon the earth and
breathed into it a new spirit. " Yes," he said, " it is only sacrifice
love's gift of itself that comes again to itself in Resurrection
power." And he knew : throughout ten crowded years he had
given himself for the Miao, and the resurrection of a spiritual
springtide had already come in scores of towns and villages.
Six weeks later Dymond returned the visit and says : " Every
time one comes here [Shih-men-k'an] some new extension is
completed or nearing completion." Next day the two friends
started on a journey to Ko Kuei. " We passed," writes Dymond,
" through wooded valleys, beautiful with varieties of azaleas in
bloom and freshened by rain. ... A place was pointed out as
suitable for a leper home being within easy reach of Stone Gate-
way and having a fine spring of water running near. At Siao-
fah-luh a band of scholars came out to meet us with a couple of
large flags, headed by their teacher, Mr. Lee. They lined up in
style, giving a salute as the pastor rode by, reminding one of a
review of troops by the colonel. Siao-fah-luh is beautifully
situated : there are high cliffs at the back and fine hills in the
foreground. The neat whitewashed chapel with its drill-ground
in front was easily visible. Next morning a big descent brought
350 SAMUEL POLLARD
us to the river-bank, and along this we scrambled many a mile
in an April shower. We passed a village half washed away and
reached ' Double Star ' [Ko Kuei, where Pollard's prophetic hope
of having an out-station was realised in the tenth year of the Mko
movement] about two o'clock.
fQ" Mr. Hudspeth is to be congratulated on the building put
up very plain, very inexpensive, and in a fine situation if not
rather low-lying. No one coming to Ko Kuei can fail to observe
the whereabouts of our chapel. In the front a sort of triumphal
arch of evergreens was erected,, from each corner of which the
five-coloured Chinese flag was flying. This little town is the
centre of a district with eight hundred thousand people. On
market days it swarms with crowds . . . and in busy seasons it
is remarkable for the great numbers who congregate for business.
All around are Miao villages and it is encouraging to the tribes-
people to see a chapel at such an important centre."
fH At noon on that May day the local mandarin came to show his
approval of the missionaries' work. In his address he enumerated
three things in the character of Jesus which were the constitutive
principles of the religion of all who believed in Him His pity,
His goodness, His universal humanity. He would be glad, he
said, if all the people under his administration would embrace
this religion. But he uttered a grave warning to those who were
prompted by sinister motives to join the Christians.
The opening of the chapel at " Heaven-Born Bridge " was
celebrated not only with baptismal services, but also with feasting
and field sports. A couple of oxen were roasted to provide for
all the guests, who paid for themselves. " But the greatest fan
that day," wrote Pollard, " centred in the football, and without
a doubt that new, strange kind of an almost alive being reigned
on Saturday without a rival. It was delightful to watch the
people as they began to enter into the fun. Many had never seen
a football before, and when it came flying towards them they
shrieked and fled as if it were some kind of uncanny messenger
from the sky. . . . When Sunday morning came I do not know
whether any of the boys wished it was still Saturday. If so, they
never mentioned such a heresy in my hearing, and the chapel
AT THE END OF A DECADE 351
was even more crowded than the football ground. ... A hun-
dred and twenty-five new members were baptized and admitted
into the church, and though some of them were quite old people,
others again were very young and very lovable, and the missionary
lost his heart to several of them as he placed on their foreheads
the simple sign that means so much both to the converts and to the
Great Master they have learned to love. How different are these
days from the old days when there were suspicion and coolness
everywhere, and when the children fled from the missionary as
if he were an incarnation of Satan himself !
" The boys with the cornets were one of the great attractions
at the services. They livened up the meeting splendidly. To
the people it was a great sight to see these three young aborigines
pealing out on the shining instruments- * There is a fountain.'
It is an old-fashioned song and in modern England has lost much
of its savour and even its meaning, but it sticks close to the hearts
and imaginations of these tribes-people, who have lived very low
down in sin and unhappiness." *
In June, 1914, he enters : " Last week we had a fine quarterly
meeting ending the ten years' work. We talked about the early
days. Thomas said that when he came to Chaotong and slept
upstairs at night there was no room to lie down : he had to squat
on his haunches all night. The memory of those first days
lingers pleasantly in the hearts of these men. I asked them if
they ever felt they would like to throw it up and go back again
to heathenism. Thomas said : ' If the teacher were to drive us
away now we should not go.' Silas said : ' There is not long left
for me and whom could I trust in if not in Jesus ? ' They all
gave a good testimony for Christ."
" Sunday, June i4th. It rained in the morning, but the
chapel was full. We had a fine service. In the afternoon I
held a Chinese service. At night we showed the lantern. Yang
Mei and Ma-ko begged me not to show their pictures again,
though I believe the little rascals are proud to be shown to the
audience. The pictures of the * Pilgrim's Progress ' went well :
but those that stirred most interest were of Apollyon and Giant
1 The Christian World, August isth, 1914-
352 SAMUEL POLLARD
Despair. The following day some of the Miao came to request
that the Devil's photograph might be shown again. It quite
took their fancy. To them it seemed so strange and yet so real.
They enjoyed the idea of Christian standing up to the enemy
and not running away."
In his wanderings Pollard came across other tribes and writes
of the Chong Chia-tsi, a branch of the widely scattered Shans
whom the Chinese call Pai-yi. He says that non-Chinese people
formed about half the population of Kweichow, the Chong Chia
being probably as numerous as the Miao and I-chia together.
" The Chong Chia women wear white jackets, short like our
Miao, and plain blue pleated skirts also like the Miao. I saw three
of this tribe walking along one after another. If the main body in
Kweichow believed, these would probably believe too." He
also refers to the Keh-lao, a tribe supposed to date beyond the
time when the Hwa Miao settled here. They are almost extinct or
have been absorbed by the Chong Chia and the Chinese. They
may have been derived originally from the same Shan stock as
the Laos of northern Siam. Some of the Hwa Miao converts
were infected with his missionary ardour and, after visiting their
own villages, went in quest of a tribe of Hung Keh-lao, or Red
Backs. He stimulated them in their search for new tribes.
In his Journal on October 2ist, 1913, there is this entry :
" Last night I had a great disappointment : in the midst of my
algebra class for the Miao, Chu T'ang came in to say that they
had found no success in seeking the Peh Miao. Those who
were friendly at Feng-ma-pa had been turned aside by a Mr.
Wang who lives near Hmao-ntchang-tsi'ntee. He is a very
important man with them and manages any troubles which arise
among the Peh Miao. He went to Feng-ma-pa and told the clan
that if there had been anything worth having in the Church he
would have joined the Christians long ago. He advised them to
keep out of it. At other places the folk had heard of the unrest
in Szechuen and were too nervous to do anything. They
treated our men very well, but were unwilling to learn our books.
No one bought anything of them. / must try to get hold of that
man Wang the leader"
AT THE END OF A DECADE 353
Pollard's persistence in trying to reach this new tribe was
rewarded, and on December 3rd, 1914, he records : " This after-
noon six or seven Peh Miao * kiddies * came over to see us.
They were bright little youngsters who drank up all our kettle
of tea and made a lot of fun with us. ... The next day after
breakfast we came on to Siao-wan-ti , where there are five
families of Peh Miao. Mr. Hsiong welcomed us into his house
which was a fair building until the Mantsi looted and broke the
place down. Hsiong's opium habit is his great drawback. How
will he break it off ? Our host has two wives ; both dress in
Peh Miao garb although one of them is a Hwa Miao. He has two
lively little boys about seven years old who were born within
nine days of one another. The women do not wear ' the poke,'
as the Miao do, but they wrap a light blue cloth around the head
which looks like a small bucket. . . . We went through twenty
hymns (in Peh Miao) together at night which Chu T'ang had given
me. I will try to get these out soon and see what we can do for
these people."
Pollard says that they prefer the name " River Miao." " We
were fortunate enough to see a Peh Miao wedding carried out
with all the old ceremonies. . . . The bride and her party had
walked a journey of four days before reaching the bridegroom's
home. . . . Had it been fine weather the party would have
waited about a quarter of a mile from the new home and lighted
a fire. The bride would then have put on all her wedding attire
and waited for some of the bridegroom's people to bring her food.
There would then have been an open-air meal and much drinking
of wine. The state of the weather made it impossible to carry
out that part of the programme. To our great pleasure the
bridal party came into the house where we were staying and went
through the ceremony of robing in the room next to mine. . . .
In addition to her elaborate head-dress, the bride wore three
short skirts, six jackets, and three girdles one dark red, another
blue, and a third yellow. Over all she wore a dark red breast-
piece and a small white apron. Grass sandals were on the un-
stockinged feet and four or five sets of white putties were wrapped
around the legs. . . . The wine drinking was shocking. They
354 SAMUEL POLLARD
drank wine as freely as our Christian Miao drink water. We
went up to the bridegroom's home, where the feast was prepared
for hundreds of people, and we had a good reception. The
musicians blew their pipes until it seemed as if a second mouth
must surely open in their cheeks. What a rowdy, drinking,
shouting crowd it was ! No trace of Christianity here ! How
long will it be before we have all these people on the side of
Christ ? . . . Home again just before Christmas, and at once we
set to work to prepare a * River Miao ' hymn-book. Our men
have learned the new dialect fairly well, and we sent off the
manuscript to Chentu with the hope that by the time this account
is read, two thousand of the hymn-books for the new people will
be here." *
But the glowing hopes of further extensions among the Hwa
Miao and other tribes were overshadowed by the fear in Pollard's
mind that the Committee might divide the aboriginal work into
two sections. To the Missionary Secretary he wrote : " We are
face to face with some of the greatest opportunities which have
ever come to a band of missionaries and are in danger of missing
these opportunities because we cannot agree on a policy. . . .
You are right up against the difficulty now and the Committee
must make its decision. I beg you to make the decision in such
a final way that we can go on with our work without a cloud of
uncertainty hanging over us. If the Committee decide that after
I have organized this great work and brought it up to its present
promising and successful condition I should be removed, I will
leave it and give you no more trouble in the matter. But before
you make such a serious change there are a few facts I am bound
in the interests of the Miao to place before you. The welfare of
these thousands of Miao Christians and thousands of Miao
heathens should be put first. They have trusted us in a way no
other people have ever done. In the days when the Chinese
feared, or hated, or despised us, these Miao flung themselves at
us and put their whole lives in the hands of the messengers of
Christ, trusting us in a way that was both pathetic and embarrass-
ing. They must not be made to suffer because of disagreement
1 The Missionary Echo, June,
AT THE END OF A DECADE 355
among foreigners. I would gladly leave altogether rather than
betray those who have trusted us. Whatever else you do you
must stand by these the poorest and most downtrodden of
your brethren.
" Here are the facts as I see them. For nearly ten years I have
been in charge of the Miao work, having taken it up at the start
when no one else was keen on it, and when it broke up my home
and work, and sent me out as a wanderer all up and down the
country. During most of these years the Arthington Trustees
have made you a most generous grant towards my expenses,
laying down, as you remember, the condition that part of my
work should be the translation of the Scriptures into Miao and
that my place among the Chinese should be filled by your sending
out another worker. In addition, after my visit to Leeds, and
in response to our subsequent appeal, they granted a further five
hundred pounds towards a Miao school. During these years I
have tried to be faithful to the agreement made by you with the
Trustees and with the Conference, who have trusted me in
charge of this work. ... '
" The whole field is divided into circuits under the pastorate
of Miao preachers who are directed from Stone Gateway.
Quarterly meetings are held and the whole policy is discussed
and decided on. With this small staff at Stone Gateway we can
direct the whole and could also in the same way direct a work
five times as great. Mr. Hudspeth and I are in thorough accord
as to the methods of work, and it is a great boon to have such a
colleague working with one. The great secret of all mission work
is to win the confidence of the native workers and so direct them
that they will gladly carry out the policy decided on at head-
quarters. By using the Miao as a lever we are spreading farther
afield and reaching a number of Chinese. Let us alone and give
us your sympathy and Mr. Hudspeth and I will lead multitudes
of Chinese also to Christ.
" As to translation work, we are hoping this year to get to the
last verse of the Book of the Revelation, and even if you decide to
remove me from the Miao work I should ask to be allowed to finish
the revision of the New Testament and see it through the press.
356 SAMUEL POLLARD
" If the Miao field is to be divided it will mean another two
hundred and fifty pounds a year for the same amount of work,
and the funds do not allow that. The friction that would prob-
ably ensue would mean less work and more money. . . . Your
decision has to be made. Make it and do it so decisively that we
shall be able to go on with our work of saving people lepers and
all."
In a subsequent letter he writes : " We are trying to reduce
expense here and to scheme so as to get more work done on a
reduced grant. ... I have an idea that Stone Gateway should
be made the centre for the No-Su work as well. In fact all this
aboriginal work should be one and worked from one centre.
We could manage at very little cost to accommodate three or four,
or even five hundred scholars here, male and female and with
a united school work we could afford a better native staff. And
we could get rid of the friction which has been such a terrible
trial to some of us. The friction has destroyed our power of
working more than once, and has even spread in an alarming
way to the natives. By making the work one, that could be got
rid of for ever. . . .
" If necessary the Miao and No-Su work could be carried on
sectionally with one united meeting at least every quarter of the
year. I am sure that if such a plan were carried out there would
be better and larger results and the aboriginal work would never
be left stranded during furloughs, and there would be the con-
tinuity of work which is so necessary. Expenses would be
lessened, schools more efficiently worked, a better state of feeling
would prevail among the native Christians, and the fine school
buildings we now have at Stone Gateway could help a large
number of people. Many of the No-Su and Miao would rejoice
at such an arrangement and every worker now in the aborigine
field would find himself strengthened and able to do a larger
work. . . .
" From the 6th to the 2Oth of the tenth moon, about the time
this letter reaches you, we shall be having a fortnight of special
prayer in nearly three hundred Miao villages. The one prayer
is that God will send His spirit down on us all. . . . Things are
AT THE END OF A DECADE 357
still going well with us ; but we badly need more money. The
33 per cent, reduction (on the estimates) is a cruel affair after
the raising of 25,000 extra. After that great victory we are
cruelly cut down ! It is horrible ! Must we dismiss the men
we have been training and so let them see that as a Mission we
tear up our treaties with them ? It is cruel ! "
Meanwhile a yet darker and more dangerous storm cloud crept
over the horizon there was a resurgence of Boxerism in the
district around Shih-men-k'an. Pollard informed the consul of a
rumour that an attack was to be made upon the Miao Mission,
and then set watchers on the heights to prevent surprise by
sounding the cornets. At this signal the Christians were to
escape and take refuge in other villages. On Tuesday, June 3oth,
they were aroused by the cornets and by the blowing of the
school whistle which warned them to flee.
" The cornet alarm was a false one, but we did not know that
it was so. ... As fast as I could I went up to our house shouting
to Mr. Hudspeth as I passed his study. . . . Ernest was in bed
asleep. It was the work of a few moments to snatch him up,
and in two minutes we were all off, Seeing from the supposed
attack of men who, had they really come, would have made
short work of us all. It was half-past eight when we started, about
an hour after dark. We kept on till two o'clock in the morning,
when we reached a small Miao village right up among the hills.
We judged that we should be safe there for a day, and that by
that time assistance would reach us from the officials in the city."
After a day or two among the hills they returned to find that all
the Miao had got back to their homes.
Mr. Hudspeth brought news, however, that a rising was to
take place all over the district within a few hours. Two hours
after their return they were forced to set off again. " By four
o'clock," writes Pollard, " we came to a river ferry on the way
to Mi-ri-keo where we encountered a storm of rain which soaked
us to the skin. We just got across before the waters rose and
made the passage impossible. We were like drowned rats ;
but we were glad to think that the rain would put off any attack
upon Shih-men-k'an. Two days later we reached Mi-ri-keo.
x
358 SAMUEL POLLARD
Three days later a letter came from the mandarin of Ko Kuei
urging us to come to his city, as a thousand Boxers were due to
rise that day not far from where we were staying. Again we
travelled all night ; just before dawn we all lay down by
the road-side and tried to sleep a little. . . . An hour after
dawn we reached Ko Kuei where the mandarin made us
welcome. . . .
" The Boxers in the district really made their expected attack,
but the soldiers and militia defeated them with great slaughter.
The leader so-called Emperor was executed on the spot, and
the enchantresses who were supposed to be able to stop the
bullets with their magic fans had a terrible awakening that day.
. . . There were attempted risings in four or five different places.
Two proved abortive, another was put down with considerable
loss of life, and at a fourth centre many who took part in the
rising were killed. Yesterday the officials here executed two of
the leaders. One was a girl of eighteen who was evidently a tool.
She claimed occult powers ; but these could not save her. She
was dragged through the streets and shot as she lay in a swoon
on the execution ground. Mr. Dymond and I begged that her
life should be spared, but orders had come from headquarters
and they were carried out."
From Ko Kuei the Pollards, as soon as they were able, made
their way to Choatong, and on July nth the entry in the Journal
is : " Ten years since the Miao first came to us at Chaotong and
here we are away from our stations. What an end to the ten
years-! "
Soon afterwards, however, Pollard was back again at his post
and engaged in all the various toils of evangelism and translation.
His influence for good may be gauged from the fact that, at his
instigation, the Christian Miao started a new market at Ho-pa
on October 3ist, when six hundred people came to do business.
The novel feature of this market was that whenever according to
the fixed dates it would fall on a Sunday the previous Saturday
should be substituted so that the " great worship day " might
be reverently observed. Three days after the opening of the
market he instituted a children's service at the same place and
AT THE END OF A DECADE 359
rejoiced that thirteen girls, thirty-eight boys, and four men
attended.
At one of the services a Miao preacher was enforcing the
lesson that much prayer was necessary, and used their acquaint-
ance with their pastor to illustrate his point. " There are Chinese
who are not acquainted with K'an Teh Glao [Mr. Pollard] and
are therefore afraid of him because he is a foreigner. But we
who are constantly near him know that he is our good friend
and we have no fear of him at all. In a similar way prayer
removes our fear of God. If we know Him only a little then we
are nervous and full of dread ; but if we are constantly praying
we become intimately acquainted with our Heavenly Father and
lose all fear, for we find out that He is our best Friend."
At a meeting for prayer conducted by Yah-koh Pollard was so
impressed by the petitions and sayings of those who took part
that he recorded some of them. " Sin and the Holy Ghost
cannot dwell together." " Did you ever," asked Yah-koh, " see
people kindle a fire on uncovered water ? " "If this chapel were
full of filth and rubbish would you ask your cleanly-clad guests
to come and live here ? " " Lord, come to our hearts like the
big waters in a deep gorge and sweep all that is wrong away I "
On November i5th, 1914, Pollard writes : " At * Dragon's
Well,' right in the country where our great landlord enemy
lives . . . Mr. Hudspeth baptized over two hundred people in
one day. . . . The next night at another village he baptized
eighty. The night after, forty-five, and a little later thirty-two.
About four hundred in all. He came to another district where
in the last few days over two hundred Chinese families have
burnt their idols. . . . We are sending six bundles of large
Scripture texts to-morrow to put in these houses."
Tidings of the outbreak of the World War reached Pollard
on August 2ist, 1914. He was appalled and in his letters de-
nounced the statesmen who were responsible for the great moral
tragedy. He could not understand how Christian people could
sanction such a crime. He felt humiliated when he listened to
the Miao praying that the war might stop and that the peoples of
Europe should practise the law of Christ. In a letter to Dymond
360 SAMUEL POLLARD
he writes : "I dread the days that are coming. Like you I feel
that England is after all the best Christian country in the world,
and has a lot of good men and women in it. But I remember
also that Judea just before it was destroyed produced some of
the finest men and women the world has ever seen. . . . Yet
the place was wiped out and by a people who were at times as
ruthless as the Germans. I pray God to be merciful and in some
way to bring peace soon that mothers' sons may no longer be
cruelly murdered or maimed for life."
Thus the great year which completed the first decade of the
Miao movement was at once full of the splendour of promise
and darkened with perplexities and sorrow. The spiritual forces
of good and evil were joined in dread conflict, but Pollard knew
that God's love embraces all East and West. To his friends in
the home land he writes : " May God give you all light and
comfort in your days of intense darkness ! "
CHAPTER XII
The Last Months
AT the beginning of the year 1915 Pollard was physically unequal
to the strain of his work, and was at times apprehensive that the
end might not be far off. It was as though danger signals were
transmitted subconsciously ; yet his forebodings were often
followed by expressions of hope that he might live many more
years to carry on his work. " Oh, I do hope that my life will be
spared for me to finish my translation of the New Testament,"
he cries.
" What shall you do," he anxiously queries of his wife, " if
anything happens to me ? " It was a strange question because
the doctor had just said that Mrs. Pollard's state of health made
it imperative that he should take her to England as soon as possible.
Mrs. Pollard laughingly replied, " What will you do if Ernest
and I get torpedoed ? " " Ah," he said, " I shall return and
finish out here."
THE LAST MONTHS 361
At times the great European war was almost an obsession a
haunting, devilish, unrelieved horror. To his friend Dymond he
writes : "I'm afraid this war will come closer to us than we yet
think. May the Lord guide your boys and mine ! " " Do you
notice that it looks as if conscription is coming very soon ? Fancy
England being a nation of conscripts at last ! ... It is a most
sorry business and the end is not yet. And no churches at home
seem to think there is need for repentance. I worry sometimes
about the future . . . whether as churches we have a right to
exist. Oh that Jesus might come again to straighten out affairs !
And yet, if He did come, we should, it is likely enough, put Him
on trial and crucify Him once more."
In a letter to his oldest son he wrote : " The Christians here
are very anxious about the European war and ask us very puzzling
questions. I get out of it by frankly saying I detest the whole
affair, and I attribute it to the Devil's influence. Then I say
to them that if Christians in England and Germany can be led
astray so terribly by the great enemy of all good, how careful we
must be out here. I find no means of justifying the war to our
people and own up that it is wrong. The diplomacy of our own
and of other countries is based on heathen principles and Christ
does not rule among rulers. Would to God that England would
frame her foreign policy on Christian principles ! It might mean
crucifixion for a nation, but as surely as the Cross of Christ is the
ground of the world's hope, so the crucifixion of a nation might
be followed by a resurrection which would transform every-
thing."
Pollard never for a moment lost his faith in God's overruling
power. There was deep gratitude in his heart for the way his
boys were cared for in England, and for the brilliant career of
his oldest son. From the Birmingham Grammar School he was
moved to the High School with the headmaster's prediction :
*' I am sending you a senior wrangler." In 1912 the youth won
a scholarship for Cambridge. The missionary was proud of his
boy's successes, and anticipated a useful career for him. The
undergraduate's descriptions of university life were as meat and
drink to his parents away in the remote regions of West China.
362 SAMUEL POLLARD
Pollard replies with accounts of his experiences " on the road,"
and tales of fresh churches and baptisms, but never loses sight
of his son's more personal interests. Here are a few extracts
from letters picked at random.
" We prize Dr. Barnes's few words to you about your senior
scholarship. ... Be careful, however, not to overwork yourself
during these few years. Plan for a whole lifetime and not
just for the immediate."
In a letter written a month before the end he says : " Plan for
the future ! The wave of heathen madness which is now ruining
Europe will pass and then will be wanted the men who in the
time of madness saw straight and kept true to the Prince of
Peace and Saviour of Love. Plan for the future ! "
A fortnight later he wrote : " Your letter telling of your
coming out number one in the inter-coll, exam, reached us
yesterday, and very glad indeed we were to get it. I should
indeed like to come up next year when you take your degree
and see how you carry on, but I am afraid no such luck awaits
me. Perhaps if one of the other boys goes to Cambridge I may
have such an opportunity."
" Mother is busy making preparation for her coming home.
Possibly someone else will come to live in our house . . . and I
shall be a lodger again in * digs ' once more."
That appears to be the last letter he wrote to his son, and
from it we learn that once again the heroic man had made up
his mind to remain behind when his wife and youngest boy
returned to England. He could not tear himself away from the
people who loved him and depended upon him for guidance and
upholding in their new manner of life.
Although urged by his wife to rest Pollard could not resist
the appeals which poured in from every side that he should visit
the churches. In the month of March he writes to the Secretary
of the Mission : " Yesterday I took the Chinese service here in
the * Philip Grandin ' school, which is used this year for the
' primary ' with over a hundred boys. We were packed with
over two hundred people Chinese, Kop'u, No-Su, Miao men,
women, and children. My service lasted an hour and twenty
THE LAST MONTHS 363
minutes ; afterwards I walked two minutes to the big chapel
and stood in the doorway while the Miao preacher, Thomas,
was giving the sacrament to about five hundred people. He was
doing it as reverently as I could. I watched the crowd bowed in
silent prayer, heard the preacher pray quietly, listened to the
multitude singing softly about Jesus, and, realising it was all
being done without a foreigner touching it, I rejoiced, thanked
God, and took courage. It was a thrilling experience. Three
miles away another Chinese service was being held at ' River
Bed,' where there were seventy present. In spite of the apostasy
of Christianity in Europe and the universal denial of the law of
Christ as applicable to present conditions, He will reign and put
all His enemies to confusion."
About a week later (March 25th) he writes : " Yesterday after
long waiting a beautiful shower of rain fell. ... At the midday
service we had about eight hundred people, of whom two hundred
were not Miao. It was the yearly baptisms and when the tickets
were counted at the end of the service we found that two hundred
and forty-six had been admitted into the Church. That was also
a welcome shower of blessing. You might note that while we
report for the year two hundred and seventy-six children baptized,
all these are admitted on confession of faith and examination.
None are infants. To-day I have been making up the figures for
the Secretary and to me they seem very striking indeed. We
report thirty-five chapels and seven preaching-places. Adult
members 4861 ; juveniles 900 ; on trial 5000 a total of 10,761.
We are gradually getting to the numbers reached by the Bible
Christian Connexion when it started a mission in China. We
report also schools 23 ; scholars 1000, a large part of whom are
in residence keeping themselves. This is a great increase on
last year. The columns in the educational statistics do not coincide
with our divisions here and one hardly knows how to make them
do so. For instance, at Shih-men-k'an we have nearly a hundred
scholars over seventeen years of age, and you can hardly class
them as elementary. Some of the scholars are over twenty years
of age and they have studied for eight years or even more."
" The statistics for Shih-men-k'an schools are now three
364 SAMUEL POLLARD
hundred and twenty-three students. Of these eighty are not
Miao. If all the Miao were away we should still have a large
school. There are really five schools here working as one
upper and lower boys' schools, a girls' school, a training school
for workers, and a weaving school. On the staff are three
missionaries, three Chinese one a bachelor of arts seven Miao
two of whom are young women ; total on the staff, thirteen. I
have three arithmetic classes. Mr. Hudspeth has a science class.
. . . We are proving that we can unite the different races in a
school which will give a good training and at a small cost. There
are over thirty No-Su here and were it not for opposition "
he refers to the division on policy and methods " we should have
many more a hundred in no time. We have also thirty Chinese,
two Mohammedans, over a dozen Kop'u, one or two Chong-kia-tsi
and I hear of yet another tribe sending boys here."
Mrs. Pollard assigns as the chief cause of the spiritual revolu-
tion among the aborigines the translation and distribution of the
Gospels. The gift to the Miao of the books of the New Testa-
ment was followed by consequences which beggar description.
It brought spiritual emancipation and gave a new vision of tribal
life. The stirring of the light in their minds opened the gates
of imagination. Fathers would undertake all the work on their
farms or allotments so that the boys might be free to attend
school. Many a woman would trudge weary miles over the great
hills carrying supplies of food on her back so that her boy who was
a boarder at Shih-men-k'an might give all his time to his studies.
From his letters and his Journal an excerpt or two will show
his unabated zeal and keenness of observation.
" Wednesday, June 2nd. About five H from Tseh Chioh a
lot of scholars headed by Wang-teh-lin came to meet me with
school flags. . c . . After service I had a long talk with Mr. An.
He says it was the Miao influence that made him wish to join
the Church. He saw Mr. Sin and Mr. Han and asked them to
explain in the village temple what Christianity is. He saw his
own tenants changed in their lives and determined to accept
this new religion. He had to wait quite a time before any teacher
came. When he heard that Mr. Mylne was appointed to preach to
THE LAST MONTHS 365
the I-pien he said : * I do not care what he is for, if he is for
Jesus Christ. 1 He does not want any division into sections. He
seems a great man. He has cleared the temple of idols and now
uses it as the chapel. Six of his own children attend school."
" The chapel was full at night. I showed pictures of Gulliver's
Travels. Chu-yin-fuh explained them, describing Gulliver as an
English missionary who in his travels came to Lilliput ! The
pictures were much enjoyed."
To the Missionary Secretary he wrote on June zgth : " Since
last I wrote you I have been on a journey in the * Long Sea *
district and was pleased with much that I saw. At Chang-hai-tsi I
baptized ninety people. The native preachers there are doing
well and deserve full sympathy. I had the pleasure of visiting
one or two No-Su centres as well and was interested in the great
opportunities for work which await us in many directions. . . .
Coming home I had news that Mrs. Pollard was unwell again,
and on arrival I found Dr. Savin and family here. The doctor
was able to give Mrs. Pollard, just the help she needed, though
he says she will not get quite well till a sea voyage has been taken
and England is reached. . . . Really I ought to go with her,
but I cannot leave the work, though if necessary I shall go with
her and Ernest as far as Hong Kong."
Mrs. Pollard writes of this period : " I got ill as I could not
get sufficient fats, and in consequence I grew thin and weak. . . .
The doctor advised a new milk diet. This cured me, but it
pulled my husband down as he was now deprived of his usual
milk and butter. . . . When I got up I urged Sam to face
England and not to wait. But he was visionary and would not
consent to leave then. . . . He felt I was used up for China. If
the Committee had proffered some useful work at home, I used
to feel that he would have taken it, for at times he was so tired
that he would fain have hidden from the natives."
In a letter to the Rev. C. Stedeford he mentioned that
they had had very fine reports about the students at Chentu.
It appeared that " one of our Miao boys, in subjects taken in
common, had beaten a Chinese boy who was head of the Chao-
tong school before he went to Chentu." This led Mr. Dymond
366 SAMUEL POLLARD
to inquire of the tutors at Chentu about the case and he received
the following answer from an authoritative source : "I have
recently talked with Mr. Yang about the Miao boys and I asked
him if they were really able to keep up with the Chinese in their
studies. He assures me that they do and that absolutely no favour
is shown them, because they are Miao. He says they are more
diligent even than the Chinese boys, and that accounts for their
splendid standings. He showed me their recent averages. I
remember that two have over 85 per cent, in the last report. It
is a wonderful thing to find boys from such humble beginnings
coming on so well. What a joy it must be to you who have
helped them ! "
During the later months Pollard seems to have felt a deepening
tenderness for his two friends Dymond and Hudspeth. The
latter is referred to affectionately in many of the letters as " Uncle
Will," the name given him by Pollard's little son. Throughout
their twenty-eight years of missionary work Dymond and Pollard
had maintained a loyal friendship and had taken counsel one of
the other in many a crisis. Though Pollard loved the Miao, he
was really a very lonely man, and in hours of weakness when he
would " fain have hidden from the natives " it was natural that
he should turn to Dymond.
" I am returning," he writes, " * The Golden Chain ' ; x it is a
great thing to be a link in that chain, to be part of that multitude
of loyal, self-sacrificing men and women. I hope their spirit
will brood over our special meeting, for we have some problems
to solve which will need their spirit in us if they are to be solved
aright. If we can only do a big thing which will stop once for all
the trouble and frictions [in the Mission] and, at a time when war
is tearing out the heart of our loved ones at home, do something
to assure them that we are seeking to lessen their burdens, and to
be brave and true as they are, it will be a great thing. You and I
are the only ones of the Old Guard left out here, and how much
longer we shall be here one does not know. I should like both of
us to do our level best to lift our Mission right up and so commend
it to the folk at home that in the hour of great strain which is
1 By Rev. R. Pyke.
THE LAST MONTHS 367
coming very soon, when there will be the darkest of dark days at
home, they will never be tempted to ease their burden by throw-
ing over the West China Mission. . . .
" The No-.Su school policy needs radical alteration, or we
shall be in for trouble, and we shall deserve to get it. You are
the man to put this right if you will. The prejudice against me
has been so great that I cannot do in this matter what you can.
Strike out for a policy which is best for the whole and make all
parts fit in with it.
" Let us do our ' bit ' and be true to the highest spirit of our
fathers that we may keep our part of Christendom clean and pure,
that we may win souls as fast as possible. . . . Let not your
heart be troubled. ..."
In another letter he says : '* Mr. Hudspeth is away off on a long
journey to the north and west of this centre. It is a great pleasure
to see how willingly he faces all that has to be done the pleasant
things and the bitter things. It has been a great joy to have him
as a colleague, and we have been able to work together with one
heart and aim, and God has blessed our work. To this he would
subscribe as heartily as I do, and I sincerely hope we shall be
spared to work together for many years yet and see even greater
things in this magnificent, needy field."
Pollard had set his heart upon uniting the No-Su and Miao
sections of the Mission work. The division had taken place
some years before because of a misunderstanding of one of the
conditions made by the Arthington Trustees that he should
devote himself wholly to the Miao. But upon inquiry it was
found that they had no objection to their Miao agent helping other
tribes. Although nominally two districts, Miao land and No-Su
land were geographically one. Instead of building chapels for
the respective tribes and allowing missionaries to cross and re-
cross each other's paths without co-operation, Pollard pleaded
for mixed communions so that the same men might minister
to the needs of both tribes. '* Someone can always be out and he
can help all the chapels as he goes along, whether Miao, No-Su,
or Chinese. He need pass none by. With his native brethren
accompanying him he can hold services in all three languages if he
368 SAMUEL POLLARD
cannot speak them himself. With the same amount of travelling
he can do double the amount of work. A little more time would
be spent because the places visited would be more, but the labour
saved would be great. . . . Pool the school grants . . . and you
can get far better results, higher efficiency in the teaching, more
competition, and always one foreign missionary at least on the spot
to exericse some oversight and render some help."
But the Committee in England insisted that the question must
be settled by the missionaries on the spot, and a special District
Meeting was arranged to deal with this and other important
matters. It was very unpleasant to be involved in an acrimonious
dispute, but the tired missionary threw himself into his pleading
for union with all the intensity of his fiery heart and won a majority
of votes for his proposals. Great as was his satisfaction it had cost
him far toojnuch vital force for one already suffering from
exhaustion.
About this time he writes in his Journal : "I am reading Sir
Oliver Lodge's ' Man and the Universe.' Lodge seems to think
that spiritualism will supply scientific evidence of the permanence
of the soul that it exists after death. Would such evidence
be accepted by future generations ? Had scientists at the time
Jesus lived and died and rose again thoroughly examined the
evidence for the Resurrection and examined even the risen Jesus
Himself, and passed the evidence accepted by them on to these
after generations, would the scientists of this age have accepted
their evidence ? I would rather trust my personal knowledge of
Jesus than rely on any experiments made by Lodge, Wallace, and
Crookes."
" Away in the distance I saw ' Long Sea ' new school white in
the sunshine, fifty li away. These distant chapels are a delight
to contemplate. We had a good little meeting to-night in the
baby chapel here. About seventy folk were present. I had Sir
Oliver Lodge's book on the table, but I went on the old way in
spite of new theories. I still think Jesus is the secret of this
universe." " When a Miao woman saw a lantern picture of
Jesus in the Temple she exclaimed : ' Oh, if I only had a son like
that ! ' I find that the picture of Jesus on the Cross still seems
THE LAST MONTHS 369
to touch them, and it brings a silence and an awe over the people.
I|am more and more sure that there lies the^centre of all, and if
we give that away we give all away."
As Pollard drew near the end of his task of translating the
Scriptures into Miao he was weighed down by the feeling of
increasing weakness, although he did not know that it was a
race with death. It recalls the story of Bede's struggle to finish
his English translation of St. John's Gospel. " Most dear
master," the pupil says, " there is still one chapter wanting."
As the dying scholar dictated, the brethren gathered around to say
farewell. The youthful scribe interposes : " Dear master,
there is yet one sentence not written." Then in a tone which
betrayed a sense of satisfaction, he said : " The sentence is now
written." " It is well," answered Bede, " you have said the
truth : it is indeed," and on the pavement of his cell the saint
expired as he sang the " Gloria." Again and again Pollard
longed to be spared to complete his translation of the New
Testament into the Miao script. The native teachers sat with him
counting the chapters and then the verses yet remaining to be
dictated. They little knew that he was struggling against
unutterable exhaustion. With joy at last they remarked that it
was finished. With Bede he, too, might have answered : " It
is well. ... It is ended." The revision and task of seeing the
last part through the press in Japan was undertaken by Pollard's
young friend, Hudspeth.
Pollard had foreseen the dangers associated with a great
settlement of schools at Shih-men-k'an and had done all that he
could to guard the health of the three hundred scholars. It
was a rule that no boy was allowed to go home in term time
without special leave lest he should bring back infection. He had
tried in vain to get proper medical attendance for the school.
Dr. Savin at his request sent a nurse, but the youth who took up
the duties soon showed himself unfit for the post. Then came the
order from England that expenses must be cut down. Mrs.
Pollard says : " Sam wrote pleading that a foreign missionary
should be withdrawn rather than that the native organization
should be disturbed." When this appeal was unheeded he
37 SAMUEL POLLARD
dismissed the Chinese servants who had been cooks at the hostels
and looked to the Miao to find others. One of the women who
came to do the cooking for the boys is supposed to have brought
typhoid into the settlement and an epidemic broke out in the
school. Mr. Hudspeth had been recently inoculated and under-
took to nurse the patients. They closed the school at once, but
the trouble was already upon them. Mrs. Evans came to Shih-
men-k'an for rest, but seeing the situation she immediately took
her turn in caring for the boys. The next to take the infection
was Hudspeth ; and Pollard at once took up duty in the sick-
room. The following are notes scribbled by him to Dymond :
" Uncle Will is in the thick of it and feels very tired. I think,
however, he is going on all right and in due time will get well
again. He feels it very much and thinks he is having an awful
time." " Mr. Hudspeth is still unwell with 101 this morning,
after a bad day and night. If he is not better by to-morrow none
of us will be able to come in as I must stay and nurse him. . . .
If he does not get better soon I will ask Dr. Savin to come and
look at him." " Mr. Hudspeth is still ill, highest temperature
to-day 104*50, lowest 104. He is, however, fairly easy and
bright and has slept a little. He ought soon to be getting the
change, ninth or tenth day to-day. I hope he will be well soon. . . .
This sick-nursing makes me very tired."
In the midst of this crisis at Shih-men-k'an two messengers
came with the tragic news that Mr. Adam had been killed by
lightning. " I have sent two teachers across to-day to be at their
services at Kop'u to tell them how sorry we are and to offer such
encouragement as they can. The poor folk will feel very lonely
and mystified."
No sooner was the patient's temperature normal than the
nurse fell ill. At once Mrs. Pollard turned the schoolroom down-
stairs into a bedroom for Ernest and placed a Miao girl in charge
of him, and installed herself in her husband's sick-room. The
following day he fainted twice and was very languid. He said :
" If it is typhoid I am afraid I shall not pull through, but I hope,
please God, I shall get well for your sake." He slept heavily
but showed signs of great prostration.HDr. Savin paid a visit from
THE LAST MONTHS 371
Chaotong, though at that time Mrs. Pollard was hopeful of the
issue.
But what a most pathetic condition the Mission was in ! The
doctor himself was tired out with excessive labours and was soon
to pay the penalty with his life ; his wife was in the city on the
eve of confinement ; Mr. Mylne was used up and had to get
ready to go to England ; Mr. Hudspeth was convalescent after
typhoid ; Pollard was laid low with the same dreaded sickness,
while his wife who was nursing him was under the doctor's
orders to " hurry up and return to England."
A week dragged by and the sick man lay for the most part in
silence. Once he spoke of a cheque which he wished to sign,
but Mrs. Pollard would not let him do any business. On the
Sunday he remarked : " It is not time for service yet." On
Tuesday he said nothing but on two occasions looked into his
wife's face and smiled. " Months afterwards it dawned upon me,"
says Mrs. Pollard, " that they were smiles of farewell." His old
friend Dymond came and the dying man greeted him, " Well,
old man ! " and smiled. Then fell a great silence ; his eyes
fixed in an intense gaze in one direction. On Wednesday he
lapsed into a state of coma, never moving, the once observant
eyes wide open but sightless. On Thursday afternoon,
September I5th, at four o'clock, his breathing changed, an ashen
hue spread over his face, and the shadows fell one of the bravest
and noblest of missionaries had ceased to breathe. " As he lived,"
says Mr. Hudspeth, " so he died. It was this unselfishness, this
love of others, that cost him his life. . . . Mr. Pollard nursed
me ; but after fourteen days he became ill , and alas ! was unable
to endure the strain. It came as a great shock to me, for he was
in one room and I in the next. Though I knew he was ill I had
no idea of what was coming. He passed into eternal rest just
as I was beginning to recover."
For three days the people mourned as the body lay in the coffin
at the " Five-pound house." He had given them his whole-
hearted affection. For twenty-eight years he had lived day and
night at their call. Stephen Lee, who had known him most of the
time he had been in West China, says : " The teacher was always
372 SAMUEL POLLARD
busy ; for him there was no assurance of rest or sleep. . . . He
gave his support to anything that would bring advantage to our
country. . . . Whatever men entrusted to him, whether great
or small, he strove to discharge the trust faithfully. . . . Even
the Roman Catholics looked upon him with great respect ; the
sisters of the Orphanage thought of him as though he were one of
their own priests. . . . He loved little children and was always
' at home ' with them. . . . With young men he showed his
admiration of manly sports and would join them in swimming,
sliding, and in games of chess. Among the serried hills of Yunnan
and Kweichow the people became familiar with his * coo-ee '
call and answered it by rushing out to welcome him. ... As a
preacher he was clear as the day. . . . He could make men laugh
or cry ; and sometimes as he spoke men stood revealed to them-
selves in the presence of Christ, and he would woo them to peni-
tence. He was like a skilful artist who paints every stroke so that
it contributes to the truth of a portrait which all could understand.
... I discovered his great knowledge of mathematics and then
men sought after his instruction. As a result of his teaching
many secured high positions and places of influence. He often
said to us that if men would study higher things the Truth would
emerge and erroneous customs would fall away. On fine nights
lie loved to watch the stars and would teach us to praise their
Maker. He sometimes said that he hoped at death his spirit
might be transferred to one of those distant worlds where he
might learn still more of the greatness of the universe."
Feeling that they owed their very souls to Samuel Pollard, the
aborigines said : " He is ours, let us bury him ; we will arrange
for coffin, bearers, grave, and tombstone ; for we loved him more
than our fathers, and he was ever kind to us." They chose his
grave on a far-seen hill-slope. Away up through the maize fields,
wailing a dirge, they carried all that was mortal of him, followed
by twelve hundred mourners, four hundred of whom were
scholars from the school he had founded and maintained. His
lifelong friend, Frank Dymond, conducted the interment and
has described the scene : " Singing and prayer were followed
by short testimonies. . . . Presently a tall old Miao stands upon
THE HILL ON WHICH MR. POLLARD WAS BURIED.
THE OPEN GRAVE : THE REV, F. J. DYMOND
CONDUCTING THE FUNERAL SERVICE.
372 SAMUEL POLLARD
busy ; for him there was no assurance of rest or sleep. . . . He
gave his support to anything that would bring advantage to our
country. . . . Whatever men entrusted to him, whether great
or small, he strove to discharge the trust faithfully. . . . Even
the Roman Catholics looked upon him with great respect ; the
sisters of the Orphanage thought of him as though he were one of
their own priests. . . . He loved little children and was always
* at home ' with them. . . . With young men he showed his
admiration of manly sports and would join them in swimming,
sliding, and in games of chess. Among the serried hills of Yunnan
and Kweichow the people became familiar with his ' coo-ee '
call and answered it by rushing out to welcome him. ... As a
preacher he was clear as the day. . . . He could make men laugh
or cry ; and sometimes as he spoke men stood revealed to them-
selves in the presence of Christ, and he would woo them to peni-
tence. He was like a skilful artist who paints every stroke so that
it contributes to the truth of a portrait which all could understand.
... I discovered his great knowledge of mathematics and then
men sought after his instruction. As a result of his teaching
many secured high positions and places of influence. He often
said to us that if men would study higher things the Truth would
emerge and erroneous customs would fall away. On fine nights
:he loved to watch the stars and would teach us to praise their
Maker. He sometimes said that he hoped at death his spirit
might be transferred to one of those distant worlds where he
might learn still more of the greatness of the universe."
Feeling that they owed their very souls to Samuel Pollard, the
aborigines said : " He is ours, let us bury him ; we will arrange
for coffin, bearers, grave, and tombstone ; for we loved him more
than our fathers, and he was ever kind to us." They chose his
grave on a far-seen hill-slope. Away up through the maize fields,
wailing a dirge, they carried all that was mortal of him, followed
by twelve hundred mourners, four hundred of whom were
scholars from the school he had founded and maintained. His
lifelong friend, Frank Dymond, conducted the interment and
has described the scene : " Singing and prayer were followed
by short testimonies. . . . Presently a tall old Miao stands upon
^^Hfc^ifc^.
~^S, -~~ "*"*"*'
, "* ^_ rf
-'^^ l! * 1 *^^^^K<, ~
aj^^c^^r-'";.
,~-~f t . " x'^'x.
--: v<
. t****!"" *
THE HILL ON WHICH MR. POLLARD WAS BURIED.
THE OPEN GRAVE : THE REV, F. J. DYMOND
CONDUCTING THE FUNERAL SERVICE.
THE LAST MONTHS 373
a form one of the very first to strike the trail to the Gross, a
leader among his fellows. He said a few words, then stepping
down he crouched upon the ground near my feet, sobbing as if
his heart would break. .... Blessed the man who has the gift
so to win the affection of these hillmen !
** As the service proceeds, a man, weather-stained, his bare
sandalled feet showing that he had come from a journey, reaches
the ppen grave. He looks in and bursts into a paroxysm of grief
until I go and lead him across to the centre of the crowd. Poor
Stephen Lee ! I know, and you know, that there lies your best
friend. . . . He cried as if his heart would break, then rose and
gave one of the finest tributes to his dead master and friend that
could possibly be given. ...
" That night men stayed upon yon hillside watching near the
open grave, and so for a few successive nights, lest the tomb
should be rifled. Among the sapling oaks, surrounded by Miao
graves, he lies. Mr. Evans erected a cross and beneath its
shadow the body of Sam Pollard rests.''
; At last the tired pioneer sleeps. At the comparatively early
age of fifty- one this servant of God passed to his reward. Let
those who would honour his memory ensure the continuance of
the great work he began, by efficient maintenance of the schools,
by erecting a hospital for the aborigines and supporting an
adequate staff, and by equipping both the Chinese and aboriginal
mission stations for successful work without placing the mission-
aries in constant jeopardy of breaking down through overstrain.
Though Pollard was only fifty-one when he died, there is an
amazing sense of completeness in his experience. The promise
which was given him of winning thousands of souls ' for Christ's
kingdom was abundantly fulfilled though the converts were
Miao and not Chinese. His intense desire to organize churches
and schools among the tribes so that the gates of life and know-
ledge should be thrown wide open for them, had received splendid
accomplishment. His oft-repeated aspiration that the translation
of the New Testament should be completed before the summons
came had been realised, and the Word of God in the script which
374 SAMUEL POLLARD
he invented has become a household possession among many
tribes.
There are thousands of tribesmen whose most precious memory
in this world will be of the little missionary who travelled up
and down their mountains to bring light, love, and healing to
them in their darkness and oppression. Always when they
recall the fragile figure of the indomitable pioneer, their hearts
will grow strangely tender and their dark eyes become moist and
shine with the light of love. In Samuel Pollard a rare winsome-
ness was joined with moral daring, little children were drawn to
him, men and women derived new strength and hope from inter-
course with him. He preached, not in words alone but in deeds
worthy of his faith, the gospel of Divine Compassion. He was one' of
God's troubadours, and to-day the hills of Western China resound
with the joyous songs he taught. The silence which sealed his
lips when his soul put off the worn, tired body is now eloquent
with appeal for our remembrance of Western China and its
various peoples. There should be no tinge of sadness in our
thought of Samuel Pollard. He lived joyously ; he wrought
mightily ; his life was burnt right out in the service of his fellows ;
and now with his old charm he attracts imagination to himself
a high-hearted gallant follower of One}Who triumphed over death
and opened the gates of eternal life for all who love and serve.
INDEX
Aborigines of Yunnan, 73 ; wizardry
amongst, 77 ; the first Christian
convert among, 91 ; historical
sketch of, 156-66; the mass
movement among, 178 et seqq.
Adam, Mr., of the China Inland
Mission, at Anshuen, 1 79 ; bap-
tizes Miao, 210 > and the disputed
area of work, 273 ; prints some of
the Gospels in romanised Chinese,
290 ; death of, 370
A-mi-chow, Bertram Pollard ill at,
1 1 8 ; Rev. C. Stedef ord arrives at,
260 i the Miao evangelists at, 303 ;
Pollard held up in, 305
Amundsen, Mr., on the Pollard
Script, 287
An, Mr., the sympathetic Miao land-
lord, 204 ; his gift of land, 206 ;
why he became a Christian, 290,
364
Ancestor worship at Mi-lien-pa, 51 ;
in Chaotong, 72 ; how Pollard
handled it, 113 ; survival of, 252
Anshuen in Kweichow, 179
Arthington, Mr., of Leeds, 278; his
fortune left for specific missionary
enterprise, 278
Arthington Trust Fund assists Pol-
lard in his Miao work, 278-80, 282 ;
supports a missionary to the No-
Su, 286
Baber, W. E. Colborne, explores
Lolo land, 156
Babu, 158, 161. See Mantsi and No-
Su
Bailey, Miss, arrives at Chaotong, 76
Bailer, F. W., at Ganking, 16 ;
engaged on a Chinese classical
dictionary, 108
Barry, Pollard at, 102
Beauchamp, Mr., 76
Bede, the passing of, 369
Bible Christian Church, 2 ; union of
the New Connexion and United
Methodist Churches with the, 245
Birmingham, Pollard's visits to, 247
Bondfield, Rev. G. H., agent of the
British and Foreign Bible Society
at Shanghai, 289
Bourne; Rev. F. W., at Clapham, 7
Boxer movement in China, 97 ; out-
break of the storm, 1 16 ; wild
incidents of, 117; the aftermath
of, 125 ; a recrudescence of,
around Stone Gateway, 357-8
Bristol, Pollard's impressive address
at, 247
British and Foreign Bible Society
and the Pollard Script, 290 ; its
discussion on the Script and
romanised Chinese, 291 ; its de-
cision, 292 ; Pollard's tribute to,
296 ,
Bugle, Pollard at, 101
Bull, Miss, missionary at Chaotong,
150
Bush, Miss, of the Chaotong Mission,
no ; leaves Shanghai, 123
Cameron, Dr., of Chungking, 66
Campbell-Bannerman, Sir Henry,
funeral of, 245
Campbellites in Shanghai, 119
Camp Hill in Kweichow, 77 ; why so
called, 78
"Camphor Tree" village, 195. See
Hsiang -Chang-Shu
Cangue, a Chinese punishment, 142
Cannon, Miss, arrives at Chaotong, 76
Capey, Rev. E. F. H., describes Pol-
lard's fine speech at Nottingham,
245
Carter, Rev. John, death of, 60
Catty, Chinese measure of weight, 143
Celts of China, 73
Chang, the rascally village elder at
Ta-ping-tsi, 229-31 ; his repent-
ance, 241
Chang-hai-tsi, " pushing in the
wedge " at, 143 ; advantage of its
situation, 224 ; enthusiasm of the
converts at, 226 ; good-bye visit
to, 239 ; To-ma preacher at, 262 ;
a Christmas service at, 271 ;
375
SAMUEL POLLARD
spiritual triumphs at, 274 ; friend-
liness of the people at, 297
Chang-yoh-han, Miao evangelist, 210;
his labours at Mi-ri-keo, 222 ;
sentenced to be shot, 260 ;
preaches to the No-Su, 263
Chao, Mrs., the first No-Su convert,
9i
Chaotong, 34 ; mission house in, 3 5 ;
Pollard's ministry at, begins, 69 ;
character of city, 69 ; Roman
Catholics in, 70 ; famine in and
around, 74 ; new chapel in, 86 ;
the sanatorium at, 104 ; Pollard's
welcome at, 123 ; alarm at the
mass movement, 180 ; develop-
ment of the mission at, 203 ; the
great mission demonstration at,
3203 ; Pollard's sermon on the
Resurrection, 349
Chentu, a centre of light and leading,
243 * educational schemes at, 284 ;
the printing press at, 288 ; Miao
students for the University at,
315 ; Miao students at the Union
Middle School in, 348 ; success of
the Miao students at, 365
China, language of , 1 5 ; literature of,
1 6 ; chronology of, 17; religion
and customs of, 42 ; examination
system of, 62 ; three religions of,
70 ; the doctors in, 71 ; dinner in,
87 ; caste in, 89 ; awakening of,
93 ; humiliated by Japan, 94 ;
reaction rampant, 96 ; the
Empress-Dowager's duplicity, 97 ;
the " China for Christ " move-
ment, 102 (footnote) ; eclipse of
the sun in,- 107 ; treatment of dead
children in, 113 ; the Boxer storm,
1 1 6-8; zoological curiosities in,
138, 146; the aboriginal clans in
the south-west of, i$6etseqq. ; the
Republic established in, 251-8 ;
revival of nationalism in, 258 ;
proposed union of the Christian
Church in, 258 ; modern conditions
of mission work in, 277 ; Western
military system in, 302 ; features
of the new regime in, 297325 ; a
Day of National Prayer, 323
China Inland Mission, 9
Chipstead, Pollard's conversion at, 4
Chong Chia, a tribe in Yunnan, 352
Chong, Mr., teacher at Shih-men-
k'an, 282 ; prospecting at Chentu,
284
Chong-ming-tsai, evangelist in Yun-
nan, 128; his love romance, 190
Chopsticks, 88
Chungking, 27 j Pollard married at,
67 ; held up at, 123
Chu-to-ma, Miao preacher at Mi-ri-
' keo, 222
Chu Yuan, the Chinese patriot, 207
Clapham, The Bible Christian Chapel
at, 7
Clarke, S. R., on Miao dialects, 163 ;
on their legends, 164
Clifton, Pollard learns dentistry at,
103
Comet, the, and the Manchus, 302
Concubinage, 253
Confucius and his teaching, 41 ;
failure of his system, 70 ; sug-
gested deification of, 125 ; his
ethic under the New China regime,
253
Curnow, Mr., at| Yunnan Fu, 40
Davies, Major, on the Miao, 158;
his view of their origin, 1 62
Deboyne, Ellen, the missionary's
mother, 3
De Quincey on the power of Bible
truths, 296
Dingle, Edwin J., visits Pollard in
West China, 267
Dingle, Dr. Lilian, on a curious
Babu custom, 161 ; on Miao music
and games, 164 ; her notes on the
assault on Pollard, 233, 235
Doson, the Pollards' enforced holiday
at, 3 5-6
" Double Star," 350. See Ko Kuei
Dragon Feast, the, 129
" Dragon's Head," 54
" Dragon's Pool," 54
" Dragon's Well," 359
Dymond, Rev. Francis John, becomes
missionary, n ; leaves England
for China, 13 ; arrives at Shang-
hai, 15; studying at Ganking,
1 6 ; leaves the Training Home,
21 ; travels up the Yangtsze, 22 7 ;
wrecked on the Yangtsze, 25 ;
travels in Szechuen, 28 ; reaches
Yunnan, 32 ; at service in Chao-
tong, 37 ; down with smallpox,
37 ; leaves Pollard for North
Yunnan, 43 ; assaulted in Chao-
tong, 49 ; visits Pollard again in
Chaotong, 73 ; his home destroyed
by Boxers, 117; departure of, to
attend the Kiating Conference,
243 ; and disputed areas of mission
work, 273; at the grand 1915
festival at, 285 ; in the new
Yunnan Fu, 307 ; his rousing
address at Yunnan Fu, 308 ;
INDEX
377
Pollard deems him. the man for
Yunnan, 309-10 ; his great work,
314 ; organizes a grand mission at
Chaotong, 320-3 ; and the leper
problem, 346 ; at Stone Gateway,
349 j Pollard's affection for him,
366 j his farewell of Pollard, 371 ;
conducts the service at Pollard's
funeral, 372
Endicott, Mr., of the Canadian
printing-press at Chentu, 288
Evans, Rev. Daniel, 2 ; work of Mr.
and Mrs. Evans in Tungch'uan,
259; his perseverance, 310; Mrs.
Evans nurses the typhoid patients
at Stone Gateway, 370 ; Mr. Evans
erects a cross at Pollard's grave, 373
Examination system in China, 62
Faers, Mr. and Mrs., of Sui Fu, 65
" Feast of Flowers," the annual
Miao festival, 207-8
Feng-ma-pa, opposition at, 352
Flies, Chinese legend of the origin of,
137
Football in Yunnan, 350
" Foreign devil," taunt of, 70, 93, 149
France, policy of, in Yunnan, 114;
advantages of the French railway
in Yunnan, 256
Fu-kuan-tsuen, welcome at, 145 ;
Mr. Lee, pastor at, 151
Ganking, Training Home at, 16
Geil, Mr. W. E., on Pollard's work at
Chaotong, 148
Germany seizes Kiaochow, 95 ; the
" mailed fist," 106
" Golden China, The," by Rev. R.
Pyke, 366
Gordon, General (" Chinese "
Gordon), 94
Graham, Rev. J., at Chaotong, 87 ;
welcomed at Stone Gateway, 315
Graham, Katie, of the C.I.M., 305
Grandin, Dr. Lilian, her work in
Chaotong and Shih-men-k'an, 338.
See Dingle, Dr. Lilian.
Grierson, Dr., and the Pollard Script,
291
Grist, Rev. William A. (the author),
goes to China, 103
Hainge, Emma, the missionary's
wife, 60 ; her engagement, 60 ;
on holiday with Pollard, 63 ;
married at Chungking, 67 } her
missionary labours, 73 ; fearless
services, 76. See Pollard, Samuel
Hainan, Detroit de, Pollard's letter
to his boys about, 248
Haiphong benefited by the French
railway, 257 ; Pollard meets his
wife at, 303 ; held up at, 305
Ha-lee-mee, persecution at, 231 >
Pollard's trial at, 233 ; revisited,
272, 297
Han, the most popular Chinese
dynasty, 305
Hankow, 22 ; momentous explosion
at, 251
Han-Mei, the story of a little maid,
270
Hanna, Mr. and Mrs., of C.I.M., 305
Hanyang, 22
Harris, Dr. Rendel, 247
" Heaven-Born Bridge," the cave at,
1941 new chapel at, 348, 350;
football at, 350
Heh-i, a warlike branch of the No-Su,
214 ; a kindly Heh-i widow, 226 >
converts at Si-shih-wu, 239
Heh-t'u-ho, visit to a No-Su chief at,
183 ; persecution at, 193
Hicks, Rev. C. E., at Tungch'uan,
104 ; his training-school for
evangelists at Chaotong, 127 ; on
the origin of the No-Su, 160 ; on
No-Su immorality, 161
Hill, Rev. David, 23
Ho-pa, a new market at, 358
Howe, Miss, missionary in China, 103
Hsiang-Chang-Shu, Sunday-school
at, 195 ; remarkable service at,
288
Hsien Seng, baptism of, 86
Hsi Liang, China's modern hero, 254
Hudspeth, Rev. W. H., and the
Miao convert, 188 ; holds a
service at Chang-hai-tsi, 271 ;
prospecting at Chentu, 284 ; at
the grand 1915 festival at Stone
Gateway, 285 ; his work on the
Miao New Testament, 296 ; at
Loh-in-shan, 298 ; welcomed at
Stone Gateway, 315 ; his visit to
Chentu, 384 ; his chapel at Ko
Kuei, 350 ; Pollard's testimony
to the value of the collaboration of,
355; threatened by Boxers, 3 5 7-8 ,
Pollard's affection for, 366, 367 ;
ill with typhoid and nursed by
Pollard, 370 ; his tribute to
Pollard, 371
Huei Ch'i, remarkable service at, 143
Huei-li-cheo, 131
Hwa, the magistrate of Chaotong, 106
Hwa Miao, The, 288 ; their mission
among the Kop'u, 324
378
SAMU&L POLLARD
Hwei-li-ch'ang, service at, 145
I-Chang, 23
Idols, worship of, attack on, at Lao-
wa-t' an, 132 ; iconoclasm at Liu-
t'ang-pa, 133 ; Pollard's denun-
ciation of, 135 i cases of renuncia-
tion of, 151 ; martyrdom, at Fu-
kuan, 154
I-pien converts, enthusiasm of, 239
I-ren, the aborigines of Kweichow,
78, 158 j their appearance, 170
Japan, the victory of, over China
(1894), 94
Jenson, C., in Yunnan Fu, 44
John, Rev. Dr. Griffith, 23
Jowett, Rev. Dr., 247
Jung Lu, the Chinese Empress-
Dowager's friend, 96
Kachins of Yunnan, 157
Kaiping, 94
Kang Yu Wei, Chinese reformer, 95
Keh-lao, a tribe in Yunnan, 352
Kiaochow seized by Germany, 95
Kiating, the Conference at, 243
Kih-li-p'u, 129
Kilgour, Dr., of the Bible House,
London, 289 (footnote)
Kingch'uan, lake near, 303 ; the
closed city, 305
Kipling, Rudyard, 330
Kite-flying in China, 72
Ko Kuei, the Miao chapel at, 350 5
shelter in, from the Boxers, 358
Kop'u (place and tribe), Miao bap-
tized at, 210 ; Kop'u tribesmen
and Miao script, 298 5 language of
the Kop'u, 299 ; heavy drinkers,
298 j effect of mission work in,
324-5 > great hunters, 325
Ku-li-Chang, evangelising at, 144
Ku-lu-Chang, 130
Kwang-si, " rounding up " the lepers
in, 342
Kwang Su, Emperor of China, 95, 1 16
Kweichow, a convert of, 62 ; a visit
to the border people of, 77 ; his-
torical sketch of the aborigines of,
156-66 ; its seven millions and no
doctor, 282, 341 ; the scandal of
medical neglect in, 338 et seqq.
Lai-lai tribe, their plot to waylay
Pollard, 178
Lao-kai, on the Red River, 1185
benefited by the French railway,
257 revolutionary scenes at, 305
Lao-wa-t'an, 131 ; scene at, 132 ;
Pollard sets out for, 136 ; Con-
fucianist students at, 150
Lee (Li), John, B.A., Christian
Chinese convert, 109 ; school-
master, 115 > evangelises in Yun-
nan, 128 ; his sermon on idolatry,
132 ; challenges the idols at Liu-
t'ang-pa, 133 i pastor at Fu-kuan,
151 > his steadfastness, 154
Lee (Li), Stephen, first meets Pollard,
108 ; becomes a Christian along
with his family, 109 ; leaves
Shanghai, 122 ; learns Miao, 184 ;
teaches singing at Stone Gateway,
209 ; assists at the first Miao
baptisms, 211 j at Mi-ri-keo, 222 ;
learns the Miao language, 286 ;
assists Pollard in the Miao script,
287 5 on Pollard's powers of
speech, . 309 ; appointed to Yun-
nan Fu pro tern., 310 ; his tribute
to Pollard, 371 ; breaks down at
Pollard's grave, 373
Legge, Dr. J., the Chinese scholar, 94
Li (Chinese measure of distance), 33
Liang- Wan-Ch'i, 131, 132
Liaotung, cession of, 95
Li-Ching-Hsi, nephew of Li Hung
Chang, fall of, 304
Li Hung Chang, the great Viceroy, 94
Lin, Professor Sie Han, 112
Li-Su, enthusiasm among, 260
Little, Edward, Secretary of the Arth-
ington Trust, 278, 283
Liu-t'ang-pa, the great cave at, 133 ;
iconoclasm at, 133
Lodge, Sir Oliver, and his " Man and
the Universe," 368
Loh-in-shan, Pollard's visit to, 259,
298
Loh-Kih, the paradoxical laird of
Heh Kua Shan, 198
Lolo, the land of, 156 ; the natives of,
158 ; origin of their name, 159
Long, the No-Su Chief, who accom-
panied Pollard on his visit to the
'No-Su, 167 ; his mother, 168
" Long Sea," 143. See Chang-hai-tsi
McCarthy, Rev. J., C.I.M. Superin-
tendent in Yunnan, 218
Manchu dynasty, worthlessness of, 94
Ma-niao-ho, persecution of Miao at,
200
Mantsi, the hill tribe of, 73 ; unrest
among, 1 10 ; towers of refuge
from, 146 j feudal system of, 158
Mao-Lee-yu, encouragement at, 238
Mao-Mao-Shan, the lairds of, 219
Ma-p'ai, services at, 204
INDEX
379
Mass movement of the aborigines,
origin of, 178 et seqq. , opposition
to, 1 86 et seqq. ; second phase of,
202 et seqq, ; missionaries' attitude
to, 244
Medical problem, Missionaries and
the, 338 et seqq.
Medrose, Pollard at, 101
Mencius, Pollard's studies of, 52, 84
Miao, their clans, 158 ; their origin,
162 ; a downtrodden folk, 162 3
their marriage customs, 163, 207 ;
their habits, 164 ; their legends,
164; mass movement among,
165 ; their strange hopes, 179 j
their deputation to Pollard, 180 5
their eagerness for the Gospel,
181 j their first Christmas, 185 ;
persecuted by their overlords and
the Chinese, 188 et seqq. ; their
women folk, 1 94 ; their simple,
industrious lives, 195 ; their trust
in Pollard, 197 ; their growing
independence,^ 197 ; their joy at
Pollard's coming, 204 ; their first
chapel, 206 ; their " Feast of
Flowers," 207-8 ; first baptisms of,
210-14 ; their first Communion,
214-15 ; their chapel at Mi-ri-keo,
220 ; Pollard invents an alphabet
for, 286 et seqq. ; relations between
them and the No-Su, 31819 -;
tyrannized over by No-Su chiefs,
326 ; certain marriage problems,
328 ; mother-love among, 330 ;
a tragic Miao romance, 331 -; in-
dustry of their children and women
332 ; pestered by wizards, 333 ;
hardships under Chinese " justice,"
334 ; instances of their folklore,
336-7 i ten years' work among,
347 et seqq. ; Pollard's final appeal
for sole control of work among,
354-7 i grief of, for Pollard, 372
Ming dynasty, the, 130
Mi-ri-keo, chapel built at, 220 ; the
bee-keeper of, 221 ; Communion
at, 223 ; Pollard visits, again,
238 $ Pollard reviews the Mission
work at, 265 ', a vaccination revel
at, 276
Missionary Echo, Pollard's farewell
message to, 247
Missions, modern conditions of their
work, 277 ; seriously hampered by
the medical problem, 338 et seqq.
Mohammedans, Pollard among, 56,
81
Morley of Blackburn, Lord, and the
Opium Trade, 122
Morrison, Dr. George Ernest, of The
Times, 85
Muh- Kan-no, preaching at, 1 37
Murray, Mr., of the Scottish Bible
Society, at Wuchang, 22 ; on tour
around Yunnan Fu, 61
Musk deer, parable of the, 293
Mustard seed, Chang's notable ser-
mon on, 312
Mylne, Rev. Clement, his work
among the No-Su, 205 ; his
lantern slides at Si-pang-tsi, 263 ;
and a clash of jurisdiction, 273-;
success of his work among the
No-Su, 276
Na-Ku, the market at, 90
Nanking, Provisional Government
at, 252
New Connexion Church, union of
the Bible Christian and United
Methodist Churches with the, 245
Nicholls, Rev. Arthur, Australian
C.I.M. missionary, 216 ; ap-
pointed to Yunnan Mission, 218 ;
assists Pollard at Mi-ri-keo, 221 ;
his services at Ta-shui-tsing,
259 ; on the Pollard Script, 290 -;
his work among the Miao, 299
Niu-Ch'ang, exorcism at, 189
No-Su, appearance of, 157 ; char-
acteristics of, 159 ; origin of, 160 ;
their religion, 160 ; marriage
customs, 161 -; lax morals, 161 ;
mass movement among, 165 ;
interior of a house of the, 173 ; a
typical meal among, 173-4; the
aristocrats among, 269 ; Mr.
Mylne appointed missionary to,
286 ; relations between them and
the Miao, 318-9 ; Pollard's deal-
ings with their chief, 326-8
Nottingham, Pollard's great speech,
at, 245
O'Donnoghue, Rev. H. C., at Sheb-
bear, 5
Ollone, Vicomte d', on the wax
insect, 146 ; explores Lolo land,
156; describes the feudal system
of the No-Su, 158-; on the origin of
the Miao, 162
Opium, cure of attempted suicide by,
39 ; ravages of, 39 ; victims in
Chaotong/ 72 ; Chinese edict on
the traffic in, 97 ; British States-
men and the traffic in, 122;
legend of the origin of, 140 ;
abolition of the traffic in, 2 54
Page, Mr., of C.I.M., 273
SAMUEL POLLARD
Pai-yi, tribe in Yunnan, 352
Panthays, The, of Yunnan, 56
Parsons, Rev. H., at Chaotong, 1 50 ;
his work among the aborigines,
205 ; assists at the new " Feast of
Flowers," 208 ; at the first bap-
tisms of the Miao, 211; appointed
to Stone Gateway, 218 ; success of
his work at Stone Gateway, 237 >
his hold over the Miao at Stone
Gateway, 263 ; on the results of
mission work among the Kop'u,
324
Peh-ai, the No-Su Tu-muh, murder
of, 326-7
Peh Miao, a tribe in Yunnan, 352,
353
Peking, Miao students for Union
College at, 3145 the scheme falls
through, 315
Penryn, the Pollards at, 4
" Pilgrim's Progress " in lantern
pictures, 351
Piper, Rev. Ernest, at Chaotong,
90
Pollard, Bertram, the missionary's
second son, birth of, 108
Pollard, Emma, the missionary's wife,
67. See Hainge and also Pollard,
Samuel
Pollard, Ernest, the missionary's
fourth son, birth of, 216
Pollard, Samuel, the elder, the
missionary's father, i { becomes
itinerant preacher, 2 ; marriage,
3 ; death of, 1 39
Pollard, Samuel, birth of, 3 * early
education, 4 ; conversion, 4 ; at
Shebbear Grammar School, 5,6;
enters the Post Office Savings'
Bank, 7 ; call to the Ministry, 8 ;
accepted as missionary, 1 1 ; leaves
England for China, 1 3 ; arrives at
Shanghai, 15 ; studying at Gan-
king, 1 6 ; leaves the Training
Home, 21 ; travels up the Yang-
tsze, 22-7 ; wrecked on the
Yangtsze, 25 ; travels in Szechuen,
28 ; arrives in Yunnan, 32 ; on
duty in Chaotong, 36 ; nurses
Dymond, 37 ; in demand as a
doctor, 39 ; studies Confucius, 41,
69 ; mission in Yunnan Fu, 43 ;
and his gong, 49, 54 ; at " Wild
Buffalo " hamlet, 50 ; among the
Mohammedans, 56 ; a fainting
fit at Tungch'uan, 57 ; his way
with the Chinese, 58, 72 ; engaged
to Emma Hainge, 60 ; on holiday
tour around Yunnan Fu, 61 ;
among the graduates, 62 ; to
Chaotong on horseback, 63 ;
married at Chungking, 67 ; minis-
try at Chaotong, 69 ; his reputa-
tion as a healer, 71 ; coping with
famine in Chaotong, 74 ; visits the
Wang family at Camp Hill, 77-84 ;
his first two converts, 86 ; opens
the new chapel at Chaotong, 87 ;
goes to Tungch'uan for his health,
88 ; birth of his first boy, 89 ; his
first furlough, 98-103 ; his love of
and faith in Jesus, 99 -j return to
China, 104 ; opens a sanatorium
at Chaotong, 104 > his friendship
with mandarins, 106 ; his second
son born, 108 5 translates the
Analects, 108 } bis friendship with
Stephen Lee, 108 j leads the
Christian exodus during the Boxer
storm, 1 1 8 ; his sojourn in Shang-
hai, 1 19-22 ; denounces white
slavery in Shanghai, 120 his
return to Chaotong, 123 ; birth
of his third son, 124 ; on an
evangelising tour in Yunnan, 128 ;
et seqq. ; his sense of humour, 1 36 ;
his father's death, 139 ; and the
upbringing of his children, 149 i
how his work -was handicapped in
Yunnan, 155 ; his interest in the
Miao, 1 66 j makes a trip into Lolo
or No-Su land, 167-78 ; becomes
adoptive father to a No-Su chief's
son, 169 5 Chinese plot to kill him,
171, 172, 1785 entertained by the
No-Su, 173 ; receives an offer of
marriage, 177 j receives the Miao
call, 1 80 ; how he taught the Miao,
1 8 1 ; learns Miao language, 184-;
appreciates the new work, 185 ;
reasons with wizards, 187 ; cop-
ing with persecution, 190, 191, 197 ;
visits the Miao country, 193-200 >
his way with the hostile Tu-muh,
198 ; accepts the call to the
apostleship of the Miao, 203 ; his
early operations at Stone Gateway,
206-9 ' ki s first baptisms of the
Miao, 210-14; and the first Miao
Communion, 215 j birth of his
fourth son, 216 j sends wife and
family back to England, 216 ;
extent of his Miao " parish," 218 ;
founds a chapel at Mi-ri-keo, 220 ;
and the communicants at Mi-ri-
keo, 223 | his happy week at
Chang-hai-tsi, 227 ; brutally
assaulted at Ta-ping-tsi, 230-3 ;
nature of his injuries, 234 ; con-
INDEX
381
cern of the Miao, 234-5 i
protest on the Chinese treatment of
foreigners, 235-6; ordered home,
237 a good-bye tour, 237-43;
deputed to attend the Kiating
Conference, 243 ; arrives in
London on second furlough, 245 ;
his fine speeches at Notting-
ham -and Bristol, 245-7; his
last stay with his mother, 247 ;
departs for China, 248 ; on the
Chinese reformers' programme,
252 ; he revisits Yunnan Fu, 261 ;
his tour of inspection, 262 5 a
split in the camp, 264 ; typical
scenes of his work, 267-277 ; re-
visits the scene of his assault, 272 ;
a question of boundaries, 273 ; is
assisted by the Arthington Trust
Fund, 278-280, 282 ; and the great
midsummer festival pf 1911, 280;
his educational programme, 282-4 ;
attends his last festival at Stone
Gateway, 2846 ; invents an
alphabet for the Miao, 2867 ' the
story of his script, 286 et seqq. ;
translates the Gospels, 289-96 ; his
last letter, 295 ; his journey to the
coast to meet his wif efrom England,
297-306 ; visits Yunnan Fu after
the Revolution, 306 ; his hunger for
a mission in Yunnan Fu, 30810 ;
his concern for the undivided Miao
Mission, 312 ; his plan for the
union of Methodist missions in
Yunnan, 317 ; on the relations
between the Miao and the No-Su,
318-9; his delight in the great
mission at Chaotong, 320-3 ;
his dealings with the No-Su
chiefs, 326-8 ; some of his experi-
ences about Miao marriages, 328-
30 ; on Miao mother-love, 328 ;
on East and West customs, 330-1 ;
on the industry of Miao children,
332 ; checkmating the wizards,
333 ; his extended influence, 334-
5 ; his stories of Miao folklore,
336-7 ; his continual difficulties
with serious diseases among the
people, 338 et seqq. ; attacks the
leper problem, 341 et seqq. ; his
last efforts among the Miao and
other tribes, 350-4 ; his final
appeal against a divided mission,
354-7, 367 ; threatened by a
revival of Boxerism, 357-8 ; on
the World War, 359 ; the War's
increase of his difficulties, 361 ; his
last letter to his oldest son, 362 ;
on the success of the schools, 363-4;
illness of his wife, 365 ; his great
affection for Dymond, 366 ; on the
unity of the Miao and No-Su work,
367 ; finishes bis translation of the
New Testament, 369 ; nurses
Hudspeth down with typhoid, 370 ;
falls ill himself, 370 ; is nursed by
his wife, 370-1 ; death of, 371 ;
universal mourning for him, 371-2 ;
burial of, 372 ; how to honour his
memory, 373 ; the author's tribute,
374
Pollard, Samuel, tertius, birth of, 89 ;
his successes in the Oxford Local
Junior Exam., 245 ; scholarship
for Trinity, 306 ; his father's
letters to, 362
Pollard, Walter, the missionary's
brother, 4
Pollard, Walter, the missionary's
third son, birth of, 124
Po-si, the fallen Viceroy Li-Ching-
Hsi, at, 304
Railway, the first attempts at, in
China, 94 ; the tragic panic in
Yunnan about the Indo-Chinese,
256-7
" Raven's Rapid," 131. See Lao-wa-
t'an
" Rice Ear Valley," chapel built at,
220. See Mi-ri-keo
Richards, Dr. Timothy, 125
" River Miao," or Peh Miao, 353
Roman Catholics in Chaotong, 70 ;
at Na-Ku, 90 ; their respect for
Pollard, 372
Ruddle, Thomas, at Shebbear, 5
Ryde, the Pollards at, 4
Sa-pu-shan, mission work at, 260 ;
the Miao James's address at, 300
Sa robbers, The, of Kweichow, 77
Savin, Dr. Lewis, at Tungch'uan,
104 ; the " good doctor," 108 ;
settled at Chaotong, 108 ; his
house destroyed by Boxers, 117;
builds a hospital at Chaotong,
152 ; his report on Pollard's in-
juries, 233-4 success of his
medical work at Chaotong, 322 ;
constant demands on, 338 ; over-
worked and dies, 371
"Scattering Sunrise" village, 55
Shanghai, Pollard's first stay in, 1 5 ;
a City of Refuge during the Boxer
storm, 119; prostitution in, 1 20
Shans, or Chong Chia tribes, 157
SAMUEL POLLARD
Shih-men-k an, situation of, 206 ;
Miao chapel at, 206 ; first baptisms
at, 210-15 ; first Christmas at,
212 > Pollard visits again, 237-8 ;
the great improvements at, 263 ;
preachers' quarterly meeting at,
271 ; the Miao school at, 282 ;
sympathetic mandarin at the grand
festival of 1915 at, 284-5 > Christ-
mas (1912) celebrations at, 315 ;
improvement in, 347 ; a mandarin
at, 348 ; an ideal centre for both
Miao and No-Su work, 356 ;
Boxerism at, 357-8 > typhoid
epidemic at, 369-70 5 Hudspeth
and Pollard ill, 370
Shui-ch'eng, village of, 90 ; a con-
vert at, 91
Shui-si-Miao, The, 288
Siao-fah-luh, situation of, 349
Siao-long-tong, strange caterpillar at,
138
Siao-tu-li, 131
Si-fan, the aborigines of Tibet, 157
Silk-spinners, the god of Chinese,
137
Sin T'an, 131
Si-pang-tsing, progress at, 240 ; a
significant service at, 262
Si-shih-wu, a likely centre for mis-
sion -work, 240 ; the chapel at,
262
Smith, Dr. A. H., at the Kiating
Conference, 244
Squire, Miss, and the Miao, 185 ;
her girls' school at Chaotong, 315,
Stedeford, Rev. Charles, the United
Methodist Missionary Secretary,
203 > takes Pollard to see Sir H.
Campbell-Bannerman's funeral,
245 ; arrives at Tungch'uan, 260 ;
and the Arthington Trust Fund,
278
Stevenson, Owen, visits the prison in
Yunnan Fu, 261 ; accompanies
Pollard to Haiphong, 303
Stone Gateway, advantages of, as a
centre for Mission work, 206. See
Shih-men-k'an
" Story of the Miao," Pollard's, 209,
287, 293, 326
Sui Fu, 31 5 panic at, 66 ; the Pol-
lards robbed at, 67
Sun Yat Sen, Dr., Chinese reformer,
& 95 5 President of the Chinese Re-
3 public, 252 ; resigns the President-
S|ship, 252
Superstition in China, 70
Szechuen, inns of, 29 ; the Lolo of,
157; the Viceroy of, at the
Kiating Conference, 244
Tai, Mr., at Rev. S. Thome's death-
bed, 64 ; evangelises, 1 30 ; at
Lao-wa-t'an, 132
Taiping rebellion, 94
Ta-Kuan, 128 ; Pollard learns at,
the legend about the origin of
opium, 140
Ta-Liang-Shan (the " Great Cold
Mountains "), 157, 167
T'an Teo, 131 ; stories at an inn at,
137
Ta'o-Loh-Chioh (" Mr. Peach "), the
Christian bee-keeper of Mi-ri-keo,
221
Tao-tien-pa, market at, 81
Ta-ping-tsi, terrorism at, 229 ; Pol-
lard revisits, 272, 297
Ta-shih-chuang, where the Rev. S.
Thorne died, 196 ; Nature's pa-
goda at, 196
Ta-shui-tsing, C.I,M. out-station,
238 ; Pollard's visit to, 259 ;
Pollard meets Arthur Nicholls at,
299
Ta-tang, curious lizards at, 138
Ta- want-si, the Dragon Feast at, 129
Taylor, Rev. J., at the Kiating Con-
ference, 244
Taylor, Rev. J. Hudson, 9 5 his plan
of mission labour, 10 (footnote) ;
Pollard meets him at Shanghai,
98 ; death of, 214
Tea-shop justice, 30
Thorne, Rev. James, at Shebbear, 5
Thorne, Rev. Samuel Thomas, called
to mission work, 9 ; at Chaotong,
34 ; marriage of, 36, 40 ; at " Wild
Buffalo" hamlet, 50; holds
Christmas services in Yunnan Fu,
52 ; death of, 64 ; his notice of the
aborigines, 156
Tibet, curious theory concerning the
natives of, 157, 168
Tientsin, 94
"Tight Corners," 136, 326
Tong, Mr., General Tsai's secretary,
307
Tongking, concession to France, near,
95
Tong King Sing, Chinese reformer, 95
Town, John, Chairman of the
Arthington Trust Fund, 279
Tremberth, Rev. W., at Ganking, 60 ;
nurses Rev. S. Thorne, 64 > serves
at Chaotong, 69 ; during the
Chaotong famine, 75 ; alone at
Tungch'uan, 76 ; at the opening
INDEX
383
of the new chapel at Chaotong, 87 |
in charge of the training school at
Chaotong, 1 50 ; service with the
Miao, 184, 1 86
Tsai, General, leads the revolt in
Yunnan, 303 ; declared President
of Yunnan, 304 ; his strong action
for New China, 307
Tsing-ti-pa, service at, 143 ; market
at, 146
Tu-ku-men, hardships at, 220
Tu-muh, or seigneur, the feudal
chief of the No-Su, 159
Tungch'uan, Pollard faints at, 57 ;
Vanstone at, 61 ; District Meeting
of 1 892 at, . 68 ; the Confucian
temple at, 85 j description of, 88 j
Pollard's stay in, 89 ; birth of his
first child at, 89 } Annual Meetings
at, 104, in ; development of the
Mission at, 203 ; Pollard visits,
259 ; the Pollards return to, 310
Tzu Hsi, Empress-Dowager of China,
96 ; her folly, 97 ; her duplicity,
97 ; criminality of, 116
United Methodist Free Church, 2 f
mission at Chaotong, 34 ; union of
the Bible Christian and New Con-
nexion Churches with the, 245
" Universal Spring," 240. See Si-
pang-tsing
Vanstone, Rev. J. B., 132
Vanstone, Rev. Thomas Grills, called
to mission service, 9 5 marriage of,
21 ; wrecked on the Yangtsze, 25 3
death of his daughter, 47 ; down
with malaria, 56 J goes to Tung-
ch'uan, 6 1 ; ordered to England,
76 ; his forecast of Pollard's work
amongst the Aborigines, 156
Victoria, Queen, death of, 120
Vriha, a No-Su chief, 172 ; offers his
sister in marriage to Pollard, 177 ;
his quarrel with Long, 178
Vrinte, a No-Su chief, 172 ; his sad
end, 170
Wang, Mr., and his family, 77-84 ;
Mr. Wang carries on evangelistic
S|-\vork at Lao-wa-t'an, 132
Wang Fu, the Miao Minnehaha, 300
Wang, the Peh Miao leader, 352
Wang-teh-tao, Miao evangelist, 210
Watts-Jones, Lieut., at Chaotong, 112
Wax-insect tree, 146
Wei-hai-wei acquired by Great
Britain, 95
Weining, Pollard's visit to the
mandarin at, 189 ; a progressive
mandarin at, 225 ; Pollard again
at, 238, 239 ; the mandarin of, at
Stone Gateway, 348
." Wild Buffalo " hamlet, 50
Willet, Mr., 76
Williams, R., at Chungking, 123
Wizardry, 187; Pollard's attempts
to put down, 333
World War, The, Pollard on the out-
break of, 359
Wu-Chai, roast pork at, 1 36
Wuchang, 22
Wu-ting-chow, C.I.M. work at, 271,
375
Yah-koh (James), the Miao who
assisted Pollard in translating the
Gospels, 293 ; his address at Sa-
pu-shan, 300 ; assists Pollard in
the leper problem, 242 ; his im-
pressive prayers, 359
Yang, James, evangelist, 54 ; pros-
pecting at Chentu, 284 ; assists
Pollard in translating the Gospels
into Miao script, 292
Yangchi, the Miao evangelist, 298,
299
Yang-K'ai-Yong, baptism of, 86 ;
death of, 87
Yang-K'ai-Yong, Pollard's servant,
77
Yang-shih-ho, the Chinaman who
saved Pollard's life, 232, 272
Yangtsze, the, in the rainy season,
17 > character of, 23-7
Yang-yah-koh, Miao evangelist, 210.
See Yah-koh
Yao-ren, prehistoric tribe in Yunnan,
160, 181
Yen, Mr., evangelist in Yunnan, 128 ;
at Lao-wa-t'an, 132 ; his zeal and|
devotion, 153
Y.M.C.A. in Yunnan Fu, 307-10 $
Yoh-han (John), on the early days of
Miao mission work, 316. See
Chang-yoh-han
Yongshan, a significant incident at,
73 ; obstruction at, 229
Yuan Shih K'ai betrays the Chinese
Emperor, 96, 116} President of
the Chinese Republic, 252
Yunnan, as a mission field, 9 ;
scenery of, 32 -; opium fields in, 39 ;
aborigines of, 73 ; the Boxer rising
in, 1 16 j awakening in, 126 et seqq. ;
mission work in, crippled by
Western apathy, 155 ; historical
sketch of the aborigines of, 1 56-66 j
3^4
SAMUEL POLLARD
Chinese annexation of, 157 ; pro-
claimed a Republic, 304 ; scandal
of medical neglect in, 338 ; various
tribes in, 352
Yunnan Fu, city of, 40 ; pioneer
mission work in, 41-8 ; rioting in,
116 ; reopening of the Mission at,
203 f reaction against foreigners
in, 235-6 ; effect of the anti-
opium edict at, 254-5 ; the Indo-
Chinese railway to, 256 ; Pollard
preaches in the prison of, 261 ;
unrest in, 301 ; improvements in,
302 ; revolution in, 303
The Mayflower Press, Plymouth, England. William Brendon and Son, Ltd.
F. 30.1020
MM, V R SIT_Y OF CHICP
48 440 200
S
2-
UNIVERSITY OF CHICAGO
48 440 200