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THE

CHINESE EECOEDEE

^i »

AND

MISSIONARY JOURNAL.

VOLUME XVII.

505835

a4. s 60

SHANGHAI :
AMERICAN PRESBYTERIAN MISSION PRESS

1886.

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INDEX TO THE EECOKDEE

VOL. XYII.— 1886.

Pagk.
Bamboo, Square ... ... ... ... ... ... ... Dr. Macgowau. 110

Basle Mission... ... ... ... ... ... ... Rev. C. R. Hager. 112

Bible, Mode of Printing Rev. J. Edkins, D.D. 149

„ Work 120, 121, 276

Book and Tract Society of China 281,350

„ „ Text Book Series 476

„ Table 38, 118, 155, 208, 277, 355, 402, 439, 478

China's Need, Conversion or Regeneration Rev. W. W. Roy all. Ill

Chinese Authors, Agency of, in Preparing Christian Literature

Rev. C. W. Mateer, D.D. 93

„ Question in America, a Memorial to the Presbyterian General Assembly. 201
„ „ „ „ Answer to Memorial of General Assembly. ... 441

Chingkiang, Troubles in Rev. G. W. Woodall. 197*»

Christ, Name of, in China ... ... ... ... ... ... ... ... 401

Christianity Advanced by its Antagonisms ... ... ... ... ... 210

„ and Confucianism, Ethics of. Compared .. Rev. D. Z. Sheflaeld. 365

„ Future Attitude of China Towards ... Rev. J. Edkins, D.D. 391, 405

Corea, Military Oflacers in E. H. Parker, Esq. 11

Correspondence ... 36, 75, 117, 151, 203, 272, 350, 397, 436, 474

Diary of Events in the Par East ... 44, 84, 124, 164, 211, 244, 284, 324, 364, 404, 444

Dog-headed Barbarians Rev, F. Ohlinger. 265

Easy Wenli New Testament Rev. R. C. Mateer. 51

„ „ „ „ A. Foster. 192

„ ,, ,, ,, Action of Amoy Missionaries. ... ... ... 322

„ „ „ „ Correspondence 203, 272

„ „ „ „ Griffith John's Rt. Rev. G. E. Moule. 53

M » » j> 145

Echoes from Other Lands 37,79,153,206,240,275,354

Editorial Notes and Missionary News,

39, 80, 119, 159, 299, 242, 279. 320, 357, 403, 441, 479

Education in China R. C. F. Kupfer, 417, 453

Ethics of Christianity and of Confucianism Compared ... Rev. D. Z. Sheffield. 363

Emperor, Prayer for 329

Extracts from the P'ei-wen Yin.Pu Rev. J. Edkins, D.D. 137

February 2l8t, 1866-86 Rev. Mark Williams. 263

Final K and T out of T and K Rev. J. Edkins, D.D. 90

Flag Stones and Conglomerates of Ning-kong Jow, Thos. W. Kingsmill, Esq. 85

Folk-lore Society 862

Future Attitude of China towards Christianity . . . Rev. J. Edkins, D.D. 391, 405

Geometry, Dr. Mateer'a, A Review Dr. Martin. 314

Hospital, Canton 121.211,360

Corea 861

Fatshan 239

„ Fooohow 240

11 INDEX TO VOL. XVII.

Page.

Hospital, Hangohow 237

„ Soochow ... ... ... ... ... ... ... ... ... 361

„ Tungchow Fu 238

Illustrations Condemned 151,261

„ Endorsed 205

International Missionary Conference ... ... ... Rev. A. H. Smith. 455

James V: Verse 5 148,260,316,316

Japan, News from ... ... ... ... ... ... ... ... ...42, 83

Jesus Christ, Name of in China ... ... ... ... ... ... ... 401

John's, Eev. Griffith, Testament 53

John, Mrs. G., In Memoriam 73

Johnson, Murder of 272

Journal, Missionary ... 44, 84, 124, 164, 212, 244, 284, 324, 364, 404, 444, 480

Li Ki, Translated by Dr. Legge Rev. J. Edkins, D.D. 326

Mahometanism, Introduction into China Rev. G. W. Clarke. 269, 294

Medical Association 498, 442

„ Congress 357, 39T, 436

„ Missionary Work by Ladies in China 16

„ „ „ Reports of ... ... ... ... ... ... 236

Methods of Missionary Work ... Rev. J. L. Nevius, D.D. 24, 55, 102, 166, 252, 297
Mission Work, Some personal Reminiscenses of Thirty Years' ...

Rev. R. H. Graves, M.D., D.D. 380, 411

Missionary Conference, International, Rev. A. H. Smith. 55, 102, 166, 252, 297, 455

„ „ 41, 77, 81, 161

„ „ Rev. C. W. Mateer, D.D. 32

„ „ Rev. T. Yates, D.D. 35

Miiller, Geo., in China 442

Music, Chinese, Notes on , 363

Native Agents, May they be Supported by Foreign Funds ?

Rev. Henry Blodgett, D.D. 445

„ Ministry Rev. V. C. Hart. 463

„ Pastors Rev. H. D. Porter. 178, 213

Nestorian Tablet 361

New Testament, Parallels in the Four Books Rev. George Owen. 285

Ningpo Presbytery, Resolution of ... ... ... ... ... ... ... 82

Northern Barbarians in Ancient China ... ... Rev. W. A. P. Martin, D.D. 125

0-fang, Pleasance of H. A. Giles, Esq. 416

Pictorial Representation of Christ Rev. J. H. Johnson. 261

„ „ Rev. A. W.Williamson, D.D. 348

Poisonous Fish, and Fish poisoning Dr. Macgowan. 45

Proverbs and Common Sayings of the Chinese Rev. A. H. Smith, 187

Reviews of 1885 39

Religious Sects in North China Rev. J. Edkins, D.D. 246

Rhenish Mission Rev. C. R. Hager. 335

Sanitary Salvation 352

Schools in Hongkong... ... ... ... ... ... ... ... 122, 356

„ of M. E. Mission in Shanghai ... ... ... ... ... ... 360

Secret Sect in Shantung Rev. H. D. Porter, M.D. 1^4

Secularization in Kiangsu Rev. H. C DuBose. 228

Singapore, Mission Work ... ... ... ... ... ... ... ... 213

Spiritual Life of Missionaries ... ... ... ... ... Rev. G. Reid. 338

Tract Society, Central China Religious 1^8

The Three Words, I Hi Wei Rev. J. Edkins, D.D. 306

THE

Iiitt^s^ |»40i|(!ijii

4in>

MISSIONARY JOURNAL

Vol. XVII.

JANUARY, 1886^

No. I

SECKET SECTS IN SHANTUNG.

By Ret. D. H. Porter, M.D.

^^^HERE is an inexhaustible fascinatian in tlie study of tlie
religions af the world." Thus opens a brief but brilliant
review of Mr. Samuel Johnson's "Oriental Religions/' Vol. iii. Persia.
The succeeding sentences may serve as the text of the following
study. " Whether Mr. Herbert Spencer is right or not in asserting
that all religion had its beginning, in the warship of ' ghosts/ it is
certain that there has never been anything in our world more real
than has been the power of the religious instincts over the faiths of
men. This it is which,, more than any other one thing, has awed
and charmed^ mastered and moulded the human heart and life."
" Comparison, insisted the great Cuvier, is the lamp of science/'
If this be true of the great world religions, some of which have been
studied so profoundly by modern investigators of comparative
theology, it is no less true of those more local and little understood
systems of religious life which prevail among men. It is from the
myths and mythologies of Greece and Rome that we discover a
deeply hidden theology. It is from Folk-lore and Fable that we
discover the springs of superstition. By the ever widening collation
of the facts of human experience we build solidly a Social Science,
or an Ethical Science, or a Science of Religion.

It is the fascination of the study of life, especially of the study
of the spiritual life of men,^ so exhaustless in variety and yet so
common in its passions and needs, that gives occasion and excuse to
the present endeavor. " The fortress of time-honored customs and
supernatural beliefs," says Mr. Robert West, " in which the soul of
the heathen is,, as it were, entrenched, must be explored and studied:
if any atom of adamantine truth has survived it must be respected*

2 THE CHINESE EECORDER. [January,

and the assault against ignorance and falsehood must be made by
the united forces of wisdom and truth. This necessitates original
studies of ethnology and religious beliefs."

The three great religions of China have from the inception of
mission work had their successful and patient investigators. They
have delivered to us very much of moral and religious truth,
inherent in the systems, which are for us the very fulcrum of the
lever in the process of lifting men, by the Gospel.

There are off-shoots of some of these religions, unique in many
respects, widely influential, which demand our careful study, not
merely because they are a distinct element in the religious life of a
people, but more especially because they are a ibanifest breaking
away from the inadequacy and incompleteness of the orthodox faiths.
A belief in a future life, of reward and punishment, is a ghost that
will not dowQ, under the agnosticism of Confucius' epigram; "We
know not life, how can we know death."

Of all the heretical sects in China, perhaps there is none
so worthy of study as that which is known under several names,
but whose most common designation is that of the "Pa Kua,"
7V $h) or " Eight Diagram Society." With this name is allied
another having much the same purpose and aim. We hear the two
in the common phrase, " Chiu Kung, Pa Kua," jt ^ /\. J[*,* the
"Nine Palaces, and Eight Diagram Societies." Other Societies
branching out from these, will appear as our study proceeds.

A difficulty presents itself in the outset of the study. These
sects are all known under the name of "Mi mi chiao," secret
societies. Their members are bound by well understood oaths not to
divulge the tenets, much less the objects, of the sects. It may be
that all of them had originally a political purpose, that of opposition
to the Tartar Dynasty. The Triad Society in South China, with which
the Pa Kua is connected, if indeed it be not another designation

* Origin of phrase " Chin Kung." There is a tradition that a friend and fellow
student of Lao Tzu, was a competitor with him in establishing a philosophical
system. Owing to some error of conduct he was transformed into a tortoise,
known as Kuei Sing Shing Mu. Notwithstanding this disability he still fought
with the philosopher. By a happy accident, Lao Tzu tossed a valuable pearl,
which he was adoring, into the air. It descended upon the back of the tortoise
with such force, that he conld not longer thrust out his head and claws. A god.
Yuan Shih Tieu Tsun, planned to decapitate it should it now thrust out the
head. Lao Tzu demurred, and calling a lad Pao Lieu, gave him a box with orders
to put the tortoise into it. On lifting the cover, a gnat flew out. Smelling the
blood of the tortoise the gnat flew upon it, and so gi-eat was its suction power,
that the tortoise was sucked out of tiie shell, leaving it empty as an egg shell.
The lad tried to catch the gnat, but it flew off to the Western Heaven, where were
originally twelve connected celestial palaces. So great was the power of the
guat now that it readily gulped down the first three orders of the Heavens.
In this unique manner, but nine palaces were left. Henceforth there awaited the
" nine palaces " for the aspirants to Paradise.

1886.] SECEET SECTS IN SHANTUNd. 8

of the same sect, has always been known as political in its aims.
The political purpose of the sects in the north has been largely lost
sight of. It is a matter of study and of interest to us more as a
system of religion, than as a body of Dynamiteurs, whose purpose
is the destruction of the Reigning Dynasty. The government has
considered all these sects as political, and has forced them into very
great secrecy. In the '' Pa Ch'ing Sii Si," the laws of the Manchu
Dynasty, the 16th Chapter relates to Worship and Sacrifice. The
3rd division of this section especially denounces these secret sects
who " meet at dusk and disperse at dawn.'' They are to be seized
wherever found, without warrant or examination, and punished or
exiled. The 7th section of the Saored Edicts is specially devoted to
warning the common people, against the folly of being misled by
"Heretics,'* who persuade men and women to meet at night.
Condign punishment is recorded as having been meted out to such
in the good days of the Holy Ancestor, the " Humane Emperor
K'ang Hsi." Classed with the abhorred sect of the *^ White Lily,''
the adherents have always had and still have a wholesome dread of
discovery and punishment. Recent experience has not assured them
of any less danger.*

The difficulty of getting full and accurate* accounts is not
alleviated when many of the sectaries have given up their former
beliefs, and have joined the Christian communion. They still fear
that some ill may come to them. They decline to put anything to
writing. They are reticent as regards many of their methods.
We can then have but an imperfect, and merely preparatory study
of these interesting religious companies.

A second difficulty is found in the absence of books that are
accessible. The danger of discovery has been so great and constant
that nearly every possessor of a book has destroyed it ; nevertheless
there are many books secretly copied, and privately read by their
owners. Such can of course only be lent to the initiated. Without
having examined these manuscripts which are supposed to contain
the history and tenets of the sects, it is often difficult to trace out a

• Names of other Eerebical sects.

Yi Chu ITsiano-, One Stick of Incense Sect,

Hsien Tien Men, Former Heaven.

Ijan Una Chu Pinpf, Diviners by Planchette.

Wu Chi Chao Yuan.

Cliianf^r Pao Men, Opposed to burning incense.

Lao Tien Men, Wlio burn incense, and invoke Buddha.

Hun^ Yanpr men, Who worship Pii Sv only.

Wu Shenj? Men, Not a secret Society.

Fo Yeh Men, Who reject Yii Uuang.

Chiu Iluie, Nine Pahice Society,

Chung Yung, Au out growth of the Pa Kua.

4 THE CHINESE RECORDER. [Jannary,

connected narrative. Statements are made whicli are conflicting,
and tlie average Chinese mind is not given to chronologic accuracy.*

The following sketch is therefore given, subject to whatever
corrections or discoveries may be made by the writer himself, or
any one more familiar with the topics in hand.

1.— ^History of the Pa Kua Society. We turn then to the origin
and history of a sect whose numbers are very great and whose silent
forces affect the hopes and aspirations of those for whom Con-
fucianism has no sure word of comfort, and Buddhism only the
external show of a senseless idolatry.

The founder of the Pa Kua Society was Li Hsien Tien, ^ ^ 5c»
who seized the opportunity of the dissolution of the Ming dynasty
to disseminate his views and establish his sect. The indefinite
period, known as '^ late in the Ming, early in the Ch'ing,'* might
well give rise to new doctrines and theories of life and of political
action. In all probability the sect was originated with the purpose of
expelling the Tartar dynasty, never however attaining the astonish-
ing vitality of the Tai P-^ings, and finally settling into what was after
all the motive of its origin, the discovery of moral and religious
truth. The first tenet of this society is the belief in an original
cause for all things, to which the name Wu Sheng, M ^, the unbe-
gotten, or " Wu Sheng Lao Mu/^ ^ ^ ^ If ^ the first mother of
all things, is given. Although the name Mother is often added, there
is distinctly a rejection of the idea of sex; that of guarding and
nourishing being the fundamental thought. This conception is the
product of modern Taoism, and in fact all of these sects affiliate
more closely with Taoism, than with the other orthodox religions.
Yuan Shih Tien Tsun, 5C ^ 5c ®^ ^^^ Creator, of the Taoism
mythology, is the counterpart of the '* Wu Sheng" of the Pa Kua.
And yet the sectaries fondly believe that they have a higher concep-
tion of the "Creator," the " Unbegotten," than their fellows of the
Tao sect. To the Pa Kua disciples, " Wu Sheng" is the only God.
He is the 'incomparable," the "All Merciful," the "Highest," and
" Most Holy/* It is interesting to compare the views of many who
have joined the Christian Church. They maintain it to be easier
for them to accept pur religion because they find their God, "Wu
Sheng," in our personal Go.d and Jehovah. Is " Wu Sheng" then

• Names of some books of Pa Kua.

Kai Shan Chuan, Book of Origins.

Tung Ming Li.

Sau Fo Liin, Essay on Three Buddhas.

T'ui Pei T'u, Pictures of the future.

Yuan 'J'ien Kang Li, History of beginnings.

Chun Feng, Spring Zephers. Stone of two brothers.

Tung Fang Sliao,

Feng Shen Yen Yu, Work referred to time of Chiang Tai Kung.

1886.] SECEET SECTS IN SHANTUNG. 5

the Sliangfci of the Chinese Classics ? I have been unable — and I
say it without prejudice of the great discussion — to find any admis-
sion that Shangti and Wu Sheng, are the same. He may be the
"Wu Chi," but not the " Shangti." In this connection it is interest-
ino- to note that ^* Wu Slieng" is called ''Chen Shen," and "Chen
Tien Yeh," ^ 5c 8p^ ^^^ ^^^^^ distinction from any and all gods
known to Buddism and Taoism. Li Hsien Tien, the founder of the
sect, offers himself to his disciples, as the incarnation of ''Wu Sheng
Mu.'* We may remark in passing, the persistency of the idea of the
incarnation of Deity, its possibility unquestioned, its reality main-
tained. Li Hsien Tien was a common laborer, living in the south.
The story is that there appeared, at the gate of his master's residence,
a genii, under the garb of a mendicant Taoist priest. "What do you
want," said the Master "food, or money ?" "I want neither" replied
the priest. "If not food or money, what is your desire ? " "I want to
Tu Hua, ^ ^, transform, one of your laborers." The phrase "Tu
Hua," to ferry across the skies, is a common term among the Taoists,
representing the secret process of admission to the company of the
'•' Immortals." When Li Hsien Tien appeared with his basket over
his shoulder, the priest bid. him follow him. ^'hey went together to
a desert place. There the priest ' cut grass for incense,' and they
together kneeled and worshipped with the K'o Tou. On this, the
incarnated "Wu Sheng " unfolded the doctrines he was to proclaim,
gave him the secret password, K'ou chiieh, P ^, ' the riddle and
secret sign ' of his office, and while they were still kneeling and
praying, vanished. Li Hsien Tien rose from his prayer to find the
genii gone, and himself the earthly representative of divine doctrine.
Possessed of this secret, and set apart to this office, he went abroad
secretly proclaiming his doctrine and quietly receiving disciples.
He first received eight disciples who were empowered to proclaim
the new sect as well as himself. The name "Pa Kua" has its origin
from these eight men. Availing himself of the mystery attaching to
the Diagrams, and maintaining that the new doctrine was from the
Creator himself, he naturally discarded the diagrams of Wen Wang
known as the "Hou Tien," ^ J^, and allied himself to the diagrams
of Fu Hsi, the " Hsien Tien," ^ % of the Divines. To each of
these eight disciples a separate sign was given, and the different
classes of the Society are really made distinct by these signs, rather
ban by the names of the eight diagrams. After the delivery of
hese secret passwords, disciples were added in great numbers, in
the early Tartar dynasty, up to the time of the great Mohammedan
rebellion in Kashgaria. It is reported that the Tartar emperor, perhaps
Kang Hsi himself, issued an edict offering great honor and emolu-
ment to whomsoever would undertake successfully the subduing

<5 THE CHINESE EECORDER. [January,

of the rebels. Seeing his opportunity, Li Hsien Tien assembled
his disciples in large numbers, and after consultation with them,
offered to undertake the conquest of the rebels. Having returned in
the triumph of victory, the emperor offered to promote him to high
office. He decliued the honor. Again the Emperor offered him
pecuniary reward, which was in like manner declined.

He sought of the Throne, only one thing, the privilege of pro-
claiming his doctrines unmolested, and that the sect should not be
oppressed or exterminated. The Emperor agreed to give him entire
toleration in the eighteen Provinces, but did not give him a formal
passport, or warrant. In fact he did not ask for such a warrant. He
went forth therefore as before preaching his doctrines quietly, and
assembling his disciples at night. In this way the night assemblies
are accounted for. From this time onward, the sect increased
rapidly in numbers. It is said that every class and condition of
society are represented in the sect. Multitudes of scholars and
literary men, officials also, even those holding the highest rank in
the provinces and the capital. To the uninitiated the object of this
society is ostensibly to preach salvation. There is concealed a
purpose to overthrow the government. The latter object is not
known to the acolytes. Even old adherents who have not seen the
books do not understand it so.

II. — Organization. The organization of this widely extended sect
is not elaborate. Its strength is its simplicity. It has the strength
of democracy. Like the miltitia in other lands, its force lies in its
units of organization. The division into eight, as has been intimated,
depends upon a secret sign, which has reference to the position of
the tongue in the mouth. According to the ethical philosophy of
Taoism, the body is a congeries of gas-pipes, and the spirit of man
is the contained air, although endowed with a conscious life. These
gas-pipes, or conducting tubes of the spirit have a variety of stop-
cocks. The learned and initiated can control access or exit of the
spirit by a skillful manipulation of these stop-cocks. To vary the
figure, the body is a collection of telegraphic wires. The tongue is
the instrument of connection, and transmission. Only those who have
the secret, can skillfully manipulate, the ingress or egress of the
soul. Upon such a basis eight sects are divided according to the
position of the tongue in the mouth. In the first class, the tongue
touches the roof of the mouth. In class 2nd, the tongue lies loose
in the mouth. In the 3rd and 4tli division the tongue touches the
side of the mouth either right or left. These four classes, are each
divided into a *^Wen'^ and a *'Wu," a literary and a military
class. Thus the given number of eight is attained. The general
classes, Wen and Wu, have each a separate purpose for attaining

1886.] SECRET SECTS IN SHANTUNG. 7

a like result. The former seeks to '^Ts^un Shen Yang Ch'i," ;j5f S^J
S ^, to preserve the animal spirits, and hold the vital elements
of the body. They secure this by following the Buddhists and
Taoists in their Ts'an Ch'an Ta Tso, # |5 JT ^> ^^^S sittings in
abstract meditation. The Wu, military sects, hope to secure the
same by their more active works — T'i T^ui Ta Ch^iiau, J^ J^ ff ^,
gymnastics, incantations, charms, finger twistings, incense offerings
and like well known methods. The military sects, while very
widely extended, have for our present purpose very little of special
interest. They are so wholly given up to gymnastics and incanta-
tions, that as a matter of ethical study they afford less scope, and
the results of study are of small significance. As to mere numbers
they may surpass the 'Miterary sects;" but the relation to our
investigation will be found of slight value. The officers of the
society are of three grades, called respectively, '^FaShih," "Hao
Shih," "GhangShih," f^ 65, fS S! U, 5fi 6iS- Each of these has risen
by merit of his life, through successive stages of progression as in
the order of Masonry. These alone can receive men into the society,
and conduct its affairs. Perhaps the most important individual in a
society is the '^ Ming Yen," who is the clairvoyant, or vates, of the
assembly, and from whom in reality proceeds the judgments and
admonitions of the being who is worshipped. The number of
individual organizations is without limit. Any one appointed to
office may organize a company. All such appointees recognize
some one as a superior, and the various '' Chang Shih," or elders^
hold themselves responsible to the unknown, or unmentioned chief
of the whole society.

III. — Meetings and forms of service. We may turn now to the
customs and liturgy of these numerous, independent yet mutually
united societies, to learn what we may of tlieir lessons. The
meetings of the societies are held at the residence of a '' Chang
Shih," Elder, who holds the highest grade of local office. The
times of meeting are definitely fixed at the equinoxes and solstices,
the '' Ssu Chih^' of the year, and at eight of the ** Feasts " of the
year, viz., the third of the third month, fifth of the fifth month,
the 7th and 15th of the seventh month, the 9th of the ninth month,
the 15th of the twelfth, and the 1st and 15th of the first month of
the year. Each attendant upon the service brings with him a
contribution of from 30 to 150 or 200 cash, according to hia
capacity or pleasure, since there is nothing compulsory, to defray
the expenses of the feast and to add a little to the perquisites of
the leader, who in his turn must give to his superior a certain
proportion once or twice a year. At the four chief feasts, spring,
summer, autumn, winter, it is customary for the members to bring

8 THE CHINESE EECORDER. [January,

1,500 casli each, to add to the common stock. Each officer must
bring more, and when he enters office must deposit not less than
1,000 cash. The objects of meeting together seem to be chiefly
three, for worship, for moral discipline thorough criticism, and for
feasting.

These assemblies always meet* at dark, and dissolve before

daylight. This from the beginning of their establishment has been

a source of much obloquy. Inasmuch as men and women meet

together upon equal terms this has been a source of wide scandal.

And yet, as far as can be discovered, the services of the assemblies

are carried on with great decorum. They are probably not

obnoxious to the charge of evil imputed to them by their enemies.

We are now ready to accompany the little company of men,

women and children ; for even children have a share in the service ;

to the house of the " Chang Shih," Elder, or head of the sect. We

shall find them quietly meeting in the common, large room, of a

country village house. From thirty to fifty persons, each with a

money contribution, or a basket of biscuit, are gathered together.

At the four chief meetings of the year, the worshippers present the

"great offering.'^ Against the north wall of the room, or against the

great chest in the room, three tables are arranged. Upon these are

arranged in five successive rows, ten cups of tea, ten saucers of cakes,

called "Kao tzu,'^ ten bowls of ts'ai (vegetables), ten plates of

raised bread, and ten bowls of rice. To this array there are allotted

thirteen pair of chopsticks. One pair of chopsticks is prepared for

each set of dishes, from front to rear. The chopsticks are carefully

taken by the leader, using the left hand, and placed aslant in the

ten bowls of vegetables, while the remaining three are placed erect

in the center of one row. The series of tens are intended for the

worship of the " Chen T'ien Yeh" which is but another name for

" Wu Sheng Mu." The three additional chopsticks are merely

complimentary, one for Lao Tzu, one for Confucius and one for

Buddha. They are intended to guard against the jealousy of those

worthies, who are otherwise distinctly discarded from their system.

At the right of these tables another is placed, in the center of

which is placed an incense burner. At this table stands one of the

officers, and on his right hand is a lighted lamp or candle. This

candle can not be omitted, even should a service be held in the day

time. The candle is lighted by the leader with common fire, but is

supposed to receive its real brilliance from the light of the Heavenly

world. Using his right hand alone, the leader places three sticks

of incense in the censor. The middle stick is inserted first, then

the right, and lastly the left. The leader having placed and lighted

the incense, the real service begins. Following the guide of their

1886.] SECRET SECTS IN SHANTUNG. 9

officers the whole company bow and worship toward the feast and
altar. They expect that each worshipper's soul will ascend with the
offering to the presence of the " Unbegotten," the body of the
worshippers, one of mind and purpose, following the offering to the
very presence of " Chen T'ien Yeh." To secure this desirable
result, they prepare for levitation by placing the tip of the tongue
against the roof of the mouth. Connection being thus made with
this ethereal telephone, the gross element of flesh is ready to be
exchanged for imponderable spirit, " T'i Ch'ing Huan Cho," ^ }f}
f^ i9- Each one then draws in the longest breath possible, hold-
ing it as long as possible, each in the attitude of prayer and
worship, hoping to be in speech and heart, within and without,
pure and serene, that the ascent to Heaven may not be delayed.
The leaders at the same time repeat sentences and charms. Some
repeat thirty sentences, others thirty-three, with great rapidity,
during the expiration of one breath. The kneeling company offer
a petition, naming the place of meeting, the leader of the society,
and calling upon the names of all known gods and spirits to assist
them to worship properly. The whole company then, as they be-
lieve, ascend with the offering, to the presence of God. Here, their
common bowls are replaced with beautiful dishes of silver, their
common foods are replaced by nectar and all the food of angels,
and receiving the reward of the service, they are escorted back to
their human place of meeting.

Having passed to the skies and back again, these travellers
are naturally hungry, and they fall to the eating of the feast
prepared, in good earnest, since the thoughtful god worshipped, has
wisely taken the ethereal element only, leaving the bread and rice
and tea for the worshippers themselves.

The feast being ended, the main part of their service is still
before them. It is at this point we discover the source of the
charm and power of these secrets, over such multitudes of men and
women. That charm resides in the powers and duties of the
" Ming Yen," Bfl |g, the 'clear-eyed one,' who has more than the
" vision and faculty divine," who is in constant intercourse with
Heaven, who knows and communicates the purposes of the Divine.
It is'abundantly evident that the " Ming Yen," is none other than
a '* Trance Medium," or clairvoyant. All the circumstances point
clearly to this explanation. That strange mental condition where-
by an individual loses self-consciousness, and becomes absorbed into
the general consciousness, is a subject which science has not as yet
decided upon, and which the lower orders of mind are unable to ex-
plain, except as a supernatural gift. Spiritualism whether in Africa,

10 THE CHINESE RECORDER. [January,

among those bound down to quaint feticlies, or in China, where
we see it chiefly in the heretical sectaries, is one and the same. It
deceives and charms the ignorant, while it steadily presses upon
them a conviction of the reality of the Supernatural. In the
sects under study, we shall find the clairvoyant, confined to neither
Bex, nor to any age. Some of the most effective of them are
women and young girls. We can readily fancy the effect upon
a company of Chinese worshippers, of a young girl rolling off
unlimited stanzas of doggerel, after the manner of some we have
read, in the newspapers published by the Spiritualists.

It i s the duty of the '^ Ming Yen" to discover first, whether
the service just rendered has been acceptable or not. If each
worshipper has offered his gift sincerely, and with a pure heart, then
Providence will reward that service with '' golden rice, and pearly
beans," ^ tK 3£ S- If the service has been incomplete, a penalty
must follow. The " Ming Yen," learns what is the reward. He
ascribes the penalty. Because his clear eye, wandering in celestial
gardens, has discovered the good and the ill, he is fitted to examine
the conduct and life of the individual members. Happily for them,
it is only ex cathedra, that he can thus commend or criticise. It is
a part of the quaint Taoistic philosophy of this sect, that all the
acts good or ill of each person, starting from the heart as they do,
pass through the conducting tubes via the spinal column, to the
head. From the four gates of intelligence, ear, eye, mouth, and
nose, transmitting cords convey the motions of the soul to its
central seat. When the spirit leaves the body to accompany its
offering, it is through the anterior fontanelle that it escapes. At
this point, cords from the four gates unite into a thread, which
follows the spirit wherever it goes. This thread is visible alone to
the " Ming Yen." If ear or mouth, or eye or nose, have caused
one to commit sin, then the cords are loose, and have not the same
traction power. The *' Ming Yen " has another source of discover-
ing the errors of a person. Each year according to its 360 days,
produces flowers, a flower for each day. If on any day a person
commits any sin, its corresponding flower shows it by a loss of
beauty and brilliance. Thus the every day life of a sectary 'is
discernible by the *'Ming Yen." Even if the person has not
attended the service, or has gone on a journey, the " Ming Yen "
has it as a revelation. The remainder of the night is spent in
receiving the criticisms of the " Ming Yen," in exhortations to
goodness, in singing and in unfolding the glory and gladness of the
spiritual world, which all should strive to secure.

[To he continued.']

1886.] corea: — military orncERS. 11

COEEA :— MILITARY OFFICEBS.
By E. H. Parker, Esq.

rpHE military officers [|f JS] of the 1st and 2nd ranks have the

same degrees [f^'j as the corresponding civilians, and the
senior 3rd rank is a ^ J; "g, but, (with the rest down to the
junior 4th), belongs to the {Jf g class. From the senior 5th, to
the junior 6th, are ^ ^, and the rest are gj ^. The whole of the
above have other individual qualificatory titles superadded.

The metropolitan military public offices of the '*A1'' rank
comprise the r^ ^ }^ ov Prerogative Court ; the S.MM ^^ Finance
Department, and the ^ )]\ p] or Sewers Commissioners.

There is no "A 2.'' To " B 1 " belongs the £ ^^ ^ H flj^, or
Strategical Defence Board, and there is no ^^B 2.^' To "CI"
belong the fll -^ ^ or Drill Office, and the g flf 'g ^, or Martial
law and Courier Office, and there is no " C 2," nor is there any "D"
grade or "E 1" grade. The "E 2" grade comprises seven public
offices discharging various functions, police and military.

The following are the chief provincial military departments
[A'M^ ±'S Ml I^ the Metropolitan Province the || ^ ^ %
of senior 2nd rank, comes first: this office is held as a plurality
by the S *9F ^^ ^tC iS previously mentioned ; he has a " chief of the
staff" [tf» ^] of high rank, and a staff of 160 or 170 lieutenants
&c., and, besides, 200 braves. Then comes the *9P ^fi JS ffi' 3,n
officer with a much similar though smaller staff, held by the -g ^ of
jgj j]\. After him the ^ ^ ^ ^, held by the guardian of Sunto
Lga Ml. and the it Jg g ®, held by the guardian of tC $• The
list of the 55. IS o^ Strategical Defences is supplemented by five
^ § }|f at Jinsen [near Chemulpo] and four other }^ cities of
similar subordinate quality. There is also a Commander-in-chief or
^ I'S 15 JSt IS [^^ i ^] ^^^^ a number of garrison towns under
him'; e. g. sixteen ^^BU^ (j^^nior 4th); ten ^ IJf fij ffi
(junior 3rd), a fj fij '(^ (senior 3rd) and a [JjJ ^ -(^ with rank
equal to his own (junior 2nd) : also six ^ p (junior 4th) and
twelve 15 ®] S5 >^ (junior 6th). Then comes the Lord High
Admiral or 7]< !^ gj ^ ^ (junior 2nd), with about a dozen local
high naval functionaries under him (bearing titles much similar to
those borne by their military colleagues), and fifteen smaller local
fry. The Corcan navy is perhaps the only one in the world which
exists 60 purely on paper as to be without even an effective sanpau

12 THE CHINESE EECORDER. [January,

to represent it. Nevertheless at one time powerful Corean fleets
drove the Japanese off the coasts, and the memory of the brave
Corean Admiral ^ ^ g, who routed the Japanese off Fusan 300
years ago, is fresh in the memory of his courtly successor who now
rules the neighbouring naval town of yf^ g, and is a man of more
than Chinese erudition.

The military and naval organization of the other seven provinces
is very much on the same scale as that already described, with the
exception of the officials specially allotted to the J ^ or *' Five
Metropolitan Prefectures :" on the other hand, some of the other
provinces have two, and even three ^ ^ W & ffi» instead of one.

Most of the cities in Corea are walled with stone, but, accord-
ing to the exact measurements of each, given in the Chinese Com-
missioner's book, they are mostly of a ting description.

The fire-signal organization is in full vogue. In times of peace,
one fire means ** rebels have appeared :" two mean " they are near,"
and three ''they have come;" four mean *' there is fighting," and
five '' continuous fighting." Wolf's dung is mixed with the fuel
with which these fires are stacked, so that flame shows by night and
smoke by day, and by this means messages can be conveyed from
Fusan to Seul in one night. There are 5 main signal stations,
['Jtg ff] one on the |Ig ig Mountain of jg }\\ with 119 subordinate
^ and 5 sub-stations with 57 branch ones under them ; second, the
^ 61 ill of Sf 'i% with 42 j^ and 9 branch-stations having 123
fires ; third and fourth the "M *^ oi -^ ^ and the H j^ o^ the
same, each with about 100 subordinate fires: lastly, the station at
^ ?2 ill in 1^ )]\ with also about 100 fires.

The navy nominally consists of 92 line-of-battle ships [p^ jjg]
each manned by 80 men; 48 guard-ships [jJJ ^] each with 30 men;
and 132 gunboats [^fi f^] each carrying 60 men; also 19 armoured
[ ^ ffi :)JS] ships, 254 coast-guard boats [ ? {rI 1^ IS]:' ^^^ several
score more boats of various nondescript names. Though it is not so
stated by the Chinese Commissioners, most if not all of these boats
exist only on paper.

Though the tides are high on the south-west coast, they
become small towards Fusan and disappear altogether at ^^ ill, a
little to the north-east of Fusan. The tides on the west coast are
given peculiar names, the first four in the month being the ^, /\,
jl^y and + :^ ^ ; the next three being the — , 21, and ;;^ Jf K ^
the eighth is the jg g ; the ninth is the ^ i^ or '' neap," because
it is the same as the previous day's; from the 10th, to the 15th, are
the « to the p^ y]^ Jg, but to the 15th day's tides are added the
words HE ^ ^; the 16th is called the ^: ^tC ^, and the 17th to

1886.]

CORBA

-MILITARY OFFICERS.

the 23rd, are the If ; the 24th, is M i^, and the 30th, (or 29th, if
a short moon) is ^ ^. The character ^ is evidently nothing
more than the Corean terminatioQ i, which puts the word ^ or
*^spring" in the nominative case. From the 3rd month to the
middle of the 8th month, the springs are called the jg ^ ^^ and
the next new moon spring is called the )r ^ ^- From the 9th
month to the middle of the 2nd month, the springs are called
)r 4 'G^ and the next new moon spring is again Jg ^ ^. The
day-tides are higher than the night-tides in spring and summer, and
vice versa in winter. From the y^ to the -f- ;JC (evidently the 24th
to the 29th of the moon) the tides increase, and from the —• jlf to
the 5£ ^ they decrease.

The army is supposed to number 989,376 men, cavalry and
infantry, to wit (using the previously-described alternative names of
each province) : —

Metropolitan Province,
Hu Si

Hu Nan
Ling Nan
Hai Si
Kwan Tung

128,443
139,229
210,574
310,447
153,828
46,839

from which it appears that Tung King and Kwan Peh have no

armies. Of the above,

416,685 belong to the TfC ^ or Seul commands
572,691 „ ^ „ „ local „

Of post horses there are 5,499, of which 725 belong to the first
class, 1,686 to the second, and 3,088 to the last.

Corean officers always carry with them a royal or government
badge, which is never removed from the strap-pocket except when
given or returned to the wearer's successor, or to the department
on change or suspension from office. The first (about a dozen) is
called the ^ 2 , and the second (of which there are 45) the jjg iJJ,
these badges both bearing the Royal sign-manual. The §9 f^
2£ ^, for opening city gates on exceptional occasions, and the
jj ^ for certain of the Boards and Public offices, have no sign-
manual. The ^ 53* ^s ^^ ^^^ pieces, the ^E oi which is kept at the
Palace, and the ^ left with several of the Provincial Authorities ;
when troops are to be called for, the 2£ is sent down, and troops
can not be levied until the ^ have each been compared with the
^ : for reviews, however, the troops can be called together without
the royal warrant ; the local warrant is handed over by each officer

THE CHINESE RECORDER.

[January,

to his successor. Then there are the fj and ^ /J5^, which, (unlike
all the above, which are round), are quadrangular or oblong. They
are also called the ft A I3F» and must be carried by all except
those who are entitled to wear the ^$ l|l| and the H S\l ' there are
175 of the former, and 335 of the latter. The !a (S '^ ft is round,
and bears the royal sign-manual : it is used in urgent matters of
state. The ^ W: '^ fS ^^ round, bears the sign-manual and the
inscription |^ ■§, and is used by the Heir-apparent when the King
is away : on these occasions the Queen uses the ft g <^^ fj , which
is sharp in form, and bears the characters ft § on one side and the
sign-manual on the other. When any of the above described
badges are in use, and the King wishes to send another message, an
arrow * [^ 9?] is used as the warrant. The ^ ^ and the Jg ^
above described are always delivered up by the recipients in person
at the State Department, and under no circumstances are they
allowed to live outside the walls of their city with the badge upon
them.

The quarterly pay of officers is in rice, [4* ^ and |^ ^ and
ffl tR]' wheat, [>J^ ^] beans, silk, cloth, and paper, with in some
cases extra rice for spring, delivered monthly on the 1st of each
moon, the quarterly pay varying in quantity according to the season
of the year. Without entering into details as to what each rank
receives, it will be sufficient to take " 1 A" and " 9 B," the highest
and the lowest ranks, and leave it to the imagination to picture the
intervening quantities.

^ ffl

PBCDLS OF

PECULS OF

PIECES

SHEETS OF

RICE IN PECULS

WHEAT.

BEANS.

SILK.

CLOTH.

PAPER.

Spring ...

...

Summer...

...

"A 1 "

Autumn...

...

Winter ...

Extra (Spring)
Spring ...

2.8
2

...

Summer . . .

...

Autumn...

...

Winter ...

Extra (Spring)

.10

...

From the above it is evident that for some reason or other
Corean officers all get beans in the winter and early spring, and
wheat towards the autumn only. The paper [:^] is perhaps
intended for plastering the interior of the houses.

Probably the arrow of China and Corea has the same origin as the hroad arrow of
England, — the broad A of the Druids, — -which was typical pf rank and authority.

1886.1 corea: — military officers 15

•* \

The ^ :g gets an extra-extra spring allowance of rice and
beans, and royal princesses only get the allowance of their husbands
after their marriage and during widowhood. Retired Ministers of
state get no allowance, but are supplied monthly by the local official
of their district.

The sumptuary laws affecting all from the King downwards
are very intricate, but as no European cares much what sort of a
hat, girdle, breeches &c., are worn by this or that officer on this or
that occasion, we content ourselves with referring the curious to the
original Chinese.

It way be well to state however that the ancient Chinese
tablets or ^ are still used at the Corean Court, and that there are
rules regulating girdles, stockings, saddles, saddle-cloths, shoes,
and boots, besides hats and other articles of clothing. For the
information of those who know nothing of Corea, it may here be
stated that it is a remarkably well-drained country, especially when
it is considered that, as regards houses, Seul itself is little better
than a collection of pig-stys. Every one in the country seems
adequately and comfortably dressed, and every one except those
engaged in hand labour is (externally) neatly dressed ; all whose
occupations permit of it are not only neatly but well and fully
dressed, and the official classes are not only fully and richly, but
even tastefully and finely dressed. Corean ideal civilization seems
to have culminated in the hat, which is (at its best) one of the finest
and most expensive pieces of workmanship the world can shew; but
the whole of the fashionable garments comprising Corean clothing
seems to have been calculated to be utterly useless to any persons
but Coreans. This fact, combined with the studied poverty of
Corean household managements, leads to the suspicion that, since
the oft-repeated devastations of their country by Chinese and
Japanese, the Corean policy has deliberately been to have absolutely
nothing in the country worth taking away in the shape of
portable property. Full bellies, warm clothes for use, and im-
possible clothes for ornament; houses to live in which are pig-stys
externally but severely neat internally; huge, fierce, ungelded bulls
for the plough, and horses too wicked for strangers to ride — this is
Corea for the Coreans with nothing left for the stranger.

16 THE CHINESE RECORDEE. [January,

BEPOETS OF MEDICAL MISSIOKAEY LADIES IN CHINA.

rpHE following brief reports from the Medical Missionary Ladies
at work in this land, written at the request of the editor of
The Recorder, speak for themselves, and need no introduction or
explanation. They tell of a comparatively new phase of missionary
work, which is destined to have great results. As it was difficult
to arrange the reports in any other way, they will be given in
geographical order, commencing from the north.

KALGAN.

Miss Y. C. Murdock M.D., of the A. B. C. F. M. Mission at
Kalgan, on the borders of Mongolia, writes as follows : — *^I arrived
at Kalgan May 13th, 1881, and had patients two hours after my
arrival. For six months different members of our mission circle
acted as interpreter in Chinese, after that I was able to question
patients myself. For two years I had a dispensary in the upper
city; then it was thought desirable to establish the second in the
Lower City ; — both places have been patronized, thus making two
places, for teaching the Christian doctrine. Besides the city people,
I have had patients from every city and town in the vicinity, a few
from as great a distance as two hundred miles. Many Mongols
have been at the dispensary also. There are a large number of
yamens large and small in Kalgan, and I believe I have been called
to most of them, and have had some very interesting patients. One
gave a sum in silver, and two white horses. The latter were
considered a handsome present by the Chinese, but they were not
gentle and could not be used, and they threatened to deplete the
dispensary treasury, before I could find a purchaser. This is the
only instance of large generosity on the part of the Chinese.
There has been nothing particularly interesting about the classes of
diseases treated. Perhaps the absence of scabies is somewhat
remarkable as it is so common elsewhere; I have had but two
cases. There have been no epidemics of any kind, except the annual
one of 'smallpox. A large number have applied to be cured of their
opium habit, and it is encouraging from time to time to hear of
those who have remained cured. There have been four missionary
families in Kalgan, and a large community of Russian tea merchants
and their families. I have a large obstetrical practice among them,
and they are very generous in their fees to the dispensary. Kalgan
is a healthy place. It is situated at the foot of mountains by a

1886.] REPORTS OF MEDICAL MISSIONARY LADIES IN CHINA. 17

river, and the mountain torrents wash out and drain the streets
every time it rains very hard, not making it absolutely immacuUxte,
but cleaner. The prolonged cold winter, when everything is
frozen up for about six months, is also an advantage. The late war
seriously affected the missionary work ; it sometimes seemed that it
was more disturbed, at a distance, than near the seat of war^
perhaps owing to the fact that rumors are worse, than the real state
of things."

TUNGCHOW.

The following is from Miss Mariana Holbrook M.D., a mis-
sionary of the A. B. 0. F. M. at Tungchow, near Peking: — '^This is
the third year of regular medical work at Tungchow, though it has
been carried on more or less for several years. There has hitherto
been no suitable hospital or dispensary, though one is now in
process of erection. For the last three years the work has been as
far as possible confined to treatment of women and children, men for
the most part being referred to Peking, there being no other
medical work in this city. I have not statistics with me, but iu
round numbers the cases treated were as follows : — First year
2,000; second 4,000; while last year, but little over 1,000.
This decrease was in large measure due to the influence of war
rumors. Tungchow and adjacent country having been the seat of
many of the battles of the war of '61-2, I suppose the influence
of the war at the south the last year was greater than it may
have been in many other places at the north. "We do not
anticipate any permanent detriment to the work however, but
hope for the next year, with improved facilities, an enlargement
of the work."

PEKING AND TIENTSIN.

Miss L. E. Akers M.D., now Mrs. Perkins, gives the following
facts regarding the Medical Missionary Work of ladies in con-
nection with the Methodist Episcopal Mission in North China.
Her successor, Miss A. D. Gloss M.D., arrived in November to
carry on the work 80 successfully begun : —

"The Medical Work of the Woman's Foreign Missionary
Society of the M. E. Church, for the Chinese, was begun in 1873.
The pioneer physician, Dr. Lucinda Combs, was appointed to
Peking ottrly iu that year, and reached her field of labor in
September.

" We believe Miss Dr. Combs was the first lady to open a
hospital for Chinese women. In the annual report of the M. E.
Mission, Peking, for 1876 there is the following statement: — 'The

18 THE CHINESE RECORDER. [January,

Medical work in Peking in the cliarge of Miss Combs is eminently
successful. The building of the hospital was completed in November
1875, and up to the time of our last report in March 1875, had
received 18 patients.' We have also this extract from a letter
written by Miss Dr. Combs in the autumn of 1875 : — 'In connection
with it (the Home) are the spacious wards, the clinic rooms,
dispensary, waiting and bath, and all other necessary rooms of the
hospital.* These rooms were mainly in native style with brick
h'angs and floors.

" The work was continued in Peking by Dr. Combs and her
successor Miss Dr. Howard, until the autumn of 1878, when
Dr. Howard was called to Tientsin to attend the wife of the
Viceroy.

" Dr. Howard was strongly urged to make her stay in Tientsin
a permanent one, and as the opening for work seemed promising,
she was appointed to this station. An appeal was made at home
for money to build a residence, hospital and dispensary, in Tien-
tsin, and was responded to by liberal appropriations. One lady
in Baltimore donated $5,000.00 toward building the hospital, and
gave it its name, * The Isabella Fisher Hospital.* In the autumn
of 1881 the buildings were dedicated. The building, containing
dispensary, waiting and operating rooms, is of foreign architecture.
The wards are in native style. The medical work here remained in
charge of Miss Dr. Howard until her marriage in August 1884.
During a part of this time she also had a dispensary in the city,
supported by Lady Li.

'' Dr. Howard left the work in the care of Miss Dr. Akers,
whose half yearly report from January to July 1885 gives — dis-
pensary patients 1,084; prescriptions 2,303 ; in-patients, 30; visits
to out-patients, 316. The out-patients are of all grades of society
from the very lowest to the families of officials. It has been the
plan and practice for the lady who has charge of the woman's work
to accompany the physician as often as possible when she is called
to the homes. She is thus nearly always able to speak with a num-
ber of women, and to give them a great deal of instruction which
they would otherwise never receive; for in no other way could
access be obtained to the most of the women who are reached by
out-calls."

TSINQ-CHEU FU, SHANTUNG.

Mrs. Dr. A. R. Watson, of the English Baptist Mission, arrived
from England early in 1885, and writes from Chefoo : —

" Since my husband and I arrived in China our time has been
chiefly devoted to the study of the language, for which purpose we

1886.] EEPORTS OF MEDICAL MISSIONARY LADIES IN CHINA. 19

stay here till next April, consequently I have nothing yet to tell of
direct work amongst the women. Our station is to be at Tsing-
Cheu Fu, a city about 240 miles from here, in the interior of Shan-
tung. There we anticipate beginning a hospital and dispensary
work on our arrival, — the men^s department to be under my hus-
band^s care, the women's under mine."

CHINKIANQ.

The earlier medical work of the Methodists at Kiukiang, under
Misses Drs. Bushnell and Gilchrist, has been in a sense continued,
or rather revived, at Chinkiang, by Miss Lucy H. Hoag M.D., who
writes : —

*' The medical work of the A. M. E. Mission began in Chin-
kiang June 1st, 18«84 by opening a dispensary in the go-down rented
by the mission for a native chapel. Though the only recommenda-
tion for the building was its size, it was occupied as a dispensary
until November. The next June another building was procured
suitable for both dispensary and hospital.

" The number of patients treated during the year was 2,453, and
the number of prescriptions given 3,671. The dispensary work, so
far initiatory, has been going on in a very quiet way with undoubt-
edly the usual number of incidents stupid, amusing and pathetic.

'* The main object of foreign medicine in China has been
attained through the kindness and interest of several missionaries
who have faithfully preached the Gospel to the respectful waiting
patients, and we hope some of the results will be gathered up in the
future."

SOOCHOW.

Miss Mildred M. Philips M.D., speaks of her prospective work,
for which liberal things are planned : —

''The hospital for women and children, that I am to have
charge of — to be under the auspices of the Woman's Board of Mis-
sions of the Methodist Episcopal Church South — we hope to erect
in the Autumn of 1886. The grounds lie just inside the city wall
near the Sopth-east Gate. The building proposed is to have ample
room for rorty-six beds.

" The administrative department is to contain a dispensary ; a
waiting room to be used for the medical clinic ; an operating room ;
and rooms for surgical and eye clinics ; a Chinese reception room ; a
convalescents' parlor ; offices ; storerooms &c. On the hospital lot
is already erected a dispensary — a one story building — which we
shall continue to use for third class patients after the other building
shall be erected.

20 THE CHINESE RECORDER. [January,

*'We hope to have two or three Chinese as assistants in
hospital work, and a corps of nurses; all other medical help we
desire to have from home.'*

SHANGHAI.

There are two hospitals in this city for women, one under the
auspices of the Seventh Day Baptist Mission, the other in
connection with the Woman's Union Missionary Society ; and there
will soon be a third by the Baptist Mission, South. Miss Ella F.
Swinney M.D., writes : —

" There had been no medical department in the Seventh Day
Baptist Mission, West Gate, Shanghai, so that there were no
Medical Buildings in waiting, when I came December 7th 1883.
The first six months were spent almost exclusively in study, at the
close of which, June 30, 1884, my report included 420 patients.
The following June, 1885, I made my first annual report, the number
of patients being 6,882, with 198 visits to the homes of the sick.
The suffering ones now coming for treatment were too many to be
accommodated in one room, and the completion of a medical build-
ing on the mission property added much to the facilities and com-
forts in my work.

" The dispensary was opened August 20, of this present year,
the Rev. J. W. Lambuth D.D., delivering the address. The build-
ing is two stories in height, with a double veranda extending the
entire length on the east side. There is a waiting room for preach-
ing, a hall, a dispensing room, an operating room, with smaller
apartments such as store room, bath room &c. There is also a wide
stair-way, with a hall and three rooms above. These facilities will
enable me to extend my work among the women, which is con-
stantly increasing in interest,"

From Miss E. Reifsnyder M.D., we receive the following : —
" The Medical work in connection with the Woman's Union Mis-
sion at Shanghai was begun early in 1884, and notwithstanding
the various drawbacks, such as illness in the mission and twice a
complete cessation of all work, it still lives.

" In the spring of last year a small dispensary was opened in
the native city and closed in less than two months after being
opened, for reasons already stated. July 4th of the same year, we
again commenced work in the same place, and continued on for three
afternoons every week, until June 3rd, 1885, when all the work was
centered at the Margaret Williamson Hospital, on the Sicawei
Road. Patients were seen daily, and men were not excluded from

1S83.] REPORTS OF MEDICAL MISSIOWAEY LADIES IN CHINA. 21

these daily clinics. After July 1st however, only women and child-
ren were admitted. While the dispensary was in the native city,
those cases that could only be cared for properly in a hospital, were
placed at St. Luke's. Dr. Boone very kindly allowed these patients
to be cared for there, and the Woman's Union Mission is deeply
grateful to him for this kindness. Operations were performed for
ovarian tumor, cancer of the breast, fibroid tumer of the face,
together with several others of less importance. The hospital was
opened June 3rd, during which month the most of the beds were
filled, while the receipts were sufficient to pay all the running
expenses.

'' Owing to the severe illness of both physician and Miss
McKechnie, the assistant, it was necessary to close the hospital the
third week in July; and as it was not re-opened until November,
very little has been done since then.

"In-patients are expected to pay for their rice at least;
bedding and clothing are furnished. Those that come to the daily
clinics pay an entrance fee of 28 cash, and buy whatever bottles or
ointment pots they fail to bring with them. Very few object to
this, and at the same time the cost is covered.

"Previous to closing, during the first half of the year, upwards
of 2,400 patients were registered, representing between 800 and
1,000 visits a month; 5,176 prescriptions were filled, and 269 visits
were made to patients in their homes. Every morning at eight
o'clock, those employed in the hospital, meet together for morning
worship, and a Bible woman talks daily to those that come to be
treated."

POOCHOW.

The medical work by ladies at Foochow, under the Methodist
Episcopal Mission, is the next in age to that in Peking, having
been commenced in 1875 by Miss Dr. Trask, in which she was
later on assisted by Miss Dr. Sparks. It is now carried on by Miss
K. A. Cory M.D., who writes : —

*' The past year I have had the responsibility of the medical
work on my hands, a work which has been established ten years,
and has heretofore taxed the time of two physicians. Each day I
am limited in my professional work only by time, and have had
no leisure for reports even to my own Society. Again, the last
year was full of interruptions. The Franco-Chinese trouble
influenced our work a good deal ; and so little has been recorded,
more than figures, concerning the work, that such a report as I am
able to give, will I fear, give an impression, as to quality and

22 THE CHINESE RECORDER. [January,

the amount of work done, which will do injustice to the work,
rather than good.

** I returned from Shanghai, September 24th, 1884, and im-
mediately opened the work, though no few difficulties attended the
effort, on account of the attitude of the people toward foreigners at
that time. During the year, beginning September 24th, 1884,
ending September 9th 1885, including a vacation of two months
in July and August, the record is a follows : —

Bedside patients^ ... ... ... ... 198

Dispensary p*ients ... ... ... ... 1606

Ward patients ... ... ... ... 112

Surgical operations ... ... ... ... 118

Prescriptions ... ... ... ... ... 3300

Visits to bedside patients ... ... ... 744

"The work opened this autumn, September 9th, 1885, most
favourably. Within four weeks I have made 130 visits to bedside
patients, prescribed for 350 dispensary patients, and treated 33 ward
patients. Being entirely alone, with the exception of our untrained
assistant, I have had to refuse many calls. The hospital at present,
accommodates properly only 18 patients, though the last few weeks
the number in the wards has exceeded 18, while I have had to i;efuse
admittance to patients almost daily. During the past year §520
were subscribed by the foreign community, for the purpose of
furnishing iron beds for the hospital, and seventy-five, have already
been ordered. We are planning now for various improvements,
during the coming year.

" The experience of ten years, with the hospital in its present
situation, about three miles from the native city, has I think
convinced all interested in this kind of mission work, that it is not
placed in the most favorable position to attract patients to its
wards. For the year ending September 9th, 1885, the number
of patients attending hospital dispensary, and received into the
wards, has been small compared to the possibilities of medical work
in Foochow. A hospital for Chinese women, especially, should be
among the people. In view of these facts, we are planning to
secure property and build a branch hospital in the native city.
Evangelical work, of course, is carried on in connection with the
medical."

Miss Kate C. Woodhull M.D., under the A. B. C. F. M., who
arrived December, 1884, writes that she is devoting herself at present
to the study of the languge, doing as little work as possible.

1886.] REPORTS OF MEDICAL MISSIONARY LADIES IN CHINA. 23

SWATOW.

Owing to an omission in applying for it, we regret that no
report has been received from Miss C. H. Daniells M.D., of the
American Baptist Mission, Swatow, who arrived in China in 1878.
We shall hope soon to publish a report from her.

CANTON.

A Dispensary was opened in Canton, in February, 1885, by
Miss Mary M. Niles M.D., under the auspices of the Presbyterian
Board, North. The attendance has been small, besides which how-
ever. Dr. Niles has visited a number at their houses. At the
Annual Meeting of the Canton Medical Society, she was appointed
Lady Physician to the Hospital, and has since then had charge of
the Woman's Department. At present she has no report to make,
but hopes to be able to do so at some future time.

Miss M. H. Fulton M.D., of the same mission, who arrived at
Canton in 1884, has recently accompanied Dr. Kerr to Kwai Peng,
in the province of Kwang Sai, where they have leased the house
they occupy for ten years. *'The opposition,'* writes Dr. Thomson,
" might have succeeded against anybody but Dr. Kerr, whose
prudence, wisdom, and experience, you know. Official and popular
favor at least seem now to be with them." Dr. Fulton purposes
remaining permanently at this station, with her brother Rev. A. A.
Fulton.

The above facts show the importance of the Missionary Work
done by Lady Physicians in China. In Canton, where foreign
medical missionary work has been carred on for fifty years, there
has been some change of sentiment on the part of the people, and it
is reported that a third of the patients at the Missionary Hospital
have^been women ; but even there it will no doubt he found that a
medical lady will have a sphere all her own ; and in the regions
less influenced by foreign practice, it still remains true that Chinese
women are beyond the reach of the male physician for many of
their peculiar ailments. Our limits do not permit of our doing
more than submit the above facts to our readers ; though, in the
interests of the missionary work at large, we must express the hope
that this branch of missionary work in China will hereafter be
more fully and frequently reported than it has been in the past.

24 THE CHINESE EECORDER. [January,

METHODS OF niSSION WOBK.
LETTER III.

By Rev. J. L. Nevius, D.D.
HOW SHALL WE DEAL WITH NEW CONVERTS.

rriHE reception of first converts in any mission is an epocli fruitful
of consequences for good or evil. The course pursued at this
time will establish precedents, and in a great measure fix the policy
and determine the character of the Church of tho future. How
then shall these first converts be dealt with ? To this weighty
question the Scriptures furnish us some ready answers.

I. — ** Let every man abide in the same calling wherein he was
called.'* 1 Cor 7. 20. This command is repeated in a different
form in the 24th verse of the same chapter. '* Brethren let every
man wherein he is called therein abide with God." This Apostolic
injunction we are further told was ordained '^for all the Churches."
It teaches most emphatically that Christianity should not disturb
the social relations of its adherents ; but requires them to be content
with their lot, and to illustrate the Gospel in the spheres of life in
which they are called. How many of us have given these passages
of Scripture that weight of authority which they deserve ? How
many of us have realized that in taking untried Christians out of
the positions in which God has called them, and making evangelists
of them, we may be literally, though unconsciously, opposing a
divine purpose. Such a course directly tends to unsettle the minds
of new converts, and excites the very feeling of restlessness and
discontent which this command seems specially designed to prevent.
It may be objected that the literal carrying out of this
injunction would prevent missionaries ever employing any native
assistants, and would in fact have prevented our coming to China,
or entering the ministry. This objection so far as it has any weight
lies against the Scripture itself. It may be remarked however that
all Scripture commands are limited and conditioned by other
Scripture teachings, and are to be interpreted by them. This
passage does not determine whether a man is to abide where he is
called, permanently, or only temporarily. This is a question to be
left to the future. Special providences afterwards may indicate a
further and different divine purpose no less clearly. So Paul did
not hesitate, when the proper time had come, to remove Timothy
from Lystra, and there was no inconsistency in his doing so.

188(5.] METHODS OF MISSION WORK. 25

As for ourselves, we entered the ministry because we believed
we had a divine call to it ; and the Church has sent us to China
because it concurred in this opinion, and considered our characters
sufficiently tested and proved to warrant them in sending us forth
to preach the Gospel, with a reasonable assurance that we had
renounced worldly aims and worldly advantages, to give our lives to
the service of Christ. All we insist on is that the same principles,
and the same prudence should be used in dealing with the Chinese.

In determining whether this command to let every man abide
in his calling is applicable and binding at present, it is undoubtedly
legitimate to enquire whether there may not be special reasons in
this present time which overrule and annul it. I can think of none
except such as we may regard as growing out of our special
circumstances. For instance we may have been praying for
labourers for the " great harvest," or more specifically that God
would give us a native agent to occupy an important station at — ,
and we say : ''Is not this the man God has sent for this very
object.'' We should not forget however that when this injunction
was given, there was as great need of workers, and as many im-
portant places to be occupied as now.

The object we all have in view is of course to secure the greatest
usefulness of the convert,- and the greatest good to the common
cause. Now if the young Christian seems to have qualifications for
making a good evangelist, is he not just the man wanted to develop
the work where he is ? And will not further experience fit him all
the better for doing other work to which he may be called in the
future, when perhaps he may be spared from his station without its
suffering in consequence? God's designs with reference to this
man are wiser than ours. Let us wait for those designs to develop
as they surely will, and follow carefully as we are led.

Other passages of Scripture place our duty in this mattef in a
still clearer light. "Not a novice, lest being lifted up with pride
he fall into the condemnation of the devil." By one rash and
unauthorized step We may inflict an irreparable injury on the
person in whom We are so much interested, and destroy all hopes of
his future usefulness. Again; "Be not many masters (teachers)
knowing that we shall receive the greater condemnation." This is
a warning to would-be teachers, and may be applied with equal
force to those who would gratuitously assume the responsibility of
recommending and employing teachers, without sufficient Scriptural
grounds for doing so. Again we are taught; " Lay hands suddenly
on no man, neither be partakers of other mens' sins ; keep thyself
pure." The pertinency of these passages is too obvious to require
lengthened remarks.

26 THE CHINESE RECORDER. [January,

II. — The Importance of Precedents. The Chinese are remark-
able for their tendency to follow a fixed routine, and to be governed
by precedents. If the first convert is soon employed, those who
follow will expect to be. If the first station is supplied with a
chapel, succeeding ones will require the same, and so on indefinitely.
As a matter of precedent, the question as to whether the Gospel
shall be first introduced by the instrumentality of paid or unpaid
agents, is of such importance as to deserve very careful attention.
Here again we get light from Scripture. Nothing is more strikingly
characteristic of the missionary methods of the Apostle Paul than
his purpose to preach the Gospel freely or " without charge." He
gives us very clearly his reason for doing this. " For yourselves
know how ye ought to follow us ; for we behaved not ourselves
disorderly among you ; neither did we eat any man's bread for
naught ; but wrought with labour and travail night and day, that
we might not be chargeable to any of you : not because we have not
power, but to make ourselves an ensample unto you to follow us.
For even when we were with you, this we commanded you, that if
any would not work, neither should he eat. For we hear that there
are some which walk among you disorderly, working not at all but
are busybodies. Now them that are such we command and exhort
by our Lord Jesus Christ, that with quietness they work and eat
their own bread." 2 Thes. 3 : 7 — 12. There were in Thessalonica
and other places in Greece, as there are now in China, idlers,
busybodies or disorderly persons, who would fain live without work.
From such persons Paul apprehended great danger to the infant
Church j and he not only denounced them in unsparing terms, but
determined by his own example to furnish a precedent which would
have more weight in establishing a fixed usage in the Church than
anything he could say. In addressing the Ephesian elders he gives
the same reason for the course adopted. " Yea, ye yourselves know,
that these hands have ministered unto my necessities, and to them
that were with me. I have showed you all things, how that so
laboring ye ought to support the weak, and to remember the words
of the Lord Jesus, how he said, It is more blessed to give than to
receive." Acts 20: 34,35.

The Apostle in the 9th chapter of 1st Corinthians lays down the
general rule that, as a matter of right, the teacher should depend
for his temporal support on the taught; still in first introducing the
Gospel to a heathen people, he felt it his duty to waive this privilege.
The example which he set was that of a preacher not having his
influence curtailed by the suspicion that he is laboring for pay.
While the Church at home has decided that in lands where Chris-
tian institutions are established the vaster should depend for his

1886.] METHODS OP MISSION WORK. 27

support on his flock, and abstain from secular employments, I be-
lieve it is best, at least in the first stage of mission work, for the
native evangelist to follow Paul's example. Take a man laboring on
the plane of his ordinary life as an earnest Christian and make him
a paid laborer, and you deprive him of half his influence. It may
be said that by paying him you enable him to give all his time to
evangelistic work. Still it is a fair question (we are now speaking of
new converts) whether a man will accomplish more for good in the
end by preaching or by living Christianity. The examples that we
want are those of men illustrating Christianity during six days of
secular work, and one day of Sabbath observance. Such men and
such women present Christianity, in the concrete. They are "Cities
set on a hill " — " Epistles known and read of all men." When
stations multiply after this type they strike root into the soil.
There is life and aggressiveness in them.

Some will probably ask — " Why do not missionaries themselves
WQrk with their own hands, and set the same example that Paul
did ? '' If circumstances were the same, and the course chosen by
the Apostle were now practicable, and would secure the same end
that it did in his case, it ought to be adopted, and I believe mis-
sionaries would adopt it gladly. The reason why we do not is, that
doing so in our case would defeat the object aimed at. Our
circumstances as foreign missionaries in China are different from
those of the Apostle Paul in almost every particular. He was a
Koman citizen in the Roman empire. He labored in his native
climate; was master of Greek and Hebrew, the two languages
required for prosecuting his work ; and his physical and intellectual
training had been the same as those with whom and for whom he
labored. We, in coming to China, are obliged from the first to
undertake the work of acquiring a spoken and a written language,
both very difficult, taxing mind and body to the utmost and
demanding all our time and energies. We have to submit to the
disadvantage and drudgery of learning in comparatively advanced
life, (so far as we are able to do it) what the Chinaman learns, and
what Paul learned, in childhood and early manhood. Besides, for
a foreigner to support himself in China in competition with natives
in any department of manual labor is manifestly impracticable;
and one attempting to do so would diminish rather than increase his
influence. Were it practicable and consistent with duty, how many
of us who have a natural taste for mechanics, or agriculture, or
business, would gladly spend a portion of our time in these pursuits,
rather than in the wearisome work of the study. Is it not obvious
that the only persons who can furnish in China the much needed
example of propagating Christianity while they labor with their own

28 THE CHINESE RECORDER. [January,

hands, are not Europeans, but natives laboring for and among their
own people ?

The importance of trusting at first mainly to voluntary unpaid
agency, or rather to the influence of Christian men and women
remaining in their original callings, may be further shown by other
considerations. It is a prevalent idea in China that diligent and
successfnl attention to temporal matters and religious matters at the
same time is impossible. We often hear the remark from Chinamen ;
*' I am tired of the world and its employments, and would like to
enter the religion;" the true interpretation of which generally is,
that the man would like to avoid work and live on the "Kiao-hwe.'^
Another says "Christianity is good, but I must earn a living for
my family." Sometimes this is a mere excuse, and sometimes it
expresses a man's honest conviction, that an effort to lead, a
Christian life will interfere with his temporal prospects. I believe
that nothing is more important to the success of our work than to
do away with this idea; and this can be best accomplished by
living examples showing that a man may be a good Christian and a
good farmer or artisan at the same time ; or in other words, that
" Godliness is profitable unto all things, having the promise of the
life that now is and of that which is to come." Even voluntary
and unpaid preaching is not to be compared for wholesome influence
to earnest, consistent. Christian lives, The secret of the world's
evangelization is to be found in the words of our Saviour '* Let your
light so shine before men that they, seeing your good works, may
glorify your Father which is in heaven." During the last few
years I have often found it necessary to exhort and remonstrate
with some of my people in such language as the following;
"Though it is commendable for you to visit your friends and
acquaintances, and to talk to them about Christianity when you have
time to do so, you must not neglect your business. Your usefulness
as a Christian, the religious interests of your station, and the spread
of the Gospel in the neighborhood, depend largely on your success
and prosperity in temporal matters. If you neglect your business,
and run in debt, and are obliged to sell one acre of land this year
and two next, you will be a warning to all your neighbors, and they
will point to you and say, — ' Beware of the Christian religion ; our
friend entered it and in a few years he and his family were
brought to want.' If this is the outcome of your life in temporal
things, all your preaching to your neighbors will do little good."
Some will say that depending largely upon the voluntary and
unpaid labor of native Christians for the propagation of the Gospel
is presupposing a larger amount of zeal and devotion on their part
than is found even among Christians at home. If this is true, so
much the worse for Christians at home. I believe the contrary

1886.] METHODS OF MISSION WORK. 29

however. There is a great army of active workers at home, as well
as idlers. As to young converts in our country stations, it is a fact
that they are willing to do this work, and able to do it, and still
further that they do it. In the early history of the Church, as
recorded in the Acts of the Apostles, Christianity spread chiefly
through the voluntary zeal of ordinary Church members, and the
work of the Apostles consisted mainly in superintending and
organizing the companies of Christians thus gathered. Their zeal
was so great that persecution could not repress, but only intensified
it. If there is not that zeal and effort in the Church at home, it is
much to be deplored. Perhaps the want of it is due in a great
measure to a growing habit of leaving work for Christ to be done
by those who are paid for it. Where such an idea prevails,
whether at home or on missionary ground, it tends to paralyze the
power of the Church for good.

It may be objected further that this aggressive zeal to which
I have referred is due largely to the expectation of being employed ;
and that for this reason it is not to be relied upon, since it
will decline as the hope of employment diminishes. There is
no doubt much truth in this. Shall we then knowingly and
deliberately pander to this mercenary spirit, and by continuing to
employ new converts increase and perpetuate an evil which we
deplore ; or shall we not rather by refraining from employing them
put a stop to the evil as soon as possible ? While however without
doubt some of these voluntary labourers are working with selfish
aims, I believe there are others who work from higher and worthier
motives. Let us depend on these and we shall not be disappointed.
Not giving pecuniary employment to new converts will probably
retard our work for a time, at least so far as numbers of adherents
is concerned, but it will promote the work in the end.

III. — We may get help in learning how to deal with new
converts and stations hy considering the nature of the Church and
the law of its development. Christianity, whether embodied in the
individual or in a Church, is the outgrowth of a vital principle. In
the spiritual as well as vegetable kingdom every vital germ has its
own law of life and development, and it is only by following that
law that the highest development can be secured. Christianity has
been introduced into the world, as a plant which will thrive best
confronting and contending with all the forces of its environment;
not as a feeble exotic which can only live when nursed and
sheltered. All unnecessary nursing will do it harm. A pine may be
trained into a beautiful and fantastic shape, so as to be an object
of interest and curiosity, and may flourish in a way ; but it will
not tower heavenward as the king of the forest unless from first to
last it is subjected to the various and seemingly adverse influences

30 THE CHINESE RECOEDER. [January,

of scorcliing sun, biting frost, and surging tempest. A certain
amount of care, and especially the right kind, is necessary : too
much or injudicious care is injurious, and may be fatal to the life
which it is intended to promote.

IV. — Young converts should he proved, before they are employed
and advanced to responsible public positions. It is said of deacons
in the 3rd chapter of Timothy, "Let them also be proved.^^ The also
refers no doubt to the previous qualifications required in bishops.
These varied qualifications include knowledge, experience, self-
culture, and spiritual growth, and discipline; all combining to-
gether to form a stable and reliable basis of character. If deacons
as well as bishops must be first proved, is there not the same
necessity for proving preachers and evangelists in China ? There
are laws in civilized countries requiring that in testing an anchor-
chain or a wire cable it shall be subjected to a strain greater than
will be required in after use, before precious treasure and more
precious lives are trusted to it. Ordinary prudence, aside from
Scripture command, would dictate the still greater neccessity of test-
ing the character of a man who is to be used in matters affecting
the temporal and spiritual interests, immediately and prospectively,
of perhaps thousands. In the zeal and glow of first converts they
are apt, and that unwittingly, to deceive not only us but themselves.
By all means let them be proved. How can this be done without
leaving them to meet the difficulties and trials incident to the con-
dition in which they are found, and that for a considerable length
of time ? We have further authoritative teaching from our Saviour
himself on this point, specially designed to guard against the
dangers resulting from the influence of false teachers. " By their
fruits ye shall know them." The outward appearance of a tree
may give promise of its being everything we could desire; but we
cannot be sure of its character until it bears fruit ; for this we may
have to wait for years, and then find ourselves disappointed.

V. — Young converts before they are advanced to positions of
prominence and responsibility , should also be trained. The processes
of pruning and training, though quite different and distinct, are
carried on simultaneously, and largely by the same means. This
training includes not only study, but work, trial and perhaps
suffering. It should be such as will fit a man to endure hardness
as a good soldier of Jesus Christ. A man may be carried through
a course of theological training, all his wants provided for, and
freed from the struggle of ordinary life, and yet get very little of
this disciplinary training which is so important. We may think we
are helping a man by relieving him of burdens, when we are in fact
only interfering with his training. Here again the element of
time is a necessity. We are so apt to be in haste ; to spur ourselves

1886.] METHODS OF MISSION WOEK, 31

on to premature and fruitless effort by considering how many souls
are perishing while we are delaying. After the Apostle Paul was
chosen and called, he was kept waiting nearly ten years before he
was commanded to enter upon his special life work. Who will say
that those ten years were not as important as any other period of his
life, or that his after usefulness did not depend on them ? Timothy
also, by years of active and successful labor at home, obtained a
good report of the ^brethren in Lystra and Derbe, after which he
accompanied Paul as a helper ; and when many years of proving
and training were passed, became Paul's co-laborer and successor
in the work of evangelization and the founding of churches.

If it be further asked what then is the best way to train men
for usefulness in the Church, I know of no better answer, at least
for the first stage of preparation, than to repeat the Scripture
injunction, '* Let every man abide in the calling wherein he was
called." Nothing else can supply the plan of God's providential
training in the school of ordinary life and practical experience. If
God who has called a man to the fellowship of his Church, has also
called him to the work of the ministyy. He will manifest His purpose
in His own time and way. In the meanwhile we should give to
these young converts all the instruction, advice, and help, which
Christian sympathy and prudence suggest.

VI. — We should with faith and confidence commit young
converts " to the Lord on ivhom theij believed.'' This was the course
unhesitatingly adopted by the Apostle Paul ; and I know of no
reason why we should not follow his example. Our Saviour has
promised to be always with His people unto the emd of the world ;
and to send the blessed Spirit of all grace to abide with them
forever. He will furnish for them, by conferring special graces of
His Spirit, ^' prophets, teachers, exhorters, helps and governments,'*
as they are required. Paul on his departure from places were he
had made converts, often left Timothy or Silas or others to spend
days or weeks in instructing, exhorting, and comforting them ; and
also sent special messengers to individual churches to correct abuses
and furnish help as occasion required ; but we read in the Acts of
the Apostles of no case in which he left any one to stay with them as
their resident minister. I believe that in failing to follow this Apostolic
example we have often checked the development of individual
gifts, and self-reliance, and aggressive power in our Churches;
making them weak, inefficient and dependant from the first.

In the meantime in view of the great need of evangelists to
enter open feilds not yet reached, and of pastors and teachers to
care for those who are already gathered into tho fold, let us heed
the solemn injunction of our Lord; "Pray ye the Lord of the
harvest that Ho will send forth laborers into His harvest."

32 THE CHINESE RECORDER. [January,

THE NEXT MISSIONARY CONFERENCE.
Rev. C. W. Mateer, D.D.

COME two months ago I wrote to the Editor of the Recorder
^ suggesting that he bring forward the subject of another general
Missionary Conference. If I had been impressed with the need of
a Conference so early as 1887, 1 would have moved sooner. The
fact that no one anticipated me, goes far to show that there is no
general desire for a conference so early as 1887. As a member of
the committee of arrangements for the former conference, I know
something of the work to be done and the time required. I am
decidedly in favor of postponing the conference two years at least,
if not three — making it in 1890. A lady who favors 1889 suggests
to me, that we always say 10 or 12, not 10 or 13, which more than
makes up for the round number 1890.

I suggest the following reasons for postponement: — The time
is now too short to make the" necessary arrangements for 1887 and
yet give the time that should be given for the preparation of papers.
If the papers are to be really valuable, time is needed to collect
facts and data, and to send for authorities and helps.

It will take time to settle the present question of the h'me,
and then it will take time to get a committee of arrangements
satisfactorily appointed and organized for their work. Dr. William-
son has already nominated them it is true, but it is hardly likely
that the brethren named, or the missionary body at large, will
consider the dictum of a single man as a satisfactory appointment.
Each province or section of China will doubtless claim the privilege
of appointing its own niember of the committee of arrangements,
as they did in the former case. This committee will require time to
ascertain the wishes of their constituents in regard to subjects, etc.,
and to arrange a convenient time and place for their meeting. The
northern ports are now closed for the winter, which greatly impedes
communication with that section of China. By no possibility could
a committee be properly appointed, and arrangements made for
their meeting befere next May or June. After the programme of
subjects is made out and circulated, numerous modifications will be
required, which will necessitate correspondence and entail delay,
before the programme is finally settled and writers ready to address
themselves to their work.

China is large, and travelling expensive. A postponement of
two or three years will give more time and opportunity to make
provision for the necessary expense ; also to mature plans whereby

1886.] THE NEXT MISSIONARY CONFERENOE. 33

attendance at the conference may be made to fall in with other
ends relating to business or health.

The present is a time of general stringency in money matters.
Nearly all American Missionary Societies, at least, are embarrassed,
and are likely to be for a year or two to come. In many cases
missionaries are in consequence crippled in private resources, while
the Boards are not likely to entertain favourably applications for
aid. This, be assured, is with many a very important matter.

Dr. Williamson's paper in the last Recorder is enthusiastic, but
not convincing. It assumes more I fear than the facts will warrant.
I look in vain for evidences of religious movement in China, or of
the speedy decay of either Taoism or Buddhism. Whatever there
is of movement in China now concerns mines, railroads, and war-
outfit. The Missionary work, however, is moral and spiritual, and
a Missionary Conference should be held with these ends chiefly in
view. If we were to meet as a conference of engineers, I should
consider the present time highly opportune.

It is true a desire was expressed by the last conference for
another in ten years. This was the natural expression of the
enthusiasm of the occasion. It is questionable however whether a
cooler consideration of the whole question would justify another
general conference quite so soon. A really interesting and profit-
able conference, with new and suggestive papers, will not be so
readily achieved as it was before, when the whole field was new.
Each added year will make the achievement easier, and its attain-
ment more probable.

I like the editor's suggestion. The Shanghai local conference
is entitled to take the lead. Let them first call formally for a vote
from every mission station in China and by this vote decide the
question of time. If they will then map out China and call for the
appointment of a delegate from each section to represent it in
forming a programme, and perfecting plans for the meeting of the
conference, the business will go on satisfactorily. Even if the
conference is postponed two or three years it is not too soon to
initiate the preparatory steps.

Tungchow, December 9th 1885.

34 THE CHINESE EECOEDEE. [January,

THE MISSIORAEY CONFERENCE — A PSOTEST.

By Rev. M. T. Yates D.D.
rpHE call for the expression of an opinion, on the part of t"he

various district conferences, in regard to the time for the next
general Conference of Missionaries, was, if we are to avoid serious
confusion, timely. For, while we know that several have suggested
1890, Dr. Williamson, who has just come to dwell amongst us, has,
in a letter in the Recorder for December, settled the question of
time, so far as he is able to do it, in favor of 1887 ; and has
assumed the authority to appoint a committee ** to make preliminary
preparation in regard to papers and procedure;'* and to name Dr.
Y. J. Allen as convener; and calls upon the district conferences to
hurry up this matter and report to Dr. Y. J. Allen.

When I read Dr. Williamson's letter, and considered his
reasons (?) for 1887, and his presumption in making these appoint-
ments, without consulting this local conference, I was, to say the
least, surprised. But another glance at the letter showed that he
must have consulted Dr. Allen, his Convener. I am sorry that the
counsel did not produce better results ; — but when we remember
what Dr. Allen wrote to the Advocate of Missions, which was
republished in the Recorder for October, there is not much ground for
surprise. He says to his home friends; — •** We must not cast about
to see what others have done, or are doing here, for I tell you
conscientiously, that there is nothing in this field to challenge our
admiration, but much to be shunned and deprecated as wasteful
and childisl^.^' If the faithful and persistent preaching of the
Gospel of Christ to the multitudes, is a thing " to be shunned and
deprecated as wasteful and childish,'' then so much the worse for
him who wastes his means and forces in something else.

But I must notice Dr. Williamson's reasons for urging the
earlier date of 1887. Considered in a religious point of view, they
are apocryphal. To one who knows the truth about the Chinese
they seem to be the product of a man who is living in an ideal
world — a veritable will-with-a-wisp. He says that " China has
marvellously changed 4^J*ii^g these last ten years. There is a
perfect ferrr^ent among all classes, especially among the reading,
and educated men." China has been somewhat disturbed by the
late war; but she has not *'seen her boasted power laid low at a
blow;" on the contrary she is, in her own estimation and in fact,
stronger, in everything that contributes to the stability of an
empire, stronger than she was before the French war. She is
moving slowly in the direction of defensive measures — telegraphs.

1886.] THE MISSIONARY CONFERENCE — A PROTEST. 35

armaments, and some talk about rail-roads, and the development of
her resources; but we hear not one genuine whisper, from any
class of the people, about a revolution in religious matters — the
" change," in which missionaries are mainly, if not solely, interested.

Your space will not allow me to enter more than my protest
against his other arguments : — 1st, " That these wars, and the con-
sequent action of foreign nations, have thrown China into the hands
of Christendom as a ward," to be taught. 2nd, " That they have a
knowledge of the living and true God almost universal thoughout the
whole of China, under the name of T'ien Lau-yeh, or Lau T'ien-yeh,
which requires only to be vivified, amplified and enforced." 3rd,
"We have a code of moral ethics," (Confucianism), of the five constant
virtues, which only needs " to be supplemented by the relationship
between Cod and man, and another, the all-embracing virtue of
love to Cod, to make the code almost perfect." 4th, Their system of
ancestral worship. " Their ancestral feasts are observed, in reality,
as family reunions where the spirits of the dead mingle with the
living. Our duty here also is obvious." "There is thus wonderfully
little to overturn in China. Our great duty is supplementing.
Tauism and Buddhism are only excrescences in the body politic.
They are perishing of themselves and are not worth refutation." —
All this is wonderfully like Jule Verne's explorations of unknown
worlds. This concise summary of part only of Dr. Williamson's
arguments, opens a new and wide field, through which I would
delight to roam ; one that affords themes on which I could furnish
copy for The Recorder for many months ; but I must forbear.
Suffice it to say, 1 enter against these arguments, one and all, my
most unqualified protest. I regard them as a mirage, and am
surprised that any Christian teacher of the pure Gospel of Christ,
could endorse them. They reveal the approach of a Three-headed
Hydra, with which the faithful allies of Christ may as will prepare
themselves to contend; for he is coming, yea is even at the door.
" Hercules killed this monster by applying firebrands to the wounds
as he cut off the heads ;" and I doubt not the Lion of the tribe
of Judah will be able^ in his own way and time, to destroy this
monstrosity. I am opposed, toto ccelo, to our attempting to graft
the pure religion of Christ on to Confucianism ; an-d I hope that most
Christian teachers in China, and at home too, are of the same mind.

Under the circumstances, it seems to me that the best thing to
do, is to wait for responses to the call for the expression of an
opinion as to the time for the next general Conference. If the
call is not responded to, it may bo taken as evidence that the early
date of 1887 is not desired.

86 THE CHINESE RECORDEK. [January,

more nominations by dr. williamson.
Dear Sir,

Most inadvertently I omitted the name of the Rt. Rev. Bishop
Moule, Hangchow, in the list of names of proposed committee for
the preliminary steps as to general conference. Would you kindly
permit me to supply the deficiency. And now, since the Rev. W.
Muirhead has retured from furlough, I beg also to add his name.
Cordially Yours,

A. Williamson.

a correction.
Dear Sir.

In the Recorder for November, p. 434 there is an error that
seems to call for correction. My brother, archdeacon Moule, is
made to say, that; ''At Santu and the neighbourhood there are

nearly thirty Christians who have engaged to pay about two

dollars each towards the Church Fund this year."

The Christians of Santu and the neighbourhood have shewn a
very hopeful spirit by maintaining divine service among themselves
with very little help indeed from paid agents, lending rooms for the
purpose in three out of four hamlets, enduring persecution on
the whole with exemplary patience, and meantime spreading a
knowledge of the gospel among their heathen neighbours; and
they have promised a small sum towards general Church expenses,
but certainly not a quarter of the amount implied above. They are
most of them exceedingly poor, living from hand to mouth; only
about two householders among them being in more comfortable
circumstances, of whom one is the least liberal of the whole number.

One other phrase needs modification; — ^^ all can read in-
telligently " should be, — " a larger proportion than usual in our
Chehkiang missions can read intelligently."

My dear brother^s sketch of his visit, after six years absence,
to a district in which he was the first to ' sow the seed of the
Kingdom' is full of interest and truth; and I am sure he would be
as anxious as I that there should be no heightening whatever of the
colours of sober truth.

Yours faithfully,
Hangchow, November 18th, 1885. G. S. Moule.

GLEANINGS.

The British Bible Society Monthly Reporter for September
acknowledges a donation of £1000 from the Rev. T. R. Fisher, a
retired Wesleyan minister, which is to be used to promote the
Society's work in China, and the Reporter for October acknowledges
another donation of £1500 also for Bible work in China. For-
tunately there are many who still believe the Bible Work, even in
China, to be a most hopeful branch of missionary effort, and in
many respects the foundation for all otter work.

1886.] ECHOES FROM OTHER LANDS. 37

f cljOB^ fi'om §\\m f aittii

The Missionary for September lias a communication from Rev.
H. C. DuBose regarding tlieir recent- tr()ul)les and those of tlie
Nortlieru Presbyterian iMission in securing building lots. "As all
our efforts at compromise failed, it was referred to the Consul-
General at Shanghai, who requested Consul Stevens, of Ningpo, to

come up and settle the matter .Mr. Stevens merits the tlianks of

our Church for his painstaking service of five weeks with Mandarins,
who would hinder him, deceive him, violate their promise, and
thwart his plans. They objected to lot after lot, and where fair
dealing would not answer, resorted to' foul play, yet at last,
after a great trial of patience, most eligible locations were secured

for each mission The title deeds are made out to the American

Missionary, for the common property of the Prorestant Church; it
is in the form of a perpetual lease and is inalienable; — the officials
thus according to us the rights of a treaty port. We are viery
thankful to God that during this time no natives have been m-
prisoned, fined, or hurt; that no' placards have been posted up
against us; that the spirit of the people has been very friendly, and
that the rulers, whose hearts are in the Lord's hands, have in the
end dealt very justly."

The Rev. S. G. Tope of the Wesleyan Mission writes from
Canton to his Society: — '*^ There is a growing desire amongst the
people of this province to know more of the glad tidings. The cry
from one whole village about two hundred miles away, is, " We
don't believe in idols, but know not in whom to put our trust."
This place has not yet been visited by Christian teachers, but the
Gospel leaven has by some means entered and is already at work.
Is there a field more white' unto the^ haJrvest ? and could there be a
stronger protest against diminished interest in foreign missions."
And he further says: — ''In tliis Circuit, the ill effects of the recent
troubles have proved to be but of a temporary nature ; indeed, the

past storm has left us a clearer and healthier atmosphere The

newly awakened interest is of great value."

From the Sandwich Islands we hear of the death of Mr. Sit
Moon, a much respected Cantonese preacher, who ministered to a
Chinese congregation at Kohala, on the island of Hawaii.

During October, Rev. C. R. Hager visited the Heung Shan
district in Kwangtung, regarding which he writes: — "While in tho
city itself, we received rather a warm reception with stones, though
without injury. There seems as much bitterness against the Gospel
there as ever. A year ago we were almost hooted out of the same
city ; and this time the mob tried its power, but, with the help of the
Chinese Authorities, it signally failed."

THE CHINESE RECORDER.

[January,

girr ful UUt

Que of tlie most itnpoi-ffint recent
publications fe«i:ardiiig China is
IJaron Riclitliofen's great work.
Unfoi'tanately for tnany of ns it is
ill tlie German language. The
sequel however is a magnificent
Atlas, which though in the same
language, will be available to all.
The maps of the first part of the
work are on the scale of 5.75 inches
to one degree, or natural scale 1 :
750,000; and the completed woi-k
will be accompanied by a general
map of the Chinese Empire on
the scale of 1: 3,000.000. This
Atlas will evidently supercede all
previous works of the kind, and
will be invaluable to all .students
and travellers in these lands. It is
to consist, when completed, of fifty-
four maps, twenty-seven orographi-
cal and twenty-seven geological.
We find a most appreciative notice
of it in the M mthl y Record of the
Royal Geographical Society for
October.

We take a special interest in a
pamphlet very neatly printed at
The Mercurij Offioe — Tlie Province
of Yiiiuin, Past, Present and Future
— for, the most important of its
several papers, was for some
time in our hands for The Recorder,
but the long delay experienced
by the crowded condition of our
columns, induced the author to
withdraw them and publish them
in their present form, in which we
are very glad to see them. The
modesty of the writer has suppress-
ed his name, but we betray no con-
fidence, and certainly do no wrong,

by stating that the aothor is Mr.
G. W. Clark, of the China Inland
Mission. The title above given is
that of the principal i)aper, besides
which there are " Tempei-atui-e and
Weather Tables at Talifu," and a
paper on "The Aboriginal Tribes
of Western Yiinan," and a "Biog-
raphy of the Mahometan Prince
Hsien Yang"-^all of which add to
value of the pamphlet.

The Celestial '^Boulevards*' of
Shanghai, ov Foochmo Road hij Day
and Niyht, republished from the
Shanghai Mercury, and kindly sent
us by the author, Mr. B. R. A.
Navai-ra, gives lively and well-
touched pen and ink sketches of
our principal Chinese thoroughfare.
We need not be supposed to
endorse all Mr. Navarra's expres-
sions and opinions, when we
commend his effort to reproduce
" Foochow>' Road by Day and
Night," as indicating an observing
eye and literary skill.

We' acknowledge with thanks a
copy of the Atlhg Sang Wei Pao —
Fukien Society [orChurch] News —
a monthly issued by the Methodist
Episcopal Mission, Foochow. It
contains items of local and general
interest; among others, extrac^ts
from the Peking Gazette, notice of
the death of Tso Tsung Tang,
subjects on which students were
examined at the late provincial
examinations, news from the home
churches, and concludes with the
report of a conference held at Foo-
chow, when the question of "Foot
Binding " waa discussed.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

f Iiikrial f ut^.s aiitt glissiommj ^itk^.

REVIEW OP 1885. *

A review, from a missionary
stand-point, of events in China
during 1885, gives much enconrage-
raenfc. At the beginning of the
year tlfe difficuUies between China
and Fi-ance, in which hundreds of
lives wei-e lost and great expenses
incurred on both sides, though war
had not been declared, were drag-
ging indefinitely along, and there
seemed little prospect of an early
settlement, when, to the surprise of
all, tlie preliminaries of peace were
ari-anged on the 4th of April, and
the full Treaty signed on the 9th
of June. It is early, even yet, to
gather up the full results of this
painful episode, but it is evident
that China has learned much by
the conflict, and comes out of it
stronger than ever before.

Her rulers, and even the people,
have been enabled to disciiminate
to some extent between the different
nationalities of the west, and this
too in ways which favorably affect
our work. Those of Protestant
faiths are much better appreciated
than before, though there are still
heavy incrustations of ignorance
and prejudice to be removed. China
has learned something of her weak-
ness, and of what she needs to
enable her to meet the demands of
western nations. Unfortunately,
what she has learned to feel most
is her physical weakness, and she is
moving to supply herself with
munitions of war, which are the
least of her needs. Stimulated by
the very remarkable dying counsels
of Gen. Tso Tsung-t'ang, she is
preparing to increase her navy, to
reorganize her army, to open rail-
roads, and to extend her telegraph
lines. In connection with these

enterprises it is inevitable that she
will imbibe much of western
knowledge, both in institutions of
her own founding and also in the
many schools under missionary
control, no less than by an educa-
tion of some of her sons in foreign
lands. It is to be hoped that by
all these methods she will learn
that her far greater need is for
mental furnishing, and moral
reinforcing.

The new Opium Treaty with
England, even if it should not go
into operation, owing to the opposi-
tion of nations who have hitherto
had no complicity with the opium
trade, makes a new stage in Chi-
nese diplomacry, and one that may
bear much fruit in ways beneficent
to China. It indicates a disposi-
tion, on the part of the leading
commercial nation of the world, to
deal in a new style with this people
just waking to international respon-
sibilities, from which indefinite
good may be expected. The recent
movements in Upper Burmah, by
which English territory becomes
conterminous with that of China
Proper for a considerable extent
along its southern and south-west-
ern border, is a very important
event for the future of all that
southern belt, and consequently
of all China.

And on the other hand, the
friendly relations which have this
year been strengthened between
China and Japan, (even though
there be just now some, not fully
known, difficulty between them), is
a very hopeful fact, that tends to
strengthen the beneficial influence
of Japan over China, in many
impalpable ways, no less than in
lines that are patent to all.

Tliis article is tlio substance of an address by the Editor on the 4th of January,
1886, as President of the Shanghai Evangelical Alliance during the past year.

THE CHINESE RECORDER.

("January,

Turning to the more purely mis-
sionary aspects of our work, we find
that there have been ten deaths of
persons whose names were on the
published List at the close of 1884,
six of whom were ladies, and four
men. Mrs. Kerr died in the U. S.,
April 1 ; Mr. Hoequard at Singa-
pore, April 30; Mr. Jos. Bell in
England, in June; Mrs. Ashraore
in U. S., July 21 ; Mr. Kendall at
Taiyeun-fu, Aug. 7 ; Miss Littlejohn
at Chefoo, in September ; Mrs.
Gilraour in Peking, Sept. 19 ; Mr
Olesou in Shanghai, Oct. 5; Mr.
Butler at Chinkiang, Oct. 12 ; and
Mrs Riley at Cliuntu, Oct. 12.

Besides these we have recorded
the deaths of three whose names had
been withdrawn from the Mis-
sionary Roll ; Mrs. Pruyn, Feb. 11,
Canon McClatchie, June 4, and
Mrs. Nelson, Sept. 19.

The present number of mission-
aries cannot be accurately stated,
but we gather from the " Mission-
ary Journal," published in the
Recorder from month to month, that
since the publication of the last List
of Missionaries, there have been a-
bout 85 new arrivals. Adding these
to the figures given in the last List
at the close of 1884, and deducting
final departures and deaths, we
have the present number ap-
proximately as 307 married men,
150 single men, 160 single women,
making a total of men and single
women of 607, or with married
women, about 914, which is a net
gain of a little more than 60. The
greater number of this gain has
been in connection with the China
Inland Mission. One new body of
home Christians has this year sent
two representatives to China — the
Bible Christians — making now a
total of 34 Protestant Missionary
Societies in China — 12 American,
18 British, and 4 German ; besides
whom there are 8 or ten mission-
aries unconnected with any Society.

In reviewing the missionary
events of the year, prominence must
be given to the reviving which carao

with the arrival of Messrs Smith
and Studd, and their associates, of
the China Inland Mission, and the
meetings they held, first in Shang-
hai, and then in other cities of the
north and west, by which much
good was done, especially among
missionaries, in imparting new faith
and hope, and fresh strength to
union in prayer.

No very general movements have
been reported among the native
Churches, though at Foochow there
was a precious experience in the
schools under Methodist care ; and
in the extreme north, in connection
with the United Presbyterian Mis-
sion, a singular interest is reported
among Coreans on the border of
China. Within a few weeks a
permanent Presbyterian Mission
Station has been secured in the
province of Kwangsi, leaving the
province of Hunan as the only one
now without permanently resident
missionaries.

Several acts of violence against
individual missionaries, have oc-
curred, notably those practiced on
Messrs Upcroft and Hughesdon at
Si-chien Fu in Sze-chnan ; but in
the main the peace has been well
preserved, and many reports are
received telling of ameliorated
feelings on the part of the people
toward missionaries, even in the
most agitated province of Kwang-
tung. Several long standing cases
of difficulty have been happily
arranged, as at Hwang Hien, Tek
Ngan, and Nankin, and Soochow,
while others bide their time. No
reparations worthy the name, have
been made to native Christians who
suffered so severely from popular
outbreaks in the south in 1884 ;
yet there has been no repetition of
such general outrage.

The organization of several sub-
branches of the Evangelical Alliance,
is one of the noticeable events of
the year. In May, 1884, the
China Branch was formed in
Peking, since which time local
organizations have come into

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

existence at Hankow, Shangliai, j
and Canton. In Mai'ch, the OflScers 1
of the Branch at Peking addressed
an important letter to the British,
German, and American Ministers,
regarding the persecutions of native
Christians, which received a re-
;«!ponse from the ]\[inister of the
United States of America, and
would doubtless have had a still
raore important reply from Sir
Hariy Paikes, liad he not been
suddenly removed by death, much
to the regret and loss of all. This
illustrates one of the great functions
of a Branch of the Alliance at the
Capital, by which we have a
permanent medium of communica-
ting with various parties at the
political centre of the empire.
The Executive Committees of the
Hankow and Shanghai sub-branches
have daring the year issued a
pamphlet on the Persecutions
of Native Christians, which has
received considerable attention in
the home lands, and has we trust
done good.

From the latest statistical reports
of Pi-otestant Missions, a summary
of which we hope to give in our
next issue, it is apparent that the
number of native converts has been
considerably increased during the
year — a fact in which we must all
rejoice and from which we are en-
couraged, though we bear anxious-
ly in mind the vast work still before
the Church in China.

THE MISSIONAPT^CJONFEKENCE.

Rev. S. F. Woodin writes in
favor of 1890, as the time of meet-
ing. Dr. Taliiiage writes: — "I am
decidedly of the opinion that it
had better be deferred until 1890.
There is not now sufficient time to
make the needful preparations for
a successful Conference. They will
appreciate this remark who know
how great was the labor performed
by those who had charge of the
preparations for the last Conference.
It was the laborious and careful
preparation that made that Con-

ference so successful." — Eev. J. A.
Leyenberger says : " I give my vote
in favor of 1890.. ..I will not speak
of other diflBculties in the way of
an early meeting, but will simply
refer to one by way of emphasis.
Correspondence will probably be
required in most cases between each
Mission and its Board at home, in
in order to secure the requisite
funds for attendance. An early
date would hardly give sufficient
time for this."

Lest silence bo misunderstood,
we must express our regret regard-
ing the apparent attempt of Dr.
Williamson in our last issue and
this number to precipitate matters,
going so far as to designate the in-
dividuals to make preparations; and,
as though nomination by himself
was equivalent to election, even sug-
gesting that early reports be sent
in to the convener whom he names.
Had his selection of names for the
committee been more complete than
it even yet is, and had his nomina-
tion for convener been far more
fortunate, it would seem to us still
to be a great mistake, placing both
nominator and nominees in an em-
barrassing position.

Time must be given for all sections
of our mission field to express
themselves, and the arrangements
must be such that all missionaries
may have the fullest opportunity
for bringing their thoughts and
wishes to bear upon the Confer-
ence— as to when it shall meet, and
how it shall be conducted. Any
effort to forestall the freest ex-
pression of feeling, or to retain
the management in certain hands,
meets no sympathy from us. Axes
needing to be ground should be
inexorably kept under lock and
key. Every thing must be managed
with the utmost freedom and im-
partiality, or the Conference had
better not take place.

Our suggestion that the Shanghai
Conference take the initative, seems
to meet with acceptance, though it
will probably not be best for it to

THE CHINESE RECOEDEB.

[January,

even nominate the individuals who
shall constitute the committee. The
Shanghai Conference may well open
the question, hy calling upon the
different principal geographical sec-
tions to nominate and elect each
its own represenative. The entire
business will then be naturally left to
that representative Committee — the
determination of the time of meet-
ing, and all the arrangements for the
Conference, even to the election of
a convener acceptable to all, if in-
deed they consider it necessary to
Lave any other one act in that
capacity than the Chairman of their
own Committee.

THE CHINESE MISSION TO COREA.

The Rev. Mr. Wolfe, of Foochow,
has returned from Corea, having
etationed the two Chinese mission-
aries he took with him, at Fusan.
Their residence is for the present
in the foreign concession, near its
outer boundary, where of course
their first effort will be to learn the
language, though they hope before
long to put themselves more closely
still in contact with the Corean
people.

We are requested to state that
the gentleman who contributed
$ 1.000 to this enterprise is not
Mr. Ah Hok, but Mr. Love of the
foreign community at Foochow.

NEWS FROM JAPAN.

TheSouthern Presbyterian Church
of America has sent out two mis-
sionaries to Japan, who we learn,
expect to settle at Nagoya, a city
on the eastern shore, betwen Yoka-
hama and Kobe.

The 18th of December was a high
day at Kiyoto, from ceremonies
connected with the laying of the
corner stones of a new Chapel and
new Library of tlie College. It was
also the tenth anniversary of the
Homo Missionary Society of the
Congregational Churches of Japan.

The United Presbyterian Church
in Japan held its third general

Assembly on the 24th of November
in Tokio. Forty four churches are
reported, with a membership of
"over 4,000." Several public meet-
ings were held, which were largely
attended by very respectful audien-
ces. One of the addresses urged
the speedy evangelization of Japan,
in view of "the effect it would have
on the evangelization of Corea,
China, and the whole continent of
Asia," and mathematical estimates
were given showing how this could
be accomplished in fifteen years.
Theenthusiasmofsuch statements is
pleasing and stimulating, but we
question their final advantage, when
as yet there is no nation on the
earth which has been fully evangel-
jzed.

MISCELLANEOUS ITEMS.

We notice wdth pleasure that
Mr. Seymour, United States Consul
at Canton, is reported as having
transmitted to his Government the
Memorandum on Persecutions in
China, published a few months since
under the auspices of the Hankow
and Shanghai Evangelical Alliance
Committees, drawing tl)e attention
of the Secretary of State to the
need of better provisions being
made for the protection of native
Christians. The pamphlet has also
beeii noticed by a number of the
leading religious papers in the
United States of America. It is
however felt that the Chinese have
i graver complaints still to make re-
j garding the treatment they receive
I in America.

I Rev. S. F. Woodin reports from
Foochow, that " there seems to be
I an increasing interest in the preach-
i ing of the truth among the people
' about us."

I We hear, from several sources,

of Dr. Kerr's success in securing a

footing at Kwai Peng in Kwangsi.

I Mr. Kerr's first patient, who was

doing all he could to aid the doc-

'; tor, is a man of some influence,

I who was a patient of Dr. Parker,

1 40 years ago, and was cured by

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

him — a case of bread found after
many days.

Rev. S. C. Stanley reports the
following very interesting incident.
— "Daring the recent Svar,' tliree
Christians were imprisoned in Can-
ton on a trumped up charge. The
cell partitions prevented their see-
ing each other, but they prayed,
and Hung, and conversed about
their Christian hope. (They were
eventually released.) An adjoining
convict was impressed by tliis, and
after his release, became an in-
quirer— before his release, indeed
— and was recently baptized."

It is stated in the home papers
that Mr. Griffith John has been re-
quested by the National Bible
Society of Scotland to render the
Psalms into Easy Wenli.

We regret to learn that Miss A.
C. Safford is detained at Yokohama
by a sprained knee occasioned by
a fall on shipboard during rough
weather. Many prayers ascend for
her recovery that she may again
engage in visiting the women of
Soochow in their homes.

We would call attention to the
fact that we have overrun the
usual size of the monthly Recorder
by four pages.

Just as we go to press we are
saddened by learning of the death
of Mrs. Griffith John of Hankow.

FROM SHANTUNG — <3HINA MOVES.

The Rev. C. R. Mills, D.D.,
writes from Tungchow Fu : — **I
am just back from a visitation of
the stations in Ciiingchow Foo pre-
fecture, formerly under Mr. Corbett's
care. There is no general movement
in favor of Christianity there now.
I baptized 20 persons. One of tlie
native helpers had to be dismissed
for unwortliy conduct, and this has
absorbed the attention of the Chris-
tians and raised a party in his favor.
This has injured the cause not a
ittle.

" In other parts of the field there
is an increased scrupulousness as
to Sabbath observance that is very
gratifying. The Christians meet
and have a prayer and scriptuie
reading meeting; and the balance
of the Sabbath they spend in com-
mitting the Scriptures to memory.
Since Apiil in one station the
members had committed all of the
Epistle of James. In another
station one man had in the same
time committed all Mark and two
Chapters of Luke. Most commit
select portions as Matthew 5th, 6th,
7th, 13th, 25th &c.

*' There is no considerable perse-
cution in this province now. There
was violent persecution in I Doo
some time since. The Christians
have been benefitted by it, and it
has now nearly died out.

•' The Government is taking up
the opening of mines in (his pro-
vince. Mr. H. M. Becher, Mining
Engineer, is now examining the
silver mines in Chingchow Foo and
the gold mines in Laichow Too,
in company with Yen Se the
Government agent, with the pur-
pose of opening them at once with
foreign machinery. That is a great
step in advance. Hitherto the Man-
darins have invariably forbidden
the opening of new mines, assigning
fung sivei as the reason. The Tele-
graph is now working from Chinau
Foo to Chefoo.

"At the last provincial examina-
tion in Chi-nan Foo 14,000 grad-
uates competed for the second
deo-ree. Two scientific themes for
essays were mmouned, viz., "The
Thermometer"and"The Telegraph."
The names of the successful candi-
dates for degrees were flashed to
Chefoo by telegraph. The speed
with which the interesting intelli-
gence has been communicated is
much talked of through the country.
Even China moves!"

THE CHINESE RECORDER.

[January, 1886.]

§vmj 0! %kub ill i\jt far fast.

November, 1885.

24 tb. — Earthquakes at Lungchow
Fu, Kwanj^si.

28tli. — Large portions of the bank
sink into the river at Nganking. — A
fine meteoric shower seen at Shanj^jhai,
1 A.M. — The Imperial Chinese Tele-
graph advertises the completion of
their line to four different points in
Corea.

80tb. — Sir John Walsliam, Bart.,
appointed British Minister to Peking. —
King Theebaw, of Burmah, submits to
the British.

December, 1885.

2nd.— Death at Tokio of H. E., M.A-
Davidson, Kussian Minister to Japan-
— Osaka and Hiogo declared free o^
Cholera by the tfapanese Consul at
Shanghai.

.Sid. — The French ** Director of Civil
Affairs," Haiphong, officially contra-
dicts the reported evacuation of
Tonquin.

7th.— H. E. Chang, new Chinese
\ Minister to United States, leaves Tien-
tsin for Shanghai.

Death of Hu Hsiieh-yuen, the mill-
ionaire of Haiigchow.

8th. — Mr. Colman Macaulay, Agent
of the Indian Goyernment, leaves
Hongkong for home, having arranged,
it is said, with the Government of
Peking for the opening of Thibet to
Indian trade.

13th. — The Peiho closed for the
winter.

The final arrangement of a treaty
reported between France and China. —

The Pak-kop Lottery sold at Macao
for ^40,000 per annum.

^issifliumj |i}urual

. _ , MARRIAGES. ^^, _

At Hongkong, November 12th, Itev.
T. Leonhardt, and Miss Emma
Daeuble, also Eev. 0. Sehultze and
Miss Sophie Michel, all of the
Basel Mission.

At the Cathedral Slianghai, Dec.
9th, Mr. DuMAN Kay and Miss C.
Matthewson, both of the China
Inland Mission.

At Union Church, Hongkong, Novem-
ber'lSth, 1885, by Rev. J.Chalmers,
M.A., LL.D., George Henuy Bond-
FJELD, London Mission, Amoy, to
MalvGArat S. Cowan, of Chard, So-
merset.

At Hongkong, December 24th, by
Rev. F. Hubrig, Rev. H. Lehmann
to Miss Emilie Scherler, and Rev.
Mr. Kolleeker to Miss Wilhel-
mine HiJBNER, all of the Berlin
Mission.

DEATHS.

At Chefoo, on the 8th December,
George Robertson, son of the Rev.
AlexanderWestwater, aged 3 years.

At Chefx), on the 14th December,
Hilda St. Clark, infant dauf,diter of
A. MacdonaldWestwater, L.R.(J.P.
& S. Edinburgh, aged 6 months.

ARRIVALS.

At Amoy, October 27th, Rev. Philip,
"W. Pitcher, and wife, for the
Reformed Mission.

At Hongkong, October 31st Rev. G.
Ziegler of the Basel Mission.

At Hongkong, December — (?) Rev. J.
C. Edge and wife, of London Mis-
sionary Society.

At Canton, December 2nd Rev. 0. F.
WiSNEii, Miss Wisner, and Miss
Matt IE Noyes, of the Presbyterian
Mission North.

At Shanghai, December 3rd, Rev. N.
Sites, D.D., Methodist Episcopal
Mission, Foochow.

At Amoy December 3rd, Rev. R. i\r.
Ross and wife, and Misses Lillie
AsHBUR.KKR and Olive Miller, for
London Missionary Society.

At Shanghai, December 9th, Mr. T.
Paton, of B. and F. Bible Society;
and Rev. Wm. Muirhead, of Lon-
don Missionary Society.

At Amoy, December 11th, Miss Jessie
M. JoHNSTOx for English Presby-
terian Mission Amoy, also Misses
Annie E. Butler and Joan Stuart,
for Mission Taiwan Fu.

At Hongkong, December 21st, l\[iss
Emily Scherler and Miss Whilhel-
niine HiiBNEw, both of the Berlin
Mission.

At Shanghai, December 24th, N. C.
Hopkins M. D., for Methodist Epis-
copal Mission Tsunhua.

At Shanghai, December 24th, Messrs
J. W. Stevenson, W. H. Gim,D.
M. RoBEuTsoN, J. A. Heal, Robt.
Grierson, M. Harrison, and J. K.
Douglas, for the ('hina Inland Miss-
ion ; also Rev. Messrs J. G. Van-
stone, and S. T. Thorne, of tho
Bible Chaistiau Mission.

THE

'fllriit^s^ f|.e4ffinl£ii

MISSIONARY JOURNAL.

Vol. XYII. FEBRUARY, 1886. No. 2

POISONOUS nSH AND FISH-POISONINa IN CHINA.*
By D. J. MACGOWi-N, M. D.

npHE porpoise occupies greater space by far in Cliinese ichthyology
than any fish. Chen's Cyclopaedia quotes thirty authors who
refer to it. Few fishes are so prized for their flavour, and none
BO much condemned for poisonous qualities. Like English, Ger-
man, French and other maritime people, the Chinese name the
animal from its resemblance to a pig, — it is the ho-t'un, "river
pig," of which there are two varieties, a white and a black. It enters
the rivers from the sea early in spring, is very abundant in
the Yangtsze, which it ascends over a thousand miles — as far as
the rapids allow. On its first appearance it is fat, and less hurt-
ful as food than at a later period. A portion of fat found in the
abdomen is so esteemed that it is styled '' Ti Tsze's milk/' that
lady being pre-eminent among all comely women for her beauty.
One writer attributes the fatness to willow leaf-buds, on which the
porpoise feeds ; but another combats that idea, inasmuch as the
fatness is found to exist before the pendent willow branches reach
the water's surface and begin to sprout. The former observer, it may
be remarked, lived higher up the Yangtsze, where the willow-buds and
porpoise appear synchronously. Another writer says willow-buds
are hurtful to fish. Porpoises, it is added, are a terror to fish, none
daring to attack them ; their appearance in large numbers indicates
a blow. A centenarian author who wrote at the close of the
twelfth century is cited to show the risk of indulging in porpoise
flesh. It is quoted by the renowned poet See T'ungpo, who remarks,
that " the price of porpoise-eating is death," and then narrates

• Written for Prof. S. F. Baird, Commissioner of Uuitod States Fiah and Fishery
Bareao*

46 THE CHINESE EECORDER. [February,

how it happened that the aged author nearly failed to sec
a full century. He being on a visit to a relative, (a literary
official at Pang-yang,) was told by his host that the south-
ern region produced nothing more savoury than porpoise,
some was ordered to be cooked for a repast. As the two were
sitting down to partake of it, they had to rise to receive a guest ;
at that moment a cat pounced upon the dish, upset it, and, with a
dog, ate the dainty contents; but very soon it killed them both,
thus plucking death from the watering mouths of guest and
host. The poet adds, that in Honan the eating-houses prepare
mock porpoise dishes, and that in his opinion, the genuine article
being fatal, the imitation should suffice to half kill the eaters.
Animals seem to be more obnoxious to the poison than man. One
authority says that cats and dogs partaking of it invariably die ;
and fishermen tell me that carrion birds, will not eat porpoise en-
trails, or if they do they die speedily. The liver, which is regarded
as a great delicacy, is often poisonous ; the eyes and the blood, and
particularly that part which is found near the back, are always
poisonous. All cases of fatal poisoning, however, appear to be due
to neglect of certain precautions that require to be observed more
minutely after the animals have made their visit to the rivers. In
the first place, the parts indicated require to be well cut away, and
the flesh thoroughly washed, and, when cooked, to be well boiled.
At Ningpo the boiling is kept up by careful people for eight hours.
Further to secure safety, the Chinese olive or sugar-cane is boiled
with the flesh. A man who happens to be taking as medicine a
sort of sage, will assuredly be killed if he takes porpoise at the same
time. The toxic effects vary according to the portion which is
taken. The blood and liver are generally poisonous, the fat causes
swelling and numbness of the tongue, eating the eyes produces
dimness of vision. On the lower Yangtsze the fat is prepared for
food by mixing it with liquor dregs and for the time burying it.
With regard to the whole " river pig,^' a proverb says, " Eat it if
you wish to discard life ;" — but when well cooked all other food
compared to it will be found insipid.

Antidotes. — Antidotes to porpoise poisoning are the cosmetic
which women use to give color to their lips {Mirahilis Salappa) and
the fire-dried flowers of Mimosa Coiniculata, — ^pulverise and give in
water; or give the Chinese olive {Ganarium) and camphor soaked
together in the water.

Test. — To test a roe, throw some of the above named cosmetic on
the roe, when it is boiling; if it turns red; it is safe to eat; if it fails
to tako the color, it is poisonous.

1886.J POISONOUS FISH AND PISH-POISONINa IN CHINA. 47

Notwithstanding most magistrates issue proclamations from
time to time cautioning people against the use of porpoise flesh,
scarcely a spring passes without fatal cases of poisoning from that
cause. The SJienpao lately reported eleven deaths that occurred at
Yangchow from eating portions of that fish. Again, five persons
died at Ancli ing in April last from eating porpoise. In one family
a father and son were the victims; in the one vomiting was induced,
in the other emetics failed to act ; both died. In another family
a father, mother and daughter died from the same cause. They
suffered much pain, with swelling of the abdomen, skin purple and
benumbed, with greenish saliva from the mouth. Another case is
worth giving, because of the symptoms, from a work published in
the last century. *' A Shanghai graduate when on the eve of
departing for the Peking examination, entertained his friends at a
banquet ; being hungry, just before the guests' arrival he partook
of some porpoise ; when his friends arrived he found himself unable
to make the usual salutation with his hands, they were paralyzed ;
soon his whole body became numb, and then his abdomen distended
greatly, and he died quickly."*

It would seem that porpoise poisoning is commoner on the Yang-
tsze than on the coast, as it: the ascent of the great river renders
it less fit for food as a like toilsome journey does the shad. It is
well known that sailors eat porpoise caught at sea with impunity,
and islanders, as the Japanese, rarely suffer from porpoise eating.

Poisonous Fish. — The Ningpo Grazetteer describes a fish, popu-
larly called " tiger fish," which by its needle-like tail inflicts
poisonous wounds on men and kills fish j men thus wounded suffer
excruciating and protracted pain, say the people, who also declare
that the spinous tail, if driven into a tree, will kill it; however I
have not found it hurtful in that manner. Somewhat similar is the
" tiger fish," with hedgehog-like spines, which, piercing men,
occasion pain; its bite is poisonous, and so is its flesh. On
the coast of Chokiang and Fuhkien the ''swallow-red fish''
found, which resembles the " ox-tailed fish." It darts with
treme velocity, inflicting painful wounds on mussel divers.
1 et worse is the poisonous wound inflicted by a species of ray
which has three spines in its tail ; the pain is such as to keep the
!ifferer groaning for successive days and nights.

"A sort of sturgeon is found at Loyang which resembles a pig :
its colour is yellow. Its stench forbids near approach, and it is very
poisonous; notwithstanding, when properly prepared, it is con-
sidered fit food for the Emperor, for it constitutes an article of tribute."

48 THE CHINESE RECORDER. [February,

The tetradon, or globe-fisli, is rejected by costal fishermen, be-
cause it is poisonous, but tliose globe-fish that ascend the river are
sought for, and when evicerated, and dried, are edible.

A silure, or mud-fish, is hurtful, particularly the kind with
reddish eyes and no gills. No kind is to be eaten with ox liver, or
with wild boar or venison. A small species of shark called " white-
shark," having a rough skin and hard flesh, is slightly poisonous.
Several kinds of eels are represented as hurtful. Some Ningpo
people will not eat eels without first testing them. They are placed
in a deep water jar, and if on the approach of a strong light they
spring up, they are thrown away as not fit for food. There is a kind
of eel that has its head turned upward that is not to ])e eaten. Eels
that have perpendicular caudal fins are to be discarded ; also those
with white spotted backs, those without gills, the ^^ four-eyed" kind,
the kind with black striped bellies, and the kind that weigh four or
five catties. The Pen-ts'ao shows the fallacy of the popular belief that
eels spring from dead men's hair, by stating that they have eggs.

The '' stone-striped fish" is described as causing vomiting. ''It
resembles the roach[?J, and is a foot long with tiger-like markings.
There are no males among these fish. According to native report,
the females copulate with snakes, and have poisonous roes. In the
south these fish are hung on trees where wasps' nests are found, by
which means birds are attracted that devour the wasps. They swim
on the surface of the water, but on the approach of men, dive down.^'

A curious account is given of a poisonous lacertian. " It is
amphibious, living in mountain creeks. Its fore-feet are like those
of a monkey, its hinder resemble those of a dog; it has a long tail, is
seven or eight feet long, and has the cry of a child, which is indica-
ted by the mode of writing one of its names. It climbs trees, and in
times of drought, fills its mouth with water, and, concealing itself in
jungle, covering its body with leaves and grass, expands its jaws ;
birds, seeing the water therein contained, attempt to slake their thirst
in the trap, when they are soon gulped down. The poison that it
contains is removed by suspending it from a tree, and beating it
until all flows out in the form of a white fluid."

To carry this digression a step farther: — The reader should
bear in mind that Chinese Natural History consists largely of
imperfectly observed facts, blended with superstition and folk-lore.
The Chelona furnish according to Chinese writers anomalous poi-
sonous tortoises. Some facts in Natural History are often wound
up with folk-lore like the following, which may be worth recording
here. Tortoises that are three-footed, red-footed, single-eyed, nen-
retractable head and foot, sunken-eyed, abdominal-marked {>,

1886.] POISONOUS FISH AND FISH-POISONING IN CHINA. 49

abdominal-marked ^, snaked-framed, and drouglit or mountain
-pecies are poisonous ; edible kinds are nob to be eaten with
spinach, nor ' hens' or ducks' eggs, nor rabbits ; pregnant women
eating them will bring forth short-necked children; consumptive
persons troubled with abdominal swellings should not use them
for food. The kind that does not retract the head and feet,
and is destitute of the leathery border or carapace, causes impeded
respiration. A jingling proverb says, three and four-toed may
be eaten, while the five-toed, which are simply snakes transformed,
and the six-toed, transformed scorpions, are virulently poisonous. A
tortoise is reported to exist in pools on Chiinshan in Yangchau
(Kiangsu) which a myth represents as a metamorphosis of the father
of Yu the G-reat; it is very cold in its nature and poisonous. A
man of Taitsang ordered his wife to cook a three-legged tortoise
which he ate and then went to bed; soon after, he was changed to blood
and water, his hair being all that was left of the miserable husband.
Neighbors suspecting foul play, informed the magistrate, Huang
Tingshen, who could make nothing of the case, but there being
a prisoner under sentence of death, the culprit was ordered to eat
one of these tripedal Chelonians ; the consequence was, his dissolu-
tion into bloody water, his hair only being found intact ; whereon
the widow was acquitted. The learned author of the Materia Medica
Sinensis^ less credulous than the men of his period, says it is
not reasonable to suppose that this poison should dissolve a man in
that fashion, and cites another authority to show that a three-legged
tortoise is innocuous; adding the names of certain maladies for which
that anomalous animal is prescribed (it does not seem to have
occurred to the author in reviewing that medico-legal case that, the
accused widow found in the magistrate no unfriendly judge.)
The subject is mainly of teratological interest showing Chinese
belief in the existence of three-legged Chelonian : based it may be
on maimed animals.

Many Crustaceans are poisonous, — fifteen kinds are enumera-
ted,— several of them monstrosities. Antidotes for crab-poisoning,
are sweet basil, or thyme, the juice of squash or of garlic, &c. Crabs
eaten in pregnancy cause cross presentation. Crabs are not to be
eaten with persimmons. The flesh of the king crab {Simulus
longispina) is sometimes poisonous, and is employed as an anthel-
mintic. Field and ditch prawns are included in the list of poisonous
Crustaceans. Oysters are hurtful betimes in China as elsewhere.

POISONINQ FISH.

Allied to tho subject of poisonous fishes is that of fish-poison-
ing. At an early stage of their history, anterior perhaps to the
legendary period when it is said the Chinese made the discovery of

50 THE CHINESE RKCOEDER. [February,

fire, and ere they had acquired tlie art of fishing, they probably
found dead fishes floating on the surface of streams, and in the
course of time observed that the fall of certain seeds into the water was
followed by the rise of fish to the surface: — then commenced the
practice which has continued to the present day, of catching fish by
poisoning them. Another writer referring to western China says; —
" The waters are perfectly clear, and the people do not use nets
in fishing, but in the winter season construct rafts, and from these
throw on the water, a mixture of wheat and the seed of a species of
polygonum pounded together; which, being eaten by the fish, they
are killed and rise to the surface, but in a short time they come to
life again. This they call making the fish drunk/'

In eastern Turkistan fish are obtained in a similar manner.
'* In the spring when the melted snow has swollen the rivers, the
fish are seen swimming about in all quarters, the fishermen
immediately take a solution of herbs, and sprinkle it on the water,
by which the fish become perfectly stupefied and are easily caught.
Mahomedans do not eat them to any great extent, except when
mulberries are ripe which are eaten always with them."*

In this part of China seeds of the Groton tiglium are employed
very extensively for the same purpose. They are powdered and
cast into the water, and being, like the polygonum, extremely
acrid, speedily kill the fish and Crustaceans that partake of them ;
these seeds render them colourless and flavourless, but not hurtful.
Purchasers are never deceived, as their appearance discloses their
mode of death; they are bought by the poor because of their
cheapness. Similar modes of poisoning fish prevail also on portions
of the Grand Canal adjacent to the Yangtsze, which sometimes
call forth magisterial interdicts, because damaging to public health.
One of the district magistrates of Suchow lately issued a proclama-
tion forbidding the sale of the "thunder-duke-creeper, which
miscreants employ for catching fish, terrapins, prawns, crabs and
the like, killing them, and injuring men.''

Many centuries before our era according to the Chou Polity,
game laws existed, which interdicted the use of poison in the
capture of fish (and of other animals as well) in the spring months :
poisoning or capturing them in any way being restricted to autumn
and winter, or when the animals attained maturity. f

* Notes on Mahomedan Tartary ; a translation from a Report in manuscript prepared
by a Commission of Manchu officers for the emperor Chienling, Shanghai
Almanac 1883.

Wenchow, January, 1886.

1886.] THE EASY WEN LI NEW TESTAMENT. 51

THE EASY WEN LI NEW TESTAMENT.

Rev. C. W. Mateer D.D.

T HAVE been greatly interested in the discussion relating to an
Easy Wen Li version of the New Testament, and at the same
time not a little grieved to see the position in which the work seems
to be. After consultation with some of my brethren in Shantung,
I wish to make, through the RecordeVj the following points and
suggestions.

The great desirability of such a version of the New Testament,
and indeed of the whole Bible, seems to be conceded. If such a
version is made by competent and representative men, it> will
displace both existing Wen Li versions, and to some extent the
Mandarin. In my humble opinion this is the version that should
have been made in the first place. Its importance demands that
the work be carefully done, and under such auspices as will secure
its general acceptance.

A work of this kind done by one man will not I presume be
generally accepted. His individuality is certain to color his work.
There is no man but has peculiar views of the meaning of certain
texts. Criticisms from others are of no significance, while the one
man holds the authority of adoption or rejection. No one man is
likely to strike the golden mean between the broad and narrow
gauges of paraphrase and literality; and even if he did, the public
would still need the testimony of a number of representative and
competent associates to the fact. A version is wanted which will
carry with it a fair guarantee of faithfulness, and of freedom from
one-sidedness in every respect. The same objections will apply,
though to a less extent, to a version by two translators.

It is a misfortune that there is amongst the missionaries
in China any rivalry or jealousy, as between Englishmen and
Americans. Such nevertheless is the fact, and it is one of the
factors that must be taken hitp the account in plans for preparation
of a union version, or it will be a failure. The number of English
and American Missionaries in China is approximately equal, and
competent translators are not wanting on either part. It seems
evident therefore that any company of translators who may take
this work in hand, should be composed of an equal number of eacii
nationality, with say one German as umpire.

The Mandarin version has been several times spoken of as a
basis, and in this there seems to be a high degree of propriety, for
various reasons.

52 THE CHINESE EECOEDER. [February,

1. It was made by a joint committee, Englisb and American
scholars.

2. It is doubtless tlie most carefully prepared version that has
yet been made. It was completed after eight years of faithful labor
by scholarly men.

3. Mandarin approximates the easy Wen Li in style and ex-
pression, and if it be made the basis it will greatly facilitate the
preparation of the new version.

4. If the two versions are made to correspond throughout, it
will be a capital advantage on all hands. They can then be
conveniently used together, and the Chinese will see that we have
one Bible.

Those who made the Mandarin version, have to say the least a
property in it which should be respected. Some of the committee
of translators are absent from China, or are not now engaged in
missionary work. Two are still so engaged — Messrs. Burdon and
Blodgett — and they are the legitimate heirs to the whole work.
They, we are told in the August Recorder, began some time ago,
and now have well in hand, an easy Wen Li version on the basis of
the Mandarin version. The same number of the Recorder announces
the completion of an easy Wen Li version by Rev. Griffith John.
His version so far as I have examined it, seems to be largely a
reproduction of the Mandarin in easy Wen Li. I have also heard
the same opinion from others. Mr. John has not, I believe, spoken
definitely to this point. If I am right in my surmise that Mr.
John's version is largely based on the Mandarin version, there is no
inherent reason why his work and that of the Mandarin translators
should not be combined.

It is an unfortunate complication that two parties should have
been doing the same work independently, each presumably ignorant
of what the other was doing. Such is the fact however, and now
what is to be done ? Those who have the two versions in hand
must come together, and agree to share in a common work — or a
union version is impossible. Whoever makes the first advance will
give illustration of the apostolic injunction, ^' In honor preferring
one another.' ' If a solution of the difficulty is to be effected
somebody must be the first to move.

One writer in the Recorder says — Let all the local associations
take up the question. This I fear will make confusion worse
confounded. Another says — Let us have a committee of not lesg
than twenty from all parts of China. This is too large a number
to work together, and it is doubtful if there are so many men in
China who are competent for the work ; besides there is no com-

1886.] MR. John's new testament. • 63

petenfc appointing power. I see practically no way but for the
parties already engaged in the work — Messers John, Blodgett, and
Burden — to lay aside personal feelings, choose and associate with
themselves several more brethren of known fitness for the work; so
choosing as to give English and Americans — broad and narrow
gauge — equal numbers ; and then choose a level-headed German for
an umpire, and so go forward and prepare one version, which will
have the authority and endorsement of all. Such a ivorh will, I am
sure, he accepted hy the Missionary Body in China. Unless some-
thing of this kind is done, we shall inevitably have two rival
versions in Easy Wen Li.

ME. JOHN'S NEW TESTAMENT.*
By Rt. Eev. G. E. Moule, D.D.

npSE Chapter which has furnished our exercise for this evening,
whether successfully rendered into Chinese or not, was undoubt-
edly a difficult one to translate from St. PauFs Greek into Chinese,
or, for that matter, into any other language. Accustomed as we are
to the noble cadences of the English version, we easily overlook the
extreme difficulty of several of the keywords of the great argument
Such are "the flesh,'' "the carnal mind," "condemnation,*' "the
creature,'* "the first-fruits of the Spirit." The perplexity occasioned
by one of these is commemorated in the ninth Article of Religion
of the Church of England, where we read concerning (jipSvtfija aapKo^
that ^ some do expound it the wisdom, some sensuality, some the
affection, some the desire, of the flesh.* When in English, rich as it
is in abstract terms, translators have found it so hard to decide abso-
lutely in favour of one among many synonyms, we need not wonder
if scholars who attempt the task in Chinese are at least equally at
fault.

In effect, of the versions before us, we find the Delegates' render-
ing ' after the flesh' by ^ ^J^ ^, and * to be carnally minded,' ^ :g^
;J^ fg, whilst Mr. John is divided between |;5§ I^ 13 i^ ^^^ margin
and ^ *||^ g|c, in the text for the former, and renders the latter by ff
•[9 glj;. I find the American version (Bridgman and Culbertson's)
alone content to literalize odp^ by |^ without alternative; a render-
ing which has been condemned as misleading because of the usual
meaning of 'butcher's meat,' if not * pork,' which attaches to ^.

* Read at a Meotinj^ of the Sangchow Misaionary Association, December 22nd, 1885,
after discussion of an English rendering from the Delegates' Version, and Mr.
John's Version respectively, of Romans viii; and sent to the /Recorder by vote of th»
Association.

64 THE CHINESE RECORDER. [Feburarj,

For <ppoveiv tliey write ^, again aiming at literality, with perhaps
too limited a view of the scope of the Greek word. For 'condemn'
(KaTEKpiveiv) in v. 8, and for 'mortify' (eavarovv) v. 13, both
English versions write ^ destroy ; I know not why. B. and C.
have Jg in the former, but J^^ in the latter place. The creature,
KTiot^ is perhaps rightly rendered ^ i|^, though this seems so suit-
able to TTdoa T) Kriaig that one cannot but wish that some
alternative had been found for the simple noun. ''We who have the
first-fruits of the Spirit'' {anapxrj,) is a hard phrase of course. The
various renderings represent in fact various interpretations. And
whether tLe lO ^ ^ jjil? ^ 'just got the Holy Spirit' of the
Delegates', Mr. John's £ ^ H jji^ i^J $S ;^ H ^, 'already got the
earliest fruits of the Holy Spirit,' or B. and C.'s rendering which
differs from Mr. John's only in one word, neither alternative seems
to me to convey St. Paul's meaning which is, if I mistake not, to
view the Holy Spirit already imparted to Christians as the drrapxrj,
first-fruits (earnest or pledge) of the ampler, and all-pervading gift
in the world-to-come. I have passed over several interesting terms,
but there is just one more that seems to demand notice, namely
d(peL?ierat in v.l2. Both our versions paraphrase this by f^, slaves, or
underlings; I confess I cannot see why; since by so doing a
distinct element in St. Paul's argument seems to have been dropped
out.*

This however must suffice by way of verbal criticism, though if
leisure sufficed it would be very interesting to pursue the subject
much further.

As to the general effect of the two versions respectively as seen
in this chapter. I do not doubt that a Chinese reader, who had
been able to follow the argument of the first seven chapters of this
all-important but most difficult epistle, would succeed in getting
at least the outline of its central and most precious paragraph, —
from the Delegates', if he were scholar enough to taste their work; —
certainly from Mr. John. Peih Hsien sheng, a mature old scholar,
non- Christian, after reading aloud both versions of our Chapter, and
construing them into the Colloquial with abundant comments, on

• It may be objected that after all fjjj, is practically equivalent to 'debtor' in the
connexion, just as above jj^ in the context comes to the same thing as 'condemn'
in V.3. and 'mortify' in v. 13. Whether this be so or not, it seems to me that
* practical equivalents* may do in a paraphrase when they are inadmissible in
a translation, where, in fact they ought not to be admitted unless they are
found to be the nearest equivalents available. In the cases mentioned, I can-
not but think that characteristic shades of the apostle's argument have been
seriously blurred by the adoption of such 'practical equivalents.' In this same

Epistle there are places in which I have regretted to find the great word ^
doing duty for too many of the Greek synonyms or congeners of CLfiapna.

1886.] MR. John's new testament. 55

my asking his opinion, affirmed that both were wdnli, and that no
fault was to be found with either for misplaced particles, though he
did complain of these complicated phrases in vs.2, and 11, of the
Hankow, as fg ^. He added that the Delegates' work was like
old wine, stronger and of higher flavour, the Hankow version much
easier but flatter to the taste.

All I see of Mr. John's version leads me to hope that it may
after all become our — if not Authorized yet however — Common
Version of the New Testament ; always allowing our excellent Brother
three or four years at least to perfect its rendering in communica-
tion with his brethren.

METHODS OF MISSION WOBK.
LETTER IV.

By Rev. J. L. Nevius, D.D.
ORIGIN AND GROWTH OF STATIONS IN CENTRAL SHANTUNG.

"PREACHING tours formed a prominent part of mission work
from the first occupation of Shantung by Protestant missionaries
in the year 1860. During the years that immediately followed, the
whole of eastern vShantung was traversed by members of the American
Baptist and Presbyterian Missions. In 1866, Rev. C. W. Mateer
and Rev. H. Corbett made a tour in central Shantung for the
purpose chiefly of distributing and selling books. This was the first
visit paid to Ch'ing-ch'ow fu and vicinity by Protestant missionaries.
It was afterwards visited repeatedly by Dr. Williamson and other
members of the U. P. Mission of Scotland, and Rev. J. Maclntyre, a
member of that mission, resided two years in Wei Hien, the chief
city of the adjacent district on the east. It was also visited from
time to time by different members of the American Presbyterian
mission, and in 1874, and 1875, was included in my regular
itinerating tours, made twice a year.

Rev. Timothy Richard commenced regular work in Ch'ing-
chow fu as a resident missionary in 1875. There were then in that
region only two converts, and these were connected with Mr. Corbett.

Previous to the work of Famine Distribution in the spring of
1877, Mr. Richard had gathered about him a little company of
enquirers, and I had also a few enquirers in the district of En-ch^ue
about forty five miles S. E. of Ch'ing-chow fu.

56 THE CHINESE EECOEDER. [February,

In the spring of 1877, Mr. Richard and Rev. Alfred G. Jones
gave all their time and energies to the work of Famine Relief. I
took part in the same work in Kao-yai a market town in the western
extremity of Bn-ch'ue, and near the borders of the two other hien
Ling-ch'u and Ch*ang-loh, and continued it about three months
until the close of the famine, distributing aid to about 30,000
people, from more than 300 villages.

The famine relief presented us in a new and favorable light,
and gave a fresh impulse to our work of evangelization. The
establishment of stations may be said to have fairly begun after
the famine, though a spirit of enquiry had been awakened before.
In the spring of 1879, Mr. Corbett again visited this region, and
from this time took part in mission work there.

There are now in the department of Ching-chow fu connected
with the English Baptist mission, and with Mr. Corbett and myself
about one hundred and fifty stations, and near 2,500 converts,
about 1,000 of them belonging to the Baptist Mission. On the main
points of mission policy we are happily nearly of one mind. All
these stations provide their own houses of worship ; none of them
are cared for by a resident pai(J preacher ; but in each of them is
one or njore of its own members who voluntarily conducts services
on Sunday and attends to the general spiritual interests of the little
company of believers with whom he is connected, under the super-
intendence of the foreign missionary iq. charge. In all these stations
great prominence is given to catechetical teaching, and also to
affording special instruction to the leaders, with the view of their
teaching others. These form the distinguishing features of our work j
p,nd are our main points of agreement.

The Baptist stations have njultiplied chiefly through the volun-
tary labours of unpaid Christig^ns ; and radiate from the centre at
Ch'ing-chow fu. Their staff of Chinese labourers now consists of a
Native Pastor who is a Nanking man and was baptized more than
twenty years ago, and four evangelists paid by the niission ; and
two elders paid by the native Christians.

My work spread from the centre at Kao-yai, almost entirely so
far as natives are concerned, through the voluntary labours of the
Chinese Christians. My staff of paid labourers at present consists
of two native helpers, supported hitherto partly by the natives and
partly by myself. I have from the first used a few others occasionally.

Mr. Corbett commenced his work with the assistance of church
members from older stations. He has used a much larger number
of helpers, and his stations are more disconnected, being found in
different districts to which his preachers and evangelists have been

1886.] METHODS OP MISSION WOUK. 67

sent. His staff of native labourers consists of about twenty-two paid
helpers, and twenty teachers. The latter receive from him ou an
average about fifteen dollars a year, with what they can get in
addition from the natives.

With these general statements respecting the whole field, I
propose to give a more detailed account of my own stations and
work, with which I am naturally more intimately acquainted. I
presume however that in detailing my own experience I shall be
giving in the main that also of my brethren. When important points
of difference occur they will be spoken of in loco.

MUTUAL EELATIONS OP THE MISSIONARY, HELPERS, AND LEADERS.

The characteristic feature of our stations is that the principal
care of them is intrusted, not to paid preachers set over them and
resident among them, but to leaders belonging to the stations.
These leaders are simply Church members among Church members,
pursuing their daily calling as before conversion. They form a
very important link in the chain of influences starting from the
foreign missionary. Next to the missionary is the native helper,
who is generally a well instructed Christian of some years experience.
He is under the control and direction of the missionary, and acts
for him in supplementing his labors and carrying out his instruc-
tions. Next to the helper is the leader, through whom principally
the helper brings his influence to bear on the Christians and enquir-
ers generally. The stations are organized on the principle that all
its members are to be workers. It is our aim that each man women
and child shall be both a learner from some one more advanced*
and a teacher of some one less advanced. Theoretically the
missionary does nothing which the helper can do for him ; the helper
does nothing which the leader can do ; and the leader does nothing
which he can devolve upon those under him. In this way much
time is saved ; the gifts of all are utilized and developed ; and the
station as an organized whole grows in knowledge, strength and
efiiciency. The leader constantly superintends, directs and ex-
amines those under him; the helper directs and examines the leaders
and their stations; and the missionary in charge has a general
supervision and control of the whole.

It has been my habit to visit the stations regularly twice a
year; to examine carefully into the circumstances of each one of
them ; and the progress in knowledge and performance of Christian
duties of each Christian inquirer.

One of my helpers has the charge of nearly forty stations
located in four different districts or Hien, which he visits regularly
once every two months. The other helper has the chfirge o^ -^bout

68 THE CHINESE EECORDBR. [February,

ten stations and devotes -d part of his time to evangelistic work out-
side of them. A few are without the care of a native helper and are
only visited by the foreign missionary.

The forty stations under one helper are divided into seven geo-
graphical groups of from four to seven stations each. The helper
visits these groups in regular rotation, once every two months by
appointment, spending about a week in each. On Sunday he holds
a general or union service ; leaders and other prominent Church
members being present. The object aimed at is to make this union
service, conducted by the helper, the model for the leaders to
pattern after in their several stations during the seven or eight
weeks, when they are by themselves. Once in two months when
the helper is absent, each of these groups has a similar union service
conducted by the leaders, exercises and persons in charge having
been appointed by the helper in advance.

The form of exercises for Sundays both morning and afternoon,
consists of four parts. First, a kind of informal Sunday School in
which every person present is expected, with the superintendence
of the leader and those under him, to prosecute his individual studies;
whether learning the Chinese character; committing to memory
passages of Scripture ; telling Scripture stories ; the study of the
catechism or Scripture question books. Sevond, we have the more
formal Service of worship, consisting of singing, reading of the
Scripture with a few explanations or exhortations, and prayer ; the
whole occupying not more than three quarters of an hour. Third,
we have the Scripture Story Exercise. Some one previously
appointed tells the story ; the leader of the meeting then calls on
different persons one after another to reproduce it in consecutive
parts ; and afterwards all present take part in drawing practical les-
sons and duties from it. There is never time for more than one
story and often that one has to be divided, and has two Sundays
given to it. Fourth, If there is time a Catechetical Exercise follows
in which all unite, designed to bring out more clearly the meaning
of what they have already learned — as the Lord's prayer, the Ten
Commandments, select passages of Scripture, some book of Scripture,
or some special subject such as the duty of benevolence, &c.

This general order of exercises is modified or varied when the
circumstances of a station make it advisable that it should be.

Leaders are sometimes formally selected by their stations.
More generally however they find themselves in this position as the
natural result of providential circumstances. In many cases the
leader is the person who originated the station with which he is con-
nected, the other members having been brought into the Church by

1886.] METHODS OF MISSION WORK. 59

his instrumentality. These members look up to him as their natural
head and teacher, and a strong feeling of gratitude, Christian sym-
pathy and responsibility, grows up spontaneously. In some cases
persons brought in afterwards are more gifted or literary than the
original leader, and after a time take his place, or are associated
^vith him as joint leaders. In some stations women are the first
converts, and even after men have joined them, exert a marked, if
not the chief, influence, and take a prominent part in teaching,
exhortation and prayer.

Chapels. The Chapels, with the Chapel furniture, are provided
by the natives themselves. As a rule they are not separate buildings
but form a part of the ordinary Chinese dwelling house. Often the
chapel belongs to the leader. Sometimes it is rented by the Chris-
tians ; and in a few places it is a new building specially erected for
the purpose of worship. When this is the case Christians from
other villages assist with their contributions; and I have also
generally contributed to the amount of about one tenth of the value
of the building. The cost of these chapels ranges from thirty to one
hundred dollars each. There is as yet no chapel the ownership
of which is vested in the Church as a whole. Even when a new
building is erected it belongs to the man on whose ground it stands.
The fact that the chaples form a part of the ordinary dwelling houses
of the people exempts the Christians, I think, from a good deal of
the prejudice and persecution which is apt to be excited by and
directed towards distinctive Church buildings.

INSTRUCTION OF ENQUIRERS AND CHURCH MEMBERS.

Perhaps the most important question which can arise in con-
nection with our country stations is, how shall we most effectually
carry out the command of our Saviour, — '^ Feed my sheep," " Feed my
lambs." As has been before indicated the persons mainly depended
upon for performing this work are the leaders. In our. present cir-
cumstances in Shantung no other plan is possible. Where could we
obtain native preachers for teaching and superintending the one
hundred and fifty stations already established. There are less than
a dozen candidates for the ministry in the whole field. We cannot
yet know how many of these will be acceptable to the people ; and
the number of stations is constantly increasing. Were it desirable
to supply each station with a native preacher we have not the men ;
and it would not be reasonable to suppose that we should have at
this stage of our work. If we had the men, who would support
them ? The natives at present are too weak to do it, and if the
foreign Boards were able to assume this burden, their doing so
would establish a precedent which would add very much to the diflSi-

60 THE CHINESE EKCORDEB. [February,

<5ulties of making the native Churches independent and self support-
ing in the future.

In my opinion we may go a step farther, and say that the intro-
'duction of paid preachers in each station, even it it were possible,
-would not at present be desirable. The leaders understand better
than a person from a distance could, the individual peculiarities
of their neighbors, a.-d also the tones and inflections of the local
dialect, and local expressions, illustrations and habits of thought.
They are likely to be more interested in those about them, most of
whom may be called their own converts, than any one else could be,
and are more disposed to give them the care and attention necessary
in instructing beginners. In teaching they set an example to others;
a larger number of teachers is thus secured than could be obtained
in any other way ; and learning and teaching go on together ; the
one preparing for the other ; and the teaching being an important
part of the learning, perhaps quite as useful to the teacher as to the
taught. Though the knowledge of the leaders may be elementary
and incomplete, they are quite in advance of the other Church mem-
* bers and enquirers, and what they do know is past what the others
need first to le^rn ; and the leaders are especially fitted to com-
municate this knowledge, simply because they are not widely separat-
ed in intelligence and sympathy from those who are to be taught.

It must be admitted that here we are apt to meet in the begin-
ning with serious difiiculties. Sometimes it is almost impossible to
find a leader. The station contains perhaps not a single person who
can read. Even then however a modification of our plan is found to
work good results in the end. If the weak station is within reach
of a stronger, older one, it can obtain help by worshiping with and
gaining instruction from it, or by some member of the older station
coming to spend Sunday with his less advanced and less favored
brethren. The helper too is expected to give special time and care
to these weak stations. There are not a few cases of men, and also
of women, who at first could not read, but can now read the Scrip-
tures, teach and lead the singing ; and are not only efficient leaders
in their own stations but exert a happy influence outside of it.

From the first we emphasize teaching rather than jpreaching . I
here use the word " preaching '' in its specific sense of logical and
more or less elaborate dissertation. We should remember that con-
tinuous discourse is something which is almost unknown in China.
Even educated Chinamen follow it with difficulty. A carefully pre-
pared sermon from a trained native preacher or a foreign missionary,
such a sermon as would be admirably suited to an intelligent
educated Christian congregation, is out of place in a new station.

1886.] METHODS OF MISSION WORK. 61

From the fact that it is adapted to another kind of congregation it
is by necessary consequence unsuitable here. An attempt at formal
preaching by those who have neither the Scriptural knowledge
nor the intellectual and practical training to fit them for it is still
more to be deprecated. We who are accustomed from childhood to
instruction by lectures and sermons, naturally and very properly in-

Itroduce them in the mission centres where we are located ; and our
personal teachers, and pupils trained in our schools become accus-
tomed to them and are profited by them. In the country stations a
few of the more advanced Christains may be benefited by a sermon,
but to the great body of hearers who most need instruction it would
be like listening to utterances in an unknown tongue. This kind of
preaching gives rise in the Church from its very infancy to a kind
of formalism which is almost fatal to growth and progress. The
congregation rises, or sits, or kneels as directed, and may maintain a
reverent attitude, and listen, or have the appearance of listening, to
what is said : in a word they have a service, and go home with their
consciences satisfied, but their minds not enlightened. Even the
Quaker method of sitting before God in silent meditation or mute
reverence would be preferable to having the mind distracted by
allusions to something they have not heard of, thoughts beyond
their reach, and processes of reasoning which they cannot follow.
I am far from saying that no good is accomplished. Those who
engage in such a service, as many of them do, feeling that they are
offering homage and worship to the true God their Heavenly Father,
though they may only catch an occasional idea from a prayer, or an
exhortation, or a sermon, will be benefited and their worship will no
doubt be accepted. Most of the persons in our congregations are, as
regards their mental development, in the condition of children, and
have to be treated as such.

But to return to the methods of teaching which we have been
led to adopt. All converts at first receive more or less oral instruc-
tion and direction from the foreign missionary, or the native helper,
or the leader by whom they are brought into the Church. They are
required to commit to memory and to learn the meaning of a simple
Catechism containing a compendium of Christian doctrine, and also
forms of prayer and passages of Scripture. During the period of
probation they are expected to attend service regularly, and to per-
form the religious duties of professing Christians. The. time of pro-
bation has varied from six months (or less in exceptional cases,) to
one or two years. Our English Baptist brethren have recently in-
creased it, fixing the minimum at eighteen months.

We have found it necessary in order to systematize and unify
our work to establish rules and regulations, which are put up in

Q2 THE CHINESE RECORDEE. [February

the chapels as placards. Most of them having been adopted L
Mr. Corbett and myself, are now embodied in the new edition of tli
^ Jg ^ ^ or Manual for Enquirers, which is published by tliu
North China Tract Society. This Manual, the Catechism, and the
Gospels, are the books which I place in the hands of every enquirer,
and little more is needed for years in the way of text books for
those who have not previously learned to read.

The Manual contains General Directions for prosecuting Scripture
Studies; Forms of Prayer; the Apostles' Creed, and Select Passages
of Scripture to be committed to memory. Then follows a large selec-
tion of Scripture Stories and Parables, with directions as to how they
should be recited and explained. Only the subjects of these are given
with references to the places in the Bible where they are to be found.
Then follow Rules for the organization and direction of Stations ;
Duties of Leaders and Rules for their guidance ; a System of Forms
for keeping Station Records of attendance and studies, &c.; a Form
of Church Covenant ; Scripture lessons for preparing for Baptism ;
the same for preparing for the Lord's Supper; Order of Exercises for
Church Service and directions for spending Sunday; a Short Scrip-
ture Catechism enforcing the duty of giving of our substance for
benevolent purposes; and a short Essay on the Duty of every Christ-
ian to make known the Gospel to others. To the whole is appended
Questions on the various parts specially prepared to facilitate the
teaching and examination of learners. A selection of our most com-
mon Hymns is also sometimes bound up with the volume.

Studies prosecuted are divided into six kinds; all Church
members and enquirers are supposed to be carrying on two or three
of these at the same time, of which a complete record is kept. The
six kinds of studies are — Learning to Read; Memorizing Scripture;
Reading Scripture in course; telling Scripture Stories; Learning the
meaning of Scriptures ; and Reviews of former exercises. The books
used are almost exclusively in Mandarin, in the Chinese Character.

We find Catechisms and Scripture question books of great use
not only for enquirers but the more advanced Christians.

I give great prominence to learning and reciting Scripture
Stories and Parables, and nothing has been found to produce more
satisfactory results. It excites interest, develops thought, and
furnishes in a simple form a compendium of Bible History and
Christian Duty; while a careful training in relating Bible Stories
and drawing practical lessons from them is one of the best ways
of developing preaching talent whenever it is found.

Native scholars as well as the illiterate are required to learn the
Manual not only for their own sakes but in order to teach others.

■*-°°^-] METHODS OP MISSION WORK. 63

They soon familiarize themselves with its contents and pass on to
the general study of the Scriptures with the help of commentaries.

Bible or Training Class. — The stations of Mr. Corbett and my-
self are, on an average, about two hundred miles distant from our home
in Chefoo. In visiting them we have only time for necessary
examinations, together with general instructions and directions. To
secure thorough and methodical teaching, no plan has been found
practicable but that of a select number of the learners coming to us in
Chefoo. These have been organized into classes which have formed
a kind of Normal School. At first enquirers came. Since stations
have been established, enquirers in the vicinity of them prepare for
baptism at home. For several years past our classes have been
composed of the more advanced Church members specially selected
and invited. They come with the understanding that in going back
to their homes they are to communicate what they have learned to
others. They are in no sense in our employ or pay, and their previous
occupations and relations continue as before. As we are absent on
our tours in the spring and autumn, the classes assemble in Chefoo
during the summer and winter months when we are at home, and
continue in session from six weeks to two months.

In many cases we have been obliged to pay the travelling
expenses of members of the classes in returning home ; the money
they bring with them being as a rule expended before the session is
over. During the last few years however not a few have provided
their own travelling expenses for both coming and returning. Dur-
ing their stay with us they are our guests, we furnishing them with
food and lodgings. We have found this course necessary, and do
not think it under the circumstances unreasonable. Most of these
students are poor and could not afford to pay all their expenses.
Coming as they do, requires what is to them a considerable outlay im
providing decent clothing, and food by the way. The loss of time in
attending the class is also to some, a matter of no small inportance.
Many incur heavy expenses in the course of the year in discharging
the duties of Christian hospitality in their homes, where they have
frequent visits from natives and foreigners ; so that in entertaining
them while with us, we are only in part repaying in kind for what
they have already expended in establishing and extending the work
in their own neighborhoods.

The studies while with us are mainly Scriptural, with additional
elementary instruction in Astronomy, Geography, and History and
general knowledge. Here, as in the stations, lessons are carried on
catechetically ; and what is taught one day is the subject of examin-
ation the next. Much attention is also given to rehearsing

64 THE CHINESE EECORDEE. [February,

Scripture stories. One hour a day is assigned to instruction in vocal
music, wliicli has been taught for many years principally by Mrs.
Nevius, who has devoted herself to it with singular assiduity and
success. While the classes are with us we give nearly all our time
and strength to them. Those who come here with an earnest purpose
to learn, enjoy the exercises and are benefited by them ; those who
do not, cannot bear the pressure, and soon find an excuse for going home.

My classes have numbered of late about forty. So far as
practicable the same individuals come year after year They have
gone over the Gospels (some of them repeatedly) ; the Acts of the
Apostles ; Romans ; and several of the other Epistles ; and part of
the Old Testaments. Their proficiency in Scripture knowledge will
compare favorably with that of intelligent adult classes in Sunday
schools at home. They could sustain a very creditable examination
on the Acts of the Apostles ; and also on Romans, mastering the
argument and being able to reproduce it. Some have written while
here so full and clear an analysis of that Epistle that their manu-
scripts were sought for and copied by others who could not come to
the class. The hymns which they sing are for the most part trans-
lations of familiar English hymns, in the same metres as the origi-
nals, and sung to the same familiar tunes. They are taught to sing
by note and some of them read music very well. They have great
difl&culty with the half tones, their scale and ours being different.

These classes have almost fulfilled their purpose and will prob-
ably soon give place to Theological classes ; those who have attend-
ed them have acquired such a familiarity with the Scripture as
enables them now to carry on their studies at home, with the help
.of commentaries aud other Christian books.

6ECBET SECTS IN SHANTUNG.

By Kev. D. H, Porteb, M.D.
(Continued from page lOj

IV. — Admission to sect mid grades of service.

A NY one desirous of joining the sect may do so. He must give
evidence of his sincerity and must have a sponsor. The cere-
mony of admission is simple, as are all their rites. A table is placed
in the center of the room, upon which are placed three cups of tea,
and an incense pot, with three sticks of incense. Besides the candi-
date and his sponsor, there must be the Fa Shih, or the Hao Shili.
Before the vow is taken a bowl of water is used to wash the face, and
?:inse the mouth, a symbol of purification. They all then kneel, and

1886.] SECRET SECTS IN SHANTUNG. 65

the candidate makes the vow never to break the law, reveal the
secret sign, or change the customs of the sect. The leader repeats
a vow often containing several hundred lines. The vow is sealed
by the threat, that if broken, within one hundred days the body of
the individual will turn into pus and blood. If the candidate be a
man he is received by a man, if a woman or girl, she is admitted by
a female member. After admission to the sect the upward prog-
ress is determined by the amount of accumulated merit in the upper
world. Merit is obtained by faithful observance of the rules, by
sincerity in worship, and by purity in life. This merit is made
known by the " Ming Yen," who watches their ascent through the
" nine Heavens,'^ until they enter the '' nine Palaces," (Chiukung)
of the blessed. All the Fa Shih and Hao Shih must have passed
the lower and middle grades of progress before aspiring to the rank
of a leader. All aspirants to the positions must be known by their
fellows as virtuous, and the "Ming Yen," must inquire of the spirit as
to his fitness for office. Believing in the transmigration of souls as
they do, it is laid down as a rule that the aspirant for office must
have been so virtuous as to have escaped transmigration through
seven and eight successive generations. This happy condition of
special merit can of course only be made known through the " Ming
Yen." Ascent from one grade of office to another is also the reward
of merit and is pronounced upon by the inevitable '' Ming Yen."
The members all wear their common dress, but the officers are bidden
to wear felt hats in winter at the meetings, and cool hats in summer.
In winter they are also to wear a long robe, and in summer a long
loose gown without a girdle, after the supposed garb of the Ming
dynasty. The shoes must be of a peculiar shape and trimming.
Should the officer wear shoes for mourning such shoes must be ex-
changed for others when officiating.

V. — Doctrines and aims of the society.

We may turn now to the doctrines of the sect. These may
naturally have for us the main interest, for the details of ritual and
vestment are accidents merely. And we shall find this modern
religious communion built upon what it believes, rather than upon
what it performs.

Belief in one God. — We have already seen that the founder
started on his mission under the inspiration of what he believed to
be an incarnation of Deity. Stripped of certain externals which may
not belong to it, the "Pakua men" seek to worship an "Unbegot-
ten Spirit." Ho is the '' Chen chu." the *' Chen Tien Yeh," great
above all gods, incomparable, merciful. This " Unbegotten " can
not be called Shang Ti, lest he be mistaken for Yu Huang, the chief

C6 THE CHINESE RECORDER. [February,

of the Taoist divinities. As an illustration of tliis belief the sect
discard all images, and idolatrous worship. We often meet men and
women who maintain that they have not worshipped images for
generations. It is well known that the Christian doctrines have been
very attractive to multitudes of these sectaries. The secret of the
attraction appears to be the worship of the invisible G od unrepresent-
ed by images. The prayer to all spirits and saints in their formal
worship was mentioned above. It would appear that a lurking fear
of the opposition of these spirits urges them to such an invocation,
while they distinctly declare entire disbelief in them. In like man-
ner, chopsticks were placed to placate Buddha, andKung Tzu, while
they deny worship to them. If we may trust the reports given us
these sectaries are ideal and typical Jesuits. Their long habits
of reticence and fear of discovery enables them to conform to
idolatrous customs about them, while disbelieving and despising
them all. The natural religion of China, worship of the dead,
and of Heaven and Earth, appears to them a matter of mere form,
not detracting from the higher worship of *^ Wu Sheng."

Man is a spiritual being. — Next to the belief in a spiritual ruler
living in the glory and joy of the highest heaven, is a belief in man
as a spirit. The ethereal spirit of man is enchained in a perishable
body. But this enchainment is loosely held. By the process of wor-
ship with purity of heart the spirit can escape its body and for a
little while revel in the joy of the upper world. No distinction is
apparently made between the terms " ling " and " hun.'* The whole
purpose of life is to secure the final and absolute return of the ''ling
hun" to its native home. The whole range of their secret medita-
tions, posturing, signs, passwords, quiet breathings, and worship, seeks
but one thing, the easy, constant, or final transfer of the spirit from
this world to the spiritual, supersensible realm.

Sin is moral degradation and pollution. It is at this point that
a doctrine of sin is developed. Man has natural limitations. His
earthly life, be it long or short, is the appointment of '^ Wu Sheng."
It is the duty of every one however to prepare for a return to the skies.
That return is secured through a progress of growth. It is sin alone
that can hinder this growth. Sensuous objects are the incentives to
sin. Men of themselves cannot know the condition of their own
spiritual growth or decay. The object of the meeting for worship
is to discover, through the help of the " Ming Yen," the Seer, the
amount of attainment, and to urge each other to higher efforts.
Only those of supposed excellence of life can be received into the
society. If any one is known to have committed sins of lust or
adultery he is formally expelled from the society. It cannot be said

1886.] SECRET SECTS IN SHANTUNG. 67

however that their doctrine of sin is very profound. Notwithstand-
ing the fact that their worship and customs are determined by a
sense of sin, and a desire to escape by means of an increasing merit,
nevertheless their notions are in the main crude and materialistic.
Sin is the outcome of misfortune. Riches and honor are the proof
of merit accrued. We might indeed call the whole movement
socialistic, or nihilistic. This is seen in a hymn speaking of the ten
ranks in human life. Rank is a sign of goodness ; honor a proof
of blessing. The highest rank is not the morally good man, but
the Emperor; then in due order are praised Princes of the blood,
Ministers of state. Officials, Merchants, Farmers, Carters, labourers,
vagabonds, and beggars. In all this, the poverty and ill condition
of men is made the chief thing rather than sin. And yet, it is only
through moral worth that a soul can rise from a lower to a higher
material condition of happiness, since wealth and honor are in
reality the reward of goodness.

The escape from sin is through moral discipline. We could
scarce expect from such a sect any doctrine of salvation, other
than such as may come through discipline, or growth under the
stimulus of motives. This moral incentive is given them under the
criticism or exhortation of the "Ming Yen.'' How powerful this
may bo we are now to notice. Infe and conduct are criticised under
four classes. The members of the sect in the periodical ascents to
the spiritual sphere, are ranged there not according to any apparent
worth or excellence, but according to their real moral condition.
Ascending to the skies each one walks in golden streets, but those
streets are in three grades, lower, middle, upper, and still above
this are the "Nine Palaces,'^ which must be reached, before an
entrance can be made into the Palace city of " Wu Sheng." Each
spirit as it walks these golden streets has a particular kind of
garment. All this is of course seen and known only to the " Ming
Yen.*' Those in the lower grade wear common every day clothes.
In the second grade the spirits are more gaily clothed, like actors, in
red, and purple and black, with gauze hats. In the third class, the
garments are rich and more costly and named, "One hundred
Buddha'' garment, with a hat to correspond. In the fourth grade, that
of residence in the "Chiukung," the vestments are named, "Thousand
Buddha, myriad Buddha" garments, a glorious apricot-yellow
color, for the long garment, and beautiful purple for the outsido
robe, while the hat is like an imperial crown or ducal coronet. The
summit of reward, the goal of aspiration worship and effort is entrance
into the "Palace of the King." This also is a reward of merit and
growth, and maintains its material elements. It reminds us of the

68 THE CHINESE RECORDER. [February,

Mohammedan Heaven. It is merely an expansion of tlie picture of
wealth, ease and refinement of Chinese mandarins of high rank.
Each now perfected spirit is to live in a princely mansion, with
courts and gardens untold. A thousand gates enter these courts,
each guarded by stone lions crouching, with stone steps for mounting
horse, or for descending from chariots. The court entrance is adorned
with tablets in myriads. Within the courts are gardens and flowers,
myriads of odorous shrubs and flowers, myriads of birds of rare plum-
age and wonderful songsters, flit from tree to tree. Fish ponds and
fountains adorn the view. The appointments within all correspond.
Fine houses with quaint roofs, adorned with dogs and chickens in
stone, and elephants upon the ridges. Scrolls and couplets adorn
all the rooms, while many towers, retreats for scholars and students
are seen, containing books without limit. Again mirrors of great
size and beauty, and household utensils of jade and pearl, golden
bowls and silver cups, larders too filled in like abundance. *'Mien
Shan, Mi Shan,'' " ® ill ItK ill mountains of flour, and mountains of
rice," the rice all of gold and the beans of jade or of pearl. Added to
these are the wonderful Houris, '^ ^ ft H A golden boys, and pearly
maidens," in great abundance, waiting to render every service.
To such a summit of material joy, the votaries of these sects are
urged. By such incentives of ease and pleasure, they are urged to
a moral life and discipline. We saw a girl in Shantung, whose
husband was small and insignificant, made more uncomely by a
scald-head. " Never mind " said she. " In my dreams at night, I
have a celestial husband, I eat the food of angels at night, and am
consoled." Into the common half wakened mind of a Shantung peasant,
living his dull life upon that sandy plain, there come such gleams
of glory and immortality of joy. We cannot wonder at its attract-
ive power.

An incentive is given to moral growth in the danger of losing
such advancement, by the sins of life.

If any sin or wrong is done upon the earth, the ''Ming Yen,"
sees it in the loss of color on the celestial garments. Such loss of
color is punished at once by disranking and degrading to a lower
stage of development. The ingenuity of some of these tests i^ very
striking. Lovers of wine are discerned by signs of fire on their
ghostly garments, lovers of lust are known by the shadows of fresh
flowers on theirs, while garments of money lovers and misers are
changed to black, and those who are victims of anger and jealous
of temper, are known by the red color of their vestments. Those
who are thus disranked, have their toilsome service to perform anew
in order to regain the lost position.

1886. J SECRET SECTS IN SHANTUNG. 69

The appeal to fear is not less an incentive than the exposition
of such extravagant hopes. And here the charm and mystery of trans-
migration as a principle of punishment, has found a place as in so
many other religions and sects. We thus have developed a doctrine
of the future life.

The soul of the person, if it has been perfected through its
process of self-discipline, or of criticism, leaves the body through
the anterior fontanelle. If there have been sins of the eye, the sou
departs through the eye, if sins of the ear, it departs through the
ear, if sins of the nose, it departs by the nose. Or rather the good
soul goes upward freely, in a direct path, while the delinquent soul
goes by a by-path. If the dying spirit has been a worthy one, Yen
Wang sends a good angel to receive the upward ascending one. If
the departing one has been evil. Yen Wang sends a devil to pull the
soul out from whatever gateway its sins have been brought upon it*
To the departing spirits there are three paths opened. One, the
middle one, leads direct to Heaven, of the others, one leads to Hades,
and the Transmigration. All perfected spirits going the straight
path join at first a "choir invisible," the '^ Sing Hua Hui," the
assembly of transformed spirits. Preparation has been made pre-
viously by the head of the sect for the safe entrance into bliss. One
of the officers, a "Fa Shih" or a ^'^Hao Shih" has been appointed
to visit Yen Wang, and examine kis list of names upon his record
book of sins and sinners. The names of the elect are erased from
Yen Wang's list, and placed upon the record of Heaven, All adherents
of this society are supposed to have tkeir names thus rescued. Sin
however reverses the process and merit must be reaccumulated.

Those unfortunate ones who have missed the straight and easy
access to Heaven, are hurried to the judgment of Yen Wang. There
judgment is fixed, and the particular i^vm of transmigration is
settled. It is said that after all there are but few escaping the
reversion to the misery of life. Those who, in the upward progress
in life have reached the heavenly palace, ^ ^ §, located in the
*' Dipper," the " Tou Tu Kung," are safe from change for ten thou-
sand years, and on returning to mortal life become emperors, with
all earthly happiness. Those who have attained residence in the
*'Nine Palaces '* remain in bliss some thousands of years, and when
reborn on earth are ministers of state and officials. Others, who havo
risen to lesser grades, return to earth to be tho rich and poor of
later generations. All the rest return at once to earth in punish-
ment, becoming each after his deserts, and similarly to Buddhists
and Taoists, " gnats and worms, cattle and horses, swine, dogs, or
else birds and wild beasts, and all tho products of marine life."

70 THE CHINESE RECORDER. [February,

These transformations are determined by sins against the four gates
of the soul, the ear, eye, mouth, and nose. Those who are led to
sin through the ear, return to life as four-footed beasts; who sin
through the eye, become winged creatures; who sin through the
mouth, double-tongued and liars, become flies and insects ; who sin
through the nose, are transformed into fish toi'toise, and Crustacea
generally. The occasion of this error is failing to breathe and smell
properly at the time of worship.

The power and influence of the " Ming Yen " appears at its
highest here. He not only sees the spiritual condition of the living^
but the state of the dead is equally known to him. The punishment in
transmigration is known to him, and the reward of the blessed. In
fact the *'Mi.ig Yen" realizes in a more practical way, what was
facetiously said of the New York '* Nation " newspaper. He is a
'* Weekly Day of Judgment " to the sinning sections.

As a final source of incentive there still remains the terror of Hell,
and the glory of Paradise. Whoever is guilty oi lust or adultery is
finally thrust below the lowest grade of life, is cast into " Ti Yii,''
Hell, where he is placed upon a bed of iron beneath which a fire is
built, and from whose torture he shall never escape. In like man-
ner all most heinous criminals, such as commit murder, arson and
rapine are condemned to suffer without end.

Again there is to be a last Judgment and a last Day. There
have alrealy been two world-destroying cataclasras. A third awaits
the present system. The members of the sect seek to forfend that
final peril by a very simple device. It is connected with two of the
annual feast days. A pleasant little story is appended to each
tradition. At the Cliing Ming feast day in the spring, all the
members of the society insert a willow twig into the door post of
the front door. At the last day, when sun moon and stars all pass
away, whoever is found with a willow branch at his door, will escape
calamity. Like the blood upon the door posts of the Israelites, this
twig is a sign of a " Passover." The illustrating story is that in the
time of the Chin Kao, an official followed his Prince into exile.
When food failed, the loyal follower cut off his own flesh and fed
the Prin-ee. The Prince on returning to his power, ennobled all other
attendants, but forgot this one. The disappointed officer fled with
his mother to a mountain. The Prince of Chin sent men to find and
reward him. At last the Prince went himself and still could not find
him. He tlierfore lighted the mountain expecting the oflficer to come
out. He still would not come, but remained and with his mother was
consumed. The willow twig is to remind men of him. There lurks
in the story something like the Phoenecian, " Lament for Thammus."

1886.] SECRET SECTS IN SHANTUNG. 71

Again at tlie feast, 5tli of 5tli month, tlie door posts are in like
manner adorned with the "Ai," moxa, and with the same purpose.
The illustrating story is that an officer of the Cli u Kuo, Chii Yuan,
died in battle at the Yangtsze, his body being thrown in. At the feast
day, cakes made of chiang mi, and dates, are tossed into the river,
to recall his memory. In the North however, they plac3 the moxa
on the doors instead. And once more, on the 9th of the 9th month,
the doors are adorned with the Chii hwa (chrysanthemum) as a sign
to defend the people from the destroying angels. Q^he mode and
the time of this final catastrophe is unknown. Even the seemingly
omniscient *' Ming Yen," makes no effort to discover this.

VI. — Literature. The study of this society, would be incom-
plete without, a few words respecting its literature, and hyranology.
A reference has already been made to the names of certain books in
manuscript, which are sources of doctrine a. id of moral precept.
Among these was mentioned the " Feng Shen Yen Yi," a volume
which is to be found in any of the large book centers in China and
is indeed widely scattered over the provinces. I am informed thjt
this volume, contains the germs of the thousand and one sects, and
heresies among the Chinese. The unknown author of this collation
of mythology and fairy tales, is referred to a period of great antiquity.
I am unable at present to verify, much less disprove, the current
tradition, which ascribes the original work to the beginning of the
Chou Dynasty. The first hero of this work is the Chiang T'ai Kung
referred to in the book of History as the sponsor for Wen Wang
the great founder of the Chou Dynasty. It is sufficient here to refer
to this work, and to note that the fantastic notions of spirit, of the
easy transfer of the soul from earth to the skies, and the notions
regarding the glory and blessing of the future, find a multitude
of supposed confirmations in this volume, whose antiquity or its
references are placed alongside of that of the ''YiKing" itself!
I learn from Dr. Edkins thau it was probably written in the early
^ling period, though its fictitious histories are all referred to the
heroic period of the founding of the Chou.

More potent than this work however, are the lyrics and songs
of the sect together with sentences and chants embodying moral
and religious exhortation. These show alike the aims and the
mental limitations of these sectaries. A specimen of these songs will
serve to illustrate at once the simplicity and beauty of some of their
thoughts. I select from these the '' Song of the Cotton Gin.'' A
maiden sits at the little wheel, cleaning cotton from the seed, and piling
the white cotton in readiness for the spinning. The **air'^ to which
the song is sung, is a sweet gentle melody, in a minor key, airy and
fantastic as the Heating of cotton floss in the breeze.

72 THE CHINESE RECORDER, [February,

1 The Cotton Iic» on the floor
A beautiful nest of white.

A maiden chants " Mi to Fo,""
Aa slie dries it in the hght,
All teady to feed, anou, to the ginning wheels' greedy bights

2 Turns swiftly the spokes of the wheel,
The maiden, miising the while.

The hidden law of the reel
She queries, the time to beguile,
" Ot busy or idle is life,"^ and her face ia o'er spread with a smile.

3 I draw, says the musing youth,
Thro* the axles of wood and steel
The lint by a silver tooth,

As swiftly roTolves the wheel.
It builds as it falls, a snow white tower, on yonder side of the reel

4 Could I thus build unto me
A life as perfect and pure,
The glory and fame would be
Earth-wide and wont to endure ;

Like apple blossoms beneath the eye, as fair and bright to allure.

5 Liliie feather of down in the spring,
So softly and lightly afloat.
Tossing hither and yon in a ring

A fairy nymph dancing by rote,
My hand and my foot, says the maid, alternate respond to the note.

6 My eyes must hold to their work,
Never gazing to left or to right ;
Nor body nor heart can now shirk ;
Though weary, the end shall make light ;

Thus steady and brave to the last, myself I thus urge and incite.

7 The cotton I gin to prepare,

To thrum with the bow into fleece ;
The daily task is my care.
Unceasing each fleck to release ;
That when the thrumming is done, without limit our gain to increase.

8 At last the snowy fleece lies,

A white marble mountain, so pure
The mistress with joy in her eyes
Shall honor the diligent Doer.
A life all naoulded hke this, what holier, nobler, or truer I

1886.] TK MEMOBIAH — MES. GRIFFITH JOHK. 73

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IN MEMOEIAH ME8. GEIFFITH JOHN.

Bv Rev. W.m. MDiKitEAD.

"IN September 1854, the writer had the pleasure of welcoming the
Rev. Dr. and Mrs. Jenkins to Shanghai, the former on his return
to China, and the latter on her arrival for the first time. She was
in the hey-day of youth, and full of lite and spirit in relation to the
work for which she had come out. It was pleasing to become
acquainted with her, and observe the flow of soul and natural
intelligence that marked her conversation and demeanour. She
appeared to be a remarkable woman in this respect, and conjoined
with her educational accomplishments, specially in the line of vocal
and instrnmental music, the well-ordered course of things in her own
home, and the interest she took in what was expected to be the work
of her life ; all gave promise of eminent usefulness in the future.
But even this was intensified in a high degree by what soon became
evident in the matter of her deep spiritual convictions, not only her
faith in Christ and love to Him, as her Divine Lord and Savionr,
but her sense of union and fellowship with Him, as the animating

7-i THE CHINESE EECOBDBB. [February,

principle of her life and character. She seems to have been imbued
with this idea in early days, from her association with Christian
friends in America, who professed and inculcated it in a most
earnest manner, and as she thoroughly sympathized in it, so she urged
it in the circle in which she was called to move. There are those
still living who call to mind the earnestness of her appeals in this
point of view, and which have left a deep and lasting impression
on their whole moral being.

From the first, she entered as much as possible into the work
of her husband as a missionary to the Chinese, but owing to various
causes, he was led to join himself to the American Consular Service,
in which he continued for several years. This, together with his
state of health and that of his wife, impressed the minds of many as an
obstacle in the way of her development in spiritual things and
religious work. She was thus for a time in aline different from what
she had chosen for herself, and in which she expected to vie with
such noble minded women in the missionary field, as the late Mrs.
Judson of Burmah and others.

When Dr. Jenkins died, she was during several months in a
state of great spiritual depression, and went to America in the hope
of meeting the Christian friends of her youth, and the change was
blest to her in the restoration to health and peace and joy. On return-
ing to Shanghai, she resolved on a plan of usefulness for sailors and
others, who might be induced to come under her influence. The
Temperance cause was then in progTOss, and furnished opportunity
for her securing the object in view. Several connected with it were
invited to meet together in her house, and this was the beginning of
a great and good work, which was carried on most successfully for
several years. She took the matter in hand, and conducted the
services in a way most gratifying to those who attended them, as
they proved also to be the occasion of blessing to many. She gave
herself to this line of work, heart and soul, and was encouraged in
it in a high degree, by the love and esteem of those who came under
her influence, and by the success that followed her efforts. Certainly
she showed a wonderful capability and adaptation for the purpose,
and as she persevered in it, she was made to know that her labor
was not in vain in the Lord.

In 1874, Mrs. Jenkins became engaged to the Rev. Griffith John,
of the London Mission at Hankow, whither she proceeded in due
time. Her life there was thoroughly characteristic. She was then in
an appropriate sphere, where she could devote herself to the work of her
choice in early days, and she has left behind her, precious memories
both among her fellow labourers and the Chinese. In the Chapels,

;.j IN MEMORIAM — MRS. GEIPHTH JOHN. 75

the Hospital, and in the way of domestic visitation, she did what
she could, while in the prayer meetings and other services held at
home or elsewhere, her influence was powerfully and lovingly felt.
As she was apt to teach, strong in her religious impressions, highly
qualified in her musical talent, and otherwise well fitted for useful-
ness in the various duties of missionary life, all these elements were
called into requisition and employed in promoting the work she had
undertaken. While her health and strength allowed, she took an
active part in the different services of the Mission, and was a great
help to her husband in the conduct of them.

Amid the engagements specially connected with the missionary
work, she never abated in her interest in the Sailors; they were
visited on board ship and invited to attend the meetings that were
established on their account, and during her last visit to England,
appeals were made by her in behalf of a " Sailors' Rest" in Hankow,
which she was successful in erecting, and where the Sailors are in
the habit of going and availing of the services held for their benefit.
Many have been led to testify their gratitude to Mrs. John for what
she has thus done for them, and date the beginning of a new life in
their experience, to her instrumentality in this way.

In the course of her stay in England a few years ago, she
endeared herself to a large number of friends by her earnest and
able advocacy of Christian work abroad. Gifted as she was by high
spiritual, as well as intellectual power in this respect, and no less by
a kind, gentle, and persuasive manner, she was called to use these to
great advantage for the cause she had at heart, and her name will be
long and lovingly remembered in many parts of the land. As to her
bearing and deportment among European ladies in the foreign
settlements, where she was well known, it required a sympathy of
soul on their part to understand and appreciate her position, her
sentiments and feelings. She had such deep and strong religious
convictions, such views and experience of Divine truth, that she was
ever ready to give such utterance to them, as to fail in attracting,
whore they might, as in other cases they did, prove an occasion of
a saving blessing.

Of late years she suffered much from ill health, but it was
thought she had largely recovered from it, and till wiihinashort
time of her death, she was thought to be comparatively well. Her
hour of departure, however, was drawing nigh, and a few days pre-
vious to it, she was confined to her room. Then she gave expression
to her faith and hope in the clearest manner. Jesus was the name
most frequently on her lips. He seemed very near to her, while she
cried — "Come, Lord Jesus.' ' Hardly cognizant of the presence of those

76 THE CHINESE RECORDER. [February,

around lier, slie was heard repeating the word " beautiful," over and
over again, as if she were already a spectator of the scenes on which
she was about to enter. It could only be understood in this light.
The heaven of which she had often sung and spoken, was now open-
ing to her view, and she attempted to describe its surpassing loveli-
ness in the language of the earth that she was just leaving. It was
a comfort and joy to those around her dying bed, amid the sorrow
they were otherwise called to endure. Her last words to her husband
were — "Don't fret, GrrifRth," and soon after, her redeemed spirit
joined the great multitude before the throne.

Such is the history from our point of view of our departed friend.
Let us each in our way similarly follow Christ, serving Him with all
our powers on earth, living in close and hallowed communion with
Him, and looking forward to a still more Messed association with
Him in heaven.

The following resolution regarding Mrs. Grrifiith John was
unanimously passed at the Committee Meeting of members of the
London Missionary Society at Hankow, on the 8th of January : —
^^Resolved, That the Hankow District Committee wish collectively to
express to their senior Colleague their deep and heartfelt sympathy
with himself and with Miss John, in their present soitow and
bereavement, and also their own sense of the heavy loss which the
Missionary Body and the Native Church, have sustained by the death
of Mrs. John. They pray that the recollection of the love and of
the co-operation in every good work, which Mrs. John was ever
wont to manifest toward her husband, may still encourage him
in his work, and that the memory of her constant and earnest
endeavors to spread the kingdom of Christ, may prove to every
member of the mission a stimulus to a devotion like that which
she herself displayed."

i88C.] CORRESPONDENCE. 77

the missionary conference.
Dear Sir,

I would not deem it necessary to refer to the letters of Drs.
Yates and Mateer in your January number, were it not to remove the
imputation so gratuitously and ungenerously cast upon my friend.
Dr. Y. J. Allen. He knew nothing of my letter, or his nomination,
until the Recorder appeared. As for the statement in such good
taste and expressed in such elegant language, "axes to grind,'' all I
shall say is that it is a revelation to me to find one missionary believ-
ing that another was capable of trying to convene a conference to
serve his private ends.

I will not at present continue the discussion. I will only say
that I stand by my letter, and am prepared to extend, illustrate,
and defend the argument there used. As for " grafting Christianity
upon Confucianism," this is not my idea but the travesty of my
critics. As well think of grafting a P. and 0. Liner on a Chinese
junk ! What I contend for is that those principles which we find
at the basis of the Chinese polity in all its phases, and which were
known and inculcated long before Confucius was born, are from God
and should be recognized by us, and full advantage taken of them.

I am charged with being " too sanguine." My censors do me
too much honour ! What would this world do without sanguine
men, and where would it be? The truth is, I am much more sanguine
in regard to China now than I was thirty years ago. I have met
with far more good in China than I ever expected ; the varied capac-
ities of the people are marvellous, while elements of promise abound
in all directions. And I believe every man who has mingled with
the Chinese sympathetically, and won their confidence, will speak in
the same strain.

I have never affirmed or thought there was any *' religious
movement " among the Chinese ; but who does not see that there is
a wide intellectual movement, that a social movement has also com-
menced ? And there are nnipistakable signs of great political
changers and my argument is that we should take advantage
of these features, and combine, and prepare to create a religious
awakening. There are about 500 Protestant missionaries in China,
all told, or about thirty to each Province. Suppose that the number of
agents was properly or even partially organized and actively co-
operating with each other, with God's blessing what might not be
effected ?

78 THE CHINESE EECOEDER. February'

I can see no presumption in my letter ; and if there is anything
in it suggestive of such, I beg a thousand pardons. The reason for
the nomination of the committee is stated in my letter.

I never intended to supersede the committee proper, which
would fall to be appointed by the missionaries in the various
Provinces. My only idea was a " preliminary committee/* to save
time and start the conference. And I defy any man in the same
limits, to name a more representative, or an abler, committee.

But I will not press the matter. When we parted, the common
understanding was that the next General Conference was to be held
in ten years, following the example of the Indian missionaries. I
can see great advantages in having a fixed time ; and many disad-
vantages and especially a mighty one in having a preliminary debate
before each as to the proper time. I think therefore we ought to
have taken it for granted, and commenced our preparation. I do
not think in these days of rapid inter-communication that it is too
late yet ; but we are not dependent on conferences, and better no
conference, than to meet in an unharmonious spirit.

Yours truly,

January 19th, 1886. Alexandee Williamson.

'x\}nm ftm §l^tx fmh.

BIBLE DISTRIBUTION IN KANSUH.

A long and interesting journal of Mr. Gr. Parker, regarding »
Bible-selling Journey appears in China's Millions. During August,
September, and October, 1884, he travelled 2,700 li, and sold
2,683 Chinese Scriptures, (55 of which were New Testaments,)
and 370 Arabic, Persian, Turkish, Tibetan, and Mongol Scriptures.
He came largely in contact with Mahommedans, and makes the
remark that, "The writings of Moses, David, Solomon, and the
Gospels, using Mahommedan nomenclature, would do good service in
half the provinces of China.'' Much of interest occurred in his
intercourse with Tibetans.

1886.] ECHOES FROM OTHER LANDS. 79

SHALL WE HAVE CHAPELS?

The Rev. 0. A. Fulton, of the Presbyterian Mission, Canton,
writes to the Foreign Missionary : — *^The opinion is gaining ground
in our mission — and, I think in all our missions — that too much stress
has been laid upon renting chapels as a condition of propagating the
Gospel. The large part of our troubles grow out of connections with
chapels. We can now go almost everywhere in this province and
preach, and it is the exception when serious hindrance is offered.
Every day the conviction is stronger in my mind that the fewer
chapels foreigners rent, the better for the cause we preach. When
the people are strong enough and zealous enough, they will rent
their own churches, and will be all the stronger for self-government
and self-support. Occasionally, in a new and distant centre, it may
be wise to rent a chapel ; but to condition the spread of the Grospel,
and to restrict the labor of evangelists to chapel service, is not in
accord with apostolic missions nor with sound progressive develop-
ment. What is needed is the selection of certain definite fields, and
a force constantly at work within these limits, until the Gospel shall
have made converts in scores of villages, and these converts become
the nuclei of future churches.''

THE HOLY SPIRIT NEGLECTING NO MAN.

We extract the following from the Wesley an Missionary Notices
for October. Rev. W. T. R. Baker tells of a call from " The leader
of a religious sect, and the writer' of several books which he brought
with him as the text of his discourse. Mr. Hill tells me he is really
a man who has thought; he has given up idolatry, though probably he
still does reverence before the tablet of heaven and earth. BKs books
are inquiries into the nature of God and the origin of things, and there
are some really good thoughts concerning God's universality, su-
premacy, and the impossibility of knowing Him. Naturally this old
man preferred teaching to being taught, and in a passing hour
nothing much could be done. But as books are written on such
subjects from the Christian standpoint and in a scientific spirit,
1 rejoice to think that there are many such seekers scattered up and
down China, groping for light and waiting for the consolation, who
will grasp the truth, will see the light, and depart in peace. Since
coming to China, I have grown more hopeful as to the speedy work
of Christian Missions. Not that the difficulties are less than I thought;
anything but that. But I see more clearly that the Holy Spirit ia
really neglecting no man, but is working in China apart from our
work. And that belief gives such a leverage to my faith as to over-
throw the difficulties, gigantic though they be.'*

THE CHINESE RECORDER.

[February^

Mmiil §i)tes auti pissiijuarij §i^iu5.

MISCELLANEOUS ITEMS.

We are sorry to learn that Mr.
and Mrs. Mclver of Swatow are
obliged to return to England on
account of Mrs. Mclver's health.

Not having received reports from
several important missions, we are
Dot able in this number to give the
promised Statistical Table.

We learn from the St. Louis Pres-
hyterianj that Miss Safford has
made a deep impression on the
Presbyterian Churches in that re-
gion. Of her addresses at Fulton,
the Rev. Dr. Marquess reports : —
" For more than one hour she held
her audience in rapt attention, mov-
ing them by turns to laughter and
tears. The talk was one of the
most powerful and beautiful ad-
dresses I have ever heard, surpass-
ing all the speeches of the male
missionaries whom it has been my
privilege to hear, witli, perhaps, a
single exception, and fully abreast
of that. Its breadth of thought, its
fullness of detail, its powerful gen-
eralizations, its depth of feeling,
its clear grasp of the salient points
of heathen life and missionary work,
its aptness and fertility of illustra-
tion, its massing of facts and
thoughts in such number within a
single address, its sparkles of hu-
mor and touches of pathos, betrayed
a splendid mind as well as a large
and noble heart- And this address
was but the preface to six others
equally fine."

We shall be doing our readers a
kindness by drawing their attention
to the London Religious Tract
Society's publications, offered for
sale by The Religious Tract Society
of China, and parti(!ularly to the
series of beautifully illustrated vol-

umes on various countries, among
which are particularly noticeable,
thoseon Egypt, the Holy Land, Italy,
Switzerland, Germany, England,
Scotland, Canada, and the United
States of America. The moderate
prices at which these interesting
and instructive books are sold
(i$2.25 a volume) must render them
great favorites in all families. The
text is usually worthy of the illustra-
tions, many of which are of a high
order of the engraver's art.

We have received from Dr.
Nevius a copy of his "Church Manu-
al," which must be a very useful
book for his churches regarding
which we are publishing such in-
teresting accounts from his pen.
We will refer to Dr. Nevius' own
analysis of the volume as given on
page 62. It will doubtless prove
useful to other workers following
the same general style of labor.

In the " Review of 1885," in our
last number, we spoke of one new
body of home Christians which had
sent two representatives to China
during the year, — a statement that
still holds true. In the enumera-
tion of Protestant Missionary Socie-
ties we should however have men-
tioned as a new organization among
us, the "Book and Tract Society of
China," of which Br. Alex. Wil-
liamson is the Secretary, and which
swells the total of British Societies
at work in China to nineteen, and
the total of societies to thirty-five.

Since the above item was written,
the " Disciples of Christ " have
increased the number of mission-
ary societies in China, by the
arrival from America of W. E.
Mat'klin M.D., who thinks of work
in North China.

1886,]

EDITIORIAL NOTES AND MISSIONARY NEWS.

We are informed that the British
and Foreign Bible Society, at the
earnest request of the Araoy Com-
mittee Jand others, has given per-
mission to its agents in China to
purchase and circulate Mr.j Griffith
John's version of the New Testa-
ment in Easy Weuli.

At the Annual meeting of the
General Missionary Committee of
the Methodist Church, North, held
in New York, November 5th,
Bishop Bowman in the Chair,
$1,000,000 were voted for Mission
Work, $439,790 being for Foreign
Missions for 188G, of which $92,774
were for China, as follows: — Fuchau
Mission, $18,585; Central China,
$20,260; North China, $26,281;
West China, $17,685.

We clip the following from the
Church Missionary Gleaner : — The
Archbishop of Canterbury has
appointed the Rev. Edward Bicker-
steth, M.A., Fellow of Pembroke
College, Cambridge, to be the second
Bishop of the Church of England
in Japan, in succession to the
lamented Bishop Poole. Mr. Bick-
ersteth is the eldest son of ^ the
Bishop of Exeter, and grandson of
Edward Bickersteth, one of the
earliest secretaries of the C.M.S.
lie was for six years the leader of
the Cambridge ISIission at Delhi,
but having come home in ill-health,
and being forbidden by the doctors
to return to India, he accepted the
college livijig of Framlingham,
Suffolk. He resigned it, however,
only a few weeks ago to rejoin the
Delhi Mission, and was on the point
of sailing when the Archbishop's
offer reached him. It is interesting
to have a third Bickerstetli in suc-
cession intimately associated with
the C.M.S. and its Missions ; and
*ve heartily commend the Bishop-
de.signate to tlie prayers of the
members of the Society.

THE MISSION' AUr CONrERENCE.

I)r."|Blodget writes that'his pref-
reence is for 1890 rather than au

earlier date, as do also Rev. Messrs.
Leaman of Nankin, and Hager
of Hongkong.

Rev. A. P. Parker, of Soochow
writes : — " When the question was
first sprung, I was in favor of
having the Conference in 1887 ; but
on reading what has been said on
the subject, and on more mature
reflection, I see that it would be im-
practicable to hold it at so early a
date; and I shall now vote for 1890."

Rev. G. W. Painter, of Hang-
chow says: — " I desire very much
that we shall have one and that it
shall meet in Shanghai, and in May
of 1887. I also desire to say that
in my opinion the good brethren
who reside in Shanghai should not
be allowed to bear all the burden of
entertaining. Let arrangements be
made at the Temperance Hall and
elsewhere, where we can pay at least
what it costs to live in Shanghai,
and let those who are entertained
by brethren there, feel that they
too will be allowed to pay at the
same rates in view of the fact that
it is an extraordinary occasion.
My brethren and sisters of our
mission here all concur in the above
views."

THE WEEK OF PRATER.

The annual Week of Prayer was
observed in Shanjrhai under the
auspices of the Evangelical Alliance
in the Temperance Hall. The meet-
ings throughout the week were
well attended, and no doubt many
present were edified and spiritually
benefited. There was a tendency
on the part of some of the speakers
to waste time by exhortations, which
perhaps would have been better
spent in prayer and praise, or else
divided among several speakers.
At the clo.se of the Monday even-
ing's service, an election of Officers
and Committee of the Evangelical
Alliance took place for the ensuing
year. Fresideid, Rev. L. H. Gulick;
Secretary^ Rev. Joseph Stonehouse;
Gommittee,\ Gi\ . Archdeacon Moule,
Rev. J. M. W. Faruham D.D., Mr.
James Dalziel.

THE CHINESE RECORDER.

The Rev. M. L. Taft writes from
Peking : — " Our meetings during
thiaWeek of Prayer, both in Chinese
and English, have been well attend-
ed and highly profitable."

RESOLUTIONS ADOPTED BY THE
PEES BITE RY OF NINGPO.

1. Marriage is for life and should
not; be lighMyconsidered, but honor-
ed, as the Scriptures command.

2. Children should not be betroth-
ed before they are of age nor with-
out their consent.

3. Christians should marry in the
Lord as the Holy Scriptures plainly
direct ; to marry children into un-
believing rich families merely for
the sake of gain is to cast them into
Satan's net and cause sorrow of
heart ; the Church should forbid it.

4. In case of one of the parties
becoming a Christian after a mar-
riage eng:igement lias been made,
the unbeliever shall be notified and
given permission to break the en-
gagement if he so desires. This is
honorable.

6. No persons should marry whom
the Scriptures and the Civil law
forbid to marry.

6. The amount of betrothal mon-
ey should not be a matter of con-
tention between Christians. Let
the amount be according to the
ability of the two parties. As a
general rule, we would suggest,
that the lowest amount be forty
dollars and the highest sixty dollars,
the silver Ornaments being extra.

7. Neither should the maid's rel-
atives covet a larger bridal trous-
seau, and be constantly intimating
the same to the go-between; this
should be forbidden.

8. The bride's clothing should
be substantial and useful, not sim-
ply for display.

9. Emptying ashes into the brid-
al chair, @J >^|£ ^; lifting the
veil, J§ 35^ rt^ i carrying lighted
candles before the bride, J^ ^ ® ;
bride and groom walking on rice-
^ag8» 1® iJl S ; and all other idola-

[ February,

trous and superstitious practices,
should be forbidden.

10. To enter the bridal chamber
to annoy and insult the bride, ^J ^,
this is entirely unchristian and is
not to be allowed.

11. The expensive bridal sedan ;
the coronet with pendants, ^ ^ ;
the dragon-ornamented robe, ^ H,
had better be dispensed with. The
unsightly garment worn by the
bride in the sedan, 3^ ^ ^,
should be altogether forbidden.

12. The wedding feast should be
according to one's means. Why go
into debt for life for the sake of a
few moments' display ? It is per-
fectly proper for the poor to make
no feast, but set tea and cakes be-
fore the gu-ests.

13. The promise and covenant
made before God by the bride and
groom are binding for life, and in
case of disregard, the Church Session
should exercise discipline.

THE NEW JAPANESE CABINBT.

The Rev. 0. H. Gulick writes
from Okayaraa, Japan : — Hereto-
fore the sources of power and the
responsibilities of Government have
been so veiled that the constitution
of the Government has been much
of an enigma to resident foreigners.
Now we have daylight. The Japan
Mail of Dec. 26th, publishes Im-
perial Notifications of Dec. 23rd,
which announce that on that
day Count Ito became Prime Minis-
ter of the Empire.

Prince Sanjo, former Chancellor
of the Empire, retires from the head-
ship of affairs, and rumour says,
will travel in Europe.

The advancement of Mr. Ito to
the Prime Minister-ship, and the
position of Count Inouye as the lead-
ing Minister after the President,
places the two most enlightened and
progressive men in the Empire at
the head of affairs.

The former State Council is
abolished, and the Ministers are
henceforward directly responsible to
the Throne, and constitute the

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

Cabinet. This Cabinet, in the lan-
guage of the Imperial Decree of
Dec. 23i-d, is to " have direct control
in all matters of State." The same
Decree urges the Ministers to
" discard pretence ; make reality
your aim in all things both great
and small !" Golden words ; truly
new doctrine to be urged upon
Asiatic Statesmen !

Mr. I to is the man who, returning
from a visit to Germany about two
years ago, told the Mikado that he
was surprised to find that both
Emperor William and Bismarck,
were true Christians, and that both
of them urged upon him personal
attention to the doctrines of Chris-
tianity, and said to him Christianity
was the great need of Japan, that
Christianity was what would do
more for Japan than all else.

It appears that there is to be a
large reduction of supernumeraries
in all the offices of government, and
great economy effected thereby, also
a rapid pushing forward of railroad
building, and continuous strength-
ening of the navy.

Three months ago we had a craze
for foreign styles of hair-dressing
among Japanese ladies. Many aban-
doned the native style and adopt-
ed one of the many foreign styles.
European style of dress for men is
becoming more and more common
throughout the land. One argu-
ment in favor of it is that the dress
is cheaper, another that it is more
convenient for many kinds of work.

A country for changes! But when
the changes advance such enlighten-
ed men as Counts Ito and Inouye to
the front, the lovers of Japan may
well rejoice.

METHODS OF WORK IN NEWCHWANG.

The Rev. W. P. Sprague recently
paid a visit to Newchwang, and
thus reports: — " ^Mr. Webster, who
came out to the Scotch U. P.
Mission three years ago, commenc-

ed evening preaching in the street
chapel, last winter, profiting by the
good example of Mr. Lees in Tien-
tsin, and Mr. Ament in Peking.
He also introduced that most valu-
able help, object teaching, by means
of a magic lantern his thoughtful
friends had sent him. In this way
crowds listened nightly to the old
story of salvation through Christ
only, and carried away, indelibly
impressed on their minds, pictures
of all the leading scenes in the life
of our Lord on earth.

*' Another method of increasing
the number of hearers, has been
the use of a Gospel tent. His
friends of Barclay Street Church,
Edinburgh, sent him out a fine
large tent. At its dedication in
Edinburgh Mr. Muirhead took part
in the service. And at its rededica-
tion when it reached Newchwang,
in August 1885, allt he foreign res-
idents joined four or five hundred
natives, all comfortably seated with-
in, consecrating it to preaching the
gospel to the Chinese. And from
that day till the autumn storms
came on, crowds have daily listened
to preaching within its walls. Al-
ready is it owned of God in bless-
ing, and the first-fruits begin to
appear."

Mr. Sprague, referring to the
work of Mr. Ross among the
Coreans, (which has been from
time to time reported in the Becord-
er) says : — " I have never heard
of such ready acceptance of the
Gospel in China, unless it were
following the famine relief work in
Shantung. God grant we may soon
hear of much more of the same sort
all over this great land ! "

ERRATA.

On page 12, line 14, of Vol. xvii,
for " ting" read ^my ; and on page
15, line IG, for " well drained,"
read well-dressed.

THE CHINESE RECORDEE.

[Feb. 1886.J

§\ms d! flinits in lip far fasi

December 1885.

23rd. — Reorganization of the Japa-
nese Cabinet, under Count Ito, with
Count Inouye as Minister for Foreign
Affairs.

30th.— Death of Sir Walter Med-
hurst, in England.

January 1886.

1st. — Proclamation of the Indian
Government annexing Upper Burmah.

7th.— A new Loan of ^300,000, by
the Hongkong and Shanghai Bank, for
the China Merchants' S. N. Co.

13th. — Two sharp shocks of earth-
quake felt at Svvatow.

14th. — The priests of St. Joseph's
College bring suit for libel, in the
Supreme Court of Macao, against the
editor of the Independente.

18th. — H. E. P'eng Yu-lin arrives
at Shanghai on leave of absence from
Canton.

28th. — Mr. Taro Ando (late Japan-
ese Consul in Shanghai) was to leave
Yokohama as Japanese Consul to

Hawaiian
laborers.

Is., with 925 Japanese

^isdflnimj |fluriml

BIRTHS.

On the 23rd of December, the wife of
Rev. AuTHUR BoNSEY, London Mis-
sion Hankow, of a son.

On the 6th of January, the wife of
Rev. G. R. LoEHR, of a daughter.

On the 6th of January, the wife of
Rev. B. C. Henry, Canton, of a son.

At Okayama, Japan, January 8th, the
wife of Rev. Otis Cary, A. B. C. F.
M. Mission, of a son.

At Amoy, January 13th, the wife of
Rev. W. Palmer M. D. of a son.

At Shanghai, on the 23rd of January,
the wife of Rev. J. N. B. Smith, of
the American Presbyterian Mission,
North, of a daughter.

DEATH.

At Hankow, December 29th, 1885,
Mrs. Griffith John, of Hankow.

ARRIVALS.

At Taiwan-fu, Formosa, November
12th, Dr. J. Lang, of English Presby-
terian Mission,

At Amoy, December 22nd, Rev. D.

Rapalje, of Reformed Mission.

At Shanghai January 13th, Rev. Mr.
and Mrs. C. F. Reid and two children,
W. H. Park M. D., and Mr. C. J-
Soon, all for Methodist Episcopal
Mission South. Also on the same date
Rev. Mr. & lAlrs. Bryen, Rev. Mr. &
Mrs. D. W. Herring and Miss R. Mc-
Gown M.D., for American Baptist
Mission Soutii.

At Shanghai, elanuary 15th, Misses
L. E. Hubbard, S. E. Jones, C. P.
Clark, S. Renter, A. S. Jakobson, J,
D. Robertson, Mrs. Erikson, and two
children of Rev. Mr. Cardwell, all of
the China Inland Mission.

At Shanghai, January 28th, W. E.
Mackliu, M.D. of the Foreign ("hris-
tian Mission Society of the Disciples of
Christ, Cincinnati, U.S.A.

DEPARTURES.

From Taiwan-fu, November 14th,
Dr. and Mrs. Anderson, and Mrs. Ede,
for England.

From Foochow, on the 12th January,
Rev. L. Lloyd and family, for Eng-
land.

From Shanghai, January 28th, Rev.
Mr. and Mrs. Tomalin, of the China
Inland Mission for England.

THE

^>^'

Airo

MTSSIONAIIY JOURNAL.

Vol. XVII. MARCH, 1886. No. 3

THE FLAG-STONES AND CONGLOMERATES OF NING-KONG JOW
IN :3rOSTHEBN CHEHKIANG.
By Thos. W. Kingsmill, Esq.

Tj^EW visitors to the neiglibourhood of Ningpo have failed to
•^ remark the important series of conglomerates and flag stonea,
in which are situated the celebrated quarries of Ning-kong jow.
These rocks are even more conspicuous along the branch of the
river flowing past Du-bu^u, ^ j^ JJ, where they form a bold
escarpment along the left bank of the river, the outline of which
affords a good instance -of the effects of aqueous denudation, rising
here and there into imamelons and hog-backs, with steep gulleys
between, affording good sections everywhere of the rocks. On the
opposite bank of the river extends for the most part a plain, reach-
ing as far as the district city of Funghwa ; but an outlier of the
ancient ranges of the Kinwha prefecture stretches northward
within a mile of Du-bu-du, and here we arrive at the lowest
members of the Ning-kong jow conglomerates abutting in the spurs
of the T*ung shan, ^ \}\, against the palaeozoic quartzites forming
the foundation of the Kinhwa rocks. The T'ung shan is a Jong
narrow ridge about 1150 feet high, running out to the N.W. and
extremely steep on both sides. It is composed of the ordinary
grits and quartzites which underlie the lower Carboniferous lime-
stones of central China, and which are here contorted, but lying in
masses with obscure bedding apparently nearly vertical. It ia
always interesting to trace a geological formation to its lowest
level, and in a long spur on the northern flank of the hill the two
may be seen within a few feet of one another, the newer resting
unconformably on the denuded edges of the ancient rocks, with
a dip of about 7" to the N.E.

86 THE CHINESE RECOBDBR. [March,

The rocks of the newer series in these spurs consist for the
most part of beds of course conglomerate mixed with irregular
layers of rough gritty sandstones, and vary in colour from white to
dark reddish brown. There is little difficulty in recognizing their
contents, which are the ordinary debris of the palaeozoic rocks, consist-
ing of quartzites, quartzite shales, porphyries and trachytes. The
conglomerates are for the most part excessively coarse, many of the
beds being formed of small boulders from 6 to 10 inches in diameter,
but many that I noticed were upwards of two feet in diameter.
The beds are of very irregular thickness, varying from a few inches
to eight or ten feet. For the most part there is a rough sorting of
their contents, the larger boulders occupying the lower portion ;
the boulders are all more or less rounded, and notwithstanding
considerable search I have neyer noticed striae or other ordinary
marks of ice action.

On the left bank of the river the conglomerates form a long
?*ange of hills rising to about 850 feet in height, and dipping at low
angles towards the north or N.N.E. As above stated, they are
extensively denuded, and their northern edges form a long and bold
escarpment running out in spurs here and there towards the river.
The description of the rocks given above will apply equally to those
on the opposite bai^k^ ^nd the san^e series njay be traced across the
intervening hills in a north-easterly direction to the valley of Ning-
kong jow about five njiles distant, the section showing a thickness
for these lower rocks alone of upwards of 3,500 feet. The peculiar
outline of the rocky escarpment^ its deep sinuous guljeys, and the
mamelated shape of many of the outliers, all testify to extensive
aqueous denudation in comparatively recent times. At a short dis-
tance west of the Kong K'ow, JJ flj? pagoda I met with in the
northern face of the hill, the open month of g. cave soifle 30 feet
wide and 50 feet deep eroded in a softer bed of sandstone lying
between two hard conglonierates, the waterworn aspept of the roof
and sides, and the deposits of gravel on the floor left little doubt
that the cave had formed the channel of an undergrounci water-
course ; the mouth of the cavern was about 450 feet over the valleys
at both sides, and the ridge was not more than 250 yards across.
The stream must therefore have worked for itself this channel
prior to the denudation of the valley behind.

Between Du-bu-du and the Ning-kong jow valley are a series
of low parallel chains running approximately in the line of strike.
The beds of sand-stones and conglomerates follow in regular sequence,
the sandstones increasing in importance and the pebbles in the
conglomorates as a general rule becoming smg-llpr an4 more waters

1886. J THE FLAG-STONES AND C0NQL0MERATE3 OP NING-KONQ JOW. 87

worn as we ascend. The sandstones here and there afford evidence of
their derivation from granite rocks, while beds of coarse waterworn
debris occur at intervals, the contained boulders being nearly if not
quite as large as below.

Close to the village of Ning-kong jow the beds change, the
sandstones become more frequent, close grained, hard and extremly
compact ; the intermediate beds become also finer and in some
places might be called consolidated mud stones. Occasionally these
latter begin to assume tufacious characteristics and seem as if
poured out over the surfaces of the sandstone beds. The colours
are various shades of brown approaching to red. The approach from
the underlying beds is so gradual that it is difficult to define the
junction but the Ning-kong jow flag-stones may be taken as from
800 to 1000 feet in thickness. In the centre of the series the
sandstones occur in beds of from 2 to 8 fefet in thickness dipping
regularly to the N.E. at an angle of about 7^" to 9*. These afford
admirable building stones, and are extensively quarried for door-
posts, lintels tablets &c. The stones are readily removed by
wedges, the cleavege being perfect in the direction of the bedding.
Stones upwards of 20 feet in length and a foot and a half in thick-
ness are readily procured in this way, and are well adapted for the
ordinary trabeated bridges of the country, for which purpose they
are shipped away in large quantities. The stones when worked
exhibit a fine surface either with or across- tite grain and are'
excessively durable.

Ascending the Ning-tong jow valley in ^ dh-ection to the north
of west these flag stones are seen capping the hills to the right hand
and gradually increasing in altitude till at the head of the valley
they attain a height of about 1500 feet. They are very conspicuous
as their superior toughness and durability have preserved them from
the denudation which has extensively eroded the lower rocks of
the river.

Above the flag- stones eorrglomerates again occur, but they now
begin to become greyish, and assume a more tufacious aspect. The
continued boulders are smaller' and are not confined to the palaeozic
rocks, but contain fragments of the lower Du-bu-du rocks, showing
that denudation had Commenced with more or less oscillations of level.
Crossing a range of low hills towards N.N.E. on the Tszechi branch
of the river, the upper members of the series are seen in what may
be called the Da-ying tufas. The character of tho rocks has here
completely altered, and in place of sandstones we find grey or
greenish grey tufas, the debris for the most part of trachytic
volcanic products, but in places assuming a reddish tinge, as if

88 THB CHINE8E RECORDEB. [March,

dolerlte alternated with trachyte. In the trachytic magma frequent-
ly occur fragments of the pal?30zoic rocks as well as of the lower
beds of the series ; the bedding has not become confused, and
the rock has assumed a secondary cleavage independent of the
bedding. In places the texture is so fine that the rock affords an
excellent and durable building stone capable of showing the finest
detail under the chisel ; and like the Ning-kong jow flag-stones is
extensively worked, but principally for carved brackets, panels, and
other fancy work. For the most part the structure is closer and
the contained pebbles, often of the lower argillaceous shales, render
it unsound for such purposes. As however the cleavage spoken of
above is very marked, the rock splitting readily into flagstones from
3 to 5 inches thick, it is extensively used for paving throughout the
district as well as at Shanghai.

These rocks extend in a W.N.W. direction as far as Hangchow,
where about the Lui-fung pagoda they may be seen cropping out in
the low hills bounding the Sihu. They seem here to pass into red
sand stones, apparently similar to the red sandstones of the Nanking
district. To the N.E. they reach the plain of Yu-yao, and are cut
off by the palaeozoic rocks which reappear above the city of Tsze-
chi. It is many years since I visited this district, and at the time I
had not had the opportunity of studying the lie of the lower Ning-
kong jow series, so that the entire was a sealed book to me.
Speaking only from memory I cannot venture then on more than
the merest outline. The rocks however must be of considerable
thickness, probably exceeding that of the Du-bu-du beds, so that
the entire to the commencement of the red sandstone cannot be
under 10,000 feet.

As to the age of this extensive series we have at the moment
only geological and lithological data to form an opinion. So far as
I know the entire of the system has never yielded a single fossil.
This was of course to be expected in the lower conglomerates, the
conditions of whose deposit indicated considerable meteorological
disturbance. The upper beds of these and the Ning-kong jow sand-
stones, deposits in comparatively settled water, might have been
expected to yield some signs of life. Except however a few obscure
molluscan or worm tracks on the ripple marked surfaces of the beds
I have hitherto failed to find any trace of an orgainzed body. We
are thus left without the only sure ground from which the age of
the formation can be inferred. The evidence of position is likewise
vague. The rocks overlie the palaeozic series of central China, and
were deposited after it had been uptilted and altered, but even this
leaves a wide interval, and we are forced to reason from analogy.

1886.] THE PLAa-STOWES AND CONGLOMERATES OP NING-KONQ JOW. 89

The position of the rocks flanking the palseozoic ranges of
Chehkiang, the heterogeneous character of their contents, the
occurrence of the coarse conglomerates and boulder beds, and the
subsequent subaerial denudation remind us forcibly of the Siwalik
beds of northern India, and the apparent absence of fossils strength-
ens the resemblance. It is only here and there in the Indian beds
that fossiliferous beds have been discovered, though where found the
bones have been discovered heaped up as in a charnal house,
indicating apparently, as do likewise the boulder beds, the occur-
rence at times of wild cataclysms. The divisions of the beds are
roughly similar, though the thick deposits of volcanic tufas do not
occur in the Sub-Himalayic beds ; also the fact that the upper beds
are mostly formed of debis from the lower indicating considerable
local disturbance during the deposit of the series.

As above stated the rocks have undergone considerable aqueous
denudation ; the courses of this are however simple, and we can
follow them in the present configuration of the country. We
miss the complicated systems of denudation and re-denudation, to
coin for the nonce a word, which marks the older formations. The
lines are sharply cut, not blurred, and the mark of the graving tool
is everywhere apparent. This gives a newness of aspect to the
rocks, which is increased by the low angle and regularity of the
dip, from 4' to 8*. The latter is, it may be stated, no test of
age ; as comparatively modern rocks, the Miocens of the Alps and
Himalayas for instance are constantly found contorted, vertically
bedded or even inverted. Still the facies of the whole seems
comparatively recent, and we seem justified fully in referring them
to Tertiary times. In a case of this sort what may be called
geologic instinct come into play, and though the instinct may be at
times sadly at fault, the practical geologist knows from experience
that in the majority of cases the forecast comes approximately if not
absolutely true. European geologists who are apt to refer cases of
difficulty somewhat too freely to glacial phenomena, have seen in the
very similar boulder beds of the Alps and the Sub-Himayalas
the traces of a Miocene glacial epoch. I am by no means however
disposed to refer every case of the occurrence of boulders, even
of large size, to the action of ice, and in this instance the characteris-
tic traces of glaciation are absent. Coarse conglomerates and boulder
beds do however indicate the existence of considerable disturbing
causes during their deposition ; and the geological evidence is
accumulating that the Miocene was a period of extreme disturbance,
provisionally therefore in the absence of fossils, and to afford a
standpoint for reference I am disposed to class the Ning-kong jow

90 THE CHINESE RECORDER. [Marcll>

series as of Miocene age, probably in tlie upper Da-ying tufas
reacliing to lower Pliocene.

Such provisional classification is however tantalizing to the
geologist, and as many of the contributers to the Recorder are well
acquainted with tlie district, they might do a service to the science
by enquiring amongst their Chinese friends as to their knowledge
of fossil finds. The pliocene beds of Szechuen yield a rich
mammalian fauna, the fossils being well known as lung-huh — dragons
bones. Although it is not likely that such exist in quantity in the
district in question, even an isolated specimen might serve to deter-
mine the geological relation of the beds. MoUuscan casts or the
remains of fishes or plants, though less decisive than the mammals*
might still throw much light on the subject, and I am loth to
believe that the entire series is unfossiliferous.

-♦^^

EVOLTJTIOil OF FINAL K AND T OUT OF ]?, AND OF T! OUT OF K.

By Rev. 3. Edkins, D.Dj

TN Groddard's Tiech'eu vocabulary may be noticed a great readiness

to drop final p or change it into k or t. Thus ^ to pierce
should be c'hap but we find ch'a, ^ bap, deficient is hwat, '(|^ k*iap,
weak is k'iak^ whereas in the kwang yun it has p final.

It may be remarked here that the kwang yiin has final k in
the words <^, ip, B» S2' ^^^ which or their phonetics are also found
with final p*

The last of these ^ pronounced with k final at Shanghai in the
word for " to eat " |^ is in Tiech'eu k'iet. In both Cases there has
been an evolution from p, as we conclude from the phonetics ;^, JJ*
It is breathing in ^ or If^ hip.

In the syllable k'iet we find JJ, 58 hut these are kok in kwy.
So ^ lat has come from lik and sat ^ from sak.

In sek we find ^ which in the old dictionary kwang yiin is
shap or shak. Here k has been evolved from p. The word to leak
is }j| siak or }J| siap, and here also k is from p, so also t comes from
p in ^ or j^ siet, to tie.

The words ^^ |^, called tit are properly spelt with k final.

1886.] EVOLUTION OP PINAL K AND T OUT OP P, AND OP T OUT OP K. 91

In the kwang yiin we find among k finals the followiiig phonet-
ics in p g 3>}, $, % g^, ^, ^, ^, g, jfc, ^, pg, ^, ^, a:, 2f[,

jp, J^, and others. They may be found with p in pages 42 to 60 in
the Ju sheng volume of that work.

In the same way if we look for p phonetics among words ending
in t in the kwang yiin we find §j. This phonetic requires us since
its original final is p to regard kot the grass cloth plant, kot, to cut,
and kie to finish, exhaust, as all ending in p. So with ^, jp, U,
IL, JJJ, ft. ^^ i^^ Jfc. a. ^' :^> M> and others. They indicate
that an extensive migration has taken place from p to t. An
example occurs in the Amoy pronunciation of fj hwat. The dic-
tionary final is p and so it is at Tieph'eu, but Amoy speech, has
adopted it.

The final p has been best retained in Kiang-si province and the
old k in Shanghai and at Fucheu in both, which cities final p and t
are quite lost.

Confirmation of this doctrine of the evolution of k and t from
p is to be found in old forms of phoneties. Thus ^ is ^, but ^
has in its upper part ^. So also ^, below the net at the top, has
the same form for J^- In -^ the same qonjbination occurs. The
old form for J^ we thus obtain is very like the old form of jj which
is ^ and of ^ which is ^. We may regard this form therefore as
originally having the force dap and kap. The evolution of k from
p and t is not confined to the final. The initial letter is also subject
to the same law. Thus Q pan to embrace is pok. But to embrace
is kwo 115 or kwok, the environs of a city. Should any one say
these must be seperate roots, it may be replied, that it is easier to
change a letter than to create a new root, Ease of origination is a
principle that must not be lost sight of when determining what are
true roots.

In etymology it is important to know the true origin of several
groups of words which have sprung luxuriantly from roots ending
in p. Lip or dip, to stand, has originated j^ shu, tree, i^ chu, an
individual tree, g shu, upright, ^ chu, pillar, J^ chu to support, fj
chu, tablet. All these words mean upright and have lost p, but
they have it is most likely first changed p to k and then dropped k.

Who has not looked curiously at a character like J^, c'hi, in tonic
dictionaries gi, which means ^ c'ha, and also coincides with j^ ch'i
branch is sense, while yet it differs in initial, having g instead of as-
pirated or unaspirated t (ch) ? the fact is that all these words began
with t'ap or dap and they are ultimately identical with -f- hip, mean.
ng a cross, the common numeral sh'i, ten. The guttural gis evolved
from the tooth letter d which appears as t', zh, cb, or sh.

92 THB CHINESE EECORDER. [March»

EXTEACTS FKOM THE GEEAT CONCOEDANCE EELATING TO COEEA.*
Bt E. H. Parker, Esq.

gj BorderiD g north on the ,^ gand^ |^, [Wu-hwan and Fu-yii].
Our ^ ^ [Liao Tung] is east of the f^ ^, [Ts'ang Hai].

^ The Kokorai [^ ^ Jg ^] emanate from Fu-yii.

[Yang Ti] swept the gulf of Pechili [}^ }§!{], and thundered
at [the gates of] Fu-yii with a lightning sweep.

JSf In the '^ f$ [Eastern Sea] there is besides a fgj 'J§, [P'uh Hiai],
therefore the [said] Eastern Sea is called the jU J§, [P'uh
Hai].
The Poh-hiai [or P^uh-hiai] is another branch of the Sea.

^ P'eng and Wu penetrated the ^ |g [Wei-Meh country] and
Corea [Chao-sien], establishing the '^ j^ prefecture,
[Ts'ang HaiJ.

j^ The Ts'ang-hai islands are in the Northern Sea.

pf The Hiaksai ["ig" 8|f] were of the Fu-yii race, distant from the
capital [Si-ngan] over 6,000 Zt; south of the j^ [Pin]; their
west bordered on ^ *H'| [ Yiaeh-chou] ; to the south the ^
[Japanese]; to the north Kau-li £ Corea], all to be reached
by sea; to their east was Shinra, [^ Jg].

^ Shinra is south east of Hiaksai over 50 li; its territory to the east
borders on the Pacific ; north and south it borders on Kauli
and Hiaksai. In the Wei period £A.D. 200-300] it was
called Sin-lu ^ ^, and again, Shinra in the Sung time
[4th cent]; and also ^ ^ [Sz-lo, Mr. Griffis' Sila]. Shinra
state was originally of the Shin-han race[^ ;^].

^ There were three Han tribes, the ,1^ Ma Han, the ^ Chen Han,
and the ^ Pien Han. The Mahan were westward, and
consisted of 54 [petty] states : they bordered north on the
m Jg [Loh-lang or Ngoh-lang] and south on the Wo
[Japanese]. The Ch^en-han [Shin Han] were east, and
consisted of 12 states ; north they joined the '}|| |g, [Wei-
Meh], The Pienhan were south of the Shinhan, 62 states;
their south also touched the ^, [Wo]. The Mahan were
the most considerable. The Wei History |g jg says
** The Mahan people were good husbandmen, were acquainted
'^ with the silkworm and mulberry, and made cotton cloth.
"They have each [State or community their own] leaders
" the greatest of whom calls himself g § ; the next is
" ^ f§, [a class of chieftain] scattered amongst the

• N, B. Each extract is given under the word under which it occurs.

1886.J CHRISTIAN LITERATUEE BY CHINES AUTHORS. 93

'^ monntains and seas. Tliey have no walled cities. There
''are over 50 states of them, the greatest consisting of over
" 10,000 families, and the smaller of several thousand, over
" 100,000 households in all." The ^ S M M or Liang
History says : " The Mahau consisted of 54 states, of
*' which Haiksai was one. During the [Sz-ma] Tsin
" Dynasty ^ |f having taken Liao-tnng, Hiaksai took
" Liao-si. Later on it was defeated by Kao-kii-li [^ ^ |f],
" and removed to the g %% territory." The Weichih [or
Wei History] says. ''Shin-han was east of Mahan; its old
*' men used to say that refugees from the Ts'in tyranny
** appeared in ^ state, and that Mahan cut off its eastern
*' part and gave it them : they have walled cities and pali-
"sades." Their language is different from Mahan and
like that of the M A*

THE AGENCY OF CHIKESE AlTTHOBS IK PBEPABlirO A CHBISTIAK

LITEBATURE FOB CHINA.

By Rev. C W. Mateer, D.D.

pROTESTANT Christianity has been propagated for about fifty

years in China, and there are now fully twenty-five thousand
native Christians. A large number of Christian books and tracts
have been prepared by foreign missionaries, but almost nothing has
been done by Chinese writers. This fact is certainly somewhat
surprising, especially when we consider the literary chai'acter of the
Chinese. Several things have no doubt conspired to produce this
result, the chief of which are the following : —

First, the small amount of educated talent in the Chinese
Church. — As in most other lands so in China, the gospel has come
first to the poor; not because the missionaries have chosen the poor,
but because the poor have chosen them, and given heed to their
message. Now the poor are everywhere the ignorant, and this is
especially the case in Cliina, where there are no free schools, and
where education is laborious and expensive. To this we may add the
further fact that the poor are generally inferior to the rich in
intellectual endowments. Many notable exceptions no doubt there
have been, yet the general fact remains that in every land the poor
are intellectually inferior to the rich. On this account it has come
to pass that there is but a small amount of educated talent in the
church in China, and what there is is not of a high order.

94 THE CHINESE RECORDER. [March,

A second reason why more Christian hoolcs have not been prepar-
ed by Chinese authors is the want of originality in the Chinese mind. —
The Chinese mind is no doubt original in the sense of being
sui generis, but it is not original in the sense of possessing a strong
inventive faculty. The Chinese are preeminently a race of imitators.
The old story which represents the Chinese tailor as following so
closely the garment given him for a pattern, that he put on the new
one patches similar to those on the old, is more of a truth than it is
of a caricature. Invention is' foreign to the Chinese mind. The
average Chinaman not only lacks the power, but also the ambition
to devise anything new. The possibility of doing such a thing seems
never to touch his mental horizon. He walks in the steps of former
generations, physically, intellectually, and morally, all oblivious to
the idea that there is such a thing as progress or improvement. This
evident characteristic of the Chinese mind is enough of itself to con-
vince me that the Chinese never invented anything.

To this want of inventive faculty should be added the want of
enthusiasm. Chinese Christians are all moderate Christians. Their
zeal is all exceedingly prudent and temperate. They lack the
enthusiasm and generous devotion which prompts to great under-
takings. Either there is no religious enthusiasm in the Chinese
nature, or Christianity has not yet succeeded in evoking it. Either
the Chinese are largely impervious to the overmastering motives
of the gospel or else these motives have not yet succeeded in
thoroughly penetrating the thick rind of their all-prevalent selfish-
ness. The Chinese lack the consecrated enterprise, as well as the
original genius, necessary for the production of good Christian books.

A third reason for the paucity of Chinese Christian authorship
is the repressive infiuence of foreigners. — Christian missionaries are
generally aggressive men, and not always free from ambition and
oonceit. Hence they are generally more anxious to write books
themselves than to stimulate or assist a Chinese Christian to write.
Their superior resources both of education and money put the
Chinese author at a great disadvantage. If any Chinaman attempts
a p6lemic tract or an apologetic essay, the logical mind of the foreigner
s6es no end of bad logic and bad theology in it, and at once opens
upon the manuscript a fierce fire of unsparing criticism. The writer
i§j discouraged, and as he has no means of his own for printing, his
well meant effort falls to the ground.

These things account in great measure at least, for the fact that
Chinese Christian scholars have as yet done so little in the way of
lauthorship. But is this state of things to continue indefinitely ?
Js the whole task of furnishing a Christian literature for China to

1886. J CHIilSTIAN LITERATURE BY CHINESE AUTHORS. 95

fall on foreigners ? I confidently answer, certainly not. The day
will come when Chinese talent and Chinese zeal will assert them-
selves. History shows that, with few exceptions, the books that
have most influenced the people of any nation, have been written by
native authors. It is a rare thing, in any land, that a book written
by a foreigner has exerted a potent influence. It is to be anticipated
therefore, that notwithstanding all drawbacks, Chinese authors are
yet to write the books which will be most influential in China.

Let us consider for a little how and why this will most probably
come to pass.

1. — Christianity will presently reach a more intellectual class,
and talent will increase in the native church. — Christianity has
begun with the poor, but it will not end with them. It will rise to
the higher ranks in China as it has done in every land. Itis
progress is upward as well as onward, and the time is coming when
it will reach the intellect of China, and enlist its forces in the cause
of truth. Christianity makes the poor and the ignorant the stepping
stones by which it presently reaches the rich and the educated.
Christianity not only rises ^ it also raises. It elevates and stimulates
those who accept it. Moral and intellectual faculties grow and
develop together, acting and reacting on each other. At present
the Christians in China are poor, but a few generations of virtuous
industry will make them rich, and at the same time will develop
amongst them a new intellectual vigor. The laws of heredity are
not all physical. They are intellectual and moral as well. That
the superior intellectual vigor of Christian nations is a legitimate
result of Christianity, accords with the highest reason, and is denied
only by those who shut their eyes to the most palpable evidence.
The same process has begun in China and will go on until the
intellectual forces of the land, as well as its material wealth, are
largely found in the Christian church.

2. — A new and more stimulating kind of education will prevail,
especially amongst Christians. — The mental stagnation of China is no
doubt largely due to their wretched system of education. It trains
the memory while it neglects or suppresses nearly every other mental
faculty. It trains the mind to think wholly in the treadmill of the
past. It forever commits to memory the same books, and prates
over with servile docility, the explanations prescribed by imperial
authority. The acme of its ambition, the conventional essay, is a
continual repetition of the same ideas, old scraps melted and poured
in the old mould. ' No wonder such a system of education has dwarf-
ed the Chinese mind, and suppressed its powers of reasoning and
invention. It is the privilege and duty of Christianity to bring in a

96 THE CHINESE RECORDER. March^

better system, a system wtich, while it imparts useful knowledge,
•will train the reasoning powers and develop the faculty of original
thought and investigation. The Chinese mind is not inferior in
natural powers. Its present imbecility is not so much due to in-
herent weakness as it is the result of her traditional conservatism,
together with her senseless system of education. Free the Chinese
mind from the shackles which have hampered it for ages, give it the
stimulus of a rational system of education, and it will presently
/awake to a new life. Give it mathematics to develop its power of
reasoning, and natural science to stimulate the desire to know, to
discover, and to use, and we shall presently have illustration of its
splendid capabilities.

It should be noted also that the Christians in China will be the
£rst to avail themselves of the superior education of the west, and
the first to feel the stimulus of its new life. Their minds are more
receptive than those of the heathen. They are freed from the
bondage of the classics and their minds awakened to the idea of
inquiry and investigation. Besides this the gospel is itself a stimu-
lus. It awakens the mind to the value of truth, while the moral and
spiritual life it begets reacts powerfully on the mental faculties. In
short a pur.e Christianity will develop a new life in China. From
this new life I confidently expect the first real intellectual achieve-
ment in Cliinai. Christianity has a right to the first fruits of the
regenei^ted life of the nation, and she will not fail to get them.
Moreover grace will develop a new jzeal and enthusiasm in the more
receptive soil of a aew intellectual life, and Christian scholars will
.emulate the devotion and enterprise of their western teachers. Let
the church only embrace the golden opportunity to teach and
develop the intellect of China, as well as to regenerate and guide
her heart, and the wealth of the nation's sanctified talent will be
poured into her bosom.

3. — Chinese authors have a number of important advantages
jover foreigners. — The most patent of these is a more perfect com-
mand of the language. Nearly all foreigners fail of acquiring the
Ohinese written language. In making a book they furnish the idea,
but they are entirely dependent on the Chinese teacher to furnish
the language in which these ideas are clothed. This process is slow
;and laborious. It often fails to give the ideas of the author in their
full iutegrity, and always results in the loss of much of their original
Tigor and vividness. It is a partnership in which neither party is
satisfied, and the result is generally more or less of a failure, c.wk-
ward in style and stale in expression. On the contrary the Chinese
author writes with the pen in his own hand- The thoughts choose

1886.] CHRISTIAN LITERATURE BY CHINESE AUTHORS. 97

for theraselv^es the happiest words, while the words serve to develop
and co-ordinate the thoughts. Writing through an interpreter is
fatal to the highest attainment either in thought or stylo.

Another and more important advantage which the Chinese
«,uthor will have is an intimate acquaintance with Chinese character^
and appreciation of Chinese feelings. The foreign author betrays
himself at every step. No matter how long he has been in China or
how hard he has studied her character and her institutions, he is not
a Chinaman. He does not see things as a Chinaman does. He does
not form his opinions in the same way, nor from the same stand-
point. It is far easier to wear Chinese clothes, or to eat Chinese
food, or to speak the Chinese language, than it is to think as a China-
man thinks, and to feel as he feels. The Chinese author will be at
home and at ease. He will indeed have new thoughts inspired by
new knowledge and a new faith, but he will clothe them in native
■dress and adapt them to the Chinese heart. His intimate knowledge
of domestic life and social customs will give him means of illustra-
tion and facilities for reaching the feelings and the hearts of his own
people, that no foreigner can possess. The Chinese are a peculiar
people and their peculiarities are most intense and positive, such as
the Chinaman cannot throw off nor the foreigner put on. In books
purely doctrinal and didactic, the foreign and Chinese author are
approximately equal, but in books of a more popular kind designed
to enter into the domestic life of the people and move their hearts
with the truths of the gospel, the Chinese writer has every advantage.
Books of the former kind will never be extensively read by the
heathen. They do not value truth for its own sake. There is very
little spirit of inquiry among them, especially in regard to moral
truth. This no doubt accounts largely for the very limited extent
to which the Chinese will read Christian books. Books of popular
kind which will interest and fascinate, the Chinese will read, the
heathen to some extent and the Christians with avidity. Such books
can only be written by Chinese authors. They only will be able to
put themselves into full sympathy with the reader, conciliate his
opposition and enlist and move his feelings. Such books if written
by men of genius, may become a prodigious power in China.

4. — The special circumstances of t?Le church in China will give
rise to special needs , and these will he best met hy Chinese writers. —
Peculiar heresies will no doubt arise, special abuses will grow up,
and special temptations will beset the Christian life in China. These
things will call for special books making special applications of
gospel truth. It is self evident that the Chinese will be able to
write such books much better than foreigners. Their intimate

98 THE CHINESE EECOBDER. [Marcll,

knowledge of native life and customs will enable tliem to point out
and reprove the peculiar vices of tlieir own people, and apply the
principles of the gospel in the most effective way for their correction.
Attacks also will certainly be made on Christianity by means of books.
That fifty years have elapsed and twenty-five thousand converts been
made without the appe irance of such books, shows in a striking
light the mental and moral apathy of the Chinese. They have ha-
tred enough to persecute the Christians in every quarter, and passion
enough to raise mobs and burn chapels, but not intellectual energy
enough to assail Christianity by means of books and tracts. The
day will come however, when ihey will do so, and when they do, it
will be a fortunate thing if the Christian church has trained men
who will be ready and able to vindicate the truth. The most for-
midable and dangerous enemies Christianity has ever encountered
have been those who wielded the pen. If the church had not had
in her own bosom men as learned and as gifted as those who attack-
ed her she would, humanly speaking, have perished long ere this.
In every land to which Christianity has gone she has led the van of
education, and she has always had trained and gifted sons standing
in the front ranks of intellectual progress prepared to repel every
attack that has been made. To plant the Christian church in China
and nourish it into life is the work of foreign zeal and faith, but to
secure its ultimate purity in doctrine and practice, and to defend it
from the attacks of its foes, the church must look to its own
devoted and gifted sons.

In view of these facts and 'principles I wish to mahe a plea for
the encouragement of Chinese authorship, — Our work as Christian
missionaries in China is temporary. The sooner it is done and we
can leave, the better. We are to decrease and the Chinese are to
increase. All departments of Christian work are to pass into their
hands, and not the least important of these is the writing of Christian
books. I began by laying stress on the difficulties which stand in
the way of Chinese authorship, and I wish to conclude by laying
still greater stress on the importance of speedily overcoming these
difficulties. The Chinese mind must be awakened, the Chinese heart
must be inflamed, and Chinese talent enlisted. Vigorous and
popular books written by Chinese authors will greatly increase the
faith and stability of the church, and givfe Christianity character
and respectability in the eyes of the heathsu. Its roots will then
take hold of the soil, and its trunk stand up in the strength to resist
the storms of opposition that are sure to beat against it. This day
may seem distant, perhaps, to some who take pessimistic views of
Chinese character and capabilities. I am not one of that class. I

1886.] CHRISTIAN LITERATURE BY CHINESE AUTHORS. 99

hope for great things of Chinese Christian writers ; not as quickly
perhaps as mighb be desired, yet none the less surely. Everything
must have a beginning. It is hardly likely that the ffrst efforts of
Christian authorship will be the productions of trancendent genins
which will defy criticism and command universal admiration. It is
much more likely that the mental and moral stupor which boMs the
Chinese mind in its embrace, will pass off gradually ; that at first,
we shall have modest, mediocre efforts, which will achieve- a partial
success, and then, step by step, as the church awakens to a clearer
sense of her responsibilities and her strength, bolder and more
successful efforts will be made. Only when the Christian church in
China has native writers able to repel the attacks of her foes, and to-
nourish the intellectual and moral life of her members, will she
emerge from her foreign pupilage and exalt her head in the strength
of an independent life. In the first steps especially, the fostering
care and help of those who are now the leaders and teachers
of the church are imperatively demanded. They should act in the
most liberal spirit towards aspirants to authorship, giving such
help and encouragement as the circumstances may seem to re(5[uire.
Particulary :

1. — They should help hy way of suggestion. — Genius is general-
ly modest. It has happened more than once that young men who
have subsequently attained to distinction have been stimulated to^
make their first efforts chiefly by the suggestion and encouragement
of their friends. If this has been the case in western lands much
more is it likely to be the case in China. Here Christian authorship
is an untried field. Christian readers are few and poor, and the
heathen are strongly averse to Christian books. The Chinese also
are characteristically wanting in enterprise, and not inclined to
spend either labor or money on anything which is new, or that
does not give sure promise of success. Suggestions should also be
given in regard to suitable themes as well as in regard to their most
judicious treatment. The wider knowledge which the missionary
has of the history and experience of the Christian clmrch, as well as
his superior mental training, will enable him to make such suggest-
ions and so give important assistance to the young Chinese author.
Thus it may perhaps turn out that the most important work of a
missionary's life has been suggesting to a gifted Chinese writer the
preparation of a well-timed book and pointing him to the best
materials to use in his work.

2. — They should help by a hroad and liberal criticism. — Not
only are missionaries disposed to be harsh critics of each others'
literary work, but they are, I think, even more disposed to depreciate

100 THE CHINEflB RECORDEE. [March,

the efforts of their Chinese brethren. They apply western ideas of
logical thought to the conducfc of the Chinaman's argurae it, and
western ideas of a faultless syntax to his style, and thus overwhelm
him with so many objections that he gives up in despair. 1 recollect
a case which "came within my personal knowledge some years ago.
A Chinese preacher had prepared a sheet tract on his own ideal. He
had done the work with great care and had had it reviewed by com-
petent Chinese critics. Before being printed ii had to pass through
the hands of a foreign publication committee. Several points in the
treatment of the theme were at first objected to, but finally, after
discussion, were waived. One or two supposed defects in expression
were however more seriously and persistently condemned. The
native brother expressed his disgust at the foreign critic, and was
inclined to abandon his tract rather than yield. As it happened a
foreign brother was within reach whose Chinese scholarship ttands
unchallenged, and at my suggestion a final appeal was made to him
on the merits of the case. He promptly pronounced the contested
expression as unexceptionable from a Chinese standpoint, and so,
at last, the tract was approved and printed. I should like to know
how many well meant efforts of the same kind have been frowned
down by the severity of foreign critics.

However missionaries may assail with unsparing severity the
Chinese productions of their foreign brethren, and refuse to use in
their work any books hut their own, I wish to put in a plea that they
deal in a different spirit with native brethren who may aspire to
authorship. History shows that the first efforts even of men of
genius, have sometimes met with the most depreciating criticism,
and writers whose fame has afterwards become world-wide, have come
very near utter discouragement at the first. Be generous to young
authors. Look at their productions in a broad and magnanimous
spirit. Do not suppose that every departure from the technical
forms of theological expression will necessarily breed a heresy. Do
not lose sight of the natural presumption that the Chinese writer
probably understands the genius of his own language, and the
modes of thought that will arrest the attention of his own people.
Do not be more concerned for his reputation than he is himself, nor
assume that because there are a few defects in its work it is nob
therefore worthy to see the light.

3. — They should give all needed help in securing the printing
and circulation of new hooks. — For the present, at least, Chinese
authors are likely to be poor and without the means of printing and
circulating their own books. Unfortunately for Christian authorship
ia China, Christians generally expect books either to be giveu to

1886.] CHRISTIAN LITERATURE BY CHINESE AUTHORS. 101

them outriglifc or sold to tliem for a song. Anxiety to circulate
Christian books, and the generous gifts of the church at home, have
largely brought to pass this state of things, though it has been
assisted, no doubt, by the antecedent fact that native sects have long
been accustomed to distribute religious tracts gratuitously. It is
needless to say that it practically renders the spontaneous and
remunerative sale of a Christian book impossible. In these cir-
cumstances native authors need the same assistance that foreign
authors need. The Chinese have no tract societies of their own to
assist those who might desire it ; therefore let missionaries hold out
a helping hand, securing to every deserving author a portion of the
aid so generously furnished by the churches at home. There will
of course be some mistakes and some failures. No great result has
ever been accomplished without them. If Chinese authors do make
some failures they will at least have the advantage of a good many
venerable precedents amongst their foreign brethren.

In conclusion, I venture to express the hope that the day is not
distant when well trained Chinese scholars will wield their pens for
Christ, both in books and in newspapers. There is plenty of talent
in China. Let us not undervalue the capabilities of Chinese genius.
Look at the varied and extensive literature which China has wrought
out for herselt in the past. If her gifted sons have done all this
when blinded by heathen superstition and fettered by her treadmill
system of education, what may we not expect when a rational educa-
tion has enlarged and quickened their minds, and the inspiring
motives of the Gospel have stirred their hearts with a new en-
thusiasm. If we pray the Lord of the harvest to send forth labor-
ers into his harvest in the ministry, shall we not also pray him to
send laborers into the important field of Christian authorship.
Some of the greatest movements of modern times have been effected
by means of books. God has more than once taken this very plan
f carrying out his great purposes. If in His providence He shall
1 ;iise up a few men of genius in China and inspire them to write
hooks suited to the people and the times, they may yet prove to be
tlie most potent of all human agencies in the Christianizing
of China.

102 THE CHINESE RECORDER. [March,

UETHODSOr HlSSIOir WOBE.
LETTEE V.
By Ekv. J. I.. Neviub, D.D.
ORIGIN AND GRaWTH OF STATIONS IN CENTRAL SHANTUNG, {continued.)

rpHE 'proficiency in Christian knowledge, of tlie members of these
country stations, will I think bear favorable comparison with
that of the converts cared for by resident preachers. The degree
of illiteracy of the inhabitants of these rural districts is perhaps
somewhat greater than that of the population of China taken as a
whole. Not more than one out of twenty of the men can read, and
not one of a thousand of the women. Among our Christians, nearly
all the children and most of the adults of both sexes under fifty
years of age learn to read. Some have made remarkable progress in
the study of the Scriptures. A large majority of them have com-
mitted to memory the Sermon on the Mount, and many other shorter
portions of the Bible. Scripture ideas and phrases have entered into
the language of every day life. Persons of advanced age, though
themselves unable to read, take great pleasure in relating Scripture
stories and parables, and in teaching others less instructed what
they have learned. The mental development of the converts and
their enthusiasm in their studies have in many places attracted the
attention and excited the wonder of their heathen neighbors. In
one of our stations there is a literary man named Fu, now over fifty
years of age, who has been totally blind for about thirty years. He
has taught his daughtei-, a girl of fifteen, to read the Bible; she describ-
ing the characters as seen, and he telling her the names and mean
ings of them. She has in this way learned about two thousand
characters. Her father has memorized from her lips the gospels of
Matthew and John, the Acts of the Apostles, and Romans, and
many other portions of Scripture. He and other members of his
family have taught his sister Mrs. Kung, who is also blind, to repeat
nine chapters of MattKew ; and this blind woman has taught her
invalid bed-ridden sister-in-law Mrs. Wang to read the Scriptures,
by repeating thencL to her character by character from memory, while
her sister-in-law finds out the words on the printed page.

The manner in which Stations are propagated. — Many of the
stations in this province, as before stated, are propagated largely by
agents employed as evangelists. When new ones are established
however, they are usually organized under a leader chosen on the
plan detailed above.. The EngJisL Baptist stations and my own

1886.] METHODS OP MISSION WORK. 103

radiate from self propagating centres; reminding one of sar-
mentaceous plants which propagate themselves by runners striking
root and producing new plants in the vicinity of the parent stock ;
the new plants also repeating the same process. When a man be-
comes a Christian the fact is known through the whole circle of his
acquaintances male and female, far and wide. It is generally
believed that his mind has lost its balance. He is shunned for a
time, but before long his friends visit him either frotn sympathy or
curiosity. They find him in apparently a normal condition, and
working quietly in his shop or on his farm ; and are curious to know
what this new departure meant. An opportunity is thus afforded
of presenting the claims of Christianity as not the religion of the
foreigner, but the true religion for all mankind. The visitor goes
home and thinks about the matter and comes again ; attends service
on Sunday; is interested in the truth; makes a profession of Christian-
ity ; and in process of time his home becomes a new propagating
centre. Stations started in this manner have the advantage of a
vital connection with the parent station, and they are nourished and
supported by it until they are strong enough to have the connection
severed, and live and grow independently. The Baptist mission,
having tried both methods for some years past in the same field,
have found that as a rule the stations which have originated as the
result of the labors of paid agents, have been comparatively weak
and unreliable, and some have entirely fallen away ; while those
which have been commenced on the self propagating principle have
generally maintained a healthy vigorous growth. Instead of increas-
ing their paid agents as the number of Church members has increas-
ed, they have diminished them nearly one half. This self
propagating principle often results in the establishment of stations
one or two days* journey from the propagating centre.

I have often been asked. Why do you not employ and pay more
native agents ? I reply by another question. Why should I ? The
only men I could employ are exerting what influence they have for
good where they now are. My paying them money and transferring
them from one place to another would not make them better men
or increase their influence. It might have the opposite effect.
During the last few years, I have in fact frequently been inclined
to attempt to enlarge and hasten on the work by selecting and
employing native agents from my stations, and have requested
money appropriations from our society to enable me to do so.
When the time has come for carrying out this plan however I have
refrained from taking the proposed step, fearing that it would
probably do more harm than good.

104 THE CHINESE RECORDER. [Marcll,

I am asked again, do you intend never to employ native paid
agents. My reply is, I leave this question to be determined by the
circumstances and in the light of the future. If suitable men are
found, and it is clear that employing them as paid agents would do
good, I should be glad to see them employed, and the more of
them the better.

The Classes to which our Church members belong. — Most of our
stations are found in country villages ; and in general the Christians
may be said to belong to the middle class. Although none of them
are what we should call rich, not a few are " well to do '* as com-
pared to the majority of their own people. Many are farmers and
day labourers. We have also school teachers, artisans, pedlars, and
innkeepers. As a rule the men preponderate in numbers, though
some Churches are composed mostly of women. Sometimes the
men are first reached, and influence the women of their families to
follow them ; and sometimes the reverse is the case. The work
among the women has in my stations and in the main in all the
others, been carried on without the help of foreign ladies. A few
country women have come to Chefoo to receive instruction from
Mrs. Nevius. In most places visits of ladies, except the wives of
missionaries accompanying their husbands, would hitherto have been
impracticable, and in the opinion of the native Christians undesirable.
The common assertion that heathen women cannot be evangelized
through the instrumentality of men is certainly not universally
true in China. Facts prove the contrary. In most places, indeed
generally in the interior at a distance from the established central
stations, they can hardly be reached and evangelized except by
men. In many of the Shantung stations women stand out prom-
inently as examples of zeal and proficiency in Christian knowledge.
Persecutions. — Opposition and persecution have marked the
course of our work to a greater or less extent in every district.
The authority of the family or clan is often invoked to overrule
the individual in his determination to enter the new religion.
Village elders and trustees of temples unite in efforts to exact from
Christians contributions for theatres and the repairs of temples.
When native Christians persist in asserting their purpose to follow
their own convictions of duty in opposition to those who think they
have both the right and the power to control them, open outbreaks
ensue, resulting in brutal assaults, house burning, and in some
cases driving Christians from their homes. When other means fail
native Christians are sometimes arraigned before the local magistrates
on fictitious charges ; and when it is found as at times is the case
that the local magistrate is only too glad to join in the persecution,

1886.] METHODS OF MISSION WORK. 105

false accusations become more numerous, and old law suits in which
the Christians were parties, are revived. In these litigations the
persecutors have every advantage. There are among them those
familiar with all the arts and intricacies of Chinese lawsuits, and
those who have friends in the ya-men, and money for bribery when
it is required. Under these circumstances the Christians have small
hope of justice. Charges are brought against them with such a
show of plausibility, and such an array of evidence, that officers who
are disposed to act justly, as I believe some of them are, may almost
be excused for regarding Christians as guilty culprits, and treating
them accordingly.

In cases of great injustice and abuse, missionaries have taken up
the complaiuts of the native Christians, appealed to their consuls,
and in some instances obtained at least partial redress. It must be
acknowledged however that we have not invariably elicited correct
representations of these cases ; and also that when through the
influence of the foreign teachers the tide of fortune has turned in
favor of the Christians, they have not always been free from a spirit
of revenge and retaliation. Bitter and unjust as the treatment has
been which our Christians have often received, it is a growing
opinion here that the best weapons with which to meet this
opposition are Christian patience and forbearance ; and that the
surest victory and the one which will be followed by the best results
is that of " overcoming evil with good.'' We are less and less
disposed to appeal to the Civil power on behalf of our people except
in extreme cases.

Sahbath Observance. — The difficulty of enforcing strict rules
o[ Saijbath observance is not less here than in other parts of China.
Our own mission has taken strong ground on this subject. We
regard the Sabbath not as a Jewish institution but an institution for
man in all ages wherever found. We believe it has the same
authority as the other commandments of the decalogue ; that the
obligation to keep one day holy unto the Lord antedates the
decalogue, as the duties enjoined in the other commandments do ;
and that the decalogue is but the divine reannunciation and pub-
lication of universal and eternal law. As such we hold that it can
never be abrogated ; that its observance is inseparably connected
with the prosperity of the Church ; and an index of its spiritual
state.

In determining how Sunday shall bo observed, or in other words,
in the interpretation of the fourth commandment, we have an in-
fallible guide in the teachings of our Saviour. He has declared that
it is lawful and right; (1) to do good on tho Sabbath day; (2) to

106 THE CHINESE EKCORDBR. [March^

perform acts of necessity ; (3) of mercy and kindness ; (4) to
perform work connected with or necessary to the worship and
service of God ; (5) that as the Sabbath was made for man and not
man for the Sabbath, this commandment should be so construed
as to subserve and not interfere with man's best and highest good.
God's revelation of truth and duty is one consistent whole, each
part connected with and conditioned by the others. Cases may
occur in which one command supersedes and overrules the others.
The paramount authority and commands of God may make it a man's
duty under some circumstances to disobey a parent ; the civil law or
the inherent right to preserve one's own life against lawless violence,
may make it right to destroy human life : and the necessities of war
or famine may justify a man in taking and using what does not
belong to him. So circumstances may justify the performance of
ordinary labor on the Sabbath, in which case such labor is not to
be regarded as ignoring or breaking the fourth commandment, but
as obeying God's will in the exceptional as well as the usual
observance of the day. Nothing should be done which the above
principles laid down by our Saviour do not warrant.

It is evident that the natural outcome of these principles must
be a great diversity of practice growing out of varied situations and
conditions. It is evident also that the application of these principles
must be left largely to each individual Christian. I believe this
may safely be done so long as the divine obligation of this command
is acknowledged. On the graduated scale representing on one
extreme actions plainly inadmissible, and on the other actions as
manifestly admissible, there is a wide medium of debatable ground
where room must be left for the exercise of individual liberty and
Christian charity.

To make the matter more practical. On the side of unjusti-
fiable Sunday labor, we may designate that of the farmer who tills
his own land, and is or ought to be the master of his own establish-
ment ; or the artisan who works in his own shop with or without
employees. In such cases as these we insist on a strict observance of
the Sabbath and make a breach of this observance a matter of
censure and discipline.

On the side of justifiable work we designate enforced labor
performed on Sunday by slaves, minors, daughters-in-law, &c.

In our stations the duty of Sabbath observance is generally
acknowledged, and I think I may say that there is a manifest
improvement in public sentiment on this subject. In my own
field there is a considerable proportion of the stations in which the
observance of the day is gratifying and commendable : but in a

1886.] METHODS OP MISSION WORK. 107

majority of these stations strict observance is the exception, and
a loose and partial one the rule. We hope to. see a gradual advance-
ment in this matter as the result, with God's grace and help of
careful Bible teaching and the examples of our more advanced and
conscientious Christians.

It may be objected that insisting on the divine obligation of
Sabbath observance, and at the same time providing for the relaxing
or annulling of these obligations, practically leads to about the same
result as leaving the whole matter to be determined by individual
choice or expediency. It should be remembered however that this
modification or relaxation is not one of our suggestion but is
specifically laid down by the Lord of the Sabbath Himself. The
practice here advocated provides too for the gradual and finally
complete introduction of the Sabbath into heathen lands on a basis
of divine authority ; while the theory that the Sabbath was only a
Jewish institution makes the observance of it a matter of choice
rather than duty, and condones for its neglect or abuse which
gradually becomes a habit interwoven with social and national customs.
Under one theory, so far as this question is concerned, the Church
is like a ship at turn of tide drifting in different directions in
obedience to the temporary influences of wind and tide, but still
holding fast to her anchor and destined to settle soon in a fixed
position; under the other theory, she is without anchor, and
drifting hopelessly.

Discipline. — We regard the administration of discipline as
indispensable to the growth and prosperity of our work, and atten-
tion to it claims a large portion of our time and thoughts. With
the use of our Record Book, and assistance of the leaders and help-
ers, and information obtained from other sources, the difficulty in
gaining a knowledge of the real state of things is not so great as
might at first be supposed.

The proportion of those who have been excommunicated on
account of scandalous offences is comparatively small. As many as
eighty per cent of these are cases of gradual and at last complete
neglect of Christian duties, commencing with giving up Bible study,
disregard of the Sabbath, and neglect of public worship. It now
appears that most of these persons entered the Church without a
clear apprehension of what Christianity theoretical and practical is.
Their motives seem to have been obtaining a place as a preacher or
servant, or pecuniary aid in other ways, or getting help in lawsuits
actual or anticipated ; all these motives being connected no doubt
with the sincere conviction that Christianity is true, and the desire

108 THE CHINESE RECORDER. [MarcH^

to share in the spiritual blessings which it confers. They were also
ignorant of the difficulties and trials connected with a Christian
profession, and so when they met with opposition and persecution
have fallen away.

We administer discipline as directed by the Scripture aud
generally practised by Christian Churches at home; first, by
exhortation and admonition, followed if necessary by a formal trial
and suspension; and in failure of reformation, excommunication,
after a period of suspension varying from a few months to one or
two years.

The whole number of adult baptisms in my own field during
the last seven years has been about one thousand. The proportion
of excommunicated persons is about twenty per cent of the whole,
and more than half of them have been from the one Hien Shiu-
kwang, where there were for a time numerous accessions under a
good deal of excitement. In the other four Hien the proportion of
excommunicated persons as compared to the whole number of con-
verts is about ten per cent. While there has been this falling away
in individuals, there has been a comparatively slight loss of stations,
nearly all having left in them a few earnest men, so that the places
where there have been most excommunications are really stronger
and more promising than when they had more names on the roll.
No station has as yet been entirely given up. It is feared however
that we shall soon have to give up four, three of them in the district
of Shiu-kwang.

Cases of discipline have diminished considerably during the lasfc
year, and we hope the number may be much curtailed in the future
by avoiding some of the causes which have led to them. Very few
excommunicated persons have returned to us. Very few have
become enemies and open opposers. Most are indifferent, some
soured and disappointed. Not a few retain strong sympathy with
the Church and continue to attend services. In every case so far as
I know, the administration of discipline has been sustained by
public opinion in the Church and outside of it; and the effect of
discipline has been decidedly good. I believe the neglect of it
"would soon result in checking the growth and perhaps extinguish-
ing the life of the Church.

It has been objected to this plan of conducting stations, that
with the missionary living so far away from them, and the new
converts left so much to themselves, it is impossible for him to know
what is occurring, and the difficulties of finding out,and correcting
abuses and irregularities must be greatly increased. There is
weight in this objection, but in my opinion the difficulties are much

1886. J METHODS OF MISSION WORK. 109

less than may be imagined; and the advantages of the stations, being
left to themselves far outweigh the disadvantages. The helper is
able to find out quite as much about the stations as the missionary
could if he were constantly living among them. While there may
be motives at work influencing Church members to conceal important
facts from the missionary and also from the helper, there are other
motives which work strongly in the opposite direction. Irregulari-
ties or improprieties on the part of an individual or a party in the
Church, are very likely to be reported on the first opportunity by
another individual or party. Should a whole station be interested
in concealing something which ought to be known, some adjoining
station, or people outside the Church will probably be found ready
to give the requisite information. Our main dependence however is
on the honesty and integrity of the leaders and tlie Church mem-
bers ; and especially on the fact that the station is theirs and not
the missionary's ; and that they rather than he, are the ones who
are chiefly interested in correcting abuses. The fact that they do
not depend upon the missionary for pecuniary support, which
eliminates the strongest motive for concealment or deception, is a
matter of much greater importance than the proximity or distance
of the missionary. Many facts will prove that where there is a
motive to deceive, the daily presence and supervision of the
missionary is no sure guarantee against concealment and deception
carried on during a long course of years.

Contributions — In contributions we have not accomplished
what we ought. This matter has been constantly kept before the
Christians, and special books and placards treating of this subject
have been prepared for tliein and studied by them. A good begin-
ning has been made in ways which it is not easy to tabulate and
publish in public reports. Chapels have been built and furnished;
a good deal has been done especially by those who are connected
with chapels in entertaining and instructing enquirers; voluntary
labor in evangelizing the '^regions beyond'* has been carried on to
a considerable extent; and poor Church members have been assisted.
In addition to this, most of the stations have given a contribution
through the foreign missionary once or twice a year, varying in
amount from one to three or four dollars or more, which has been
applied hitherto to paying the expenses of the helpers. Our con-
tributions this year have been unfavorably affected by an unsuc-
cessful effort to open a silver mine, in which members from all our
churches are engaged. This undertaking is likely not only to
diminish our contributions this year, but also we fear to injure and
retard the work of the stations in other ways. Our Christians need

110 tHB CHINESE RECORDER. [Marcb,

further instruction as to tlie duty of giving, and more pressure to
induce them to give ; and also to have placed before them objects
suited to draw out their sympathies. The example of other mis-
sions, and especially, I may mention, facts recently brought to our
notice by Mr. Macgowan in connection with his work at Amoy,
have been a great help to us.

Schools. — The opinicm and policy of the missionaries here as to
schools vary considerably, and the course to be taken in the future
is not yet fixed. There are but few places where the native Chris-
tians are strong enough in numbers and wealth to support schools
of their own. One member of our mission is trying the experiment
of helping country day schools, paying about one dollar a year for
each pupil. This help is furnished on the conditions that the
schools have Christian teachers, that the pupils learn Christian
books, and are subject to the examination and control of the
foreign missionary and his helper. A similar plan has been adopted
to some extent by English Baptist missionaries.

For myself I have not been successful with this plan. I am
helping three day schools this year to the amount of from five to
eight dollars to each school. These are started by the natives who
applied to me for assistance. In each of them, I am disposed to
think that a prominent, if not the chief motive, is to provide a support
for the teacher, who otherwise would have nothing to do.

So far, no plan for schools has seemed to me so practicable
and satisfactory in its results, as that of making the stations them-
selves a kind of training school for all their members. A great
deal may be accomplished by systematic teaching on Sunday, and
also employing leisure months and days in study.

The plan of a free day school during the winter months when
the farmers have little to do,, suggested and adopted last winter in
one of the stations, has interested me greatly, and I should like
very much to see it or something similar generally adopted.

Men employed and Incidental expenses. — From the more than
eight hundred Church members in my stations, I have at present in
my own employ two men, viz., one helper who receives five thousand
cash ($4.67) per month, and one servant. The other helper is from
one of the older stations. Besides these there are the following men
from my stations in the employ of other missionaries, viz., two
teachers, three helpers, and six servants, making the whole number
in regular employ thirteen.

Besides these, I have for several years supported from private
funds, a young man from a wealthy family who has been driven from
his home by violent and continued persecution. His expenses are

1886.] METHODS OF MISSION WORK. Ill

from fiffcy to seventy dollars a year. He is now studying medicine
nd doing a good medical and evangelistic work in and about his
home. He will soon I hope be independent and require no further
help.

The amount expended for providing food for the Bible classes
at Chefoo composed of leaders from the stations, has been about one
hundred dollars a year. By tabulating the above and other items
we have the following as the entire expense for my stations for the
past year 1885, aside from the salary and itinerating expenses of
the foreign missionary : —

Salary of two helpers $ 112.00

Aid to one medical student ... ... ... 65.00

Bible classes ... ... ... ... ... 54.00

Contributions to three day schools ... ... 18.00

Contributions towards building chapels . . . 14.60

Occasional preaching tours ... ... ... 15.80

Help in cases of persecution ... ... ... 19.18

Total 298.58

About one half of this sum total is supplied by the mission.
The above will present a fair average of expenses and the number
of men employed from year to year. It does not include private
assistance given to the poor amounting in all to about forty dollars,
in 1884, I had an additional helper, and in 1883 two additional
ones — both from the college at Sung Choufu. I expect to have for
the present year, 1886, but one paid helper.

The foregoing statements will give, I think, a correct general idea
of the character and condition of these stations at present. They
are marked by the same weaknesses and defects which are found in
a greater or less degree in Churches everywhere, and which we
should expect to find in converts just emerging from the darkness of
heathenism and still surrounded by heathen influences and only
imperfectly emancipated from old heathen habits. In every respect
they fall short of the Christian ideal and the ideal of the plan on
which we are working. I am glad to be able to say however that the
evidences of vitality and growth are more and more apparent every
year ; that individual Christians are advancing in knowledge and
spirituality; that the stations are in the main giving evidence of
stability and promise of permanency ; and that they are gaining a
<' good report from those who are without."

112 THE CHINESE RECORDER. [March,

What the future of these stations will be we cannot know. In
view of the dangers to which they are exposed, and the disappoint-
ing results which have so often marked the history of missionary
enterprises in China we can only ** rejoice with trembling/' Our
hope is in the continued presence and blessing of our Divine Master.
We rejoice that this vine of God's planting seems to be striking its
roots into the native soil, and hope that with Grod's blessing it will
continue to grow and spread wide its branches and bring forth
much fruit to His glory.

THE BASEL MISSION.
By Rev. C. R. Hager.

AUR German brethren are so exceedingly reticent in regard to
^ their work, that it might be thought the mission had almost no
existence, or atjeast that it had not reached to its present proportions.
Their motto in mission work evidently has been and is to-day,
'^ Deeds and not words.'' Indeed one of the members of the mission
said to me personally a few days since that it was the characteristic
of Protestant missionaries to talk and the Catholics did the woi-k.
Whether it is always wise to be silent I leave others to judge but I
have so far deemed it consistent with propriety to tell something
of their general plan of work, with the view of benefiting some one as
I have been, by viewing their work more closely. The senior member
of the mission is known throughout China for his kindness and
hospitality, and many are the voices who are ready to say, God
bless Father Lechler. It will soon be forty years since Mr.
Lechler in company with three other missionaries, one his own
fellow laborer and the two others members of the itheinish mission,
sailed for China to carry on the mission work which had been inau-
gurated by Dr. Giitzlaff. Of their early experiences, and narrow
escapes from the violence of robbers and mobs, it might be intersst-
ing to speak, but we will not take from them the glory of silence and
of suffering for Christ's sake, for the most part unknown to mankind.
The tale however, is one of heroic self denial and consecration to
their chosen work. Instead of being satisfied with the open ports as
pheres for their activity, they pressed into the interior^ and lived

1886.] THE BASEL MISSION. 113

among tlie people, not for a day or a week but for months and years,
and only occasionally came to Hongkoiij^, and very ol'ten then only
because they were driven from their posts, by the Chinese.

If there is such a thing as romance in missionary life, these early
members of the Basel Mission certainly could tell something very
romantic. Living on the main-land then meant something more than
it does now, it meant persecution and possil)ly death, it meant
solitude and being plundered and robbed, i)ut our brethren from
that day to this have firmly adhered to the principle that mission-
aries ought to live in the country, und so we find them to-day all
with the exception of two, carrying on their missionary labor upon
the main-land of China. From nine stations and twenty-two out-
stations they carry on their work assiduously and with diligence, re-
maining often upon the field for twelve or thirteen years before
returning home to rest. At convenient points houses are built for the
missionary, in which he lives with his family and superintends the
missionary work over a certain distinct and outlined district.
Very often church edifices or schools are in close proximity to the
missionary's residence. In some instances the second story of a
mission house answers for the dweUingof the family, while the lower
floor is used for the chui-ch or school. It is thus seen that the prin-
ciple adhered to is that of association with the Chinese as much as
possible. And these missionary houses and churches are not always
in densely populated cities, nay it seems to have been the idea of
the missionaries to locate these buildings somewhat away from any
hirge town, and some stand almost exclusively apart from any
village. Stations are t sLablished, and church edifices are erected
where it would ahnost seem that no one could fiud them. It is the
general custom or plan of other missious, to seek to press into the
Lii-ge cities, the strategic points as it is said, the large market lovvus
upon the rivers, easy of access; but not so do our German friends labor.
They have not allowed themselves to be confined to the banks of tho
streams in their missionary operations. Their motto evidently from
the first has been to spread the Gospel among the people of tlie
coiuitrij, seeking to reach all men no matter how difficult the access
was to them.

Again another point is very manifest in their work. No attempt
is made to spread over a large extent of territory in order to Chris-
tianize the Chinese. The field occupied is worked thoroughly. Three
or four missionaries sometimes occupy a field of less extent than a
single missionary of some of our other societies. They live among
the people and show them how to live by personal example, as well
as teach them the truths of the gospel.

114 THK CHINESE RECORDER. [March,

There is no strife for occupying cerfain points to the exclusion
of other societies, but their boundary lines are determined, so that
the field occupied is exclusively their own, not interfered with by
any other missionary society.

There is this mutual understandingof territory to be occupied, by
the three missions, Basel, Rheinish, and Berlin. One society will not
enter the field of another, unless it has been ceded to it by the Home
Board. Each mission occupies its own field, does its own work upon
its own ground, and in its own prescribed way. There is no sign that
only the large places are selected to the exclusion of the smaller
and in this they are an example to many other societies.

Little is also heard of the ladies of the Basel mission, and one
might almost think that they were a cipher in the mission, if we
were to judge their work by what is learned from their pen. They
are even more reticent than the gentlemen. No articles are written
for " Woman's Work,'' though all of them could have something to
tell of interest and profit. True, a large share of their time is
occupied in household duties, yet aside from all these they find time
to do missionary work, such as teaching in girls' schools and among
women, but if you were to ask them what they did they would no
doubt say, ''Nothing" and that their former expectation of being
useful in China had been entirely frustrated by the care of their
own families, and yet their hearts are truly in the Master's work
exhibiting a fidelity and patience rarely seen in some other ladies.
At times they live alone for days and weeks while their husbands
are on their missionary tours, and yet no complaining word is heard
from then). You might converse with all of them in three or four
languages and be equally well understood. Single ladies there are
none, but the married ladies carry on as much missionary work as
they can. Heroic womanhood and self denial are truly manifested
in the lives of these ladies.

The main feature of the mission is perhaps the educational
system in vogue.

The German mind is scholarly and seeks to understand the
reason of things. Not satisfied with a superficial knowledge of
Chinese, the missionaries themselves are faithful students of the
classics and Chinese literature, and bring this acquired knowledge
into use in their school and preaching work. Their love of learning
is clearly seen in the mission schools, by the course of study that is
prescribed for the Chinese youth. This course is perhaps more
thorough than that of any other school in China; the Chinese boy is
taken at seven years of age and for the first seven years studies in
the elementary school whose course embraces both Chinese and

1886.] THE BASEL MISSION. 115

Christian studies. After tlie seven years have been completed with
satisfaction to the teacher, the scholar passes on to the middle school
for a four years' course where the higher Chinese studies and
Christian sciences are taught, united with biblical instruction. From
this same middle school, he still passes to another of a higher grade
and which may be called a Theological Seminary. Here the course
is again prolonged to four years. Thus it is seen that the plan is to
give the pupil fifteen years of study before he graduates and be-
comes a helper in the mission. Not all who enter the elementary
school complete the entire course of fifteen years' study. It is only
the diligent and intelligent pupils that are chosen from this school
to pass on to the middle school; the same is true again with the pupils
who have completed the course of the middle school. Only the best
and those most likely to be fitted for preaching the gospel are sent
to the Seminary. The course in the latter is one that would do
honor to many of our own home seminaries. I append it for exam-
ination by those who are engaged in similar work of teaching.

First year. — 1. New Testament Exegesis. 2. Old Testament
Exegesis. 3. Chinese Literature. 4. Homiletics. 5. Music. 6. Instruc-
tion in the art of teaching. 7. Introduction to the Old and New
Testament. 8. Church History. 9. Pedagogics.

Second year. — 1. The first six studies in the first year. 2. Dog-
matics (Theology.) 3. General History, Geography and Natural
History (General Review.)

Third year. — 1. The first six studies in the first year. 2. Christian
Ethics. 3. Confucianism — a critical analysis.

Fourth year. — 1. The first six studies in the first year. 2. Sym-
bolics (Church Polity.) 3. Pastoral Theology.

No words are needed to say that this prescribed course is a
thorough and comprehensive one. A mere glance at the list of stud-
ies is sufficient to show us that it is in no respect behind some of
onr training schools at home. The present curriculum is largely
due to the efi'orts of Rev. Mr. Schaub who has been in charge of the
school for some seven years. Many of the text books have been
prepared by him.

These different schools are supported by mission money, and
the whole amount expended for the support and instruction of two
hundred and thirty-one pupils is $2,852, of which, $949.60 cents
is collected from the pupils and $1,902.40 is drawn from the Home
Board.

The regular course for a girl to complete her studies is equal
to that of the elementary Boys' school, viz., seven years, though
some only spend three or four in study.

116 THE CHINESE RECORDER. [March,

The average cost per pupil for his support aside from instruction
may be seen from the following table : —

Seminary student ... ... ... §2.86 per month.

Middle school student ... ... 1.61 ,, ,,

Girl in Hongkong ... ... ... 1.28 ,, _,,

Girl in the country ... ... 1.02 ,, ,,

Boy in Elementary school in Hongkong 1.49 ,, ,,

Boy in Elementary school at different stations 1.04 ,, ,,

Usually only children of Christians are admitted into the schools
and the plan is to instruct them thoroughly in the knowledge of the
Bible.

Children of heathen parents, who are under eight years receive
baptism at the time the sacred rite is administered to their parents;
if over eight years they must first express a willingness on their
own part to receive the ordinance.

This review of the work of this mission must necessarily be
brief, and justice has not been done to the subject, but the
outline before us will give some idea how our brethren have risen to
be one of the greatest missionary organizations in China. Their
2,721 baptized converts do not tell the whole story, for their mem-
bers have gone to South America and the Sandwich Islands, and
aided in Christianizing the Chinese of those countries. It may be
truly said that God has favored them with success in their work.
One reason of this lies no doubt in the fact that the Hakkas, among
whom they labor, are more approachable with the gospel than some
of our proud Cantonese. As one passes through this country, terms
of reproach are seldom heard from the Chinese, but instead of these
one is greeted with the polite terms of '' Mini-ter '' or '^Teacher."

Three of the stations occupied were principally formed by three
of Dr. Giitzlaff's Evaiigelical Society of 400 members by which
he vainly hoped to Christianize China, so that it may be said that
the work of that good man, deceived as he was, still lives in the Basel
Mission, though it needed the later men, such as Messrs. Hamberg,
Lechler and Winner, to bring the good out of the evil, and institute
different and more perfect plans of missionary work. The forty
years of Mr. Lechler's life have been full of changing vicissitudes, in
perils oft and trials many, in labors abundant and hardships with-
out number; but success has crowned every effort, so that as a
retrospective view is taken, we can well say that he has not labored
iu vain, and that he is most fitted and able by his past experience
and toil to give an answer to those who 823eak of missionaries
as one of the *' twin evils of China.^'

iS86.] CORRESPONDENCE. 117

Editor op Recorder,

There is in press now in this city a book entitled 5c Jtt ?B JS
written some years ago by J ^ ^, a Christian of unusual earnest-
ness and force of character. It was written not long before his death,
which occurred at an advanced age. All whoever heard him in the
domestic chapels, addressing Christians, or in the street chapels
appealing to ** outsiders," will never forget his manner of intense
conviction as to the truth of what he was saying.

His book represents the nature of the man highly educated in
the classical literature of China, whose deep erudition is devoted to
the Lord Jesus Christ and His Gospel.

Only those of uncommonly high scholarship will be able to
read these homilies or tractates upon Gospel themes, but those who
can appreciate them, find a remarkable plea for Christian truths
such as is rarely, if ever, seen in the range of religious literature.
Most of these essays, if not all, were published in Dr. Y. J. Allen's
paper at Shanghai many years ago.

It is now printed at private expense and sold at cost, viz., at
the rate of twenty copies for a dollar ($1.00 per twenty copies.)

Please send in subscriptions for it to the A. B. C. F. M. Press
at Peking and the Presbyterian Press at ' Shanghai, when the
announcement is made in the "Recorder " of its issue.

The writer of this notice does not endorse all of the teachings of
the book, b}^ any means, but nevertheless sincerely recommends its
cireful perusal by all foreign and native Christians who can do so,
leaving each to accept or reject, as his judgment dictates.

Mr. Wang I Hwa was not a man ot* doubtful faith in Christ,
and his book will endanger no one's belief in anything essential,
while it will establish in the faith many now vascillating between
the claims of many religions.

Information is wished regarding the following books : — Sym-
machus* Greek Old Testament. Aquila's Greek Old Testament.
Pritzoehe's Libri Apocrypha Vetus. Testamontum Grasce Leipsis,
1871. Robert Young's Concordance of the LXX. Deleitgh's
Examination into the Origin and Plan of the Evangel of St. Matthew.
Is there an English translation of this last named book ? Where
and how can these books be obtained, and at what cost ?

Yours &c. J. Crossett.

Peking Dec. 22nd, 1885.

118

THE CHINESE RECORDER.

[Marcli,

The Chinese Review for November
and December is at band witli its
usual variety of Siuological lore.
We are glad tbat tbero is one
journal in China able to publisb
the more learr.ed, and less popular,
productions of our vaiious indus-
trious students. This number opens
witli an interesting article by Mr.
G.Taylor on the "Abori<^ines of
Formosa," followed by a paper on
••Corea" by Mr. E. H. Parker,
wLich together witli the articles in
the Recorder on the same subject
give valuable information regard-
ing that no longer Hermit Nation.
Dr. Edkins writes on " Chinese
Roots," and Dr. Macgowan on
"Earthquakes in China." Mr.
Oxenham again fills a number of
columns with " A Chip from
Chinese History ;" after which
follow the usual Notes and Queries,
Notices of New Books, &c.

Dr. Williamson sends us a tract
on The Families of Ghna. — Hoiv
shall we reach them ? He dwells on
the "Importance of the Family,"
and urges that " China is emphati-
cally the field for Christian
AVomen ;" but his special theme is
that, "Illustrated Books" are a
most efficient means for reaching
the families. He would have
illuminated texts, illustrated books,
and a periodical illustrated by
chromos, for women and children.
Books without pictures he thinks
insufficient, for they create no
interest he says ; and he thinks it
best that they should be bestowed
as gifts from our Christian ladies,
rather than be sold. The author
closes his plea by saying : — " We
are far too apathetic : we jog along
in the old ways. Let us arouse
ourselves and strike into this new
path : for I am confident such
efforts will be crowned with abun-
dant success. In truth I cannot
see how we can hope to reach the
families without some such method

as is now suggested." While we
appreciate the assistance of good
and well-adapted pictures, it seems
to us that Dr. Williamson over-
estimates their importance, and we
cannot but deprecate the freedom
with wliich he proposes to give
them away.

The third of the Anglo-Chinese
Tracts published by tlie " Hong-
kong Union " is before us. The
subject is Loohiwj untu Jesus, with
an intimation that the tract was
compiled by Mrs. F. J. Kimball.
It is a short exhortation, largely in
Scripture language, to make Christ
Himself the objective point in our
faith, rather than any mental state
in ourselves. Two pages are occu-
pied with the English version, and
two with the Chinese.

Foreign Goohery in Chinese, pub-
lished by the Presbyterian Mission
Press, Shanghai, is the second
edition of a very useful little book
in Chinese, prepared by Mrs.
Crawford of Tung-chow Fu.
The English Preface tells us that
it is designed to aid both foreign
house- keepers ;md native cooks.
"The work opens \vitli instructions
to cooks in regard to cleanliness,
and dispatch. Then follow two
hundred and seventy-one recipes,
the most of which are selected from
standard authors on the culinary

art It has an English and also

a Chinese Index. In the Index
the recipes are numbered both in
English and Chinese figures, so
that a person unable to speak
Chinese has only to point out the
number of any article desired, and
the cook will find directions for its
preparation," One would think
that any lady with tolerable ser-
vants, might, by the aid of this
Manual, provide most completely
for her table, and so reduce the
labors of the house-keeper in China,
already so proverbially light.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

119

ftiikrial ptrs aiiti glissiflitarij f $to.

NOTES OF THE MONTH.

Tlie 11th of February, was large-
ly observed by the Protestant
Churches of Japan, on the recom-
mendation of their Evatigelical
Alliance, as a special "Day of Prayer
for the pouring of the Holy Spirit
upon the Cluitches, Schools, Chris-
tian workers and all the people."

We learn from the Qnarterhj
Record oi the National Bible Society
of Scotland for January, that Mr.
J. Wallace Wilson, who returned
to Scotland after seven years of serv-
ice in western China, has now
entered the service of the London
Missionary Society.

Miss Cordon Cumming in her
new book on China, makes very
flattering notice of Mr. W. H.
Murray and his efforts at teaching
the Ciiinese blind to read by means
of embossed dots.

It may not be generally known
that Mr. C. T. Studd, the celebrated
cricketer, who went out last year
as a missionary to China, had the
large fortune of £100,000, when he
determined to consecrate himself
wholly to God. He went to Mr.
Hudson Taylor, the founder of the
China Inland Mission, and offered
him the whole of this great fortune.
Mr. Taylor refused, but Studd
would not be denied. He put the
money in the hands of trustees, and
the interest goes to the China
Inland Mission, while Studd goes
to China just to have common fare
with the other missionaries. This
is Christianity. Surely God will
honour such noble self-sacritice. —
Chiistian Commonwealth.

Mr. C. H. Carpenter's tract on
" The Subsidy System in Missions,"
is a trenchant exposition of the
evils of the method. It is interest-
ing reading just now in connection
with Dr. Nevius' Letters, that are

certainly not diminishing in in-
terest as they progress. We are
not prepared to endorse all Mr.
Carpenter's statements, or to push
matters to the extreme that he
suggests, but it is evident that the
trend of the best missionary
thought is in that direction. We
wish we had space for quoting from
him. An article in The Missionary
(American Presbyterian, South)
for January, on the same subject,
reaches the following conclusion: —
"For these [Christian] natives to
be supported in any way by foreign
money is, in general, not an advan-
tage. We are not saying that no
natives should be supported by the
mission. The missionary himself
needs native help, which the
mission should pay for; but we
believe that the policy in mission
work now should be rather to
diminish than to increase the paid
native help."

Dr. W. Ashraore, of Swatow,
now in America, addresses a letter
to Mr. Carpenter in the Watchnimi
of Boston regarding his tract on
" The American Baptist Missionary
Union," and we need hardly say ib
is spicy reading. This is a dis-
cussion of the comparatively limited
question whether the Foreign
Missionary Board of the Baptist
Church (North) is an economical
agency for propagating the gospel,
and has not the interest to other
denominations that the rest of Mr.
Carpenter's *' Missionary Tracts "
have, though all of them have
most immediate reference to the
work of his own Church.

We are inforraod that the new
List of Missionaries which is being
prepared by Rev. Dr. Farnham,
will be published the coming
month, after which we shall be
able to prepare our Statistical
Table of the Missionary Work.

120

THE CHINESE RECORDER.

BOOK DISTRIBUTION AT WUCHANG.

Special effort was made afc Wu-
chanf^ last September to reach the
candidates assembled for the Trien-
nial Kii Jen Examination. As on
former occasions, it was conducted
under the auspices of tlie Hankow
Tract Society. At a special Com-
mittee Meeting held in June, the
Secretary reported (I) The offer of
10,000 Gospels(Mr. John's Version,)
from the National Bible Society of
Scotland, and (2) The offer from a
well known friend and helper of
the Society to bear the expense of
an edition of 10 OjO copies of Dr.
Martin's Evidences of Chi-istiaiiity.
These munificent orders were glad-
ly accepted. Unfortunately only
8,400 copies of the "Evidences"
were procurable in time, so 1.600
copies of the Tra';t entitled, " The
Mirror of Conscience," were sub-
stituted. We were thus enabled to
present to 10,000 of these students
a neatly made-up parcel, containing
a Gospel and a Tract, with the
inscription plainly written on
the band ig ^ ^ |J •^. After
due consideration it was resolved
to distribute these books on the
occasion of their coming out from
the third and final session of the
Examination.

The London Mission Chapel,
affording a most convenient basis
of operations, was kindly put at our
disposal. Here ou the ate noon
of the 15th. of the 8th. moon (Sept.
23rd.) assembled a willing band of
Native Christians from various
Churches in Hankow and Wu-
chang ; to whom, under the super-
vision and direction of the Wu-
chang Missionaries, the work of
distribution was entrusted. They
did their work well and nobly. The
weather suddenly changed during
the night, and came in wet, cold
and windy — a change for which
most were quite unprepared. The
cheery way in which they rendered
their voluntary, unpaid,, service un-

[Marcli,

der such trying circumstances, won
the admiration of us all, and can-
not but be regarded as a hopeful
augury for the future of the Native
Church amongst us. The work of
distributi(m began about 4 o'clock
on the afternoon of the loth., and
was finished by about 9 o'clock
on the mo!-ning of the 16th., when
the distributors all gathered to-
gether at the house of a Missionary
living near, pi-epared to do heaity
justice to a breakfast provided for
them.

The distribution was effected
most quietly. The Oflficers sta-
tioned at the entrance of the
Examination Hall offered not the
least obstruction ; and in more than
one instance, help was rendered by
soldiers on guard and people living
near, by giving shelter to both
books and distributors during the
wet and stormy night.

The books were on the whole
very well received by the Students.
Very few cases of refusal. One of
our number in passing a large num-
ber of them in the street, in the
early morning, was very much
pleased to notice that each had the
small parcel of books in his hands.

A marked improvement in the
attitude of these scholars to Chris-
tian truth was noticeable in the
great majority of those who visited
our Preaching Halls. The haughty
scorn, the contemptuous sneer
and the angry disputation, are more
and more becoming a memory of
the past. And as we can point to
one at least of their number who
has been brought into the Church
by a previous effort of this kind, wo
all fjel encouraged to pray that
God's blessing may richly follow
the scattering abroad of these
20,000 volumes, and trust that we
may see some tangible results of
this united effort made by the
agents of the English Protestant
Missionary Societies stationed in
this great centre.

J. W. B.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

121

BIBLE SELLING IN NANKIN.

Mr. T. Protheroe writes as
follows of work for the Ainerioan
Bible Society in Nankin, during
the Triennial Examinations : — 1)\
former years upon such occasions
some difficulty was experienced in
getting near to the Examination
Halls ; hustling, and stor.ing wei-e
indulged in ; but owing to the
abatement of their prejudice to the
foreigner on the part of the literati,
I was able to go in and out among
the students, before and after their
Examinations, and received most
respectful treatment from them.
Very rarely did 1 hear the phrase
"foreign devil " from any of the
students. I placed myself in
their way as they left the city to
return home, and so spent some
three weeks. At times a small
group of students would call to us
from the door of their friend's
house, at others, from inside the
inns in which they were staying.
Some of them would take a com-
plete set of gospels, others, having
])urc'hased some previously, would
ask for more. I disposed of 3,446
copies of the Gospels during the
Examinations — only nine being
donated. It is apparent to all
who are in this field that there is a
readiness to procure our books ; and
this, not because they are presented
for sale by a foreigner ; nor is it
that they are cheap ; but because
some are desirous to learn their
contents. JMany read our Scrip-
tures. Sometimes a man who has
read a Gospel of Matthew will
speak of the Genealogy of Christ, as
a list of names he cannot under-
stand. Some will recommend the
books to others, saying they speak
of the blind seeing, the deaf hearing,
and the lame walking.

SEMI-CENTENNIAL CELEBRATION OP
MEDICAL HOSPITAL, CANTON.

On the Slat of December, 1885,
the Half Century Anniversary of
the Medical Missionary liospital

was celebrated at Canton in the
Preston Memorial Church, itself a
gift to the Hospital by Dr. S. Wells
Williams. Dr. Graves, as Chair-
man of the Managing Committee,
made the first address, and read a
letter from Dr. Parker the founder
of the Hospital. Dr. Kerr, the
Rev. T. W. Pearce, and Hon.
Gideon Nye followed with addi esses
of great interest reviewing the his-
tory of Medical ^lissions in China
and of the Hospital in Canton, in
particular. We take the following
paragraph from the report of
Dr. Kerr's address : —
"The ^ledical Missionary Society's
Hospital in Canton was originated
by the American Board of Foreign
Missions, when that Society had
existed only 25 years. Most of the
Missionary Societies operating in
China date the commencement of
their agencies here since that time.
Medical Missionaries had been sent
out before, but had not established
permanent institutions. The Mo-
ravians had had Medical Mission-
aries longer than any other relig-
ious sect. Whilst as a hospital
tiiis institution has for its object
the alleviation of human suffering,
it has also an ultimate object, viz.,
the extension of Christianity. We
claim for this institution to be the
first which has combined both these
objects, and it may be said to be
the originator of Modern Medical
Missions. The Edinbuigh Medical
Missionary Society is a dirc(!t off-
spring of the Medical Missionary
Society in Cantoji, and otiginated
out of a meeting held in Edinburgh
to meet Dr. Parker, and was formed
as an auxiliary of the Society here.
Dr. Kerr then gave a brief histor-
ical sketch of the hospital. Dr.
Parker arrived in 1834 and began
bin Ophthalmic hospital in 1^36.
Dr. Kerr took charge in 1855. In
1856 the premises were burned, but
the hospital was re-opened in 1858.
lu 18GG the present location was
secured, and in l^<65 the hospital
connected with the London Mission-

122

THE CHINESR RECORDEE.

[March,

ary Society became a branch of the
Medical Missionary Society. This
latter place was closed in 1870.
Dr. Kerr related to us some of the
ruultifariousduties that have devolv-
ed upon hira during the past
thirty years. These include the
erection of buildings, regular
routine of hospital work, as attend-
ing to in-patients, out-patients,
purchase of medicines, repairs and
cleaning of hospital, instruction of
medical students, translation of
text books, etc."

EXPLORATIONS IN SOUTHERN CHIHLI.

The Rev. D. Z. Sheffield writes
of a journey during October and
November, as follows : —

Lin-ching is a city of upwards of
200,000 inhabitants, I should
judge. It is on the Grand Canal, at
the point of divergence from the
Wei river. The people were very
civil to us, the merchants often
inviting us into their shops. From
one fourth to one third of the
population is Mohammedan. There
are three large mosques near the
city, but in bad repair. From Lin-
ching we took carts for Tung-chang,
130 li from Lin-ching. The land
was low for the entire distance, and
had been flooded in the summer.
South of Tung chang there was a
wide extent of water, flooding a
hundred or more villages Water
surrounded Tung-chang on three
sides. It is a much smaller city
than Lin-ching, and with much
less business.

From Lin-ching I went on to
Tai-mi!ig alone. lb is about 400
miles south and a little west; of
Tientsin. It is 20 li west of the
river; the village of Lung-wang
Miao being its river outlet. It is a
city, I should judge, of about
100,000 inhabitants. Business
seemed to be dull, and though there
are good shops, there was a general
air of thriftlessness. A small river
near at hand is some feet above the
surrounding country, and in the

summer floods the country. Wheat
is cultivated quite extensively, I
presume because it is the most cer-
tain crop. From Tai-ming the
river is navigable for 200 miles to
Wei-kui-fu in Ho-nan, and even
beyond. That general region is
densely populated, and could be
occupied with ease — as regards
acce-isihility — by a number of mis-
sion stations. We hope to begin a
new work at some point in the
near future. I incline to Lin-ching
as a first station.

THE CHINESE IN BURMA.

The Rev. Wm. Kidd of the
Presbyterian Church of Rangoon,
has just issued an appeal on behalf
of mission woi'k among the Cliinese
in Rangoon. We quote from the
circular issued by him. He says
" There are many Chinese in Ran-
goon, for whose conversion to
Christianity practically nothing is
being done. According to the
census taken in 1881, there are
12,962 Chinese in British Burma,
and 3,752 in Rangoon. Besides
these, there are about 1,000 Bur-
mese Chinesein Rangoon, who might
be reached through Chinese as well
as through Burmese." Mv. Kidd
has now engaged, as a Catechist, a
Cantonese Chinaman, a member of
the Presbyterian Church in Victoria,
Australia. Both this man and Ins
wife, trained in a mission school in
Hongkong, seem to be true Chris-
tians, and we wish Mr. Kidd and
our Chinese friends every blessing
in their work.

SCHOOLS IN HONGKONG.

The Rev. S. C. Stanley recently
passed through Hongkong and
reported regarding the Government
Schools, which he visited by invi-
tation of Dr. Eitel, the Government
Inspector: —

We attended the Examination
of one of Dr. Chalmer's girls'
schools. He has fifteen such for boys
and girls. There are six grades,

188G.]

EDITORIAL NOTES AND MISSIONARY NEWS.

123

covering six years of study. In
these Mission schools no Englisli is
taught, but the Bible and Cliristian
books are studied. The Govern-
ment takes no account of religion,
but only that full time, and faith-
ful work shall be done, as shown
by the examination, to receive the
grant-in-aid, which practically co-
vers expences. Dr. Eitel does faith-
ful work. In the S(;hool referred
to above, four in one grade failed
to pass to the next. The regula-
tions are clear and explicit. We
also visited the " central " Govern-
ment school, or "Anglo-Chinese"
school where most of the pupils
are Chinese, some Portuguese or
l)alf-cast, and only English is taught.
We also visited St. Joseph's College
(R. C). The "Brothers" here
put forward declaimers (evidently
trained in Brutus and Cassius) and
the work done under skilled
draughtsmen, for our edification.
The Portuguese and half-caste are
in different rooms from the Chinese.
The rule compels 200 day's attend-
ance in the year (found necessary
here) in order to diaw the grant,
and many fail in the time, as w^ell
as others who fail to pass. Some
good work seems to be done, but
my impression was of show and

superficiality in general, as compar-
ed with (he other schools.

" The " Berlin Foundling Hospi-
tal," under Pastor Hartraan's care,
has about eiglit,y girls of varying
ages, most of whom come from the
mainland, having been cast away
by their pai*ents and picked up by
missionaries and sent to the Hospi-
tal. I was much pleased with
what I saw there. It is a real work
for the Master, lovingly done in
His name. The school of the

I Institution receives Government

j aid, as other schools, the rest is

I charity.

I The "Chinese Hospital and
Dispensary," is interesting, carried
on in purely Chinese ways, but
neat and clean as it has to be here
under police inspection. The drugs
of medicines given are kept that in
case a patient dies, and liis friends
complain, reference can be had to
these to vindicate the treatment.
The endowment of the institution
came principally from a fujid raised
by the Colonial Government by
licensing gambling houses. When
the facts were known, the Home Gor
vernment refused to admit such
money into its exchequer ; so it was
given back to the Chinese for chari-
table uses, mainly for this.

12i

THE CHINESE RECORDER.

[Marcli, 1886.]

§ims d ibii{5 ill tfje fat fa^i

January, 1886.

22nJ. — The s.s. Corinth sunk by
collision with H. M. S. Firebrand,
between Formosa and Amoy.

23rtl. — Gen. De Oourcy, late Com-
mander in Cliief in TonUing, arrives at
Hongkong en route for France, having
been recalled.

26tb. — Liu Jung-fu, the Black Flag
Chief, arrives at Canton.

28th. — Bhaino occupied by the
English. — Telegraph station opened at
Langson, on the Chinese Southern
frontier.

8th.-

February, 1886.
-The Windsor Hotel at Yoko-

hama destroyed by fire, several of
the inmates narrowly escaping.

11th. — The s.s. Douglas a total
wreck on the White Kocks, near the
Lamocks, with loss of seventeen lives.

13th. — Death in England of Hon.
F. B. Johnson, of Jardine, Mathc-
son & Co.

22nd.— H. 1^. Liu Ta Fung, the new
Chinese Minister to England, arrives
at Shanghai en route for London.

25th.— Judge O. N. Denny, late
U. S. Consul-General to China, arrives
at Shanghai from San Francisco en
route for Seoul as Commissioner of
C'orean Customs.

issifliiarif |i}uriial

MARRIAGES.

At Peking, January 29th, by Rt.

Rev. C. P. SeoTT D.D., Mr. G, W.

Clarke to Miss Agnes Lancaster.

both of the China Inland Mission.

BIRTHS.

At Newchwang, November 17th, 1885,

the wife of the Rev. W. W. Shaw,

Irish Presbyterian Mission, of a son.

ARRIVALS.

At Shanghai, February 2nd, Misses
M. L. Legg, I. E. Oliver, S. Wilson,
and E. Taylor, of the China Inland
Mission.

At Hongkong about February 3rd,
Mr. & Mrs. A. Kenmure, for British
and Foreign Bible Society.

At Shanghai, February 6th, Dr. and
Mrs. Douthwaite, of the China Inland
Mission.

At Shanghai, February 10th, Rev.
J. H. Judson, of American Presby-
terian Mission (North) Hangchow.

At Shanghai, February 19 th, Misses
E. C. Fenton, and F. R, Kinahan, for
China Inland Mission.

At Shanghai, February 18th, Miss
A. C. Safford, of the American Presby-
terian Mission (South) Soochow.

DEPARTURES.

From Foochow, February 22nd,
Rev. Mr. Olilinger aad family for
United States America.

From Swatow, February 24th, Rev.
Mr. & Mrs. McKenzie, Rev. Mr. &
Mrs. Mclver, and Misses Ricketts,
and Mann, for England, and Miss
Norwood for U.S.A.

TBB

AND

MISSIONARY JOURNAL.

Vol. XVII.

APRIL, 1880

No. 4

THE NOETHERN BAEBARIANS IN ANCIENT CHINA.*

By W. a. p. Martin,
President of Twngwen College, Pehing, North China.

nnHE Great Wall which forms the northern boundary of China
proper tells of a conflict of races. Extending for fifteen
hundred miles along the verge of the Mongolian plateau, it
presents itself to the miud as a geographical feature boldly
marked on the surface of the globe. Winding like a huge serpent
over the crests of the mountains, it seems, in the words of
Emer.son, as if

" The sky
Bent over it with kindred eye,
And granted it an equal date
With Andes and with Ararat."

It divides two stages of civilization to-day, as it did two thou-
sand years ago. On one side are vast plains unbroken by the
plough, and occupied only by tribes of wandering nomads ;
on the other are fields and gardens, rich with the products of
agricultural industry. Between the two, a state of perpetual
hostility is inevitable, unless restrained by the power of .some
overshadowing government. This natural antagonism has never
failed to show itself at every point of contact, the world over.
Schiller hints — not in his poems, but in a course of historical
lectures — that this endless strife of shepherd and cultivator was
foreshadowed in the conflict of Cain and Abel. History, unhappily,
supplies us with an abundance of illustrations. Egypt fell a prey to
the shepherd kings ; and in Asia as in Europe, the inhospitable
north has always been ready to disgorge its predatory hordes on
lands more favored by the sun.

• [We reprint this vahiable article from the Journal of the American OrieiUal Soeitty,
Vol. XI, No., 2, which can hare been seen by but every few of oar readers.

Editor Chinese Recorder.]

126 THE CHmfefti)- EECORDEE. [April,

The Cliinese of the bordef provinces were in the earlier ages
.Qompelled to divide their time between war and work, under pain
of losing the fruits of their labors. Like the pioneers of the
Western continent, they never allowed themselves to be parted
from their defensive weapons, and enjoyed life itself only at the
price of perpetual vigilance. Experience proved that a line of
military posts, no matter how closely they might be linked together,
afforded no adequate security against the incursions of homeless
wanderers. The Great Wall was built, not as a substitute for such
posts, but as a supplement to them. That it served its end there
can be no reasonable doubt. So effectually indeed did it protect the
peaceful tillers of the soil, that an ancient saying describes it as the
ruin of one generation and the salvation of thousands.

From time to time, however, the spirit of rapine, swelling into
the lust of conquest, has swept over the huge barrier, as an earth-
quake wave sweeps over the artificial defenses of a seaport. It was
not intended or expected to guarantee the whole empire against the
occurrence of such emergencies. Twice has the whole of China
succumbed to a flood of extra-mural invaders : the Mongols under
Genghis Khan having been aided in passing the Great Wall in the
province of Shangsi by the treachery of Alakash, a Tartar chief
whose duty it was to defend it ; and the Manchus, who are now in
possession of the throne, having entered at its eastern extremity, on
the invitation of Wu San-kwei, a Chinese general, who sought their
aid against the rebel Li Tsze-ch'eng.

Beside the three and a half centuries of Tartar* domination
under these two great dynasties, we find, prior to the first of them,
three periods of partial conquest. From 907 A. D. to 1234, a lai'ge
portion of the northern belt of provinces passed successively under
the sway of the Ch'itan and Nuchenf Tartars; and, from 386 to
532, an extensive region was subjected to the Tartar hordes of
Topa, under the dynastic title of Peiwei. How or where these
invaders passed the barrier, it is not worth while to pause to
enquire ; the foregoing examples being sufiicienfc to show that, in a
time of anarchy, some friend or ally can always bo found to open
the gates. ChungX che cJieng cHeng, says the Chinese proverb,

♦ The name Tartar is incapable of very precise definition. Throngliouf this paper
it is applied in a general sense to all the wandering tribes of the North and
West.

t SC tR 3C H* Nuchen or .Tuchih— also called Kin Tartars. The Manchus
claim them as their ancestors, the reigning house having Aischin—Mn ' gold ' for
its family name.

:r ^ S JGK M' ' United hearts form the best of bulwarks.'

1886.] THE NORTHERN BARBARIANS IN ANCIE3NT CHINA. l27

' Union is the best bulwark/ Without exaggerating the strength
of the Great Wall, which through a large part of its extent is far
from being the imposing structure which we see in the vicinity of
Peking, we may still afl&rm, in the light of history, that had it been
backed by forces untainted by treason and unweakened by faction,
it might have proved sufiicieut to shield the country from conquest.
Wanting these conditions, the wall was powerless for defense
and notwithstanding its towers and garrisons, we have before
us the astounding fact that the Chinese of these northern provinces
have passed seven out of the last ten centuries under the yoke of
Tartar conquerors.

Ascending the stream of history to the dynasty of Han —
which ruled China from 202 B. C. to 220 A. D., i. e. for more than
four centuries — we find ourselves in presence of the same conflict.
The names of the opposing parties are changed ; but the parties
remain, and the war goes on. The empire is not conquered by the
foreign foe, but it is kept in a state of perpetual terror, by an
assemblage of powerful tribes who bear the collective name of
Hiongnu. Bretschneider says they were Mongols nomine mutato ;
but Ho worth, in his learned History of the Mongols j pronounces
them Turks, or more properly Turcomans, the ancestors of the
present occupants of Khiva, Bokhara, and Constantinople. From
the resemblance of this name to Himni, they were formerly supposed
to be the progenitors of the Magyars. So strong indeed was
this conviction that, a good many years ago, we had the spectacle
of a follower of Louis Kossuth coming to China in search of his
" kindred according to the flesh :" actuated apparently by the hope
of inducing them to repeat the invasion of Europe, and deliver their
brethren from the yoke of the Hapsburgs !

The numerous tribes occupying the vast region extending from
lake Balkash to the mouth of the Amoor — diverse in language, but
similar in nomadic habits — were in the Han period combined under
the hegemony of the Hiongnu, forming a confederation, or an
empire, rather than a single state. The chief was styled in his
own language Shanyu, a word which the Chinese historians explain
as equivalent to Hwangti ; and there can be no doubt that the
haughty emperors of the family of Han were compelled to accord
the sacred title to their barbarous rivals. In recent times, their
successors (more properly successors of the Shanyu) have hesitated
to concede it to the sovereign of at least one European " empire.
During the negotiation of the Austro-Hungarian treaty, the Chinese
ministers objected so strenuously to the assumption of Hwangti,
that tho heir to a long lino of Kaisers had to content himself with

128 THE CHINESE RECORDER. 'flM?^^^ [April,

tho first syllable of the title, on the principle that "half a loaf is
better than no bread." Had his minister been well versed in
Chinese history, what an advantage he might have gained ! He
would have required no other argument than the fact that the full
title had been given to the chief of the Hiongnu to insure its
extension to the lord of their modern representatives. For in
China a precedent is good for more than two thousand years ; and
the supposed connection, though not admitted by ethnology, is or
was sufficiently reliable for the purposes of diplomacy.

During the Han and succeeding dynasties, the Hiongnu were
held in check mostly by force of arms ; but the weaker emperors,
like those of Rome, were accustomed to send their sisters and
daughters across the frontier, instead of generals ; flattering the
vanity of the barbarians, and replacing military armaments by the
sentimentalities of family alliance. The incidents connected with
these transactions have supplied rich materials for poetry and
romance. For instance, a popular tragedy is founded on the
fortunes of Chao-keun, one of the many fair ladies who were offered
as victims to preserve the peace of the borders. The khan of
Tartary, hearing of her beauty, demanded her in marriage. The
emperor refused to surrender the chief jewel of his harem ; so the
Khan invaded China with an overwhelming force ; but he retired to
his own dominions when the lady was sent to his camp. Arrived
at the banks of the Amoor, she threw herself into its dark waters,
rather than endure a life of exile at a barbarian court. The wars
of those times would furnish materials for a thrilling history. The
battle-ground was sometimes on the south of the Great Wall, but
generally in the steppes and deserts beyond.

As illustrations of the varying fortunes attending the wars
of the Hans and the Hiongnu, we may mention the names of Li-
kwang, Li-ling, Sze-ma Ts'ien, and Su-wu. The first of these led
the armies of his sovereign against the Hiongnu for many years in
the latter part of the second century B. C. He had, it is said, come
off victorious in seventy battles, when in a final conflict, disappointed
in his expectation of capturing the Khan, he committed suicide on
the field of battle — though, if we may believe the record, that battle
was also a victory. This gives us a glimpse of the style of
Hiongnu warfare. They were like the Parthians, " most to be
dreaded when in flight." That a general contending with such
a foe should destory himself from chagrin at the results of his
seventy- first victory, affords us a fair criterion for estimating the
yalae of the other seventy.

1886.] THE NORTHERN BARBARIANS IN ANCIENT CHINA. 129

Li-ling, the second of tlie four whose names I have cited, was
son* of the ill-fated Li-kwang, and appears to have been born
under still less auspicious stars. Appointed to succeed his father,
he suffered himself to pursue the flying enemy too hotly, when, fall-
ing into an ambuscade, his vanguard, consisting of a division of five
thousand men, was cut to pieces before the main body could come
to the rescue. Li-ling, with a few survivors, surrendered at dis-
cretion. His life was spared; but to take his own description,
contained in some of his letters which are still preserved, it was
little better than a living death. In addition to the privations
incident to a state of captivity among savage foes, he had the bitter
reflection that, on account of his supposed treachery, his nearer
relations had all been put to death ; and that a noble friend who
had guaranteed his fidelity had been subjected to an ignominious
punishment.

That noble friend was no other than the great historian, Sze-ma
Tsien. Required by a cruel decree to pay the forfeit of Li-ling's
alleged treachery, the historian chose to submit to a disgraceful
mutilation, rather than lose his life ; not, as he himself says, that he
held life dear or feared death, but solely to gain a few years for the
completion of his life task, the payment of a debt which he owed
to posterity. He lived to place the last stone on his own imperish-
able monument ; and for twenty centuries he has had among his
countrymen a name " better than that of sons and daughters. "f

Sn-wu, the last of the four unfortunates, was a diplomatic
envoy. Having, while at the court of the Grand Khan, attempted
by undiplomatic means to compass the destruction of an enemy, he
was thrown into prison, and detained in captivity for nineteen years.
Two tender poems are extant, which he and his wife exchanged
with each other on parting, at the commencement of his perilous
mission. Whether she survived to welcome his return we are not
informed; but in that case she must have died with grief, to see him
accompanied by a Turkish wife.

We cannot pause longer among the romantic episodes so thick-
ly scattered through the literature of the Hans. We must travel
back another thousand years, to arrive at the last and the principal
division of our subject — the Northern Barbarians in Ancient China.

We find ourselves at the rise of the third dynasty, the famous
dynasty of Cheo (Chow), which occupied the throne for over eight
liundred years (B. C. 1122 to B. C. 255). We are at the dawn of
letters ; at the dividing line which separates the legendary from the

* Mayers says grandson.

t Uo bad become a father prior to this disgrace.

130 THE CHINESE KECOHDER. [April,

historical period. The Great Wall has no existence, but the hostile
tribes are there : not Manchu or Mongol, not Hiongnu, Hweku, or
T'ukuih; but the ancestors of all of them, under different names,
hovering, like birds of prey, on the unprotected frontiers of a rich
and tempting country. At this epoch, the Chinese people, who had
originated somewhere in Central Asia, were few in number, and
occupied a territory of comparatively limited extent. They were
distinguished from their neighbors chiefly by a knowledge of letters,
and by the possession of a higher civilization. This incipient
culture gave them an immense advantage over the barbarous tribes
who surrounded them on every side and opposed their progress.
These tribes are grouped under several comprehensive terms : those
on the east are called Yi, ^, those on the north, Tih, |j^, those on
the west, Jung or Chiang, ^ ^, and those on the south, Man, ^.
The original sense of these names seems to be as follows : the Yi
were famous archers, and were so called from their " great bows.*'
The northerners used dogs in hunting and herding, and depended on
fire to temper the cold of their rigorous winters ; '' dog *' and " fire "
are therefore combined in the ideograph by which the Tih are
designated. The Jung were armed with spears and shield and this
furnished the symbol for their ideograph compounded oE ^ and :^.
The ideograph Chiang is made up of the head of a goat and the
legs of a man, and so denotes to the Chinese imagination hideous
monsters, and at the same time means ' goat-men,' * goat-herds,' or
* shepherds,' and identifies them essentially with the Tih or nomads
of the north. The character for Man combines those for * worm '
and ' silk,' and imports that the barbarians of the south, even at
that early day, were not ignorant of silk-culture.

These names and characters all became more or less expres-
sive of contempt, but were without doubt less offensive in their
original sense. Marco Polo, who followed the Tartar usage, applies
this word Man, in the form Manzi, to the whole of the Chinese
people. They were so called as being ' southrons ' with respect to
the people of Mongolia, and at the same time objects of contempt to
their conquerors.

All the tribes of the south and the east, i. e. the Man and the
Yi, save certain aborigines called Miao-tsze, were conquered and
gradually absorbed and assimilated by the vigorous race whose
progeny peoples modern China proper. The Miao-tsze have been
able to retain their independence to the present day by taking
refuge in the inaccessible fastnesses of mountain chains.

The barbarous tribes of the north and west, however, the Tih
and the Chiang, were never permanently subdued. This was

1886.] THE NORTHEBN BAEBABIANS IN ANCIENT CHINA. 131

simply because their lands never invited conquest. Their storm-swept
pastures offered the Chinese no adequate compensation for
the toil and danger involved in such an undertaking. On the
contrary, as we have seen, it was the wealth and fertility of the
North China plains and valleys that tempted constantly throughout
the eight hundred years of the Cheo dynasty the fierce and hungiy
tribes of the north and west to make their overwhelming incursions.
These are the quarters from which the conquering armies have once
and again risen up, like the sands of their own deserts, to over-
whelm parts or the whole of the empire. For our purposes, both
sets of tribes may be described as barbarians of the north, and it is
only on the northwest that the Jung and the Chiang have been a
source of trouble and danger. The ideograph for Chiang consist-
ing of the head of a goat and the legs of a man, reverses the Greek
conception of Pan and the satyrs, and the imagination of the
Chinese doubtless pictured their rude enemies as hideous misshapen
monsters. The character probably contains, however, a further
significance; for, taking the two parts together, it reads simply
' sheep-men,' i. e. ' shepherds,' and this description makes them
essentially one with the Tih or dog-using herdsmen and nomads of
the north. To repel the aggressions of these troublesome neighbors
was the chief occupation of the Chinese armies in the earliest times,
as it has continued to be down through all the ages. The oldest
extant Chinese poetry, older than any history, shows us the Chinese
warrior, like the magic horseman of Granada, with the head of his
steed and the point of his lance directed always toward the north as
the source of danger. History shows that the princes who were
employed to hold these enemies in check generally held in their
hands the destinies of the empire. And in this way the nothern
tribes exercised for centuries, throughout the third or Cheo dynasty,
an indirect, but important, politicaFinfluence.

To give only two examples, both from the most ancient period
of authentic history : The house of Cheo, the most illustrious of
the twenty-two dynasties, rose from a small warlike principality in
the mountains of the north-west; they were strong by conflict witli
their savage enemies, and their chief was regarded as the bulsvark
of the nation. Si-po,* the Lord of the west, or Wen-wang, as he is
now called, excited by his growing power the jealousy of his
suzerain, the last emperor of the second or Shang dynasty, and was
thrown into prison by the tyrant, who did not dare, however, to put
him to death. In the panic caused by a sudden irruption of the

Meacius g^ya that Tai.wftDg, the grandfather of Si-po, paid tribute to the Tartars.

232 THE CHINESE EECORDEE. [April,

nortli-meii, Wen-waiig was set free, and invested with even greater
power than lie had ever possessed before. To the day of his death
he remained loyal ; but his son, Cheo-fa, or "Wu-wang, employed
his trained forces, like a double-edged sword, not only to protect
the frontier and drive back the invaders, but also to overturn the
throne of his master, the last Sliang emperor.

After the lapse of over eight hundred years, the house of Cheo
was replaced by the house of Chin, which had been cradled among
the same mountains and made strong by conflict with the same
enemies. During the Cheo period (B. C. 1122 to B. C. 255), the
barbarians never cease to be a factor in the politics of the empire ;
not merely making forays and retiring with their booty, but driving
the Chinese before them ; occupying their lands, and planting
themselves in the shape of independent or feudal States, as the
Goths and Vandals did within the bounds of the Roman empire. The
analogy does not stop here. Like the Roman empire, China had,
in the early part of the Cheo period, two capitals : one in the west,
near Singan fu (about one hundred miles southwest of the great
bend of the Hoang ho), in Shensi ; and another in the east, near the
present K'aifung fu, in Honan. The former was sacked by the
Tartars in 781 B. C, just as Rome was by the Groths in 410 A. D.
The story as given by Chinese writers is as follows : The emperor
Yiu wang had a young consort on whom he doted. One day it
came into his head to give a false alarm to the armies surrounding
the capital, merely to afford her an amusing spectacle. Beacon
fires, the signal of imminent danger, were lighted on all the hills.
The nobles came rushing to the rescue, each at the head of his
retainers. Finding there was no real danger, they dispersed in a
state of high indignation. The young empress had her laugh; but
they laugh best who laugh last, as the proverb has it. Not long
after this, the Tartars made a sudden attack. The beacon fires
were again lighted; but the nobles, having once been deceived, took
care not to respond to the call, lest they should again be making a
woman's holiday. The city was taken, and the silly sovereign and
his fair enchantress both perished in the flames. However much
of the legendary there may be in this narrative, the one stern fact
that lies at the bottom of it is the presence of a ferocious enemy
whom we call by the general name of Tartars.

After this calamity the heir to the throne removed his court to
the eastern capital, leaving the tombs of his fathers in the hands of
the barbarians. In the heart of the central plain, and surrounded
by a cordon of feudal States, the imperial throne was thought to be
secure. But the irrepressible foe was forcing his way to the south

1886.] THE NORTHERN BARBARIANS IN ANCIENT CHINA. 133

and east, with the slow but resistless motion of a mountain glacier .
A hundred and thirty years later (about 650 B. C), we have the
spectacle of a barbarian horde in actual possession of the eastern
capital, and the emperor a refugee, pleading for reinstatement at
the hands of his vassals. As might be" expected, the blame of the
catastrophe is again charged on a woman. That woman was a
barbarian ; and the fact throws a strong light on the position of
the contending parties. Her tribe had established itself in the rich
alluvial region on the southern bend of the Hoang ho or Yellow
river. As enemies they were a standing menace to the capital ; as
friends they might serve as its janizaries. In order to win their
favor and secure their fidelity, the emperor took one of their prin-
cesses into his harem. Captivated by her charms, he subsequently
raised her to be the partner of his throne. An ambitious kinsman,
desirous of supplanting the emperor on the throne, began by
supplanting him in the affections of his barbarian wife. Her infidel-
ity being discovered, she was sent back to her kindred, where she
was joined by her paramour, who stirred up the powerful clan to
avenge an insult done to them in her person. The emperor was
easily put to flight; but wanting the support of the nobles, the
usurper's tenure of the capital was of short duration.

Subsequently the barbarians menaced the capital frequently, if
not constantly ; and the Son of Heaven was more than once com-
pelled to appeal to his vassals for succor. On one occasion his
envoys even turned against him, and went over to the enemy,
apparently deeming it better to serve a growing than a decaying
power. About forty years earlier than the flight of the emperor
above mentioned, another barbarian beauty, named Li-ki, played a
conspicuous and mischievous role at the court of Tsin, the greatest
of the vassal States. Taken in battle, she captivated her princely
captor, and maintained by her talents the ascendancy which she at
first owed to her personal attractions. She induced the prince to
change the order of succession in favor of her offspring, sowing the
seeds of a family feud that brought the princely house to the verge
of destruction. Thus, by the cupidity of the Tartars, the treachery
of his own envoys, the intrigues of his empress, the throne of one
Oheo emperor after another was menaced and shaken, until the
dynasty was brought to its fall.

Of these immigrant Tartar tribes, no fewer than five or six are
mentioned in the Confucian annals as having succeeded in establish-
ing themselves in the interior of China. Two of them (called Red
and White— probably, like the Neri and Bianchi of Florence, from
the color of their clothing, or of their banners) were settled within

J8i THE CHINESE EECORDER. '^^IK [April,

tb© bouuds o£ the present province of Shansi ; one in Honan ; one in
Chili ; and two in Shangtung. How they effected a settlement is
not difficult to understand. In an age of anarchy, when rival States
were contending for the hegemony, the great barons found it to
their interest to secure the aid of troops of hardy horsemen from
the northern plains, rewarding their service by grants of land.
The emperor sought in the same way to strengthen himself against
his unruly vassals. And so, at last, by too great dependence on
foreign auxiliaries, the empire became unable to shake off its helpers.

How deeply seated was the antagonism between them and the
Chinese may be inferred from one or two examples. The emperor
being about to despatch a body of those hired auxiliaries to chastise
a disobedient subject, one of his ministers warned him against a
measure which would be sure to alienate his friends, and strengthen
the hands of the common enemy. "If," said the minister, "the
prince finds his moral influence insufficient to secure order, his next
resort is to make the most of the ties of blood. But let him bev/are
of throwing himself into the arms of a foreign invader.'' This
counsel reminds us of the remonstrance of Lord Chatham against
the employment of savages, in the conflict with the American
colonies. We may add that India and China both came under the
sway of their present rulers through the mistaken policy of depend-
ing on foreign auxiliaries.

With the Chinese it was a practical maxim that no faith was to
be kept with those invaders ; and a terrible vengeance was some-
times taken for the insults and perfidy to which they were
subjected.* When one of the barbarian States desired to enter
into an alliance with Tsin, doing homage as a vassal, the king at
first objected, exclaiming, " the Jung and the Tih have no ties or
principles in common with us. We must treat them as our natural
enemies.'^ He yielded, with reluctance, when one of his ministers
had shown him five good reasons for a contrary course.

Another fact may be cited, which shows at once the power of
the barbarians and the horror in which they were held. In the sixth
century B. C, the rising civilization of China was on the point of
being overwhelmed by them, when a deliverer was raised up in the
person of Duke Hwan of Cli i, who turned the tide at the critical
moment, as Theodoric did the onslaught of the Huns under Attila.
How imminent was the peril of the empire, and how eminent the
merit of the victor, is apparent from a reply of Confucius to some

* ;;^ B ^ Pj SC.' *^ S^^^^ ^^^^^ ^^ ^^^ trifled with,' is the warning given by a
barbarian chief to the prince of 'I'sin.

1886.] THE NORTHEEN BARBARIANS IN ANCIENT CHINA. ISS

one who supposed that he had spoken disparagingly of Duke Hwan.
" How could I disparage Duke Hwan V he exclaimed; " but for him
we should all have been buttoniug our coats on the left side," i. e.
have been subject to the Tai-tars.

CONCLUSION.

Thus far we have occupied ourselves with what we may call an
outline of the political relations of the Chinese with the northern
tribes in war and in peace. The ethnography of those tribes now
claims our attention, if only to show the impossibility of arriving at
any satisfactory conclusion. The doubts expressed by the best
authorities as to the ethnological relations of the Hionghu have
already been referred to. Conspicuous as they are in history for
many centuries about the commencement of the Christian era, it has
been much disputed whether they were Turks, Mongols, or Hanfe.
How much greater is the difficulty of identification as we travel
back to a period where the torch of history sheds but a feeble ray,
or disappears in the vague obscurity of legendary tradition.

In those remote ages the guiding clue of philology fails us.
And while a few names that appear in the less ancient literature,
such as Hwe-ku and T'u-kuih,* suggest the identity of the tribes
that bore them with the Ouigours and Turks, there is absolutely
notliing to be made out of the names that meet us most frequently
in the earlier records. The vague terms of Jung and Tih, under
which were grouped peoples as diverse as the tribes of North
American Indians, are always accompained by some mark of con-
tempt; the character for dog being prefixed to the one, and
incorporated with the other. Hien-yuen, another name of frequent
occurrence, has the dog-radical in both its parts, and appears
intended to confound the people who bore it with a tribe of apes.
It would hardly be expected that writer,^ who deny their neiglibors
the attributes of humanity should take an intere.^t in depicting their
manners or studying their language. Accordingly We s-earch irt.
vain in the earlier Chinese literature foi' any siich piWotiJj frag-
ments of those northern tongues as Plautus in one of his plays has
preserved of the Carthaginian. They themselves possessed no
written speech ; and had they possessed it, they have left us no such
imperishable monuments or relics of handicraft, as at this day are
throwing fresh light on the origin of the Etruscans.

A vast amount of undigested information is to be found in the
pages of Matoanlin, relating to the border tribes of the middle

• i^ ft» ^ J«' MiZ^M 'it 4t iS/ ^ *§» Hio"K"". 1""^"'^'. »^«tu.

llienyueu, J'ci llu, I'iih-tah, or Tata( Tartar): I'lieso aro only somo of the names
that are given in a way more or leas vague to the notnada of the North ftod Weatt

136 THE CHINESE RECORDER. [April,

ages. But outside the circle of the classics, the only descriptive
geography that has reached us from the Cheo period is the Shan-
haiking, a kind of Chinese Gulliver, which peoples the world with
monsters of every form and fashion. The older writers, in con-
founding numerous tribes under one or a few terms, were no doubt
influenced by the fact that to them they all appeared under one
aspect, that of wandering hunters or shepherds, equally rude and
equally ferocious.

No one who gives attention to such subjects can fail to be
struck with a two-fold process that takes place in the life of all
nations, and most of all in that of nomadic tribes. The first is what
we may call the stage of differentiation, through which they pass
when, small and weak, they keep themselves isolated from their
neighbors, and even their languages diverge in a short time to such
a degree as to be mutually unintelligible. The second is the stage
of assimilatiiDn, when, brought into the collisions of war or the
intercourse of trade, each gives and receives impressions that make
them approximate to a common type. Thus the barbarians on the
north of China present in the earlier ages a boundless variety, which
tends with the lapse of time to give place to uniformity of manners,
and even of physical features.

Boiling over the plains, as the waves over the sea, their blood
has been commingled; and though their names have often changed,
their physical type has probably remained unaltered. It is natural
to raise the question, What was that physical type ? It has not
been handed down either in painting or sculpture, and yet I think
it is possible for us to recover it. It stands before us to-day,
stamped on their descendants of the one hundredth generation.
As the Manchu and Mongol are to-day, such were the Jung and the
Tih, coeval with Assyria and Babylon. The beautiful Aleuta, the
hapless consort of the late emperor, was a Mongol ; and more than
two thousand years ago, other princes were captivated by the beauty
of the daughters of the desert. The barbarians of those times were
probably not inferior to the Chinese, in form, feature, or natural
intelligence, as their descendants are not inferior in any of these
respects. Indeed Chinese, Manchus, and Mongols, as we see them
in the city of Peking, are not distinguishable except by some
peculiarity of costume.

Were they originally of one mould, or have the lines of dis-
tinction become gradually effaced by the intercourse of ages ? The
latter is we think the correct hypothesis. The primitive Chinese
type, that imported by the immigrants who founded the civilization
of China, is, we believe, no longer to be discerned. In the southern

1886.] EXTRACTS EEOM THE P'EI-WEN YUN-FU. 137

and central regions, it has everywhere been modified by combina-
tion with the aboriginal inhabitants, leading to provincial char-
acteristics, which the practiced eye can easily recognize. It has
undergone, we think, a similar modification in the northern belt.
It met here with tribes akin to those of Mongolia, and gradually
absorbed them.

This process was going on in prehistoric times. History at its
earliest dawn shows us the unassimilated fragments of those tribes ;
and at the same time discloses a vast movement southward all along
the line — checked for a time by the Great Wall, only to be renewed
on a more stupendous scale. We have seen how small bodies
infiltrated through every channel ; we have also seen how, organized
into great States, they established in China a dominion enduring
for centuries. We are inclined to believe that they have stamped
their impress on the people of this region, as thoroughly as the
Saxons have theirs on the people of England, or the Vandals theirs
on that part of Spain which still bears their name in the form of
Andalusia. If you inquire for the influences to which the invaders
have in their turn been subjected, we answer that, in all ages, they
have exchanged barbarism for such civilization as they found
among the more cultivated race.

EXTBACTS FROM THE P'EI-WEN YUN.FU.

By E. H. Parker, Esq.
TkURING the first year of ^ $, [A. D. 120], the King of the f(
•^ State of the south-western barbarians offered music and
conjurors who were able to vomit fire and disconnect their limbs, and
to change their heads into those of horses and cows.

In the first month of the spring of the first year of the Wei
Emperor J£ j^, [A. D.240], the Japanese [^ ^] sent interpreters
[fi W] ^i*^^ tribute. [This was just about the date when, according
to Japanese accounts, the Empress Jingo [jpif gj] conquered Corea.]

The Emperor Wen of the Sui Dynasty [A. D. 580-605], sent the
X # ^R officers, by name|| }^, on an embassy to Japan [^ g| g].
He crossed Hiaksai, and went east to the state of Yitchi [— j^],
he next came to the state of fj ^, and then went east to ^ state.
He next traversed over ten states, and got to the sea shore, [^ ffe
^]. Having reached their capital, the King feasted him and
dismissed him [back to his country].

In the great sea he next went east to — jl state, and next
came to fj ^ State, and again east to j)§ 2 State, whose people
are like those of China.

138 THE CHINESE BECORDES. [April,

The soutliern barbarians belonging to ^ were all taken by ^
wliich then first got into regular communication with the Empire

U:k'M^Ml H].

The Japanese [^] are south-east of theCoreans [@], in the great
sea. There are over 100 states of them. In the second year of
H"^^ % [52c; either A. D. 26 or 57], the Japanese-slave state
offered tribute, [possibly the Emperor Sui-nen's, mission to the
Eternal Land, or ^ -{g g, mentioned in Japanese history.]

South-east is Japan [^ 0], where they all tattoo their
bodies and heads.

From ^ fl south-east by boat one year to Naked Country.
The Naked Country mentioned by ^ is where they strip on enter-
ing, and gird on clothes on going out. Hence the name. The
Sien-pi [Tunguese] becoming more numerous daily, and their lands,
herds, and hunting being insufficient to sustain them, they
migrated to the Lake Wu-hou-ts in [?^ f} 1^ ^ M 7K1 which was
several hundred li in area, and stagnant, without any flow. There
were fish in it, but not to be got at. Hearing the \f A were good
fishermen, they thereupon attacked the state of •j'f to the east, and
captured over 1,000 families, whom they removed to the Wu-hou-
ts' in Lake, making them fish for their [the Sien-pi's] support.

The poem describing the escorting back to Japan of J| J^ ^
by ^ H ffc [^ scholar of the T^ang dynasty] says : " A limitless
city- wall is the Naked Country ; a *^ very subdivided place is ^ ^,
[T'an-chou.]

T^an-chou or Ying-chou [J^ ^.j], is in the Eastern Sea. When
the first Emperor entered the sea to look for genii, this was the place.
T'an-chou or Ying-chou is in the Eastern Sea. The ground
produces magic herbs [jjilj ^ j§ :^]. There is a 3g ^ § which
comes out from a spring, with a taste like wine, called 3E JH- people
who drink it are long-liv^ed.

The Japanese [Q Tfc] are the ancient Wo creatures, [j|| jj(].
They are distant from the [T'ang] capital 14,000 li, in the midst
of the Sea. Towards the end of the Sui reign K^ai-hwang [A. D.
600], they first had intercourse with China.

Ow-yang Sin's poems, say: [A. D. 1017-72] "Eecently the
best swords have come from Japan.'*

Japan is in the east of the eastern sea: it was anciently called ^H
j|i( g. It is said that, hating their old name, they changed their
name to ^^ Japan " as being the place whence the siln fjdj does rise
(panj. The modern Japanese still apply the term TFia to themselves,
but use the more respectable character ^ .]

1886.] POISONOUS PISH AND PISH POISONING IN CHINA— A NOTE. 139

POISONOUS FISH AND HSH POISONING IN CHINA— A NOTE.

By D. J. Macgowan.

rpHE I-pan-lu* states that on the Yangtze, where the waters are
"^ brackish from commingling of salt and fresh water, the por-
poise is delicious food in early spring, but later it becomes rank
and poisonous.

An interesting fact is added, which shows that animal to be
subject to a disease which is manifested by a peculiar eruption on
the abdomen, which presents a mottled appearance of various colors,
smooth and bright like castor-oil seeds, varying in number. In
this condition the fish is yet more rank, more oifensive to smell,
very poisonous but still most toothsome. Besides rejecting these
as food, reject also such as have two pupils to each eye, or such
as show blood in stripes on the back ; the female containing roe, —
all these are to be buried, lest dogs and poultry eat them, which
would prove quickly fatal. Males containing a white substance
are innocuous and excellent eating.

In cooking, remove the prickly skin, cut it up fine and boil
together with the other portions. That portion of the tail which
has no spines, is the best flavored — it merits to be styled Yang-fi's
stocking [as the fatty part is called after an imperial beauty of
Chinese history]. The flesh, liver, gills, fins, are all to be most
thoroughly washed before cooking : place lard or oil in the pot and
add wine, soy, onions, ginger, sugar &c. Boil slowly for half a day: —
for if insuflficiently boiled the pottage will surely kill the eater.

Porpoises disappear with the close of spring; — what becomes
of them then is not known.

In Suchau, every family eats that fish, and for several
tens of years I have heard of no deaths therefrom ; which is not
that as food they are less harmless, but because they are more
thoroughly boiled.

Several years ago a friend presented me with two porpoises.
I prepared them myself, but after making a meal of their flesh, my
mouth puckered up, and my hands became numb for a short time ;
eating the same on the following day, my mouth and hands were
1 ffected in the same manner, and I felt generally unwell. I took
some olive — cayiariam, which proved antidotal. None of my family
suffered from the viand that made me ill, which showed either that
I was weak at the time, or had eaten more than they. Some days
later however, those who had suffered from previous disorders,

*~^ Iff ^.

140 THE CHINESE RECORDER. ^^^ «^' [April,

experienced a return of their old affections, as I did myself. I there-
fore caution those who are fond of porpoise, to partake sparingly of
the delicious food.

On the Cheh-kiang coast dried porpoise is sold all the year
round by fish-mongers : it requires protracted boiling to become
safe-eating.

According to the Didionaire Corean-Francaise there is in
the Korean coast waters a fish entirely round, a sea-toad, which is
seldom eaten : its liver is a mortal poison.
Wenchau, February 2bth, ISSQ.

THE saUABE BAMBOO.

rpHIS botanical curiosity, formerly supposed to be an artificial
production, discovered by Dr. Macgowan in gardens at Wen-chau
in 1880, and described by him in the Recorder for April, 1885, is the
subject of a eommunication in Nature, August 27th, 1885, from Mr.
W. T. Thiselton Dyer, Director of Kew Gardens.

Mr Dyer writes: — '^The cylindrical form of the stems of grasses
is so universal a feature in the family that the report of the existence
in China and Japan of a bamboo with manifestly four-angled stems
has generally been considered a myth, or, at any rate as founded on
some diseased or abnormal condition of a species having stems, when
properly developed, circular in section.

*^ Of the existence of such a bamboo there*cannot, however, now
be any kind of doubt. It is figured in a Japanese book the So
mo ku kin Yd Siu (Trees and Shrubs with ornamental foliage) pub-
lished in Kioto in 1829, and the figure is reproduced by Count
Castillian in the Revue Eorticole (1876 p. 72).

"M. Carriere states in an editorial note to Count Castillian's
article, that the plant had been introduced into France at that date,
and was indeed actually on sale in the nurseries near Antithes. Mr.
Frederick S. A. Bourne (H. B. M. Consular Service) found specimens
in 1882 in a monastery on the Bohea hills.

"In 1881 Dr. Macgowan wrote on the subject in a paper for the
San Francisco Park to which he sent specimens, an account of which
appeared in the North China Herald November 1882, which led to
the application from Kew to Dr. Macgowan for living plants as we
have already stated.''

Those plants were sent in Wardian cases. Mr. Dyer says they
were received alive and are likely to grow.

Dr. Macgowan has recently communicated to Nature the follow-
ing additional information.

1886.] china's need: — conversion or regeneration. 141

" It gi'ows wild ill the uorth-esistern portion of Yunnan on the
sequestered mountains of Ta-kuan ting and Chen-hsing cliou, to whicii
in spring, men women and caildron resort for cutting its shoots,
which they tie in bundles and send to market. It is prized above all
other bambjo shoots as an esculent. As in China, the flowering o£
nearly every species of bamboo is a phenomenon meriting record in
gazetteers, it is not likely that its taxonomic y)Osition will be soon
determined by botanists. Dyer says on this subject " Riviere (*Les
Bambous') refers to it as the Bamboo carre ; and Fenzi, quoting from
Riviere (Bull. Soc. Tosc. di Oct 1880) gives it the name Bambu.m
quad rang idarh." Dyer adds, '' For the present at any rate the
species must be known provisionally as the Bambma qiiadrangularis-
Fenzir

CHINA'S NEED :— CONVERSION OE REGENERATION.

By Rev. W. W. Royal r..
TTTHILE I regarded the action of Dr. A. Williamson in nomina-
ting members of committee and a convener for the next
General Conference of missionaries as premature and unauthorized,
yet I felt so sure that it would be rejected by the missionaries
generally that I was under no temptation to trouble the Recorder with
copy. But the spirited protest of Dr. Yates, and the fact that the
secular papers have taken up the question to some extent, make it,
I feel, not impertinent to add a word, just at this point. The matter
of having the General Conference sooner or later, while important
and not to be set aside, yet dwindles into insignificance when
brought into comparison with that of the question that seems to be
raised by Dr. Williamson's article. Almost any one I suppose, would
on the first perusal, while struck with the plausibility of Dr. William-
son's arguments, be ready to lay down the paper as being fanciful and
visionary to a degree that would render serious refutation super-
fluous. But the pleasing visions conjured up by Dr. Williamson
while harmless enough considered as mere day-dreams, become
nevertheless positively mischievous when considered as a basis of
action. Protestant missionaries have studied ecclesiastical history
to little purpose, if they need to be told at this late date that
Roman Christianity, and indeed a large part of continental
Christianity, was a few centuries back but little more than baptized
paganism. It is the warning we get from this, that makes us
desire to avoid if possible a repetition of that fatal error, which
resulting for a time in the rapid spread of the form of Christianity,
T^uccesded at length in burying its spirit so far out of sight, that

142 THE C1TIN15SE RECOKDEB. [April,

all the blood and fire oi the Eeformatlon were little enough to
resurrect it. True, Dr. Williamson claims that the '* grafting"
idea was not his but the travesty of his critics. Yet the Doctor must
recollect that when so many take the same view, it is by no means
allowable to "pooh, pooh," the whole affair. And since one at least
of his critics was certainly not unfriendly, but evidently meant to
be complimentary, it is safe to infer that some part of the Doctor's
letter must have been fairly capable of such a construction. His
expressions must have been at least calculated to mislead.

I am convinced that some of the good men who are tampering
with this sort of thing, do not see the logical consequences of their
method of stating the case. The " grafting " business, though it
may seem cheap and promise speedy results, is not as I take
it, any thing but a delusion and a snare.

But the Doctor is somewhat sophistical in his reply to the charge
of being too sanguine. He claims certain virtues for the sanguine
man, and then, although he apparently confesses judgment on the
charge of being " too sanguine," he goes off in triumph with the
laurels belonging not to himself but merely to the (not too) sanguine
man. I like hopefulness. I like ardour; but there is a kind of
day-dreaming that deserves neither of these names; and much
as I respect Dr. Williamson for the talents he is known to possess,
I fear he is really obnoxious to the charge of fancifulness in some
of his views. I well remember the sanguine men who thought in
1861, that the war of secession would end in six months. And it
was not until the shrewd and practical Grant saw how heavy would
be the task, that the work was really done.

But why, after all, was this question raised ? Is there now or
was there ever, a religious system that contained no admixture of
truth ? And are we so foolish as to suppose truth to be opposed to
truth ? Can Christianity uproot truth ? Or is truth the foe of
Christianity ? If so, then my idea of Christianity is all wrong.
But why speak of the case as though Christianity were the rival
of Confucianism ? To my own mind there can be no more complete
a misconception of the whole case. Is the sun a rival of the moon ?
If not, then why raise the issue, and speak of " overturning ?" I
have never seen in Confucianism a system of spiritual life and
regeneration. If Dr. Williamson has found it, then he has done
more than any one else I have heard of. This whole thing of
opposing Christianity to Confucianism savors to me too much of the
conceited courage of the Chinese literary man, who is willing to
acknowledge that the Saviour was " six parts right, but of course
inferior to the holy man Koong." Total ignorance on the part of

1886. J china's need :— conversion or regeneration. 143

the Chinaman may serve as a plea for excusing him, but the
Christian minister can claim no such shelter. After all, the so-
called Confucian morality is merely the common stock of mankind,
domed by its graceful dress and epigrammatic form into some-
thing like symmetry and comeliness.

But we are all, I fear, more or less confused and misled by
these figurative expressions. *' Pull down,'' ^' overturn," are
merely figures it is true, but they suggest unpleasant thoughts.
Iconoclasm is not lovely; and when you have succeeded in so
stigmatizing any system, you have gone far toward defeating it, at
least as far as getting entrance into the minds of many people
is concerned.

The question for us as missionaries to settle is: — Do the Chinese
reverence Confucius as a demi-god and trust in him as a saviour?
As to the first part of the question, deny it as they may, the
reverence for Confucius expressed by the Chinese is not that belong-
ing to a mere man. Having, as I believe, no clear idea of mono-
theism, they have consciously or unconsciously deified the sage.
As to the second part of the question, the utter chaos that reigns in
the Chinese mind on the subject of the Hereafter, the confused mass
of nonsense which he has always heard, and which, deride and ridicule
it as he may, is nevertheless sufl5cient to bring him to terms when
ill or in misfortune, this is of itself enough to prevent his leaning
upon or trusting in any one person for salvation and future happi-
ness. The Chinaman is not bigoted, because he has no clear and
strong convictions on religious questions. Take him upon a
question when his mind is made up and his feelings are enlisted,
and he is as ready, in his way, to go to extremes as any one. And
as for '' esteeming himself righteous and despising others," your
Chinese Pharisee is not to be outdone under the canopy. Dr. Yates
may state his point strongly, but I am convinced that he is in the
main right ; and if he errs, he errs on the safer side. The mixture
of Confucian Deism, Pantheism, or Polytheism (who can tell us which
of these Confucius believed ?) and Christian Trinitariauism that
would result if the ideas ascribed to Dr. Williamson should prevail,
would be a spectacle curious, indeed, but hardly beneficial.

As for ancestral worship, leaving aside poetry and sentiment,
it now means, if it has any meaning, that the living may control
or influence the fortunes of the departed, and that the state of the
living on the other hand is liable to continual change at the caprice
of the dead. Do we believe this ? Is it taught in the Bible ? I8
this a helpful truth or a mischievous and foolish superstition?
These are the questions that wo must answer, and not the question

144 THE CHINESE RECORDER. [April

of shocking any one's sensibilities, except in the method of con-
troverting the error of ancestral worship.

After sill, if we are here merely to convert China and her
people from one set of beliefs and opinions to another, it is not so
great a matter if we fail. But it seems to me the question now is
one not of methods but of object. We mean, if I understand the
position of the Christian missionary, that the people of China need
regeneration, as distinguished from a mere conversion. The position
of the Christian teacher Catholic or Protestant is, as I take it, that
Christianity offers to the human soul Divine assistance in the
warfare against evil. That Confucius, with his views on spiritual
matters, should have no conception of a Saviour, ever present to help
and guide those that trust Him, is no marvel. And that which
differentiates Christianity from any and all human systems of faith,
is not so much that it preaches, though it does that, an infinitely
superior morality, as that it offers to man in his weak and helpless
state Divine help in the battle against sin. Christianity is superhu-
man, or it is nothing. If there is power in Confucianism, Buddhism
or Tauism to regenerate one soul, to make one man like God, to
give him a new heart and will, then, and not till then, we ought
all, in duty and right, to leave China, at once and for good.

But I respectfully submit, in reference to the last part of
Dr. Williamson's reply, that it is not fair to presume the whole
missionary body of China to be in an '' unharmonious spirit "
merely because they do not at once accept the diction of any one
man, be that man who he may. That Dr. Williamson Avas precipi-
tate, results have shown ; that he acted without proper advice and
consultation he practically admits; for even his nominee did not
know of the project.*

The comparison is frequently made nowadays between the
course of missionaries under certain circumstances and that of
business men. Surely no one will contend that a corporation would
allow itself to be bound by tlie precipitate action of one of the
stock holders ! We are all willing to recognize men who are by
nature and grace qualified to take leading parts ; but for all that
we like a word in reference to the matter, where all are alike
interested. I write the above with the kindest feelings to Dr.
Williamson ; and I feel sure that if he had kept fully en rapport
with missionary matters during the last two years, his first letter
would have been a very different one.

♦ Or does Dr. Williamson mean tliat Dr. A. merely did uot kuow of his own prog,
peotive nomination, or suspect it ?

1886.] THE EASY WEN LI NEW TESTAMENT. 145

THE EASY WEN LI NEW TESTAMENT.

By Kev. Griffith John.
TF I may judge from Dr. Mateer's article whicli appeared in the

February number of the Recorder, there are one or two points,
touching my effort to briug out a version of the New Testament in
Easy Wen li, which need clearing up. Whilst I am quite at one
with Dr. Mateer on the importance of a union version, I wish to
state distinctly, that I am not in any way responsible for the
"unfortunate complication that two parties should be doing the
same work independently."

It is well known that the matter of a version of the Scriptures
in Easy Wen li came up at the conference of 1877, and that it was
talked of for some years after by many of the brethren. No one
however took up the work till it was taken up by me about three years
since. Bishop Schreschewsky would have done so, and his version
would have been out long ere this, had he not been removed from the
field by serious illness. Just before I left for the States, on account
of my wife's illness, in 1881, the Bishop made his intentions known
to me, and I did all in my power to encourage him to undertake the
task. But his version would have been a " one man's version,*' for
he told me that he was not in favour of a Committee.

On my return to China, in 1882, I had no intention of taking up
the work. My attention, however, was called to it once and again by
brethren. Gradually the idea took hold of my mind and I made a begin-
ning. The portions were issued as the work was put through, and
from the very commencement my doings have been known to the
entire missionary body in China. If the missionaries had objected to
the idea when the Gospel by Mark was issued, the work would have
been stopped there and then. But instead of objecting, they wrote
me from North, South, East, and West, approving of the work,
encouraging me to go on, and assuring me that I was rendering a
great service to the cause of missions in this land, lliat was the
time I think, to object to " a one man's version." It would have
been fair to me, to say the least; and my version would never have
seen the light. The four Gospels were issued in due time, and
letters came in again from all quarters approving of the work, and
urging me to go on. Many of these letters are still by me, and I
find that they are from missionaries of all nationalities and societies.
Among the heartiest in their congratulations from the beginning have
been American missionaries, and though using the other set of terms
for God and Holy Spirit, they have been ordering the New version
by the tens of thousands for general circulation. All this
encouraged me to proceed with the work, aud complete the

146 THE CHINESE RECORDER. [April,

translation of the whole New Testament. During the progress of
the work, I received valuable suggestions and criticism from many
of my brethren; but, with one or two exceptions, all commended the
work, and the commendation was so frank and unequivocal that any
hesitation I might have had at the beginning, as to the advisability
of bringing the work to a completion was soon dispelled.

I had not the remotest idea that Dr. Blodget was working on
a version of the New Testament in Easy Wen li till mine was
completed. It is evident also that the missionaries generally were
in the same state of ignorance till October of last year when Dr.
Blodget' s letter appeared in the Recorder. That letter took us all
by surprise, as revealing a fact, of the existence of which none of
us had had the faintest conception. A missionary in Shantung, (an
American), writes; ''We were all, or at least most of us, as ignorant
until quite recently of Dr. Blodget's work as you were. I don't
see how any one can take exception to the course you have thus
far pursued. I believe too that all fully appreciate the work you
have accomplished in your very valuable contribution towards
furnishing China with a more acceptable version of the Scriptures.^'
Thus what I was doing was known to Dr. Blodget and to all ;
but I knew nothing of his doings in this respect.

There is another fact to which I wish to call attention. Dr.
Blodget began his translation only about a year and a half ago.
(see Chinese Recorder j October, 1885.) That is he began his
work when I was more than half through with mine. Some of my
Gospels were out, and circulated by both American and English
missionaries, when Dr. Blodget returned from the United States.
Had I known that Dr. Blodget and Bishop Burden were even
contemplating the bringing out of such a version it is not at all
likely that I should have attempted the task ; and it is certain that
if either of them had actually taken it in hand, I should not have
given the work a thought. Thus the responsibility for the "unfort-
unate complication," complained of by Dr. Mateer, does not rest
on me.

A word as to the basis of my version, and my mode of working.
Dr. Mateer finds the version to be largely a reproduction of
Mandarin in Easy Wen li. Another brother sees in it the Delegates'
in Easy Wen li. And yet another brother finds in it the B. and C.
in more idiomatic Chinese. Let it be always remembered that the
Delegates and B. and C. version preceded the Mandarin, and that
the Peking translators were greatly indebted to both. The three
versions preceded mine and I am deeply indebted to the three.
I have used the Peking version largely in making my translation,

1886.] THE EASY WEN LI NPW TESTAMENT. 147

and I have used the other standard versions also, and just as freely;
I could never have done my work without all the help I have received
from the three. But I have used them all, and simply ^Lsed them.
I know now the merits of each and all these versions ; and I bless
God for the three, and for the noble work which each represents.
The three are perfectly distinct in genius and type, but it would be
difficult to tell which is the most valuable on the whole. China
could ill spare either of these versions. My aim has been to utilize
what is valuable in each. I may not ha\e succeeded as well as I
ought to have done ; but I have made an honest attempt.

But whilst I have had these three versions always before my
eyes, and never translated a verse without consulting them, I declare
the work to be an independent translation. Right before me was
my Greek Testament, and around me the very best commentaries I
could find in the libraries of my brethren in this region, as well as
in my own library. I translated every verse from the Greek
Testament, consulting the English versions and the commentaries as
I went along. There are some passages iu the Gospels and many
in the Epistles, on which I have bestowed days and weeks of
thought and reading. Let any one read my version of the Epistle,
say of Ephesians or Colossians, and he will not fail to see that the
translation is a thoroughly independent piece of work. My work
has not consisted in changing the pronouns and particles, and
making a few other changes in order to bring the Peking
version into conformity with the Wen. A version made on that
principle must necessarily be a failure. I have no objection to the
experiment being tried by any brother who feels so inclined, but
of one thing I am sure, namely, that the result will not be accepted
by the missionaries in China as the '* Common Version of the New
Testament.'' This version, whatever may be its merits or demerits
and whatever may be its fate, has cost me three years of hard,
independent, incessant, thinking and reading.

That the version has met a felt want is evident enough. Last
year the demand for it was great; this year it is much greater.
Last year it was issued at the rate of one thousand portions in three
days. This year we shall in all probability be issuing it at the
rate of one thousand portions per day. The demand for it these
two months exceeds this large number considerably. I am natural-
ly anxious to make it all that my friend Bishop Moule wishes it to be,
and I am quite prepared to bestow upon it one, two, or three years
more labour "in order to perfect its rendering, in communication with
my brethren." If necessary, a committee of four or five men might
be formed to take into consideration the suggestions and criticisms

148 THE CHINESE RECORDER. [April,

of all the brefchreu. This would remove the objection felt by Dr.
Mateer in regard to submitting such criticisms to the author, who
might be biased in favour of his own rendering. The author would
be a member of the committee, and would have a voice in every
decision; but he would no more be "the one man holding the authority
of adoption or rejection." If this plan, or some modification of it,
could be inaugurated I shall be glad.

February 19th, 1886.

JAMES, CHAPTER V, VERSE 5.
Bv Rev. W. W. Royall.
QINCE SO much attention has been given of late to new versions of
^ the Scriptures, I beg to call the attention of those interested,
to a curious turn given by some translators to the verse above cited.
For the sake of convenience, 1 shall quote the verse as it stands in
the original and in several translations. The turn given it by the
version of Mr. John, that of the Delegates, and the Mandarin is
certainly noteworthy. It may pass as a good commentary, but is it
a translation of what the apostle said ? I should like to have some
light from those competent to give it.

The Versions.
I. — English of King James : Ye have noui^ished your hearts, as

in a day of slaughter.
II. — Revised Version : Ye have nourished your hearts in a day

of slaughter.
III. — Greek, T. R: edpe^arerdg Kapdiag v/xdv <1)q evTjfiEpa a(pay^g.
IV. — Luther's : eure Herzen geweidet, als auf ein Schlachttag.
V. — Francli: Et vous vous etes rassasies comme en un jour de

sacrifice.
VI. — Vulgate: Etin luxuriis enutristis cordavestra. indieoccisionis
VIL-Delegates': iS jl ^ ^^ ^ i& -t- ® tt S JE 81 a^^'M-
VIII.-Mandari,i: ^, ff5 lS lit ± P> JM * # g ISI JD 1^ tt ^
flj Eg ^ W Hf 1M Jl :i tt fg ,& Jg,.

ix.-Mr. joim's:m^mmpimisi&&m^i. Hts^-^jg.

The idea of the wicked rejoicing on the earth while yet they
are as oxen awaiting the slaughter is striking; but I think hardly a
translation of what St. James wrote. As a day of sacrifice, and
consequently of slaughter, was generally a feast, it seems only fair
to presume that the apostle considers wicked men here, not as oxen
awaiting the slaughter, but as men feasting to repletion and caring
for naught else. But let us hear from the scholars.

1886. J MODE OP PRINTINO THE CHINESE BIBLE. 149

MODE or FBINTING THE CHINESE BIBLE.
By Rev. J. Edkins, D.D.

rjIHE number of those foreigners wtio use the Chinese Bible is

rapidly approaching a thousand, of these there are few who do
not frequently search for remarkable passages. But alas the process
is too slow. The searcher looks at his English Bible to find chapter
and verse and then succeeds in finding it in Chinese, or he refers
to Cruden.

To avoid double reference cannot we have Chinese Bibles
improved so as to render the task of finding favourite passages
easier? The reason why complaint has not been general among foreign
readers is that the English Bible is it hand. As to the natives they
are accustomed to trust to memory in the Four Books and hence
they do not complain if they are thrown on memory to help them
unaided in finding passages in the Old and New Testament.

I suggest that to facilitate the finding of passages the following
improvements be adopted.

Let paragraphs be followed by empty spacing to the foot
of the page.

Let verses be followed by a space of one character.

Let there be one or two characters in the upper margin indicat-
ing every important verse. Thus in Matt. 17,24 "J^ ^ tribute over
V. 24, or ffj ^ over the 27th would indicate the finding of the piece
of money more readily than ^ $ft "T ^ V^J^^S tribute. The
indicator should be in bold type, and the briefer the better. The
transfiguration should not be expressed by more than three charac-
ters at most e. g. ^ ^ i^, and the name Jesus should be omitted.
For ''God was manifest in the flesh,*' iS A :^ would answer. **A11
iScripture was given by inspiration of God," would be sufficiently
indicated by g)( jjj. This passage is often needed and the presence
of these two character.** in large type would save much time to the
searchers. It would be a great help to native preachers to have
400 or 500 of the commonest proof texts for doctrines clearly
indicated. Every preacher woutd be wanting to buy a Bible
printed in this way if it could be had.

Rhetoric and antithesis are not essential but brevity and utility
are so. The present headings would bear cutting down. They are
adapted more for exposition than as a help to find quickly important
facts and doctrines. Exposition is useful but rhetoric ought not to
hide the kernel, nor should the kernel be wrapped up in small type.
The desideratum in Bible printing for preachers is the visability of

150 THE CHINESE RECORDER. [A-pril,

the germ thought at a glance. This would ultimately be found
also to be the best exposition attainable in a margin, unless the
exposition went beyond Bible Society limits.

In the central margin of the leaf it would be well to omit
^, :^, fij^ S ^j A so that the eye might catch the name of the
book and the number of the chapter more readily. The room gained
might be devoted to naming the subject under treatment perhaps,
in the briefest possible way; j@ "a is not required in the names of
the gospels in this margin.

The lower margin might be utilized for parallel references.
But perhaps it is better to widen the upper margin and have a
dash line across it horizontally so as to make a double margin in
Chinese fashion.

The Chinese have a great advantage in their way of printing
the four Books. They have plenty of space and a bold type for the
text. Our chapter headings are found there in a new form. They
follow each section and occupy a new column in text type. Each
section is represented by its initial words and the number of
subsections is also given.

The comment is chronological, biographical, grammatical, lexo-
cological and hermeneutical, but it is all these things in brief space
and the style is clear. We cannot hope for as good a comment on
our Gospels till Christian schools are much mora numerous than
they are now.

On the whole my suggestions on a Bible for Preachers are very
much of a kind which would lop off redundancies. This would
diminish the extra expense incurred by mere spacing. Space in
printing is like fresh air in a city. A little extra expense to secure
a less crowded page ought not to be refused. The Chinese do not
persist in this crowded fashion themselves and they will value our
Bible more if they have a little more space and two or three columns
fewer in a page. The Hongkong large type Wen li Bible with ten
columns of 23 characters in a column looks well. But the margin
is not utilized and there are neither chapter headings or references.

A Chinese character is a work of art, a picture. It pleases the
eye when well made and its beauty comes out more clearly in large
characters, than in small ones. The mixing of large and small
characters has a very agreeable effect.

1886.] COBBISPONDBNCE. 151

SwATow, 22nd February, 1886.

To the Editor of the Chinese Recorder.
Dear Sir,

We have seen copies of the Gospels and Epistles with coloured
illustrations issued by Dr. Williamson for distribution in " large
and wealthy" Chinese households. We understand that this is the
outcome of a scheme set on foot by Dr. Williamson for reaching the
non-Christian households of China, by which not a few important
questions are raised.

Is it right that such a scheme, making a large pecuniary
demand upon supporters at home, and a large demand on the
time and strength of missionaries on the field, should be undertaken
and carried out by one individual self-appointed to the charge of it?

Is the scheme itself a right and desirable one, involving as it
does the free distribution on a large scale of books and pictures to
wealthy non- Christians which can only be had by Christians at
prohibitory prices ?

Is it truthful to ask the support of the Ladies of Scotland
on the ground, stated in Dr. Williamson's circular, that we cannot
even hope to penetrate the households of China without some
such method ?

Passing from these questions we wish to call attention to the
pictures employed in prosecution of this scheme.

Christian prudence would seem to require that in any such
action care should be taken not to offend needlessly Chinese feeling;
and still more not to give rise to false impressions fitted to injure
the Christian cause.

Further, pictures used for such a purpose should be: — 1. True ;
2. Beautiful; 3. Instructive.

The pictures before us do not appear to us to meet these
requirements. We note particularly the following : —

1. Healing of the issue of blood. 2. Raising of Jairus'
daughter. 3. The anointing at Bethany. 4. Martha and Mary.

It is hardly necessary to point out in detail the lack of Truth,
Beauty, and Instructiveness. But we note one or two instances : —

The worn woman, wasted by twelve years^ sickness, and having
spent her all, who came trembling in the crowd behind Jesus and
secretly touched His garment, is represented by a young woman
gorgeously dressed, who in a solitary place comes boldly before Him
and plucks His garment. The Lord Himself always appears splendidly
dressed, and in the interview with Nicodemus occupies a sumptuous
couch in a splendid apartment, while He gives His guest an inferior
position on a low stool at one side.

Such things will not help us to set forth Him who made Him-
self of no reputation and for our sakes became poor.

152 THE CHINESE EECORDER. [April,

Even Leonardo's beautiful Last Supper is so caricatured as to
wear the appearance of a miscellaneous assemblage of men and
women at a wine party.

Again, the Second Advent is represented in a way fitted to
make Christian teaching seem fanciful and absurd, very much on a
level with the Buddhist legends represented in popular native books
by grotesque figures of spirits and demons dancing in the clouds.

Some of us dread most of all, however, the false impressions
which some of these illustrations are fitted to create.

It is well known how widely the Chinese mind has been prejudiced
against Christian Teachers by the allegation that the " human
relationships '' are ignored by Foreigners, and in particular that no
proper restraint is observed in the relations oi men and women.

How would this too widespread impression be affected by the
illustrations in c^uestion ?

The Saviour of the World preached by Foreigners is represented
in them again and again in the society of women, sometimes alone
with them, and usually in circumstances and attitudes which to the
Chinese mind would be very apt to suggest thoughts of evil. He is
seen in circumstances in which no respectable Chinaman with any
regard for his reputation would care to be seen.

It is too painful to consider what impression would thus be
produced jn Chinese households, but the pictures might well be
taken as proof, supplied by foreigners themselves, of the truth of
some at least of the allegations often made against them.

Feeling convinced on various grounds that these pictures are
fitted to do more harm than good, we unite jn this public remon-
strance against their pirqulation in Chinese households.

We are, Dear Sir,

Yours faithfully,
H. L. Mackenzie, English Presbyterian Mission.
John C, Gibson „ „ „

William Duffus „ „ „

William Paton „ „ „

Catharine Maria Eicketts, English Presbyterian Mission.
Adele M. Fiolde, American Baptist Mission.
Wm. Ashmore, Jr. „ „ „

Sophia A, Norwood „ „ „

Philip B. Cousland, English Presbyterian Mission.
S. B. Partridge, American Baptist Mission.
D. Maclver, English Presbyterian Mission (Hak-ka.)

1886.] ECHOES FROM OTHER LANDS. 153

%t\}m from $\\}n %m\U

A NEED FOR A CAREFUL STUDY OF THE HISTORY OF CHINA.

Under this heading the Hon. J. B. Angell, late U. S. Minister
to China, makes the following valuable remarks in Science for
November 27th, 1885 : — "It is greatly to be desired that some
competant scholar should make a careful study of Chinese political
history and institutions, in the spirit in which Sir Henry Maine has
studied the institutions and laws of ancient and mediaeval Europe
and of India. There is reason to hope that not a little light could be
thrown by such study on certain European institutions and tradi-
tions. Why should not the careful investigation of Chinese
feudalism, which had run its course, and perished, long before
feudalism sprang up in Europe, yield results most interesting to the
student of European feudalism ? Why should not the careful study
of the village organization in China, which probably has scarcely
changed in three thousand years, add to the light which Mr. Maine's
study of the village communities in India has thrown up the primi-
tive life of Europe ? Who that has observed the common respon-
sibility of the dwellers in a Chinese street, for the preservation of
order in that street, has not been reminded of the old Saxon frank-
pledge ? Is this resemblance accidental, or is there an historical
basis for it ? The day cannot be far distant when western scholars
will be giving to such subjects the attention they deserve. A pro-
found knowledge of the Chinese language, exhaustless patience in
ransacking the voluminous literature of China, and a thorough
investigation of existing usages and laws in towns and villages of
China, will be necessary for the successful prosecution of such work.
But the facilities for mastering the language are now so great, and
the opportunities for coming into close contact with Chinese life and
thought are so rapidly increasing, that the younger scholars need
not despair of accomplishing what has hitherto been impossible, but
what may prove a most valuable contribution to the history of
institutions."

DOMESTIC LIFE OF WOMAlf.

Miss Porter of Pang Chia, West Shantung, writes to the Mission^
ary Herald of Chinese houses in that vicinity : —

The main features of Chinese domestic and social life are quite
the best for them in their present condition. Not only not opposed
to the gospel, their theories and standards are such as, if tempered
by its spirit of love, would be truly admirable. The Shantung

154 THl CHINESE RECOEDEE. [April,

woman are self-reliant, self-helpful, faithful wives and affectionate
mothers. The young women are, as a rule, modest, and, accepting
the position of subordination to mother-in-law and husband cheer-
fully, they rise out of it as the years go on, to a place in the family
counsels. One would hardly desire for them a larger freedom until
a gradual change has come in all the conditions of society. Nor
would one desire to see that change other than gradual. I imagine
that their morals are far higher than those of the majority of the
peasantry of Europe, and their manners are incomparably superior.
Yet they are ignorant, superstitious, and give way to fits of passion,
in which they use the vilest of language and seem utterly to forget
that regard for appearances which is generally such a controlling
motive.

The time has hardly come to look for much change in their
homes. There are some households in the mission, living in most
carefully kept houses — the husbands and wives mutual helpers — the
children trained to a loving obedience — little touches of taste and
culture showing themselves in the. appointments and ordering of the
home; but as yet I know none sueh except when the money which
supports it comes from the foreigners. These men are young
helpers in the employ of the mission — their wives Bridgman School
giirls. This is no test. When I see a native home where the family
live away from foreigners, supporting themselves without aid from
.abroad, growing more neat and ^caring to make home attractive, I
•shall count that the effect of the gospel : and this iwill come ! — but
.^slowly. As yet in Shantung we. do not see the dawing of that day.
'Our helpers all have farms, and their families work them. They are
industrious and thrifty, but naither neater nor more comfortable
than their neighbors.

These things are all secondary. Personal love to Christ will
work the same changes in these women that it has wrought the
world over. When that fills their hearts the 'homes must grow pure
and bright. These burdened, weary-laden ones will find ' rest,' and
that rest will work outward, finding expression in gentle words and
acts first; lateTj in making the external things of the home
attractive.

1886.]

OUR BOOK TABLH.

155

gur fml ^Mt.

M. Henri Corpier's great work,
the Bibliotheca Sinica has reached a
completion, though he announces a
Supplement and several Indices.
From the London and China Express
we learn that he proposes to pub-
lish a Bibliotheca Indo-Sinica, and a
Bibliotheca Japonica, and that he
has also in hand *' a work to be
called Asia Christiana Orientalis,
containing a list of unpublished
papers, letters of missionaries, &c.,
relating to the history of Chris-
tianity in the Far East."

The author of The Dictionary of
Islam * was for twenty years a
missionary at Peshawar, India, and
evidently made good use of his
opportunities for studying Mu-
hammadanism. We would draw
the attention of missionaries in
China to this work as one adapted
to the needs of those who come in
contact with Muhamraadans — to
adopt the spelling of that word by
Mr. Hughes. The book is what it
professes to be, and gives an
immense amount of information
available to a person not familiar
with the Arabic, or any language
but the English. Large extracts
are made from other western
authors on Muhammadanisra, so
that one gets some idea of the
literature on the subject. Of lecent
works, this, and the '* Life of
Mahomet," by Sir Wm. Muir, are
perhaps the most important ; and
taken with Lane's "Selections from
the Kuian " and with ** Ibn
Khalikan's Bibliographical Diction-
;iry by M. G. de Slaine," and per-
liaps we ought to add Prof. E. H.
Palmer's newly translated "Quran,"

a student of Islamism will have
large assistance. Mr. Hughes is
we notice, the author of "Notes on
Muhammandanism," which work
we have not liowever seen.

The fourth number of volume XX
of the Jonrtuil of the China Branch
of the Roi/iil Asiatic Societi/, is in
the first place largely occupied with
the short papeis read Oct. 15th,
1885, on the question, " Is Filial
Piety, as taught and piactised in
China, productive of good or evil ?"
The sage conclusion, reached by »
vote, was that it was "productive
of evil," a decision from which
none will differ, taken in its plain-
est meaning; though it is evident
that the intention was to say that
it was productive of more evil than
good — a decision from which many
will differ. " Is China a Conserva-
tive Country," and " Sinology in
Italy," are followed by a very valu-
able paper by Dr. Hirth on "West-
ern appliances in the Chinese
Printing Industry;" after which are
many Notes and Queries of varying
interest.

We take ranch pleasure in calling
attention to another work of the
Rev. W. Schaob, the title of which
we venture to render freely, The
Christian Pasterns Vade MfCunLf
The style is simple and pleasaiifc,
the Chinese good, the tone of the
book thoroughly evangelical, and
the typography all one could desire.
Culling a chapter here and there,
we have felt profited in the reading;
and unless there are spots we have
not noticed, we say freely that we
should like to sec this excellent
little work in the hands of every

• A Dictionary of lelain, being a Cyclopaedia of the DoctrinoH. Rite*, Ceremonirs,
and CuitoniB, together with the Technical ftnd Theological Terms, of the
Muhammad Religion. By Thonins Patrick Uughcs, H. D.. M. R. A. S. With
nnmern\iB Illustrations. London : \V. H. Warterlow A Co.; 1885. [pp. 760.]

"^ fi& 'S' fi& &y ^y fhe Rev. W. Schauh, Basel Mission Uougkong. [For mI* %i
Basel Mission House, Hongkong. Price 8 cents ]

156

THE CHINESE RECORDER.

[April,

native evangelist and pastor, espe-
cially of course, the latter. We
had just been casting about for
Bome such work, when lo, it came
to hand. The autlior will please
accept our thanks. R.

The appearance of another work
on the Malacca Peninsular, indicates
the increased interest of the West-
ern world in that region. The
Chersonese with the Glldhig Off* is a
book of personal experiences of any
but an exhilarating kind, by
a lady whose husband was a Britisli
official. She frankly says she did
not see the Penin.snlar Settlements in
the favorable and romantic light in
which they were seen by the rapid
eye of a Miss Bird. She does not
impugn Miss Bird's accuracy, but
she gives " the other side." There
is but little of permanent value, or
of literary merit, in the work, but
it might be helpful to any one pur-
posing to visit those equatorial
regions.

Major Knolly's English Life in
Chiiiu-f is a rather breezy book, in
more senses than one. The author
need hardly have told us that he
belonged to the Boyal Army, for
the most striking and least amiable
of the characteristics of that profes-
sion frequently appear. He bids
the visitor at Hongkong " steer
clear of the raiik and tile of the
civilian community, inasmuch as
they are not on the whole a favor-
able set, either in their associates
or in their ways of life." He as-
Bures us in his Preface that the
statements in his book were record-
ed on the spot and at the time, iu
short-band, and that "the authen-
ticity of tl^e facts has been safe-
guarded by subsequent careful
revision;" regarding which we can
only say that it must have been a
rather defective system of short- hand
which he practiced, and that the

revision ought to have been much
more careful, even if it were at the
expense of the ''freshness," which
seems to be a paramount object
with him, but which compels the
thought of " greenness." The con-
stant effort at effective and ex-
aggerated expressions makes liis
book amusing reading to one fa-
miliar with the scenes he describes,
but must make the volume very
misleading to a stranger seeking
information.

The Major spent a short time in
1884, visiting Shanghai, taking
a trip to Hankow, and touching at
Foofhowon his return to Hongkong;
in view of which he feels qualified
to give his opinions on a multitude
of subjects, especially on " The
Missionary Question," to which he
devotes an entire chapter, which
in every page betrays the grossest
carelessness and the most glaring
ignorance. The Athenenm for Jan-
uary 2nd, contains a note from the
Secretary of the Wesleyan Mission-
ary Society, correcting one or two of
his misstatements regarding medical
missionary work in Hankow, which
are but typical of the rest of his
facts. The Major tells of twice visit-
ing, and carefully inspecting, the
" Hankow Wesleyan Medical Mis-
sion," when there has been no such
mission in Hankow for eight years.
He speaks of a missionary "vScotch
Doctor," as having been iu Han-
kow for many years, whereas Dr.
Gillison, the only missionary doc-
tor, hrtd not been there at that
time eighteen months ; and after
praising the doctor for his " ex-
ercise of skill on suffering human-
ity," within the next four pages
he uses very uncomplimentary
words regarding him as an " idle,
careless, unpractical laborer."

This is but a specimen of the
unreliability of his " facts " about
missions in China. In common with

• The Chersonese with the Gilding Off, by Emily lunes ; 2 vols. London : Richard

Bently and Son; 1885.
t EngliHh fiife in China, by Major Henry Kuollys, Royal Artillery. London: Smith,

Elder & Co.: 1885.

SSG.]

OUR TOOK TABLE.

157

many superficial observers, lie con-
siders tlie Roman Catholic mission
work much more successful than
the Protestant, and is much more
favorably impressed with the devo-
tion and the methods of work of
the Roman priests than with those
of Protestant missionaries ; albeit
lie makes vigorous pi-otests against
the binding of feet of hundreds of
girls in the Orphanage at Hankow.
Ho specifically charges Protestant
missionaries witli " postponing the
interests of their religious calling
to the furtherance of their worldly
prospects," with " frequent sloth,"
with "unhumble strife for social
status," with "arrogance of ij^se
dixi and with an absence of con-
ciliation," and very much else we
have not space to quote. He
holds them largely responsible for
*'a state of sloth, non-success, and
disrepute." "The missionary business
iu Ciiinais by no means a bad busi-
ness," he says, " to be run by that
class of the clergy who occupy that
debatable land which is one grade
below gentleraanship, and from
which the majority of the Chinese
Protestant missions are recruited.
Poverty-stricken and without pros-
pects at home, out here they are
provided by the various missioiiarj^
societies with an assured and liberal
income, to which is added 100 I. a
year should they be married, and 50
/. extra for eacii child — a practice
surely founded on Mormon prin-
ciples On one point, indeed, his

zeal rarely flags — his extra incom-
ings of dollars, for which he appeals
with a mixture of petulance and
the air of a man denied his sacred
rights."

Sad to say, our anthor refuses
to except even the China Inland
Mission from the would-be wither-
ing condemnation he pours on the
other Protestant Societies, because
of the " unanimous chorus of
strictures passed in China itself
with no exception in favor of any
one missionary branch ;" and more-
over because he has before liv;v

a publication by this society called
" China's Spiritual Need," whica
is " replete with mis-colourings."
The one only brighter picture he
found was in connection with the
Church of England work at Foo-
chow — " brighter because more
wise, and liberal, and bearing some
traces, however faint, of honest
results."

It is refreshing however that
our redoubtable critic is, notwith-
standing all, a believer in the duty
of obedience to the command, "Go
ye into all the w^orld and preach
the Gospel." And he caps the
climax of his unctions chapter on
missions by giving four remedies
for the sad conditions of the mission-
ary cause which he describes with
such " freshness." 1. " The heads
of missions should in all districts
be gentlemen, gentlemen in the con-
ventional sense if you choose so to
phrase it, who are not only highly
educated, but who wear well-cut,
well-brushed clothes." He kindly
points out a *' grave drawback
accompanying a low type of
missionaries, with a good deal of
' land ' on their own hands, and
with a deficiency of clean linen
and h's." 2. " Let the resident
merchants continue their present
sjilendid liberality, but let the con-
tributions be in the first instance
transmitted to the central adminis-
trations in England, for subsequent
payment of salaries and other dis-
bursements. Thus the prestige of the
local missionary will not be weak-
ened by his sending round his hat."
3. " Let residence among their
flocks of all the missionaries, whe-
ther high or low in office, be actual
for a specified time — not theoret-
ical." 4. *' Let the aspirant for
missionary labor in the Far East
make a point of acquiring in Eng-
land a considerable proficiency in
practical medicine."

The missionary societies having
now such full information, will bo
without excuse if thoy do not re-
<" •• ♦'""■ ; -■'^"fi'-y policy.

158

THE CHINESE RECORDER.

April,

Miss Gumming is an experienced
•traveller. Her books on Fiji,
Sandwich Islands, California, India,
the Hebrides, and Egypt, make
Xjuito a library. Her new book,

gives many

Wanderings in China,
evidences of having been written
by a well practiced pen. Her style,
though any thing but the gushing
and romantic, is sufficiently flowing
to be very readable, notwithstand-
ing the many parentheses. Her
mind is sufficiently broad to be
interested with many phases of
Chinese life — of natural features and
productions, of dress, amusements,
religion, history, and politics.
Her first volume is principally
occupied with Hongkong and Foo-
chow ; the second volume with
Shanghai, and Ningpo and a
journey to North China. She
recurs again and again to the
Protestant missionary work, giving
many details.

Our friends Messrs. Murray,
Archibald, and Burnet, have very
appreciative notices of their labors,
,as do many others. She makes

almost no criticisms, which had
they been made would have been
valuable, coming from so thorougli
a friend. We are tempted to make
many quotations, but will indulge
ourselves with only one — the italics
and capitals are Miss Cumming's,
not ours :- — "There is small wonder
that when the preachers have liitli-
erto been so few, the disciples
have likewise been few, especially
as their own systems of faith are
deeply rooted, and they are the
most conservative race in the world.
Yet a beginning has been made.
Fifty years ago there was not one
Christian in all China connected with
any Protestant Mission. Already,
notwithstanding all hindrances and
the fewness of teachers, there are

UPWARDS OF A HUNDRED THOUSAND
RECOGNIZED MimBERS OF DIFFERENT
BRANCHES OF THK PrOTESTANT

Church, and twenty-two thousand
COMMUNICANTS, and some even fancy
that a day may come when this
vast Empire shall be numbered
with those ' last w^ho shall be
first,' in Christ's kingdom,"

CENTRAL CHINA RELIGIOUS TRACT
SOCIETY.

The tenth Annual Report of this
society, whose head quarters are at
Hankow, has just come to hand.
The total distribution for 1885 was
424,000 books and sheet tracts, as
against 347,285 in 1884, and had
the funds been larger the circula-
tion might have been proportion-
ately increased. The total receipts
from sales in tlie Depot amounted to
Taels 562.68, and from sales of
tracts 807.19. A grant is ac-
knowledged from the London Tract
Society of 1,112.04 (£ 2S0), and
subscriptions from two individuals
of Taels 151.44. There was a
balance in hand December 31st of
only 36 cents. Two new tracts
have been added to the catalogue;
one a translation by Rev. D. Hill,
the other by Mrs. Arnold Foster,
which swells the list to fifty five
* Wanderings in China, by C.F. Gordon Gumming, with Illustrations, in Two Volumes.
Willisou Blackwood and Sons : Edinburgh and London j 1886.

books and tracts. These are ali
written in Easy Wen-li style, and
are thus adapted for circulation in
all parts of the Chinese Empire,
and neighboring countries. Besides
tracts. Educational and Scientific
books are sold at the Depot and
also all Christian publications in
Chinese published by others which
can be procured. Progress is evi-
dently being made in Central China
in western knowledge. In Wu-
chang the leading officials have
instituted a monthly examination
in Mathematics, and at the recent
great examination for the degree of
M. A., one of the sixty-one success-
ful competitors out of thirteen
thousand, was the one who had
stood first at the monthly mathe-
matical examinations, and that too
though his literary essays were
known to be poor.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

159

Mmkl f flt$5 aitti Sissiflitainj ^tk%.

SUBJECTS SUGGESIKD FOR THE
RECORDER.

We warmly commend the following
snggestions, made by Rev. John T.
Galick, of Osaka, Japan, to the
attention of our numerous corres-
pondents in various lands : —
(A.) The expansion of Cliina.

1. In Siam, Malacca, the Indian
Archipelago, Formosa, Mongolia,
Manchuria, and other Asiatic coun-
tries where the Chinese go for
business, do they ever adopt the
customs of the countries where
they live, or do they always form
separate communities retaining for
the most part their own customs ?

2. Are the children with Chinese
fathers, by mothers of other races,
in any considerable proportion
absorbed into the race of the
mother, or do the large majority of
this class in every country grow up
with Ciiinese customs and language,
and thus swell the power of the
Chinese nation ?

3. During the present dynasty,
has any other nation besides the
Manchu been swallowed up and
merged in China ? Are the native
races in Formosa being absorbed.

4. Do the hall-Chinese at the
Sandwich Islands grow up with
Chinese habits of thought ?

5. What is the position in the
United States of America, and in
Australia, of the children of Chinese
by European mothers?

6. What is the rate of expansion
of the Chinese element in the
Indian Archipelago?

7. Is the increase of Chinese
population and the spread of the
Chinese language more rapid in
countries where China holds poli-
tical ascendency, as in Formosa
and in Kansuh '?

8. Do the larger Chinese com-
munities in the i'hilippiues and the
Archipelago maintain indepen-
dence of government sufficient to

punish crimes in their own com-
munities ?

9. Do mothers bind the feet of
their daughters in those communi-
ties?

The "Expansion of England,"
by Prof. J. R. Seeley is one of
the most interesting of recent
historical books. It seems to me
that one of the most interesting sub-
jects in the history of China would
be the method of its expansion, if
any one could bring out the facts
in theii* connection.

One of the great contrasts be-
tween the Chinaman and the Anglo-
Saxon is that the latter migrates
with his family, while the former
is always planning to return to the
old homestead, that he may lay his
bones in the family graveyard
wfeiere they will receive the homage
of his descendents.

(B.) The Opium Habit.

1. Have the Chinese in any part
of the country developed any
successful method of preventin*'*
the growth of the opium habit?

2. Outside of the Christian and
Mohammedan communities are
there any classes that make a suc-
cessful stand against the entrance
of the habit into their families?

3'. Is it true in all parts of the
country that the Mohammedans are
freer from the hi; bit than the
co!nmunities that surround them ?

4. Is this true of the Roman
Catholics in all parts of the country?

5. Is it true of the Protestants
in all parts of the country ?

6. Are there any Anti-opium
Ticngnea or Abstinence Societies,
that. ^;how any vigor iu opposing
the evil?

7. The considerations relating to
Trade and Industry that make the
cultivation of opium an important
factor in the economics of different
parts of the country. Mr. Cady
has referred to facts collected by

160

THE CHINESE UECOIIDKR.

[April,

missionaries in Shansi, showing
the pressure — the necessity — thnt
forces tlio farmers of Shansi into
opium culture. They ate a strik-
iu(y illustration of the dependtnt-e
of economic forces on the habits of
the people.

(C.) The economic and social
conditions of Chinese village
communities.

1. The classes of society and
their relations to each other.

2. The means of support for each
class; the ages at which they marry;
the tendency to inci-ease or de-
crease ; to grow poorer or richer.

3. The population to a square
mile, and the sources from which
food is drawn.

4. What products of the district
leave the district in exi-hange for
the raw products or manufactures
of other places.

The missionaries at Pang Chia — -
Dr. Porter and his associates — <;an
give very interesting' facts of this
kind; and if they found that they
■were of interest to G^:hers, they
might collect still further, and
perhaps other missionaries would
furnish facts concerning oth<3r places
by way of comparison.-

(D.) The binding of feet, in its
connection with economic and
social conditions,' either as cause
or consequences.

(E.) The influence of the Wor-
ship of Ancestors on national and
family life.

1. In preserving the solidarity
of the nation.

2. In checking crimes of insub-
ordination.

3. In increasing the- desire for
sons.

4. In diminishing the desire for
daughters.

5. In intensifying the miseries
of wives that do not have
sons.

6. In leading parents to take
wives for their sons at an early age,
without regard to the prudential
reasons that would favor later
marriages.

KOTKS OF THE MONTH.
We clip the following i-idiculous
item fi-om the Gliristian Union, of
New York city : — " A Chinese
Testament in English characters
has just been printed at A'ingpo.
It is a pi'actical adaptation of what
is known as ' Pigeon English ' to
missionary purpo.ses." This is a
curious specinien of the crude non-
sense which often finds circulation
even in respectable papers in the
home lands. It is as amusing as
aggravating that the version of the
New Testament in the Ningpo
Colloquial, in Roman letters,, wiiieh
has received the labors of so many
American and English missionaries,
the first edition of which was com-
pleted in 1855, and a thiid, and
revised, edition of which is now
going through the press, should
be designated as "Pigeon English."

The late reports from California
and the Pacitia States, regarding
the treatment of Chinese, makes one
blush foi- America and so called
Christendom. It is said that
many in the United States also
feel mortitied, but sui-ely their
mortification needs to be deepened
and rendered more demonstrative.
I-t. is, we fear, the long silence of
the good people which has embold-
ened those of the " baser sort," to
con\mit the high-handed outrages
tliey now practice. Is thei'e no
reason to fear providential retri-
butions for tliese crimes'?

The- correspondent of .the London
and Ghina Express from Singapore
announces that the Chinese pro-
prietor of a Chinese newspaper of
that place is going to start an
English daily editi-on. He well
says :— --" This is sufficiently enter-
piising for a Chinaman to start an
English paper in ail English colony.
No stones' can well be throwti at
Chinamen in the Straits on account
of non-progressive tendencies, what-
ever may be said of their co/(//-e/-e5
in China." It seems that the annual
from China to

IS8G.]

EDITORIAL NOTES AND MISSIONARY NEWS.

161

Singapore is 100,000, o£ whom
10,000 remain in tlie colony.

We learn from the Shanghai
Mercunj that on tli-o 9tli of March,
Dr. Mackaj celehruted the four-
teenth anniversary of his arrival at
Tamsui. " Hundreds of natives,
converted by the zealous missionary,
had arrived for the occasion from
all parts of Nortli Formosa. It
was a grand fete, with fire worts in
the evening."

Dr. Nevins writes from the
interior of Shantung that he finds
more to encourage tlian he antici-
pated. There are briglit spots even
in the disaffected legion where the
silver mine excitements, and cases
of severe persecution, had apparent-
ly done ranch harm.

Miss Mary IJ. FaHon M. D.,
writes from Kwai Penof, in Kwangf
Si : — '" Three years ago my brother
rented a chapel at this place, but
was deterred from coming sooner
on account of the recent war. A
few days after we arrived last fall,
we were fortunate enough to secure
a house from which we dispensed
medicine. The owner however
desired a Ko shi from the Viceroy,
and we returned after two weeks to
Canton to procure it, also to invite
a gentleman physician to return
with us and assist in an operation
which I feared miglit bo necessai-y
to perform on a military mandarin
wounded in the FaTico-Ohinese war.
I desired also to be relieved from
treating male patients. Dr. Kerr
kindly accepted our invitation.
During his si.v weeks' stay we
treated nearly a thousand patients.
Since ray first arrival I have treated
about three thousand, having
operated about sixty times for
entropiura. As soon as the rainy
season is over I hope to build a
Woman's Hospital."

Wo regret that the death of Rev.
Xathan Hrown 1). I), of Yokohama,
has not before been noticed in The
lier.nrder tiud that wo cannot now
more than allude to it. Ho was

seventy-nine years of age and had
spent twenty-two years in Assam
and thii-teen in Japan. Rev. A. A.
Bennett well .said in his bio-
giaphical address: — "To few Euro-
peans has it been granted, as it was
to him, to live thirty-four 3'ears in
Asia; to few of any nation, to be
seventy years a consistent member
of a Baptist Church ; to fewer still,
to tianslate the entire New
Testament, and portions of the Old,
into two languages as different as
the Assamese and Japanese."

THK illSSIONAKT CONFERKNCE.

TheRev.D.Z. Sheffield writes:—
*' I wish to express myself in favor
of delaying the proposed missionary
Conference to the spi-ing of 1890.
This delay of a few years will give
time for prohlems now coming into
light to show their full propor-
tions;— such questions as the es-
tablishment of secular schools of
higher learning; how far foreign
money should be employed in sup-
porting a Native INIinistry ; what
type of Christian Literature is best
adapted to rouse and influence the
Chinese mind : — all these oould, I
should say, be discussed with more
advantage then than now."

Dr. Happer writes, from Amer-
ica:— " The fact tliat so many of
the brethren in Shanghai are in
favor of 1890 is a strong point. If
the Shanghai Conference, as a
Conference, takes that view, it will
I suppose settle it. I rather favor
an early meeting but I am notJ
strong in my preference."

A WORD FROM Dr. LkGOE.

We are indebted to Dr. Edkins
for the following extract from a
letter received by hira in February
from Professor Legge of Oxford: —

" My translation of the Li Kl is
all in print and will bo published
as two volumes of the SncreJ Bodes
of the East next year (1880.) I
had a good deal of pleasure in the
labor. The Li has increased my
appreciation of the religion and

1G2

THE CHINE9B RECORDER.

[April,

of the pages all tlie
ings in the Sung,

general reach of thonglit of tlie
Ancient Chinese. I liave also in
tlie press, a translation of tlie
Trnveh of Fi Hie}/, with notes
intended to give readers some' idea
of what ]hiddhisra really is. Dr.
Rhys Davids is reading tlie pi-oofs.
In many important respects I differ
from Dr. Davidson Buddhism, hut
his assistance is very valiiahle and
we have agreed to differ. In the
end of the volume we are repiinting
the Chinese text accoiding to a
Corean recension which I received
from Banyin Nanjio. It was re-
puhlished in Japan a century ago
by a monk. It contains at the top
various read-
Ming, and
Japanese recension of the little
work. The.se various read ings amount
to three hundred. The Corean text
is on the whole the best I have met
with. I hope the addition of the
text will make the work acceptable
to the missionaries and others in
China.

"After the N"ew Year I have to
take Lau-tsze and Chwa,ng-tsze
seriously in hand for the Sacred
Boohs:'

PANG CHIA CHUAXG — WESTERN
SHANTUNG.

The Rev. H. D. Porter M. D.
tvrites : — i am inclined to quote
David, "By ray God have I lea[)t'd
over a wall." The wall took slmpe
in the culmination of a local
opposition to us in Pang Chuang,
under the leadership- of an old
man, an excommunicated church
member. It was a sorrow to him
that he could not make his living
off of us. He laid a scheme to
bull-doze me in the matter of Iraiul-
ing coal. The foiling of the scheme
led to a riotous assembly, and
])lans of attack on the Blst of
October. We were kept fi-om any
harm however, despite the crowd
and the bad feeling. The magis-
trate declined to do more than issue
a proclamation. I appealed by
telegraph to the Consul at Tientsin.
The Viceroy at once ordered the

magistrate \o arrest the men. The
official happened to' pass through
Pang Chuang, and Was examining
the case, but without purpose to
arrest the offenders, wlien I was
able to serv6 the Viceroy's despatch
upon him. The 5th of November
was a (lraMiati(5 day in the little
village, signalized hy the handsome
discomfituie of the official and
his speedy arrest of flie men. It
took three weeks more to arrange
the matters. The chief offender
has been in confinement all winter,
and we have been at peace. The
" Rock Spring " affair might easily
have been paralleled but for the
speedy and wise action of Viceroy

Li A compact, or treaty, of

peace, has been made between the
village elders and ourselves in
eight Articles, signed by seventeen
men,- in the presence of the dis-
trict magistrate, whereby the vil-
lage bind.** itself to respect the
Jesus Church, a!nd to treat kindly
all foreigners who may come here
to p'reach or teach, and not to
molest the native Christians in
their worship or practice of their
new faith. The general effect of
this solution has been very great.

AX KYKNING IN SHANSI.

Mr. B. Bagnall writes from
Peking :^— On the 21st of Septem-
ber, some time before dusk, I put
up in the north suburbs of T.son-
Ch'ert'g hsien and took a few books
into the city. I was much pleased
to iTVeet some native Christians here
connected with the China Inland
Mission's work, of the Ping-Yang-
fu station, which has been under
the immediate direction of the Rev.
Mr. S. Drake for some time past.

Two of the members have opened
an Opium Refuge, and during the
present year over one hundred
patients have been relieved. One
of the brethren on hearing of my
presence on the street, came and
invited me to their place, and con-
ducted me to a neat little house on
a quiet street. There was an air of

EDITOEIAL NOTES AND MISSIONARY NEWS.

1886.]

tidiness about every thing that was
really delightful, and an absence of
everything of an idolatrous tinge,
tliat was very pleading. The walls
of the principal room iiad illustrated,
and other, sheet tracts neatly pasted
up in conspicMious places, while a
large table had a number of Scrip-
tures and other Christian books
strewed about on it.

They told me it was the weekly
prayer meeting night, and asked me
to stay and conduct the meeting,
but as the gates would have been
closed, I had to deny myself the
privilege. The brethren in charge
then proposed that I should pray
with them before leaving, which
request I of coui'se gladly complied
with. The patients were then
called in, (numbering about twenty
persons), to whom I spoke a few
words; and on saying, "we will
now pray," they all simultaneously
fell on their kness, proying tb.ey
were no novices in that sort of
thing, and as I concluded, the
hearty "Amen " that fell from the
lips of the kneeling company would
have cheered the htjart of Gen.
Booth or any member of bis arm}'.

When we remember <bat this is
entirely a native establishment,
quite independent of foreign super-
intendence, I think it speaks well
for the native cburcU in these
parts.

CHINESE Y. M. C, A. BUILDING.

The Friend of Honolulu announces
the dedication of a new building
erected by the Chinese Y. M. C. A.
in that city, on the 3rd of D.ec^uJ-

163

ber, and makes the following
statements : —

Religious work among this im-
portant class in our city was first
undertaken by our local Y. M. C A.
about sixteen years ago. Since
tlien the work has grown until now
a large Church has been organized,
who own the commodious edifice in
which they worship. Schools have
been established, and a Young
Men's Christian Association has
been formed, who now have a fine
borne of their own, admirably
adapted to their work among their
own peculiar race.

The audience of about three
hundred, that ci-owded the Hal J to
its utmost capacity, represented at
least seven nationalities. Addresses
were made in three languages, and
all joined heartily in the singing,
each in the tongue in which he
could best praise the " Lamb," who
came and ^' hath redeemed us to
God by His blood, out of every
kindred, tongue, and people, and
nation." Mr. F. W. Damon who
seems to be the "apostle" to the
Chinese, presided, and also acted as
interpreter. After the formal exer-
cises, refreshments were served,
and the remainder of the evening
was spent in social converse.

In turning homeward from the
unique and interesting scene, more
hearts than one felt to exclaim
with wonder and praise, "What
hath God wrought!"

Erratum page 144, lino 16 from
bottom, for diction read dictum.

16i

THE CHINESE RECORDER.

[April, 188G.

§iims fl! f iinib in Up far fasi

January, 1886.

26tli. — Tviot at Chemulpo, Corea, in-
cited by Cliiuese smu^'glers.

Februarij, 1886.

Ist. — ]\T. Paul Bert appointed Re-
sident General in Anam and Toiiking.

5th. — The Corean King's edict abo-
lishing slaveiy in liis dominions.

rith. — Viceroy and Lady JJufferin
arrive at Mandalay.

MarcJi, 1886.

1st. — M. Fillippini appointed Civil
Governor of Cochin China.

2nd. — Telegram received at Canton
from Chinese in U. S. A. saying Pre-
sident Cleveland had refused indemnity
for outrages on Chinese. Much excite-

ment. U. S. vessels of war ordered
to ' anion.

5th. — The first steamers of the sea-
son reach Tientsin,

10th. — The German flag hoisted over
the new C/onsular buildings in Whang-
poo Boad, Shanghai. — Riot and pillage
of the Roman Catholic church at Sung-
kong, near vShanghai.

17th. — H. E. Liu Jiu-fen, the new
Chinese Minister to St. James, and
Lady, leave Slianghai for London. — A
very severe i.hundershower at Shang-
hai, after several days of dense fog.
The s.s. Breconshire wrecked on the
\yhite Rocks, near the Lamocks.

18th. — The s.s. Seewo wrecked on
Shang Rock of the Taichow Group.

pi^siflEiirg luumtal

BIRTHS.

At Pang Chia Chuang, January 13th,
the wife of A. P. Peck M, D., of a
Son.

At Hongkong, Basel Missionary
House, on the 14th of January, the
wife of the Rev. H. Ziegler, of a
daughter.

At Hongkong, Berlin Foundling Hos-
pital, on the 28th January, the wife
of Rev. F. HARTMANisr, of a daughter.

g^rrtoafe mi §timxtim$.

ARRIVALS.

At Shanghai, March 3rd, Rev. W. A.
"Wills, wile and two children, for Eng-
lish Baptist Mission, Shantung; also
on same date. Miss Yallop for British
and Foreign Bible Society.

At Shanghai,
Pruen L. R. C
Inland Mission.

March 9th, Dr. W. L.
P., and wife, of China

DEPARTURES.

From Amoy, March 3rd, Rev. W
Palmer M. li. and family, of London
Mission, for England.

From Shanghai, for England, March
10th, Ht. Rev. Bishop and Mrs. Moule
and family.

From Shanghai, March 13th, Rev.W.
J. iMcKEE and family, of Ningpo, for
England and America.

From Shanghai, March 17th, Rev.
C. C. Baldwin, D. D., and wife for
Japan and America.

From Shanghai, March 24th, for U.
S. A., Rev. M. 0. Wilcox and child
from Foochow, and Miss Dora Rankin
from Nantzaiug.

THE

liin^s^ Wi»40ti(Uii

AND

MISSTONAEY JOURNAL

Vol. XVII. MAY, 1886. No. 5

METHODS OF MISSION WOBK.
LETTER VI.
By Rev. J. L. Nevius, D.D.
ORGANIZATION OF STATIONS PRESENT AND PROSPECTIVE.

TIHE question, " What is the best mode of organization for native
•^ converts in new stations," scarcely enters the mind on one's
first arrival in China. Most of us are satisfied that the mode
adopted by that branch of the Church with which we are connected
is the best ; that it is if not the one specially enjoined by Scripture
authority, at least the one most in harmony with Scripture teach-
ings, and fully sanctioned by practical experience. Moreover it is
the one with the working of which we are individually most
familiar and into the practice of which we naturally and
unquestioningly fall. If we are unable to adopt it at once, it is a
matter of regret, and we are anxious to put it into operation
as soon as possible.

When the missionary associated with co-laborers of different
nationalities and Church connections looks at the question of
organization from the stand-point of mission work on heathen
ground, it assumes new aspects; and a few years experience and
observation will probably effect a considerable modification of views.
He soon finds that missionaries of different denominations ignore
in a measure for the time being their several systems, and in the
first stage of the work agree in the main in a new plan which all
have adopted under the force of circumstances. Ho sees companies
of Christians placed under the care of unofficial religious teachers,
and native evangelists preaching in unevangelized districts ; while
there are as yet no organized Churches and perhaps no I^ishops,
Elders, or Deacons, nor even candidates for the ministry; — only

166 THE CHINESE RECORDER. [May,

missionaries, and native preacliers having the names of " helpers,"
** Native assistants," ''Colporteurs," ''Bible agents," or "Evangel-
ists." In places where stations have reached a more advanced
stage of development, requiring some sort of organization, mission-
aries are sometimes led, by personal proclivities and local circum-
stances, to the adoption of methods quite aside from their previous
antecedents. Not long since in a conference at Chefoo of mission-
aries from different parts of China, it was discovered that an
Independent was carrying on his work on Presbyterian principles,
" because they suited best in his field ;" in the methods of another
Independent from a different province the prelatical element pre-
dominated; while a Presbyterian was found working on a plan
which had very little of Presbyterianism in it, but a singular blend-
ing of Methodism, Independency and Prelacy.

What lesson are we to learn from these facts ? Is it not this,
that practical experience seems to point to the conclusion that
present forms of Church organization in the West are not to be, at
least without some modification, our guides in the founding of infant
Churches in a heathen land. If it be asked, what then is to be our
guide ? I answer the teachings of the New Testament. If it be
further asked, are we to infer then that all the forms of Church
organization in the West are at variance with Scripture teaching ?
I answer, by no means. A plan organization in England or America
may be very different from one adopted in China, and both though
different may be equally Scriptural ; and one of them may be suited
to the home Church and one to a mission station, just because they
are different.

The all important question is what do the Scriptures teach
respecting Church organization ? Do they lay down a system with
fixed and unvarying rules and usages to be observed at all times
and under all circumstances; or a system based on general principles
purposely flexible, and readily adapting itself, under the guidance
of God's Spirit and providence and common sense, to all the con-
ditions in which the Church can be placed ?

I believe the latter is the true supposition. The same con-
clusion might be inferred from the fact that, while the doctrines of
Christianity which are obviously and by common consent regarded
as fundamental and essential are taught in the Scriptures specifi-
cally, elaborately, and repeatedly, there is no portion of Scripture
where a complete and detailed system of Church government is
presented or referred to. It may be said and very truly, that God
might reveal to us a complete, and authoritative system of Church
government inferentially as well as explicitly. Had he done so

1886.] METHODS OF MISSION WORK. 167

however, would there not have been a general agreement with regard
to these teachings as there is with regard to Christian doctrine ?

I believe that the distinctive principles which underlie the
different systems of Church organization prevailing in the West are
all Scriptural. The principle of the authority and responsibility of
individual believers in matters relating to the conduct of the Church
is a very prominent part of the teaching of the New Testament. The
importance of appointing elders, or bishops, as authoritative leaders
and rulers in the Church is taught no less clearly. The Scriptual
sanction for the appointment, at least in the early history of the
Church, of superintendents or overseers, having the charge and care
of many associated Churches, with their elders and deacons is no less
evident. The degree of prominence or proportionate use of these
different principles or elements of Church organization may vary
indefinitely according to the condition and requirements of the Church.
This theory provides for constant change and modifications suited
to the stage of the Church's development; the character of its
members ; and its conditions and surroundings.

If I mistake not, diversity and gradual progression in the
application of these principles, is distinctly traceable in the New
Testament. The Gospels and former part of the Acts of the
Apostles indicate a very simple form of organization, or no pro-
nounced form ; and the latter part of the Acts, with the Epistles,
shows a more complete system gradually developed from previously
established germinal principles. Constant development and change
in different directions mark the whole course of ecclesiastical history
from the Apostolic period to the present time. How far these
developments have been Scriptural, or in accordance with the lead-
ings of God's Spirit, and promotive of the best interests of the
Church, it does not fall within the province of these letters to
enquire. May we not however raise the general question as to
whether present forms of Church government are not characterized
by the special development of one element, to the exclusion of
others which should supplement and modify it; presenting abnormal
and disproportionate growths, each Scriptural in its dominating
idea, but unscriptural in its human narrowness ?

Another question arises in this connection of great importance.
In our present position of missionaries representing different
branches of the Church, closely related to one another in a common
work ; our methods simple, and presenting many points of agree-
ment ; and our different systems of organization in a rudimental
undeveloped state ; should wo not make use of our opportunity to
avoid as far as possible in the future the divergences which impair

168 THE CHINESE RECORDER. [May,

the unity of the Church at home; retaining and perpetuating a
degree of uniformity and co-operation which in western lands seems
impracticable ? Is it not our duty to do this ? Would it not be in
accordance with the express teachings of our Saviour, and also the
wishes of most of those whom we represent ? Would it not have a
decided influence for good on the home Churches ?

On the supposition that present forms of Church organization
are adapted to secure the best spiritual interests of the Church in
the west, the presumption is that in certain respects they are for
that reason not adapted to the wants of Mission Churches in China.
What circumstances could differ more widely than those of Churches
which are the development of centuries or a millenium of Christian
culture and those just emerging from heathenism.

The question recurs what may we learn from the Scriptures
with reference to the system of organization and supervision for the
Church in China at the present time ?

I. — The extension of Christianity must depend mainly on the
godly lives and voluntary activities of its members. In early times,
as a result of ordinary business and social intercourse, and the
aggresive zeal of the early Christians, Christianity found its way to
Cyprus and Syria and Cilicia and Egypt, and as far west as Eome.
The disciples went everywhere preaching the word. A great
advance had been made before the Apostle Paul was called from
his home by Barnabas to assist and strengthen the disciples already
gathered at Antioch. Wherever he went afterwards in his work
of establishing Churches in new fields, he obtained from the
believers gathered into the Church numerous voluntary helpers and
co-ad jutors both men and women.

I can find no authority in the Scriptures, either in specific
teaching or Apostolic example, for the practice so common now-
adays, of seeking out and employing paid agents as preachers. At
the time when Paul commenced his public ministry, the Churches
established in Syria and Cilicia might no doubt have furnished a
large number of such persons if they had been wanted. It may be
said that there were no missionary Boards at that time, and that the
Church was too weak to undertake such an enterprise. This
explanation however does not meet the case. Paul did not hesitate
to call upon the Churches for contributions when they were needed.
He evidently thought them able to give ; and that it was their
privilege and an advantage to themselves to give ; and they did
contribute freely when they were asked to do so.

The evils resulting from employing new converts as paid agents
for preaching the gospel have been referred to in previous letters

1886.] METHODS OF MISSION WOEK. 169

What we wish to emphasize here is that such a course is without
precedent in the Bible. The members of the early Church were all
witness bearers. Such we must teach our Church members to be ;
and without such an agency as our main dependence, we have little
reason to expect the gospel to prevail in China.

II. — Elders must he " ordained hi every citijJ^ This duty is
enforced in Scripture both by precept and example. Missionaries
have not been backward in carrying out the injunction. It is
possible that we have erred in the opposite direction. While elders
should be ordained as soon as practicable, we should not forget that
the qualifications of elders are minutely laid down in the Scriptures ;
and to choose and ordain men to this office without the requisite
qualifications is in fact going contrary to, rather than obeying the
Scriptures. If suitable elders are not to be found we should wait
for them, however long a waiting may be required.

The Apostolic usage of ordaining elders soon after their
reception into the Church, under circumstances very different from
ours in China, is apt to mislead us. The work of the Apostles in
heathen lands commenced for the most part in the synagogues of
the Jews resident in those lands. Even in such places as Lystra,
where there seems to have been no synagogue, there were Jewish
families, and their influences had been felt by the native population.
Among the first converts to Christianity were both Jews and Jewish
proselytes, who for generations had been freed from the thraldom
of idolatry and superstition. They were sincere worshipers of
Jehovah -, familiar with the Old Testament Scriptures, and waiting
for the long promised Messiah. From such persons the first elders
of the Christian Church were no doubt largely drawn. It is not
strange that, as a rule, we in China have to wait for years before
Christians of the same intelligence and stability of character can bo
had. Our experience in this matter in Shantung is worth relating.

Twenty years ago our mission in considering this subject rea-
soned on this wise: — We are Presbyterians, and our Churches
should be organized from the first on Presbyterian principles. If
we cannot get men for elders as well qualified as we should like, wo
must take the best men we can find, men who seem sincere and
earnest Christians and who may develop in character and ability
to fulfil the duties of elders, by having the duties and respon-
sibilities of this office laid upon them. With these views and
expectations several Churches were formally and constitutionally
organized. It was found however in not a small proportion of cases
that the elders did not, or could not, perform their official duties, and
were an obstruction to any one else attempting to do so. They

170 THE CHINESE RECORDER. [May,

were placed in a false position, injurious to themselves and the
Churches of which they had the nominal charge. Some were
hardly able to sustain the character of an ordinary church member,
and others were in the course of a few years excommunicated. We
then took action as a Presbytery, determining that elders should
not be appointed unless their qualifications conformed in some good
degree to those required in Scripture. Perhaps we are now in
danger of going to the opposite extreme of backwardness.

In central Shantung no Church has been as yet organized with
native elders, though some of them have had an existence, with
from ten to twenty and more church members, for a period of
seven or eight years. We are hoping very soon to ordain in some
of these Churches. In the meantime the leaders are unofficially
performing many of the duties which will fall into the hand of elders
when appointed. The missionary or evangelists in charge transact
all important business by consultation with the whole company of
native Christians or their leaders. These Christians or leaders have
only advisory power; the authority of deciding questions being
vested solely in the missionary or evangelist. It is his aim to
instruct and train leading Church members in the management of
Church business, devolving it on them as they are able to under-
take it ; and fitting them as soon as possible for assuming the care
of the Churches altogether. The evangelist keeps a record of these
meetings, following in almost all particulars the ordinary form of
session records, and this report is presented to the Presbytery for
examination and revision. Many of our present leaders will in all
probability, after they have been fully trained and tried, become our
first elders. We have found in the experience of the past eight
years much reason for thankfulness that we did not ordain elders
at an earlier period.

111.— Our mission Churches under the charge of elders are
possessed of a Scriptural organization, without the addition of a
paid pastor such as is found in most of our western Churches ; and
the appointing of such a pastor may prove injurious rather than
advantageous.

In enlarging on this point I will quote the language of Dr.
Kellogg, Professor in the Theological Seminary at Allegheny,
Penn., U.S.A. It has special weight as coming from one who is not
only a highly esteemed theological teacher in our Church, but has
been for years a missionary in India and has the advantage of large
experience and observation of mission matters. The quotations are
taken from an article in the Catholic Presbyterian, November, 1879,
page 347. Dr. Kellogg says : —

1886.] METHODS OP MISSION WOEK. 171

'^ We fear there is reason to think that our missionaries have
often been in too much haste to introduce the one-man pastorate of
the European and American Churches ; and that the growth of a
Church bearing the true individual character of the particular
people or race has been thereby seriously retarded. Fixed in the
conviction that the primitive form of the Church government was
Presbyterian, men have apparently jumped to the conclusion that
therefore the present form of Presbyter ianism is the primitive and
Apostolic arrangement ; — a point which we may venture to affirm,
has not yet been established, nor is likely soon to be. Under this
belief they have not only felt that if they established Churches, they
must give them a Presbyterian form of government — in which they
have been right — but that it must be that particular form of
development of Presbyterian principles which has obtained among
ourselves ; wherein, as it seems to us, they have been as clearly
wrong. For to take any one of our full grown ecclesiastical systems,
and attempt to set it up bodily in our heathen fields, regardless of
the widely differing conditions of the case is, we submit, a great

mistake In too many instances, the course pursued has

proved a mistake by its practical working

" But it is asked, with some confidence, what is the missionary
to do ? Shall we leave the young Church without a pastor ? We
ask in reply, where in the New Testament is there any intimation
that the Apostles ordained pastors, in the modern sense of that
word, over the Churches which they formed ? We read over and
again of their ordaining '^ elders '' in every Church, and that, having
done so, they left them and went elsewhere. Where is there the
slightest hint that, at this early period, anyone from among these
elders was singled out and appointed by Paul to a position like that
of the modern minister or pastor of a Church, or that until such an
officer was found, they did not dare to leave the Church ?"

IV. — The appointment of elders should not interfere with tJie
voluntary activities of Church members. Rather than encourage
such an idea I should postpone the appointment.

We are taught that when our Saviour ascended on high, " He
led captivity captive and gave gifts to men.'' "And he gave
some Apostles, and some prophets, and some evangelists, and some
pastors and teachers.'* Elsewhere we read of exhorters, workers
of miracles, speakers of tongues, interpreters of tongues, helps
and governments, and gifts of healing, and power to cast out
devils. May we not confidently expect that the Divine Spirit will
also confer special gifts upon the Church of the present, perhaps
not the same as at first, but gifts specially suited to our times and

172 THE CHINESE RECORDER. [May,

circumstances as those of the early Church were to theirs ? And
should not our methods of Church organization be such as to give
the freest scope to the exercise of special gifts conferred ?

It is to be observed that in the gifts conferred on the early
Church, elders are not included. May it not be that this is because
the "gifts" are special and variable, while the office of elder is
fixed and permanent ? It is not the function of the elder or over-
seer as such, to assume and undertake wholly or mainly the work
of the Church, but to encourage, direct and assist all believers in the
exercise and development of their special gifts as members of the one
spiritual body of Christ ; to set an example of working, for all to
imitate; to be leaders and captains in Christ's army, ruling instructing
and dircting those who are under their authority and care.

I am disposed to think that the tendency to make working for
the Church the duty of office bearers alone, rather than of all
Christians, is introduced by missionaries from the Church at home.
There is a prevailing disposition in western lands, noticable in
Protestant communions as well as in the Romish Church, to an all-
prevading spirit of ecclesiasticism. The Church is regarded as an
organization under the direction and superintendence of its proper
officer or officers, whose function it is, for, and on behalf of, its
members and the ecclesiastical judicatory over them, to undertake
and administer all Church matters. A Church member has a
quieting sense of having discharged his duty, if he has contributed
generously towards building a suitable Church edifice and the
support of a preacher, is always found in his place as a worshiper,
and attends to the prescribed rites and observances of the Church.
This spirit, wherever it is found, tends to formalism both in the clergy
and the laity. While it is far too prevalent, and it is to be feared
growingly so, we may well rejoice that it is by no means universal.
There are not a few Churches in which the main work of the pastor
is to keep all under him at work. In such Churches you will find
individual growth and Church growth, joy in God's service, and
influences for good extending to the ends of the earth.

May we not regard the religious activities which have during
the present generation sprung up outside the Church, such as those
connected with the Moody and Sankey work, Young Men's Chris-
tian Associations, also new methods for reaching the masses recently
adopted in the English Church, and even the " Salvation Army," as
legitimate protests and healthy reactions against the tendency which
we are reprobating. Let us not, by allowing our Church members
to think that their chief duty is to contribute money to the support
of their pastor and attend religious services, reproduce here in

1886.] METHODS OF MISSION WORK. 173

China one of tlie most objectionable features of the Churcli
at home.

V. — Paid or salaried agents should only he added as the people
want them and can support them. Here we meet with the import-
ant Scriptural principles that teachers in the Church should look for
help in temporal matters to those whom they teach. Many advan-
tages spring from this relation of mutual dependence. As the
pastor gives his time and energies to his people and watches for
their souls as one who shall give account, his people naturally
accept from him not only instruction but admonition and reproof.
The fact that he depends upon them wholly or in part for his
support gives to them a reasonable claim upon his services, and to
Kim a strong motive for the diligent and conscientious performance
of his duties. "When the native pastor is supported by the Foreign
Board the advantages growing out of this mutual dependence
between pastor and people is lost, and a new, one-sided and unnatural
relation is introduced, of people and pastor depending on foreign
aid, which works evil rather than good.

The experience of the London Mission in Amoy is very helpful
in this connection. In the year 1868 a debt of §100,000 made it
necessary for the foreign society to retrench, and the native
churches were forced (with great difficulty however, and by
degrees) to support their own pastors. That financial crisis is now
I believe looked back to as a providential blessing. It developed
the strength, independence and self respect of the native Christians,
and was the beginning of a new era of progress. Is it not probable
that there are other stations and other departments of mission work,
from which the withdrawal of foreign funds would prove in the end
a blessing rather than a misfortune ?

It does not follow from this principle of mutual dependence
that the native pastor must necessarily receive a regular salary and
full suppart from those to whom he ministers. The wisdom of the
London Mission in insisting that they should, in the case above
referred to, may be fairly questioned. In the early history of a
station it may not be either necessary or desirable for the preacher,
or pastor to depend entirely on his flock for support, or to devote his
whole time to thoir spiritual care and oversight. In the early
history of the United States, and at present in the new settlements,
the minister spent and still spends no inconsiderable portion of his
time in secular labor for the maintenance of himself and family.
Kxisting circumstances both at home and on the mission field may
make it desirable for the good of the Church and usefulness of tho
pastor that he should take the same course. The relation of mutual

J 74 THE CHINESE RECORDER. [May,

dependence and responsibility between the teacher and the taught
may be fully expressed and the advantages arising from that
relation secured, by different degrees of help according to the needs
of the minister and the ability of his people.

The evils connected with the appointment and support of
native pastors by foreign societies are such as to demand further
consideration. The same desire to stimulate and advance the work,
prompts the employment of paid evangelists in opening new fields,
and paid preachers afterwards. The effect in both cases is I believe
in the end the opposite of that intended. In the former case the
injury to the cause develops earlier ; in the latter it is entailed on
fuGure workers, and goes down to successive generations. Here
again I cannot do better than to quote further the language of
Dr. Kellogg. In speaking of the importance of not employing
and paying native pastors from the funds of foreign Boards
he says ;— '

**This plan" (i.e. that of organi^iig Churches without pastors
in the modern sense of that terra) ^^ would also meet the vexations,
and, — ^as it lias proved in some missions that we could name, — the
hitherto insoluble problem of the support of a native pastor. The
pecuniary question has been one of the main difficulties, thus far,
in the establishment of independent churches in our foreign mission-
fields. It is plain that if a man be set apart to give his whole time
to the pastoral care of a Church, he is rightfully entitled to a full
support. But where ever is this to be raised ? Most of these young
churches in India, China and Africa are very poor. Fix the stipend
as low as we will, they are not able to pay it. Shall the Church in
America or Europe supplement their contributions ? This is often
done, and to the inexperienced might seem a very simple and
excellent solution of the difficulty^ but, in fact, with this arrange-
ment, difficulties only multiply. For example, what shall be the
salary ? If, as has often been done, it is fixed at a point much
higher than the average income of the people, this works great
mischief. It elevates the pastor unduly above the average condition
of the people of his church. It degrades the ministry, by making
the pastorate an object of ambition to covetous and unworthy men.
It makes the church, in many cases, despair, from the first, of
reaching the position of self-support. A moderate salary they
might in time hope to be able to pay of themselves,— *a high salary
they, with good reason, look upon as unattainable. We affirm with-
out fear of contradiction, that no one thing has more effectively
hindered the development of independent, self-sustaining native
Churches in many foreign fields, than the high salaries which, with

1886.] METHODS OP MISSION woeJk. 175

mistaken wisdom, are paid to many of the native pastors and
helpers from the treasuries of the home Churches. Shall we then
give a low salary ? We shall not thereby escape serious difficulty.
Men educated, even as pastors commonly are in heathen fields, feel
that they are justly entitled to more ; and when they hear of the
hundred thousands which the Churches at home contribute for the
support of the Gospel, and which are supposed to be at the
disposal of the missionary, they will not, and do not, generally take
kindly to the refusal to pay at a high figure. In this way sad
alienations often occur between the foreign missionary and his
native helpers. In some parts of Northern India, in particular,
this unhappy state of things is quite well known, and formed the
subject of earnest discussion at the Lahore and Allahabad con-
ferences. [The Presbyterian Board has met with precisely the
same difiiculty in Persia.] It appears to the writer that the root
of all this trouble lies in the direction indicated. Have we not been
trying to establish a form of Church government and organization,
which, however well adapted to us, and however Scriptural in
principle, is in advance of the position of the majority of our foreign
mission Churches ? And is not this the real significance of these
trying experiences in the matter of the native pastorate ? On the
Apostolic plan of Church organization there would evidently be no
room for trouble of this sort. Here and there, indeed, upon our
mission fields, there may be a native Church which, in wealth,
intelligence and members is ready for the one-man pastorate ; bub
wo believe that, for the great majority of Churches, which are weak
and poor, the original Presbyterian system of rulership and
instruction by a plural eldership is the one form which is adapted
to their need. The other will no doubt come in due time, but we
act most unwisely in attempting to force it prematurely."

It may bo urged as a further objection against the early
appointment of native pastors over each Church, that the assumption
of such a burden by a weak station while ill able to bear it, renders
it impossible for it to do what it ought, and otherwise could and would
do, for others; and induces in its members a fixed habit of planning
and laboring only for themselves. The sin of selfishness belongs to
Churches as well as individuals, and it always bears bitter fruit.
We should guard against it from the first, teaching young oonverta
that " there is that scattereth and yet increaseth ;" that ** it is more
blessed to give than to receive," and '* that those who water others
shall be watered themselves." The first contributions of the early
Christians which we read of in the New Testament were for others
and not themselves.

176 THE CHINESE RECORDER. [May,

VI. — Some results of our experience in Shantung. Theories
are very apt to mislead us : our safest guide is practical experience.
Though our work in Shantung is still in its infancy it will throw
light on some questions of great importance.

1. It has been proved that the extension of country work and
the establishment of new stations is practicable without paid
preachers. The more than sixty stations under my care have been
commenced within eight years almost exclusively through the
voluntary efforts of unpaid Church members. My helpers, who
have never been at any one time more than four, have only followed
up, fostered, and directed, the work begun by unpaid Christians.

2. The^e stations do not now need pecuniary aid from
foreigners, and such aid would in my opinion do more harm than
good. The leaders in charge under the superintendence of the
helpers are I think caring for the stations as well as they could be
cared for under the circumstances. If the plan should be adopted
of providing paid preachers for each station, they would of necessity
have to be chosen from the leaders, as there is not a sufficient
supply of such men elsewhere. Paying them for their work would
not increase their influence, but rather diminish it, and would no
doubt excite envy and dissatisfaction among the unemployed.
Besides, the characters of these leaders are not sufficiently tested to
warrant their being used in that way. The natives would perhaps be
unwilling to make such a selection. If it should be attempted they
would probably divide into parties influenced by personal motives,
and the result would be great harm to the leaders, and to the Church.
Any change at present would in my opinion be prematura and injurious
and we can only wait for future developments and Divine guidance.

3. These stations are not only able to provide for their own
wants with the superintendence which is given them, but could and
ought to do much for the propagation of the Gospel in the regions
beyond. These sixty stations might easily contribute five hundred
dollars a year. The amount formerly contributed by them for
idolatrous purposes was probably double that amount ; and if each
Church member should give one tenth of his or her income, the
yearly contribution for benevolent objects would not be less than
two thousand dollars a year. As it is they do not contribute one
hundred and fifty dollars for benevolent purposes, aside from the
necessary expenses of keeping up their own chapels. These facts
show a manifest failure in duty on the part both of the foreign
missionary and the converts. The causes of this failure are various.
First and foremost no doubt is the want of a cultivated habit of
Bystematic giving.

1886.] METHODS OF MISSION WORK. 177

Anotlier reason is the failure to set before the native Christians
uitable objects to which they should contribute. Here perhaps
i he principal fault of the missionary lies. Haviug no pressing need
for money in the conduct of these stations, and there being great
danger to the natives in hoarding and manipulating money kept for
future use, it was feared that an objectless contribution of money
might only be a means of temptation and do harm. Last autumu
the Christians in one of the Men occupied by my stations, subscribed
about sixty dollars for employing a helper to devote his whole time
specially to that Meriy and would I think, have paid it cheerfully if
the right man could have been found ; but neither they nor I could
obtain a man whose gifts and qualifications, as compared to those
already in charge, were such as to make him worth having.

During the last few years I have urged the stations to con-
tribute to the support of the helpers, as the most natural and
available object which could be presented to them. They have done
so to some extent ; but the plan has not worked well. They have
very naturally regarded the helpers as my men and not theirs, since
they are chosen and directed by me in the carrying out of my plans.
Not only have they shown this disinclination to contribute, but the
helpers also are averse to receiving aid from them. I have been
disposed to press the point against them, but during the past year
have come to the conclusion that the instincts of the natives are
right, and that ray plan has been unnatural and impracticable.
Here again we are led back by experience to the teaching of
Scripture; as the Apostle Paul provided not only for his own wants
but also for those who were with him, and appeared to the Churches
to acknowledge the fact that none whom he had sent to them had
received pay from them.

Rev. J. H. Laughlin is now assisting me in my work, and
will, I trust, soon take entire charge of it. We are this autumu
(1885) endeavoring to inaugurate the following plan, from which we
hope for good results. The Christians comprised within the bounds
of each district or portion of each district, are to choose for them-
clves two men to go out as their representatives, and supported by
them, to work for the evangelization of new districts. No change
is to be made for the present in the relations and ordinary occupa-
tions of the men so used. They are to be away from their homes
t svo months in the autumn and two in the spring, the time when
b(jth they and the people generally are at leisure, and the weather
is most favorable for travelling; and when absent are not to receive
:i salary but only a sum to cover travelling expenses. We hope
that in this way aggressive zeal and a habit of giving will be

178 THE CHINESE RECORDER. [May,

developed ; that mucli may be accomplished in the way of evangel-
istic work; that the reflex influence on the stations may be helpful;
and that from the persons selected year by year, men may be
found who, after the necessary testing and sifting, may be advanced
to more important and responsible positions in the future.

These letters so far presuppose a state of things in which there
are native Christians to be organized into stations. We will in
the next letter consider questions relating to work in new fields —
where there are neither stations nor enquirers.

WHAT OUGHT TO BE THE POLICY OF MISSIONARIES IN IlEGAED TO THE

ORDINATION OF NATIVE PASTORS.

By Kev. H. D. Poeter, M.D.

TF we look upon it in its true significance this theme has direct
relation with the development of the Kingdom of Grod among
men. The apostle Paul gives us the key note to all questions rela-
ting to that Kingdom. He shows at the same time how all seemingly
insignificant themes assume a certain breadth and scope, are at
once dignified and ennobled when viewed from the focus of that King-
dom. For he says "Even as Christ also loved the Church and
gave himself for it, that he might present it to himself a glorious
Church not having spot or wrinkle or any such thing, but that it
should be holy and without blemish. '^ The question before us then is
no simple and trite one, it has relation to a purpose so great and
far reaching that Christ himself was guided by it, out of which
sprang the passion and the victory. The purpose was to present
to himself a glorious Church, an organized body of believers, so
permeated by the spirit of grace as to be pure, peaceable, heavenly,
that it should be holy and without blemish. As the Church is the
embodiment of the Kingdom of God on the earth, so whatever
concerns the right growth of the Church, its accumulation of strength
and beauty, of spiritual energy and efficacy, claims our deepest and
constant thought and study. We are so frequently using the
phrase "The Kingdom of God,'' that we often lose the depth
and fullness of its meaning A recent writer* makes a very just
remark when he says: — " It is hardly a question if large numbers
of the Church are not quite in ignorance of the breadth of the work
which that marvelous phrase — the Kingdom of God — includes, and
intimates to be far beyond the petty idea most of us have of it.'*

* Audover Review, Jauuary, 1885, p. 44.

1886.] THE OBDINATION OF NATIVE PASTORS. 179

The Saviour came to be tlie master of human society. It is true
he said '^My Kingdom is not of this world.'' Nevertheless he
had but a single purpose, that of transforming a world which was
confessedly the kingdom of Satan, into a world of holiness and
peace through the gospel.

The writer quoted above adds significantly. " The science of
human society now opening its treasures of knowledge and
experience, will very likely bring very much aid to the inter-
pretation of the Kingdom of God, which, in its earthly relations, is
only another term for the realization of the divine ideal of society.''
It is not always easy to think the thoughts of God. The astronomer
Kepler, discovering the laws of planetary motion reverently affirmed,
"I think the thoughts of God." It is the inspiring element in the
discussion before us, what we are seeking to discover the thought of
God. We are seeking not merely to know what the divine ideal of
society as permeated by the love of truth and righteousness may be;
we are seeking much more the realization of that divine ideal among
men, the embodiment of the gospel in an organized form upon the
earth ; we are seeking no less a thing than the presenting to the
Saviour a Church holy and without blemish, a people ready for
good works. Dr. John Young, in his epoch making book, "The
Christ of History," remarks :— '* One who for the first time should
intelligently examine the Christian Gospels could not fail to be
struck with the idea manifestly underlying their whole extent, and
often lifted up into singular prominence, of a Universal Spiritual
Reign by the name of the * Kingdom of God — the Kingdom of
Heaven.' Such a man would reach the conviction that Jesus
taught that the human race without distinction of Gentile or Jew, were
destined to the highest spiritual elevation of which their nature and
condition on earth admitted. It is the reign of God in men. It is
the universal reception and dominion among men of all true, just
holy, generous and divine principles. It is the highest stage of
religious, moral, intellectual social, and individual cultivation. It is
the triumph of good and of God over moral physical evil. The idea
originated with Christ, was matured in his mind, was freely
imparted in his teaching. His soul bestowed this imperishable
thought, and kindled this inextinguishable hope." It is under the
stimulus of such conceptions of the Kingdom of God among men,
and the right methods of its healthful development, tliat we take up
the question immediately before us.

I. — Policy subject to certain principles. It is interesting to
observe that as our theme is in relation to the Kingdom of God, so
the question presents itself as a question of policy. Derived

180 THE CHINESE RECORDER. [May,

originally from tlie method of government of some large and
influential city, the word policy suggests wise and successful
methods of public administration ; it presents to us some system of
public order designed to promote the prosperity of a state. When
applied to the growth of the Kingdom of God/ it carries with it the
idea of successful methods of practical administration, methods
which not merely are designed to promote the prosperity of that
Kingdom but which have promoted, and will in the future promote,
those interests of spiritual life which are a part of the Church's
inheritance. Any such policy must derive its vigor and sustained
strength from certain underlying, but well defined, principles of
action. In political life, the policy of any administration as in the
United States, or of any government as in England, or of any Chan-
cellor as in Germany, is upheld or denounced correspondingly to the
well known, or easily ascertained, principles which guide and deter-
mine any series of governmental acts. The policy which missionaries
ought to pursue must then be determined by some well known, and
clearly effective principles of action.

II. — An ideal state of the Church to he sought for. I think
we shall not go astray if we affirm that the principle determining
any wise policy, is that we seek to establish an ideal state of the
Church. And here, let me not mislead into an error with
respect to the word ideal. I use the word not in any sense of
visionary and impossible, not with any intimation of a state of
affairs existing only in thought, made of such stuff as spiritual
dreams and enthusiasm are begotten of. Sir Thomas More wrote
of Utopia, an imaginary island devoted to impossible perfections.
The beautiful conception of such an existence will ever be a
Utopian dream. It is not such a visionary condition of Church
life that we are aiming after. By an ideal state of the Church,
we may rightly mean its highest and best condition, a condition
which is the practical embodiment of the Saviour's plan and pur-
pose, a Church without spot or wrinkle or any such thing, holy
and without blemish. Let it be admitted that this is the reali-
zation of the highest conditions of Church life, it must be main-
tained as well, that this is the very pattern of the thing itself, this
is in reality the normal and natural condition of life in the Kingdom
of Grod. In justifying this assumption let me draw a few suggestions
from the ascending if not already ascendant, though not necessarily
transcendent, philosophy of evolution. Says Mr. Johnson, in an
article on the '^Evolution of Conscience:" — "The actual includes all
that happens ; but the ideal includes only a part of what happens.
By comparing many individual specimens of a thing we arrive at a

1886.] THE ORDINATION OP NATIVE PASTORS. 181

conception of its most perfect development, and we form au ideal
type which constitutes the fullest expression of the nature of this
particular thing. In so far as individuals fall short of this type we
legitimately declare them to be parts of nature that are unnatural."
Again. '' If an organism appears to be moving in the line of the
most perfect fulfilment of the end of its being we declare its move-
ment to be natural. Moreover as there is an ideal type for each
product of nature, so also there is an ideal type, or direction toward
type of nature as a whole." In this view of things the ideal is the
natural, that which works toward the highest possibilities is the
normal. Whatsoever deviates from that normal idea or type is
unnatural. That which makes for the highest results is the natural.
That which has a tendency to realize its highest conditions, is the
ideally real.

It is easy to see how attractive such a line of thought is to the
student of the Gospels. The highest possible human life is presented
as the normal type of manhood. The second Adam having wrought
out the highest results, is establishing his Kingdom. In this King-
dom each individual must assume more or less the character of the
ideal type. The spiritual man thus becomes the natural, while all
sinful and depraved, take their proper place as unnatural and evil.
The Church then, in like manner with the individual, has its ideal,
its type. Whatever tends to realize the highest conditions of Church
life, which represents the Kingdom of God, must determine for us
the name and the law. In the wonderful struggle in the natural
world the tendency is upward, the weaker and imperfect forms, by
hypothesis, are discarded, in order that more and more permanent,
more and more perfect, complete or beautiful forms may be reached.

When we speak of intelligent action, and of moral growth,
we recognize and rejoice in the fact that there is manifest a purpose-
ful progress towards that which is ever more true, and more real.

The Church of which Paul spake, that Church holy and without
blemish, we fondly believe to be at the summit of moral attainment.
The institutions of the Gospel have no less an aim than to perfect the
saints, to complete the service of Christ, to edify the body of Christ.
How significantly the apostle says, *' Till wo all come, unto a
perfect man, unto the measure of the stature of Christ, that we
may grow up into Him in all things which is the head even Christ,
from whom the whole body — i.e. the Church — fitly joined together,
muketh increase of the body unto the building up of itself in love.'*
We may well recognize the divine impulse which placed before the
first and the prince of missionaries, such an ideal. Paul who was
commissioned to go far hence unto the Gentiles had a fixed and

i^ tJlE CIlIiJfiSE RECORDER. [May>

definite policy of work. Its first and highest principle was that of
building up first the individual and then the compacted body of
individuals into the measure of the stature of the perfect mar

This may be for us then the central aim also. Plans and
arrangements that look to a less result than this may be useful, but
they have not the " tendency toward the type.'' They are imper-
fect, and deserve to be set aside, or outgrown, by that which
contains more truly the germ of the typical, and ideal, by that
which in its upward growth tends to realize the highest condition
possible. In the Kingdom of God the ideally possible is the real.
It should be the actual. A policy determined by this as the
fundamental spring of action may reach its goal but in the intensity of
the struggle with the evil in the hearts of men, such a policy is by all
analogies the more certain of a successful, and encouraging result.

III. — Self dependence the normal condition of Church life. A
second principle which may rightly determine a wise mission
policy, is that self-dependence and self-propagation is the normal
condition of healthful Church life.

The earthly life of Christ is ever a mystery. We study it
daily and are unable to appreciate its power, while we are drawn to
it with an ever increasing sense of its wonder and beauty. Christ
himself is the miracle of the Gospel. The miracle of the Gospel in its
founder is supplemented by the no less surprising miracle of the
Church, in its wide expansion, its increasing momentum, its power
in elevating men, its prophecy of filling the earth with its blessing.
The Kingdom of God has drawn nigh unto men. Looked at from
our point of view, the prophecy of John the Baptist, " He must
increase," is far on its way to entire fulfilment. The miracle is a
two-fold one. The fact of this amazing growth is the first, clear
and manifest factor. The second factor, the hidden and more
mysterious element is the possibility of such growth, the method by
which such growth has been attained. The Kingdom of God, is as if
a man should cast seed into the earth, and the seed should spring up
and grow he knoweth not how. The Kingdom of God on earth is
unchangingly the mystery of the seed. Other men besides Jesus
have founded religions which have expanded widely, have lived
through centuries, and have benefitted mankind each in its own
measure. Each of these founders has left behind him some work
embodying moral and ethical principles, or in default of this, has
trained a body of gifted disciples, prepared in some special way to
accomplish a task of instruction.

Jesus however rejects the one alone of that generation
e<ble to apprehend the depth and mystery of his truth. John

J886.] THE OEDINATION OP NATIVE PASTORS. 183

Baptist saw the Heavens opened. He heard the voice : This
is my beloved son. He knew that this was the Lamb of God.
John dies pitiably in prison, while Jesus selects fishermen and
Galileans as the depositories of the *' Seed of the Kingdom." We
are the witnesses that the Saviour's method had the wisdom of
a progressive success. As another* has said, *^ He cast this
immortal germ/' ' the seed of the Kingdom ' into the bosom of
the earth; what produce it should yield the world is still waiting to
behold." Of this seed of the Kingdom, sown in precept and parable,
sown in miracle and in prophecy, sown in winning gentleness, and
divinest sympathy with human sorrow, the same was true as of that
other seed prepared in the beginning, and cast upon the earth by
creative power, — " Whose seed was in itself." The self-developing
power of the Gospel, the self-expanding and propagating element iu
it, is not merely the signal witness to the truth of Christ's work, it is
the constant prophecy of that Divine event ** when the Kingdoms
of this world * shall ' become the Kingdoms of our Lord and of his
Christ, and he shall reign forever and ever."

The apostles went forth to their appointed mission not merely
believing, but knowing that the divine power hidden in the truth
they proclaimed, had such self-developing energy. Paul traversed
the Roman Empire sowing this seed, planting Churches as he went,
tarrying no longer in any one place than to see the seed suitably
sown in good soil, appointing men in every place to carry on like
sowing, under the full persuasion that the seed must send forth its
strong shoots, that in every place it must grow into the comeliness of
a tree, firmly rooted, wide spreading toward heaven, bearing abun-
dant fruit, fruit of the Spirit sending out other seed to grow again,
and reproduce the Kingdom of God. In the beginning of the
Christian centuries no other method of growth was possible, no
other method was imagined. The blessed truth was carried to men.
It wrought as seed in its natural process of self-growth. Only when
the Church in its organized capacities was able to lay vast plans for
large development, when its resources were equal to its increasing
opportunities, could the possibility of any other form of growth
have been suggested than that of independent self-dependence, of
external expansion in every individual place of growth, through the
internal power born of a personal devotion to the Saviour, and of
that brotherhood oE humanity which he came to establish.

The apostles sought for fulness of stature in the individual
Christian. They sought for perfect manhood, not for infancy or child-
hood. They sought for Christian athletics in every place whither

• " Cliriet of History," p. 97.

184 THE CHINESE RECORDEE. [May,

the Gospel went. Quit you like men. Be strong. Eun tlie race.
Fight the fight. Withstand the armies of the aliens. Not a phrase
or a sentence, not a precept or command that does not imply every
where and at all times the utmost o£ manly self-dependence.
There was the full expectation that the grace of God would become
in every Church a source of aggressive power. A new life which
should not cease with itself but be creative in its expansiveness.*
Such a manly, aggressive power in the Church must be self-
dependent, self-determining, self-propagative.

Happily the Church in its modern e:fforts to evangelize the
world has not lost sight of tliis principle. No great missionary society
nor any company of earnest workers would admit that any other aim
was before them, than that of establishing in every land just such
centers of Christian development as have from the beginning wrought
with creative and self expansive power.

Of the American Board such a distinct principle was adopted
in outline in 1884. ^' fThe one controlling principle" says Secretary
Clark, "is the establishment at the earliest practical moment of self-
supporting, self-governing and self- propagating institutions of the
Gospel." Again, "The first condition of success is the clear
apprehension of the true object of all missionary effort, the develop-
ment of self-support and self-propagating institutions. The conversion
of individuals is first in the order of time, but organized institutions
are not less essential to the success of missionary endeavor." Such
a principle is not the peculiar discovery of any society or com-
munion. It is a part of Christianity itself . It finds its expression in
the documentary history of every mission society and enterprise.
We may look over the papers coming from the secretaries of the
Mission Boards of many lands. They carry within them this
principle of the end in view. It is not merely to save men, not to
save men of a single generation. Its object is to set the aggressive
force of Christianity at work in a new direction. It applies the
principle of placer mining to the work of elevating men. The force
is the same in the vast flume of Church benevolence. Its object
always is the precious metal of human souls, detached from the
soil and rubbish of earthly pollution, and united into homogeneous
masses of solid untarnishable value. " The governing object always
aimed at is self-reliant, effective Churches."J " Upon such Churches
the responsibilities of self-government must devolve. They must

• "The Church of the new Dispensation is an aegressive body with its institutions all

shaped for conquest and extension," " Foreign Missions," p. 96,
t Annual Report, 1884, p. 19.
X Dr. AnderBOD, Foreign Missions, p. 112.

1886.] THE ORDINATION OP NATIVE PASTORS. 185

become self-supporting at the earliest possible day. They must
be seli'-propagative from the first. Such Churches and such only
are the life, strength, and glory of missions." With a like distinct-
ness in enunciation of the final aim of the Church, Prof. Ladd
says, * *^ The doctrine of the self-propagation of the Gospel is
an integral part of the doctrine of the Gospels; the spirit
of propagandism is an inseparable and vital element in the life
of the Gospel."

IV. — Common experience a determining element. A third prin-
ciple determining and limiting a successful policy, must be that of
common experience.

The generation in which we live has learned to understand
what is meant by scientific method. When Bacon taught his new
method of discovery of truth through induction, men were so wonted
to the older method, it was not easy to understand that every
subject of study must subject itself to the new. We need no longer
to learn that lesson. Every department of human thought and study
has been urged to new activity and life by the methods of patient,
continuous, minute and widely extended collections of facts, with the
purpose of discovering some principle or law of which Mr. Darwin,
and his school, were the conspicuous originators. What range of
truths, or series of investigation, or classes of facts, in the physical
mental, moral, social or political life of things, or of men, has escaped
the solvents of this new and wonderful alchemy? In the modern sense,
principle and law have come to mean, coincidence of result of
common phenomena. The winds and the storms of heaven with
their incessant play of variableness have not escaped the magic
power of this method. Men talk of the laws of storms, with con-
fidence, because of the coincidence of result in widely extended
observation. We study the laws of social science, predicting the
results of certain actions not because they must happen, but because
of the invariability of their happening. The methods of the
development of the life of the Church, have not as yet been studied^
with that minute and wide-spread collation of phenomena which
may formulate for us a science of Spiritual life. And yet in many
departments enough has been done by special workers to enable us
to consent to a like method and to confide in the result given.
When studying the question of Revivals an author writes on " The
Method of the Spirit." It is from a wide induction that he formu-
lates his theories. When another writes of the Power of Prayer it
is upon a like basis of a collection of facts as to answers of prayer.

* Principlea of Church Pohty, p. 364.

186 THE CHINESE BKCORDER. [May,

When still another wishes to advance a theory respecting the con-
version of children," it is from '^ hundreds of incidents '' that he
draws his argument and theory.

We may apply this principle to the questions arising in mission-
ary life. It is not a new, or an especially stimulating statement
merely to affirm that experience is the best teacher. Nor does it add
force to an argument merely to add, '^nothing succeeds like success.**
But whenever a question of far reaching importance is to be deter-
mined a collection of all possible facts bearing upon it must be
made. Otherwise the resulting judgment must be partial and
imperfect. If in such a collation of facts there is found to be a
concurrence of result, that which was at first simple experience is
raised to the dignity of law ; and that which over wide ranges of
application succeeds in its aim, is ennobled into a principle. From
such a principle, or law, of common experience we discover the con-
ditions of success, which may fitly determine and regulate a policy
of wise action. A century of Protestant missions, increasing in
progressive power with each decade, until no part of the heathen
world is untouched, may well give us abundant lessons out of its
rich and varied experience. We have but to study the history of
great evangelizing efforts which have already conquered the South
Sea Islands, are in process of conquering Burmah and India, and
have laid seige to China, and Africa, to discover both the failures
and the successes attendant upon the planting and nourishing of
Churches. From the failures we learn, not less than from successes.
From the successes already manifest, we may safely draw the
principle, or the law, which so varied and yet so coincident, results
unfold. The law of such an experience will give more than a work-
ing hypothesis. It will show that line of effort upon which success
alone attends.

{To he concluded.)

1886.] THE PROVERBS AND COMMOi^ SAlTli^GS 0^ THE CHINESE. 187

THE FBOYESBS AND COMMON SAYINGS OF THE CHINESE.

By Rev. Arthur H. Smith.

(Continued from Vol. XVI, page 826.;

CHINESE PROPHECIES.

Tj^ROM superstitions concerning things that happen, it is but a step to
superstitions in regard to things which are expected to happen.
Prophecy has been described as one of the * lost arts.' It has been
long lost, but the Chinese have long since found it, and it is one of
those arts which they will not willingly let die. Among the little
books known to the Chinese, which exert an influence out of all
proportion to their magnitude, is one kno^vn as the T'ui Pel T'u, (fl|
^ g) sometimes designated — from the tradition of its origin — the
Tui Fei l\i{^ ^ |g) or Chart of Opposing Backs. It is said to
have been composed at the time of the overthrow of the Sui Dynasty
and during the early struggles of the following T'ang Dynasty. Two
individuals of great celebrity, known to fame as Yiian T*ien Kang,
(^ 5c S) and Li Ch'un Feng (^ \$ g,), were the authors ; these
men were expert reckoners, and diviners, deeply versed in the
secrets of nature (5. fir 1^ 1^ i S)- Perceiving the degenerate
times upon which their lot had fallen, they refused to continue
iu office, and retired to a hermit life in the depths of the moun-
tains. Here they elaborated their theory of History — a theory
which may be compendiously described as the Evolution of Revolu-
tion. According to this hypothesis, apparently based upon a remark
by Mencius, every three hundred years, more or less, is to be expected
a small rebellion, and every five hundred years, more or less, a great
rebellion. After the latter, emerges a legitimate ruler, who tranquil-
lizes the Empire, and another cycle begins. Thus they foresaw^ that
after the debris of the expiring Sui Dynasty had been swept up, would
arise the T'ang, and beyond this they failed to perceive clearly
what was to ensue. In order to ascertain this important point,
these ready reckoners seated themselves back to back, to cipher out
the Unknown. The rules of this prognosticating arithmetic are not
confided to the general public, which has had its capacities taxed to
the utmost to comprehend the results. Yuan took his pen and drew pic-
tures, while Li took his pen and wrote sentences. Neither saw the
work of tho other, yet the picture was illustrative of the sentences
and the sentences of the pictures, in a way, which, while unintelligible
at the time to outsiders would be readily recognized after the event as
predictions. At length, however, these joint Editors of the Book of
Fate encountered an unexpected and decisive check. An Old Man
descended from Heaven, his whole body clothed in light, and holding

188 THE CHINESE RECORDER. [May,

in his hand a little bird, and thus addressed them: — "This bird in my
hand is for you to exercise your prophetic faculties upon — whether
when I open my hand, it shall prove to be alive or dead. If you say
that it is alive, I have but to clench my fist and the bird is dead. If
however you say that it is dead, I open my hand and let it fly away.
Now if you can not predict the fortunes of a bird for an instant how
can you venture to unravel the ages of the future.''

Yiian Hi felt the force of this reasoning, and perceiving that Shang
Ti was angry with them, they ventured on no further predictions, but
broke up their pens and retired. Had they likewise destroyed the
results of their labors, posterity would have been spared many anxious
hours.

The influence which the T'ui Pei T^u has exerted, and still
continues to exert, upon the Chinese mind, is a remarkable phenom-
enon. It is popularly regarded in much the same light in which
Christian nations view the Apocalypse of St. John the Apostle — as
unquestionably supernatural in origin, and as comprising a pictorial
summary of human history, the import of which will not be exhausted,
nor fully comprehended, until the end of all things. There is good
reason to believe that this Chart is known and accepted as an
authority all over the Empire. In all ages Prophecy has been a
formidable political weapon. Those who have ventured to alter pre-
dictions not in harmony with the views of the national rulers, have not
unfrequently paid for their prophetic wisdom with their liberty,
or with their lives. (So, for example, Micaiah, I Kings, xxii, and
Jeremiah, Ch. xxxii.) All Jews, as Canon Farrar remarks,
regarded the Fourth Empire in Daniel's Prophecy as the Eoman ; but
when Joseph us comes to the stone, which is to dash the imago in
pieces, he stops .short and says that he does not think it proper to
explain it — for the obvious reason that it Avould have been politically
dangerous for him to do so. It is not to be supposed that Chinese
Emperors, who have never recognized a race of inspired prophets,
should tolerate the diffusion of predictions which point to the over-
throw of their own power. Hence the T'ui Pei T^u has long since
been placed upon the Chinese Index Expurgatorius, and the posses-
sion of a copy is regarded as unsafe. All the copies are in writing,
and none are printed. As it is not every day nor in every country
that one lights upon secret Prophecies, of almost if not universally
accepted authenticity and authority, the writer has been at some
pains to procure different copies for examination and comparison. To
one of these copies, is prefixed, by way of Preface, a Memorial which
professes to have been presented to the second Emperor of the T'ang
Dynasty, T'ai Tsung (^ :J; g), whose style was Cheng Kuan (^ ||),

iS86.] THE PROVERBS AND COMMON SAYINGS OP THE CHINESE. 189

and the Memorial is dated in the twentj^-seventh year of that monarcVs
reign, and is tlierefure at the present writing, just one thousand two
hundred and forty years of age! 'I'he authentication of the age of a book
of this sort is obviously, impossible, but probably not one Chinese
reader in a thousand would ever think of disputing its alleged date,
and not one reader in ten thousand would take the trouble to investigate
the matter. In a few words introductory to this ^lemorial, we are in-
formed that no one who has not vast and profound scholarship is able
to inquire into the unfathomable mvsteries of this book, (^ ^ H *^

cherished in imperial households, and handed down from generation
to generation, and is not to bo lightly perused. Those who are
fortunate enough to inspect its concealed wisdom, may escape the
calamity of flood, fire and violence. Supplementary to the strictly
prophetic part of the book, is a final picture representing the two
authors back to back at their work, opposite to which is a verse in praise of
their labors, which is followed by a few sentences in prose, reaffirming
the value of the book, declaring its supernatural origin (^ A !;tf 16
® ^)' ''^"d purporting to be written by Liu Po Wen, a councillor of
the founder of the Ming Dynasty. Liu Po Wen (gij fg Jg), is
himself regarded by the Chinese as a great prophet. One of his
sayings has been already quoted in another connection. The date of
this appended note purports to be the third year of Hung Wu
(^ iJE^), or L391, and it would be therefore more than five hundred
years old ! The T^ui Pei T*u is far from being simply Prophecy. Its
first diagram represents P'an Ku, the first of mortals, as standing
with the Sun in one hand and the Moon in the other! But whether
it be regarded as a compendium of History or of Prophecy the
avernge'student of this work will probably find himself at every turn
entirely out of his depths. In one spot only is there a short bridge
spanning the chasm between the now known Past and the still
unknown Future. The thirty-eight pictures represents a tree with a
rule to measure heaven (fi ^ X^ hanging to its branches, and
hmeatk the tree a Buddhist pi test. In the last line of the appended
verse, occur the words: ' A disciple of Buddha is the Prince,' (^ -J
Ji S D- 'J-'liis pi'iest is of course, Chu Yuan Chang [^ % M)
who rose from a Buddhist monastery, to the place of founder of a
Dynasty (as just mentioned) under the title of Hung Wu. The next
picture represents a plum tree, with a single plum depending, and in
the plunj (^.) i.s- a human eye. In some copies the plum tree is
depicted as growing from the wall of a city. The most bemghtcd
sceptic must know that this is a distinctive pn»phecy of the rebel
Li Tsu Chiong (45 & jft) that is to say, tho plum growing from the

190 THE CHINESE RECORDER. [May>

city (^ g S)» ^^^ ^^s blind of one eye, and went by the name of
Li hsiat zu (^ [f f). This was tlie individual who headed the
rebellion against the Ming Dynasty, and overthrew it, making himself
Emperor in its place. His imperial dignities endured but for a few
months, when he was overthrown by the Tartars. This event had
been predicted in the accompanying verse, in the words: *In one day
the Universe will belong to the Great Pure' (— g, |g il\i ^ ^ }g.)

The succeeding picture represents eight flags, which are of course,
a prophecy of the Eight Banners (/\ ]^) of the Manchoos, but the
details of the drawing are not very intelligiblOj e.g. five colors in the
flags, which are held by four boys. The appended verse — like the
other verse — only sheds a little additional darkness on the prophetic
prospect. From this point onward — exclusive of the final eulogistic
verse of Liu Po Wen, there still remained twenty-five pictures, each
apparently signifying a new line of Emperors, or about thirty-eight
per cent of the lohole vohtme, a field for the student of prophecy of
sufficient area to satisfy the most exacting. The two copies of this
prophetic Chart here described, were obtained in places hundreds of
miles apart, and in different provinces. A general comparison of
their contents, discloses some discrepancies, highly instructive,
although somewhat depressing to the student of prophecy.

1. — The number of the verses and pictures. In one copy this is
sixty-seven, while in the other it is sixty-eight. The absence of one
verse and one picture, shortens, of course the history of the Empire
by an entire Dynasty.

2. — The order of the verses and pictures. There are ten cases of
simple inversion, such as where the fifteenth in one is the sixteenth of
the other, &c. This is a little confusing to the prophetic student, if
he be at all fond of chronology. From number sixty onwards the
order in the two copies is altogether different. The regular series in
the one copy, from sixty-one to sixty-seven, corresponds in the other
to the numbers 63, 64, 65, 66, 61, 62, 68. The copyists have
written the verses on loose sheets, and then tacked them together
wrongly (neither copy has any number appended), to the great con-
fusion and undoing of Futurity.

3. — The verses regularly contain four lines of seven characters
each, but in cases where a character has become illegible, or is
evidently a mistake, the copyist sometimes leaves a gap. In other
cases he fills in the character which seems to him best to suit the
situation. On the other hand, the lines are occasionally redundant.

4.— -One character is often written for another which resembles
it in form. Thus t'u (fg) is found in one copy, and erh {%) in
another. Futurity runs, in this way, great risks*

18S6.2 THE PROVERBS AND COMMON SAYINGS OF THE CHINESE. 101

5. — Homopbony is another source of disquietude to Futurity.
The copyist wrote, while some one else read, and he sometimes sets
down characters which resemble each other in sound only — as chi (j^)
for chiu (jl,.)

6. — Totally unlike characters are often substituted for one
another, as Dragon { j|) for Ox (if:), Snake (jjg) for Tiger ()^), Eat
(^) for Womm (^), a base Man (Jf f^) for a good Man, {ftf A)
&c. Changes of this nature are adapted to confound Futurity with a
great confusion.

7. — Variation in pictures. Not every copyist is able to execute
even a Chinese drawing. Each picture is therefore furnished with a
short description of what it ought to contain. These descriptions
often vary. It is not easy to decide exactly how much variation is
allowable in two copies of the same prophetic picture. A comparison
shows that about thirty ^wr cent of the pictures (that is of the des-
criptions) in the two copies, vary materially.

8. — Proportions of variations in language. In order to deter-
mine this proportion, the lines were divided into three classes — those
which are identical in form; those which vary in expression, but
convey essentially the same meaning; those which differ so widely
as altogether to alter the sense. The latter class of discrepancies vary
from cases in which a single character is altered, to the many
instances in which not a single character nor a single idea is com-
mon to the tu'o. Of the whole number of lines, about 16.91 per cent
are the same in both copies; 41.35 j^er cent vary in expression, and
41.73 per cent vary essentially in meaning.

One of the phrases which is sometimes quoted as contained, in
the T'ui Pei T'u, (but which does not appear to be found there), predicts
that ' Iron trees shall bear flowers ' (i| ^§ §3 ?E)' which is supposed
to mean a change of Dynasty. It is said that some years ago the
fulfilment of this saying was recognized by the Chinese in Shanghai,
in the iron lamp posts there erected, surmounted by flowers of golden
flame. This expression has also become part of a popular proverb.
It is well known that each of the twelve branches (+ Zl Jt jfc) which
denote twelve successive years, has its symbolical animal, as Rat, Ox,
Tiger, Hare kc, in which list, however, the donkey does not appear.
Tlie saying, " When iron trees bear flowers, and when the donkey
year arrives,' (|Sc ^ §3 ?t |1 •? ^), is therefore equivalent to our
expression, '* When three Sundays come in a week."

[^N.B. — Any reader of these Articleit, ohscrnng errors of fact, or mintinii.-^ioifiis,
who will Uilie the trouble to commvnicatc the same to hiniy will receive the thanks
of th*' Author.']

(5* 58 'if et ^1 Sg M !S- ■ 3r.7Mian/ Chsslc^

192 THE CHINE SE RECORDER. [May,

THE CHINESE NEW TESTAUENT.
By Rfv. Arnold Foster, B. A.

T70R several montlis a discussion has been going on in tlie pages of
the Recorder relative to a Chinese ver>ion of the New Testament
in easy book style. It seems time that something should be done
to bring this discussion to a practical issue. One such version is
already before the missionary body and has been a good deal talked
about. Another version is, we are tol-d, in course of preparation.
There is an almost unanimous feeling amongst missionaries that it
is in every way desirable that only one such version should
come into general use amongst the Chinese; but there is less
agreement on the question of how this most desirable end
should be arrived at. Some missionaries think with Bishop
Moule that Mr. John's version should at once be accepted
provisionally, and that Mr. John should be encouraged to spend
throe or four years more in perfecting it, with all the help he can
get, and which he has already invited, from other students of
Chinese. Other missionaries think with Dr. Mateer that it would
be well if Mr. John could be associated with Bishop Burdon and
Dr. Blodget in the work upon which they are at present engaged,
viz., that of reproducing the Peking Mandarin Version in the style
which has generally been spoken of as ^' easy ivdii li." Others again
seem to wish to have a committee appointed, which without accept-
ing either Mr. John's version or any other, should make all the use
it can of all existing Chinese versions — Mr. John's amongst the
rest — and endeavour to produce a version which would command
something like universal acceptance amongst missionaries.

Roughly speaking, nearly all missionaries who desire a version
of the New Testament in easy wdn, take one or other of these three
views of the situation. It seems to me that it ought not to be
difficult to find some way of harmonizing these views, so that at all
events the large majority of missionaries in China might feel that it
was possible for them to co-operate in getting substantially what
they feel they require. But in order to do this we may all have to
submit to some modification of what seems to us individually to be
the most desirable plan, and it will be my endeavour in this paper
to show what modifications would 1 think meet the case.

In the first place then, we must recognize the strength of each
of the different proposals now before us, and at the same time we
must recognize the force of the objections which exist to them.
While one may see much to be said in favour of Bishop Moule's
proposal, one may also sympathize with, Dr. Mateer*s feelings in

1886.] THE CHINESE NEW TESTAMENT. 193

regard to a version which is the work of one man, and which has
been only so far modified by the criticisms of others as the translator
himself has thought fit to accept those criticisms. But in answer to
Dr. Mateer's objection, it may fairly be urged, firfit that Mr. John's
version is really not the work of one man. Mr. John has to my
certain knowledge made a most conscientious use of the work of all
his predecessors and while aiming at a style which has not hitherto
been adopted, has coveted nothing less than mere originality
of rendering. Anybody who will be at the pains to read carefully
through any single chapter of the New Testament in this version
compMring it verse by verse with other existing versions, will find
that while there are abundant signs of independent work, there are
abundant signs also that Mr. John has carefully considered the
renderings of his predecessors, and has made all the use he could
of them.* Then secondly, while it is true that it is not the highest
ideal of a version that it should be in any sense the work of one
man, yet every one must admit that there are circumstances under
which practically a better version can be produced in this way than
in any other that could be suggested. In England, or America, or
Germany, scholars competent to revise the national version of tho
Scriptures and with ample leisure for the task, might be found by
the dozen, and in any of those countries for one man to attempt to
make a version for general use, would of course be preposterous.
But in China the case is entirely different. Here, out of the whole
missionary body the number of men who in the judgment of their
fellows would be competent to revise the translation of the Bible is
exceedingly small, and nearly all of those who are competent in
point of scholarship, are men whose time is already fully engaged.
Two other difficulties exist also in China, which do not exist in
America or in England; one is the difficulty of communication be-
tween the different parts of China in which the revisers are stationed,
and the other is that caused by the fact that missionaries here are all
living in a strange land and are looking sooner or later to leave it on
furlough for twelve or eighteen mouths at a time. Let any one consider
what would be involved in the work of circulating manuscripts, and
corrections of manuscripts, and corrections of corrections, amongst

* Dr. Matcer thinks that Mr. Jolin's verRi'on ia "Inrgolyaroprodnction of tlie Mnndarin
in Easy Wen Li." I would undortake to fill a good niiniy pngos of tlio H'mrdtyr
viiih examples sliowinj? that tho two versions differ widely in many very im-
portant passapes. That the Peking Mandarin New Tesianient itself needs a
very thorongh revision is to my mind ono of the strongest arguments against
accepting any version in easy wan that is simply a reproduction «if this very
ralnable, but far from eatisfactory, book. No such version will permanently
.satisfy the wants of the missionary bwly. 'J'he present is an opportunity for
making proper use of tho many excellencies of tlio Peking Version, without nt
the Same time perpetilftting it8 bloraiBhes, which ore not few.

194 THE CHINESE RECORDER. [May,

even half a dozen revisers scattered all about the Chinese Empire, and
he will see at once that either a committee for revision must be
abandoned, or that it must work on altogether different lines from
those on which the English Revision Committees worked. But
need a Committee work on the lines of the English Revision
Committees ? I do not myself see the necessity for its doing so ;
but if it does not work in this w^ay, there seem to me to be only
two other ways that it could practically work in, with any prospect
of a satisfactory result. One would be, to portion out the work of
revision to individuals, assigning some books of the Bible to one
man, some to another and so on, and then combining these separate
works between the same covers, to call the whole the work of a
committee. The other plan would be for a small committee, who in
the main approved of an existing version, to take that version in
hand, each of the members of the Committee beforehand declaring
himself willing and able to devote the necessary time to going
carefully through the entire work, and to submit their criticisms to
the judgment of their fellow workers. This is not the place to
elaborate a scheme by which such a Committee could satisfactorily
carry on its labours, but I ara convinced that such a scheme is
possible, and that in this way the very best version possible under
the circumstances, and the version most likely to command the con-
fidence of the missionary body in general, might be produced.
Dr. Mateer says that a work done by one man will be certain to be
coloured by his individuality. Perhaps so ; but is it not better for
a version of the Scriptures to be coloured by one individuality, and
translated in one style, than that it should be coloured by three or four
different individualities, and show traces of three or four different
styles ? The Peking Mandarin Version was done by a Committee,
but how ? Different books were — according to one plan which 1
have already alluded to as a possible plan for a Committee to go
upon — entrusted for translation to different individuals, and though
I presume that the whole work was submitted to each member of
the Committee before it finally received the imprimature of the
■whole Committee and was published, yet the Peking Version bears
most clearly and unmistakably traces of the work of different
translators, whose differences of style are as marked in translation,
as they would be if these translators had been writing original
essays in their own language.

The practical conclusion to which I come is this, — that Bishop
Moule's suggestion should be so far adopted as that Mr. John's
version should be accepted provisionally, while to meet the not
unreasonable objection of Dr. Mateer to constituting Mr. John sole

1886.] THE CHINESE NEW TESTAMENT. 195

judge of what criticisms on his work should be accepted, a Committeo
should be nominated to suggest, receive, and decide upon the
merits of criticisms upon the work as it stands, and with power to
make such alterations in it as they think fit. I do not for a moment
ignore the work of Bishop Burdon and Dr. Blodget, but I must
confess that considering Mr. John's version was in print and
widely circulated before it was even known that Bishop Burdon and
Dr. Blodget were working upon a similar version, I think it is — ^to
say the least — more reasonable that these gentlemen should be asked
to join Mr. John in improving his work, than that he should be asked
to ignore the fact that his work is already published and has already
met with a most flattering reception, and join them in a work in
which if they had wished for his assistance, they would probably
have asked it some time ago. With regard to the proposal that a
committee should be appointed to begin the work de novo and
without accepting any one version to make use of all existing
versions, it will seem to most persons, I think, as being impracti-
cable ; but I trust that those missionaries who — other things being
equal — would prefer to have a version that was from first to last the
work of a Committee, may see that on the whole the scheme which
I have now proposed is more likely to yield satisfactory results
than any other.

In conclusion, in order to make my paper as practical as
possible, I would venture to say something of the way in which a
Committee should be constituted. Who has a right to appoint such
a Committee? I answer that if the accredited representatives of
the three great Bible Societies could agree after due consultation
with the leading protestant missionaries in China, to nominate a
Committee, that nomination would at onco commend itself to all
persons concerned. I have spoken of a small Committee. I think
that in this matter at all events seve7i would be the perfect number,
but perhaps with only five members, the work would be simplified.
Dr. Mateer suggests that a Committeo if appointed should havo
upon it ail equal number of American and English missionaries,
with one German as umpire. I agree with him in thinking that
this would bo the right proportion so far as nationalities are con-
cerned, but on what principle the German brother is to be asked to
act as '* umpire," I cannot imagine ! Are the American and English
members of the Committee to form themselves into two bands and
each to struggle with the other over the version, calling in a
missionary of another nationality at last to say which party has got
the best of it ? Or are they to be regarded as fellow workers in aL
undertaking with which nationality has nothing to do ? If tho

196 THE CHINESE RECORDER. [May,

former, I should think they had better not meet at all. If the
latter, I presume the divisions of opinion will not go by nationality,
bub will turn on poitits of scholarship, when it may be found that
ono Englishman and two Americans differ from two Englishmen
and one American. Under such circumstances I hardly know
why the casting vote should lie with the German missionary,
unless he was acknowledged to be the best scholar of the
company ! No ; the proper person to give a casting vote would
be the person who is most interested in the labours of the Com-
mittee, and who is most responsible for the work viz., Mr. John,
for of course I assume that he would be on the Committee. A
Committee wisely selected, with three Americans, three Englishmen
and one German would not fail to command the respect and con-
fidence of missionaries in general.

Under existing circumstances, the natural and courteous thino*
would appear to be to send invitations in the first place to IJishop
Burdon and Dr. Blodget, but this might safely be left to the agents
of the Bible Societies if they were to undertake to nominate a
Committee; of course all who joined the Committee would do so
on the understanding that their work was to revise the version in
their hands, where they considered it to need revision, and not to
substitute something else for this version.

1 have said nothing as to the merits of the version itself, but I
may be permitted in closing to express my conviction, that in giving
us this version Mr. John has rendered a service to the cause of
Christ in China which will be more and more recognized as time
passes on, and as the version comes to be more thoroughly known.
I desire however to see the work submitted to a careful examination
on the part of a Committee in order that what is capable of
improvement may be improved, and what canaofc be improved may
receive the seal of the Committee's approval.

I may be allowed to add a postscript to the foregoing articlo
to say firstly, that when I wrote it I had not seen Mr. John's articlo
which appeared in the last number of The Recorder. What I havo
written is my own independent opinion uninfluenced by any opinion
which Mr. John has expressed. Secondly, more than a month after
this article was out of my hands, I learned that a document has
been drawn up in the North and signed by many of the missionaries
there, urging that a 'Union Version' should be at once commenced,-—
presumably to supersede this version and to become the version
for China. Considering the great amount of time and labour that
has been spent on this version, and considering further Mr. John's

1886.] TROUBLES IN CHINKIANG. 197

expressed willingness to spend still more time upon it, and to submit
it to the hands of a Committee for revision, it seems only fair to
ask those who are now urging that an altogether new version should
be undertaken, what is the exact nature ef their objections to this
version. Do they regard it as hopelessly faulty and incapable of
improvement ? Or what is it that they want ? The version has
been most warmly commended by some of the most competent
judges in China. A very large demand for it, shows that it is con-
sidered by many missionaries as the best version extant. This
being so, I cannot but think that no one is justified in proposing
without very grave reasons to set the book altogether aside. Are
all those who have signed the document I have referred to, prepared
to say that after carefully examining Mr. John's version, each one
for himself, they are convinced that it is not what is wanted, and to
name the faults which in their judgment prove it to bo incapable
of being satisfactorily amended even in the hands of a Committee ?
If they are prepared to say this, let them say it ; and if they are
not, let them say they are not, and we shall then know the exact
importance to attach to their plea for a yet new translation of the
Scriptures in Chinese.

TBOUBLES IN CHINKIANO.
By Rev. G. W. Woodall.

A T the request of the editor of The Recorder^ I briefly report the
facts, and especially the final settlement, of the Troubles in
Chinkiang, hoping it will be acceptable matter for the columns of
our missionary journal.

During 1885 two houses were built by the American M. E.
Mission at Chinkiang. The contract, in English and Chinese, was
signed and stamped at the United States Consulate. The work,
under the superintendence of my colleague. Rev. W. C. Longden,
progressed very satisfactorily. Questions often arose about quality
of material and workmanship, but the contractor usually yielded
when the terms of the contract were insisted upon.

Payments were made promptly, according to contract, as the
work progressed, until only eighty dollars were due him, and forty of
that by agreement was not due until May, 188G,

198 THB CHINESE RECORDER. [May,

Before the buildings were entirely finished he demanded the whole
balance. We told him that as soon as he completed the houses
according to contract we would pay him all that was due him.

He then claimed that the houses were finished and appealed to
the United States Consul for his money. The Consul investigated
the accounts and examined the contract and then ordered him to
finish the work. This he declared himself unwilling to do and
carried the case before the Tao Tai, claiming that the mission owed
him several thousand dollars, and that the Consul would give him
no redress.

The Tao Tai referred the case back to the Consul and while it
was thus pending, the contractor thought he would take the matter
into his own hands. He had led his workmen to believe that he
had not received his money from the mission and hence could not
pay them. They credited his story and were ready to join him
in any device to extort the supposed balance from us. We believe
that the workmen really had not received their wages.

Away to a tea-shop they went to discuss their plan of attack.

Whether the officials advised it or not, we cannot say, but we
feel morally certain, from circumstantial evidence, that they were
cognizant of the contractor's intentions and put no barriers in the
way, though they may not have suggested it.

They came about forty strong with ropes, ladders and screw-
drivers, and began to remove the shutters from both houses.

The contractor told Mr. Longden that they had come to put on
the third coat of varnish which was due by contract, and to finish
up the work so as to get the balance of his money.

Mr. Longden objected to his taking the shutters off the
premises. He then said that he was only going to wash thcra and
would immediately bring them back ; but Mr. Longden still insisted
and attempted to prevent one man who was carrying away a shutter,
when the contractor called ont^ "Seize him, bind him!" which they
proceeded to do. Mr. Longden contested his way for about fifty
yards but was finally overcome, thrown down, bound hand and
foot, and left to lie with his face in the dust. Hearing the noise, I
started out and was met by my cook who told me that they were
binding Mr. Longden.

I immediately ran to his rescue, but was soon in the clutch of
the mob as securely, and with as little possibility of escape, as
Laocoon and his sons from the coils of the serpents. I was thrown
down and held to the ground by several men kneeling on my body
and head, while others bound my hands and feet over my back.
This done, they were about to bring ladders on which to carry us

1886.] TROUBLES IN CHINKIANG. 199

away, when they demanded whether we would pay them the money.
But we coolly assured them that they were not pursuing the right
method to get it. At this juncture, Kobert Burnet Esq., of the
Scotch Bible Society, was seen coming toward us, and as soon as he
took in the situation he ran back and informed the United States
Consul of the assault. As we would not promise the money, the
contractor said he would take us to " their Consul,'* claiming that
our Consul was on our side and would not give him justice. We
agreed to go with him to the Tao Tai's Yamen, but urged them to
untie our feet and let us walk there, assuring them that we would
not make any attempt to escape. And thus we went with the
motley crowd, bareheaded, without overcoats, jerked, pulled, pushed
and hooted at, with the usual exclamation, *' Kill him, — the foreign
devil." Our only fear was that we might be taken, not to the Tao
Tai's Yamen, but to some secret place where we would be maltreated
until we yielded to their demands.

Fortunately, when we got to the Yamen of the Police Com-
missioner we were hustled in, and as soon as the August Gentleman
appeared we demanded that we be unloosed.

After some hesitation he ordered the men to untie the ropes.
We then gave him to understand that we were foreign citizens and
could not be thus insulted with impunity and requested him to show
us to the guest hall. He did so and had tea brought for us. We
then asked to be sent home in official chairs, which he claimed he
could not do, and wanted to know how the contractor would get
his money if he let us go, forsooth ! This made it apparent which
way his sympathies were current, and indeed, when we entered the
Yamen, he did not seem at all disconcerted but apparently was
expecting us and awaiting our arrival.

I wrote a note to the United States Consul on an old envelope
and requested a messenger. He again demurred, but finally sent one.
At times we feared the crowd outside would break in the Yamen
doors ; the din and yelling was not all reassuring.

The messenger met the Consul who was hurrying to the Tao
Tai's Yamen to demand our persons. On receiving the note, he
came immediately to our rescue, and demanded chairs and military
escort for us, and we were thus sent home, in somewhat better style,
by the same route we came.

The Consul then went to call upon the Tao Tai to inform him
of the mob, demand the arrest of the offenders and to secure our
persons and property from further violence.

Several days passed away, but nothing was done on the part of
the Chinese authorities to arrest even the instigators of the trouble ,

200 THE CHINESE RECORDER. [May,

Many of the American citizens waited upon the Consul, urging
him to use every effort to compel the Chinese authorities to give us
justice. Several dispatches were sent into the Yamen, bringing
fair promises in reply, and when a week passed and still the cul-
prits were at large, the situation became exasperating.

Mr. Smithers, United States Consul General at Shanghai, to
whom the case had been reported, telegraphed to our Consul that a
man-of-war was en route to Chinkiang. The next day, the con-
tractor and his chief accomplice were arrested and during the stay
of H. M. S. " Wanderer,'^ and U. S. S. " Marion," the officials
busied themselves in punishing the ringleaders, and then appointed
a deputy to look into the accounts, examine the contract, the
work done, etc. He was surprised to find how little money was
really owing to the contractor, and he himself, after examining the
claim for extraSj cut down the amount from six hundred dollars
to forty !

We drew up a check for the amount really due him, took his
receipt in full, endorsed by the Consul and the Deputy, and without
making counter claims for unfinished contract, agreed that this
should be a final settlement. But this was not the end of it for the
Contractor. The Officials, finding that they had been duped and
deceived by him, again sentenced him to the cangue, and, when he
made an attempt to escape, confiscated his property. And it is
rumoured here that he has lost about $500.00 in all.

We think that the moral effect of the telegram, announcing
the man-of-war, acted like a charm. And the fact that a man-of-
war remained in the harbor until the ringleaders were properly
punished, will probably prevent similar outrages in the near future.
American Citizens resident in China ought to appreciate the
persistent efforts of our government representatives to obtain redress
for us. It is such prompt action on the part of our governments,
that throws a safeguard about our persons in these Heathen
Countries.

Chinkiang, March 17th, 1886.

■^»»-

1886.] THE CHINESE QUESTION IN AMERICA. 201

THE CHINESE QUESTION IN AUEBICA.

To THE General Assembly op the Presbyterian Church
IN THE U. S. OF America : —

WHEREAS the Chinese Question has been forced upon the
country by the demands of certain classes for the restriction
and exclusion of Chinese laborers, and by the injustice and cruelties
to which they have been subjected in the United States, — and

Whereas there is involved in this question the honor of the
nation, the good name of Christianity, the welfare of strangers in
our land, our relations to the most populous empire of the world,
and the relations of missionaries to the government and people
of China, it seems proper for us, your missionaries in South China
(laboring in the region which supplies all the emigrants to the
United States) to present a statement of facts for your consider-
ation as follows : —

1. Americans in China, and Chinese in America, enjoy by
treaty certain rights and privileges, and each country is bound to
protect the citizens and subjects of the other, in the exercise and
enjoyment of these rights and privileges.

2. These treaty stipulations were not sought by the Chinese,
but by the government of the United States, which availed itself of
the pressure of war to secure them.

3. The Chinese go to our country as laborers and traders,
and for no other purpose. They do not in any way interfere with
our political religious or educational institutions.

4. The majority of Americans in China are sent there, by
organized societies, for the express purpose of propagating a religion
foreign to the country and intensely distasteful to the vast majority
of the people, the successful dissemination of which must result in
undermining and destroying the existing religions of the country.

5. The General Assembly has sent not less than eighty agents
to China, established them in various parts of the country, supplies
them with large sums of money, and requires them to carry on a
ceaseless agitation, the avowed purpose of which is to accomplish
the object above specified.

6. The overturning of the religious institutions of China
involves a revolution in the political and educational institutions
and to a considerable extent in the industrial pursuits of the people.

7. The General Assembly demands that its agents in China
shall be protected by the Chinese Government in accordance with
treaty stipulations.

8. It is to no purpose that the General Assembly claims that
its object is to benefit the people of China morally and spiritually.
Their religious belief and practices have been handed down to them by
their fathers, through many generations, and are sacred in their eyes.
The social and political standing of tens of thousands of the better
classes depends on the continuance of existing institutions, through
which are the avenues to wealth honor and power. It is, therefore
natural that they should expel missionaries, if not prevented by
treaties with powerful nations.

J02 THE CHINESE EECOEDEE. [May,

9. It is evident that the influence and results of the presence
of Chinese laborers and traders ia America are as nothing com-
pared with the influence and result of the thoroughly organized and
far-reaching agencies which the General Assembly, and other
religious bodies in the United States, have established in China,
and which are permeating the whole country.

10. The losses sustained by Americans and others in China
from mob violence have always been made good, and the last
Annual Report of your Foreign Board confirms this as regards the
losses of your mission up to that time.

11. Contrast this with the treatment of Chinese in the United
States. In thousands of instances they have been maltreated with-
out redress, and their property destroyed without restitution.
Hundreds have been murdered and the murderers go free. Millions
of dollars have been exacted from them under the forms of unjust
and discriminating laws, and millions more exacted illegally with
no possibility of redress. All this has been going on for many
years (and recent outrages have added to the long list of sufferings)
in a country claiming to be Christian, boasting of liberty, civilization,
equal rights, and just laws, and offering an asylum to the oppressed
of all lands.

12. The General Assembly cannot be ignorant of the fact
that China is beginning to be conscious of her power, and is develop-
ing her material resources which, with her immense population, will
make her, at no distant day a power among the nations. That she
should retaliate for the barbarities inflicted on her people by
restricting missionary operations, and should even attempt the
expulsion of missionaries, would not be surprising.

13. We do not undertake to propose or even to suggest any
course of action to be taken by you, but it must be evident that
grave consequences to your work in China and to your missionaries
in the interior, will follow if the Church is silent, if the barbarity of
anti-Chinese mobs goes unpunished, and if Chinese emigrants are
deprived by law of the rights which are freely granted to thcae of
all other nationalities.

(Signed)

A. A. Fulton,

J. G. Kerr,

Mrs. Fulton,

W. J. White,

Mary H. Fulton,

M. M. White,

Jos. C. Thomson,

Henry V. Noyes,

A. L. Thomson

B. A. Noyes,

J. M. Swan,

M. A. Baird,

M. H. Swan,

E. M. Butler,

H. Lewis,

H. N. Noyes,

Mary W. Miles,

M. T. Noyes,

Jessie E. Wisner,

B. C. Henry,

0. F. Wisner,

M. S. Henry,

Canton, China, March 22nd, 1886.

1886.] COREESPONDENCE. 208

THE EASY WENLI UNION VERSION

CIRCULAR RESOLUTIONS FROM PEKING.

[The following circular has been signed by nearly all the missionaries in Peking
and Tientsin, and is being circulated for signatures in Shantung.]

Whereasy A version of the New Testament in Easy Wen li,
prepared by the Rev. Griffith John, has recently been published,
and has met with very considerable favor, and,

Whereas, Another version, based on the Mandarin New Testa-
ment is being prepared by two of the translators of that version,
the Rt. Rev. Bishop Burden, and the Rev. H. Blodget D.D.,
which, judging from the merits of the Mandarin New Testament,
the well known ability of the authors, and the testimony of scholars
who have examined it, promises to be a work of great excellence, and.

Whereas, We consider it very desirable to have one common
version of the Scriptures in Easy Wen li of the highest possible
excellence, and that will be generally acceptable in all parts of the
Chinese Empire,

Therefore, we the undersigned, would respectfully request the
selection of a Committee of nine, of which the three translators
above mentioned shall be asked to be members, and that two
additional members he chosen by North, Central, and Southern
China, respectively, in such way as each section may deem most
advisable, and at as early a date as possible.

We also petition the American, and British and Foreign Bible
Societies, one or both, to publish a tentative edition of 1,000 copies
of Bishop Burden's and Dr. Blodget's version of the New Testament
in Easy Wen li, for distribution to missionaries and native scholars,
that all may have an opportunity to examine and criticise, and for
the use of the proposed Committee in the preparation of the Union
Version, — the Committee also availing themselves of all other
possible aids.

Dear Sir,

I have read and re-read our Brother John's article in the
April number. A thousand missionaries all appreciate his success-
ful labors as a translator. It is as clear as light that he is not reS"
ponsihle for the " unfortunate complication." I suppose the
venerable Dr. Blodget, who for twenty years has been the authorized
and appointed translator of the American Bible Society, could
prove equally as clearly that he is also not responsible. The

204 THE CHINESE RECORDER. [MajTi

question is not now of the past. The " unfortunate complication "
exists, and the future good of China's Zion, imperatively demands
that the knot be untied. While sympathizing with the "hard,
incessant toil/' of the brethren at Peking and Hankow, the rank
and file of the full regiment of missionaries desire one Bible.

Has not the Bible cause gone forward ? Whereas we had
many versions, the work is now reduced to two Bibles in simple
Wen li, running parallel one with the other, and no doubt for the
most part identically the same. What a wonderful generalization
it was when the Decalogue was reduced to two great commandments.
But 0 ! how sublime was the prophet of Nazareth when He
announced that these two were embraced in the one word Love t
At the Marriage Supper of the two versions there will be a happy
gathering of veterans.

Mr. John desires " a committee of four or five men." Dr.
Blodget suggested in a previous number — two Englishmen, two
Americans and one Grerman. Writing is very tedious and formal ;
cannot these two men of God appoint an early day to meet in
Shanghai and arrange this matter ?

JUVENIS.

Soochow, April 14th, 1886.

Dear Sir,

Regarding the agitation for a Union version of the New
Testament in Easy Wen li, allow me to suggest that Mr. John's
version being now in the hands of the public, it would be a good
thing to have Dr. Blodget's version published also, and if any one
else has a version, in whole or in part, have that published too,
then let a year or two elapse. After men have well discussed the
merits of the various versions, let a company of translators or
revisers be appointed excluding Mr, Johuy Br. Blodget, and any
other authors whose version has been published, and then we may
hope to have a really good Union Version on which to build con-
cordances, references, &c., and which it may be unnecessary to
change again for a hundred years to come.

To have Mr. John, Dr. Blodget, Bishop Burden and other
authors on the new Committee, would serve no useful purpose, these
men have given their opinions in translations, and their presence on
the Committee would only complicate matters, by making it more
difficult for the translators to vote freely.

To have them on the Committee would be like setting an
author to review his own book, or a prisoner to judge his own case.

April 12th, 1886. G.

1886.] CORRESPONDENCE. 205

THE ILLUSTRATED NEW TESTAMENT.

3, Ming-hong Road.

Shanghai, April 22nd, 1886.
Editor of " Chinese Recorder/*

With regard to the criticisms made by several Swatow mission-
aries in last month's " Recorder ^^ as to the character and artistic
merits of the pictures with which a certain edition of the New
Testament is illustrated, it may interest your readers to learn that
criticisms of a different nature, coupled with hearty encouragement,
have been received from missionaries of all denominations, at work
in many parts of China and the Straits. As probably several of
your readers will be anxious to inspect or have in their possession
copies of the New Testament, so much and so favourably criticised,
they may have copies by applying at the above address.

I feel compelled to ask you to allow me to add a word in justice
to the colour-printers who have executed the pictures adversely
criticised in last month's " Recorder. ^^ Acting on the suggestions of
missionaries who were fully cognisant of Chinese likes and dislikes,
they have taken great pains to adapt the pictures for general use in
Chinese households. It must, therefore, be gratifying to them, to
know that no mistake has been made, that their labour has not
been in vain — the pictures being welcomed by all classes in China :
alike by the peasantry, merchants of all grades, magistrates of all
ranks up to viceroys, scholars of every degree from the Sui-tsai to
the literary chancellors and imperial examiners. Several hundreds
of return cards have been received from these different grades,
acknowledging receipt of these pictures, in many cases the thanks
of the sender being written on the back.

I am. Yours &c.,

Gilbert McIntosh.

906 THE CHINESE EECORDEE. {^^J,

In The Missionary Herald for March, Rev. Mr. Stimpson of the
A. B. C. F. M. Mission, Taiyuen fu, tells of a discussion with a blind
native pastor of the Roman Catholic community, on Mariolatry,
Peterolatry, and the Second Commandment : — '^ The priest insisted
that the Apostles' Creed was in the Gospel, and that the command-
ments did not forbid images of God and Christ for purposes of
worship. In their Church on the East Street they have an image
of God as well as of Christ. '^

The same periodical announces the death of Rev. Stephen
Johnson, formerly connected with the Siam and Foochow missions
of the American Board. He arrived at Bankok July 25th, 1834,
and commenced the mission of that Board at Foochow January 2nd,
1847, finally leaving the missionary service in 1854, though retaining
a deep interest in the missionary work nntil the time of his death.

In a recent article. The Missionary (Presbyterian, South)
discussed the subject of '' Our Competitors," and spoke of Rome
commencing her missions in China in the seventeenth century. This
position it further defends, against the suggestion that missions
from Rome were commenced by John of Monte Corvino in 1288, by
saying at that time there was no distinctive Protestant Church as
now. " Many of those who had the faith and spirit which now
distinguish the Protestant Church were in the Roman Catholic
Church. Of these John de Monte Corvino was one. His methods
were, in the main, those of Protestants, not those of Rome. He
translated the New Testament and Psalms into the Tartar language,
and caused them to be * transcribed with the utmost care.* "

An appeal is published in The Missionary, signed by Messrs.
Johnson,Painter, andWoodbridge, as a Committee of the Presbyterian
Mission, South, calling for more men, and saying : — " If two or three,
or ten or twelve men, were sent us, they could all be placed to
great advantage soon after their arrival."

Miss Kirkland, of Hangchow, writes home : — " Don't prevent a
lady from coming here because she is young. When I was young
I was most anxious to be a missionary, and studied subjects that I
thought, as far as I knew, would qualify me to teach the poor
heathen. But I was not permitted to go. This is the bitterest and
deepest regret of my life."

Rev. F. V. Mills, of the Presbyterian Mission, North, Hangchow,
reports home : — '^ Our Session here recently demonstrated that all
Chinese Christians are not mercenary. The richest man in the
Church has been excommunicated. This action was taken by the
natives without any pressure from the foreign missionary. They
worked up the case, investigated the evidence, and reported the
result to the missionary. I have no reason to believe that the
Session would have acted otherwise if there had been no foreigners
at the station. The pastor draws no salary from the Board."

TJie Gospel in all Lands, for February, reports a despatch from
the United States Minister at Peking to Consul-General Smithers

1886.] ECHOES FROM OTHER LANDS. iOt

at Shangliai, which announces that " Any foreigner owning a steam
launch may have it licensed at his own Consulate like any other
foreign vessel." This allows the steam-lanuch of the Methodist
Mission to run upon the Yangtsze River, as she has been waiting to
do for the last two years.

Rev. J. Jackson, of the Methodist Mission at Wuhu, writes to
the same periodical regarding the opium traffic at that river port,
that it is rapidly increasing, and that it is passing out of the hands
of Chinese into those of foreigners.

In China's Millions for February, Mr. Bailer tells of a New
Testament having been given at Ping-yang to a student passing
out of the Examination Hall three years ago. He took it to his
home at Shih-chau, some three days' journey distant : — "Not wishing
to keep it himself, he gave it away to another scholar, named K'u
Wan-yih, who not only read it, but believed it. He found in it
what his heart longed for, but, though believing, he knew of no
place where he could be more fully instructed. Soon after, he came
to P'iug-yang for an examination, and learning that there was a
' Jesus Hall ' in the place, came to learn more of the truth. As
a result he took back several Christian books, and in due time was
baptized by Mr. Drake." The man brought several to Christ.
Persecution set in, but was overcome, and Messrs. Beauchamp
and Cassels are now settled there.

The Gospel in all Lands devotes nearly thirty-six large quarto
pages, in its February number to China. A great variety of phases
of missionary work are given, mostly in quotations from missionaries
themselves, though the publications whence they are taken are not
always, perhaps we ought to say, are seldom, fully given. There are
a number of illustrations, in the main very fair, and illustrative,
though we cannot but wonder whether in all China " A Missionary
in a Chinese Temple " could be seen in dress-coat, with a " stove
pipe " hat, with pantaloons apparently strapped under his shoes,
holding excited debate with an offended Chinese priest evidently
engaged in religious ceremonies. " A Chinese Girl,'* is plainly
none other than a Japanese Girl. The sketch of Methodist
Episcopal missions in China, is interesting and valuable.

Dr. S. L. Baldwin, formerly of Foochow, now ot East Boston,
Massachusetts, does yeoman service in the home lands for the Chinese.
At a recent meeting of the Boston Evangelical Alliance, the subject
was the Chinese Question. Dr. Baldwin maintained that there was no
Chinese Problem — it was the American Problem. He met the
argument regarding the Chinese emigrants being slaves, by the fact
that there are no male slaves in China ; the charge that they made
labor cheap, by the statement that there never has been cheap labor
on the Pacific coast ; the fear from overwhelming numbers, by the
fact that only 100,000 arrived in twenty-five years ; the complaint
that they sent their money back to China, by the fact of their
leaving the products of their labor in America.

308

THE CHINESE RECORDER.

[May,

im f 0nfe Mk

Tku Tao Min Ting* is the title
of a book bj a Chinese Christian,
now deceased, of the name of Wang
I-hwa. Our attention was called
to it by a note from the Rev. J.
Crossett, who has printed the work,
and desires subscriptions to defray
the cost of publication. After ex-
amining it as carefully as our time
would allow, we cannot say that
in its present form we recommend
its general circulation. The style
is in some places almost fascinating,
and the writer displays a thoroughly
devout spirit; but there is much
that is not clear, much that is mys-
tical, and some that is, not to put
too fine a point on it, nonsensical.
So that while passages here and
there are of real worth, and would
profit the Christian pastor, the book
as a whole needs very careful edit-
ing before it be given to the general,
and especially the heathen reader.
There are some grains of real gold
in it, however; and they might
profitably be picked out and pre-
served by those who have time for
it. We may, perhaps, be considered
Puritanical, but just here we wish
to say, that we have grave scruples
as to the use of 5c ? ^J Christian
writers, as a title of the Emperor of
China. When we recollect that
the Chinaman says 5c Jl ^ Hfc'
surely we are called upon to stop
and think ere we speak of any save
Him to whom that title belongs,
as the 35 ^ (Son of God.) We
are the more constrained to say this,
as we have in the tract before us,
and in another which we think best
not to name, found this title thus
used. R.

Studies in Japanese Kalcke, is a
pamphlet on the disease elsewhere
known as ** Beriberi," by Wallace

Taylor M. D. of Osaka. The
method and the results are purely
technical, and can only intei'est the
medical student. Dr. Taylor has
made most elaborate and remark-
able studies of the disease with the
Sphygmograph, which are illus-
trated by a large number of beauti-
ful tracings, and by which he
confirms the opinion, first main-
tained by Dr. Simmons, that the
disease is not one of anoemia, but
that the vascular phenomena are
due to the action of the materias
morhi of Kakke upon different
portions of the cerebro-spinal nerves
and sympathetic system. What
this morbid material is. Dr. Taylor
does not here say — doubtless re-
serving that for a still more elabor-
ate report.

The China Beview for January
and February, is largely taken up
with an article of ten pages by E.
H. Parker on "Chinese, Corean, and
Japanese," and twelve pages from
the same indefatigable pen of
"Notes and Queries." Mr. Gr.
Taylor continues his interesting
paper on the " Aborigines of For-
mosa," which makes positive ad-
dition to our knowledge of them ;
and Mr. Mitch ell-Innes and Dr.
^lacgowan give interesting facts
about "Adoption" and "Infanti-
cide."

ff flj H S- -^ Commentary on
the Acts of the Apostles^ By Rev.
James Sadler, L. M. S., Amoy.
This volume is constructed on
a different principle from the
ordinary line of commentaries. It
is not a literal explanation of the
text, but each chapter or part of
it, is coiisidered in reference to its
own special subject, and its va-
rious lessons are given in detail.

*%m

See Chinese Recorder for March, 1886.

EDITORIAL NOTES AND MISSIONARY NEWS.

1886.]

There is thus a large amount of
matter brought out and fairly
described under the several head-
ings, and so far as we have seen,
the whole is very suggestive and
calculated to be most useful to
native students. The Acts form
an all-important portion of Holy
Writ for the guidance and develop-
ment of the Christian Church in
China, and Mr. Sadler has done
well in treating it as he has done.
We are persuaded that the work

209

will be most instructive to those
for whom it is intended, and the
analysis the author makes of the
various chapters or subjects under
discussion, will be very helpful to
the careful reader. Altogether we
regard the book as a valuable
addition to our Christian litei*a-
ture, and heartily commend it to the
use of those engaged in the edu-
cation of young men for evange-
listic work. Wm. Muirhkad.

ftitcrial Mnlm aiit l^i^siuitinnj l$itt5.

NOTES OF THE MONTH.

In view of the pressure on our
columns, due to the number and
length of the articles, we add eight
pages to our usual number.
Our next number will be corre-
spondingly diminished. The opportu-
nity is too good a one to lose for
again urging on all our valued
correspondents and contributors
the great advantage, both to them-
selves and to their readers, (as well
as to us,) of condensation!

The superabundance of news for
these columns requires us to post-
pone to next month our notices of
The Tungchow Dispensary, The
Hangchow Medical Mission, The
Foochow Medical Hospital, and Dr.
Daniel's Report of Medical Work in
Swatow.

From Kiukiang we learn of the
laying of the corner-stone of the
new Methodist College building,
within the city, early in April.
The building is to contain seven
recitation rooms, a chapel which
will seat about four hundred, a
reading room, and a museum. It
is hoped during this year to erect
a dormitory for the students.

We are pleased to see that the
Chuj'ch Missionary Intelligencer ^ in
its February and March issues,
rates Major Knollys' English Life
in China at its true value. From

its second notice we take the follow-
ing lines : — " On one occasion the
late Sir Charles Lyell, on an
American steamer, was astonished
at hearing a passenger declaiming
against an excellent individual,
branding him as an atheist. Sir
Charles interposed, explaining that
the party referred to was a Baptist.
The prompt rejoinder was, * Aye,
Baptist or atheist, or something of
that sort ! ' The Major's ideas of
non-conformity seem to be about as
hazy... It is quite clear that English
Life in China is a random book of
nonsense."

As a matter of course, we are
always pleased when we see that
items and facts from the Recorder
find yet wider circulation in other
periodicals ; and usually full credit
is given us. But we confess to
some surprise at finding Rev. G. W.
Woodall's article, which appeared in
WiQllecorder for Oct., 1885— "A Laud
Purchase in Nankin " — reproduced
entire in the Manual of the Meth-
odist Episcopal Church for Jan-
uary, 1886, without a word of
acknowledgment.

We learn from the home papers
that it is proposed to erect a
Hospital at Taiyuen Fu to the
memory of Dr. Sciiofield who died
there August, 1883. There could
not be a more appropriate memorial
of one of the most i-emarkable men

210

THE CHINESE RECORDER.

[May,

that evei' came to China, and whose
early removal was such a mysterious
providence.

The Temperance Union has re-
lieved our modesty from the necessity
of saying that the foreign residents
of Shanghai who, as we gather from
the newspaper correspondents, are
anxious to learn about missionary
work in China, cannot do better
than subscribe to the Recorder!

We note with interest a move-
ment toward Co-operation in
Foreign Missions, which took form
at the meeting of the Alliance of
the Reformed Churches of the
Presbyterian System, at Belfast,
Ireland, by the appointment of a
large Committee in June and July,
1884. A public meeting, to bring
the matter before the Christian
community, was held in New York
on the 12th of January, at which
addresses were made by various
eminent divines, among whom were
Dr. Jacob Chamberlain of India,
Dr. M. H. Houston, lately of
Ilangchow, and Dr. H. P. Happer
of Canton. Dr. Happer is reported
by the New York Independent as
having echoed the strains of the
previous addresses, but emphasi-
zing the fact that, " while in China
the ministers are working harmo-
niously and helpfully to each other,
the principal difficulty in the way
of union and co-operation in the
mission field, is in the lack of
union among the Churches at
home ! "

Divine service has been held in the
Hall of Audience of the Palace at
Mandalay, Burmah, where foreign-
ers who wished to see the despotic
King had to approach in abject
humiliation, without shoes or hats.

The Japanese Government has
forbidden the "Yaso Taiji," or
Jesus opposers, to use the word
" Taiji," which means to expel.

'* We are authorized to say, with
reference to a paragraph that has
appeared in many English and

American papers, stating that Mr.
C. T. Studd had invested his
fortune of £100,000 for the benefit
of the China Inland Mission, that
the statement is entirely incorrect.
As to the amount of Mr. Studd's
fortune or his disposal of it, the
Mission are quite without infor-
mation."— From the Christian of
February 18th, 1886.

CHEISTIANITT ADVANCED BY ITS
ANTAGONISMS.

Christianity is doubtless to win
from the various forms of hea-
thenism by its antagonisms to them,
rather than by its affinities with
them. In view of the recent dis-
cussions among us, and in the home
lands, regarding the proper attitude
of missionaries toward Con-
fucianism, and Buddhism, a recent
paper by Rev. C. C. Fenn, Secretary
of the C. M. S., entitled " Some
of the Lessons taught by Experience
as to right modes of carrying on
Missionary Work," is of special
interest. Among several mistakes
regarding the best mode of pros-
ecuting Missionary Work he
emphasizes " An error into which
some early missionaries actually
fell, and which is still held by a
great many persons, especially per-
haps persons of learning and culture,
who have not actual missionary
experience. It is the idea thau the
missionary ought not only to look
out diligently for any thing good
in the pre-existing beliefs of those
to whom he is speaking, but that
he ought almost always in his
teachings to proceed from these as
his basis, and to refrain from bring-
ing forward the truths most opposed
or dissimilar to their previous
beliefs, until he has led them on to
the truths that might seem almost
to flow from those beliefs. For
instance, all men have some notions
of right and wrong and of retri-
bution; they have, as Scripture
tells us, the work of the law written
in their hearts. Therefore, it was
urged, not only begin by appealing

1886.]

EDITORIAL NOTES AND MISSIONABY NEWS.

211

to this, but do not speak of
the Atonement and of Christ's love,
nntil by that appeal you have
roused the conscience to action
and produced in them a trembling
sense of guilt. It is well known
that Moravian missionaries in
Greenland for some time adopted

that plan Plausible as this will

seem to several persons, experience
has directly contradicted it, and
proved its unwisdom and inefficacy . . .
Nor is it difficult to explain why it
is so, even by the ordinary laws of
human nature. It is no slight
thing for a man to forsake the
religious creed or customs of his
nation. He will not do so unless
he is profoundly dissatisfied with
them. This dissatisfaction is far
more likely to be produced when
his attention is called to that which
is false in his religion than to that
which is true in it. I have in
Ceylon conversed with several con-
verts from Buddhism, and heard
of many more. What has attracted
them to Christianity has not been
those points in it which resembled
the teaching of Sakya Muni, but
those which were most diverse
from it."

SEMI-CENTENNIAL OF THE HOSPITAL
AT CANTON.

We receive from Hon. Gideon
Nye in pamphlet form the report
of " The Semi-Centennial Celebra-
tion of the Medical Missionary
Society's Hospital at Canton," the
newspaper report of which we

noticed in our March number. The
price of the pamphlet is but twenty-
five cents, and it may be had of
Kelly & Walsh, or of the Chinese
Religious Tract Society, 18 Peking
Road, Shanghai. Mr, Nye writes
us, in correction of one of our own
statements, as follows : — " Recur-
ring to your kind notice of the
celebration, in your March issue, I
am impelled by a sense of the
importance of checking an obvious
general tendency to relaxed vig-
ilance of a scrupulous exactitude
of historical statement, to call your
attention to an incidental lapse at
the top of your page 121, in ref-
erence to the Preston Memorial
Church, in the words, ' itself a
gift to the Hospital by Dr. S, Wells
Williams ;' whereas his gift was
but $1,500 toward a total cost for
the edifice of $4,531. If you can
utilize the last paragraph in the
interest of historical accuracy, I
shall be glad, as independently of
my duty to correct the error of
statement, I have long felt a moral
obligation, to occasionally check the
tendency to heedlessness in the
journalism of the day, by pointing to
errors of statements of historical
importance, as subject to future
citation as of indisputable au-
thority."—Dr. Williams gave $1,500;
the Chinese Second Presbyterian
Church, Canton, $500 ; the Medical
Missionary Society, $2,000 ;
American Presbyterian Mission,
Canton, $500; and Rev. B. C.
Henry, $31,28.

f iarg ni f bitt5 in ih far fasl.

February, 1886.

27th. — Lord Dufferin receives a
number of Chinese Merchants at
Rangoon.

M. Giquel, founder of the Foochow
Arsenal, dies at Canaes.

March, 1886.

2nd. — President Cleveland's Message
to Congress regarding outrages on
resident Chinese.

16th. — The Franco-Chinese Delim-
itation Corami.ssion reBumes it"^
labors, after interruptions.

212

THE CHINESE RECOEDER.

[May, 1886.]

22nd.— H. E. Li Hung Chang was
received in audience by the Emperor.

25tb. — The Chinese War Steamer
Wanghae (No. 25) wrecked at the
Pescadores.

26th.— PubHc dinner to M. Bert at
Saigon, at which he intimates his
future poHcy.

27th. — First civil marriage between
an Annamite and a Frenchman.

26th. — Eight East India firms, sign-
ing themselves as "Opium Merchants,"
memoriahze Lord Dufferin, stating
that the Opium Trade is in danger of
"death by inanition," from the high
duties imposed by the governments of
India and China, and from the native
raised opium in China, and asking
that the duty paid in India be
reduced.

The joint Commission between
China and Great Britain to prevent
smuggUng of Opium in China, and
reheve the necessity for a so-called

" blockade of Hongkong," met in
Hongkong.

April, 1886.

Ist. — The Tsung-li Yamen notifies
Foreign Ministers that from the 1st to
the 10th, the Emperor will worship the
Ancestral Graves at Dung-ling, and
foreigners must not intrude upon the
streets. — The First Koad-Palace,
Hsing Kung, about 40 miles out
from Peking, destroyed by fire, just
before the Emperor reached there on
his way to the Eastern Tombs.

3rd. — A Chinese passenger boat
upset on the Canton Eiver, and about
120 lives lost.

18th. — Several Buddhist priests
an'ive at Shanghai from Thibet.

25th. — Treaty reported as signed at
Tientsin between the Plenipotentiaries
of France and China regarding the
Tonquin frontier.

Alarming insurrections in Western
Kwanf?si.

^immm^ ^mnml

BIRTHS.

On 27th January, at English Baptist
Mission House, Chefoo, the wife of
J. EussELL Watson M. B. of a
daughter.

At Taiku, Shansi, April 1st, the wife of
Bev. M. L. Stimpson of a daughter.

At Chinkiang, April 16th, the wife of
Eev. G. W. WooDALL, of a daughter.

At Nankin, April 20th, the wife of
Eev. E. E. Abbey of a sou.

MARRIAGES.

At Peking, 17th March, by the Et.
Eev. Bishop Scott, Andrew Adam-
son of the British and Foreign Bible
Society, to Helen Ada Yallop,
youngest daughter of Samuel
Yallop Esq., North Bow, London E.

At the Cathedral Shanghai, 5th April,
by the Ven. Archdeacon Moule,
B. D., J. A. Thomson, National
Bible Society Scotland, Yokohama,
to EuTH McCowN M. D., American
Baptist Mission, Shanghai,

DEATHS.

At Kiukiang, Marchl4th, the son of Eev.

Mr. & Mrs. Kupfer, aged a year.
At Chungking, April 3rd, of Typhus

fever, Thomas Jenkins of China

Inland Mission.

At Wei Hien, Shantung April 8th,
Sarah Archibald, aged 35 years,
the beloved wife of Eev. E. M.
Mateeb, of Puerperal Convulsions.

At Shanghai, April 19th, J. H. Riley,
of C. I. M.

ARRIVALS.

At Shanghai, March 30th, Eev. S. E.
Meech and family and — Prtohard
M. D., and wife, and Eev. John
Wilson and wife, all of the London
Missionary Society.

At Shanghai, April 1st. Mr. I. F.
Broumpton and wife, Miss L. Davis,
Miss J. Faussett, and Miss F. M.
H. Tapscott, for China Inland
Mission ; also Miss Ward for Church
Mission Society.

DEPARTURES.

From Shanghai, March 31st, Miss

Mary H. Porter, of Pang Chia

Chwang, for U. S. A.
From Shanghai, April 1st. Eev. J.

Lees and wife, of Tientsin for

England.
From Shanghai, April 7th, Eev. H. H.

LowRY and family of Peking, for

U.S.A.
From Canton, April 12th, Dr.

Wenyon and family for England.

THE

.VND

MISSTONAEY JOURNAL.

Vol. XVII. JUNE, 1886. No. 6

WHAT OUGHT TO BE THE POLICY OF MISSIONAEDES IN EEGARD TO
THE OEDINATION OF NATIVE PASTOES.

By Rev. H. D. Porter, M.D.

(Concluded from page 18Q.)

V. — THE NATIVE PASTORATE AS DETERMINED BY THESE PRINCIPLES.

TTAVINGr been thus explicit in discovering what principles may
guide us in the search for a wise policy, we are ready to ask
how is the question of a native pastorate affected by them, either
singly, or in combination.

Our first principle calls upon us, then, to institute a native
pastorate. The highest and best condition of any Church can be
none other than a fully organized one. The natural condition, by
which we now mean the condition best suited to realize the aim of
any Church organization, is only secured when it has an independent
and acknowledged leader and guide. It is only when the native
membership is small, and separated, that it is legitimate for the
missionary to assume the pastorate. He is not and he can not be
the pastor desired or needed. He may not have discovered his
inadequacy. Whether he know it or not, that inadequacy is inherent
in the nature of his relation to the people he would evangelize. It
is an essential element in the ministry that the leader in spiritual
matters should have a primary conviction of responsibility to God.
The missionary from his training and experience, from his glad
purpose to unfold God*s love to men, may have this conviction
deep and profound. But it is a no less necessary element of the
pastorate, that the teacher and leader should have a sense of
allegiance, and responsibility to his Church. Without such a sense
he can not be in any natural way a pastor. The missionary can
never have any other sense of such responsibility than that coming
from his sense of indebtedness to proclaim the truth to men.
Personal interest there may be, and should be. Such responsibility

214 THE CHINESE RECORDER. [June,

as fills the ideal pastorate must be sought in another form. A
divided responsibility, the larger part of which is assumed, perhaps
necessarily, by the missionary, cannot tend toward healthful activity
in the Church. We know so well, by the happy experiences of
hundreds of flourishing, and effective Churches in the home lands,
the charm and the influence attending the pastorate. We may
accept it as an axiom that that influence, is due to the sense of personal
leadership untrammelled by external interference, and enhanced
by the thought of the mutual responsibility of pastor and people.
We may accept it as equally evident that like conditions in the
mission fields will produce like results. Unless this principle of
an ideal to be early attained, assist in determining a policy, a
great danger must attend missionary effort. It is the danger
of attaching undue importance to the difficulties in the way.
Those difficulties are indeed great. They may very easily
increase, they may become all but insuperable. They must there-
fore be met at the outset. We can best meet them by trusting to
the general rule that the ideal condition of a Church must be sought,
despite the hindrances. These difficulties may present themselves
in this way : — Want of adaptation to the pastoral office ; lack of
experience; imperfect conceptions of the Christian life; lack of
traditional ideas of the importance of veracity and morality ; lack of
systematic study of the gospel themes ; lack of natural gifts of
leadership, especially spiritual leadership. It would be easy to
accumulate hindrances, and to magnify each into undue prominence.
In the face of all these real, or apprehensible difficulties we must
turn toward the principle laid down. What is the ideal ? What
is the normal condition of Church life ? What in reality tends to
realize in its highest forms, a vigorous and expansive Christian develop-
ment ? Against the hindrances on the side of the native pastor, we
may set, the separation of the missionary from the people; the
necessary imperfection of his modes of approach to them ; the lack
of that deepest and personal sympathy which comes from similar
tastes, habits of thought and manner of life ; the danger of keeping
in subjection a body of native preachers and the constant peril of
holding up before the helpers, an imperfect ideal of Church
expenditure, or Church life. It is at the turning point of this
dilemma that we plant our principle of ideal Church development.
" Have faith" said Francis Wayland **in general principles." The
principle of the ideal condition of Christian life and growth,
demands the native pastorate, it demands it at the earliest possible
period. *' The pastorate," says Dr. Anderson, " apprehended in its
relations to the person and work of the Redeemer is far more

1886.] THE ORDINATION OP NATIVE PASTORS. 215

desirable and influential than that of 'reader/ 'catechist' or
mere ' licentiate.' ''

The conditions of normal, vigorous, continuous and expansive
growth are to be found in the native pastorate, and in that alone.

If such be the demand of the first law of determinate growth, we
shall find that demand supplemented and enforced by the second
principle of normal growth. This demand is not merely enforced,
it is securely guarded against mistake from an unnecessary haste
toward securing the result desired. If it be indeed true that the
" one controlling principle is the establishment of self-supporting
self-governing and self-propagating institutions of the gospel,"
it is no less true that there must be some method of securing such a
result with ease and success. I submit that such a result can be
best secured by a native pastorate, nay more, that it can only be
secured by a native pastor. We may maintain the principle without
any leaning toward the idea of a priestly office, that a pastor is a
divinely commissioned officer of the Church. The elements that
combine to select and determine who may be called to be a pastor,
while they may be common and successive human events, are
nevertheless under the guidance of Him, in whom we live and move
and have our mental and moral, no less than our physical, being.
The pastor then, is the divinely appointed leader of any local
community. We read, '^ As is the priest so is the people." The
pastor is in reality the Church. The Church depends upon him for
its thoughts, for its stimulus, for its activities. It may not be
wholly the case in Christian lands where every individual Christian
by his instincts and training is ready for a certain leadership.
But it must be so in every place where Christian social life is built
from the bottom. In a very interesting lecture on education in the
Southern States, entitled " Building for the Children," the Rev. A.
D. Mays lays down a great truth regarding education. " But one
thing is absolutely necessary to a good school. That one absolute
essential is a good teacher." Gen. Garfield once said, " If I were
forced to select between a university without Dr. Hopkins, and Dr.
Hopkins with only a shingle and a piece of chalk, under an apple
tree, he on the end of an oak log and I on the other, I would say :
' My university shall be Dr. Hopkins, president and college in one.' "
I paraphrase this principle and affirm, *' One thing is absolutely
necessary to a good Church. That one absolute essential is a good
pastor." On heathen ground nothing can bo more true. I
paraphrase again and affirm that a good pastor carries his Church
in himself. It is just at this point that our second principle guards
and conserves the first. The first step towards the pastorate, if

216 THE CHINESE RECORDER. June,

there be one fitted to assume tliat office, is self-support. We can
not secure an ideal Churcli life in any of its forms until this first
step is taken. Self-support is the key note of the more recent
missionary advances. Without this as a cardinal principle, a
pauperized and lifeless body of uncertain believers, or half-hearted
believers must be begotten. Without it only a new form of a "hireling
ministry " can be developed. It is seeds of the Kingdom that we
are to plant, not roots. The seed will grow of itself. The roots
watered however so carefully, may sprout, but they will live a
perishing life and finally must be plucked up to make room for seed
that shall live and grow in normal ways of development.

We may take it as an axiom, that until a people are either able,
or willing to attempt self-support, they are still infants, or children.
They must remain under the tutelage of the missionary whose first
hope and continuous aim, should be to awaken and urge to full
development the idea of self-dependent self-support, first in the
pastorate, second in Church building, and finally in schools and
education. Thus guarded and saved from its first, perhaps its only
peril, we may urge on the pastorate to its full development.

The native pastorate is demanded in order to complete the
accomplishment of self-support. But the process of self-government
demands more rigorously the native pastorate. " The responsibility
of self-government," says Dr. Anderson,* ** must be devolved upon
the native Church as soon as it have a pastor." The Church in many
cases has begun to learn that lesson before its organization is com-
pleted. Its mistakes, perplexities, anxieties, all will serve it well in the
process of a healthful development. In order to carry on the work
of self-government to its full conclusion the Church must have its
own pastor, who accepts the leadership conscious of his respon-
sibilities and full of purpose to secure for those who support him,
alLthat building up in mental, moral, and spiritual life possible to a
wise and sympathetic leadership.

In like manner, a Church can not awake to its responsibility
of proclaiming the gospel, except under the incentives of a personal
leader. The native Church, with all the outlying darkness around
it must be taught its duty of evangelizing men. It must be self-
propagating from the very first. Without such a motive and purpose
it will be a useless branch in the vineyard. " There comes also,"
says Prof Ladd,t " to the local Church, as a Church, a command of
Christ. This command is historic... It emphasizes the final purpose
of the Church. It teaches the doctrine that the local Church is in

* Foreign Missions, p. 112.

t Sect. XI. Prin. Church PoUty, p. 385.

1886.] THE OEDINATION OP NATIVE PASTORS. 217

its final purpose no longer a merely local affair. Self-existence,
mere existence, is no worthy end, for even the poorest, weakest and
smallest of Christian Churches. The poorest, weakest, smallest
Church is to live pray and labor for the conversion of the world."

It is safe to submit this appeal, a Church without a personal
head, (one with it in spirit, motive, and endeavor,) a Church without
a sense of independent and manly self-control, will never rise to the
effort of united action to spread the gospel ; it will have existence
without life. It will never know its own power, nor the joy that
comes from the use of that power. Give to any Church a pastor,
taught by the Holy Spirit, divinely appointed to lead his brethren,
having the seed of the Kingdom in his hear., and that seed will surely
unfold itself, first the blade then the ear, then the full corn in the
ear. The blade is self-support ; the ear will be self-reliant, efficient
Church members ; the full corn will show itself to be possessed of
self-developing, self-propagating power.

We come at length to the third principle which must determine
our policy : — The law of common experience emphasizes, while it
illustrates, the demand for the native pastorate. The work of missions
during the first half of the present century may be said to have
been largely experimental and tentative. The efforts made under
a score of great organizations were as great and noble, as in many
cases they were signally successful. Through decades of experience
and experiment, through failure and success, men and societies have
wrought.

The period of experiment has passed. The period of deter-
mined and fixed methods begotten of all experience has come.
The common experience points most signally to the native pastorate,
guarded by the principle of self-support and self-reliance.

The experiment of foreign missionaries acting as pastors has
failed most signally. Says Dr. Anderson, " A foreign missionary
should not be the pastor of a native Church. His business is to
plant Churches committing them as soon as possible to the care of
native pastors."* During a period of nearly forty years in the
Sandwich Islands the missionaries of the American Board were the
pastors of largo and undivided Churches. Great as were their in-
dividual and general successes, experience showed that that was
an error. The native preachers were held in subordination to the
missionaries, they were unable to show their capabilities. This
error was not confined to a single mission nor a single society.
After an experiment of thirty, forty and fifty years, in India, Africa,

* Foreign Missions, p. 113«

218 THE CHINESE RECORDER. [Jun0,

Syria and A^merica, the missions of the American Board had but
thirty- eight native pastors out of one hundred and seventy native
Churches.* This peculiar result, did not arise from lack of men
equal to the position. The very successes of the gospel showed this.
There were not less than 400 educated, pious, faithful men in mission
employ, many of them preachers, some of them licensed to proclaim
the gospel. The difficulty continued because of no fixed principles
regarding the development of the native Church, because of no clear
purpose to assign Churches to the watch and care of pastors, and
because the young men in the Churches were not avowedly educated
with this great object in view.

These years of experience wrought out a clear, and well nigh
universal change of view. The former secretary of the Church
Missionary Society says,t ** It may be said to have been only lately
discovered in the science of missions that when the missionary is of
another and superior race than his converts, he must not attempt
to be their pastor. If he continues to act as their pastor they
will not form a vigorous native Church, but as a general rule, will
remain in a dependent condition. The same congregation, under
competent native pastors would become more self-reliant, and their
religion would be of a more manly, home character."

A second lesson of experience is, that the native Church must
be released as early as possible from its stage of tutelage. Those
decades of repression, and of lack of confidence, in the various
mission fields served to increase the very ills that were so greatly
deprecated. The vision of the old hymn was repeated in a more
earthly and realistic fashion. ^' Sweet fields beyond the swelling
flood, stand dressed in living green." The ideal of a vigorous and
buoyant Christian life and of Churches full of aggressive power
lay amid those ^' sweet fields." But timorous mortals start and
shrink and fear to launch away. " There is danger" says Secretary
Clark, J '^of continuing the state of dependence too long, and of failing
to impress upon every believer, the duty of work, of self-denial and
personal sacrifices for Christ. The condition of dependence is liable
to become chronic and pauperizing, and only vigorous efforts under
the most favorable circumstances can prevent this."

A delay beyond a suitable period of development, has been
found to cast aside the very opportunity sought for, it has
successfully suppressed by repression that vigorous self -movement,

* Up till 1863, "The important discovery had scarcely been made that self -governed
self-reliant Churches are scarcely a possibility among the heathen without
pastors of the same race." Sandwich Islands, p. 171.

t Rev. Henry Venn^ quoted in Dr. Anderson's Foreign MissionB.

t "Annual Report 1884."

1886.] THE OBDINATION OF NATIVE PASTORS. 219

self-discipline and education, whicli it should be the fixed purpose
of the new life begotten of the gospel to inspire and direct to new
activities and successes.

Not to dwell longer upon the lesson of experience as to failures
and misconceptions, let us notice more especially the cumulative
testimony, giving us a widely illustrated, and now abundantly
attested principle, that the native pastorate, wisely in lugurated upon
a basis of self-support, and self-dependence, is the divinely appointed
means to secure the best conditions of Church life and growth.

We may fitly study the success of the native pastorate in the
Sandwich Islands. The successes of the gospel there still appear
phenominal. During a period of twenty-six years from the first
great spiritual awakening, the annual average increase was about
1,900, and the total was within a few hundred of 50,000 souls.
And yet in 1863, there were but four native pastors, one of whom
had gone as a foreign missionary to the Marquesas Islands. At that
date there were twenty-one organized Churches. That number was
speedily enlarged, until in 1870 there were fifty-eight Churches with
thirty-nine native pastors, and nine ordained men in the foreign field.
These native Churches had at that time contributed annually about
$30,000 for the support of their Christian institutions. The support
of thirteen laborers in the foreign field was a sign of the vigorous life
of the native Church. The success of the native ministry upon
these Islands was, and still is, a matter of inestimable importance.

The discovery of the need of a native pastorate, as distinct from
a native ministry or agency, has been followed everywhere with
great enlargement and success. The figures respecting the
pastorate, are full of instruction to us. In 1854, forty years from
the entrance of the America Board into India, not a single native
had been ordained to the ministry. Still later, in 1863, when the new
experiment of the native ministry was determined upon, there were
but thirty-eight ordained, native pastors, in the care of the Board's
missions, while the number of Churches had reached one hundred
and seventy. In striking contrast we may place the reports
for the year 1884, where out of 292 Churches connected with the
American Board, 139 are given as self-supporting, the whole num-
ber of native pastors being 142. " If" says Dr. Clark, " we include
the fifty-six Churches in the Hawaiian Islands set off as independent
more than twenty years ago, we have 195, out of 348, as self-
supporting. In the Turkish mission there are sixty native pastors
to 105 Churches; in India 43 to 71, while in Japan the
youngest and most vigorous of the successful missions of the Board,
there are seventeen native pastors to twenty-two Churches.

220 THE CHINESE RECOEDEE. [June,

A full justification of the change of relation is the interesting
fact, that additions to the Churches and contributions to self-support,
bear a direct relation to the increase in the native ministry.

The experience of the American Board is borne out in nearly
every particular by that of other societies.

First long delay and hesitation, then a coincident discovery of
the need and the imperative call for a native pastorate, and finally
such progress and development as could have arisen in no other way,
and which has occasioned as much surprise and gladness, as the
discovery of some permanent law in the physical world. See what
Dr. Tidman of the London Missionary Society says, respecting the
native pastors of Tahiti. '' They were called forth by the necessities
of the situation. As soon as called they proved equal to it. There are
now living under the influence of these native pastors a greater
number of Church members, than they had aforetime." And so of
Madagascar. " There, men have been raised up by God to take the
oversight, and instead of tens of Christians under European pastors,
there are now hundreds, nay thousands, under the teaching of these
men.'* Such testimony to self-dependence and development is
repeated unceasingly. Of Sierra Leone we read that in 1862 ten
parishes undertook the support of their pastors, that they sent out
into the regions about them six several missions, that in 1870 the
nominal Christians of the colony were 80,000, and the missionary
work was regarded as completed. The story of the Church in
Madagascar, gives us a like lesson. Of that Church with its ninety-
five Churches, and 101 native pastors in the space of four years,
the number of communicants increased ten fold. At Harpoot in
Eastern Turkey, a station was formed in 1856. Its first Church
was gathered two years later, its first pastor ordained in 1860. At
the end of ten years, there were connected with this Church thirteen
others, with eleven native pastors, twenty-one native teachers and
forty-one other helpers. This was the growth of a single Church
in less than twelve years. At the present writing that station has
twenty-two Churches. Its membership is 1,550. Its contributions
last year were $5,200. This last is said to be the equivalent of
$30,000, were it raised in the United States.*

It is a fair conformation of this theory of the early establishing
a native pastorate, that its best results are seen where it has worked
most freely and without the hindrance of a long experience in
another direction. Two signal instances may serve us. The

* Canon Westcott said in June last, Native contributions rise year by year, and now
amount to 50,000£. The native clergy are more in number, than Europeans.
Spontaneous efforts are made to deepen their spiritual life. Anniversary Sermon.

1886.] THE ORDINATION OP NATIVE PASTORS. 221

vigorous Cliurclies of the American Board in Japan where last year
there was an increase of sixty per cent in membership, and where
but three in a list of 1,800 were dropped from the list as unworthy,
present us with striking illustrations of our principle. " Of the
twenty-two Churches, fifteen are self-supporting. One of them has
never received any money from the Board, and though not five
years old, has 280 members. Moreover, all the native Churches
have received during the year in aggregate less than $600 from
the Board, while they have themselves contributed §7,000, to the
Lord's treasury." To which is justly added; — " The native pastors
have proved themselves to be men of zeal, courage sagacity, and
upon their Churches seems to have descended an inspiration for the
conversion of Japan."* Of the one Church mentioned above this
note is to be added. Individual missionaries have rendered assistance
privately but the results reached are the genuine fruit of self-denying
labor on the part of the pastor, and of an efficient Church mem-
bership.

The final illustration shall be from that wonderful people,
the devil worshippers of Burmah. Who has not read with a thrill
of peculiar joy that romance of modern missions, the story of the
Bassein-Karen mission ? The theories of mission policy wrought
side by side in Burmah for a score and more of years. One, that of
excessive caution in putting native converts into the ministry. The
other, of profound belief in the value of self-dependent, self-reliant
pastors and Churches. The story of the Bassein-Karen mission is
the history of this latter theory from its early inception a score and
more of years, before its '' discovery " by the secretaries of mission
societies, until its consummate illustration, in the organization of its
hundred and more Churches, each with a native pastor, giving tens
and hundreds of thousands of dollars for the support and pro-
clamation of the gospel. I am glad to quote from the London
Mission Chronicle. "The Kev. E. L. Abbott, the father and
founder of the mission, began with the principle that a mission
should be made self-supporting. 'I hope in time,* he wrote in 1840,
' to succeed in introducing the system of each congregation support-
ing its own pastor. . .The Bassein-Karen Christians produce more
evangelists and teachers, do more home mission work, support more
Churches and schools, and contribute annually more per head than
almost any equal number of native Christians anywhere.'" The
reviewer adds, " This book, is a valuable contribution not only to
the history, but the philosophy of missions."

* Annual Eeport, p. 35.

222 THE CHINESE RECOEDEE. [June,

It is afc this point we may rest our argument and fix for our-
selves a policy. '' The philosophy of missions/' This is a careful
phrase, and we like it. It would seem as if the demand for the
ordination of native pastors, had been scientifically certified.

" God calls us/' say Canon Westcott, " by calling out the
characteristic expression of spiritual life in the native congregations :
by steadily increasing the power and the responsibility of the native
pastorate. The rapid organization of the native ministry in India
and elsewhere, has brought the Gospel nearer to the hearts of the
people." " With what gratitude to God " says Bishop Alf ord, " should
we mention the fact that our native clergy outnumber our
European staff. It is indeed a blessed testimony to the reality of
our work that while our European ordained missionaries number
228, our native ordained clergy number 246, and our native
Christian laborers above 4,000.'' (Sermon at St. Dunstairs June
6th, 1885.)

We have then a clearly outlined policy respecting the native
ministry. The ideal state of any local Church demands a native
pg,stor. That Church can rise to vigorous life and expansive
spiritual energy only under the guidance of a leader of its ov/n.
The errors of forty years of experimenting illustrate the need of a
native pastor. The crowning successes of the earlier, and the
later experiences of Churches of every society in all the wide scope
of missionary action show us the way. It is the voice of assured
success that speaks to us. This is the way walk ye in it. The
principles involved in this discussion if rightly conceived, lay upon
us a great responsibility. We can not wisely doubt, that a self-
supporting, self-dependent, self-extending Church, with a pastor
equal to leadership in all of these great interests, is the divinely
appointed ideal.

Whatever be our fears, or conservatisms, we have no
longer any right to dwell upon them, or to trust them. Let us
rather seek to put ourselves at once into the line of this discipline.
The growth of the Churches we are organizing the life and vigor
depends largely now upon us. Is it not a great duty and burden
laid upon by all our love for the Kingdom of God, to develop as
rapidly as possible well trained men, to whom can be given, without
faltering the special guidance and leadership of the native Churches.

One word of our Master shall sustain and stimulate us to this
great end. " I have chosen you and ordained you that ye should go
and bring forth fruit, and that your fruit remain.'*

1886.] CHINESE MISSION WORK IN SINaAPORE. 228

CHINESE UISSION WOBE IN SINGAFOBE.

OHORTLY after the founding of Singapore as a colony in 1819
^ Singapore was fairly well-manned by Mission agencies, prin-
cipally by the London Mission Society and A. B. C. F. M. But, on
the opening up of China, it was as a mission field, though a British
Colony, almost literally abandoned, as far as the Protestant Church
was concerned. The Romanists, however, remained in full force,
and are to-day numerous, influential and wealthy, possessing several
fine Churches, large convents, schools, and much valuable property
in houses and lands.

Of late years Singapore, so long culpably neglected, has again
attracted somewhat the attention of the Protestant Church, and
various agencies have been set into operation by different branches
of that Church, in addition to those carried on so faithfully by the
brave little band of Christian workers, who were all too long left to
fight the battle alone on such unequal terms. I shall refer, only
very briefly, to the different agencies at present in operation for
the evangelization of the Chinese here.

1. — The Chinese GirW School, now under the care of Miss S.
Cooke and her efficient assistant, Miss Ryan, is the oldest exist-
ing Agency in the Colony. Taken over in 1843 by the Female
Education Society from the London Mission Society, it has ever since
been supported by that society working in connection with the
English Episcopalian Church. Miss Grant was the first lady in
charge; but in 1853, Miss Cooke arrived, and has ever since carried
on this school. The training of the girls (who are almost without
exception Chinese) is carried on in English and Malay. Many of
the former pupils are married to Christian Chinese in the Straits,
and not a few have gone to be wives to Chinese preachers connected
with the C. M. S. in Foochow and elesewhere. There are, at
present, about thirty-five girls in the school, who receive their
training entirely free. Several of them are children rescued
by the Police authorities from a life of sin. The expenses of
the school amount to about £750 per annumn, £500 of which
sum is provided by two yearly sales of useful and fancy articles
sent out from England.

After the London Mission Society withdrew its agents, by send-
ing them all on to China, the Rev. B. P. Keasborry, until his death
in 1875, carried on mission work, among the Malays and Chinese,
unconnected with any society, after the refusal of the London
Mission Society to retain him as their agent in Singapore. He nobly

224 THE CHINESE RECORDER. [June,

stood his post in his beloved field for thirty years '' unconnected/'
but that by no fault of his own.

2,— The St. Andreiv's Mission, (S. P. G.) was commenced some
thirty years ago, by the resident chaplain persuading his English
congregation to employ Chinese Catechists. This mission is still
connected with, and partly supported by St. Andrew's Cathedral.
The resident missionary, however, is under the S. P. Gr. The
present occupant of that office, the Rev. W. H. Gomes, has
kindly furnish me with the following interesting facts. *^ It is
difficult for me to give statistics as regards my mission, seeing that
it is for the Chinese (Chinese-speaking and Malay-speaking) and
Tamils. Indeed the work done cannot be calculated numerically, as
the people are always removing to other places in search of employ-
ment, while there are also fresh accessions from Christians who
arrive here from China and India. Besides the Chinese-speaking
Chinese, there are several members of our congregation from among
the Straits-born Chinese with whom Malay is the language spoken at
home. So that we have on a Sunday three services, in Chinese at
9 a.m., Tamil at 11 a.m., and Malay at 7.30 p.m. At the evening
service all classes are expected to meet together, but some, who
have come to one of the other services, do not come to it. Some
Malay-speaking Eurasians also attend the Mission chapel. Our
largest congregation at one service during the last year has been
157 and communicants 55, but this does not include the Christians
at Jurong. At the service I held there on Sunday last, the con-
gregation was 30. The Register records 261 baptisms by me since
I took charge in September 1872, but this does not include the
Christians, who are members of the congregation, baptised by my
predecessors or others. The Tamil members are few, I should say
20 to 25 in all, so that excluding them you may be able to form
a fair idea of the Chinese congregation. I may mention one instance
of the liberality of our people, disinterested and unexpected, where
their own interests were not concerned. They subscribed for the
support of the local mission very liberally, but they were asked
to contribute in addition towards the building of a Church in
Thaipheng, Perak ; and I was suprise'd to receive $100.23 towards
this object, but what is more, it did not materially affect their usual
contributions towards the local mission, which was made shortly
after. Besides this amount for Perak Church, they contributed
last year for general purposes and for the sick and needy $570.70.''
In addition to the mission work, carried on by the catechists and
missionary of this mission in the two pretty little Churches at
Singapore and Jurong, occasional services are held at the

1886.] CHINESE MISSION WOBK IN SINGAPORE . 225

Catechists' house, and a Chinese Boys' school is carried on in the
Singapore Church, during the week, which about pays all expenses
from class fees and grants-in-aid for the forty or more boys in
attendance.

3. — The " Chinese Gospel Housey^ (Hok Im Kuan), Mission is
the outcome of an effort to begin work in the Straits on the part of
the English Presbyterian Mission. In 1862 the E. P. M. at Amoy
sent down the Rev. Alex. Grant and Tan See Boo, one of Mr. W. C.
Burn's early converts. Mr. Grant shortly after changed his views,
and he together with See Boo carried on the work until See Boo's
death, a year or so ago, and since them Mr. Grant, greatly to the
regret of all who knew him, has been compelled to leave for home
owing to ill health. Mr. Hocquard, who arrived in 1880, has now
charge of this work. Messrs Grant and Hocquard in Singapore,
and Mr. Macdonald in Penang, have been most devoted workers
among the Chinese, but, owing to their reluctance to furnish
statistics, we regret we cannot give as definite information about
their work as we could desire. Suffice it to say that they are doing
a good work, and we can bespeak for them, as for all the other
workers, the earnest prayers of your readers.

4. — The English Presbyterian Mission having failed, in 1862,
in its attempt to commence a branch in Singapore, has been long
in renewing the experiment. The demand for workers in Amoy,
Swatow and Fomosa, allowed little chance of a man for Singapore.
For several year Mr. Keasberry carried on work at Buhit Timah
with a Chinese Catechist. After his death this cause was, at the
request of the Chinese themselves, taken under the care of the
local Presbyterian minister, Rev. W. Aitkin, by whom it was
transferred to the E. P. M. upon the arrival of the Rev. J. A. B. Cook
in 1882, after a few months in Swatow and Amoy. This Mission
now has four stations Buhit, Timah, Serangoon, Jahor, and Tek-
kha. The three former are country stations, and Tek-kha is in town.
This chapel has just been purchased from the London Mission Society.
It was built in 1843, and for many years Mr. Keasberry carried
on his work here. His congregation is now scattered, and may be
found among the other missions in the Straits, though few Chinese
were ever connected with his *' Malay chapel.'' After his death,
until last September, Mr. W. Young had charge of the Malay
service, when the E. P. M. on Mr. Young's departure for England,
took charge of the Chinese Baba (Malay-speaking) congregation,
about sixteen or twenty in all. With the exception of two services
a week in this chapel in Malay, all the other work of the mission is
carried on in Chinese. The local Presbyterian Church aim at

226 THE CHINESE RECORDER. [ JuH©,

helping the Chinese Mission to the extent of $1,000 a year; the
other expenses of the mission are met by the general funds of the
E. P. M. The statistics for last year are as follows : —

^' We closed last year 1884 with a membership of 49 in com-
munion, eleven suspended^ and twenty-four children. This year
(1885) we have added four children and thirty- three adults to the
roll ; of these, ten adults were baptized and twenty-three received
into fellowship. On the other hand, ten of the suspended members
and the old preacher have been " excommunicated," two have died,
and nine have gone to China or elsewhere ; thus leaving a mem-
bership of seventy-one members, twenty-eight children (not includ-
ing the children of the Baba members) and one suspended, making
one hundred in all, besides hearers and applicants. *^ During the year
for chapel building, current expenses, and native preachers' fund,
the Chinese themselves have raised $492.28. This does not include
two chapel-keepers' wnges, gas bill, funeral expenses and help to
poor Chinese Christians, and other moneys given here, or sent to
China." One of the cheering accounts of this mission is that,
whereas only two men are at present employed to preach, there are
about half-a-dozen voluntary helpers, who preach regularly every
Sabbath in the chapels and prisons without even their traveling
expenses. While speaking about the prisons, it may be as well to
remark, that every Lord's Day from twelve noon to 2 p.m. preaching
is carried on in the wards among all classes of prisoners. Several
hundreds of Chinese thus hear the gospel. Mr. Hocquard, Mr.
Cook & Mrs. Cook, have special classes on Saturday afternoon for
enquirers. In each male class them are some thirty members. The
preaching on Sabbaths is carried on by men from all the missions in
Singapore.

4. — The American Methodist Episcopal Mission, the only other
mission at work here, is just commencing. The Eev. W. F.
Oldham arrived here about the beginning of 1885, and, in addition
to services for Europeans and Eurasians, he has been employed in
educational work among the wealthy Chinese and others desirous
of learning English. Mission work among the Tamils has also
been commenced. But this work among *^ the English-speaking
people " as Mr. Oldham tell us, " is according to one theory, only
a stepping-stone to reach the Chinese and Malays." We wish him
and his fellow-workers every success in the Lord's work ! He
expects in the autumn two lady missionaries, our medical, and the
other for educational and women's work among the homes of the
Chinese. Our American friends are now busy building a Church
and school. For their school, they have received most generous

1886.] CHINESE MISSION WOEK IN SINGAPORE. 2^7

support from the wealthy non-Christian Chinese in Singapore.
From the Indian Witness we learn that ^^ Mr. Oldham continues to
have much encouragement in his work. The Chinese residents
have already subscribed $3,725 in aid of his Mission (school) and it
is expected the amount will be increased to $4,500"

There is, and has been for many years, a splendid field for
Chinese missions in Singapore and the Straits generally, to say
nothing of the Malay Peninsula ; where there is not a single mission-
ary. There is ample room for other workers, besides those already
on the field, but the true interests of the cause will be, we think,
best served by those " Societies " or " Churches,'* already repre-
sented on the field, sending more laborers as soon as possible.
Singapore alone has more than 100,000 Chinese, the most of these
speaking either Tie Chiu or Hok Kien, though there are also many
Hakkas and Cantonese, besides the Babas, or Straits-born Chinese,
who are the wealthy and influential class here. These all speak
Malay, and more or less, English as well.

The British and Foreign Bihle Society, though not a mission
in the ordinary sense of the word, is yet doin^ efficient mission work
among the Chinese and others. Mr. Haffenden, the agent here
has kindly furnished a few facts as to sales of the Scriptures among
the Chinese, during the last year. He has now two European
colporteurs, one at Batavia and another, who only arrived by this
mail, for the Straits. On an average during last year there were
three native colporteurs working in the Straits. The whole of the
sales (in Chinese only) in Malaysia for 1885, was 23,613; of these
13,622 volumns — the Bible or any portions of the same — were sold
in the Straits Settlements and the native states. The sales in
Netherlands India have been very considerable, but we are only
writing of the Straits, and especially of Singapore. The British
and Foreign Bible Society sent out Mr. J. Haffenden in 1882,
when he took over the local Bible Society ; since then the sales have
greatly increased. In 1883 there were 3,527 volumns sold, and
the yearly average of the former ten years was only 518.

Besides the work of the British and Foreign Bible Society, a
considerable number of Chinese Scriptures are sold by the E. P. M.
which has an honorary agency of the National Bible Society
of Scotland.

Singapore, February 22nd, 1880.

228 THE CHINESE RECORDER. [June,

SECULABIZAIION IN KIANOSTJ.*

By Rev. H. C. Dd Bose.

"pOR forty years Missionaries have labored in this province, and
•^ though the number from the beginning, counting one by one, is
not small, yet it has been far from sufl&cient to reach the great mass
of the population. Thousands of children have been taught in the
schools, tens of thousands of sermons delivered, and a million of
Bible and tracts distributed. New cities have been opened, new
stations planted, and in many places the Mission is a city set on a
hill that cannot be hid. The brief limits of a paper like this,
exclude reference to the firm foundation upon which the work is
built, the rising of the temple walls and the bright future when the
agencies now put forth shall accomplish their ends in establishing
a glorious Church. The discussion must be limited to the spiritural
nature of our work and the spiritural methods of performing
that work.

Two things must be borne in mind ; the one, that others are
entitled to their opinions as well as we ourselves, — wisdom will not
die with any one man; — the other, that our views change with
varying circumstances.

Making however, due allowance, for these " variations," there
are still principles underlying the evangelization of the nations
which stand forth clearly amidst the changes of kingdoms and the
mutations of time. There are clear directions in the New Testament,
so that no one who reads his Commission may err. There are the
practical examples of prominent evangelists so that we have only to
follow them as they followed Christ. Let us solemnly address
ourselves to the inquiry, Are men and money now used to the best
advantage in evangelizing this province ?

And what are the orders ? Assembled on a Galilean Mountain
the disciples received the parting instructions from their departing
Lord ; Gro, go, — go ye, — go ye out, out into all the world and preach
(or as we might hear it) preach to every man, woman and child in
Kiangsu. None of us accept the Beecheric definition of preaching
" Christ and Him crucified," as including " Geography, history,
botany, science, or whatever would elevate and benefit mankind."
We accept the words in their plain literal signification.

* Read before the Soochow Literary Society, March 12th, 1886. Abridged for the
Sacorder*

J 866.] SECULARIZATION IN KIANGSU. 229

Tlie disciple is not .above His Lord, so his simple obligation is
"lat of obedience. No bleating of sacrificial oxen and sheep, no deaf-
("iiiug recitation of a Chinese school, can take the place of obeying
the voice of the Lord. The Duke of Wellington said, '' Let the
Church obey her marching orders." Paul said to Agrippa, " I was
not disobedient 0 King, to the Heavenly vision." A month before
the surrender at Appomattox, in the third watch of the night. Gen.
Lee summoned Lt. Gen. Gordon to his head quarters and leaning
upon the mantle, told him sadly that his army was now 46,000
against 160,000; that his supplies were cut off and that sure defeat
awaited them. '* Go, then," said his Lieutenant, " to Richmond
and urge Congress to make peace on the best terms it can get."
Gen. Lee raised himself erect and said " Gen. Gordon, I am a
soldier.^' Do we not sometimes feel that legislative functions
pertain to our office and that we are a ^L C. or a M. P.,
and forget that we are simply soldiers ! Senator Evarts, tlio
son of the great Missionary Secretary, is credited, with saying,
*' Brethren of the ministry, stick to your calling ; preach the
word; make full proof of your ministry."

In addition to the commission, " Go Preach," the Master gives
the order, "Be Wise;" it is not advisory, not simply a suggestion,
it is a command. There is a prevalent theory; — "A man may
choose a line of action; if he works at it diligently and persistently,
with faith and prayer, it must succeed; God will not let it fail."
There is no greater falacy. Suppose, for example, a physician
should follow this theory in administering medicine, what would be
the result ? The orders are that our chapels and all their services be
after the exact pattern shown on the Mount, — i.e. the mountains in
Arabia and Galilee, — and there is no discretion left us in the matter.

There is scarcely a more deceptive phrase than the term
** Missionary Work ;" it is used generically to embrace as many
branches of labor as we may choose to add. Missionary work in
this land may be defined. The time i^pent in speaking to the Chincscj
uJictJier one or mani/y about Christianty, This definition is strictly
Scriptural. It is not held that this absolutely excludes everything
else, but it is meant to state that preaching is the sum and substance
of Missionary Work (though auxiliaries are admissible to a limited
extent.)

The first auxiliary is the school, " Feed my lambs," said tho
resurrected Jesus. Surely the little multitude who in the evening
time throng every street are not to be left alone with no effort to
do them good. Tho second is tho Jliyh School or College, " Tho
8 me commit thou to faithful men who shall bo able to teach others

2S0 THIO CHJN-ES^K KKCOKDJSE. [JuiK?^

also." A command embraces all that is necessary for its execution.
An educated ireople demand an educated ministry. Kative schools
do not furnish an education ; they are also idolatrous. The concensus
of the Protestant Churches is for denominational schools. Not that
all the boys are to be preachers, bnt rt is a reasonable hope, that
out of a number of men, well trained and thoroughly furnished God
will call some to the ministry. It is not to be inferred that all*
who are " apt to teach/' are to corae from the schools, for men in
raiddle life are frequently chosen for the work. A mission without
a hi<;h school is like a tall man of fine physique-, with a low sloping
forehead and a thimble full of brains. The distinguished educator
is one of the most useful of men. The third auxiliary is the
IIo!ipital. This stands specially before the heathen as an evidence
o-f the tnitb of Christianity. The fourth is the Press. It must be
borne in mind that the functions of these departments are secular^
though there may be an earnest effort to* win the sonls committed
to our charge. It is secular to teach geography and arithmetic >
secular to print books ; secular to administer medicine though this
is specially conjmanded by ortr Lord; — "Heal the sick.^' These
secular departments are admissible on the conditions; Isfc, that
in comparison with the sun of missions, Preaching, they are simply
small planets ; 2nd, that they revolve around the sun and do not
like a comet fly off at a tangent.

The question new comes before us of the amount of secular-
ization in Kiangs-u, If the male missionaries be divided into three
classe?. Preachers, Semi-Preachers and General Missionaries, the
latter class to embrace teachers^ superintendents, agents, students,
doctors and colporteurs, they will stand: Preachers, 14; Semi-
Preachers, 6 ; General Missionaries^^ 23, If the Semi -Preachers
were divided between the two classes, they would stand as 17
to 26. If five doctors and two colporteurs were deducted it would
be seventeen Preachers to nineteen General Missionanes, i.e. fully
one-half of the stream issuing from undeiTieath the pulpit is diverted
into other channels. As Shanghai is the general missionary depot,
some of those located there are directing work throughout the
eighteen provinces, and are not strictly local Missionaries, and others
are student Missionaries who may join the preaching ranks. There
is no question as to the conscientiousness of those othenvise
employed, of the earnestness of their labors, of their devotion te
our common Lord and of their heroic self-sacrifice in the midst
of arduous toils. It is not the thing itself which is so much
questioned as that such a large proportion of the force is not engaged
in direct confliet with the foe.

1886.] ISECUXARIZATION IN KIANGSU. 231

For tke ladies, the statistics giveu below are approximately
correct, Tke thirty married ladies do some work among the women
and some in the schools. Of the twenty-seven single ladies, five
are doctr^sses, fifteen teachers, six preparing for work among the
women^ and one working among the women. The teaching ladies
give a fraction of time to woman's work. Of the whole, certainly
not 20 per cent is given to the heathen mothers. This is a province
where besides visiting in the city, a lady may go from hamlet to
Iiamlet and see hundreds of her benighted sisters in a <lay. How
easy the field compared with Shantung.

Secularization in Kiangsu consists principally in the use of
money for the extension of the cause. In considering this part of
the subject we must look at the condition of the people. Poverty i
poverty! what a fearful word. The wages of clerks in Soochow
range usua^lly from $L00 to $4.00, with their food, which is equal to
from §2.00 to §5.00 per mensem. The women at embroidery make as
a general rule from 3 to 5 cents a day. Thousands are in the depths
of poverty. In the country tlio rent o-f $2.00 per tivqw leaves the
farmer only his rice-straw for his year's toil. The people are not
beggars for money, they a-re beggars for work. We cannot remove
the poverty of China, Our entire salaries spent on charity will not
relieve the dire necessities of those within quarter mile of our doors.
The point to which I now call special attention is the develop-
ment of foreign support in tlie native Churck. In this province the
increase in the last ten years has been in geometrical progression.
Brethren who were the monied men ten years ago, are now left
behind in the race just as a one-million millionaire would stand to
Vanderbilt. I do not raise the cry, •** rice Chris^iians " for I have
faith in my native brethren and count them as tlie saints of the
Lord ; it is the questioQ now of ''' rice Missionaries," I do not say
use no money at all ; there may be a wise expenditure of funds, as
when Mr. Corbett with $300.00 helps fifteen schools and thus aids
(not supports) 200 boys. We believe in assisting a poor man, full
of zeal and the Holy Ghost, if he gives evidence that he is called
of God to the ministry. When we see the empty benches in the
chapels of some who take extreme positions, and the blanks in their
work, one is led to think that perhaps The Doctrine of the Mean,
leaning towards the economical side, is the safest course. That
money is lavishe^l on the work in Kiangsu, it is only necessary to
state that annually in current expenses not including building, there
is spent about $150,000. It is impossible to give the exact figures
though I liave tried to obtain them. Suffice it to say that three
Missions spend §1)0,000 ; if we add two more the sium will reach

232 THE CHINESE RECORDER. [JuilP,

from $110,000 to §120,000 for five missions, besides tlie weaker
Missions (financial considered). The silver question is the ringing
missionary question at this juncture. Though our work is only
forty years old yet her hair is silvery !

The evil of much money would be lessened by scattering forces
rather than concentrating. '' Divide and conquer." Let there be
several missionaries, male and female, at one post with schools
a.ssistants and servants for several homes, besides the sums that
liberal souls expend in charity, and the amount is very large. Also
by scattering forces, work is multiplied and there is never a need
of division of labor."

The evils to our rising Church are many. We are not simply
to preach as Whitfield, we are to organize as Wesley, and we have
to look whether gi-ace or cash is the chief stone of the corner. As
the " Mission " to the natives is a business hong, they lose sight of
the spiritual nature oi the Kingdom. The hill of Zion is leveled
down to a paddy-field. Our employment system, is nothing, more
or less, than an ecclesiastical heresy. The patronage system may
do good to the Pagan but it is bad for the Christian. By it, to
send out native evangelists. Churches have been drafted away so
that what might have been a vigorous society is now a withering-
plant. By it, the observance of the Sabbath is made to depend on
employment by the mission. By it, discipline has lost its spiritual
functions and means dismissal from secular employment. By it,
the Lord's Supper is spread for those who day after day eat the
King's meat.

Now let it be understood that the Chinese are not a busy
people like the nations of the West. Time hangs on their hands,
and a Christian, without specially interfering with his daily toil, can
devote one-half of his time to religious work, so that he has abundant
time and opportunity to glorify God. That our native brethren
should delight in propagating the seed sown by the missionary is
not surprising for they are men of generous natures, and to recom-
mend a friend to a position and obtain for him a comfortable
support is according to their ideas of propriety. They lose the
distinction between what is spiritual and what is secular. Preacher
or teacher, colporteur or compradore, assistant or cook, helper or
table-boy, Bible-woman or Ahmah, sexton or mafoo, — it is all '' the
Lord's work," if the missionary is the Paymaster.

The hireling system is an incubus upon our work. Where is
the mission that does not long to get rid of this preacher or that ?
He is not a bad man but gives no evidence of a divine call. Ah.
yes, he was called by man. This is sadly the case where crowds of

1886. J SECULARIZATION IN EIANGSU. 233

lieatlien boys are collected in schools with the design of sending
them forth as harvesters and where little efforts are put forth for
the conversion of the heathen.

To carry the argument farther, some native assistants instead
of being helpers are. clogs to the work. They stand as a wall
between the missionary and the heathen. There are missionaries
of active labors and devoted piety whose life work has been sapped
by a preacher who was a worlding ; every convert by his influence
has returned to the weak and beggarly elements.

Will not some charitable person put the papers of Dr. Nevius
into the hands of every male and female missionary who arrives on
this coast during the next ten years ? He limits his discussion to
preaching assistants, whereas it should be applied to every portion
of mission work. A hospital may make the local Church sick ; a
Boarding school may put it in the infirmary ; day-schools, the
elastic rice bowl, may lay it in the grave. But why should Dr.
Nevius call this the "new method"? It is 1800 years of age
whereas the plan of offering the gospel with money and icith price
is a new departure.

A writer in arguing that foreign support is unnecessary says,
" With very rare exceptions, a body of converts, large or small, in
any land will be able to support all of their number who give
creditable evidence of a divine call to the exclusive work of the
ministry, in comfort equal to their own average of support."
The Christians are liberal. One of our converts in the country
opens his shanty for service each Lord's day. Here in Soochow
the native Church rents a hall for Sabbath worship. Some
years ago a gentleman in the Northern Sta'tes who read The
Missionai'ij, offered §8000.00 to build a Church in Soochow.
The Secretary, an old African Missionary, replied that the brethren
could not use so large an amount, and suggested that it go
into the general treasury, to which he assented. Now suppose we
had had the Rev. Dr. Gooseland at the helm, the eighteen members
of the Central Presbyterian Church of Soochow, under such a pile
of brick and mortar, would have been in the same condition as
the eighteen lying beneath the fallen tower of Siloam.

Many do not appreciate the Chinese view that the employee must
think like the employer. It is a most degrading form of slavery ;
not simply purchasing their labor but buying their souls. If one
is doubtful of the truth of this statement, let him inquire and see !

A very serious personal question is, do I help my converts to
grow in grace ? Is it true, as is often said, that the native Church
does not flourish near the missionary center ? Is it possible that

234 THE CHINESE RECORDER. [June,

there is a sense in wliicli the missionary may act as thorns to choke
the spiritual life of the young Christian ? More than this, when one
who has only handled copper and who is but a child, has hundreds
of dollars to pass through his hands every year, the foreigner leads
his brother in the path of temptation. If it be said, '' I have not
time to attend to minor details;" the answer is, ^^ No man that
warreth entangletli himself with the affairs of this life." The love
of money is the root of all evil to our brethren and sisters. Their
conversation is not in heaven but in cash. Just as the Yellow
River, *' China's sorrow," annually overflows its banks, causing so
much suffering, so the floods of mission money weaken the foun-
dations of the sacred temple. What more effectual method of
suicide than by gold leaf ? An English Baptist pronounces money
used in misson work as so much ^poison to the native Church, A
Kiangsu Baptist calls it the hane and d7'y rot.

The aim of this paper is to secure the most good with our grants
of $150,000. One mission with $35,000 has four men preaching,
at an average of $8,750. Allowing from $2,500 to $3,500 (an average
of $3,000) for each station where there are two men, we might
occupy fifty cities instead of six. This allows for auxilliary work on
a moderate scale. The subject, in a nutshell is this — Is it wiser to
continue our present system with, twenty missionaries preaching, or
to take the same money to pay the salaries of 100 English and
Americans who will herald a risen Jesus in Kiangsu ?

Is it desirable to teach English in our Mission schools ? It is
said that there is a loud call at this juncture for English and that
the Church ought to take advantage of it in order to give the
Chinese Christians English. The thought might be advanced, that if
there is a call for English it ought to be a self-supporting call. If the
Chinese will support men to teach English it would be wise for the
Boards to pay the travelling expenses of a large number of Christian
teachers who after arrival would be at their own charges. The
principal difficulty heretofore experienced has been in the matter
of time. In Tungchow Fu, students are retained eleven years, in
Shanghai where the Church has furnished money with a princely
hand and a fine corps of Professors, the average has been about
eleven months. Out of 1,000 boys only 6, up to last fall, had
remained long enough to begin advanced studies. If English-
studying pupils would contract on a self-supporting basis for six
years, the question would present a different aspect.

A second thought is the difficulty of obtaining a foreign tongue.
We know what the labor is to obtain a speaking knowledge of
Chinese, English is iu au enemy's country, I have watched a class

1886.] SECULARIZATION IN KIANGSU. 235

of students tanglit English for three years. Can they carry on the
simplest conversation ? If you feed them with an Enghsh spoon
they will swallow, but are they not too indolent in this department
to put forth the necessary effort ? Is there the slightest hope of
bringing the work to perfection in a school in the interior ?

Dr. Mateer takes the ground, and the argument cannot be
gainsayed, that it unfits them for becoming good scholars in the
nativ^e Classics, which is an absolute necessity if they are to be
teachers among their own people. They "svill have a smattering of
English and despise their own books ; they will be ** neither fish nor
fowl."

It is said that Western translations are so limited, we have
only to give them English, and it opens a mine of literary wealth.
]3ut it takes very accurate scholarship to be able to work that mine.
Are translations so limited ? Examine the catalogues with their
hundreds of publications.

What is the aim and object of the training in our Mission
Colleges P Let that be kept directly before the mind. To illustrate.
In Japan by a seven years course in medicine the Japanese become
fine German Surgeons, but I was told that their practice Avas not
large because the people w^ere too poor to pay for foreign medicines.
Why should they not be taught to apply their own native remedies ?
So let our schools be built out of Chinese materials, without the
importation of American brick. Mr. Wylie said at the Conference,
*' In educating, we must not denationalize themT There can be no
more dangerous experiment, especially looking at the subject in its
moral and religious aspects. We take them out of their native
waters and after the approved method of the MoMgolian market,
inflate them with foreign water.

We need mission schools, bnt the school must be so conducted
as to promote the interests of the Kingdom of O^rist. A school
changed from Chinese to English, goes from the Church to the
world. The students do not look forward to be evangelists to their
own people, but evangelists to the foreigners at a port. There is
also the question as to the commanding position of a mammoth school,
where there is a coney Church. Will not the latter be so over-
.shadowed that it will pine away and die for want of the sunlight of
licaven ?

Let us glance at the subject of teaching English to girls so ably
discussed in Woman's Work May 1884. The writers say: — "Did we
bestow this (English) upon them in the undeveloped state of their
moral and spiritual nature, we should be putting dangerous weapons
into weak, unskilled hands, and might hinder rather than advancer

230 THE CHINESK RECORDEK. [Jlino,

the elevation wo so mucli desire." " To be able to read and write
her own language wonld place a young Chinese woman intellectually
fur above ordinary Chinese women, and would fully satisfy almost
any Chinaman who seeks an educated wife, while we all, who live
at the open ports, know to what class a knowledge of English would
render her most attractive."

The apostle James discusses the question of a pious and godly
ministry. He calls the life of faith and prayer the body, and active
labor the soul, the reverse of the way we would have said it, showing
that it is an inspired illustration. A man may be full of the Holy
Ghost and join in the daily prayer meeting, but unless he gives an
active proof of his ministry he is a corpse. The body of faith
without the soul of works is dead.

SEVEKAL REPORTS OF MEDICAL WORK.

woman's medical work in swatow.

]\riss C. II. Daxiells M.D. sends us the following report which we regret could
not have appearedin our January number : —

IITY medical work in Swatow began in 1879 in a small dispensary.
Under the supervision of Rev. S. B. Partridge two small
])uildings were completed, and opened to Women and Children in
January 1883.

It has been the intention of those interested, to maintain
well a limited medical work, and not to allow its dimensions to
exceed, or its character to pass beyond, that of a real evangelizing
agency. This beginning of a Hospital for Women and Children is
ui\der the auspices of the Woman's Baptist Missionary Society
of the West, which is auxiliary to the Missionary Union. The two
buildings are well finished and fitted and finely located for venti-
lation and drainage, being on a side hill which is visited by the
fresh sea breezes and drained perfectly by well constructed drains.
At the foot of the hill a living stream furnishes the necessary abun-
dance of pure water. The location provides for another building.
The buildings as now arranged accommodate twenty-two patients,
furnish a dispensing room, a waiting room, cook room and a bath
room. It is one of the most delightful places in all China, and it
makes my heart ache to tell you that when I had been but eight
months in the enjoyment of that work which I had striven so hard
to establish, when the building was well filled with patients and I
was most happy in the work, I was attacked by Sciatica, which
finally brought me home.

1866.] SEVERAL REPORTS Or MEDICAL WORK. 237

In my hospital I employed a Bible-woman and two nurses.
The dispensary was open to out-patients three days of each week,
and about 900 patients thus received attention during the eight
months. Among the in-patients three were brought to Christy two
of whom He has since called to Himself, and others were greatly
interested in the Gospel as presented by the faithful Bible- woman.
I have never been ambitious to make my work appear great from a
medical stand-point, but I have been extremely desirous to make it
a means of bringing souls to Christ, and so I have endeavored to do
an acceptable medical work.

It is the purpose of the Board to send another lady physician
to Swatow in the Autumn, if possible, and if I am again able to do
the work, I purpose to return to it. This temporary closing of the
Hospital is one of the many perplexing experiences through which
the Father teaches the children to take a firmer hold on Him,
and while they work to do it with His honor in view, and to leave
results to Him.

THE HANGCHOW MEDICAL MISSION.

The Third Annual Keport of Dr. Main's work, in connection
with the Church Missionary Society, speaks of having entered on a
new stage of development. In September, 1884, the old Hospital
was pulled down, and on the 14th of May, 1885, the new building
was dedicated in the name of the '^ Great Physician." The statistics
of patients treated during 1885, give us the following figures ; —
Out-patients (only one visit registered) male 5,899, female 2,032 ;
In-patients, male 306, female 68 ; suicides, male 48, female 31 ;
visited at their homes 180; seen in the country 1,460; Total 10,024.
The average length of stay in Hospital of in-patients, thirty days ;
Daily average attendance, 89 ; number of visits by out-patients
to the Dispensary, 13,040; Visits paid at their homes 1,216.
The number of surgical operations was 761 ; of which 173 were
on the eye, and 289 extraction of teeth.

Opium-smoking is illustrated by several cuts, copies of Chinese
pictures. Of the 123 who were admitted, only six left the Hospital
before a cure was effected. " As to what percentage of them
remain steadfast after they leave us, I am not prepared to say ;
however, I can bear testimony to the fact that all do not return to
the degrading pipe. Cured opium-smokers require to be rejoiced over
with fear and trembling." Dr. Main bears unequivocal testimony to
the terrible results of the habit, the concluding words of which
are ; — '^ Opium-smoking is sucking the life out of the people ; it
robs them of their funds, friends, and filial affection, unfits them
lor their work, and hurries them to destruction and the grave."

288 THE CHINESE RECORDER. [JuTie,

Fourteen medical students have been under training during tlie
year, and a good deal of time has been devoted to them. " An
efficient Native Medical Mission Agency is much wanted in China/'
says Dr. Main. Several pages of the report give facts regarding
the riot on the 29th of July, and in regard to cases of Malingery
and to native Superstitions. Regarding the religious work, Dr.
Main says; — "During the year we have had much encouragement,
and higher satisfaction than that derived from relieving human
suffering. A few patients professed faith in Jesus Christ, and
some few of them we trust are really hopefully converted. Our
work has taken root, and its influence is being felt not only in
the city but all over the province."

THE TUNGCHOW DISPENSARY.

Doctor Jas. B. Neal kindly sends us the First Annual Report
of his Dispensary in Tungchow Fu, Shantung. Besides a well-
situated and very convenient Dispensary, Dr. Neal had a room in a
temple with a few beds. " The whole number of visits to the
Dispensary during the year was 4,020, the whole number of days
open 244, giving an average of somewhat over sixteen a day; besides
which fifteen cases were treated in the Hospital." Diseases of the
eye were of course very prominent, after which came skin diseases,
but among general diseases, dyspepsia holds by far the most
commanding position. " The Chinese here in North China all eat
their heaviest meal late in the evening, and as their food is mostly
vegetable, with a great deal of waste in it, they are compelled to eat
enormously, until by constant abuse and stretching, their stomachs
are outraged to the last degree. If there is any virtue in hot water
certainly the Chinese should have healthy stomachs, for they consider
it very bad indeed to drink any but hot water, especially at their
meals. Notwithstanding their care in this respect, and despite the
fact that they consider the stomach the very centre of life, they
nevertheless are extremely disordered in that important organ." Dr.
Neal finds it very hard, as others have done, " to make the Chinese
understand that they owe anything to themselves, or that they are
bound to second efforts that are being made to help them in sickness."
Dr. Mills has helped in the religious work. " It is the earnest wish
of all interested in the Medical Work in Tungchow, that it should
be made a strong and helpful adjunct to the preaching of the Gospel.
If it fails in accomplishing good for souls, the main object in our
coming to China will also fail of its accomplishment."

THE MACKAY MISSION HOSPITAL.

The report before us covers 1884, and 1885. The Hospital is
under the care of Dr. C. H. Johansen, and is in connection with Dr.

1886.] SEVERAL REPORTS OF MEDICAL WORK. 239

Mackay's Mission. The war with France prevented the earHer
publication of the report for 1884. Assistance rendered wounded
soldiers, *' has somewhat contributed to mitigate the hostile feelings
of the Chinese population against foreigners." One hundred and
eight-five soldiers were received into the Hospital, and 1,500 more
received treatment. Dr. Johansen intimates that he will be obliged
to leave the work temporarily in other hands, and gives with well-
grounded satisfaction the figures of increase of patients, from 738
in 1878, to 3,012 in 1884, and 2,806 in 1885.

Dr. Mackay reports of his Medical Work in the country, which
was interrupted for a year. He was welcomed every where on his reap-
pearance. Since the French left he has extracted 1,047 teeth, and
with the assistance of his preachers has relieved 2,784 cases of
suffering, some of which were rather grave cases. " Be the glory
of iron- hearted warriors to shed blood and cause weeping and woe.
Be it ours to ' heal the sick,' raise aloft the red cross, unfurl the
white flag to the breeze, and proclaim Peace to a world full of
misery and sorrow."

THE MEDICAL MISSIONARY HOSPITAL AT FATSHAX.

This Hospital is in connection with the Wesleyan Missionary
Society, about fifteen miles from Canton, and the report before us
is for 1885. The Hospital is under the care of Drs. Wenyon and
Macdouald, with Mr. Anton Anderson as Apothecary. The circum-
stances of the work were not very favorable duriiig 1885, owing to
the hostilities with France, the fall of Langson, and the advance
of the French forces upon the frontier of Kwansi, yet the five years
of past work had so established the reputation of the Hospital that
the patients were almost as numerous as ever. Out-patients, new
cases, 4,131; old cases, 4,291; in-patients 499; patients visited
at home, 85; total 9,006. Of Surgical cases there have been 306.
A third of these patients were women. " The unwillingness of
Chinese women to consult male physicians must have been very
much exaggerated," says the report, ^* or social opinion here differs
considerably from that of other parts of China. There is of course,
a wide-spread prejudice against foreigners, and therefore against
foreign physicians, in all sections of society, and timid women are
more likely to be affected by this prejudice than men, but we have
never had any lack of female patients, and among them have been
members of tho aristocratic families, the wives or mothers of some
of the high mandarins whose homes are in Fatshan." The floods
of 1885, were more disastrous than usual. Frequent aid has been
sought in cases of attempted suicide. Pulmonary consumption is
spoken of as a common disease in that part of China. Fifty cases
of chronic Opium Poisoning were treated. Sixteen days of complete
abstinence from opium is enforced. Neither opium nor its alcaloids
are used, but tho first few days of abstinence are with the majority
days of intense misery. It is feared that few have strength of will
enough to resist the lure, when they again return to their old
associations. Dr. Wenyon and Mr. Anderson went by request of
the Chinese Government, in April, to Lungchow, where they rendered

240 THE CHINESE RECOEDEE. [June,

important medical and surgical assistance. Six patients in the
Hospital at Fatshan (one man and five women) have been received
by baptism into the Church.

THE FOOCHOW MEDICAL MISSIONARY HOSPITAL.

This institution is in connection with the A. B. C. F. M.
Mission, and is under the care of Dr. Whitney. It is the Fourteenth
Annual Report that is before us. During the greater part of 1885
the Hospital was under the care of Dr. T. B. Adam, and of Dr.
T. Rennie, until Dr. Whitney's return from the United States, in
November. The number of in-patients was 604 ; dispensary
patients, new 2,615; old 645; making a total of 3,864. The
number of Surgical Operations was 425. The number of in-patients
was greatly increased over former years by the increase of soldiers
in Foochow, and the favorable impression made upon Chinese
Military Officers by the skill and help of the native assistants ; a
subscription of $300.00 having been received from the officials
through Mr. Wingate, the United States Consul. Two of the
assistants received the fifth and sixth Degrees of Military Honors,
the text and translation of which are given at the end of the Report.
Five cases are mentioned as having become interested in the truth,
regarding which Dr. Whitney says ; — ** While it is pleasant to do so
much that is purely philanthropic, it is gratifying also to see some
of it crystalizing into that which is Christian.*^

%4m% turn §lln faitlii

The Rev. J. R. Goddard, reports to the Baptist Missionary
Magazine that the Churches of their connection in the Chekiang
Province, "Are advancing well in the line of self-support; i.e.,
they are learning how to govern themselves, and to transact
business. The Church at the West Gate, Ningpo, has since
February, [1885], paid half the salary of its pastor. Next year,
I think, they will raise three-fourths. They are very poor, and
have not yet learned the blessedness of giving, but I think they
are doing very well, and are willing to do all they can.'*

The Missionary Herald for April has a letter from Dr. Blodget,
which reports that the Peking College, under the Government, has
recently received an impulse in its forward movement. There
have been 500 candidates for entrance, of whom 100 or more will
proba.bly be received, of more learning and ability than those
admitted in previous years. " The President of the college and
two of the older professors have recently been decorated with the
rank of Chinese magistrates of the third and fourth grades
respectively, which fact will have its influence in elevating the
institution in the estimate of the Chinese."

1886.] ECHOES FROM OTHER LANDS. 241

The Church Missionary Intelligencer for April, gives the
Annual Keports of Right Rev. Bishop Moule, Archdeacon Moule,
and Rev. J. C. Hoare. Archdeacon Moule reports the baptism at
Shanghai during the year 1885 of five adults, which with accretions
from Niugpo and Hongkong, carries the membership up from thirty-
seven to forty-nine. The Cathedral congregation collected on
Advent Sunday $330.00 for the C. M. S. work in Shanghai.
Mr. Hoare gives full accounts of his evangelistic efforts and those
of his theological students during the summer, which have before
been noticed in the Recorder. He says : — " I hope that in this work
we have the commencement of a native itinerant band. Half a
dozen such men carrying the Gospel to places where Christ is not
known would, through God's grace, be a power in the province ;
and I see no reason why such a band should not be set on foot
before twelve months are over. With the Society's consent and the
necessary funds, we might set it on foot at once." Mr. Hoare closes
his report as follows : — " Men and women, old and young, are now
eager, and working hard for the spread of the Gospel. Above all,
they are praying. The spirit of prayer has been deepened of late ;
and in all sections of our mission, amongst men and amongst
women, amongst the boys and amongst the girls in the schools,
prayer meetings are frequent. May we not therefore look for an
outpouring of the Spirit of God upon this place ? "

Rev. G. W. Woodall of Chinkiang writes to the Gospel in all
Lands about one of their native preachers, appointed at the Annual
Meeting to their district, who arrived late Saturday night, too late to
make preparations for meals on the Sabbath, and who with his
wife and daughter had decided to fast for the day rather than
go to the shops to purchase any thing on the Sabbath.

The Church Missionary Intelligencer for March contains a short
letter from Messrs Smith and Studd of the China Inland Mission,
Ping Yang Fu, to "Intending Missionaries," giving first a number
of "warnings and hints," as sensible as they are Scriptural, and
closing with a few facts regarding possibilities of work in China ;
stating that in three or four months of ordinary study, a man
can do most useful work ; and giving a favorable estimate of Chinese
diet, dress, and traveling facilities, and of the opening for work.
Their last sentence is, " Wo want laborers who know God, and
believe in the Holy Ghost."

242

THE CHINESE RECORDER.

[June,

ftiitocial ffltf^ au"& pi^siflitErif feius.

NOTES OF THE MONTH.

Ifc is stated that arrangements
have been made between the French
and Chinese Governments in con-
sequence of which the so-called
North Cathedral, in Peking, which
overlooks the Imperial Palace, is
to bo removed to another site at the
expense of the Chinese Government,
who also are to provide the new site.

Dr. J. C. Thomson and Mr.
Hager recently returned from a
long and thorough tour in the
South Western part of the Kwang-
tung Province, visiting many places
not before seen by foreigners. They
made large sales of books, and
dispensed medicine also, though
their rapid passage from place to
place prevented much Medical
Work.

We learn that Dr. E. G. Horder,
of the CM. S. Mission, is pre-
paring to build a Hospital at
Pakhoi.

The Rev. Ernest Faber, lately of
Canton, has removed to Shanghai,
where he will act as editor in
connection with the Book and Tract
Society of China. We welcome
him, as a great addition to the
working missionary force in Central
China.

The Gospel by Mark in Mandarin,
for the blind, after Mr. Moon's
system, has just been published in
England, the roraanization having
as we understand been done by Mr.
Hudson Taylor. A few copies
have been received, and can be
had by application to the China
Inland Mission. An introductory
note mentions the fact that this is
the 2oOtli language in which the
Scriptures have been printed after
the so-called " Moon System."
We learn also that the Gospel of
Matthew and the Acts of the
Apostles have been stereotyped by

Mr. W. H. Murray, in Peking, on
the Braille System of points and
lines.

The following statistics are re-
ported from Japan for December
31st, 1885. Number of Churches
151 (31 more than in 1884, and 63
more than in 1882); Members
11,604 (2,925 more than in 1884,
and 7,835 more than in 1882 ;)
Contributions $23,406.97 ($6,415.37
more than in 1884, and $10,949.90
more than in 1882).

We are rejoiced to hear that at
last a purchase of land has been
effected at Paoting-f u for the houses
of the mission at that station.

The American Bible Society, in
advance of the application from
Peking published in our last issue,
(which has not yet reached them)
have authorized the publication of
a tentative edition of a gospel of
Dr. Blodget's and Bishop Burdon's
Easy Wenli version, founded on
the Northern Mandarin, and the
Gospel of Matthew is now being
sent to missionaries and friends of
the Bible, for critical study.

A missionary from China, at a
recent meeting in Providence,
Rhode Island, United States Amer-
ica, said : — " I favor the anti-
Chinese movement, for California
is too corrupt a place for the China-
man to be in. Let him stay at
home until a purer Christianity
may meet him than that now
offered on the Pacific Coast.

At the last Annual Meeting of
the Methodist Mission in North
China, it was resolved that, to the
Boarding School at Peking, a school
shall be annexed for the children
of missionaries and other foreigners,
the school to be called the Wiley
Institute; but we are informed
that the development of this project
is a matter of the future.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

248

We learn from Nature^ of the
death of Prof. Zakharow, of the
University at St. Petersburgh.
He came to China as a Russian
missionary nearly thirty years ago,
and became eminent for his
philological learning. He was the
author of a Manchu-Russian Dic-
tionary published in 1875, and he
left a Ghineso-Manchu-Russian
Dictionary almost completed. He
was also the author of a Grammar
of the Manchu language.

We learn from the AtJienceiim
that the Prince of Wales, as Pres-
ident of the Health Exhibition,
has presented to the British Mu-
seum the collection of 600 books
in Chinese, (being translations
of European works into that
language,) which was exhibited
by the Chinese Grovernment at
South Kensington last year.

Numbers five and six of the Jour-
nal of the China Branch of the Royal
Asiatic Society, published in one,
make a very valuable pamphlet.
The symposium on " The Chinese
Theatricals" would have furnish-
ed illustrations to Mr. Posnett in
his recent volume on "Comparative
Literature." ** The Seaports of In-
dia and Canton described by
Chinese Voyagers of the Fifteenth
Century" interesting as it is, is
less attractive than Dr. Hirth's
invaluable, " List of Books and
Papers on China published since 1st
January, 1881." It is evident that
this Society has entered on a stage
of increased activity and useful-
ness.

THE world's woman's CHRISTIAN
TEMPEBANCK UNION.

We have received a copy of a
Petition oP the World's Woman's
Christian Temperance Union to the
Governments of the World, col-
lectively and severally, beseeching
them, " To strip away the safe-
guards and sanctions of the law
from the Drink Traffic and the
Opium Trade, and to protect onr

Homes by the Total Prohibition of
this two-fold curse of civilization."
For the entire text of the Petition
with the accompanying Explanation,
we must refer to T/ie Temperance
Union. It is to be signed only by
women. That this is no mere
paper-movement, is shown by the
fact that Mrs. Mary Clement Leavitt
is now making the tour of the world
under the auspices of the Branch
of the above-mentioned society in
the United States of America,
which is simply a Preliminary
Committee for the organization of
a World's Union. She has recent-
ly visited and organized the work
in the Sandwich Islands, New
Zealand, and a large part of
Australia. It is supposed that it
may take at least five years to
work up the petition, and secure
the perfect organization of the
World's Union, and whatever time
and expense it may involve, the
women who have already taken
hold of this movement are prepared
to devote to it. In due time Mrs.
Leavitt may be expected in China,
when we can assure her of a warm
welcome from all Total Abstinence
men as well as women. Perchance
she will give this cause among us
the impulse it just now so much
needs.

THE AMERICAN MEDICAL MISSIONARY
ASSOCIATION.

On the 19th day of March, 1885,
a society with the above name was
organized in Chicago. It follows
the example of the Edinburgh
Medical Missionary Society, and
proposes to aid young men and
women in acquiring a thorough
medical training, and to furnish the
various Missionary Boards with
Medical Missionaries, and also to
establish, either independently or
in co-operation with other Societies,
Medical Mission Stations and free
Dispensaries among the heathen. It
does not yet seem to have done more
than to organize and commence the
publication of a quarterly magazine

244

THE CHINESE RECORDER.

called The Medical Missionary, the
first number of which, for January,
1886, is before us. Its terras are
§1.00 a year, with a reduction of
fifty per cent to Foreign Mission-
aries. Notwithstanding the num-
ber of missionary magazines, we
shall rejoice if there is found

[June, 1886.]

room for yet another without
denominational connections. We
also note with interest that the
New York Medical Society for
local Missionary Work, has now
become also a Foreign Missionary
society, with a training medical
institute attached.

§m 0! f iimts itt i\p far %mi

April, 1886.

A massacre of 442 Eoman Catholics
reported at Quang Bang, Annam.

2l8t. — Uprising against the English
at Maudalay.

25th.— Liu- Jnng-Fu, the Black Flag
Leader, appointed Colonel of Namoa,
by Imperial decree.

29th. — A great fire at Singapore. —
Volcanic eruption at Smeroe, Java.

May, 1886.

1st. — The newly 1 aid-out Garden in
front of the old French Consulate
Buildings at Shanghai, opened. — Mr.
C. A. Sinclair retires from the English
Consular service, after fortv-three

years in China, the last twenty-five of
which were spent at Ningpo.

12th. — H. E. Teng Chen-shin arrives
at Canton from labor on the frontier
of Tonquin in the Delimitation Com-
mission.

17th. — Prince Cli'un receives all the
Consuls and the Commissioner of
Customs, at Tientsin.

19th.— Col. Denby, United States
Minister to China, arrives at Shanghai
from a visit to the southern ports. —
Sir John Walsham, British Minister
to China arrives at Shanghai from
England, c?i route for Peking,

23rd. — Prince Ch'un received at
Chefoo by thirty men-of-war of various
nationalities.

Bi^mmx^ |0mnml

MARRIAGES.

At the English Consulate Newchwang,
April 21st, by the Rev. John
Macintyre, (United Presbyterian
Mission) Rev. Thomas C. Fulton
M. A. (Irish Presbyterian Mission)
to Miss Barbara M. Prittz (United
Presbyterian Mission.)

BIRTHS.

At Lawrence, Otago, New Zealand,
February Ist, the wife of Mr. A.
Don, (of the Otago and Southland
Presbyterian Chinese Mission) of a
son.

At 142 Ingleby Drive, Glasgow, 20th
February, the wife of Thomas
Patox, of the B. and F. Bible
Society, of a son.

At Nankin, May Ord, the wife of Rev.
J. Jackson of Wuhu, of a son.

DEATHS.

At St. John's Shanghai, Monday, 3rd
May, Chablotte Irene, beloved
wife of Rev. Sidney C. Partridge.

ARRIVALS.

At Shanghai, May 10th, Mrs. A.

DowsLEY and three children, from

England for Ichang.
At Shanghai, May 21st, Miss Nellie

R. Green, for M. E. Mission North

China.

DEPARTURES.

From Hongkong, April 28th, for
Honolulu, Rev. R. Lechler and
wife.

From Shanghai, May 1st, Rt. Rev.
Bishop Boone, for Europe.

From Shanghai, May 5th, for United
States America, D. E. Osborne
M. D. wife and child of Taiku ; and
Mrs. A. P. Parker of Soochow.

THE

Sltiii^s^ wi!<[0i|d«i|

AND

MTSSTONARY JOURNAL.

Vol. XVII. JULY, 1886. No. 7,

BELIOIOUS SECTS IN NOSTK CHINA.

By Rev. J. Edkins, D.D.

rpHE tenth century was in China a remarkable period of change,
and had an immense influence on the two centuries following.
The appearance of a great Tauist Ch'en tw'an at that time, and his
friendship with the emperor Sung tai tsu, gave an impulse to the
Confucian literati which they much needed. They had been
devoting their energies to poetry and Buddhist studies. But from
this time they turned to the contemplation of philosophy. Tauism
and Confucianism were destined to come into combination and
modern Chinese thought was to be greatly influenced by this union
and by the effect of Buddhist philosophy.

In the common school edition of the Yi king a diagram of
the sixty-four kwa is given in the introduction in the form of a
square inscribed in a circle. Another contains the eight kwa, the
four figures, the two spheres and the great extreme, in a diagram.
Another diagram has the eight kwa in a circle, and a fourth contains
the sixty-four kwa, the eight kwa, the figures, the spheres and the great
extreme. These four diagrams are all inscribed with the name Fu hi
a-s the author, but they really came from Ch'en tw'au, from whom they
were transmitted through two generations of pupils to Shau yau fu,
in whose writings they constitute what is called the doctrine of
the former heaven ^ 5c i $• ^^ accepting Tauist help in
interpreting the Yi king, Confucianism formed a junction with
Tauism. At the same time aid was not refused from the Buddhists,
The whole field of Confucian doctrine as gathered from the classics
was gone over carefully by a long succession of able scholars and
the result was the voluminous series of works usually known as
those of the Sung philosophers. The work of this school is tlie

246 THE CHINESE RECORDER, [Ju^y/

direct resuH of the comparative study of the three religions made
accessible by the nev^ art of printing. During the 11. th century
Shau yau f u's system of the Sien T'ien, 5fe %, obtained great currency.
It spread so much faster that he was fond of numbers, and insti-
tuted a numei-ical philosophy of an astrological nature. Contemporary
•with him was Ch'eng yi who gained great fame as founder of a new
school of Yi king philosophy called ^ ^, Li hio. He made or tried
to make tlie Yi king moral only, but he accepted Shau yau fu's
diagrams for his edition of the Yi king, so that the principles of the
Li hio and of the Shu hio, ^ ^, live together in this book. Not
only did Ch'eng yi accept the diagrams, to place at the beginning
of the work, to be conned by teachers and scholars all over China
wherever the book is used ; he also accepted the idea of ^ ^, King
fang, of the early Han dynasty with regard to the arrangement
of the sixty-four kwa among the months and the periods of five days
each called Hen. No one then may claim for Ch^eng yi that his
philosophy was purely and exclusively moral. So far from its
being so, it is tinged throughout with the very old fashioned and
extremely one-sided physical theory of the Han ju. Still on
account of his own predominantly moral tendency in bis way of
explaining the Yi king, his system is called the ethical school (Li
hio) of the Yi king. In the 12th century came Chu hi, who accepted
Ch*eng yi's work on the Yi king as satisfactory, but being himself
realistic in tendency he spoke a powerful word for divination as the
prominent aim in the Yi king. The consequence is that Shau,
Ch'eng and Chu, have all bad a share in placing the Yi king in the
position it has since held in education and literature. At the same
time Chu hi bent his energies to make the Four Books fundamental
and essential, and through the work be expended on these works
and on the Odes, he has bad more to do than any other man in
moulding education and literature to its present shape.

Several schools sprang up in the Ming dynasty and among
the founders of these I 'ijF fn, Wang sheu jen,* was the most
eminent. There was something mystical in his ideas. He felt that
man was the soul of the world and insisted that there is nothing so
high or deep as man's intellectual and spiritual nature. The work
of the sage he says is to persuade men to think quietly about the
light and energy of the soul, and to make tfe^s their instrument in
searching into philosophy. He pointed out to his pupils how in
taking this course he differed from Chu hi, who said it was his aim
to comprehend and teach the external rather than the internal.

1886.] RELiarous sects in noeth oa...,^ 247

Wang sheu jen made in tlie quiet times of the Ming dynasty
quite a breeze in the homes and schoolrooms of the literati of
those days, who wondered tliat he should dare to differ from Chu f u.
tsze. His influence was great and doubtless had no little to do
in moving the people to think for themselves, as they soon after did
when they proceeded to found the secret sects of Shantung and
the adjacent provinces.

I feel very much indebted to Dr. Porter of Te cheu in Shantung
for the account he has given of the Pa kwa sect.* My object in
this paper is to build up a theory, based very muck on his facts, to
account for the growth of these numerous sects. From what has
been said it will be seen that among the causes at work in producing
these sects one powerful one is the Yi king, another is the union
of Tauism with Confucianism in the theories of Shau yau fu.
A third is the reaction of a mystical philosophy introduced by
Wang sheu jen against and rendered inevitable by the realism
of Chu hi.

The idea of Shau yau fu in making current the term ^cJO,^,
sien t'ien chi hio, was to teach a philosophy of the Yi king anterior
to that of Wen wang and Cheu kung. I suppose he looked upon
the Li ki and Cheu li as containing a superabundance of detail and
observance, and wished to reduce the doctrine of the sages to its
primeval simplicity. But whatever his motives, he succeeded in
making the phrase jfc 5c, Sien T'ien, quite popular. It is this name
which we find attributed to the founder of the Pa kwa sect
described by Dr. Porter, who was called Li sien tien, ^ ^ 3fJ, and
who lived a little after the time of Wang sheu jen in the 17th
century. Probably the name may be fictitious.f Li means ^ ^,
Lau tsi, and Siun T'ien is the primeval teaching of Fu hi. The Pa
kwa sect may be regarded as a school of mystics searching for and
finding the cause of all things by contemplation, and regarding the
inward light of the soul as a better guide than that supplied by
those books which men so muck admire. It is a form of teaching,
which is, as the name Pa kwa shows, professedly based on the
Yi king.

Dr. Porter conjectures a political origin for the sect. I

should rather imagine that it grew up as a mystic religion. Its

organization may have afforded a temptation to revolutionists who

may have sought to enlist tlio people belonging to it in their

hemes. TI. ir brotherhood and night meetings would induce

• Chinese Recordnr for January and February in the present year.
it The books of these sects are conipilod on the model of Buddhist fietitioui worka,
Tauiab works and novels. Tliej may be tro»tod ua fictitiooA literature.

248 THE CHINESE RECORDER. L^^^Yt

revolutionists to desire their help. On this matter facts are
needed.

For the origin of the phrase |fi ^, Wu sheng, as the cause
of all things, we must go back to the Yi king and the earliest Tauisb
books. The Yi-king phrase is ^ g, Tai ki, the great extreme.
But the Yi king is a realistic book, as are the Cheu li and Li ki,
and there is in the term Tai ki no notion of a soul of the world or
inward light or a creating principle. It speaks only of a beginning
out of which all forms and beings sprang. Lau tsi's thinking is
different from this. He is bold and suggestive and very fond of
speculating on the fundamental nature of the Universe. The
phrase Wu sheng may very well come from his ^ ^ j}J M, yeu
sheng yii wu. The actual has sprung from the non-actual. When
he says that nothing is the source of things, he means so far as we
can judge, a producer after all, for he uses the term mother in more
than one place, and this was not simply because he was endued
with a loftiness of imagination which made his pregnant sentences
more captivating, but because he found it impossible to escape from
the necessity of a first great cause.* He was the first to set the
example of resting the universe upon nothing on the one hand, and
attributing to that nothing the attributes of a personal divinity on
the other. There is nothing therefore so important as the Tau te
king in the whole history of Tauism and the successive develop-
ments of this religion repeat over and over again the union of a
divinity or divinities that may be worshipped, with philosophical
dogmas stating that all nature rests ultimately on a primeval
nothing. This then is what we find in the §^ ^, Wu sheng, of the
Pa kwa sect.

If these small sects however never attain to the dignified
abstruseness of phrase that belongs to a writer like Lau tsi, we do
not wonder. The name chosen for their conception by the Pa kwa
sect is III ^ ^ -Qr, wu sheng lau mu, the aged mother who herself
was not born, that is ; the creator without beginning. Let us
compare it with the terms used by Lie tsi, ^ ^ ^ /f ^, it ^
^ ^ Hlj ''that which produces is not produced. That which
changes is not changed." This he says at the beginning of his
book in his account of creation. It seems to embrace exactly the
idea of the Pa kwa sect, but adds to it. He also says " that which
"is not produced can and must produce. That which is not
" liable to change can change other things and cannot but do so.
*' The unborn is always producing and renovating. We see this

1886.] RELIGIOUS SECTS IN NORTH CHINA. 249

" in light and darkness (yin yang) and in tlie four seasons." Lie
tsi seems here to have the Yi king in his mind. He proceeds to
quote the Tau te king, § jf$ ;? 5E^ ^ ^ S ft, " The spirit of
** the valley does not die. It is the dark (female) mother." £ ^
i PI S pi 5c Jife ft- "The gate of the dark mother is the root
of heaven and earth." The valley in this passage is an allusion to
the emptiness and impalpable nature of soul. The word ^ means
the obscure and dark. While the original spirit is producing it is
also unseen. Lau tsi aims at immateriality and freedom from all
realistic conception, and yet he uses words which imply colour and form
in effecting his object, as; hiuen, ^^dark;" men, "gate;" mu, "mother."

Thus it appears, that the idea of mu, mother, the conception of
all things resting upon and being derived from the unborn, and the
absence of mythological personages, are obtained from Lau tsi and
his immediate followers, while the notion of the former heaven of
Fu hi and the denial of the philosophy of Wen wang, are taken
from Shau yau fu's speculations upon the use of the Pa kwa.

It might naturally be expected that the influence of Buddhism
would also be visible in the Pa kwa sect. They have the phrase
$ W fS ^y ts^an c'hsm ta tso, sitting in meditation, the judgment
after death by Yen wang, the phrase ^ ^, tu hwa, to convert by
instruction. Frequently also the name Buddha is introduced in
the books of this sect.

In the Wu wei kiau we have a sect based on Buddhism, as the
Pa kwa men is upon Tauism. There is an account of it in my
work in Chinese Buddhism.

At Tsi'ng cheu fu in Shantung there is a sect called the
^ :J3' f^) religion of the golden elixir. Last year Rev. Timothy
Richard shewed me a book of this sect. The reputed author was
Lii tsu, or Lii chun yang, of the Tang dynasty. It was dated in
the 8th year of Kanghi, 1669. The book was called ^ Wi ia ii M
^ U, secret explanation of the treatise by Lii tsu on pointing
out the mysterious. We are prepared to understand the word
Hiuen by what has proceeded. It is the dark hidden principle or
cause of the world. The book purports to have been given at a
spiritualistic seance such as the Tauists have been accustomed to
hold ever since the time of K'eu c'hien chi, SS ^ i> ^^ ^^i© ^^^
century, to bring down the noted Tauist teachers to hold conference
with worshippers. Lii tsu appeared and announced that he came in
mercy to the deceived ones who did not know how to seek life and
were not aware of the dark principle, 3^ ^, which would help
them. As they could not otherwise be saved he had prepared thif
book and left it in a cave in the vicinity of T'sing cheu. Whoeve •

250 Tlllil CHIXESH RECORDER. [Julj,

should obtain tliis book, must put his hat and robe straright, burn
incense and provide lamp and water in the still night. Facing the
Great Bear he must specially thank that god. This done he
must in a secret spot each day after dawn, with water and fire and
drugs according to measure, prepare the elixir of the dragon and
tiger. Releasing it from its covering (ch'iau) he must take it into
his mouth and receive long life as his reward. He will be able to
drive away demons, obtain 3,000 years of merit and be suddenly
commanded to fly upward to heaven where he will live and never
grow old as I do.

This is signed by Lii chun yang of the Tang dynasty.

From this introduction it may be concluded that the anony-
mous founder of the Kin tan sect now flourishing in the prefecture
of Ts4ng cheu completed his book A. D. 1669, and founded his
society at the same time.

In another book which my friend Mr. Richard lent me, the god
Wen chang ti chiun in the great Bear is brought down in the same
manner, in the year 1744, to give instruction in the Tsing she, 5^ ^,
or pure well-provided chamber of the Chen ju monastery. On this
occasion the god said that in the Sung dynasty all the true men
met on a desert plain, and five bearing the marks of age discoursed
in succession. Orders were given that wise men should be born
into the world. In consequence several of the genii became
incarnate in the most celebrated scholars of the period. They are
Ch^en tw^an, the brothers Cheng yi chwen and Ming tau, Su tung
po and Shau yau fu. These were in consequence all inspired by
the genii that dwelt in them, to teach their doctrines. It was in
this way that the Sing li philosophy was produced. But the principle
of the Sing li needed to be made clear, and hence this book wag
compiled in pursuance of the intimation of the god.

In the year 1674 the god Kwan ti is represented as coming
C down to give instruction. This is in the same book as the last.
He announces that there is a great want in the classics. They do
not teach the dragon and tiger, mercury and lead, the great art
of the seething caldron with its purifying effects, the self-training
method by washing, and other means. He insists on purity of
heart and diminution of the desires, on sending away the principle
of darkness and holding fast the principle of light, on the
meritorious efficacy, J[f ^, of the wise and mighty, £ j^, laboring
for the good of men, in order to attain the point of release from
the shell, ^ ^, and the end of effort "j* i^.

In addition to these two statements serving as prefaces, there is
another, consisting of an announcement by Lii tsu in the year 1793.

1S86.J RELIGIOUS SECTS IN NORTH CHINA. 251

Mencius comes down to state his opinion in the year 1/40, and the
old man of the sun in 1787. These five statements have all an
oracular look. By this device a sort of divine authority is imparted
to the pretensions of the real bookmaker, and his followers please
themselves with the idea that in obeying him they are obeying a
divine behest.

These sects are spread in Chili quite as much apparently as in
Shantung. Years ago I baptized a man from Teng jun hien, east
from Peking, since lost sight of. He belonged to the Hung yang
men. He yvus a strong vegetarian. His feelings were very easily
touched, and he would weep when praying so that his words would
be choked by his weeping. South and east of Peking we have the
Yi chu hiang sect. A convert tried hard to persuade a man of this
sect who desired to be a Christian, to abandon the habit of worship-
ping a stick of incense when at prayer. He could not be persuaded
and continued in his old religion, preferring this one thing to the
gospel which required him to abandon it.

The White Lily sect still exists as a religion without any
political importance whatever. The followers of this religion, once
so famous, live quietly without proselyting, two or three families
together. They may be found in the neighbourhood of Te cheu in
Shantung.

Dr. Porter has observed that the Pa kwa sect will not admit
the identity of Shangti with the supreme spirit whom they call
AVu sheng. This is what might be expected, and I do not see that
it has any bearing on the claims of Shangti to be the best Chinese
term for God. The Pa kwa men, with the eleven other sects
mentioned in page three of Dr. Porter's paper, and in addition to
these, the Wu wei, the Sheng hien, the Tai shang, the Kin tan, the
Tsai li, the Hiau hau, J^ ff, and probably many more, are all mystic
sects, following an inward light and denying all exoteric views.
They dis[)ute the benefit of all books, images, and aids to worship
except their own. They are like a man lookiug through a telescope
at some distant star which becomes magnified to his view. He
sees only that and the sky near it. In some respects Christianity
is mystic too for it has an inward voice, and it delights to gaze
on the infinite; but its out-look is world-wide, and it aims to embrace
all nations, all history, and all time within its field. It is the only
religion that has ever undertaken to translate its sacred books into
all the languages of the world. Christianity must therefore in China
go back in its inquiries beyond the rise of all the sects and learn
what in the ages nearest to the time of Noah, Abraham and Moses
was the amount of light on God and his law possessed then by the

252 THE CHINESE RECORDER. [ Jllly>

wisest among tlie Chinese people. In this important labor, to know
the usage of a sectary in our time residing in the plains of Shantung
or Chili and confining his reading and thinking to one or two modern
books, may be worth something, but to know what the whole nation
thinks, and what the books say, is worth much more.

UETHODS or UISSIOK WOBK.
LETTEB VII.
Bt Rev. J. L. Nevius, D.D.
BEGINNING WORK.

rpO missionaries beginning their work de novo, without native
■^ converts or enquirers, and without a knowledge of the
language, many questions arise of the first importance, which have
not been touched upon in the preceding letters. As the beginnings
of work contain the seeds of future growth and development both
for good and for evil, every step should be taken with deliberation
and prayer. In addressing my younger brethren I take it for
granted that they will not be unwilling I should use a degree of
freedom in detailing some of my own observations and experiences.

The study of the Language. It may well be a matter of con-
gratulation that the newly arrived missionary is exempt, for the
first year or two, from the pressure and responsibility of deciding
the many questions of mission policy upon which he must form
an opinion at a later period. Whatever department of work he may
devote himself to in the future, there is no room for doubt that his
first duty is to give his time and energies to the thorough acqui-
sition of the language as a necessary prerequisite to usefulness in
work of any kind. For this, it is of the greatest advantage to be
free, as far as possible, from cares and interruptions of every
description.

It is very desirable to obtain the occasional assistance of some
foreigner well versed in the language in guarding against mistakes
which are almost sure to be made in pronunciation, tones, aspirates
•and idioms. None of these should be neglected. It is well to
know from the first that the ear has to be trained as well as the
vocal organs, and that in this one's own senses are not to be
•depended upon. It often happens, as two or three persons listen

1886.] METHODS OF MISSION WORK. 253

to the same vocal utterance that each hears it differently, according
to his individual habit or preconception. Of course all cannot be
right. Where acknowledged authorities agree, if the learner follows
his own ear in opposition to them, he will probably go astray in
ninety-nine cases out of a hundred. Where authorities differ, it
will generally be on comparatively unimportant points with reference
to which it makes little difference whether you follow one or the
other. Even the sounds of an intelligent native accurately heard
and reproduced, are not as sure a guide as a thoroughly elaborated
and consistent classification of sounds like that found in Williams'
Dictionary, or Wade's Syllabary, or the dictionaries and phrase
books representing the southern dialects of China. Variations of
individual teachers from the standard pronunciation will probably
be found to be localisms or personal peculiarities. The systems of
pronunciation referred to are the result of the consensus of opinions
of many foreigners, who may be regarded as experts, and of
numerous trained natives, during a succession of many years or
generations. A person may choose between Wade's system and
Williams', in accordance with his purpose to speak the pure Peking
Mandarin or a more general Mandarin. Either system is excellent
and the differences between them are practically of little importance.
They are much less than exist between the languages of many
Chinese officials who can converse with one another without
difficulty. While it is no doubt desirable sooner or later to become
acquainted with localisms, it is perhaps better at first to master the
standard form of the dialect spoken, whether the Mandarin or any
of the southern dialects. Localisms will be easily and almost
unconsciously acquired afterwards as they are needed. Taking this
course will secure a man's being generally intelligible; while those
with whom he is constantly associated in his home, where his
dialect may not be spoken in its purest form, will prefer to hear
him speak without localisms rather than with them ; and will under-
stand him almost if not quite as well. By adopting this course,
Church members would gradually become acquainted with, and be
able to use the standard form of their dialect : and thus indirectly
the diffusion of Christianity would promote uniformity in the
language of the people, and as a necessary consequence facilitate
general intercourse.

A young missionary in acquiring the language should eagerly
avail himself of all the ** helps ' at his command. Phrase books,
grammars, dictionaries, a careful and well trained native teacher,
and the assistance and criticism of some foreigner, are all important.
The native teacher should be made to understand that giving

264 THE CHINESE RECORDER. [ J^V>

satisfaction to his employer and retaining his place, depend on his
laying aside Chinese ideas of deference and politeness, so far as
they would prevent his correcting the same mistake of his foreign
employer fifty times if necessary, as it probably will be. It is a fact,
as common as it is unfortunate, that a teacher sometimes learns
foreignized or individualized Chinese of the foreigner, who is led to
suppose from the ease with which he is able to communicate with
his teacher, that he is making rapid progress in the acquisition of
the language; while he has unconsciously been playing a game
with the Chinese teacher of " give and take." The result of this
process is a kind of compromise between the English and the
Chinese languages, made up of Chinese words with an admixture to
a greater or less degree of foreign idioms, pronunciations, inflections,
emphases, and aspirates or want of aspirates. The extreme result
of a similar process is found in the *^ Pidgin English."

Frequent changes in methods of study are sometimes desirable
in order to break up monotony and avoid weariness. Each in-
dividual will learn by experience the particular way of prosecuting
his studies which suits him best. Most persons find that from one
to three hours a day with a Chinese teacher in getting correct
sounds from his lips, is as much as can be spent profitably at first.
The great work, that of memorizing words and sentences, can be
done better quietly by one's self. When a good beginning has been
made in pronunciation and tones and aspirates, only the occasional
help of a foreigner is required. In the course of from six months
to a year most persons will find it very helpful to spend a good
deal of time mainly or exclusively with natives, so as to force
themselves to speak Chinese. At this period a tour into the
country, or living for a time in the country without a foreigner,
making a companion of one's personal teacher or a native preacher,
is very useful. In the course of a year or more, when one is able
to converse with some freedom, it is generally desirable to change
the teacher, as facility of communication with him will be partly
the result and that unavoidably, of a mutual adaptation to each
other. A change of teachers, or talking a good deal with natives
generally, will enlarge the learner's vocabulary, and show him how
far he has got on in acquiring the tongue of the people as it is
spoken. With all the helps which can be obtained a man must
depend mainly on regular, persistent, hard study. If he has a
natural gift for languages it will of course be invaluable, but even
this must not be trusted to as the chief dependence.

In the course of two or three years or more, the missionary may
form a permanent or general plan of study for his life time. Some

1886.] METHODS OP MISSION WOEK. 255

think ifc best to confine their attention to the Chinese spoken
language, and regard an attempt to learn the written language or
wen-li, (with probably a very imperfect and unsatisfactory result,)
a useless waste of time, which might better be spent in mastering the
vernacular and fitting themselves for effective preaching. One
might indeed in this way save much time, and also find a sphere of
great usefulness ; as a large proportion of the population of China
is only acquainted with the spoken language. To reach all classes
however, and especially the influential classes, the knowledge of
the wen-li is of immense advantage. It may be acquired, without
any great loss of time, if the study of it is prosecuted methodically
and persistently, and the missionary avoids burdening himself
with so much and so many kinds of work as to make it impossible.
I should strongly recommend from the first a regular exercise in
writing characters, and in memorizing select passages of the
classics.

Beginning Work. Here, if I mistake not, we are apt to be too
hasty. After years of preparation at home we are anxious to
commence our life work at once. We hardly realize that, aside
from the study of the language, other special preparation for the
work before us is still necessary. If a man has come from home
designated to a particular department of work, or the exigencies
of his field on his arrival constitute a call to some special work, the
case is quite different. If there is no such call, I should as a rule,
advise him to keep clear from the responsibilities and distractions
of an independent, personal, work for three, four, or more years.
One ought not to allow himself to be troubled with the thought
that he is holding back and not taking his full share of labor, or
with the fear that he may lay himself open to such imputations from
others. I recommend this plan as the best course for securing the
greatest usefulness. In the mean time while the young missionary
may not be able to point to any tangible results of work of his
own, he may have the satisfaction of doing good from the first, and
that in many ways. He may bring a cheering gleam of sunshine
from the home-land to those who are worn and weary, and perhaps
disheartened by the pressure of accumulated and exhausting toil.
In leisure hours ho can relieve other missionaries of some kinds
of secular work which he can probably do as well as they, leaving
them free to devote more time to work for which a knowledge of
the language is a necessity. In a godly, unselfish, Chrisl-like walk,
he may produce deep and lasting impressions for good, both on
natives and foreigners, before he can begin to speak in the native
language. As he advances in his knowledge of Chinese he can

256 THE CHINESE RECOEDEE. [July?

help liis brethren in many ways, such as chapel preaching, teaching
a class in a school, or accompanying and assisting older missionaries
on itinerating tours. These kinds of work, and all kinds of work,
while they will be a help to others and the common cause, will be a
still greater help to himself ;— just the preparation and training
which he needs. I should advise a young missionary when he
has acquired the language, or while he is still acquiring it, to visit
different stations connected with his own mission, and stations of
other missions, to acquaint himself by personal observation, as
well as by a special course of reading, with the diverse methods
employed, and not to be hasty in forming opinions and acting
upon them until he has gathered sufficient materials upon which to
found these opinions.

The opposite course is liable to many objections. Confining
one*s self to the place where he is located, subject to one set of
personal and local influences, forming opinions and acting on them
at an early period, is apt to make a man narrow in the beginning,
and then confirm him in his narrowness. In taking up an in-
dividual work at an early period, he meets with difficulties and
responsibilities which he had not anticipated ; a great deal of time
is wasted in the laborious and imperfect performance of work, which
a few years later might be attended to with ease and success.
Plans for continued study, for which it was supposed plenty of
leisure would be afforded, have to be given up, in consequence of
pressure of engagements, pre-occupation of mind, or exhaustion of
body. By undertaking work which one is incompetent to, and the dif-
ficulties of which one cannot anticipate, important interests are im-
perilled ; injurious impressions produced which it is difficult to efface ;
and health and even life may be sacrificed. It has been to me a matter
of constant regret that a portion of time was not strictly reserved,
especially during my first five or ten years in China, for laying a
broader and deeper foundation for future usefulness, by a more
extensive and methodical reading and memorizing of Mandarin and
Classic literature. Suitable and adequate plans were made for such
study, but other occupations in the form of direct missionary work,
promising immediate results, were allowed to interfere with and set
aside those plans. In this way, as in many others, we are too easily
induced to sacrifice a greater future good to a less present one.

Independent individual work. Though the time of preparation
for individual work may have been somewhat protracted, the
missionary will feel at its close that he is all too imperfectly fitted
for the task before him. He must Inow, however, without un-
neccessary delay take his full share of labor and responsibility.

1886.] METHODS OP MISSION WOEK. 267

Before this point is reached, providential circumstances, and personal
tastes and proclivities, will probably have indicated clearly his
department of labor. This, while it should not be desultory, should
not be too much specialized. A variety of work promotes physical
and intellectual health. Employments may be so arranged and
affiliated that, instead of interfering with each other, they may be
mutually helpful. This is specially true of study, teaching, preaching,
itinerating and book-making. Each of these in the above order, is
a preparation for that which follows ; and the succeeding ones, by
their reflex influence, stimulate and assist those that precede.
Missionary life must begin with study, but it should not end there.
All study or no study — too much study or too little — are extremes
equally to be avoided. The results of study can only be assimilated
and utilized by constant, familiar, and sympathetic intercourse with
the people, and people of all sorts.

If I were asked, what in my opinion is the most important of
all departments of mission work in China, I should not be able to
answer categorically. All are important. The most important
work for each man is undoubtedly that for which he is best fitted
and to which he is specially called.

Book-making is the ripest and richest fruit of all. Its influence
extends over nations and continents, and goes down to successive
generations. To consider the different departments of missionary
work in detail would far transcend the limits assigned to these
papers. One branch, however, Itineration, claims our special
attention, as particularly connected with the subject of the previous
letters.

Itineratinrj. In engaging in this department of work we may
certainly have the satisfaction of feeling that we are in complete
accord with the great commission, " Go ye into all the world aiid
preach the Gospel to every creature," and also with the example
of the great Apostle to the Gentiles.

While the active labors of this Apostle were largely made up of
teaching, preaching, and writing, itinerating may perhaps be regarded
as their distinguishing feature, and that to which he was specially
set apart by the Holy Ghost. The great centres where he spent
most of his time, were apparently not selected by him in accordance
with a predetermined plan, but were providentially indicated to
him in the ordinary course of his Apostolic tours. But most mission-
aries, however much they may itinerate, will require a fixed place of
residence, that is, a home, in selecting which the chief considei-ation
should be health, facilities for acquiring the language, and a place
which is an influential centre in itself, and affords easy agsess to the

260 THE CHINESE EBCOEDER. [July,

Christians ; his home has become an important Christian centre, and
eight or ten stations have sprung up near his native town, mainly-
through his influence. These two wheel-barrow men are persons
constantly in my employ whether at home or on country tours. They
are not as yet baptized, and at that time were not specially inclined
to become Christians ; I often obtain from them important infor-
mation respecting the villages through which I travel, and also hear
from them faults and irregularities in my stations ; some of which
even the native helper has failed to discover.

(See page 148.)
By Herbert, A. Giles.

T beg leave to join the Eev. W. W. Royall in protesting against the

mistranslation of a part of the above cited verse as given in the
Delegates', in the Mandarin, and in Mr. Griffith John^s versions.

I go farther than Mr. Eoyall. He says that the '' turn " given
by these three versions '^ may pass as a good commentary.'* I
venture to think it is a wholly inaccurate, and therefore very
bad, commentary.

The Greek text has undoubtedly been rendered correctly in the
Revised version, as opposed to the incorrectness of the version of
1611. That is to say, the Revisers have ignored the misplaced wc,
and have followed the Vulgate with their. Ye have nourished your
hearts in a day of slaughter.

The meaning of this is simple enough, when read with the context.
Yet the following '^ turns " have been given to it in Chinese : —

Delegates' Bible. " You have given way to wanton pleasure in
order to delight your hearts, as do sacrificial oxen and fat pigs
while awaiting slaughter."

Mandarin. (Blends the two clauses which make up the whole
verse into one.) '* You, in this life, think only of extravagance
and feasting, like animals which when the time comes for their
slaughter are still gratifying their hearts."

Mr. John's. (Is identical with the last, except that the style is
faulty. Will any Chinese scholar justify in if4 ^ g? ¥ il 0 for
•* like animals on the day of slaughter.)" A change of ^ to ^
would give the reader a better chance.

No wonder Mr. Royal I asked, with unnecessary modesty, " Is
this a translation of what the Apostle said ? "

1886.] PICTOEIAL REPRESENTATIONS OP CHRIST. 261

On the other hand, I think Mr. Royall himself has quite missed
the point of the half verse under note. He says " As a day of
sacrifice, and consequently of slaughter, was generally a feast, it
seems only fair to presume that the Apostle considers wicked men
here, not as oxen awaiting the slaughter, but as men feasting to
repletion and caring for naught else.'*

Surely what St. James meant was this : — " Go to ye rich men.
Ye have been oppressing the poor and battening upon tho good
things of this earth etc. You have nourished your hearts, i.e. you
have taken care of yourselves, in a day of slaughter, i.e. whew others
were perishing around you." The insertion of " own " would
being out the meaning better : — " You have nourished your own
hearts in a day of slaughter (for others)."

PICTORIAL REPEESENTATIONS OF CHRIST OF QUESTIONABLE PROPRIETY.

By Rev. Jas. H. Johnson.

TT is a matter of surprise and sorrow to some, that many of the
books, tracts, and papers printed for general distribution among
the Chinese are illustrated in such a way as all evangelical Chris-
tians cannot approve. Judging from recent circulars, we may now
expect illustrations to be employed more than ever before in China.
But while the products of the Fine Arts are in the main admirable
and useful, still their sphere is not unlimited ; and it may be well to
consider a few objections against pictorial or other representations
of the Lord Jesus Christ.

There are those who reason on the subject as follows : —
The Second Commandment forbids us to represent God by any
image ; Jesus Christ is God ; therefore the Second Commandment for-
bids us to represent Jesus Christ by any image.

This view is not new, nor without the support of high authority.
For instance ; Kurtz (a Lutheran) tells us, that Eusebius of Ca)sarea
seriously reproved Constantia, the Emperor Constantino's sister,
for expressing a desire to possess a likeness of Christ, and called
her attention to the Second Commandment. See Church History
vol. 1, sect. 57. In John Allen's English translation of Calvin's
Institutes, Book 2, chapter 8, wo read; **This precept consists of

260 THE CHINESE RBCOBDER. [July,

Christians ; his home has become an important Christian centre, and
eight or ten stations have sprung up near his native town, mainly
through his influence. These two wheel-barrow men are persons
constantly in my employ whether at home or on country tours. They
are not as yet baptized, and at that time were not specially inclined
to become Christians ; I often obtain from them important infor-
mation respecting the villages through which I travel, and also hear
from them faults and irregularities in my stations ; some of which
even the native helper has failed to discover.

JAUES CHAFTEB

(See page 148.)
By Herbert, A. Giles.

beg leave to join the Rev. W. W. Eoyall in protesting against the

mistranslation of a part of the above cited verse as given in the
Delegates', in the Mandarin, and in Mr. Griffith John's versions.

I go farther than Mr. Eoyall. He says that the '' turn " given
by these three versions *^ may pass as a good commentar3^" I
venture to think it is a wholly inaccurate, and therefore very
bad, commentary.

The meaning of this is simple enough, when read with the context.
Yet the following '' turns '' have been given to it in Chinese : —

Delegates' Bible. " You have given way to wanton pleasure in
order to delight your hearts, as do sacrificial oxen and fat pigs
while awaiting slaughter."

Mandarin. (Blends the two clauses which make up the whole
verse into one.) " You, in this life, think only of extravagance
and feasting, like animals which when the time comes for their
slaughter are still gratifying their hearts."

Mr. John's. (Is identical with the last, except that the style is
faulty. Will any Chinese scholar justify in ^ ^ ^ ^ :t 0 for
^' like animals on the day of slaughter.)" A change of ^ to ^
would give the reader a better chance.

No wonder Mr. Royall asked, with unnecessary modesty, " Is
this a translation of what the Apostle said ? "

1886.] PICTORIAL REPRESENTATIONS OF CHRIST. 261

On the otlier hand, I think Mr. Royall himself has quite missed
the point of the half verse under note. He says *^ As a day of
sacrifice, and consequently of slaughter, was generally a feast, it
seems only fair to presume that the Apostle considers wicked men
here, not as oxen awaiting the slaughter, but as men feasting to
repletion and caring for naught else.''

Surely what St. James meant was this : — '' Go to ye rich men.
Ye have been oppressing the poor and battening upon tlio good
things of this earth etc. You have nourished your hearts, i.e. you
have taken care of yourselves, in a day of slaughter, i.e. when others
were perishing around you.'' The insertion of " own " would
being out the meaning better : — " You have nourished your own
hearts in a day of slaughter (for others)."

PICTOBIAL REPRESENTATIONS OF CHRIST OF QUESTIONABLE PROPRIETY.

By Rev. Jas. H. Johnson.

This view is not new, nor without the support of high authority.
For instance ; Kurtz (a Lutheran) tells us, that Kuscbius of Cccsarea
seriously reproved Constantia, the Emperor Constantine's sister,
for expressing a desire to possess a likeness of Christ, and called
her attention to the Second Commandment. See Church History
vol. 1, sect. 57. In John Allen's English translation of Calvin's
Institutes, Book 2, chapter 8, wo read; "This precept consists of

262 THE CHINESE RECORDER. [July,

two parts. The first restrains us from licentiously daring to make
God who is incomprehensible, the subject of our senses, or to
represent him under any visible form. The second prohibits us from
paying religious adoration to any images." Also in Turretin,
Locus 11, Questio 10 ; we read; " Precepts secondo duo prohibentur,
turn facere Imagines religionis ergo, turn eas colere" The italics
are Turre tin's. And in the Westminster Assembly's Larger Cate-
chism, which by the way is subscribed by a large body of Christians,
we are taught, that among the sins forbidden in the Second Com-
mandment is, "the making any representation of God, of all, or
any of the three persons, either inwardly in our mind, or outwardly
in any kind of image or likeness of any creature whatsoever." In
short, it may be said, that the major premise of the syllogism given
above, was maintained by the Reformed in opposition to the Papists
and the Lutherans. And it seems to have been the opinion of many
of the Fathers. The minor premise will not be disputed by mission-
aries, we suppose.

There are also those who contend that in the illustrations
referred to, it is not God, but the man Jesus who is represented ;
and therefore such illustrations are not objectionable. There
remains this difficulty, however; we know that our Saviour was ^'God
manifest in the flesh," 1 Tim. 3 : 2G. And does it not savor too
much of a forbidden thing, if even granting the possibility, we thus
try to put asunder the two natures which God has joined together
in that mysterious Person ?

Moreover it is said. The Second Commandment does not forbid
the mere making of images of God, but the making in order to use
them in worship. Well, grant this too; and still we find that those
who speak thus have a feeling, that the one use made even of the
representations approved of must be carefully guarded. And why ?
Because the History of the Church abundantly proves that the
tendencies of images are dangerous. Beside, many of this class
would at once reject a statue of Christ as idolatrous. But is a
statue any more an image than a picture ? Already the Church of
God has suffered — who can tell how much ? — from a baptized
idolatry. Then, shall we tempt History to repeat itself here in
China ? By multiplying the representations of our Lord Jesus, we
may put stumbling-blocks in the way of those we would rescue from
idolatry ; we may give occasion to the heathen to cast in our teeth
that we too have our images ; we may induce that familiarity which
breeds contempt even for what is sacred. There certainly are lines
of prohibition which ought to be observed. Let us seek them till we
find them, and having found, let us observe them.

1886.]

FEBRUARY 21ST, 1866-8G.

263

One more consideration ought not to be passed by. The fact
is, that we are without any authentic description of the personal
appearance of our Lord. It is not uncommon for biographers to tell
how their heroes looked ; but the Gospels give us nothing of the sort,
so that their silence at once precludes and condemns the attempts
of painters to gives us a true likeness of the God-man.

We may say, then, of every such representation of Jesus, that
it is merely a creature of the imagination ; and the probability is,
that it is a lie. What if one were to make an image, graven or
painted, of an ideal English lady well advanced in years, and say
this is a likeness of her majesty Queen Victoria ? We would think
it rather dishonest, would we not ? Yet the difference between this
case and the one specially before us, so far as right is concerned, is
slight, if there be a difference at all.

So then, on grounds of Scripture, on grounds of expediency,
and on grounds of common honesty, representations of our Saviour
are of questionable propriety. Is it right for us to encourage
them?

Hangchow, April 5th, 1886.

FEBEUAEY 21ST, 1866 — 86.

By Rev. Mark Williams.

In China, one can plainly see
Shonlcl China Weddings always be.
Unnoticed hitherto have been
Our weddings, wooden, crystal, tin ;
Assemble, Friends, around our board,
List to the tale in memory stored.
This natal and this wedding day
Marks a new milestone in Life's way.

To-day, just twenty years ago,
We glided o'er the crispy snow ;
The great Church bell with clangor loud,
Had summoned swift an eager crowd.
Silent they sat, and did us scan.
As wo the Church-aislo gauntlet ran.
Then we before the pastor stood.
In prime of man and womanhood,
Repeated each the solemn vow,
('Twas binding then, 'tis binding now,)
To cherish, keep, protect, and love.
Till death remove our soals above.

Of those who in that crowd were fonnd,
To-day, some stand on mission ground ;
Perhaps to them our silent deed
Was like a grain of goodly seed,
Which, in their hearts, then taking root,
Grew, and produced, thereafter, fruit.

•
Ifc was but twenty years ago ;
The scars of war wore healing slow ;
We bade our native land fare well,
And ventured on the billow's swell,
In slender, graceful, clipper ship.
That promised us a speedy trip.
One hundred days had passed away,
Ere wo caught sight of Old Cathay.
Wo slowly crept aloug the coast.
The hot air stifled ns almost t
At length, slow Peiho's stream within,
Wo anchor cast at Tsz Chu Lin.
Here wo would stop, nor lonfi^r roam ;
This place wo planned should h% our home.

264

THE CHINESE EECORDER.

[July,

At journey's end, with gratitude
We turned us to our " Daily Food j "
And courage filled us as we read
The portion for the day, whicli said
•* If thou do good and trust God's hand,
Thou shalt dwell safely in the land ;
In time of famine shalt be fed,
And always by His eye be led."

We struggled hard, with inward groans,
To speak correctly all the tones ;
To get the Northern Mandarin
Clear cut, as spoken at Tientsin.
In broken China was our talk;
Slow we progressed, with many a balk.
But now uprose the pillar cloud,
And spoke a voice in accents loud,
•'Tarry ye not in all the plain."

Not heedless of the high behest,
We turned our footsteps to the West j
Zigzagging o'er the mountains tall.
We saw the famous Chinese Wall.
Through rocky gap, brisk commerce flows,
Men flock for wealth — a city grows.
Where Mongols come their goods to barter.
And shopmen strive to catch a Tartar.

Here we have dwelt a score of years.
And memory the place endears.
Young olive plants around us stand,
In number half of Jacob's band ;
On shorter Catechism bred,
On healthful, highland oatmeal fed;
Shall it be said of them when grown.
That Kalgan children lack back bone ?

When wilting in the summer heat,
The Peking pilgrim turns his feet
To cooler climes, we stop his quest.
And welcome give the weary guest.
He, from Mt. Williams' lofty seat,
May see the city at his feet.
Then he should form a well-fixed plan
To quaff the spring at T'sz Er Shan ;
His fainting strength he will review
Beneath the shade at Yung Feng Bu.

If tired of the haunts of men,
Let him retreat to Gulick's Glen,
The place of all the world the best
To picnic with invited guest,
In shadow of the mountains tall,
Beside the gorge's mossy wall.
Amidst the craggy rocks we view
The lily red, the larkspur blue.
If food and rest our strength restore,
We can mysterious caves explore j

A home for bandits fierce to dwell,
Or fitting place for hermit cell.

Ascending now to Mongol land,
On Hannor's signal mounds we stand,
Made by some lost mysterious race.
Whose warlike habits here we trace.
The column tall, of signal smoke.
Full five score miles the danger spoke.

Lo what a scene of grandeur wild !
Bleak mountain on bleak mountain piled,
And stretching in a billowy maze,
Far as bewildered eye can gaze.

But come we now to Mongol plains
Refreshed by timely summer rains.
And covered o'er with verdure green.
Where countless flocks and herds are seen.
The Mongol, on his hardy steed,
Rides swift around at break-neck speed.
Within the fold, the vast herds go,
And rest secure from prowling foe.

Then we, who have a curious bent,
Will want to see the nomad's tent ;
So nearing, with a loud " Meudu,"
We bring the host his guests to view,
Who barking dogs sends to the rear,
And bids us lay aside our fear.
The traveller will thirsty be.
And drink with relish poor brick tea,
Or take instead, if thus he please,
A cup of milk, and fresh made cheese.

The guest who all these sights has seen,

Will not forget our mountains green.

But joyfully will he repeat

His visit to our cool retreat.

Loved parents, since our marriage day,

To higher realms have passed away.

We often, walking through the street,

Old faces miss, new faces meet.

Men quickly come, they quickly go.

Probation's short to all below.

The harvest fields are fully white.

Fast flies the day, quick comes the night.

To us 'twas given to respond

To call from regions far beyond ;

The thought that most our spirit cheers,

Is that we're Gospel pioneers.

On Mission field we've spent life's prime.

To us remains brief space of time ;

Onward we'll go as we've begun.

Immortal till our work is done.

Kalgan, North China.

<m^^

1886.] A VISIT TO THE " DOGHEADED BARBARIANS." 265

A VISIT TO THE " DOGHEADED BAKBARIANS" OR HILL PEOPLE.

|Ij ^, NEAR FOOCHOW.
By Eev. F. Ohlinger.

TTILLAGES of several hundred families of this peculiar people are
' located among the less accessible hills just beyond the " North
Range/' fifteen miles from the East gate of Foochow. A visit to
them need not occupy more than a day and a half, and might be
planned as follows: — Leave Foochow (Nantai) at 12 M. sharp and
go up the large Pehling road. Four miles from the summit of
Pehling is a small village (consisting entirely of inns) called
Muiliang. Here one can spend the night in comparative comfort,
provided it is not in the tea season when every corner is occupied
by tea carriers. The next morning after breakfast, Uong-tu-gaung
or Lieng-bah-yong can be reached by an hour's walk, and the whole
forenoon spent in the very homes of the " Sia Bo,'* Leaving them
at 12 M. sharp, one can reach Nantai before dark. By this
arrangement the traveller avoids the offensive buckets which
make his recreation a torture if he is found anywhere on the road
between the city and the mountains during the forenoon. May
the first one who follows this itinerary meet with as kindly treat-
ment and as much grandeur of natural scenery as fell to the good
fortune of the writer ; may he meet fewer buckets, and more com-
municative aborigines ; finally, may he like myself have a traveling
companion whose interest in everything that is to be seen and learned
never wavers under the hardships of traveling in Fuhkien. He
will not fail to give the readers of the Recorder fuller " notes "
with less introduction, than I can offer this time.

1. — We saw those of the surnames Loi (shell) and Lang
(basket) only. They told us at many places that the Bwang (plate)
family had " not yet arrived " but did not explain the delay. Their
Chinese neighbours say that they have been granted an additional
surname by imperial rescript for matrimonial convenience, but of
this the Sia themselves said nothing.

2. — The men dress in all respects like the common Chinese
but the women no more so than the Japanese or Lew Chew
islanders. The remarkable head-dress of the latter constitutes a
real focus of curiosity and consists of a tin or silver tube from one-
half to two inches in diameter and from four to six inches in length.
This is laid lengthwise on the crown of the head and the hair
packed in and around it. It is pierced by the beam of a miniature
anchor made of wood^ silver^ or horo^ the head of which extends to

266 THE CHINESE RECORDER. [July,

the shoulder blades. It is pierced afc the other end by a plain piece
of metal that extends about a foot in front of the eyes. From this
point are suspended bright colored tassels and strings of beads
that extend over the shoulders to the head of the anchor. The
tassels and strings of beads- together hide the face almost as
effectually as the veil worn by Turkish women, and must be highly
injurious to the eye-sight. It is also a badge of matrimony, the
girls wearing their hair lijie the Chinese. Noticing some exception-
ally pretty head-ornaments, we were told that the wearer had just
been married. We tried to buy a set and offered a high price but
the price demanded was always much beyond our figure, or they
would declare that if they sold their head-ornaments they could
not do up their hair next day as they had but the one set.
When seen in crowds, as on one occasion while I was preaching,
these women present a most picturesque appearance.

3. — The young women and the males have milder features than
the Chinese; the old women remind one of the Indian squaw.
The women do the hardest work and seem cheerful and happy.
They gave us a serenade, and when asked what the subject of their
song was, they replied : " When we gather wood on the mountains we
sing of gathering wood, when reaping in harvest we sing of reaping,
when hoeing in the garden we sing of hoeing. We usually sing
at our work." Their singing had all the sweetness, trills, and long
even strains characteristic of impromptu composition. It bore
little resemblance to the Foochow singing, but a great deal to the
Cantonese I have heard.

4. — They intermarry to some extent with the Chinese, the
women concerned being obliged to change their costume with their
name. The Chinese took pride in saying : ^' We take their
daughters in marriage but do not give them ours.'' The Sia admit-
ted that they rarely marry Chinese girls. Their marriage ceremo-
nies &c. are in all respects the same as those of the Chinese with
the exception that the bridal robe is of imperial yellow instead
of red.

5. — On the 15th of the 8th moon they worship their ancestor
Go Sing Da in the ancestral hall. There was no image of him in
the house where we spent the night. Our inn-keeper at Muiliang
told us that the Sia have an image of their dogheaded ancestor
which they hang on the wall on the last day of the year and worship
it on the first day of the new year. ''After this it is kept locked up
as they are ashamed to let others see it." The common people among
them converse freely on their peculiar history and customs,
but the higher classes are distant and reticent. We found them

1886.] A VISIT TO THE " DOGHEADED BARBARIANS." 267

cordial and ready to talk in the secluded hamlets, but exactly the
opposite in the large village -where we stopped longest. We soon
discovered by the suspicious look they gave each other when we
asked a question that they had been cautioned. Two of them
carried me eight miles on our departure homeward and entertained
me with their ready and intelligent answers to my endless queries.
Approaching the subject warily I asked : " So you claim to be the
descendants of an emperor, do you ?" There was an'ominous silence
and then : '^ How can we common, working people know this ; the
literary men know all about it.'' Then sotto voce to each other:
" The 2)eople have told him about this, else how should he know ?"
Their frequent allusion to the ^^ people " as they call the Chinese is
quite surprising, and shows how fully they realize that they are a
separate and superior class or even race. They speak of themselves
as the ruling family " and dislike to be called Sia Bo. Ordinarily
however they call themselves the " hill inhabitants."

6. — They occupy the least accessible regions in the hills. We
could not get reliable information on the question whether their
fields are exempt from taxation or not. From conflicting reports
we inferred that their older and more valuable fields are taxed,
while the newer or less valuable are exempt for a period of years.

7. — They are almost exclusively devoted to agriculture and the
more indispensable trades, such as tailors, carpenters, black-
smiths, &c. Our host who entertained us so hospitably is a grad-
uate of the First degree and the only one we could hear of. They
have had their great men among them of whom they speak with
pardonable pride, but scholarship seems to be at ebb tide just now
among them.

8. — I did not fail to study the Sia from a missionary point of
view, but do not feel qualified to answer the question ; What of a
mission among them ? The above notes show how they look upon
themselves and tell plainly that a break in their ranks religiously
would cause great agitation, to say the least, for a while among
them. After the first break however I should be inclined to con-
sider them more teachable than the Chinese.

9. — They have a dialect of their own, though they also speak
the Foochow fluently. As they claim to have come here from the
Canton province, and inasmuch as they have been compared with
the Hakkas, I add a list of common words which I trust may prove
more than an object of curiosity merely. I may say in conclusion
that whenever we took up this philological (!) investigation, we
always found ready and even enthusiastic assistants, every question
calling out a round ringing chorus of answers.

268

THE CHINESE RECOBDEE.

[July,

LIST OF COMMON WORDS.

Foochow.

Sia.

Hahka.

Tda

Ch*6

Ts'a

Water

Jui

Ssii

Shui

House

Ch'io

linn

Wuk

Tree

Cheu

Shii

Shu

Earth

T'i

T*i

Heaven

T'ieng

T'ang

T'en

Man

Neng

Nging

Ngin

Sit

S<5i

Ch'd

Tb6

Sedan

Gieu

K*ieu

Pen

Bek

Bik

Jut

Paper

Jai

Tflhi

Word

Ch'i

Wheat

Mah

Mak

Cow (or ox)

Ngu

Ngaou

Ngu

Hat

Man

Hand

Ch'iu

Ssiu

Shu

Foot

K'a

Giok

Kyok

Mouth

Ch'oi

Joi

Tsoi

Field

Ch'eng

T'ang

T'en

Rice

Mei

Bridge

Gio

K4u

K'yau

Stone

Sioh

Sshiah

Shak

Vegetable

Ch'ai

Ch«oi

Ts'oi

Boat

Sung

Sshiong

T'yang

GIRL.

NVMEKAIS.

Foocliow.

Jii-niong-giang.

Foochotv.

Sia.

Bung.

nguk-joi.

Sioh

Fakka.

A*tsyau-raoi.

Lang

Yong

BOY.

Sang

Foochow.

Diong.

buo-giang.

Sia.

Ch'ioug.bu.jdi.

Ngo

Hakka.

A-tsyau.

Let

Liik

Ch'ek

Ch'ik

Biak

Bah

Gau

Giu

Sek

Hsik

^^^

1886.] THE INTRODUCTION OP MAHOMETANISM INTO CHINA. 269

THE INTRODUCTION OF MAHOMETANISM INTO CHINA.

By Rev. Geo. W. Clarke.
n^HE following questions I have put to Mahometans in several

provinces, " When was your religion first propagated in
China ? " " Where did your first teachers enter China ? " The
answer to the first question is, " During the T^ang Dynasty ; " to
the second, " We do not know." My enquiries were at last
rewarded by a Mahometan friend who lent me a small book, called
the W ^ ^ 1^- The following is a free translation of it.

The entrance of Mahometans into China was on this wise.
In the second year of the Emperor Chen-kwan, ^ |g, (A. D. 629,)
during the night of the eighteenth of the third moon, his Majesty
had a dream, in which he saw a strange looking rat, and also a man
whose hair was wound into a knot on his head, who drove it away.
He awoke greatly astonished, musing whether it was a good or an
evil omen. Early the next morning, the Astronomer Eoyal
reported to the Emperor that, during the previous night, he had
observed a remarkable sight, an evil cloud enter the Imperial
constellation; this doubtless portends calamity. About the same
time, I saw in the west, a light of great magnitude preserving the
royal stars ; this I presume indicates the appearance of a sage in
that direction, who is able to suppress fiends and imps. I humbly
suggest, that your Majesty should send an officer to this direction
to enquire if a sage has appeared. The Emperor said, "Last
night I had another dream, in which I saw a dreadful looking
being ; it had a dark face, red hair, and teeth projecting out of its
mouth ; it frightened me. The man whoso hair was twisted in a
knot appeared in a gorgeous robe, his countenance and demeanour
were most imposing. He chanted the JJ ^, (Koran) and drovo
away the demon who fled in haste, pursued by the man chanting in
higher tones. At last the demon cried aloud to bo forgiven, his
request was granted and he left the precincts of the Palace, The
man after this quickly departed towards the West. I am really
perplexed about the meaning of this dream." The Astronomer
said, "The man your Majesty saw in your dreams, is the holy
prince Mo Ha Meh Teh, whose country (5^ H) ^ beyond the
£ Iff IS> Kia Ku Kwan. (The passage at tho extreme west of the
great wall leading to Bar-Koul.) This sage was to appear before
the end of the world ; his doctrine is lofty, his dominions are of vast
wealth, and his soldiers are very valiant. At the time of his birth
(or incarnation ^ -jS), many wonderful things occurred." At this
point of the conversation, the Grand Secretary came in. He said,
" The Mahometans are upright, true, honest and thorough in what

270 THE CHINESE RECORDED. [July,

ever they do. Then the West is allied to gold, and that is a tough
and true metal, therefore the people of that section must be loyal
and just. I advise that your Majesty invite some of these people to
come and assist to protect, and to restore tranquility in the Empire.*'

The Emperor commissioned officer ^ ^, Shih T*ang, to carry
a royal invitation and search for the sage. Sh'ih T'ang promptly
obeyed. The first Kingdom he reached beyond the frontier of
China, was B& ^ |3, Ha-Mi-Kwoh, i.e. Hamil or Khamil, (a town
near Barkoul, in the west of Kan Suh ; it was once the capital of a
Kingdom of the Turks.) After a time he arrived in ^ ST |lK H>
Pu-ho-lo-kuoh, and in an inn he met a merchant from Man-K'eh,
i.e. Mecca. In reply to Sh'ih-T'ang's enquiries about the sage, the
merchant replied, " He is in Man-K'eh, which is the cradle of tho
human race ; he is Heaven's Ambassador, and he has received the
true classic from Heaven ; he is to reform the world, marvellous
signs prove this, therefore he is called a Sheng-Ren (Sage). As
you have such an important mission, continue your journey, and I
will conduct you to Mecca." In due time Shih T'ang arrived in
Mecca, and presented the Imperial letter to Mahomet, and fully
explained his errand. Mahomet explained to Shih T^ang the
reasons why he could not visit China ; he said, " The True Lord
has given me a great work ; constantly heavenly messengers visit me
with important communications ; every day I receive some portion
of the heavenly classic ; I have to expound the Ko-ro-ni, i.e. Koran,
and conduct the worship of the True Son, morning and evening. I
cannot leave my home, but I will send with you some able teachers,
who will be able to clear away the evil spirit." Mahomet appointed
three Su-ha-pa, i.e. teachers, to accompany Shih T'ang ; these were
men of learning and of exemplary behaviour, named, Kai Si,
Wu-Wai-Si and Wan-Ko Si. Mahomet said to Shih T'ang, " Take
my likeness and present it to your Emperor ; he will certainly recog-
nize it. The sage took a large sheet of paper, and fastened it on a
wall, and stood before it, and in a short time an exact likeness
appeared. He gave it to Shih T'ang, with this injunction, " Tell
your prince, that he must not worship it." Shih T'ang received
and made obeisance. Mahomet said privately to his three mission-
aries, " When you arrive in China, you will find the language
difficult, you must dig up some earth and smell it, then you will be
able to speak, and you will have a proof of my power." (! !)

Shih T'ang left Mecca with the three preachers. Kai Si and
Wu Wai Si fell sick on the journey and died. Shi T^ang and
Wan Ko Si were well received by the Emperor, who gladly
accepted Mahomet's likeness ; and he recognised it to be like the man

1886.] THE INTRODUCTION OF MAHOMETANISM INTO CHINA. 271

who appeared in his dreams. Shih T'ang forgot to tell the Emperor not

to worship it. Emperor Chen Kwan had it hung up in his Palace, and

bowed before it; when he arose, the likeness had disappeared, leaving

only a white sheet, which was an evidence to him of Mahomet's power.

The Emperor, during his first conversation with Wan Ko Si,
found that his teaching agreed in many points with the doctrine of
Confucius and Mencius. He said; "I desire you to live in my
country, and to assist me in the government, I will give you a high
position, are you willing to accept this offer ? " Wan Ko Si
replied, " I am a stranger from a great distance, and I have no
experience in such matters." His majesty said, " If you agree, I will
give you a liberal allowance." Wan Ko answered, " I never had a
thought of such honours or wealth, but only to escape the misery
of the bitter sea of the future life, this has been my ambition."
His majesty was greatly surprised, and said, " Then I wish you to
remain and teach your classic, propagate the pure, true and correct
Religion, f^ ft IE W^f ^^^ perform your daily worship of the True
Lord ; doubtless this will be agreeable for you." Wan Ko answered,
" I am a foreign legate, a single individual, my strength is nob
sufficient for such a work." The Emperor, replied, *' I will send
three thousand soldiers to Mecca, in exchange for the same number
of Mahometan troops, to come and help you spread your religion."
Wan Ko, made obeisance and replied, ^^ Your Majesty's soldiers
have home ties, the separation of which would entail great suffering,
the thought is repulsive. I would suggest that your Majesty
should write clearly to my Prince, to send some soldiers who have
no home ties. If they are sent, provision could be made for them,
and the result would prove advantageous to all concerned." This
proposal greatly pleased Chen Kwan, and he ordered Wan Ko to
write a letter in his name and forward it with haste to Mecca.

When Mahomet received the letter he was greatly pleased, he
held a consultation with his ministers, and eight hundred men with-
out any family incumbrances were selected. Upon the eve of
their departure, Mahomet addressed them, impressing the duty of
faithful obedience to Wan Ko Si's orders. In duo timo they
arrived at Si Ngan Fu, the captital of Shen-Si. Emperor Chen-Kwan,
upon their arrival, ordered officer Kin Teh to build a largo mosque
(Li Pai-Si) and houses adjoining it for the soldiers, wliich is situated in
the Seo-Si-Hang (lane). The above mosque and a tablet is preserved,
a testimony to Wan Ko Si's mission and the establishment of Mahom-
etanism in China. Wan Ko left Si Ngan Fu, (date not given) and
resided in Canton, from there he made three sea voyages to Arabia,

{To be concluded.)

272 I^HE CHINESE RECOEDEE. l^^^T)

^nm^pnltm.

TSE UNION EASY WENLI VERSION.

To the Editor of The Recorder,

From the expressed desire to secure a single version of tKo
Bible in Easy Wenli, in which the missionary body can cordially
unite, there has been, so far as I know, no dissentient voice. But
some writers have said or assumed that there was "an unfortunate
complication " which would tend to defeat this desirable object,
namely the fact that two versions were already practically in the
field. To me this fact does not seem necessarily a hindrance to a
Union Version. Supposing it were not a fact, and a Committee
should be appointed to produce a Union Version, what would be
the most desirable method of proceedure ? I think, were it not for
considerations of time and expense, it would be best for each
member of the Committee to independently translate the whole
Bible, and have these versions compared verse by verse, and select
the best rendering or perhaps some combination or modification
suggested. If this be true, how fortunate that we have these two
independent versions already at hand* The ** combination " cannot
be " unfortunate " unless one or more of these translators should
be unwilling to unite his work with that of others, for what,, I feel
assured seems to most of us, the good of the common cause.

From the note appended to the Gospel of Matthew hy Dr.
Blodget, in the version lately issued by him, it is evident he is
ready cordially to contribute his work to a Union Version. If Mr.
John is willing to do the same, the only thing wanting to make the
*' combination " as perfect as could be hoped for, is that a Com-
mittee should be appointed, two or three of whose members besides
those who have produced these translations, already in hand, should
be qualified to make independent versions, and have the time to do
so, and that all these versions should be cast into the common
treasury from which to select the excellences of them all. To one
who carefully examines the versions of Mr. John and Dr. Blodget,
it will be evident, I think, that a combination of the two can be
made, which would bo superior to either of them. Is it not also
^uo that there would still be room for independent work ?

1886.] CORRESPONDENCE. 273

THE MURDER OP MR. JOHNSON IN 18G9.

Dear Sir,

Among the traditions of the elders in China is the disappear-
ance of Mr. Johnson, of the British and Foreign Bible Society, in
1869, place and circumstances unknown. I have had a solution
of the problem in a manner which carries the impress of truth with
it. As the details may be interesting to many of your readers,
I hope you will find a corner for my information.

In the course of a boating journey from Chinkiang across the
province of Nganhwui to the Honan border, it was our lot at 4 P. M.,
on the 8th of May> to cast anchor at a small town commonly
called Hwui Lung Ki, though on the map it is marked as Hwui
Liu Wo, (0 J5(c g). Any who wish to mark the spot where
Johnson died the death of a martyr will find it on the Hwai River
between the cities of Ying shang Hsien, {f^ _t), and YingChow Fu,
(SI JHI) heing some forty lij by water, from the latter city. The
people almost immediately showed an unfriendly spirit. At first
books were purchased, but ere long were taken by force. Stones
fortunately were not at hand, but we were pelted with wet clay
from the river side, until some of us appeared as if brick making
was our business. Eventually the demi-god of the place, a " Wai
wei " they styled him, thought he had better have the mob dispersed
before it brought his button into danger. A despatch from Ying
shang hsien was handed to him which converted this would-be
Gallio into a " having heard that he was a Roman " sort of man.

I apologize for obtruding myself at all, but it is necessary for
the elucidation of the facts. At night one of my crew went ashore
to smoke opium. In the opium den the topic of conversation was
the attack on the " devil." The keeper of the shop an old man
stated as follows : —

" Twenty years ago there was another foreigner here selling
books. During the day a fire broke out and burned a large part of
the place. The people attributed this fire to the evil infiuences of
the foreigner. At dead of night a body of men went on board the
boat and killed the foreigner, his assistants, and all on board. The
boat likewise was destroyed."

From another source I was informed that a lad, over ten years,
escaped by dropping into the river, floating down, and then begging
his way home.

I am, Sir, Yours truly,

lloBT. Burnet.
Chinkiang, Juno 9th, 1886.

274 THE CHINESE RECORDER. [July,

PROPER USE OF THE WORD " HEATHEN."

Dear Mr. Editor,

I see that tlie Editor of the North China Daily News takes
exception to the use of the word " heathen " as applied to the
Chinese. He seems to think it inappropriate when applied to a
people so highly civilized as the Chinese.

An inquiry into the meaning of the word will show that it has
no reference to civilization whatever, or to the want of it. Its
equivalent 'eQi^Tj in the N. T. is applied to all nations outside of the
Jews. It included the Greeks and Romans and all the most
highly civilized nations of antiquity; some of them much more
highly civilized than the Chinese.

I find that Webster defines the word to mean simply ; " Those
who worship idols, and do not acknowledge the true God J' and
the note is appended that it is " now used, of all nations except
Christians and Mohammedans.'' Z.

SHEET TRACTS WHOLLY BIBLICAL.

Dear Sir,

Would it not be well that missionaries should endeavor to
influence the Bible Societies to publish " sheet tracts " composed
of the most suitable portions of Scripture for general distribution
to the heathen ? They might be sold at a cash each, and contain
in each, most important passages of the Bible. Their comparative
brevity would ensure their being read, while the bulk of the
Gospels, and especially whole New Testaments or Bibles sold by
colporteurs, is a barrier to their being more than casually looked
into by the purchasers. Some portions as e. g., Isaiah 44th
Chapter, 6th to 20th verses, or Isaiah 40. 9-31; Psalm 19,
Psalms 8, 41, 90, 93; Psalms 104, 111, 115, 139, 145, 146, 147,
148, 2 Chron. 6. 18-39, Matt. 5th, &c. would be complete in
themselves ; or shorter passages might be formed into one. I trust
that these " Tracts wholly Biblical " may soon be brought out by
some enterprising Society. These, formed into a small book would
become what I have for years wished to see, extracts from the Bible
chronologically and systematically arranged. While the whole of
the information and instruction contained in the Bible is doubtless
useful, the more salient points can be none the worse for being first
and most strongly insisted on.

Yours Truly,

Geo. King.
Fanchung, N. W., Hupeh.

1886.] ECHOES FROM OTHEE LANDS. 275

THE ISLAND OP HAINAN.

From a letter by Kev. B. C. Henry to the Neiv Yorh Evangelist,
we gather a few facts about mission work on the island of Hainan,
commenced by ^Ir. Jeremaiassen. About eighty miles inland, at
Nadoa, where nine persons were baptized last year, there are now
fifty names on the roll of inquirers. A chapel has been requested
at Namf ung, twelve miles further inland, and in many other places
the people are anxious for the missionary to come. The coast and
the northern half of the island are occupied by Chinese, while the
uncivilized aborigines of Malay origin occupy the southern interior.
These aborigines *' are exceedingly friendly, treating the missionary
with great consideration, and urging him to open schools in their
towns.'* The American Presbyterian Board (North) has sent out
Dr. H. M. McCavaliss and Mr. & Mrs. Gilman for work in Hainan.

TESTIMONY TO MISSIONARIES IN NORTH SIAM.

The following generous words come from Mr. Holt S. Hallett,
in a paper published in the January Proceedings^ of the Royal Geo-
graphical Soceitijf London : — *^ During the first part of my
explorations I was accompanied by Dr. Gushing, of the American
Baptist Mission, who had previously travelled through some of the
Shan States, and is known as the best Shan scholar and tho
highest authority upon the Burmese Shans. Afterwards our party
was joined by Dr. McGilvary, of the Presbyterian Mission, and still
later by Mr. Martin, of tho same mission. I most gratefully
acknowledge the assistance that I received from these gentlemen as
interpreters, and was highly pleased at seeing tho esteem that Dr.
McGilvary, Mr. Wilson, Dr. Cheek, Dr. Peoples, Mr. Martin, and
the lady missionaries were held in, by not only their converts, bub
by the princes and people throughout the country. Their influence
in eradicating tho most deleterious superstition of the people was
evinced by many of the princes and chief men in cases of illness call-
ing in their aid, instead of that of witch finders and conjurors. By
their having checked tho ravages of small-pox through bringing
vaccination into the country, and by their open protection of so-called
witches and wizards who had had their homesteads ravaged and had
been driven from their villages, by their unwavering kindness, unsel-
fishness, conciliation, and by their tact, they had gained the good-
will of all, and were looked upon as benefactors by many people
outside their own flock."

276 THE CHINESE RECORDER. [Julj^

BIBLE WORK BEARING FRUIT.

Tlio following facts are reported to us from Soocliow : —
During tlio week of prayer at China New Year, the topic for the day
was Colportage. One aged preacher said, ''When I was a young
man, old Dr. Medhurst and Mr Edkins, who had a very boyish
appearance, visited the Great Lake and gave me both the Old and
New Testaments. I read them closely clear through and this was
the first thing that led me to become a Christian." Another said.
"Recently I have known of two men who became inquirers by
reading the Gospels. One of them, a gentleman from Changsoh,
was here attending the examinations. He came to Church, knelb
at prayers, and behaved so well I thought he was a teacher in
some other Mission. He told me he had purchased some portions
of the Bible in his own city and had diligently studied them and
these were the only Christian books he had seen. He came to see
me often when he was in Soochow.'*

The British and Foreign Bible Society^s Monthly Reiiorter for
February, publishes the following lines from Rev. W. F. Shaw, of
the Irish Presbyterian Mission, Newchwang, regarding Djin-djow: —
*' Lately two colporteurs under Mr. Harmon, of the Bible Society,
have been working there, and the result is that fourteen men have
received the Christian faith, and desire baptism. I saw all but one
or two who were away up country, and was greatly pleased with
these men. The majority were what is called ' reading men,* that is
scholars, and two of the fourteen had been Mohammedans. Fancy
the joy of finding fourteen men waiting to be baptized, although no
missionary had ever been in the place, all resulting from the sale
of Scriptures."

STRICTURES ON MR. CARPENTER.

Dr. W. Ashmore, continues his strictures on Mr. Carpenter's
" Tracts " in The Watchman of Boston. He insists with force that
Carpenter's method of dividing the expenditures of a Mission by
the number of foreign missionaries, without reference also to the
work in hand, is not a fair method of reaching the real expensive-
ness of a mission. Dr. Ashmore would also discriminate between
the " legitimate problems," and the '' parasitic evils," in missions,
as he thinks Mr. Carpenter does not. The Watchman itself fears
that Mr. Carpenter is actuated, in part at least, by motives not of
the highest kind toward the Baptist Missionary Society — The Union —
and gives some evidences of the statement, but very wisely remarks
that among the matters brought up by Mr. Carpenter are some that
are eminently worthy of the attention of missionaries and their
supporters at home, and hopes that the Board of Managers and the
Executive Committee may look with candor at such questions
raised, '^ overlooking any infelicities in their presentations." It is
gratifying that the discussion raised by these tracts has resulted in
an increase of interest rather than diminution, in foreign missions
among the Baptists of the United States, and in an increase of
contributions to their foreign Missionary Board. Mr. Ashmore has
an article in The Standard on Self-support in Swatow, which we
may yet notice more fully.

1886.]

OUR BOOK TABLE.

277

gur §nl Mh

For the Western Scholar,the Gram-
mar 0/ the Modem Written Style* is
tlie gate by which he can gain the
most profitable introduction to the
Japanese language ; and for the
resident in Japan, who has learned
to speak the language, it is equally
necessary before ho can comprehend
the grammatical forms used in news-
papers and books. Our author has
we think greatly enhanced the value
of his work, by limiting himself to
this one definite purpose. By care-
fully excluding all obsolete forms,
ho has rendered important aid to
the scholar who is simply seeking
acquaintance with the modern forms
of the language ; and by leaving the
widely divergent colloquial forms
for separate treatment, he has
avoided much confusion.

He builds upon the foundations
laid by previous grammarians, and,
in his preface, gives special praise
to Mr. Aston, who he says brought
" light and order " into every part
of Japanese Grammar. He has,
however, introduced some changes in
the names by which the forms of the
adjective and verb are designated,
and in the methods by which these
forms are presented to the eye and
impressed on the memory. He
gains much in the method of pre-
sentation by making a larger use of
paradigms in regular tabular form.
Of special interest is his paradigm
of the adjective, with forms cor-
responding to nearly all the moods
and tenses of the verb. What Mr.
Aston sometimes calls the root form
of the verb and sometimes the
adverbial form, our author has well
designated the indefinite form ; for
in its most frequent use " it stands
at the end of each member of a set
of clauses excepting' the final mem-
ber ; and the tense or mood by
which it should bo rendered, can
only be known when the verb or

adjective of that final clause is
reached."

He calls attention to the fact that
the so-called present and future
tenses of the Japanese verb may be
used to express action in the past,
present, or future ; and that the
latter " indicates not so much
futurity as uncertainty." Such
being the case, would it not bo
better to abandon the misleading
nomenclature, and call one the
dubitative, and the other the in-
dubitative form of the verb ? It
still remains for some grammatical
genius to show how far distinctions
of time are indicated in the Japan-
ese language, and by what methods
such distinctions are made.

Another problem on which light
is much needed for the guidance
of beginners is the method of
determining the subject of the verb.
There are many ways in which the
person of the verb may be revealed
to the Japanese reader, which arc
not at all apparent to the unini-
tiated ; and the writers on Japanese
grammar have as yet done little to
unravel this class of puzzles for the
student.

Again our author tells us that
the same form of the verb may be
used to express the passive voice,
the potential mood, or respect for
the person who is the subject of the
verb ; but he gives no indication as
to how one is to determine which of
these meanings is intended in any
given case. He does not even raise
the question as to whether the
different particles used throw any
light on the subject. These de-
siderata are referred to simply as an
indication that there are problems
waiting a solution from atiy scholar
who has time and skill to explore.

Two deficiencies of the book,
greatly impairing its usefulness, are
the lack of a Table of Contents, and

A Simplified Grammar of the Japanese Langnap:© (Modern Written Stylo) by Basil
Hall Chamhcrliiin of the Imperial Navul Departmout, Tokyo. Lomlou, Trubner
& Co.; Yokohama, Kelly & Walsh.

278

THE CHINESE RECORDER.

[July,

of indications of the chapter and
Roction at the top of each paj^e.
Such helps will be especially needed
to facilitate references from the
Romanized Japanese Reader by the
same author, announced as in press.
J. T. G.

Foot Bindinrj* is a small pamphlet
by Rev. Bau Kwang Hie of Ningpo.
The pastor is evidently a very pious
man ; and liis paper, which is well
written, is an argument against
the practice of foot binding, more
especially for Church members.

He says, *' The body was wonder-
fully made and completed. But
some, during the T'ang dynasty
considered that it needed improve-
ment; and lacing themselves, their
waists became very small." " They
took long bandages and bound their
feet to resemble those of sheep."
The description Mr. Bau gives of
the pain and cries of a girl having
her feet bound is extremely pitiable.
Three of the greatest evils attending
foot binding are I. Injuring God's
workmanship; II. Ruining the con-
science ; III. Rousing men's vicious
passions. We would recommend the
wide distribution of this little book
both among native Christians and
also among intelligent outsiders.

J. W.

Fifty pages of The China Review
for March and April are filled with
an article by Mr. H. A. Giles on
the Remains of Lao Tzu, in which
lie argues against the authenticity
of the Tao Teh King, pronouncing
it "beyond all doubt a forgery."
We need hardly say that Mr. Giles
is very aggressive in his criticisms
on previous western translators
and commentators on the book.
The Editor of the Chvia Review, in
a note, does not give in his adhesion
to the new theory, and announces

that, " Dr. Chalmers declines
making any reply to Mr. Giles'
strictures." Mr. E. H. Parker
gives us another article on
" Chinese Relations with Tartar
Tribes ;" Mr. G. Taylor gives fur-
ther interesting facts about the
" Aborigines of Formosa ; " and Dr.
D. J. Macgowan gives additional
items regarding " Volcanic Phenom-
ena." Dr. Legge advertises a
new edition of the first and second
volumes of " The Chinese Classics,"
and asks friends and Sinologists to
" kindly send to him notes of
passages which they think should
be corrected or may be altered with
advantage."

We notice with pleasure Mr. Giles'
Glossary of Reference,^ a copy
having just been sent us by the
author. The Preface informs us
that, " It is partly as a key to the
shibboleth of Anglo-Chinese Society
that this Glossary has been pre-
pared." In its first edition it was
a useful book to persons newly
arrived in these parts of the world,
and this second edition is still more
extended and readable. It is dif-
ficult to see on what principle many
words and subjects are expounded
while many others are omitted ; but
it is safe to say that there is a
great deal of information, alpha-
betically arranged, in these two
hundred and eight-three pages,
which is very helpful even to one
long resident in the East. A mi-
nute examination would reveal a
number of points regarding which
there might be differences of opinion,
yet we cannot but think this one
of the most creditable and useful
products of Mr. Giles' discursive
pen — not excepting his last criticism
on the authenticity of the Tao Teh
King in the last China Review !

* i^ J£ i^ American Presbyterian Mission Press Shanghai. Price 25 cents for

50 cupies.
t A Glossary of Reference on Subjects connected with the Far East, by Herbert A.

Giles, H. R. M. Vice Consul, Shanghai. Second Edition. Shanghai : Kelly and

Walsh ; 1886.

1886.]

EDITOEUL NOTES AND MISSIONAEY NEWS.

279

ftiitoial gfltfs autt gmirnvms Mtin^.

NOTES OF THE MONTH. ,

On the 4th of Jane, the Boarding
School connected with the Am-
erican Methodist Mission at Peking,
held its closing exercises. A cor-
respondent of the North China
Daily Netvs thus reports : — " The
course of study, consists of a pri-
mary department of three years, a
preparatory department of four
years, and a collegiate department
of four years; and in connection
with this is a training school for
native preachers, and a medical
school. A reference library in both
English and Chinese, and a museum
giving the natural history of China
and other countries, and apparatus
for illustrating the sciences, have
been projected."

We hope in a future number to
give our readers a notice of Dr.
Legge's translation of the Li-hi or
the Book of Geremonies^ worthy of the
author and the book. It appears
as the twenty-eighth volume of Max
MuUer's Sacred Books of The East.

Seventy-two baptisms of native
converts have taken place in Ping
Yang Fu, Shansi, in connection
with the China Inland Mission, as
the result of labors of Chinese not
supported by foreign mission
money.

From a correspondent in Kalgan
we learn that there are twenty
banished Chinese oflRcials there.
One of them recently gave a hand-
some donation toward the mission
Chapel and is a constant attendant
on public worship. Among those
officials is Capt Low Buah, " Tho

only one of the eleven who saved his
boat in the naval fight at Foochow.
He afterward ran the blockade from
the mainland to Formosa, landing
20,000 Chinese troops there, and
thus saving the island for China.
But he is sentenced to three years
banishment."

" Mr. W. Young was born at
Batavia and was employed so far
back as 1828, by Dr. Medhurst, as
a catechist in connection with the
London Missionary Society. He
worked for some years under the
above Society in Batavia and the
Straits. On the opening up of
China he went to Amoy, where he
did good service in translating
English hymns into the Colloquial
(some of which are still in use)
and in introducing the Romanized
system, and also in School work.
After several years of labor there,
he was compelled, through tho ill-
health of his wife, to leave Amoy
for Australia, where he lived and
labored in the mission field till
about twelve years ago, when ho
returned to Singapore, where he
was employed by governraeut in
teaching Chinese to cadets and
others. After tho death of tho
Rev. B. P. Keasberry, in 1875, ho
took up his work in tho Mission
chapel in Puusip Street (now the
Chinese Baha. chapel of the Presby-
terian Church of England) and
carried it on gratuitously till ho
left for Jersey about a year ago.
He died very suddenly iu London
on the 10th of April last." Singaportt
Free Press.

280

THE CHINESE EECOKDEK.

[July,

Rev. Mark Williams writes from
Kalgan : — *' Miss Dr. Murdock has
bought a new Dispensary in a good
position, and has numerous patients.
For the last two years we have
been disturbed at this time of the
year by war rumours, but all is
tranquil this year,"

From the secular papers we learn
of the dedication at Nanking, on
the 27th of May, of the Philander
Smith Medical Hospital, when a
number of high Mandarins were
present, and the newly-arrived
American ]\Iiuister, Col. Denby,
made a happy address. This is
an auspicious termination of much
labor and anxiety on the part of
the Methodist Mission under the
superintendence of Rev. C. V. Hart;
and we warmly congratulate Dr,
Beebee on the grand prospect of
usefulness before him,

THE TROUBLES AT KWAI PING.

The Rev. H. V. Noyes kindly
Bends us the following: — Mr. Fulton
and his family have returned from
Kwai Ping having been driven
away by a mob. They lost every-
thing they had at the station, and
the houses occupied by them were
burned. A new hospital not yet
completed was also destroyed and
all the material carried away. The
disturbance occurred at the time of
the literary examinations and the
literati were probably the fo men tors
of it. Placards had been posted in
the city several days previous,
naming May 7th as the day for
the looting and burning. The out-
break was however one day earlier.
Soldiers who had been sent from the
city, and were near to Mr. Fulton's
residence, to meet the Tonquin Boun-
dary Commission on their return
down the West River, began quite
early in the morning, to behave
very impudently. They even went
BO far as to pile up fagots against
the house, as if intending to burn
it. Other rough looking characters
made their appearance, encouraged

by well dressed men, apparently
students. About the middle of the
forenoon Mr. Fulton went into the
city to ask for protection. Before
he reached the Yamen he was
followed by a large crowd and
stoned. He was detained at the
Yamen, the officials saying he would
be killed if he went again on the
streets, and promising to send at
once for his family. After an hour
or more of anxious suspense the
medical assistant appeared, sajing
that the ladies had been driven
from their residence and were sur-
rounded by a great crowd and un-
protected, Mr. Fulton was still
detained but three or four soldiers
were sent with the medical assistant
who returned with the ladies to the
Yamen, just three hours after Mr.
Fulton's arrival there. Chinese
who saw what was done say that
all the furniture and goods were
deliberately carried out of the
houses before the burning — that
some of the goods were carried to-
neighboring villages, but by far the
greater part, were put in boats ly-
ing near. Several wounded soldiers^
under treatment, were rudely drag-
ged from the small hospital where
they were lying, their beds stolen
and the building fired, while they
lay suffering on the bare ground.

Up till nine o'clock at night the
looters were still carrying away the
wood and bricks of the new hospital.
After remaining one day at the
Yamen, Mr. Fulton and his family
returned to Canton in boats sent
by the officials, where they arrived
several days later.

RULES OP CHINESE ETIQUETTE.

One of our '' Mothers in Israel,"'
makes unnecessary apologies for
troubling us, as she calls it, with
the following valuable remarks : —

" For some time I have been con-
vinced of the desirability of having
the ordinary rules of Chinese
Etiquette written and printed in a
form accessible to new missionaries,
SO that they may be learned at the

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

281

same time the language is acquired.
In a port like Shanghai, where
there are many Europeans, and
where the natives learn to some
extent to conform to foreign ways,
this may not be of great importance,
but in the interior, one's influence
depends considerably upon the
manner in which he approaches the
people at the beginning. We are
sufficiently unlovable to the Chinese
at best, and why should we increase
it tenfold by a disregard or
ignorance of their ordinary rules
for polite intercourse ? A few days
ago I heard an intelligent native
Christian, in addressing a body of
brethren, urge tliem to a kind, con-
ciliating manner towards each other
and towards the heathen. Naming
a certain missionary, not residing
here, he said, 'Why, the very way
he bows when he meets you, cap-
tures you immediately — you would
then listen to anything he has to
say.' A neglect or ignorance of
even such small things as a bow,
where it is expected, sometimes
produces a dislike that requires
years of kindness to remove."

LONDON MAY ANNIVERSARIES.

By the kindness of a friend we
have received reports of some of the
Missionary Anniversaries of May
in London. The Rev. W. Scar-
borough spoke at the Annual Meet-
ing of the Wcsleyan Missionary
Society. He claimed that there are,
reckoning communicants and ad-
herents, something like GO, 000 or
70,000 persons connected with
Christian Missions in China. Rev.
E. Jenkins, whose visit to China
two years ago is remembered here
with interest, speaking against
starting new missions, said, " Cliina
and India are new fields." Rev. C.
H. Spurgeon preached the Annual
Sermon.

Mrs, Swallow read a vigorous
paper before the United Methodist
Free Churches' Missionary Con-
ference, which was followed by
an interesting debate. We regret
the mistaken statement that the

wife of Prince Kung has been
baptized, and that several ladies in
the Emperor's palace have Christian
service on Sabbath within its walls.
The facts of the case were briefly
given in The Recorder for 1885, page
271. Rev. R, Swallow made an
address that seems to have been
very well received at the Annual
Meeting of the Missionary Society
of the asme'denoraination.

At the forty-first Annual Meeting
of the Young Men's Christian
Association, Messrs Orr Ewing,
Dr. J. Stewart, J. S. Graham-
Brown, E. E. Sares, and A. Wright
(whose arrival here we announce
in our " Journal ") received each
from the Chairman, a present of a
Chinese New Testament, and Mr.
Orr Ewing made an address on
" The Claims of Christ," which had
special significance coming from
one who has given up so much for
Christ and the foreign missionary
cause.

THE BOOK AND TRACT SOCIETY
OF CHINA.

The Report of this Society for
the year ending December 31st,
1885, with the Proceedings at the
Annual Meetings of Members held
on the 10th of March, 1886, tells of
having raised a little more than
£1,106. Of this sum £520 were
spent for Printing Press &o ; £9B
for Printed Matter, Printing and
Advertising 5 £117 for Wages,
Travelling etc ; £260 for Literature
for Women and Children ; £50
Remitted to Dr. Williamson ; £55
for Sundries, Freight, etc. The
Constitution adopted December 8th,
1884, at the Annual Meeting,
March 10th, 1880, received further
important modifications, which, wo
understand to be final. The impor-
tance of these clianges will be gather-
ed from the 7th Section of Article
VI. The Board of Directors shall
have power ** To carrj out the
objects of the Society by making'
grants of money, books, pamph-
lets; periodicals, tracts or leafl«t0

282

THE CHINESE RECOEDER.

[July,

to Societies or individuals engaged
iu missionary or educational work
amongst the Chinese, and to make
grants of money to assist societies
or individuals engaged in the prep-
aration, translation, printing or
circulation of Christian and edu-
cational literature amongst the
Chinese ; but the Board of Directors
shall not have power to commit the
Society to pecuniary obligations
which the funds on hand are in-
sufficient to meet."

It is stated in the Annual
Report which submitted this new
Constitution to the Annual Meeting
of members, that " Should this
constitution be adopted, the plant
already referred to will no longer
be required by the Society ; and
steps will be taken for its disposal,
and for arranging with Mr.
Mcintosh for the termination or
transfer of his agreement."

The radical nature of these
changes, by which the Society
ceases to be a Society in China, but
only for China, and by which it
ceases to have a Foreign Committee
or even an officially representative
individual in China, and by which
it becomes an auxiliary to any
existing societies in China whom it
may choose to assist, will be further
gathered from the following extracts
from addresses at the Annual
Meeting. Prof. Kendrick, one of
the Honorary Secretaries, in his
address which is officially reported
by the Society, spoke of the Society
as now, "Entirely a home society
(with no foreign committee) for the
purpose originally intended, namely
to collect money and to assist mis-
sionaries in China in the diffusion
of this particular class of literature.
We may be able to give them grants
of money, to send them out parcels
of books, and to get from publish-
ers here the electrotypes suitable
for the illustration of books in
China. We will send them what
we can, but we are not to be
responsible for any liabilities con-
tracted there. We simply want

to assist them, and no pecuniary
obligations which they may under-
take can possibly come back upon
the friends at home."

The Rev. J. Corbett, D.D. spoke
of rendering " help to almost every
kind of society in China which
claims our aid, and would be the
better for it, no matter to what
denomination it may belong." Dr.
Corbett further spoke very sensibly
about the pictures sent out by the
Society as " a little glaring ; " bub
he thinks that very fact will draw
" the attention of the Chinese people
to them, and lead them to inquire
what they are about ! " Rev.
William Boyd, LL.D. fell very
naturally into the exaggerated state-
ment which we have before crit-
icised, that the women of China
"are not accessible to the mission-
aries," and that it is only through
illustrated books that they can be
reached — an assertion daily dis-
proved by the experience of many
missionaries in China, though well-
adapted pictures may of course
assist.

It appears distinctly from these
statements that there is no organi-
zation among ns which may be
called the Book and Tract Society
of China, nor an Agent represent-
ing it; in view of which we learn
with the greater pleasure, as will
the body of missionaries in China,
that the " School and Tract Book
Series Committee," appointed by the
Conference of j\Iissionaries in 1876,
have not allowed themselves to be
stultified by the ill-advised attempt
to merge them into the Book and
Tract Society. They have, we under-
stand, taken on more complete
organization, on their original basis,
and very wisely propose to take
the missionary public into their
confidence by frequent publication
of the minutes of their meetings.

THE HEATHEN CHINESE AND
CHRISTIAN AMERICANS.

" A picture that preaches such a
sermon as ought to touch the heart

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

283

of the whole conntrj was presented
in a recent number of Fuel:. It
represented the Chinese Minister
seeking an audience with Secretary
of State Bayard. In tlie back-ground
were two former Secretaries, Evarts
and Blaine, who held the same
views as to indemnifying the
Chinese that Secretary Bayard has
recently promulgated. Tlie picture
made it evident that as the Chinese
have no votes, it makes little dif-
ference in the view of these states-
men how tliey are treated. The
Chinese Minister calls to the at-
tention of Mr. Bayard the fact that
his Government had paid upwards
of $700,000 indemnity for outrages
npon Americans, and he quotes the
words. " As ye would that men
should do to you, do ye even so to
them, for this is the law and the
prophets." The Secretary yawningly
replies, *' That's some nonsense of
that old Confucius of yours, I
Ruppo.se." The Illustrated Christian
Wet-lcUj.

KIDNAPPING OF CHILDREN BY
FOREIGNERS.

We learn that the Fntai of
Soochow, Governor of the province
of Chekiang, has issued a proclama-
tion against the kidnapping of
children by foreigners. A trans-
lation of the most important of the
])ioclamation has been sent us, from
copies posted up at the residences
of the two principal magistrates of
Nanking on the 28rd of May. It
will be seen, from the following
extracts, that the charges are very
adroitly put in such a way that all
foreigners are implicated in the
outrages. That such false accusa-
tions should be made over his
own signature, by the highest
oflicial in this province, is certainly
very extraordinary, and merits the
attention of all representatives of
foreign interests. The Governor
should be made publicly to with-
draw, or qualify, his unqualifiedly
sweeping statements. And it should

be remembered that the impli-
cations which a Chinaman reads
between the lines, are more atro-
cious even than the direct charges.
We regret not having space for
larger extracts from the Procla-
mation.

"About the kidnapping and
selling of young boys and girls,
even those from the womb, to
foreign lands : — The law against
such is decapitation. If any use
medicine, and by wicked, magical,
arts kidnap children, they must
be beheaded as robbers. Why
establish such severity ? How can
we allow such a set who continually
in this way seek gain ? This
kidnapping is not yet stopped,
either taking little children, kid-
napping them away, cutting off
their hands and feet, turning them
into cripples, and making a show
of them for money. This is a new
and strange thing ! Or they are
carried to the outsiders, and sold
unto the ends of every Kingdom,
making them miserable, and naming
them "little pigs" — the girls for
prostitutes and slaves. This is an
intolerable device.

" But turning to the source of all
this; — it is just for that reason that
to every seaport the trading
steamer comes. Communication is
thus very convenient for the afore-
said kidnappers to take the young
children and steal them away from
one foreigner to another, to distant
places, not leaving a trace behind.
No matter from what family they
are taken, they have no means of
searching. Even getting a war-
rant, it is very hard for the Yamcn-
runners to arrest them."

All Taotuis, particularly those of
Shanghai and Chinkiang, are
instructed to " put up proclama-
tions in all places," and to " inform
all the Consuls that they give
notice to the Captains of the
steamers," so that " thoroagh and
complete search " may be instituted,
in order "to mako gradual end
of kidnapping."

28A

THE CHINESE RECORDER.

[July, 1886.]

f iiiuif fit %k\iU ill llje |au fasi

ilfay, 1886.

6fch. — Eatifications exchanged in
London of the late Chefoo Convention
between China and Great Britain.

16th. — The first number of the Shek
Pao {The Tunes), a Chinese Daily,
appears in Tientsin.

19th. — Sir Robt. Hart leaves Peking
to visit the Central and Southern ports
of China.

21st. — Explosion at the Gun Powder
Mills east of Tientsin ; five men killed.

'22nd. — The Foochow Native Hos-
pital, sustained by the Foreign Com-
munity, destroyed by fire.

25th. — Memorial from East India
Opium Merchants of Shanghai to Sir
John Walsham, British Minister to
China, against the Opium Clauses in
the late Convention between England
and China.

27th. — Opening of the Philander
Smith Memorial Hospital at Nanking ;
Col. Denby the United States Minister,
and many Mandarins, present.

June, 1886.

2nd. — An Imperial Decree bestowing
various decorations on Chinese and
Foreigners, in connection with Prince
Ch'uu's visit to Tientsin, Port Arthur,
and Chefoo.

3rd. — The Foundation Stone of the
Alice Memorial Hospital laid at
Hongkong.

4th. — Treaty between France and
Corea signed at Seoul, virtually grant-
ing, among other things, liberty to
Eoman Catholic Missionaries to live
and teach in Corea.

9th.— The first Typhoon of the
season, off Luzon.

11th. — Hon. J. D. Kennedy, United
States Consul-General, arrives at
Shanghai.

15th. — Great fire in Canton ; 200
shops burned.

23rd.— Mr. Tsai Yee Yuen takes
over the seals as Magistrate of the
Mixed Com-t, Shanghai.

i^siflitanj lummal

MARRIAGES.

At Canton, June 9th, by Kev. H. V.
Noyes, assisted by Rev. B. C. Henry,
John G. Kerr M. D., to Martha
F. NoYEs, both of the American
Presbyterian Mission.

BIRTHS.

At Mookden, June 3rd, the wife of
Dr. Christie, of a son.

DEATHS.

At Chungking, 24th May, second
daughter of Mr. A. Copp, of American
Bible Society.

ARRIVALS.

At Shanghai, June 6th, Messrs. A.

Orr Ewing, G. Gordon Brown, E. S.

Sayere, Andrew Wright, and Dr.

J. C. Stewart, for China Inland

Mission.
At Shanghai, 24th May, Misses C.

Littler, and H. A. Say, for China

Inland Mission.

DEPARTURES.

From Chefoo, May 13th, for United

States America, Mrs. Leyenberger

and two children.
From Canton, June 21st, Miss H.

Noyes and Miss Kerr, for United

States America.

THE

T f

MISSIONARY JOURNAL.

Vol. XVIL AUGUST, 1886. No. 8.

NEW TESTAMENT PAEAi;,LELS IN THE FOUE BOOKS.
By Rev. George Owen, Peking.

niHE works wliicli the Chinese call the Four Books, op the Books

of the Four Philosophers, are the Ta-Hsio or Great Learning,
the Chung Yung or Invariable Mean, the I^ung Yii or Analects, and
Meng-tsz or works of Mencius.

The Great Ivcarning is a small work ponsisting of only a few
pages aijd js supposed to have been compiled by Tseng-tsz, a
celebrated disciple of Confucius. The Invariable Mean, according
to general acceptance, was written by Tsz-sz or K'ung chi, the
grandson of Confucius, Jt contains only thirty-three short chapters
or sections, we may almost say verses. TJie Analects are mostly
a record of the sayings and doings of Confucius with occasional
notices of his disciples. The work seems to have been compik^d
by some unknown hand or hands from the notes and oral teachings
of the disciples. The Works of Mencius consist of seven books
which were composed either by Mencius himself during his later
years and subsequently edited by bis disciples, or by a few of his
disciples after his death.

Roughly speaking these books were written between the
years 470—280 B. C.

These four works treat almost exclusively of morals, ethics and
politics. The Chinese sum up their contents in two words ||^ ^J,
lun ch^ang, or the five social relations^ and the five constant virtues^
and we may accept the summary.

286 THE CHINESE RECORDER. [AugUSfc,

Such being the contents of the Four Books, there can be no
very deep parallel between them and the New Testament. God is
the central thought of the Christian Scriptures, but God is almost
entirely absent from the books of China's four great philosophers.
The grand theme of the New Testament is salvation from sin and
death, or eternal life through Our Lord Jesus Christ. There is not
a hint about salvation or life in the Four Books. Christianity is a
religion. Confucianism is only a philosophy.

The central figures are equally unlike. Jesus of Nazareth,
standing by the sea of Galilee, preaching to Galilean fishermen and
peasants, is a striking contrast to the Man of Tsou passing from
court to court, the honoured guest and counsellor of Kings, and
followed by a train of wealthy official and courtly disciples. Christ
and Confucius may be contrasted, they can hardly be compared.

Paul and Mencius are equally unlike. Bead Paul's brief,
but terribly vivid autobiography. ^' In labors more abundant, in
stripes above measure, in prisons more frequent, in deaths oft.
Of the Jews five times received I forty stripes save one. Thrice
was I beaten with rods, once was I stoned, thrice I suffered ship-
wreck, a night and a day, I have been in the deep : In journey-
in gs often, in perils of waters, in perils of robbers, in perils by
mine own countrymen, in perils by the heathen, in perils in the
city, in perils in the wilderness, in perils in the sea, in perils among
false brethren ; in weariness and painfulness, in watchings often,
in hunger and thirst, in fastings often, in cold and nakedness.
Beside those things that are without, that which oometh upon me
daily, the care of all the Churches ! '* (ii Cor. xi, 23-28.)
Contrast this heroic sufferer with Mencius, travelling from state to
state followed by a retinue of a hundred carriages, declining the
visits of princes, because not paid with sufficient ceremony, accept-
ing OP refusing their munificent gifts according as they were or
were not presented with due etiquette, meeting princes on more
than equal terms^ and treating them with proud philosophic
complacency.

The style too of the New Testament and the Four Books is
altogether different. The Four Books are written in terse classical
form, intelligible only to the learned. The New Testament is in
the vulgar tongue and easily understood by all, The style in each case
is characteristic and suggestive. The Four Books are intended for
princes and scholars. The New Testament is the book of the
common people. To the poor the Gospel is preached.

The Four Books contain no parallels to the higher truths of
the New Testament. They only touch it along its lower lines.

1886.] NEW TESTAMENT PARALLELS IN THE FOUR BOOKS. 287

In tracing the following parallels, therefore, I have had to pass over
large portions of the New Testament altogether, and those its most
important portions. Some also of the parallels given are more
apparent than real. The context and the commentators destroy
much of the parallelism. But on the other hand it also happens
that where the thought is close, difference of idiom weakens the
force of the comparison.

But let us dip into the Four Books and see what pearls we can
find there to hang around the pearl of great price, the New Testa-
ment of Our Lord and Saviour Jesus Christ.

God.—*'B.esLT 0 Israel the Lord thy God is one Lord"— The
divine unity is the fundamental truth of the Old and New Testa-
ments. We find no such clear utterance in the Four Books, though
there runs through those books the idea of one supreme ruling power,
generally designated Heaven, and in a few places Shangti.

Christ said, " God is a Spirit ;" and John says, " No man hath
seen God at any time." Paul says, " Whom no man hath seen or
can see." Neither Confucius not Mencius made any such plain
declaration and the only passage in the Four Books seeming to
contain such a thought is the expression in the concluding chapter of
the Chung Yung. (1)* ^* The doings of supreme Heaven have neither
sound nor smell." But probably this means nothing more than
that the course of Providence is silent and unseen.

Throughout the Old and New Testaments God is repeatedly
spoken of as the Creator of heaven and earth and all things — " For
of Him, and through Him and to Him are all things." In the
opening passage of the Chung Yung we read (2) " That which
Heaven ordains is called nature." Commenting on this passage,
Chu Hsi says, (3) '* Heaven by means of the dual ether and the
five elementary substances produced all things," which comes very
near to asserting creation though in a vague and unsatisfactory
form. Quoting from the Book of History, Mencius speaks of (4)
"Heaven producing the inferior people," and quoting from the
Book of Poetry speaks of (5) "Heaven producing mankind." But
the idea underlying these and similar passages seems to be
production rather than creation.

The Christian Scriptures throughout, imply and assert the
universal Providence of God. The Four Books speak constantly
of T'ien ming. Christ speaking of the sparrows says, " One of
them shall not fall to the ground without your Father." Mencius

* See Chinese Text at the end of the article, corresponding to the numberg in
parentesesh.

288 THE CHINESE EECORDEE. [AugUSt,

says, (6) " There is nothiDg tliat is not ordained." Empire is the
gift of God and kings rule by His decree. Paul says, '^ There is
no power but of God, and the powers that be are ordained of God.
For he is the Minister of God to thee for good." Quoting from
the Book of History, Mencius says, (7) '' Heaven having produced the
inferior people, appointed for them rulers and teachers, simply that
they might be assisting to God." Paul in his sermon on Mars'
Hill said, ''He giveth to all life and breath, and all things." Tsz
Hsia said to a sorrowing friend, I have heard that (8) " Death and
life are ordained, that wealth and honour are from Heaven." When
Our Lord heard that Herod threatened to kill Him, He said, " Go
tell that fox, behold, I cast out devils and perform cures to-day
and to-morrow and the third day I am perfected." It is recorded
of Confucius that when assailed by the emissaries of Huan-t'ui an
officer of Sung, he said, (9) " Heaven produced th.e virtue that is in
me. Huan-t'ui what can he do to me ?"

And again when secretly opposed by an officer named Liao,
Confucius said, (10) "If my doctrines are to spread, that is ordained,
and if my doctrines are to perish, that is ordained." The statement
forcibly reminds us of the wise words of the scholarly Gamaliel;
*' If this counsel or work be of men, it will come to nought ; but if
it be of God, ye cannot overthrow it." Christ said to Pilate,
" Thou couldest have no power at all against me, except it were
given thee from above." There is a remarkably similar saying in
Mencius. When the prince of Lu was prevented by a favourite
from attending to the counsels of Mencius, Mencius said, (11) ^'A
man may possibly be helped forward by others and may possibly be
kept back by others. Really, however, a man's advancing or
stopping is beyond the power of other men. My not finding in the
prince Lu (the ruler I am seeking) is from Heaven. How could a
scion of the Tsang family cause me not to meet (the ruler
I seek ?")

The Lord said of Paul, " He is a chosen vessel unto me to
bear my name before the Gentiles, and kings, and the children of
Israel ." A frontier officer on coming out from an interview with
Confucius said to the disciples, (12) -'My friends, why grieve at your
Master's loss of office ? The empire has long been without right
principles. Heaven is going to use your master as a bell clapper
(to awake the world)." Christ came to his own and his own received
Him not — not recognizing who he was. Confucius mournfully
complained, (13) ''No one knows me. He who knows me is Heaven."
In the Epistle to the Hebrews it is said, " All things are naked and
open unto the eyes of Him with whom we have to do." In the

1886.] NEW TESTAMENT PARALLELS IN THE FOUR BOOKS. 289

Great Learning, Tseng-tsz speaking of the impossibility of con-
cealment says, (14) ""What ten eyes see and ten fingers point to is
solemn indeed ! " " Thou shall love the Lord thy God with all thy
heart, and with all thy soul, and with all thy mind, and with all
thy strength" is the first and great commandment. A Chinese
scholar to whom I quoted the words, replied that Mencius meant
the same thing when he said : (15) To preserve the heart and cherish
the moral nature is the way to serve Heaven.'* Paul writes to the
Romans, '^ Present your bodies a living sacrifice," that is, keep every
part and power pure for the service of God. Confucius explaining
to his favourite disciple Yen Yuan the way to attain perfect virtue
said, (16) "Do not look on what is improper; do not listen to what
is improper; do not speak what is improper; do not make an
improper movement." Though these words do not reach the height
of PauFs great thought, they touch it pretty closely and run along
the same lines.

"Repent,*' said Peter, to Simon the sorcerer, "of this thy
wickedness and pray God, if perhaps the thought of thy heart may
be forgiven thee." The words have an echo in the words of
Mencius, (17) " Though a man be wicked, if he purify (his heart)
and cleanse (his body), he may sacrifice to God."

Idolatry. — John concludes his first epistle with these words :
*' Little children keep yourselves from idols." Paul writes to the
Corinthians, " My dearly beloved, flee from idolatry." Confucius
says, (18) " Reverence the spirits (or gods) but keep at a distance
from them." In another place he says, (19) "To sacrifice to any
but one's own family ghosts is flattery." The latter sentence, while
it leaves ancestral worship, makes a clean sweep of idolatry and
demon worship.

From the foregoing we see that the teaching of the Four Books
regarding God, while extremely defective, touches the teaching of the
New Testament on certain important points.

Man. — In his sermon on Mars' Hill Paul said, "God hath
made of one blood all nations of men that dwell upon the earth."
Tsz Hsia, a disciple of Confucius, said, (20) "All within in the
Four Seas are brethren." Chang Heng-ch'ii a celebrated scholar
of the Sung dynasty, in his work the "g ^, Hsi Ming, repeats the
statement in an emphasized form saying, (21) " Mankind aro my
uterine brothers." In his notes on this passage Chu Hsi quotes the
common saying that (22) " All under heaven are one family and
China one man."

The Oolden Hide. — "Whatsoever," says Christ, "ye would that
men should do unto you do ye even so unto them, for this is the

290 THE CHINESE RECORDER. [AugUSt,

law and the prophets." In the 13th chapter of the Chung Yung,
Confucius is recorded as having said, (23) *^ What you do not like
when done to yourself, do not do to others." The same great
principle is expressed by the disciple Tsz Kung, and in a slightly
more positive form. (24) ^' What I do not wish men to do to me,
I also wish not to do to them." But Confucius told him he had
not yet attained that great moral height. The same disciple is
recorded as asking Confucius if there was one word which could
be made a rule of life, and Confucius replied, (25) "Is not
reciprocity such a word ? What you would not that others should
do unto you, do you not unto them." The same words occur again
in answer to a question by Chung Kung regarding benevolence.
In all four cases the maxim occurs in its negative form though the
Sung commentators regard the maxim as stated by Tsz Kung (the
second instance given) as being of a fuller and more positive
character than the other three. They say that Confucius would
probably have allowed that Tsz Kung had attained the negative, or
as they call it, the reciprocal (^,) virtue, but would not allow he
had attained the positive, which they say implies benevolence or
love. But muchL cannot be made of the distinction of positive and
negative, for the commentators define j^, shu, reciprocity, as being
the extension of our love of self to our fellow men. It is thus
equivalent to the second great commandment, " Thou shall love thy
neighbour as thyself."

Love. — Paul says, that all the commands are briefly com-
prehended in the one great law *^ Thou shall love thy neighbour as
thyself." And that ''Love is the fulfilling of the law." In like
manner Confucius in a passage just quoted from the Analects says
jgl, shu, or reciprocity — treating others as myself — is the all-suf-
ficient rule of life, for it comprehends all duties. On another
occasion Confucius said, (26J that his doctrine was an all pervading
unity, which his disciple Tseng explained as meaning that the
(27) Master's teaching was all comprehended in the two words
® JS> chung shu, which I may translate somewhat freely as true-
heartedness and brotherly love. Peter says, " To brotherly kindness
add charity " or the love of all men. Confucius says, (28) " Love
all men," When asked what was benevolence he replied (29) " It
is to love men." I cannot find however a parallel to our Lord's
divinely beautiful and creative words, " A new commandment give
I unto you that ye love one another," Nor is there anything like
that exquisite prose poem on love i Cor. xiii, to be found in the
Four Books.

1886.] NEW TESTAMENT PARALLELS IN THE FOUR BOOKS. 291

Human nature, — In the seventh chapter to the Romans we
have from the pen of Paul a brief exposition of the Christian
doctrine of human nature. According to Paul's statement, man
has a moral nature, or a law of the mind, approving of the law of
God, assenting to the law that it is good, delighting in it and
desiring to obey it. But there is another nature or law, said to be
in the members or body, opposed to and warring against the law
of the mind or the higher nature. The result of this conflict is the
subjection of the higher to the lower nature so that the good we
would do we do not, while the evil we would not that we do,
leading to deep sense of sin and distress of oonsoienoe. This is
the Pauline or Christian view of human nature, let us see what
the Four Books say on the subject.

Confucius said but little regarding human nature and that
little is vague, so we will pass it by. But Mencius has a great
deal to say, and says it clearly. He maintained against Kao^tsz
and all comers, that *^ human nature is good ^ ^, hsing shan.**
But by this statement he simply meant that man has a moral
nature. That man's moral faculties or instincts are inherent in
his nature, are born with him, and are not after acquirements aa
his opponents maintained. In his notes on the passage in question
Chu Ilsi says, (30) ** By human nature is meant the moral and
rational principle which man has received from heaven." The
scholar Ch'eng says, (31 ) " Human nature means moral principle."

That this is the meaning of Mencius is clear from his own
statements as given in the section immediately following his
refutation of Kao-tsz. Mencius says ; (32) '* Judging from ita
emotions (human) nature may be regarded as good, and that is
what I mean by saying it is good," He then goes on to illustrate
his statement thus: (33) ''All men have a sense of pity, all men
have a sense of shame and dislike, all men have a sense of
reverence, and all have a sense of right and wrong. The sense of
pity implies benevolence, the sense of shame and dislike implies
righteousness, the sense of reverence implies propriety, the sense of
right and wrong implies knowledge (or discretion)." But these
four things constitute the bases of moral goodness, and if man
possessed them naturally, his nature must be good. Mencius then
quotes from an ode in the Book of Poetry which says,
(34) '* Heaven in producing mankind,

Gave them faculties and laws ;

These constitute man's natural and constant rules ;

Hence all love this excellent virtue."

292 THE CHINESE RECORDER. [AugUstJ'

This leaves no room for doubt that in calling human nature good,
Mencius simply meant that man is a moral being, that his moral
and virtuous actions are natural to him not an acquired varnish.
The teaching of Mencius, therefore, regarding human nature, so
far as it goes, is the same as the teaching of the Christian Scriptures.
The Bible says that man was made in the image of God and
Mencius maintains, as shown in the ode just quoted, that man
has a heaven-derived moral nature. Paul says, " I delight in the
law of God after the inner man ; " and Mencius quoting an
ancient ode says, " Hence all love this excellent virtue." The
parallelism is very close both in sentiment and language. But
Mencius in limiting man's nature to his moral and rational faculties
was doing violence to the term, giving a defective view and leaving
this important doctrine open to attack.

Man Sinful. — Man's nature may be good, but man himself is
not good. Paul quoting from the Psalms says, " There is none
righteous, no not one." Confucius lamenting the degeneracy ot
mankind said, (35) " A good man I have never had the luck to see ;
could I see one possessed of constancy, that would satisfy me.'*
And again, (36) *'I have not seen a person who loved virtue or one
who hated what was not virtuous." Still more decidedly, (37) " I have
never seen a person who loved virtue as he loved beauty." This
statement Confucius repeated on a subsequent occasion with an
added sigh. Paul speaks of those whose God is their belly f who
mind earthly things. Confucius says, there are those who
(38) ^' filled with food, think of nothing else all day long." Mencius
speaks (39) of '' men who live only to eat," or in Paul's word " men
serve their bellies." Passages of this kind might be multiplied.
But the Four Books contain no such terribly graphic picture of
human depravity as is given in the first chapter of the Epistle to
the Romans. While the ignorance and perversity of men are
bewailed, their sinfulness is but faintly apprehended and but feebly
expressed. In a passage in the Sixth Book Mencius makes error
to be mere want of thought !

t The Confucian scholars of the Sung dynasty felt the difficulty of thus limiting
the word nature, and tried to remedy the defect. They made a two-fold division.
Nature in the sense in which Mencius used the word, they called ^ 3^ J^ '^»
the moral and rational nature ; and they invented the term ^IC ^ *i fx>
the animal and material nature, to cover the lower side of man's being. The
moral and I'ational nature is alike in all men, and is always good. But the
animal and material nature of men often differs widely. Moral evil springs
from the defects of this lower nature and its action on the higher. This reminds
us forcibly of Paul's words : " I delight in the law of God after the inner man :
but 1 see another law in my members, &c.

1886.] NEW TESTAMENT PARALLELS IN THE POUR BOOKS.

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294 THE CHINESE RECORDER. [AugUSt,

THE INTRODUCTION OF MAHOMETANISM INTO CHINA.
By Rev. Geo. W. Clarke.
(Concluded from page 271.)

TN the reign of the Emperor Shang-Uien, A. D. 674, An Lu Shan,
raised a rebellion in Shen Si ; the Chinese troops were not able
to subdue him ; the Emperor consulted with the Mahometan
Minister, to ask for three thousand soldiers to be sent from Mecca,
to assist in suppressing the rebellion. When the Caliph received
the letter, he knew that it was from one of Wan Ko S'i's de-
scendants, and sent without delay the troops requested. When they
arrived at Si Ngan, the Chinese braves were well nigh defeated.
The Mahometan soldiers, without delay attacked the rebels, and
scattered them. An Lu Shan fled to Honan, and the Mahometans
pursued him with great success ; after a time the rebellion was
crushed and peace restored. Upon their return to Si Ngan, the
Emperor was greatly pleased with their brilliant victory, and he
ordered an officer to build several Mosques, and a sufficient number
of houses adjoining them for the soldiers. His Majesty ordered a
Commission, to enquire and report the officers and men who had
distinguished themselves by acts of bravery, for reward and dis-
tinction ; and perpetual offices to their descendants if they would
agree to remain in China. The Mahometans agreed to these offers.
The Emperor, knowing that they were unmarried men, promised
to give them wives. An official was entrusted with the mission to
select virtuous and intelligent women, and in due time they were
found, in the province of Kiang Si, escorted to Si Ngan Fu, and
given in marriage. The Mahometan soldiers acquired a great
reputation for daring bravery and use of arms, and proved them-
selves valuable to the Government; at various periods, their services
were required in different provinces. After the army was disbanded,
many preferred to remain, and from these two reasons, is the cause
of the Mahometans being scattered throughout the Empire.

The author of this book has done well by giving us an
account of Wan Ko Si's labors in and for China; he says : — -

Wan Ko Si returned three times to Arabia, (the dates of his
30urneys>are not given). The first time, was for an Arabic Dictionary
for the use of his students. The second voyage, was for the Ko-
Ro-Ni, i.e. Korap^ for his disciples to study and chaut, for he said,

1886.] THE INTRODUCTION OF MAH0METANI3M INTO CHINA. 295

"I cannot always continue with you." Mahomet gave him what
was written, and promised to forward other portions when ready;
and he returned without delay. The prophet appointed the place
of his death ; he took a bow and arrow and shot towards the East,
in the twinkling of an eye it disappeared. Mahomet said, "Where
you find that arrow, there is the place of your decease." Wan Ko,
took a ship to Canton, he had a quick voyage, upon his arrival, he
found the arrow in a wall on the North side of the Liu-Hwa-Ch'iao
(bridge) ! ! He knew that according to Mahomet's prediction, that
this was the place for his grave. He had the spot enclosed as a
garden. The cause of Wan Ko's, third journey, was a dream, in
which he saw a tall man, who said, " The sage is about to leave the
world, you mast haste to Arabia, if you wish to see him before his
death." This alarmed him, he made necessary preparations and
left the next day. A short time before he reached Mi-Ti-Na, i.e.
Medina, Mahomet died.

A note hy the Author : — When Mahomet was forty, years old, he
became a Sage, (^ A)> this was in the sixth year of the Emperor
Wu Teh, (A. D. 624). In his forty-fifth year, which corresponds
to the second year of Chen Kwan, (A. D. 629), his religion
entered China. He died in his sixty-third year, which was
the twentieth year of the Emperor Chen Kwan, (A. D. 6t7).
(The Author is wrong, in comptirison of his dates. Mahomet was
born about the year (A. D. 570), his fortieth year would be in
A. D. 610, or the fifth year of the Emperor Ta Yie, ^ H, of the |^
Dynasty. The entrance of his religion into China five years later
would be the tenth year of the Emperor Ta Yie. Mahomet, died
about noon of Monday the 8th June, 632, in his sixty-third year j
this corresponds to the fifth year of the Emperor Chen Kwan.)
Wan Ko wept aloud among' his brethren saying, " I have come
many thousand of miles without delay, alas ! too late for a parting
word." Upon the day of burial, he removed the lid of the coflSn,
to take his farewell look at Mahomet, and wept much. He
enquired if the Prophet had left any request for him. He was
told that Mahoraet desired him to establish the religion in China,
and had left for him a complete copy of the Koran. The Koroni,
is bound in 36 books, containing 114 chapters, and 6660 verses.
Wan Ko returned to Canton, delivered the Koraa to his
disciples, and commanded them to preserve it for ever. Within a
short time after his return he died, and was baried by his students
within the grounds of the Mosque. They erected a tomb like those
used in Arabia, with a table before it, for the purposes of sacrificing
and worship.

296 THE CHINESE RECORDER. [AugUst,

The Mahometans petitioned the Emperor to be permitted to
build a Mosque to his memory; the request was granted, the Li
Pai Si built, and called Hwai Sheng Si. (A Mosque ol: this name
still remains in Canton.) His Majesty also gave them some land
inside the Long-Men-Ts*en-Ch'en (city). A tablet was erected on the
ground, with the inscription, O Q. During the lapse of centuries
the tablet has been destroyed and the exact spot is now difficult to
ascertain. Inside the grounds of the Mosque, was a pagoda one
hundred aud sixty feet high ; upon the spire was a gold fowl vane.
Within the Pagoda, were rooms reached by a spiral staircase, these
rooms were used for the purpose of morning and evening worship.
Every seven days a large flag was hoisted, which could be seen a
long distance ; by this sign, the people knew that it was worship
day. This Mosque was situated to the North West of the Pi-Shan,
formerly a busy jetty, the present name is Wu-Shien-Kwan. Once
Mahomet sent forty men with a complete copy of the Koran to Si
Ngan, for the use of the students ; the bearers wishing to visit
Wan Ko, returned via Canton. When they were within sight of
the Mosque, it was time for evening worship, they knelt, and were
so absorbed in devotion, that neither sight nor sound could distract
them. A robber came to them whilst thus engaged and spoke to
them ; they took not the slightest notice of him ; this vexed him,
so he murdered the whole party and stole their goods. After a time
some members of his band arrived, and he explained how he
secured the property ; they vehemently cursed him for murdering
such resolute and benevolent men, whose hearts were like iron, and
said, "You deserve to die." The robber repented saying, "To
have killed such men, was neither brave nor righteous, there is no
forgiveness for this crime, I will take my own life.'* The grave
of the forty men and the robber was made near the Mosque.

Wan Ko Si's grave was much dilapidated. In A. D. 1341,
Generalissimo Tsen Kia Lu, a native of Chen-Nan Cheo, Yiin-nan,
aud other Mahometan notables, repaired Wan Ko Si's grave and
from this period there was a revival of Mahometanism.

1886.] METHODS OF MISSION WORK. 297

METHODS OF MISSION WORK.

LETTEE VIII.

Br Rev. J. L. Nevius, D.D.

BEGINNING WORK— (Continued.)

ffow shall ice reach the people? When places in the interior
are visited for the first time, there are opportunities to preach
to crowds such as will probably never occur again. The whole
population moved by curiosity, comes outi to see the foreigner,
eagerly intent to hear what he has to say. In preaching under
these circumstances, even when well acquainted with the language,
we must not expect the people to understand more than a moiety
of what we say. There is too much curiosity, excitement, and
noise, to admit of. connected discourse or continued attention.
Besides, the people are so unaccustomed to religious subjects,
that language fails to communicate the ideas intended. This
kind of preaching, though for the reasons above stated, very
ineffectual as regards its main object, is still very important.
"We may at least leave the impression behind us that we hav&
kindly intentions, that we are not barbarians, and may alsa
give some ^imeral idea of our character and work as religious
teachers ; thus pr(^paring the way for a more lengthened visit and
more detailed teaching in the future. We may also hope and pray
that in the crowd which gathers around us as we pass from village
to village there may be some person prepared to receive our
message; or that the good seed may find a permanent lodgment
in some heart and bring forth fruit in God's own time. A few
tracts are very useful at such a time, to convey to the people as
they are read afterwards better ideas of our object than we hava
been able under the circumstances to give orally.

There are many advantages in visiting the regular /atV« which
are so striking a feature of country life in most parts of China*
Here crowds of country people are gathered, and an excellent
opportunity is afforded for addressing a constantly changing^
audience, representing many surrounding villages and distant cities.
If there are those listening who wish fuller instruction, or whose
curiosity is not satisfied, they will probably seek out the missionary
in his inn.

2fl^8 THE CFmESE RECORDER. [AugUSt,

In the inn there is an opportunity for more or less lengthened
conversation, adapting instruction and information to individuals,
and forming acquaintances which may be followed up in the future.
Books can also be disposed of with a greater degree of care and
discrimination. In parts of the country where there are canals
the travelling boat largely takes the place of the inn.

Visits to native schools are sometimes very interesting and
encouraging. Here we may expect widely differing receptions and
experiences according to the character of the teacher in charge.

Some missionaries adopt indirect and unobtrusive methods,
avoiding crowds and making comparatively little use of public
preaching ; waiting for the people to seek them rather than going
after the people. The Romanists, sa far as my observation goes,
generally adopt this method. Their hong experience and success
render their example worthy of serious consideration.

Others wherever they go make enquiries after religiously dis-
posed persons or seekers after truth, a class which is found in greater
or less numbers almost e very wliere in Chinaj and endeavor to influence
them, and through them the circle of friends or adherents always
found connected with them. This plan is obviously reasonable and
practical, and has tbe specirJ sanction of our Saviour's teachings,
Matthew 10: Jl. It has been largely adopted by the English
Baptists in Shantung, and with encouraging results.

While most missionaries give their chief attention ta the middle
or more illiterate class, a few feel a special call to attempt to
influence the literati and officials ; not only because they exercise a
dominating influence on the masses, but also because they have
been in general toa much neglected. It is obvious that this kind
of work is attended with peculiar difficulty, and requires special
preparation, particularly in acquainting one's self with Chinese
etiquette. Indeed a theoreticat and practical knowledge of Chinese
laws of politeness is very important for every missionary in inter-
course with all clssses.

In what way should we spend our time and talents so as to
accomplish most for the advancement of Christ* s cause ? The
dominant idea of a missionary should be duty, and not immediate
individual success, as judged by human standards. If the desire
for tangible results should take the form of a wish to gather into
the Church as soon as possible the greatest number of professed
converts, it may become a dangerous temptation and snare.

It will be early fifty years hence to determine with positive
certainty what any individual life has or has not accomplished.
Only in eternity will every man's work be fully made manifest what

1886. J METHODS OP MISSION WORK. 299

sort it is. Results of apparently great importance may attract
attention and secure general commeiKiation, and yet prove only
temporary and misleading. On the other hand a good book, or a
word spoken in season, may bear rich and abundant fruit, though
the world may never be able to trace these results to their
true source.

Probably no two men ever have or ever will work in the same
groove. Each man will do his own work best in his own way.
If God has called us as individuals to serve Him in China, He
has a special work for each of us to do, and if we earnestly seek
His guidance He will direct us to it. It is apt to be a very different
one from that which we have been disposed to plan for ourselves.

It is sometimes asked what practical answer does the experience
of missionaries in China for the past forty years give to the
question, "Which methods of work have really brought the
greatest number of converts into the Church ? " This question
should probably be regarded as a legitimate and important one,
but can only be answered approximately. The conventional modes
of work which sum up the labors of missionaries as reported every year
to the home societies are Bible distribution. Tract distribution.
Chapel preaching, Translating and Book-making, Schools, and
Itinerations.

The number of copies of the Bible and parts of the Bible
distributed in the different parts of China during the past forty
years can only be estimated by millions : the same is true of
Christian tracts.

Many missionaries have given their time largely to chapel
preaching and have thus spent from one to three hours daily. A
great deal of this work has also been done by natives. The number
of chapel discourses during the past forty years can also only be
estimated by millions.

The result of literary work in the study cannot bo tabulated.
It passes into and is utilized in every other department of
labor.

The aggregate number of years spent in teaching in different
kinds of schools during the last forty years, I am convinced, can
only be numbered by thousands.

As to itinerations it is a very common thing for a missionary
to preach in from five to ten villages in a day, and from two
hundred to five hundred times on a tour. The number of these
itinerating addresses during these forty years can only be numbered
by hundreds of thousands; aud including those of nativQS probably
by millions.

300 THE CHINESE RECORDER. [AugUSt,

Tlie question is, to which of these different modes of work is
the conversion of the about 30,000 Protestant Christians of China
to be mainly traced? I am disposed to think that the number of
conversions due to each would be found to increase about in the
order in which they are mentioned above; and that the number
traceable to them all together would be but a small fraction of the
whole ; and that by far the greater proportion is to be referred
to private social intercourse, '' The Kingdom of God cometh not
with observation.'*

In the spiritual work of the conversion of souls and building up
Christ's Kingdom on earth we of ourselves can do nothing except as
instruments. — Tiiis is a fact so familiarly known and universally
acknowledged that it may well be regarded as a simple truism.
Theoretically we learned this lesson almost in infancy ; practically
however it is difficult for some of us fully to learn ia a life time.
It is so natural for us to feel that with a good knowledge of the
language, sincere earnestness and sympathy with the people, together
with prudence, common sense, zeal, hard work and perseverance,
sooner or later great spiritual results must certainly be acccmiplished.
This is by no means the case. Our labors may combine all the above
<conditi(ms and jet be fruitless in the conversion of souls. If we
depend upon our gifts or acquisitions, our zeal in the use even of
Gr.od's appointed means, but with an underlying and insidious desire
for a result which may be regarded as something which we ourselves
have accomplished, we shall probably be disappointed. If we are
cherishing a feeling of self-dependence in any form, God will probably
humble us before He will use us. We must feel that if anything is
accomplished it will be by the presence and power of God's Holy
Spirit, and be ready to ascribe all the glory to Him. Otherwise He
will probably leave us to ourselves to learn the lesson of our own
weakness. The natural tendency to depend on self, or on anything
else rather than God, has been a prominent sin of God's people from
the earliest times. I am disposed to think that this tendency now
prevails to a great extent among Christians at home, and that
missionaries commence work in foreign lands too much under the
influence of it.

In this commercial age a commercial spirit has crept into the
Church. As in business matters generally, so in religious enterprises,
it is supposed that a certain amount of capital, judiciously expended,
will naturally work out a certain result. The success of a Mission
Society is ganged by the amount of money in its treasury. In order
to secure more liberal contributions, only the more favorable and
encouraging facts are welcomed and laid before the Churches, so that

1886. J METHODS OP MISSION WORK. 301

they may feel that they are contributing not to a failing hut to a
prospering cause. Let me not be understood as implying that
money is not important, and that the duty of giving to missions
should not be pressed home upon the hearts and consciences of all,
whether native converts or home Christians. The danger I would
guard against is of giving such disproportionate prominence to money
as to divert the mind from what is of much greater importance.
In a word it is making money, or what money can command, rather
than the Holy Spirit, our main dependence. I am quite aware that
all Christians would earnestly disavow any such intention. It is not
an uncommon thing however to find ourselves doing indirectly, or
unconsciously, what we could never be induced to do deliberately and
knowingly. The work we are prosecuting is distinctly and
emphatically a work of God's Spirit. If we fail to recognize and act
upon this fact, the mission work will decline even with a full treas-
ury; while with the Spirit's presence it will prosper even with a
depleted one.

Personal experience in beginning work in Shantung. — I
commenced itinerating work in Central Shantung about fifteen years
ago ; my previous tours having been in the eastern part of the
province. I knew the language and had the advantage of seventeen
years of experience elsewhere ; but was without a native assistant.
I prosecuted the work laboriously, making long tours over the same
ground every Spring and Autumn, but for five years had not a single
convert. The work at that time was quite different from what it is
at present. Then my labors were entirely with the previously
unreached masses, and consisted in preaching at fairs, in inns, and
on the street, in book distribution, and efforts to form acquaintances
with well disposed persons wherever I could find them. At present
nearly all my time and strength, when in the country, are expended
on the native Christians, on the plan detailed in previous letters.
As a rule I now reach the masses indirectly through the Christians;
they doing the aggressive work and I following it up, directing and
organizing it. Had I again to begin work in a new field, I do not
know where I should change the methods heretofore adopted, except
in the one particular of not encouraging in any way, hopes of
pecuniary help. "Why these methods proved fruitless for 80 long a
time it is impossible to say. In looking back over my experienco
during the first five years of work in this field, it appears made up
chiefly of failures and disappointments. Men for whom I had
watched and labored for years, who seemed almost persuaded to be
Christians, went back and were lost sight of. Associations oi co-
religionists were at different times on the point of entering the

302 THE CHINESE RECOFDER. [AngUSt,

Church in a body with their leaders. From them all I have realized
little else but wasted time and labor, with no doubt the acquisition
of some valuable experience. I have in mind several places within
my circuit where there seemed to be an unusual religious interest
springing up, places which I hoped would soon be centres of Christian
influence with chapels and native leaders ; but these expectations
have hardly been realized in a single instance. In some cases I
have endeavored to encourage and stimulate persons who have been
doing something in the way of active Christian work, by giving them
a little pecuniary assistance hoping that they might be of help to me
in the future. This class has not furnished so far as I can recall, a
single individual who has not disappointed me. Help in the way of
pay for Christian work which ought to be done without pay, has
always done harm. The amount of pecuniary help which I con-
sidered reasonable and ample, has been regarded by beneficiaries as
insufficient, and has often produced dissatisfaction, complaint and
resentment.

When converts have appeared they have come from unexpected
quarters, and in unexpected ways ; stations have been established
without my planning, and in places previously entirely unknown to
me. As a rule the now existing stations are not found in the
sections of country where the itinerating work began ; nor are the
results realized traceable to previous work of seed-sowing. If asked
the cause of the difference in the outcome of labors of the preceding
and succeeding years, the question is not easy to answer. The
influence of the work of famine-relief, and a supposed special
susceptibility to religious impressions in the regions where these
stations are found> will account but in part for the difference. We
can only say Grod in His inscrutable providence has so ordered it.
For myself I have learned I trust, at least partially, that God's ways
are very different and infinitely wiser than mine; that it is better to
follow than to take the lead; and that there is need to pray not only
that we may be used as ir-istrumpnts in God's work; but that we may
be kept from marring or obstructing it.

I might add here that I have known of many instances in
which individuals, and groups of individuals, have been brought into
the Church with very imperfect and erroneous views of Christianity,
and ni jrcuver influenced largely by mercenary motives, who have
afterwards given evidence of having become intelligent and sincere
Christians.

Some have supposed that we are warranted in the first pre-
sentation of Christianity) in withholding those doctrines which
antagonize Chinese systems and are calculated to excite prejudice and

1886.] METHODS OF MISSION WORK. 803

opposition, presenting only those features which are conciliatory and
attractive; thus drawing the people to us and gaining an influence
over them, and afterwards giving them instructiun ia the complete
system of Christian truth as they are able to bear it. I doubt very
much whether such a course is justified by the teaching and example
of our Saviour. God may and does in His mercy and grace make use
of our incomplete presentation of his truth, and an imperfect apprehen-
sion of it, for the conversion and salvation of men ; but have we not
still greater reason for expecting His blessing in connection with His
truth when given in its completeness ? I believe thcic is no doctrine
of Christianity the full presentation of w^hioh we need fear. With
all our care to '* declare the whole counsel of God " there will still
be a great amount of misconception in the minds of those who hear
us, and we may well be thankful that God will use and bless
inadequate conceptions of His truth. It is for us however to make
our teaching as full and clear as possible.

What is the best way to get out of old nets and make a new
heginning ? To those who still prefer the old system this question
has of course no relevancy, but it is presumed that there are others
who will regard it as a practical and important one. In some
respects it is much simpler and easier to commence work from the
beginning : on the other hand there are many advantages in having
an old foundation to build on, and much good material to use.
Many of our native employes sustain characters beyond reproach or
suspicion. Some are efficient workers, others are simply out of their
place, having been brought into a position for which they are
unsuited, and by long continuance in which thoy have become
unfitted for their original modes of life. If there are any persons
who are to be blamed for this result they are mainly the mission-
aiies of twenty, thirty or forty years ago, who inaugurated the
present state of things, or the societies which sent them out with
instructions to do so. Probably blame should be attributed to no
one, as both foreigners and natives concerned have done what
they regarded as their duty, and what they supposed was for the
best interests of the mission cause. Under those circumstances
long established relations should not be rudely severed; and
the natives who are more to be pitied than blamed, should bo
treated with sympathy and justice.

In the case of competent and efficient pastors whose people
are able and desirous to support them, no change is recjuired.
Other pastors able and willing to "endure hardness" might take
the charge of several weak Churches which coml)ined would bo able
to giveu them a competent support. Pastors left without charge by

304 THE CHINESE RECOKDER. [AugUSt,

this union of Churches might be employed, if they have the
requisite gifts, as evangelists, either in opening new fields not yet
reached, or in superintending weak and scattered companies of
Christians who are under the immediate instruction of leaders
or elders. Such evangelists if thoroughly proved and tried might
be supported wholly by the mission ; or wholly by the native
Churches ; or by the two conjointly. Others specially suited for
the purpose might supply the helpers and attendants required
by the new plan as well as the old. These would be connected
with, and under the direction of, the missionary, giving him needed
assistance in receiving entertaining and instructing guests; in
itinerating tours ; and in the care and oversight of enquirers and
new stations. Others unfitted by age or incapacity for active
service might be retired on a pension, and left to do what they can
by voluntary labor as private Christians. Assistance might be
given to others for two or three years in acquiring some trade or
profession. One of the older missionaries in China much interested
in this question has suggested the plan of furnishing to suitable
men three years of theoretical and practical instruction in the science
of medicine, thus putting within their reach a useful and honorable
means of livelihood, and then leaving them to themselves. By
some such means as this, men of the right stamp might have their
influence for good greatly enhanced.

Probably some readers of the foregoing letters may derive the
impression that the writer is desponding and pessimistic in his
views of mission work. On the contrary, if I may be allowed an
opinion on such a question, I think I have always been rather
sanguine if not enthusiastic, and never more so than now. I
believe that a great deal has been accomplished in every depart-
ment of missionary work in China. The literary outcome of the
past forty years is alone, and by itself, a rich legacy to the mission-
aries and native Christians of the present, and gives them a vantage
ground in undertaking future labor which it is difficult to over-
estimate. The ratio of increase in the number of converts, and
the evidence of growth and development in native Churches, are
also full of encouragement. While we must record many cases of
coldness, and defection, we remember that such cases have
characterized the history and progress of the Church to a greater or
less extent in every age. On the other hand we rejoice in being
able to point to many who give undoubted evidence of being God's
chosen ones, while there are others whose names are already
enrolled among the noble army of martyrs. It has been my
privilege to know many Christian men and Christian women in

1886.] METHODS OF MISSION WOKK. 305

China, whose godly lives and peaceful deaths have been an
inspiration to me, and made me I trust a better man and a more
earnest worker. I count among my nearest and most honored
Christian friends, not a few who are now bearing faithful testimony
to the truth in the midst of opposition, and manifold trials, such as
Christians in Western lands can only imperfectly appreciate. It
has been the object of these letters not to extol the virtues of
native Christians, but rather to point out the evils of what I regard
as a mistaken policy of missionary work. If the reader has not
met with many reassuring facts and cheering prospects it is only
because this is not the place to look for them.

Thankfully acknowledging what has already been done, I believe
we have not accomplished what we might if we had followed more
closely the teaching and example given us for our guidance in the
Scriptures. I believe that the too free use of money, and agencies
depending on money, have retarded and crippled our work, and
produced a less self-reliant and stalwart type of Christians than
we otherwise sbould have had. There are abundant evidences of
God's willingness to bless our labors, and evidence also that the
Gospel of Christ is as well adapted to the Chinese as to any other
race. Let us then with unwavering faith in God's revealed word,
and an implicit trust in the efficacy of the Divine Spirit, address
ourselves to our labors with renewed zeal and earnestness ; praying
the Lord of the harvest to send forth laborers into his harvest,
and for the abundant outpouring of the Spirit upon us and those
to whom we are sent ; hoping and believing that in these most
remote regions of Eastern Asia, so long preserved by God's
providence, so thickly peopled with his erring children, and so
lately reached by the message of salvation, the Church may yeb
record such signal triumphs of grace and power as have not been
witnessed in any previous period of her history.

306 THE CHINESE RECORDER. [AllgUSfc,

ON THE THKEE WORDS "I HI WEI," ^ ^ $X, IN THE TAU TE KING.

By Rev. J. Eokins, D.D.

n^HESE three words have been taken by some to be a foreign
■*■ word in three syllables, in fact Jehovah, and they have been
compared with other passages in the Tau te king which express a
trill iiy, with the view of shewing that the author Lau ts'i knew the holy
Hebrew name and the doctrine of the Trinity from Jewish sources.

There can be no doubt that this ancient philosopher had
adopted opinions involving a belief in a Trinity, both metaphysical
and cosmogonical, as the following passages plainly prove.

1. — First in order comes the passage containing the words
supposed to be Jehovah. '' That which may be looked at but
cannpt be seen is I. That which may be listened to but cannot be
heard is Hi. That which may be grasped bat cannot be named is
Wei. These three are not to be obtained by questioning. There-
fore they blend into one."

The philosopher is speaking of Tau the fundamental principle
of nature when he comes to this passage, and he continues to speak
of Tau afterwards. Hence it is Tau that he is speaking of here.
It is what cannot be measured in thought, or named, nor does it
admit of any fixed form. But earlier he calls this principle Hiuen
p^in (or bim), the dark mother (literally female), and he looks on
it as hidden in the universe of which it is the root. He is usually
content to call it Tau '^reason/' or "underlying principle.^' AVhen
he expands his description, he is fond of a triplet of sentences or
names. In one place it is the *' spirit of the valley," but the
valley here means " empty," so that the phrase really means the
" spirit of vacancy."

Lau th'i kept his thoughts intent on Tau and tried to describe
it in a variety of ways. In so doing it is possible that he may have
here used three foreign words. In Chinese, i is even, hi is rare,
wei is subtle.

2. — He says, in Ch. 25, of Tau, "By force we call it the great
Tau. Being great it is called the ever moving. But because it
is ever moving it is called the distant. As the distant it is called
that which returns."

Here there is a triple name given to Tau of which just before
the writer has said that it was living before heaven and earth,
and that it is the mother (mu) of heaven and earth. When he
says that the Tau on account of its greatness may be called the
passing, the distant and the returning, we may pronounce a

1886.] ON THE THREE WORDS " I HI WEI," IN THH TAU TE KING. 807

judgment reasonably in favour of the opinion of the native com-
mentators in regard to I hi wei, that the three words have each a
meaning of its own, and that they each express some difference in
the operations of Tau. This however does not prevent their being
also foreign words, though it may render the hypothesis of foreign
origin less essential to a fair understanding of the author*3
meaning.

3. — The author proceeds by saying, " Therefore Tau is great,
heaven is great, earth is great, the king also is great. Man copies
earth, earth copies heaven and heaven copies Tau."

Heaven, earth and man, (or the king,) appear here to the
author as a sort of visible Trinity, in imitation of the invisible Trinity
of which he has glimpses, embraced in the divine principle on which
the material universe rests.

4. — When about half through the treatise, Lau ts'i says, " Tau
produced one. One produced two. Two produced three. Three pro-
duced all things. All things support the Yin principle, and embrace
the Yang principle. They contain a vapour whieh produces harmony."

The trinity here contemplated by the author is one of evolution.
One is the source of two and two of three. This must be kept iu
view while we endeavour to learn just what he thought.

As in the words I, hi, wei, we have a Trinity of coordinate
qualities, so here we have a cosmogonical Trinity of evolution.

The above four examples of a sort of Trinity more or less distinct,
sufficiently shew that whencesoever Lau tsi derived his philosophy,
he felt a strong tendency to conceive of that Tau which he made
the subject of his book as spontaneously assuming a triple shape.
This triplicity of shape appeared to him to be evolutionary and anterior
to the creation of the universe. His Trinity proceeded from a
primal unity by two distinct steps of development, and when the
Trinity was thus complete in itself, the creation of the universe
followed as a third step in the evolution. This however does not
prevent his viewing the three factors in his Trinity as coordinate.

Having proceeded thus far we may be prepared to consider the
question from what foreign country or countries, Lau tsi was most
likely to receive the idea of a Trinity. Was it from the Jews, the
Babylonians or the Hindoos ?

Before attempting to answer this question directly, it will bo
necessary to learn what we can respecting the ancient pronunciation
of the characters I, hi, wei, so that we may know what they were
called in the days of the author of the book.

They are all in the fifteenth class of Twan yu ts'ai. That is to
say they all rhymed together in the poetry of the Odes, of the Yi

808 THE CHINESE RECOEDER. [AugUSt,

king, of the Cli'u ts'i, of the Tso chwen and of the Kwo yii. The
words which rhymed with them, and are also found in the fifteenth
class of Twan's rhymes, are such as gljl, fjl, ^, g, #, ^, JT^, % ^j],
(Jj^, J^, all then pronounced in the p'ing sheng.

Among the words so rhyming I find J^, used in spelling Bikshu,
fjjf in Manjusiri, TpJ in Manjusiri Shari ^iputra, jg in Nirvana. All
these occur in a work translated by Hindoo Buddhists residing at
Lo yang in China about A. D. 69. Hence the vowel i is known to have
been pronounced in these words at that time. The character gi^, was
also used still earlier to write the Persian word shir, lion, which then
became known to the Chinese about the second century before Christ.

By this method we learn the final vowel and may then look in
the Kwang Yiin, _t ^, rhyme six, Jg*, for the initials of the three
words as they were read in the seventh century. ^ has a vowel
initial, the syllabic spelling being JEt Jg, which gives us the lower
y, or old f Hp. The other two characters, ^ and ^, are in the
eighth rhyme, ^, probably called mei. The fantsie is |ffi ^^ in
the one case, and § ^ in the other. For the initial of M, we find,
in Julien's Methode, that it is used to spell mo in Mokcha, ma in
Dharmarakcha Dharmagoupta, mo in Namo. Thus the initial
m may be considered as having anciently belonged without doubt to
both 4tt and ^.

By this process of proof it may be regarded as known that
I hi mi was the sound of the characters in the sixth (and seventh)
century after Christ.

The question now recurs from what people did the idea of a
Trinity and a cosmogony come to China. The best answer seems to
be the Babylonians. The three great gods, corresponding to heaven,
earth, and the abyss, were among the Babylonians, Anna, Hea
and Moulge. These were among the Accadians the greatest of the
gods; among the Chaldeans they became Anna, Nouah and Bel.
If this notion be correct Anna is ^, Hea is ^, Moulge is ^ mi.
Lenormant says, the supreme god, the first and only principle in
the Babylonian religion, was Ilu, in Accadian Dingira. This was
the One God in the philosophical language of sacerdotal schools in a
rather late period. For a long time the personality of Ilu was not
distinctly perceived. The role and qualification of the One God
were first given to Anu the personage in the Supreme Triad that was
regarded as having emanated from Ilu. At one time emanation was
formally attributed to the persons in the Triad and at another time
not. In Assyria special importance was given to the doctrine that
there was the supreme God from whom the others all emanated.
Beneath Ilu was a triad consisting of Anu, primordial chaos.

1886.] ox THE THREE WORDS '^ I HI WEI," IN THE TAU TE KING. 309

uncreated matter, Nuah, will or word, which animates matter and
renders the universe fruitful and living, and Bel the demiurge, ruler
of the world. After this first triad which represented the genesis
of the material world, and regarded it as having emanated from tho
substance of tho divine being, the series of emanations continued
and a second triad was produced; Sin the moon, Sumas the sun, and
Bin, god of the atmosphere who controls wind, rain and thunder.

It is the former of these triads that Lau tsi* appears to have
known. He knew them not by the Semitic names but as I Hi, Hia
and Mulge. Later Tauists also knew the second triad and hence we
have the San kwan, ^ 1^. The San ts'ing, H tBj ^^ ^ Tauist triad
evidently made on the western model to find a place for Lau tsi who
as the third in that trinity is supposed to be a historical incarnation.
In him the divine became a man for the instruction of China.

It was possible, but not very likely, that Lau tsi worked out the
evolutionary cosmogony for himself without foreign ideas to aid him.
To me it is much more likely that ideas came to him from the west.
In Lie tsi who lived a century or more after him we find a sort of
Persian Miigician working marvels, and the west is represented as the
land of the sages. In Lie tsi the cosmogony on a principle of
emanation is more fully set foith tlian in Lau tsi, wbo is described
as going on a journey to the west after leaving behind with a friend
the manuscript of the Tau to king.

The argument for a Babylonian origin to Lau tsi's trinity is
thus threefold. 1. The pronunciation of the words I hi wei. 2. The
cosmogony on the principle of evolution. 3. The strong support
afforded by the work of Lie tsi, the first among Lau tsi's disciples to
write a book still extant.

It should be noted also that western knowledge on Tau, jg, the
Chaldean Nuah, and Greek Aoyoc, might come to Lau tsi not only by
the Central Asian route, which the passages in Lie tsi favour, but
also by South China the Ch^u country, which became affected by
Hindoo ideas and usages, coming in by Yunnan and the other provinces
on the south.

I have only to add that in the circumstances of the wliole
question in dispute as here given we seem not to need the hypotiiesis
that Jjau tsi knew tho name Jehovah or tlic Hebrew scriptures.
But as to whether the philosopher derived knowledge from India
it is quite possible that ho did so. In his time Babylonian
astronomy, astrology, cosmography and cosmogony, were probably
spread much more widely in India than in China. But they had
not at that date assumed a decided Hindoo shape. They passed
through India and beyoud it iu a form which was still Babylouiau.

310 THE CHINESE RECORDER. [AugUSt,

ANOTHER SMALL STEP IN ADVANCE,

By E. E. Parker, Esq.

F reference be made to a paper on the Foochow dialect, publislied

in the China Revieiv, Vol. ix, Page 65, it will be observed
that, in the dialect of Foochow, the fact that a word is in the
departing tone [-^ ^gj alters the innate " quantity " or vocalizibility
of that word's vowel. For instance, the character ^, has power
ing or eing according as it is read in the even or in the departing
tone. So the power el, 6, ii, &c., in the even tones becomes the
power ai, ad, ou, &c., in the departing tones.*

Accordingly, the following words were written, in reference
to this peculiarity, six or seven years ago : — '' We think this fact
"may throw light upon the question which are the standard
" sounds ; the 3^ or ' simple,' or the ]\, or * compound,* assuming
" that both are not equally ancient. This question we leave for
" the present unanswerable."

In another passage towards the close of the same article, it
was pointed out that the first thing to be done in Chinese philology
was to reduce the leading Chinese dialects to one common standard
of spelling, in order to compare them scientifically one with the
other, and it was added : — " When all this shall have been done,
" we may fairly cast about for light amongst the Corean, Japanese,
" Annamese, and other languages, and perhaps even plunge into
" Sanskrit."

Since those lines were written, various Chinese dialects have
been examined and tabulated, and reduced to one common
denominator in the shape of Sir Thomas Wade's system. The
Canton, Hakka, Foochow, Wenchow, Ningpo, Hankow, Yang-
chow and Sz ch'uan dialects are all to be found in the China Review,
expressed in Sir Thomas Wade's Peking way, except in so far
as it may have been necessary to add new vowels to Sir Thomas
Wade's store, and remedy for philological purposes, one or two
impracticable defects in his system. A diffident plunge into
Sanskrit has been duly made ; and though, owing to the but too
moderate skill of the diver, no great depth has yet been attained,

* In English " I will " or *' I wvll " becomes " I won't ; " I do or " I drt, " becomes
"I don't;" "lam," or "I isn't" becomes "I et/tf," or "ai7it;" I "can and
shall" become "I cau't and shau'D ; " so that the Foochow peculiarity is not
a pure novelty.

1886.] ANOTHER SMALL STEP IN ADVANCE. 811

and no startling philological novelties fished up, it has been shewn
pretty conclusively in the Chiiiese Recorder that any connection
which Sanskrit may have with Chinese is not immediate, but
must if it exists, be referred to some common origin in the misty
distance of the past, long before the Aryans marched into India,
and long before the Chinaman groped his way along the Yellow
River into modern China.

As to Annamese, M. Landes, Administrator of Native Affairs
at Saigon, has been good enough to furnish the writer with a
dictionary of Annam-Chinese, and to explain some of its pecu-
liarities ; but no comparative work except that done on the spot
can be of first class value, and consequently Annamese awaits
a dissector.

As foreshadowed in a paper entitled Gorean Japanese and
Chinese, published in the Chiyia Review for January-February 1886,
" by the light of Corean and Japanese many obscurities in Chinese
*' development may be cleared up/^ and " Chinese is a powerful
*' lever by which it is possible to lay bare many a mystery in the
*' development of Corean and Japanese.'*

The Grammaire Goreeniie, Page xi, says : — " H y a des voyelles
'*et des diphthongues breves, et d'autres longues. L'usage seul
" pent les faire reconnaitre, car aucun signe ne les distingue dans
" Tecriture." It is remarkable that all the simple vowels in Corean,
as well as most, if not all, of the compound vowels or diphthongs,
have a long as well as a short form. Thus there is the long a as
in father ; the short a as in man (pronouced in broad Scotch style,
or as in the German MaiDi) : the long i, as the vowel in the English
word peat; and the short i almost as short (but not quite) as in
the English word pit, but exactly the same is in the Cantonese pit
"a pencil." So with the long^'and short o, which has two somids,
one as in the English word tone, and one as in the first part ul' i lie
French word totmean ; and so with the ?t, which has the two si hi nds
of the vowels in the English words fool and foot. Great conru>inii
is caused to students of Corean by the fact that the three reuiiiin-
ing vowels &, V, and e, are often interchanged one with the other.
The vowel which is here written e, is written by the French
missionaries e, and by Mr. Aston and Mr. Chamberlain o. Fortu-
nately, we have at least one Chinese dialect which precisely hits
off both the long and the short form of e. The Pekingese ch*i,
[^], " a cart," is pronounced intermediately between the English
words "chaw" and "chair," and it is impossible on paper to
describe it more accurately. This is the long Corean i, [i.e. e or o.]

312 THE CHINESE RECORDER. [AugUSfc,

The Pckhigose,* in pronouncing sncli words as ho [JpJ], and /le,
[^J, not only often confn c ouo sound witli the other, but produce
in addition a doubtful .^(»iiiid between the two, which doubtful
vowel sound is not so lung- and e-like as in the above-mentioned
word ch'e. This is the short Corean e [i.e. e or o]. The vowel
which is here written i exists in Russian as in Corean, both in
its long and short forms : it also exists in its short form in the
Ningpo dialect, [see China Review, Vol. xiii], which short form
closely resembles the obscure final vowel in the word filial. It is
hopeless to attempt to define the long form precisely, but it is be-
tween the vowel in Sir Thomas Wade's tzii or chih and that in chi. It
is not yet obvious to the writer why the Corean s ever required the
vowel «, which, like a, has its long and short forms ; but this matter
will be investigated and discussed in its proper place. Suffice it
to say that long d and short a are sometimes used for long a and
sbort a, ; short a is very often interchangeable with short i ; l and
iti and i are occasionally interchanged; long e and long i also;
and short e is often interchanged with short a. Thus we see that,
although each simple Corean vowel has two sounds, and only two
sounds, the carelessness of Coreans causes them to be almost
habitually interchanged ; though there seems good reason to believe
that the true foiin can always he ascertained.

Now, one very important fact is of great weight (1) in determin-
ing what any given vowel ought to be; (2) in determining its
ancient Chinese tone ; (3) in tracing back pure Corean by the
light of Chinese Corean.

The rule discovered is : — All Chinese words adopted into
Corean which, in Chinese, are in the departing tone, have long
vowels; and all Chinese words adopted into Corean which, in
Chinese, are in the even tone, have long vowels. Thus, tong, [[pj],
is in the even tone, and is pronounced like the vowel in the
English word tongs : tong, [according to the comparative tables
above alluded to written toiing'], is in the departing tone [JJ],
and is pronounced with the same vowel as that in the word tone.
This system runs through the whole imported Chinese language,
and the fact is of the very utmost importance as a key which
must sooner or later disclose many mysteries.

The exceptions which would mislead students unacquainted
with comparative Chinese philology are : —

1. — A small number of Chinese words which are, even in
China, totally irregular in nearly all dialects.

• This is perhaps clone more at Taku and Tientsin than at Peking.

1886.] ANOTHER SMALL STEP IN ADVANCE. 313

2. — A larger number of Chinese words which belong to the
departing tone in the north and to the rising tone in the south
of China.

3. — A much smaller number of words which the Chinese
rhyming rules place in one tone, and modern practice in another.

4. — Certain arbitrary exceptions introduced into Corcan
speech: this includes accidents, vulgarisms, necessity of distinguish-
ing homophons, &c.

The rule, however, is absolute, and may be proved by any
one having the necessary command of Chinese tone knowledge.

The effect of this rule must of necessity be very wide, and
leads at once to the following reflections : —

1. — If, in speech, the common people so invariably lengthen
and shorten their vowel according to whether the word uttered is
or is not in the even tone in China, what is the corresponding key to
the long and short vowels in Corean words not derived from Chinese ?

2. — As the "even" and "departing" tone affects in much
the same way (though not precisely the same) words in modern
Foochow, (where tones exist), and modern Chinese-Corean (where
tones do not exist;* is it not likely that modified vowels (as vividly
seen in German), and tones (as surviving in Chinese), are often
traceable to the same source, Foochow being a rare instance of the
two phenomena existing at the same time ?

3. — If reference be made to the writer's paper on the Wenchow
dialect, China Review y Vol. xii. Page 169, it will been seen that, on
entirely different grounds, tones have been traced back in the
main to the " even " and " departing " distinctions : this view is
now strongly supported. f

4. — If reference be made to the writer^s paper in the China
Review on Tonic and Vocal Modification in tlie Foochoto Dialect^
Volume VII, Page 185, it will be seen that the theory was broaclicd
some years ago that in all languages there has been a straggle for
mastery between vocal and tonal modification; and, since then,
the writer has observed in Mr. Hunter's work on India that tho
Dravidian tongues lose their tones in proportion as they gain
inflections. On the other hand, P^re Dallet points out resemblances
between the Corean and Dravidian tongues. Finally, if reference
be made to Mr. S. T. Lay's article upon cantus, published in tho
Repository ior 18ZS, it will be seen that there is some possibility
that the Greek continuum, divisum, and viedium, as also the

♦ See the article Chinese, Corernn and Jnpnixenc, w!:prft ^fr. Sntow's view is qualified.
t There will bo soiuRthing to say about tho " riaiug " aud "cutcriiig" toues in
Corean, but the subject is uot yet ripe.

814 THE CHINESE RECORDER. [AugUst^

" quantity *' of Latin syllables, may yet be traced back to tones.
The Sanskrit uddtta and svarita have already been alluded to by
the writer in Chinese Notes.

The above is perhaps enough, in connection with a peculiarly
abstruse and dry subject, for one *' meal," but the importance of
the above clear rule should not be lost sight of by students of any
of the "Yellow Languages," on which the said rule is certain
sooner or later to shed great light.

DR. MATEER'S GEOMETRY— A REVIEW.**

By Rev. A. P. Martin, D.D.

rriHE advent of Euclid forms an epoch in the history of China only

second in importance to the introduction of Christianity. For
from that day dates the long preparation for the reign of science,
which is destined to exercise as much influence on the mental and
material state of the Chinese as the Christian Religion will on their
spiritual condition. The forerunner of both — the vox clamantis —
the apostle at once of religion and science, was the illustrious Ricci.

Paul Sen, the learned Hanlin who aided him in the
translation of Euclid, was prepared by his new views of exact science
to accept the higher revelation of Divine Truth ; and thus it was
that Euclid proved to be a lever which began slowly but surely to
move the inert man of this eastern world.

But as the legislation of Moses became in time a yoke of
bondage which required to be broken, so the paramount influence of
Euclid grew into something like a bondage in the East as well as in.
the West. In the West a wholesome revolt took place long ago ;
which had the effect of setting aside his clumsy methods, in favor
of more concise demonstrations ; and especially of abridging his
processes by the aid of Algebra — to say nothing of the recent
attack on his axioms, and the introduction of what is called a non-
euclidean geometry.

In China he has reigned with undisputed sway for three
centuries, and nothing has been done even in the way of
simplification until the appearance of this work of Dr. Mateer.

It is a strange fact that Ricci's Euclid was left standing through
all these ages in the condition of a truncated pyramid. Only six
books were translated by the great Jesuit ; and the remaining nine
were supplied about thirty years ago, by Mr. Alex. Wylie aided
by professor Li Shenlon.

^ ^ ^ ^' "A New Geometry in Chinese," compiled by Dr. C W. Mateer,
2. vols. PreBbyteriau Misflion Press, Shanghai.

1886. J DK. MATEEr's QEOMETEY — A REVIEW. 315

That Mr. Wylie should have had his thought directed to the
completion of that famous work, is not surprising ; but it is a
matter of no little astonishment that he should not have felt the
want of something more concise and lucid for practical use.

The explanation of Mr. Wylie's omission and of Dr. Mateer's
attempt to supply it, is to be found in the fact that the former had
no practical experience; while the latter has had an abundance
of it — having taken many classes of Chinese youth through a com-
plete course from the lower to the highest branches of Mathematics.

Mr. Wylie followed up his completion of Euclid by the
translation of Loomis' Analytical Geometry and Differential
Calculus. He would have done better, if he had begun his series
of Mathematical text- books by a version of Loomis' Geometry,
which following the footsteps of Legendre presents the whole
subject in a compact and easily intelligible form.

After using Euclid for many years Dr. Mateer's experience has
led him to build on the stone which the former builder rejected.
He has taken Loomis for the basis of his present text book ; and im-
proved it by the addition of useful matter from Robinson, Peck, and
Watson. In his Chinese Preface he calls the work a compilation,
but he does not fail to direct the student to his principal authority.

Professor Loomis is himself a compiler; and for that matter,
it is not certain that Euclid was anything more than a collector of
demonstrations. Yet any man, who without discovering a royal
road to geometry, contributes to the improvement of the present
highway by rendering it less arduous, and more attractive, deserves
to be commended to the grateful remembrance of the Chinese.
Native mathematicians sometimes make offerings to the spirits of
Newton, Euclid and others. Our Yale professor introduced by
Wylie and Mateer is a candidate for the next vacancy that occurs
in the circle of the immortals ; nor would it be surprising if his
missionary sponsors should also be enveloped in the cloud of incense.

The following lines show how this new work strikes the mind
of a native scholar. Mr. Sakan, one of our professors of
Mathematics — a disciple of professor Li, who aided in the transla-
tion of Euclid — says of it ; " This book presents the principles of
geometry in a more concise form than Euclid and omits uothing
of importance that is found in Euclid. Besides the chapter ou
the three round bodies, there are throughout many excellent
theories that were unknown to Euclid, especially those rekttitig to
spherical triangles, so essential to the study of astronomy."

In conclusion I may say, what I should have begun with, that
the title of the book is an index to its character. The older work.

316 THE CHINESE RECORDER. [Allgusf,

M ipJ i^ ^' <T'""o^i^'ice(l itself as the ^' First Book in tlie Science of
Quantity" — a statement true but vagne. Tliis one comes to the
Chinese as ^ ^, the Science of Form , which gives them a definite
idea of its object.

The name which Euclid gave to his work signifies the "Men-
surations of Land/* but it is nsed by us without reference to its
original meaning. So ^ -(pf, the name of the translation of Euclid,
has come to signify to the Chinese not quantity or mathematics,
but a special branch of it. Language is plastic and too much time is
spent iii disputing about names. In this case a concise and lucid
title leads us to expect a concise and lucid exposition, and we are
not disappointed.
TuiKjwew College, Fehing, I2t]i June, 1886.

JAMES CHAPTER V, VERSE 5.

By lie v. J. Edkins, D.l).

HP] Syriac has "Ye have nourished your bodies as in a day of
slaughter." The word for as is ayab. The word for slaughter
is nkaSy and it is in the dictionary explained as sacrifice, slaying a
victim, victim. This does not support Mr. Giles' view (Recorder
July p. 2(30, 261,) "You have taken care of yourselves when others
were perishing around you." Rev. AY. W. Royall, p. 148 says the
idea is that of feasting to repletion and caring for naught else.
Pool's Synopsis quotes, Vorstius and L^Jstius as supporting the
interpretation " victim." " In the day of the victim," Bengel says,
the Ethiopic omits this whole clause, and that of this Mill approves.
Bengel retains it and translates as " in the day of slaughter." He
supposes the slaughter to be for a feast not for a sacrifice. With
this agrees the view of Erasmus and others who think the day of
slaughter to be a day of joy when all are delighted with the good
fare provided for them. This reminds us of the passage, "My
oxen and my fatlings are killed," given as a reason why guests
should come.

l)e Wette has " Ihr habfc eure Herzen gemtistet wie am
Schlachttage," Ye have fattened your hearts as in the day of
slaughter. Calvin's version is the same as King James'.

The Revised Version and the Vulgate are obscure. What is
meant by saying "Ye have nourished your hearts in a day of
slaughter " ? Neither the picture of the feast nor of the sacrifice is
there and the passage is open to mean war, or a judicial execution

1886.] JAMES CHAPTER V, VERSE 5. 317

or an attack of murderers, no one of which ideas suits the conditions.
It is perhaps better to keep to the slaying of victims for a feast,
and view the rich men as the victims.

Calvin says, ye have nourished etc, '^significat sibi indulgene
non modo ad naturaB satietatem sed quantiraa fert cupiditas.**
He says too that the rich prolong the feast to the end of their days.
In his view the oxen are killed for the rich and are not compared
to the rich. De Wette, the Delegates' the Mandarin and Mr. John,
take the other. It is not a very important difference. The animals
gorge themselves before they are slain and the guests gorge them-
selves at the feast. The rich men are compared possibly to both
by mixed metaphor. Mr. John might abandon the g|[ to which
Mr. Giles objects with reason^ and take instead of it, ^ ^, which
is in Mencius and is very smooth.

Instead of the obscure rendering of the New Westminster
Revision we have in Chinese, by inserting the slain victims, a trans-
lation which retains the idea of the Syriac, and that of some of the
Reformed renderings in the 16th century when Europe bent its
energy specially to translation and exposition, as also of De Wette
in our own time.

"Nourished your hearts," is rendered in Pool, *' nourished
yourselves," *Wos metipsos." In Ex. 4 : 14, Est. 6 : 6, Job 10: 13,
Job 27: 6, heart has the meaning self in the Hebrew. " Or," he
continues, " enutriendo corpora vestra exhilarastis animos vestros
synecdoche metonymica." This does not agree with Mr. Giles'
rendering. The words are those of Piscator whose name is evidently
a Teutonic Fisher latinized.

If we followed the Syriac and De Wette, we might omit
^ '^ 5J5 jg, to avoid too much paraphrasing, and translate the
word fattened transitively, before your bodies, as in ^ J5I Jf ^,
and then add " like victims on the slaughtering day." I would not
omit "as" or "victims," for they are needed in Chinese to shew
the reader what the apostle really meant. But neither of the
versions quoted by Mr. Royall is far wrong. Mr. Giles* "when
others are perishing around you," is not in the spirit of the passage.
Better than this is honest Piscator's notion which includes the
pleasure felt by the fattened animals in eating to the full. We
could keep the Delegates' rendering just as it is, if we follow him
and desert the banner of Calvin, Beza and Erasmus.

Language is representation, a picture in fact. Translation is
complete when the picture of the original is transferred to a new
language with exactitude. A certain amount of paraphrasing is
required in translation from Greek, and Hebrew into Chinese,

818 THE CHINESE RECORDER. [AugUSt,

but it must bo happily done, and not exceed due limits. If trans-
lators are charged witli giving commentary for a literal rendering,
the best thing they can do is to defend the thesis that paraphrasing
is often required, and that literal translation when not intelligible is
no translation at all.

At present the Delegates' Version is rather underrated, but it
suits the reading class because its phrases are smooth and forcible,
and this will ultimately ensure its popularity, for a missionary is
usually inseparable from his teacher and subordinates his judgment
to his so far as he sees that the teacher is in possession of the real
idea of the sacred writer. Other things being equal the smoothest
renderings ought to prevail in the end. An *^easy" Wenli is a
smooth Wenli. How can the Delegates' version be other than
^^ easy ^' when it is smooth and forcible ?

JAMES CHAPTER V, VEESE 5.

Whether the above verse has been rightly or wrongly trans-
lated by the Delegates, the authors of the Mandarin version, and
Mr. Griffith John, must depend on the meaning of St. James when
he wrote it. The meaning of the passage under note — Ye have
nourished your hearts in the day of slaughter — is by no means
easy of interpretation. Mr. Giles tell us, "that the meaning is
simple enough when read with the context." In this opinion,
however, Mr. Giles may be regarded as standing alone. If the
passage is so simple, how is it that the most learned commentaries
have failed to agree as to the meaning of it ?

Mr. Giles' dogmaticism greatly detracts from the value of his
criticism. The two views generally given of the passage in
question are treated with characteristic contempt by him. " Mr.
Royall," he tells us, '^has quite missed the point" in the view
adopted by him. And yet it is the view given by Calvin, Beza,
Grotius, Laurentius, Bengel, and others of our best commentators.
The view adopted by these three versions is the one given by every
modern commentary in my possession. Mr. Giles, however, treats
this interpretation of the passage as being altogether out of the
question, Mr. Royall had ventured to say, that the turn given to
the passage by the three versions, "may pass as a good com-
mentary." This Mr. Giles will not allow for a moment. " I," says
Mr. Giles, " venture to think it is wholly inaccurate, and therefore
very bad, commentary." Perhaps I may as well, for Mr. Giles'
benefit, quote a part of Alford's note on the passage. It will show
him that, if the translators have erred, they have done so in good
company. Says Alford :

1886.] JAMES CHAPTER V, VERSE 5. 319

'^Day of Slaughter, i.e. as Theile, ' Similes sunt pecudibus quae
ipso adeo mactationis die se pascunt saginantque lactse et securae.'
This seems the simplest and most obvious interpretation. It need
not be dependent on the insertion of the w? ; the sudden and direct
application of the persons addressed requires no particle of
comparison."

Having cleared the ground, by thrusting aside the only two
prohahle views of the passage, Mr. Giles tell us what, " St. James
surehj meant." So far as I can see, there is no ground at all for
supposing that this is what St. James meant, except the fact that
Mr. Giles thinks so, doubtless a very substantial ground in the eyes
of Mr. Giles, be its intrinsic value what it may. I have read the
passage with the context, and I cannot put Mr. Giles' meaning
into it. Either of the two other views seems to me very much more
probable. I have a good many commentaries on the New Testa-
ment in my possession ; and I have just been looking them up,
in order to see if I could find one among the interpreters who
had been fortunate enough to light on Mr. Giles' simple meaning.
I have not found one. This being the case, it seems to me that the
translators can do nothing better than dismiss Mr. Giles' inter-
pretation as of no value, and stick to the other two. I would
advise that they leave the text in each of the versions to remain
substantially as it stands, and to introduce a translation based on
Mr. Royall's view as a marginal rendering. It might be asked if
that, after all, would be a trandation of what the Apostle said.
I think it certainly would be a translation of what the Apostle
meant ; that is the one rendering or the other would be so. In
passages of this kind, the translator is bound to have recourse to
circumlocution in order to make the sense clear. If Mr. Giles
thinks otherwise, let him by all means try it and give us the result.
Let him, without a word of commentary, give us a translation of
this passage based upon his own view. Personally I should be
glad to see what he could make of it.

One word with reference to the Chinese of Mr. John in the
rendering of this passage. Mr. Giles pronounces it faulty. I
have put the verso before a number of Chinese scholars, and
without one exception they pronounce the style faultless — perfectly
idiomatic and perfectly clear. They tell me that the meaning of
the passage in Chinese is " like beasts on the day of their
slaughter," the meaning, I presume, which Mr. John intended to
convey. I venture to think a change of ^ to ^, suggested by
Mr. Giles, would give no sense at all. 13.

THE CHINESE RECORDER.

[August,

iki'ial |[0fe5 aitt Pl^siutmrtf Mtkt

PRATER FOR THE EMPEROR OF
CHINA.

To the members of the China
Branch of the Evangelical Alliance
and others interested in the ivelfare
of China : —

Dear Brethren,

A suggestion has been made that
special prayer should be offered for
the Emperor of China at the present
time. We heartily respond to the
suggestion, and urgently recom-
mend that all should unite in
frequent and earnest prayers at the
throne of the heavenly grace on
his behalf. There can be no
question that the young Monarch
is at an age of special importance
in regard to the formation of
character, and the adoption of
principles, which will determine the
future policy of his government.
It is eminently proper to pray that
the influences under which he now
is, may be controlled of God to
advance the interests of his king-
dom. It is not only a general duty
to *' pray for kings and for all in
authority " of which we here speak.
There are special reasons that
should induce us to make sup-
plication for the Emperor at the
present time. On the 28 Lb of the
6th month near at hand, he will
enter on his sixteenth year. By
a decree of the Empress Regent,
just promulgated, we learn that her
Majesty will resign the Regency in
the first month of the coming
Chinese year, and that her nephew,
his Majesty the Emperor, will then
assume the reins of government.
Not long afterwards we may expect
the marriage of the Emperor to take
place. Let us present many ardent
prayers to God for him, that he

may be endowed with heaven-sent
wisdom, that the people under him
may be happy, that his life may be
long, and that the Christian faith
may during his reign be rapidly
and permanently spread among
high and low throughout the empire.
Henry Blodget, President of China
Branch of Evangelical Alliance.
Joseph Edkins, 7 o j.

Peking, July 14th, 1886.

NEWS OF THE MONTH.

With the present number, the
valuable series of Letters on
"Methods of Mission Work," by
Dr. Nevius, is concluded. There
have been calls for these letters in
a separate form, and they will soon
be offered for sale by The Pres-
byterian Press. Their usefulness
to the cause of missions, has but
just commenced, and we doubt not
will long continue.

We learn from Japan that Mrs.
M. C. Leavitt has arrived there
from Australia, and has commenced
her efforts in behalf of the World's
Woman's Christian Temperance
Union at Yokohama. She may be
expected in China in the early fall.

The Ilhistrated Christian WeeJcly,
refers to a prospectus of a new
College for China, to be established
in some central city, to which Dr.
Happer is devoting his energies,
hoping to raise for it an endowment
of $300,000. Provisions are to be
made at once for Preparatory
Collegiate, and Medical Depart-
ments.

A little incident recently occur-
red at a missionary Boys' Boarding

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

321

school not far from Shanghai show-
ing the drift of thought in this
region. The teacher proposed to
the pupils to prepare a debate for
the anniversary exercises on the
advisability of introducing English
studies in the school. The boys
declined entering on such a debate,
because there was nothing to say
against English studies. The ques-
tion with them was closed — was no
question at all ; and that too though
English has not yet been intro-
duced.

Rev. Dr. Blodget writes from
Peking : — " A beautiful harvest of
wheat covers the ground. We can
hardly expect such a harvest of tener
than once, or twice at most, in ten
years, owing to the lack of rain in
the spring. The two steam dredg-
ing machines of the Viceroy have
done good service in the lacustrine
regions of the province in deepen-
ing the channels of the rivers, and
redeeming from the waters the
fields of the farmers."

We have to acknowledge the
receipt of a " Presentation Copy "
of The Psalms translated by Rev.
Griffith John, printed at "The
National Bible Society's" Press,
Hankow. In the accompanying
circular it is stated that, " It re-
presents a year's constant labor."
" If it is so desired, the publishers
will issue these Psalms bound up
with such Testaments as are in-
tended for use by Christians. As
it is, to those who wisli for it,
copies will bo forwarded at the
rate of one dollar and a half per
hundred." We shall of course bo
excused from a critical study of
this new version in Easy Wcnli,
but it will receive the attention it
deserves from Chinese students
throughout the land.

No less than twenty new species
of the genus Primula have recently
been described in the Bulletin of the
Botanical Society of France, by M.
A. Franchet, from the mountains

of Yunan, collected by M. Delaway,
a French missionary. They are
said to have the great beauty of
most primroses, and are, like many
others of the same genus, fond of a
sub- Arctic locality. These were
nearly all found at elevations vary-
ing from 10,000 to 13,000 feet, and
many hugged the glaciers of that
region. Tlie New York Lulependent.

Robert Carter and Brothers, of
New York have recently republished
in beautiful form, "Our Life in
China," by Mrs. H. S. C. Nevius,
as one of their Home Series. The
Foreign Missionary says of it : —
"It is worthy of a reprint, as
being, after all that has been
written, one of the best of our
books on China. Perhaps it has
scarcely a rival in the special line
of matter-of-fact and common-life
description at which it aims."

We learn from China* s Millions
for May, that Rev. J. W. Stevenson
has accepted the appointment of
Director's Deputy of the China
Inland Mission, and that various
Superintendents will serve, as
follows : — Rev. J. Meadows, for
Chehkiang ; Rev. J. McCarthy for
Kiangsu and Kiangsi ; Rev. W.
Cooper forGanhway; Rev. F. W.
Bailer for llupeh and Honan ;
Rev. G. F. Easton for Shensi and
Kansuh; Mr. G. W. Clarke for
North Shanse ; Dr. Cameron for
Shangtung ; and Mr. A. C. Dorward
for Hunan and Kwangsi.

Rev. Dr. Blodget in the news-
papers urges the Baptist Mis-
sions of Burmah in particular to
enter China from the " Back Door ;"
and we notice that Mr. J. T.
Morton, a merchant of London,
offers to bear the whole expense of
sending four men to South West
China by that route for live years,
at a figure that will not bo less
than $25,000.

The Rev. W. Swanson, English
Presbyterian Mission, Amoy, made
a fine address at the lato Annual

822

THE CHINESE RECORDER.

Meeting of the London Missionary-
Society. Ho said, " There is hardly
a continent or shore where I have
not gone to follow my country-men,
I mean the Chinese." He main-
tained that the Chinese would be
more and more a " standing factor "
in the future history of the world.
As to the progress that missions
had made in China, he said, "It is
not to me a question of statistics at
all, but even if you take it on that
lowest ground, it shows magnificent
results."

Among the recent graduates of
Columbia College Law School, New
York, was Hong Yen Chang, a
native of Pekin, China.

Dr. Ashmore attended the An-
nual Meetings of the Baptists of
the Northern United States, held
at Asbury Park, New Jersey, from
May 24th to 31st. His address
following the report on the Chinese
Mission is spoken of as one of
" wonderful vigor;" and he is called
" one of the most finished speakers
that ever stood on a platform."

Rev. C. H. Carpenter, formerly
of the Bassein Mission, and author
of several publications on Mission-
ary Policy, has been appointed by
the American Baptist Union a
missionary to Japan. He will have
charge of the work on the island
of Yesso.

THE RIOTS IN CHUNGKING.

As yet, our information of what
occurred at Chungking on the 1st,
and 2nd of July, is very meagre.
It seems however certain that the
mission premises of the Methodists,
the China Inland Mission, and the
Roman Catholics', together with
Mr. Copp's hired residence, who is
Colporteur Superintendent of the
American Bible Society, together
with the British Consular residence,
were all looted and destroyed. The
British Consular Resident, was
seriously wounded, but so far as we
can learn, no other foreigners. Se-
veral rioters were, it is said, killed by |

[August,

their own Roman Catholic country-
men who were defending their
residences from the mob. Under
the date of July 7th, Mrs. Copp
wrote, that their home was the
first attacked, though it was three
miles outside the city, and adjoin-
ing the premises recently purchased
by the American Methodists, and on
which they were building. " Mrs.
Wood of the China Inland Mission
and myself were alone in the house
with the children, during the com-
mencement of the attack. The
men were only twenty-five to thirty
in number, and when they had
carried away as much as they could,
and had gone to fetch more
plunderers, we called chairs, and
were carried to the city. We are
hoping soon to leave for Ichang, as
we are pent up in two small rooms
at first eighteen of us, and after
Mrs. Lewis, and Mrs. Crews, and
Mrs. Gamewell, were removed for
more quiet, we were reduced to
fourteen. There are twenty-eight
of us in the Yamen, — ten gentle-
men, eight ladies, four foreign and
six native girls. Mr. Bourne, the
English Resident, is at the Taotai's
Yamen." Letters from Chungking
to the 12th of July, tell of their
still being detained there by the
fear of the authorities to let them
start down the river ; and it is said
that the persecution of Roman
Catholic Christians is becoming
general through the province.

ACTION OF MISSIONARIES AT AMOY
REGARDING AN EASY WENLI VERSION.

At a Meeting of the Protestant
Missionaries at Amoy, July 1st,
1886, called to consider " A docu-
ment drawn up in Peking regarding
an Easy Wenli Version," and sent
to them for signature, it was re-
solved that while we fully agree
with the authors of said document
as to the desirability, if it were
possible, of securing " one common
version of the Scriptures in Easy
Wenli, of the highest excellence,

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

323

and which will be generally accep-
table in all parts of the Chinese
Empire," we do not see the least
prospect of securing such a desider-
atum by the appointment of the
" Committee of Nine," mentioned
in said document, or of any other
Committee, at the present time.

The differences of opinion on the
subject are yet too great to give
any prospect of securing a version,
" that will be generally acceptable."
A goodly number of missionaries
still think that the old standard
versions are better than the proposed
substitutes, and only need the cor-
rection of some manifest errors and
defects : —

Some are quite dissatisfied with
these old versions, and think that
one of the Mandarin Versions is so
excellent, that it only needs to be
turned into Wenli in order to be-
come generally acceptable. But to
us in Southern China it seems, to
say the least, remarkable that a
version, in order to become general-
ly acceptable, should be based on a
Mandarin Version. It might be
more acceptable on this account in
the North, where the people use
the ^Mandarin language, and there-
fore do not need the Easy Wenli.

Some were in hopes that the ver-
sion prepared by Rev. Grriffith
John might become the basis of a
" Union Version," but these hopes
too have been destroyed ; for while
this version *' lias met " as the
aforesaid document testifies, " with
very considerable favor," it seems
also, at least in some quarters, to
have met with decided disfavor.
Besides what has been made mani-
fest in this direction by articles
wliich have appeared in the
liecorder, we need only refer to the
fact that Mr. John's version was
followed so quickly by another
version, and one which, (as appears
from the printed slip in English
attached to the copies of the Gospel
by Matthew sent to us,) deliberate-
ly ignores Mr. John's Work. Wo
mention theso facts to show tho

utter hopelessness of obtaining
what is called a Union Version, at
the present time. Should the effort
be made and fail, the obtaining of a
Union Version will thereby prob-
ably be delayed many years more.

We may add that we regard Mr.
John's version as a very valuable
contribution towards the obtaining
of a Union Version. We have
made much use of it, not so much
as a substitute for, as to assist in
explaining the Delegates' Version,
wliich is yet the Version generally
used in this region. We are at
present engaged in making a new
translation of the New Testament
from the original Greek into the
Araoy Vernacular. Those engaged
in this work find Mr. John's ver-
sion, as well as the other existing
versions, of much assistance.

We trust the " Version based on
the Mandarin New Testament,"
now in process of preparation, will
prove valuable in the same way.
As yet we have only seen the Gospel
by Matthew, and have not been
able to give to that full examination.

RESOLUTIONS REGARDING THE
REV. DR. LAMBCTH.

The following resolutions were
unanimously adopted at the fleet-
ing of Missionaries at Shanghai on
the r2thof July, 1886:—

Whereas, wo have learned with
regret, that the Rev. J. W. Jjam-
buth, D.D. has been appointed by
his Mission Board to Japan, and
will shortly proceed with his family
to that field, and since Dr.
Lambuth has for nearly thirty-two
years been connected with the work
of missions in Shanghai and its
vicinity, and whether in society or
in tho work of missions which he
loves so well, we have learned to
esteem most highly both him and
his excellent partner, as fellow
workers in tho cause of Christ, and

Whereas, for very many years
tho Monday afternoon Prayer Meet-
ing of Missionaries has been held
cither in his chapel or in his house,

324

THE CHINESE RECORDER.

[August, 1886.]

receiving afc his hands a cordial
welcome ;

Be it therefore resolved by the
members of the several Protestant
Missions in Shanghai,

Ist. — That we deeply regret the
loss to the cause of Christ in
Shanghai of our beloved brother
and his wife, and while we doubt
not that God's blessing will be upon
their labors in their new field, we
shall greatly miss their presence
and work among us.

2nd. — That we tender to them
our sincere thanks for the reception
they have so long and so cheerfully
accorded to the Missionary Prayer
Meeting, and assure them that their
names will not bo forgotten by ns.

3rd. — That we shall pray for the
richest blessing of God npon their
labors in the new field to which
they have been called.

4th. — That a copy of these res-
olutions be furnished to Rev. Dr.
Lamb nth and Mrs. Lambuth.

fiarif fl! 9mf? in lip pt fast

Jmie, 1886.

11th. — Four hundred and sixty per-
secuted Auamite Roman Catholic
Christians landed at iSaigon.

14th. — The s.a. Hoh Canton is seized
by a chief of Aclieen, though it finally
escaped, leaving the Captain and his
wife in the pirates' hands.

21st. — Twenty-four East India
Opium Hongs petition the Hongkong
Government against the proposed
arrangements of a Commission ap-
pointed under the Chefoo Convention
regarding the Opium Business at
Hongkong.

25th. — Gen. 0. De Lagerheim, Act-
ing Consul-General for Sweden and
Norway, dies at Shanghai.

28th. — Telegraphic communication
established to Ichang from Hankow.

Jidy, 1886.
Ist.— Eiot at Chungking ; the Eoman

Catholic, China Inland, and Methodist
Mission establishments destroyed.

3rd. — Severe hail storm at Tientsin.

5th. — Hail storm at Hangchow.

10th. — The Eussian Consul of Han-
kow, M. Protassief, and his child, die
of sun stroke. — Tenders for material
for the extension of the Kaiping Eail-
road opened at Tientsin.

11th. — An Imperial Edict ordering
the Ministers of State to select an
auspicious day in the first moon of
next Chinese year for the assumption
of the Government of the Empire by
His Majesty, Kwang Hsii.

14th. — M. Agliarde reported as
having been appointed, by the Vatican,
Apostolic Delegate to Peking. — A
severe storm at Hongkong.

17th. — Quarantine regulations en-
forced by Japanese Government
against arrivals from Yokohama.

lligsifluarif Iflurual

BIRTHS.

At Mookden, on June 3rd, the wife
of Dr. Christie, of a son.

At Kiukiang, June 29th, the wife of
Eey. John Hykes, of the Methodist
Episcopal Mission, of a son.

DEPARTURES.

From Amoy, Eev. J. Watson and

family, for Scotland.
Fkom Shanghai, July 22nd, Eev. W.

L. Groves and wife, for England

via America.
From Shanghai, July 22nd, Eev. J.

W. Lambuth and wife, and Eev. O.

A. Dukes, M.D., for Kobe, Japan,

also Miss L. Bennett of Woman's

Union Mission.

THE

filiiiip^ l#4wild«il

MISSIONARY JOURNAL.

Vol. XVII. SEPTEMBER, 1886. No. 9.

THE LI KI TEANSLATED BY JAMES LEGGE, D.D.
By Rev. J. Edkins, D.D.

rpHIS work forms two volumes in the Sacred Books of the East,
a very useful series of works which has now reached the 28th
volume. The editor, Professor Max Miiller, lately presented a copy
of the whole collection to the Queen who graciously accepted it.
These two volumes will be highly valued by all students of Chinese,
Lud more especially by the missionary band in China to which
I he translator for many years belonged, for as is truly remarked in
the preface they contain more information on the religion of the
ancient Chinese than all the other classics taken together. This
Hssertiou refers chiefly of course to bulk. The translation is care-
fully done and will bear examination. The text is not like the old
classics which are often crabbed in style. The words are newer,
the style is more that of the period of Confucius and Mencius
ind of writers in the time of the contending states, with those of
the Han dynasty. It was then that the most of this work was
written, and the style therefore is not difficult.

The comparative antiquity of the parts of the Li Ki may be
tated in the following manner. The disciple of Confucius, Tseng
I «i, wrote the Ta hio which by Cheng yi and Chu hi was taken out
ol the collection and made into the first of the Four Books. Tho
grandson of Confucius Tsi si wrote the Chung Yung and this by
tho same two scholars was made tho second of tho Four Books.
These portions of the Li ki with those which contain conversations
of Confucius or casual remarks by him. were written thorefore in

326 THE CHINESE RECORDER. [September,

the fifth century before Christ. These make up much the largest
part of the book. They may not all belong to that particular century.
They may indeed spread over the whole intervening time till the
Li ki was recognised as a book in the first century before Christ.
The Yue ling, Record of the Months, is not so easy to dispose of.
It suits the age of the Western Cheu, some centuries before
Confucius. We are told in the 5J ^ )g g, that the Yue ling
was taken out of the Cheu Shu and inserted in the Lii sh'i chun
ts'ieu, S J6 S ?t- This seems quite probable though Dr. Legge
does not allude to it. There is nothing besides in the Li ki that
looks so old as the Yue ling. But in the remainder there is much
resemblance frequently to the Chow li. The ancient rites of China
are realistically described. There is detail without comment. Where
there is reasoning and philosophy it may be taken as proof that
Chan kwo authorship has been at work. Thus it appears that in
the Li ki the Record of the Months is as it stands the only part that
dates from before the Ch'un ts'ieu period, and the remaining
chapters in their present form belong to the age between B. C. 500,
and B. C. 200. There may be passages which are taken from older
compilations and authors, but these are so mixed with later materials
that they cannot now be distinguished.

The student will find it most useful to divide the Li ki in this
way. What it says of the calendar belongs to the age of the Odes,
when the country was quiet and the people cultivated the fields and
sang of home and rural pursuits. In the other parts of the work,
the usages described are also very much of the same period, but they
are intermingled with discussions of the Confucian age and the
writers shew that they belonged to that time by their style. They
were under the same influence which led to the composition in the
new style of the great work of Tso chieu ming. The style and
argumentative philosophy are post-Confucian. The usages are in
great part pre- Confucian and so are the mythology and astronomy.*
For instance does any one wish to know when the philosophy of the
five elements was first introduced, when Shen ming began for
instance to be called Yeu ti the ^' Burning Emperor," and when Chu
yung, a minister of his, was first mentioned as being worshipped in

* The learned author of the Tien yuen li li writing in the reign of Kanghi, says that
Lii pu wei's commission of scholars, when they placed the Yue ling in their book,
left the stars as they were in the Cheu dynasty. At the beginning of that
dynasty in the middle winter month the sun was entering the constellation
Teu, fifteen days before the solstice. Lii pu wei lived about 800 years after
Cheu kung and the difference in the place of the stars passed by the sun
would amount in that time roughly to ten degrees. By this mode of proof it
may be certainly known that the Yue ling is a Cheu document. See chapter
6, page 23, of Tien yuen li li.

1886.] THE LI KI TRANSLATED BY JAMES LEGGE, D.D. 327

the Summer months, let him consult the Tso chwen in Legge's
translation pages 667, 731, 439, 580, 671, 731, and elsewhere.
He will there find abundant proof that there was in the 6th
century before Christ, and in the life time of Confucius, in existence
among the people, a worship such as is described in the Li ki
Record of the Months. This means in fact that the worship of the
five elements and the elemental philosophy based on astronomy,
had grown up in the pre-Oonfucian times. Any scholars who
would examine carefully this question of the relative antiquity of
different portions of the classics and of the pre-Confucian astrology
and star worship, would I think soon become convinced that there
has been far too much post dating of books of late in the criticism
of Chinese literature,* by foreign scholars.

Let the Yue ling be taken as a specimen of an old writing
whose chronology has to be settled by its style, its philosophy, and
its representation of the phenomena of nature. It speaks of the
calendar, and resembles the Hia siau cheng in this respect, and in
its assertions in regard to animal metamorphosis. The attention
of the ancients was easily drawn to animal metamorphosis (in frogs
and insects) and from this sprang with great probability the doctrine
of metempsychosis, such a favourite belief among the Egyptians,
Greeks, and Hindoos. Chwang tsze writes about the metempsy-
chosis like a philosopher. The Yue ling merely asserts certain
changes such as ^' hawks are transformed into doves." " Moles are
transformed into quails." The Yue ling therefore may be assumed
to be earlier than Chwang tsze. The only philosophy found in the
Yue ling is that of the five elements, which prevailed before the
ethical reformation of Confucius. We are told in the j^ ^, fan li
to the Li ki yi shu of the reign of Ch'ien lung in last century, that
the Yue ling is found in the ^ §, Chow shu, in the work of Lii pu
wei, in Hwai nan tsi, and in the Tang dynasty Yue ling. The Chow
shu came to light in the year A. D. 281, and appears to be a book
of the early Chow period rewritten and expanded in the age of the
Chan kwo. It is used in the compilation of the Imperial Almanac.
The Tauist politicians of the Tsin and Han periods liked the Yue
ling because it speaks of agriculture and the calendar and has in it
none of the reasoning of the Joo sect. Its style too is decidedly
archaic, and so we may set it down as some centuries older than

» In Mr Giles' assault on the genuineness of the Tan to king ho seoms to have omitted
to consider that we need that remarkable work to account for the quotations and
for the philosophy of Lie tszo and Chwang tsze. The notoriety acquired by the
great Tauist accounts for the preservation of the work which would not be burnt
when the Confucian books were burnt, because Tauism was then in the
ascendant'

328 THE CHINESE EECOEDEE. [September,

Confucius. It speaks constantly of what the son of heaven does
and evidently belongs to a time when there was in China still an
empire. By internal evidence it cannot well be put later than the
9th, 8th, or 7th, centuries. It is contemporary with the Book of
Odes, the Erga, the Hia siau cheng (which may be earlier however,)
the Chow li, the Yi li, a good part of the Chow shu (the marrow and
basis of this little work,) and part of the Bamboo Books. The
spirit and style of the writers of these books is that of an age
anterior to the philosophy both of Lau tsze and Confucius. They
belong to the age opened by Chow Kung and which was dis-
tinguished for poetry, mathematics, astrology, astronomy, agriculture,
divination, history, sacrificial religion and the philosophy of the
five elements, and knew absolutely nothing of the battles of the
schools.

The Li ki as a book belongs to the age after Confucius, but
contains so much of the early usages and the realism of the Chow
Kung era that the modern literati usually make a study of the
first few chapters only. In this neglect of the Li ki they depart
from the spirit of the disciples of Confucius who prized every
scrap of information on ancient usages and left this book behind
them as the result of their discussions and their ardent inquiries.
It differs from the Chow li in this. The Chow li is older and is an
oflfice book where the duties of the mandarins are laid down. The
Li ki is a record of ancient usages done by scholars of the Chau
kwo and Han period in the new style initiated by Tso chieu ming.
The Chow li is in short sentences, and contains rules, laws, and
definite statements of duties and so resembles the Ta c'hing hwei
tien,* and Ta C'hing lii li. It was added to from time to time
as these works are. The Li ki is a book for students and prepared
by students. It is a collection of materials for instruction in the
ethical and classical school founded by Confucius.

1886.] NEW TESTAMENT PARALLELS IN THE FOUR BOOKS. 329

NEW TESTAMENT PAKALLELS IN THE FOUB BOOKS.

By Rev. George Owen, Peking.
(Concluded from page 293.)

li/rAN more than an Animal. — Man has a two-fold nature, a higher
and a lower. He must choose between them. Our Lord says,
" Whosoever will save his life shall lose it ; and whosoever will lose
his life for my sake shall find it." In the same strain Mencius
says, (40) " I like fish, and I also like bear's paws. If I cannot have
the two together, I will let the fish go, and take the beards paws.
So, I like life, and I also like righteousness. If I cannot get both
together, I will let life go, and choose righteousness. I like life
indeed, but there is that which I like more than life, and therefore
I will not seek to possess it by any improper ways. I dislike death
indeed, but there is that which I dislike more than death, and
therefore there are calamities which I will not avoid." It will be
felt by all who read this noble passage that it is worthy to stand
alongside the grand words of Christ quoted above. Our Lord went
on to say, " For what is a man profited, if he shall gain the whole
world and lose his own soul, (or higher life) ; or what shall a man
give in exchange for his soul, (or higher life) ? '' I hesitate to place
the following passage from Mencius beside these sublime words ;
yet, I think, I may do so. His thought is a branch from the same
great root and bears similar though inferior fruit. Mencius says,
(41) '^ Some parts of our being are noble and some are iguoble ;
some great and some small. The great must not be injured for the
small, nor the noble for the ignoble. He who nourishes his small
parts is a small man, and he who nourishes his great parts is a
great man."

We need to keep guard over our higher nature that it may not
be injured. '* Watch and pray," said Christ, " that ye enter not into
temptation." In the Ta Hsio and Chung Yung it is repeatedly
said that, (42) " The good man is watchful over himself when alone."

The utmost care and circumspection are necessary. Paul says,
'* Work out your own salvation with fear and trembling." Tseng-
tsz is recorded in the Analects as saying, (43) '* We should bo
apprehensive and cautious, as if on the brink of a deep gulf, as if
treading on thin ice."

The lower nature needs repressing that the higher may
develop. Jesus said to His disciples, '' If any man will come

830 THE CHiNEBE RECORDER. [September,

after me, let him deny himself, take up his cross and follow
me." Paul says, *' I keep under my body." In reply to the
question of Yen Yuan regarding perfect virtue, Confucius said,
(44) *' To subdue or deny self and return to propriety is perfect
virtue."

The higher nature should be continually growing. " Though
our outward man," says Paul, ^' perish, yet the inward man is re-
newed day by day." The Ta Hsio tells us that on the bath-
tub of T^ang, the Successful, were inscribed the words, (45) " If you
can renovate yourself for one day, do so from day to day ; let there
be daily renovation."

We should do and dare everything to preserve our virtue.
Christ says, '^ If thy right eye cause thee to stumble, pluck it out
and cast it from thee, &c." Confucius says, (46) *^ The determined
scholar and the man of virtue will not seek to live at the expense
of their virtue. They will even sacrifice their lives to preserve
their virtue complete." The Church in Smyrna is exhorted to *^be
faithful unto death." Confucius says, of the good man that,
(47) " Sincerely believing and loving learning he holds firmly, even
unto death, perfecting his course."

To all who thus strive the highest attainments are possible.
In the Epistle to the Ephesians, Paul says, " Till we all come***
unto a perfect man, unto the measure of the stature of the fulness
of Christ." A person said to Mencius, (48) " It is said that all men
may become Yaos and Shuns " — that is perfect men — *' Is it so ? "
and Mencius replied, " It is." The child-like character is the highest.
Christ said *' Except ye be converted and become as little children
ye shall not enter into the kingdom of heaven." Mencius said,
(49) " The great man is he who does not lose his child-heart."
And he says again, (50) " The great aim of learning is nothing
else than to seek the lost heart."

Truth and virtue should always be first. *^ Seek ye first the
Kingdom of God and his righteousness and all these shall be added
unto you," were the Saviour's command and promise. We find in
Mencius a very striking parallel. He says, (51) ^' There is a nobility
of heaven, and there is a nobility of man.*** The ancients
cultivated their heavenly nobility, and human nobility followed in
its train." Confucius says, (52) " Virtue is the root or first thing,
riches the result (or secondary thing)."

Our bodily wants should always occupy a subordinate place in
our thoughts. Christ said, '' Take no thought saying what shall we
eat, and what shall we drink, and wherewithal shall we be
clothed." In the same spirit Confucius said, (53) *" The good or

1886.] NEW TESTAMENT PARALLELS IN THE POUR BOOKS. 231

princely man seeks truth not food," that is^ his mind is set on truth
not on his bodily wants. He says again, (54) " The good man is
troubled about (his ignorance of) truth, not about his poverty."
And further, (55) " The good man in eating does not seek satiety,
and in his dwelling does not seek ease " — his mind is set on higher
things.

Life's deepest joys and highest aims do not depend on our
worldly possessions. " Beware of covetousness" says the Saviour,
"for a man's life consisteth not in the abundance of the things which
he possesseth." There is a saying of Confucius recorded in the
Analects which seems to me a forcible illustration of Our Saviour's
words, (56) ^'With coarse rice to eat, with water to drink, and
with my bended arm for a pillow — I still have joy in the midst of
these things. Wealth and honour gained unrighteously are to me
as floating clouds." Paul tells us that he had suffered the loss of
all things and counted them but dung that he might win Christ.
Confucius says of his favourite disciple Yen Yuan that, (57) " With
a single bamboo bowl of rice, a single gourd dish of drink, and
living in his mean narrow lane, while others would not have endured
the distress, he did not allow his joy to be affected by it." '' How
hardly" says Christ " shall a rich man enter the kingdom of heaven."
Mencius quoting a saying of an ofl&cer, Yang Hu, mentioned in the
Analects, but changing its application, says, (58) *' He who would
be rich will not be benevolent, and he who would be benevolent
will not be rich " — '' Ye cannot serve God and Mammon."

Wealth therefore should not be esteemed too highly or sought
too eagerly. Paul says, " And having food and raiment let us be
therewith content. For they that will be rich fall into temptation
and a snare, and into many foolish and hurtful lusts &c., &c."
(59) "Wealth and honour," says Confucius " are what men desire,
but if they cannot be rightly obtained, they should not be held.
Poverty and obscurity are what men dislike, but if they cannot be
rightly avoided they should not be avoided." John striking a
higher note says, " Love not the world nor the things of the world,"
and in the tenth chapter of the Ta Hsio, and in the first chapter of
Mencius, we are warned against regarding our worldly possessions
as our chief gain. Righteousness is the only true prosperity for
the nation and the individual.

Reformation must begin at home. " First cast out the beam
that is in thine o^vn eye, and then shalt thou see oleai'ly to cast out
the mote out of thy brother's eye." Confucius said, (60) " If he (a
minister) cannot rectify himself, how can he rectify others?"
In the opening chapter of the Ta Hsio it is said, (6l) " From the

332 THE CHINESE RECORDER. [September,

Son of Heaven down to the common people all must regard the
cultivation of the person as the root (of all virtue)."

Paul charges Timothy, saying, " Take heed unto thyself, and
unto the doctrine ; continue in them : for in doing this thou shall
both save thyself and those that hear thee." A noble passage in
the ninth chapter of the Ta Hsio concludes thus, (62) " Never has
there been a man who without character himself was able to
instruct others." Mencius makes a similar statement, (63) " Never
has there been one who insincere himself was able to move
others." " Thou therefore who teachest another" asks Paul " teachest
thou not thyself ? Thou that preachest a man should not steal,
dost thou steal ? " Mencius very pertinently says, (64) " A man
who has crooked himself has never been able to make other men
straight." And again, (65) " I have never heard of one who, bent
himself, made others straight." We must be '^ensamples " to those
we would lead. Without self-cultivation we cannot regulate even
our own families.

But just here lies the difficulty. Self is the great burden.
Even Paul had a thorn in the flesh, a messenger of Satan to buffet
him, and found the care of self no easy task, for he says, " I keep
under my body lest when I have preached to others I myself should
be a castaway." Mencius felt the same heavy responsibility.

Yet the path of duty is near and easy. Paul says, " The word
is nigh thee even in thy mouth and in thy heart." " His command-
ments are not grievous " writes John ; and Christ says, " My yoke
is easy and my burden is light." Mencius says, (66) " The path of
duty lies in what is near, but man seeks it in what is distant. Men's
work lies in what is easy, but they seek it in what is difficult."
He says again, (67) " The way of truth is like a great road. It is not
difficult to know it. The evil is that men will not seek it." In
the same strain Confucius says, (68) " The path is not far from
man."

Influence of Example. — The influence of example is a much
commoner topic in the Four Books than it is in the New Testament.
Christ, however, gives a vivid picture of the power of a good example
when he says, "Let your light so shine before men that they may see
your good works and glorify your Father which is in heaven." But
the Ta Hsio has a passage stronger still : (69) " If one family were
benevolent, the whole state would become benevolent ; if one family
were courteous, the whole state would become courteous ; while (on
the contrary) from the greed and perversity of one man the whole
state may be disordered : — Such is the influence of example, and
this verifies the saying, 'Affairs may be ruined by a single sentence i

1886.] NEW TESTAMENT PARALLELS IN THE FOUR BOOKS. 333

a kingdom may be settled by one man." This is an exaggerated
statement, men are not so easily led even by kings. But such
statements are frequent in the Four Books. Confucius says,
(70) " When a prince's personal conduct is correct, his govern-
ment is effective without the using of orders." Mencius quoting
Confucius says, (71) "What the superior loves, his inferiors will
be found to love exceedingly. The relation between superiors
and inferiors is like that between wind and grass. The grass
must bend when the wind blows upon it." And still more
emphatically, (72) "If the sovereign be benevolent, all will be
benevolent. If the sovereigu be righteous, all will be righteous."
No doubt influence is a mighty force in human life and Paul has
admirably expressed the fact in the pregnant words, "No man
liveth unto himself." Hence the supreme duty to avoid every
thing, " whereby our brother stumbleth, or is offended, or is made
weak ; " and that we " consider one another to provoke unto love
and good works." We need also to be careful of our associates.
Paul says, "Be not unequally yoked or associated with unbelievers."
Confucius speaking of the princely man says, (73) " He has no
friends not equal to himself " — He is careful of his associates.

The uses of Adversity. — Why good men suffer afflictions has
always been a perplexing problem, and Job's three friends are good
specimens of how men have blundered in trying to explain it. But
Mencius struck a rich vein of golden truth when he said:
(74) " When Heaven is about to confer a great office on any man,
it first exercises his mind with suffering and his sinews and bones
with toil. It exposes his body to hunger and subjects him to
extreme poverty. It confounds his undertakings. By all these
methods it stimulates his mind, hardens his nature and supplies his
incompetencies." This sounds wonderfully like a note from the
Hebrew harp : " My son, despise not thou the chastening of the
Lord, nor faint when thou art rebuked of Him. For whom the
Lord loveth he chasteneth and scourgeth every son whom Ho
receiveth ... Now no chastening for the present soemeth to bo
joyous, but grievous : nevertheless, afterward it yieldoth the peaceable
fruits of righteousness unto them which are exercised thereby." In
another place (Book vii.) Mencius says, " Men who are possessed of
intelligent virtue and prudence in affairs will generally be found to
have been in sickness and trouble." Touching a still deeper truth
he further says, (76) " From these things we see how life springs
from sorrow and calamity, and death from ease and pleasure."
This last passage is worthy to stand alongside of the grand words
of Paul; "And not only so, bat we glory in tribulations also;

334

THE CHINESE EECORDER.

[September,

kr owing that tribulation worketh patience, and patience experience
and experience hope."

In his apprehension and expression of the uses of adversity,
Mencius stands far higher than Confucius. But his teaching has
not been absorbed by his countrymen. His words have found no
deep lodgment in the Chinese mind.

It would be tedious to go on multiplying parallelisms in this
way. I will therefore place a number of passages side by side without
comment, and will conclude with a quotation from the Invariable
Mean, and another from the Epistle to the Philippians.

Now lettest Thou thy servant depart (77) If I hear truth in the morning,

in peace, according to Thy word for mine I could die in the evening without regret,
eyes have seen Thy salvation.

He that taketh not his cross and fol-
loweth after me is not worthy of me.

Ye are the light of the world. A city
that is set on a hill cannot be hid.

If the salt hath lost its savour where-
with shall it be salted ?

I call you not servants ; for the servant
knoweth not what his Lord doeth ; but I
have called you friends : for all things
that I have heard of my Father I have
made known unto you.

Ye that labor and' are heavy laden.

Ye seek me, not because ye saw the
miracles, but because ye did eat of the
loaves.

Unto every one that hath shall be
given, and he shall have abundance : but
from him that hath not shall be taken
away even that which he hath.

Thou art not far from the kingdom of
heaven.

I could not speak unto you as unto
spiritual, but as unto carnal.

Woe unto you when all men speak
well of you.

Ye shall know them by their fruitfc

(78) The scholar who is concerned
about his personal comfort is not worthy
to be deemed a scholar.

(79) The faults of the princely man
are like the eclipses of the sun and
moon. He has his faults and all men
see- them.

(80) A cornered vessel without cor-
ners. 0 vessel ! 0 vessel ! (a thing that
has lost its distinguishing features).

(81) Do you think, children, that I
have any concealments ? I conceal nothing
from you. There is nothing which I do
that is not shown to you, children; —
that is my way.

(82)' The burden is heavy and the
road is long.

(83) One who learns for three years
without aiming at office or emolument,
it is not easy to find.

(84) The firmly rooted tree, (heaven)
nourisheSi but the tottering one, it over-
throws.

(85) To know the sequences of things
is to be near the truth.

(86) To those who are below medi-
ocrity, the highest subjects may not be
announced.

(87) What do you say of a man who
is loved by all the people of his village ?
That does not prove him good. What
of a man who is hated by all the people
of his village ? That does not prove
him bad. Better, that the good in the
village love him, and the bad hate him.

(88) What truly igr within will be
majufested without.

1886.]

NEW TESTAMENT PARALLELS IN THE FOUR BOOKS.

335

Sleep on now and take your rest^u^^^
Bise, let us be going, &c.
Jesus wept.

And He took the seven loaves and the
fishes, and gave thanks and brake them.

Among them that are born of women
there hath not risen a greater than John
the Baptist.

First the blade, then the ear, after
that the full corn in the ear.

All things are yours.

Adorn the doctrine of God Our Sav-
lour in all things. Whether ye eat or
drink or whatsoever ye do &c.

I^t every man prove hia own work
and then shall he have rejoicing in him-
self alone and not in another.

I know how to be abased and I know
how to abound : everywhere and in all
things I am instructed both to be full
and to be hungry &c.

(89) As to the paat, reproof is useless;
but the future may be provided against.

(90) When Yen Yiian died the Master
veept bitterly for him.

(91) Although his food might be coarse
rice and vegetable soup, he would offer
a portion in sacrifice with a grave air.

(92) Since there were living men till
now there has never been one so com-
plete as Confucius.

(93) There are cases in which the
blade springs, but the plant does not
flower ! There are cases in which it
flowers, but bears no fruit !

(94) All things are complete in me
(i.e. in man).

(95) The princely man does not even
for the space of a single meal act con-
trary to virtue. In moments of haste
he -cleaves to it. In seasons of danger,
he cleaves to it

(96) After examination to be conscious
of sincerity is the greatest possible joy.

(97) The princely man always acts in
accordance with his position.... In af-
fluence and honour... in poverty and
obscurity... there is no situation in
which he is not himself.

(98) The calamity of mankind is that
all like to be teachers of others.

(99) Select the good and foHow it, the
bad and avoid it.

(100) The benevolent man wishing to
be established himself seeks also to es-
tablish others ; wishing to be enlarged
himself, he seeks also to enlarge others.

(101) A benevolent man in dealing
with his brother does not lay up anger
nor keep resentment over night.

Universal Uonour. — Paul speaking of Jesus says, *' Wherefore
God also hath highly exalted Him and given Him a name which is
above every name ; that at the name of Jesus every knee should
bow, of things in heaven, and things in earth and things under the
earth, and that every tongue should confess that Jesus Christ is
Lord to the glory of God the Father."

In the 21st chapter of the Chung Yung, Tsz Sz exalting,
eulogizing, Confucius, concludes the chapter thus : (102) "Therefore
his fame overspreads the Middle Kingdom and extends to all barbarous
tribes. Wherever ships and carriages reach ; wherever the strength
of man penetrates ; wherever the heavens overshadow and tho earth

My brethren, be not many teachers, &c.

Prove all things ; hold fast that which
is good.

Look not every man on his own things,
but every man also on the things of
others.

Be ye angry and sin not ; let not the
sun go down on your wrath.

336 THE CHINESE RECORDER. [September,

sustains ; wherever tlie sun and moon shine ; wherever frosts and
dews fall — all who have blood and breath unfeignedly honour and
love him. Hence it is said, ' He is the equal of Heaven.' ''

Both these passages are prophecies. Neither has yet been
fulfilled. Confucianism is not co-extensive even with the Chinese
Empire. It is confined to the Chinese race, and even among that
race it occupies no exclusive place, but shares with Buddhism and
Taoism the faith and devotion of the people. The enthusiasm it
has excited is confined to a few scholars ; it has never touched the
hearts of the masses. It has kindled no missionary fervour. It
has sent out no preachers to proclaim it to the nations, and there
is no sign that it ever will do so. It does not look as if the prophecy
of Tsz-sz would ever be fulfilled.

But the prophecy of Paul has been fulfilling itself ever since it
was uttered up to this moment. Christianity has spread into many
lands and among many peoples, and has every where triumphed,
winning the nations to itself. The name Jesus is sung by millions
of tongues and loved by millions of hearts. It is now confronting
in China's capital and throughout her provinces the name of China's
venerated sage. The charm of that name is being felt. In the
land of Confucius there are thousands who offer up their daily
prayers in the name of Jesus. And the time comes apace when in
China and in all other lands it will be the one and only name, the
name above every name.

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1886.]

NEW TESTAMENT PARAHEIS IN THE POtlB BOOKS.

837

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838 THE CHINESE RECORDER. [September,

THE SFIEITUAL LIFE OF UISSION ASIES.
By Rev. Gilbert Reid.

rPHE lives of a Brainerd, a Marty n, a Carey, and a Burns, a
Livingstone and a Harriet Newell, a Zeisberger, a Schwartz
and an Eliot, a Milne and a Boardman, Alexander Duff, Dr. Moffat
and the Judsons, have been the inspiration of the Church. All
honor to those missionaries who have labored with self-denial and
patience, meekness, zeal, and fervor of spirit ! Hardly do we praise
them too highly. It was Charles Simeon who hung a portrait of
Henry Martyn in his study, and who seemed to hear that sainted
man speaking to him : "Be in earnest. Don't trifle; don't trifle."
The great preacher. Dr. John Harris, in a prize essay on Missions,
wrote ; " Who does not recognize the wisdom of God in appointing
that some of the pioneers in the modern missionary field should
have been giants in holy daring and strength ; and as such fitted
to be exemplars to all who came after them in the same career ? "
It was Theodore Parker who once said : " If the modern missionary
enterprise had done no more than produce one such character as
Adoniram Judson, it was worth more than all the money which had
been spent upon it." Lord Lawrence in 1871 said : " Notwith-
standing all that England has done for the good of India, the
missionaries have done more than all other agencies combined."
And it is Rev. Grifiith John, one of the most earnest and eloquent
in China, who thus wrote so glowingly of the cause of missions
some years since : " I know no work like it — so real, so unselfish, so
apostolic, so Christ like. I know no work that brings Christ so near
to the soul, that throws a man so completely on God, and that
makes the grand old Gospel appear so real, so precious, so
divine."

Shall we gaineay statements like these, and facts like these,
glowing as they are ? Shall we hasten to an extreme antagonism
and unfriendly criticism, holding the idea as expressed in an
English paper of the East, ''The average missionary is often
regarded by the foreign residents as a man who receives a good
salary to do pretty much as he pleases, and has altogether far too
easy a time of it ? " Shall we regard tha whole bodj of missionaries

1886.] THE SPIRITUAL LIFE OP MISSIONARIES. 339

as in part *' goody-goody," as in another part narrow and bigoted,
as in a third part uncultured and unreasonable, and as altogether
retarders of civilization and a sanctified dynamite ! Rather let us
broaden our views, biassed by no limited observation. Occasionally
with more than one *^ the shoe may pinch ;" but truth gained will
harm no one in the end.

A work — a missionary novel — has been published, entitled,
" Self-giving," It is remarkably keen in the presentation of items
of missionary policy, management, quarrels and aggravations. We
will not doubt the author when he says that all is founded on fact.
But we question the impression of the book, while not the
particulars in the book. He crowds too many annoyances into
one missionary's family. It has no idealism, and the realism is too
gossipy. It does not inspire to a higher ambition and a purer life,
either by its bright glimpses or its dark unfoldings. Its humor does
not stir, its irony does not prick, its fact does not arouse. It
lowers, rather than ennobles, that cause which Scripture and History
alike link to the purest and most divine. Exceptional cases, while
worthy of analysis, should not be made customary, either to exalt
a cause or debase a cause.

May not this be held as approximate to the general truth ?
The missionary of to-day is inferior to the missionary of early
pioneer work in those Christian qualities which we commonly call
spiritual. The devotional spirit is nourished less ; while the
practical, the methodical, is nourished more. Less fiery zeal ;
more cool, calm planning. Less rapture ; more naturalness. The
consecration may not be as apparent, because of our increased
possibility of comfortable surroundings, but the consecration may
be as deep and controlling. Modern missionaries have more a
bright Gospel of hope, while still holding to the rugged certainties
of sin and retribution. By the conveniences of modern civilization,
the missionary now gives up his home and friends and country with
far less of a harrowing of the natural feelings ; and so there is a
slackened test of consecration. The act is less revolutionary. It
yet remains true that many a young missionary, many a Christian
at home, hitherto deprived of direct contact with missionaries,
paints for himself a fanciful picture of a pious missionary life, which
future acquaintance will tear to prices, leaving him only amazed
disappointment. The missionary body is larger, more diverse, more
like the ministry at home. It needs widened observation to restore
the equilibrium. One may still find the humble, holy, missionary,
near to his own surmisings, living patiently, with rare faith, much
prayer, self-forgetfulness and deeds of charity — planning for

340 THE CHINESE RECORDEE. [September,

eternity and yearning for man's salvation ; but he should likewise
remember that types of piety are varied, and that a life lived for
Christ, in accordance with the spiritual direction in each heart,
though not in these same fascinating lines may be equally com-
mendable. Now the piety is the genial, cheerful, sympathetic,
large-hearted kind of a Norman McCleod or a Charles Kingsley.
Then it is the piety of an Alexander Duff or a David Livingstone,
intensely active and business-like, full of enthusiasm and practicality,
a power with the vicious and the worldling, as well as the saint
and the scholar. Now it is the piety of a Dean Stanley or a Bishop
Pattison, delicate, refined, and gentle, calm and catholic, beautifully
displaying the solemn and yet soothing majesty of the ritual they
so fondly loved. Then it is the piety of a Frederick Kobertson,
plaintive, profound, full of a quiet pathos, true to nature and yet
finely spiritual. It was the latter who once said : " We do not
reach spirituality of character by spasmodic, unnatural efforts to
crush the nature that is within us, but by slow and patient care to
develop and disengage it from its evil. To become saints, we must
not cease to be men and women.''

In the arduous effort after self-mastery or self-improvement,
by the aid of the supernatural agencies that accompany and care
for us from infancy on into the spirit-world, we will often find that
even the good qualities may be overdone, giving rise to glaring
faults which modern familiarity with other people's privacy will
soon detect. Determination becomes self-willed; independence
becomes egotistical ; caution grows cowardly ; push grows overbear-
ing ; administrative ability becomes crafty ; invention airs itself with
a haughty self-confidence. Here it is a little worldliness. there a
little jealousy ; here a little old-maidish carping, there a little self-
willed meanness; here an excess of self-centered zeal, there an
iceberg of cool reserve and ecclesiastical exclusiveness. Yes, the
Secretary of the American Presbyterian Board was correct when
he wrote, " contrary to the impression of many, missionary life is
not peculiarly conducive to eminence in piety." True, the same
glorious objects which first impelled the young student of divinity
to relinquish all hopes of a home pastorate, and become an
ambassador to the heathen, still remain as real as ever ; but the
routine of station-life; the study of the language, deadening
familiarity with a dead heathenism or freezing contact with a strong
but disdainful people, as well as occasional collision with uncon-
genial co-laborers, oftentime dim the prospect, which Fancy has
painted so bright and History has so frequently proved a
reality.

1886.] THE SPIRITUAL LIFE OP MISSIONARIES. 341

While we should avoid that form of criticism which is merely

politic method to praise self, we should likewise avoid that

xtenuation of others whose intent is no other than ingenious

•If-justification. The radical spirit and the liberal spirit may

Yist in the same breast and the proper name for each may

o selfishness. If the commercial man deride all Religion and

iiiore than once all Morality, and yet surrounds Commerce with a

halo of glory ; it is equally true that the missionary often traces

all prosperity, all civilization, and all development, to the sole

domain of Christian Missions, and inspired by his lofty thought

would describe the missionary only in song or verse or with the

elegance of the moralist, whose ideal knows no blemish and has

had no existence. It is a sign of breadth of character and soberness

of thought, when a man will candidly acknowledge the sins of self

and the faults of his class or profession. It is a duty and a mental

gymnastic now and then to close one's eyes, and in imagination and

calm reflection look out through the eyes of another. The

missionary, if his courage is as great as his hopes or equal to his

pretensions, will make some discoveries by adopting this rule of

common sense. Let us draw up the curtain and at least have an

interlude, if we fear to make the scene an Act of the Drama

itself.

More than once has the expression been uttered or whispered,
generally from the weaker, uninitiated, younger brethren, " Well,
I haven't such a high opinion of missionaries after all. I don't see
that their piety is any better than that of people at home." No
doubt these young novices are a little dyspeptic or a little sinful
themselves, but the rule laid down by the great Apostle for the
clergy, old and young, was nothing less than this : " A bishop
must have a good report from them which are without."
Very few would have the presumption or conceit to suggest that
believing men and women, denying themselves in many ways
on our mission fields, need conversion, and yet honesty would
force a confession of an undeniable deficiency. It is customary
to give wholesome advice to young recruits on their eve of
departure from home, and it may also be well to apply such
advice to ourselves in the conflict, remembering the example of
George Whitfield, who never preached a sermon to others, till ho
had first preached it to himself. In a late address to missionary
recruits from the Church of Kngland, occurred those sentences :
The missionary cannot, no more than any other believer, vnnture
tu neglect the keeping of his own vineyard, while ho keeps those of
others. You may have the power of ac(iuiriug languages, and you

342 THE CHINESE RECORDER. [September,

may bo skilled in the controversy against the heathen systems of
religion ; but nothing can make up for the want of spirituality."

Thero are many who express a sentiment something like this :
'* We missionaries are human like the rest of people, and we each
have our faults. I suppose we must excuse others, if we wish to be
excused ourselves." This view no doubt has the appearance of
toleration, charity, and humility, but does it satisfy that high sense
of duty or those clear demands of Right, which are the impetus
of every true reform, the power of every sermon, the incentive of
every acceptable prayer? If such genial, limp leniency is the
ideal of the Gospel, the pulpit need not sound out any more its
calls to repentance, and Christianity need not replace the older
systems of Buddhism and Confucianism. Eather than the lowering
or the ignoring of a Christ-like standard, should the Church
advance with the development and activity of the age, press into
the enemies' lines, and conquer by faith and prayer and watchful-
ness, the powers of evil that assail the soul and the Church, as once
they assailed Christ and Heaven.

Others again in the solemn moments of quiet meditation or in
the intercourse of honest confiding friends, will candidly express
their ideas thus : " I must say, that I am not altogether satisfied.
While saying nothing about others, I feel that I for one am far
short of the mark. I believe I am consecrated, but I don't think
I have reached the possible in religious attainments. What I
want is help." If every missionary would open his eyes rather
than close them ; if evils would be acknowledged ; and if one united
cry for a revival of the Spirit's work might be heard ; a glory would
encircle the cause of missions, as a thousand schools, with busy
printing-presses and the daily discussion of mission methods, would
fail to accomplish. In other words what is needed is spirituality,
and the means for this is the cultivation of the spirit of devotion.
Eeligion is the human communing with the divine through the
God-man Christ Jesus. This is primarily an individual act, but it
should expand into the combined act of the Church. Personal
piety needs the sympathy of others ; and the fellowship of the saints
needs the development of individual responsibility. Missionaries,
as a general rule, are strong in individual characteristics and in-
dependence, but are sometimes lacking in open-hearted, life-giving,
Christian fellowship. Nearly every glaring blemish might be
erased, if this spirit of communion with God and fellowship with
the saints were persistently and earnestly cultivated. Christians,
if true to their better natures, will cry out with the Apostle Paul,
" WTio is sufficient ! " or with John Calvin, ** 0 Lord, how long ! "

1886.] THE SPIRITUAL LIFE OP MISSIONARIES. 343

and in the moment of weakness and anguish will crave the aid of
others, who with no feeling of superiority or wish to rebuke, will
with a sense of a similar need draw nigh to the Source of life and
the Giver of gifts. The confessions of prayer, no more than those
of the confessional, should not he seized as a point for future
gossip, caricature or reprimand ; but should be remembered as
evidences of that humility, which true prayer spontaneously pro-
duces. As believers kneel together, the hearts soften, become more
charitable, are touched with more sympathy, and become more
considerate of the wants and feelings of each other. The one most
noticeable element in the largest Missionary Society in China is the
element of prayer, and has not God most signally blessed this
obedience to His command ? Wherever the young men from
Cambridge during the last year prevailed on members of different
missionary societies to unite in prayer, there came added zeal, more
mutual helpfulness, a gentler warmer tenderness, and finer insight
into the everlasting grace of God, the power of the Spirit, and the
self-sacrifice of Christ. May we not say, that not only do we need
a missionary conference for religious discussion and a brilliant
display as to who shall be convener or who shall not be convener,
but a conference like that at Northfield in Massachusetts under the
direction of Mr. Moody, which sought the presence of the Spirit,
and exalted the magnitude of prayer ? Before the union of the
Churches on an ecclesiastical basis, must come the union of
Christians on the basis of mutual respect, helpfulness and recogni-
tion. To unite in prayer bowing before a common Father and
trusting in a common Saviour, is the preliminary to the harmony
of mission methods, to the alleviation of personal grievances, and
to the diminution of sects and schisms. Prayer withdraws the
soul into the peace and love of Heaven, and by its very effort
soothes all discouragement, contention and suspicion, and humbles
all pride and jealousy. It is a pleasant picture to see missionaries
in a mission station halting for a time in the midst of their per-
])lexi(ies and duties, and with one heart seeking the favor of
heaven ; but how much grander and more inspiring the sight to see
missionaries who are scattered all over a land, meeting as members
of the Inland Mission do, at one time with one accord, if not in one
place, at the throne of grace, and this not merely in the momentary
rapture of a religious excitement or the occasional appointment
of an Evangelical Alliance, but with the regularity of over-succeed-
ing days, bringing with them their over-recurring needs and the
unceasing presence of a divine ])lessing ! No doubt it is fitting in
the hour of danger, sickness or death, to hurry the brethren and

S44 THE CHINESE RECOEDER. [September,

sisters together for an hour of prayer ; but would it not be equally
appropriate to meet in the time of health, joy, and success, and
render to God a glad homage of praise and gratitude. Prayer is
not merely petition, and should not always be for self or inspired
by want or fear. Prayer is the focus of the divine light in the soul ;
it is the open window by which the Heavenly Dove may enter ;
and more —

^' Prayer is the breath of God in man,
Keturning whence it came.''
Of the early disciples it is recorded for our instruction, that
*' all with one accord continued steadfastly in prayer," and by this
effort of combined heartiness and persistency in prayer, there was
revealed the presence of the Spirit ; and the presence of the Spirit is
spirituality. The soul soars up to Heaven ; Heaven comes down to
earth ; the supernatural and the natui^al blend ; and in a newer and
gladder way we learn that " there is a real power which makes for
righteousness, and it is the greatest of realities for us." Beyond
the sight of the natural eye is the spiritual vision of spiritual truths.
Beyond the hearing of the voice of man and the voice of nature —
the roll of the thunder, the singing of birds^ the gentle murmur of
the leaves of the trees and the grain of the field, — is the hearing of
that still small voice, pleading a fuller admittance into the heart,
and the hearing of the music of Heaven, as it floats over the river
to the sainted dying Christian. Beyond the grasp of the hand or
the pressure on the brow of the feverish man, is the grasp of the
hand of Christ, as He leads us up to glory. Beyond all natural
knowledge, gained by intellectual investigation, is the spiritual
knowledge of spiritual things. The soul at its best, while tarrying
in its mortal tabernacle, dwells in the land called Beulah, where
the air is '' sweet and pleasant," where the birds are always singing,
and the sun shines night and day. The cause of missions has given
m the past an unspeakable inspiration to spiritual life and religious
neroism ; and as the ranks enlarge and victories increase and the
day of the Saviour's glorious return draws nigh, it is our duty to
preserve the honor of our cause by personal consecration and by a
lull cooperation in the " pursuit of holiness " and the reception of
faith and power.

1886.] THE RHEINISH MISSION. 345

THE EHEINISH MISSION.

By Rev. C. E. Hageb.

TTAVING viewed in a former sketch tlie labors of the Basel Mission,
■^^ let us in the present instance, turn our attention to its sister
mission, commenced at the same time, and very much under the
same circumstances. It was Dr. GiitzlafiF, who by his indefatigable
zeal and magnetic power, stirred the Christian heart of Germany, and
directed the attention of the different Missionary Societies to China,
as a field for Christian work among the heathen. What others have
done in England and America to arouse the missionary spirit in the
churches. Dr. Giitzlaff did in Germany. From the East to the West
and from the North to the South of the great '^ Fatherland,'^ the
voice of this " Apostle of the Chinese,'* was heard in thrilling
accents, pleading the cause of the sons of Sinim. With voice and
with pen, everywhere and on all occasions, he presented the need of
Christian Missions in China, until princes gave of their means and
Missionary Societies listened to his appeals. Such was his enthusiasm
and zeal for the Master's cause, that he urged the organization of a
separate society, whose sole object would bo the evangelization of
China. Nothing ever came of this ^' German and Chinese Society,"
and it did not live beyond its period of incipiency, but the Rheinish
mission after some deliberation, decided to send out two men in the
autumn of 1846 in company with the two missionaries from the Basel
mission. Dr. Giitzlaff had already chosen the fields of the two
missions, the Basel mission was to occupy the eastern part of the
Kwangtung Province, while the Rheinish mission was to labor in the
western part of the same province. Under these circumstances,
Genahr and Koster landed in Hongkong, March 19th 1847, where
Dr. Giitzlaff met them and immediately set them to the work of studying
the language, and to visit with the native preachers, the villages
near Hongkong, for the purpose of disseminating the Gospel. Such
was the unceasing activity of this man of God, that he thought that
others were similarly constituted with himself, and could endure the
same amount of physical and mental labor. From the very first
these two pioneers of the Rheinish Mission in China, made tours
on the mainland and distributed medicine among the natives. To the
ever hopeful and visionary mind of Giitzlaff, all that was necessary
of these missionaries^ was to superintend the native preacbers^ and

846 THE CHINESE RECORDER. [September,

China would speedily become converted, but alas how different was
the sequel! Mr. Koster after a brief period of six months labor
passed to his reward above, leaving Mr. Genahr the sole repre-
sentative of the mission. Towards the close of the same year, Mr.
Genahr moved from Hongkong to the mainland and commenced
work in the village of Tai Ping, which dots the shore of the Canton
river. The San on district has been from that day to this the
principal scene of the operations of their society. The chief reason
of removing its mission center from Hongkong, was no doubt due to
the fact, that Mr. Genahr had become conscious in part of the
shallowness of Dr. Giitzlaff's work and that the 500 or 600 persons
gathered around him were for the most part rogues, and unfit to be
made the heralds of the Gospel, and so he turned his footsteps into
the interior, adopted the Chinese dress, blacked his hair and com-
menced to gather a few pupils about him, instructing them in the
Gospel, until they were ready to be sent forth as preachers them-
selves. With this school Mr. Genahr's seventeen years of life in
China were spent. It was his joy and pleasure to teach others, and
with the exception of three years, during the English and Chinese
war, he carried on his work uninterruptedly in the country, never
leaving his post during all that time. Lobscheid, Krone and Louis,
all faithful and earnest men — joined him after a time, but the first
of these was soon compelled to return home again on account of his
health and when he returned again it was under the auspices of
another society. During these seventeen years, Mr. Genahr besides
teaching his seminary students, was also engaged in preparing
Christian literature for the Chinese, and among the number of his
publications, two at least are to-day still standard works in tin's part
of China, read with much interest and profit by the natives. The
JS Wt B3 ^ ^^^ M ?! @.j ^, are valuable additions to Chinese
Christian literature. Though in the main occupied with this work,
yet he still found time for occasional preaching tours upon which his
medicine chest did him good service in reaching the hearts of the
people. Lobscheid and Krone were the traveling missionaries, and
they worked incessantly, but they were often obliged to leave their
work on account of sickness, while Mr. Genahr seemed to stand at
his post through the varying vicissitudes of missionary trials and
hardships. His death was almost tragic, and as heroically borne, as
any that has ever been laid upon the altar of self sacrifice. In the
year 1861 Mrs. Genahr, (Mr. Lechler's sister,) was taken very sick,
and physicians decided, that she must be taken home to rest. But how
can these two people leave their work ? Krone and his wife are
already in Germany for much needed rest, and to leave the churches

1886.] THE RHEINISH MISSION. 347

with the students gathered about them, seems difficult to be done.
They wait and wait, until Mrs. Geniihr's health improves somewhat,
and still Mr. Krone is absent, and so two years pass away. At last
the intelligence comes that Mr. Krone is upon his journey, and will
arrive by the next steamer, but when it came instead of bringing the
returned missionary, it brought the news of his death. Mr. Geniihr's
goods were nearly all packed, and he was ready to embark for
Germany by the next steamer, but this sad intelligence decided him
once more to return to his station at Ho Au. How could he leave
his post, with no one here to oversee the native converts ! He and
his wife were sadly in need of rest but they must not leave their
children in the faith to be scattered for the want of a shepherd and
so they return, but Mr. Genilhr meets his death in the following year,
(August 1864). That terrible pestilence the cholera, had broken
out in the village of Ho Au, and Mr. Gentihr, while saving the
lives of many, was at last taken with the same disease and died with
two of his children. Thus while saving others, he himself lost his
life. Not many persons would have taken a poor woman with the
cholera into their own house, and nursed her, as one of their own
children but Mr. Geniihr knew that it was written, "Inasmuch as
ye have done it unto one of the least of these my brethren, ye have
done it unto me," and blessed be his memory and life to us.

But the work of the mission did not stop at the death of its
founder, others came and among them, Mr. Faber, who is not entirely
unknowiv among Asiatic Sinologists. In 1878 the mission counted
750 Baptized adults and children and about 400 communicants. Since
that time considerable of its work has gone to the Berlin Missionary
Society, and some of it to the Basel Mission, thus leaving the mission
only to work among the Cantonese, while all the Hakka work either
went to the Berlin or Basel Mission, and it was on account of this divi-
sion of work, that led Mr. Henry in his book entitled. •* The Cross and
the Dragon " to say that " tlic Rheinish Mission had undergone some
transformations, its works being now chiefly carried on by the Berlin
Society," (C. and D. p. 180). But the mission has by no means
become extinct, and a careful examination of their mission report,
shows 250 persons as having received Baptism, with 150 com-
municants. The seminary, the pride of Mr. Geniihr is no longer
under his care, but under that of his son, who is treading in the same
steps of his sainted father, endeavoring to train men for the especial
work of preaching the Gospel. The trials through which the
mission passed some years since have been partially overcome ind
the outlook of the mission, manned principally by young me , is
certainly hopeful. Long before any other society did work entirely

348 THE CHINESE RECORDER. [September,

upon the mainland of China, did the Rheinish Mission solve the
practicability of a " China Inland Mission/' for never from the first
year of the commencement of the mission did any of its mission-
aries live for any length of time in any of the treaty ports, and what
has been is so to-day. The life of the mission has been somewhat a
checkered one and the same success has not followed it which the
Basel Mission enjoyed, but it must be remembered that the Hakkas
and the Cantonese are two entirely different peoples, and that success
among the latter means more than that among the former. To
the missionaries, which the Society has furnished, the mission world
of China owes its gratitude, and though some have removed from
the immediate work of the society, still it was here that these men
were taught their first lesson of Chinese life. May the future work
of the mission bring honor and glory to God and to the men who so
nobly gave their lives for it.

PICTORIAL REPRESENTATIONS OF CHRIST.

By Rev. A. Williamson, D.D.

TF the Rev. Jas. H. Johnson will consult his Hebrew Bible or the
Revised version he will find, both in Exodous, and Deut., that
the word ''liheiiess " is an interpolation ; and that the interdict
extends only to ''graven images," or "forms," and not to pictures
at all.

But if he hold by the common rendering as he does in his
paper, I beg to remind him that the second commandment so
interpreted forbids " any likeness of any thing in heaven above or
earth beneath" &c ; and that therefore drawing, painting, sculpture,
and photography are all violations; and the genius of the Fine
Arts is not the gift of our Creator, but a root of evil and evil only
implanted by the wicked one. Does he say No ? Well he makes a
show of his logic. Let him get out of this.

He quotes the Fathers but like many other Divines does not
sufficiently examine the Scriptures : also he mixes up images with
pictures and pictures with images in a very bewildering way ; and
then h-^ crowns all with the astounding admission of the legitimacy
of images of God, provided they are not worshiped (see page
262 para. 3).

1886.] PICTORIAL REPRESENTATIONS OP CHRIST. 349

Again lie affirms that the silence of the Scriptures regarding the
personal appearance of Our Lord "precludes and condemns the
attempts of painters to give us a true likeness of the God-man."
But the same may be said of all the Apostles and nearly all the
prophets. Is a painter therefore precluded from trying to delineate
any of the prophets ?

Is the portraiture e.g. of Daniel a sin ? Does he again say
no, well, but where is his logic ?

Further he supposes the picture of an old English Lady being
called Queen Victoria. He asks if this be honest or not ? Cer-
tainly not. But seeing we have no certain clue to the likeness of
our Saviour there is no deception either on the part of the
painter or the onlooker.

The truth is, on this and all such matters, we are left at
liberty to exercise a sound Christian judgment. Principles are set
forth in the word of God, and if we regulate our action by them we
are safe. And if, as I have done in the introduction to the illus-
trated Life of Christ published at our press, a paragraph is
prepared in which we expressly say that no likeness of Oar Lord
has come down to us ; that therefore the representations of Our
Lord are only conjectural; that they are used to help readers
to understand the story of his life, and are by no means to be
worshiped — with this what harm can accrue ?

But I will not extend remarks, I believe the incarnation of
Our Lord authorizes us to exercise our minds in conceiving of his
person, and in portraying it.

All teachers know well the power of object teaching especially
with untrained minds; and the value of the ** black board," with
diagrams and delineations thereon. But the use of pictures in a book
is just carrying out the principle of object teaching. From the
beginning of work in China missionaries have been vying with each
other in procuring illustrations ; and pictures of our Saviour have
been circulated for years in books of all kinds. Why then cry out
now. Does any one think that a Chinese would over incline to
worship a picture in a foreign book ? Moreover while pictures are
useful in teaching all kinds of knowledge, and all kinds of illus-
trations utterly pale in importance before the life of Our Lord and
the story of the cross. Salvation lies in this. But how can we
depict the scenes in the Saviour*s History without representations
of His power ? Here lies the gravamen of the question. While
therefore we think Mr. Johnson's attempt fails, it compares favour-
ably— almost in an infinite degree — with the unseemly manifesto of
the Swatow missionaries in the Recorder of April, 1880. Which

860 THE CHINESE RECORDER. [September,

will remain as a monument of what a coterie of Christian men
may do under an eclipse of charity and reason. I would rather be
Lot's wife than one of them. She was turned unto a pillar of salt,
poor woman, for looking back on her old homestead ; but these
brethren have pilloried themselves for ever. In the volume of a
book more imperishable than the Recorder, they stand as a com-
pany of the army of the Lord, suddenly, unexpectedly, and without
provocation, turning round and firing a volley into the face of
another company of comrades who were making an earnest and
much needed attempt to carry one of the lines of fortification with
which the enemy has surrounded these people.

Chefoo, 12th July, 1886.

@0n;$5putfntu\

the book and tract society of china.
Sir,

Respect for my missionary brethren, and that alone, leads me
to notice your remarks regarding the Book and Tract Society of
China which appears in this month's issue. It is right they should
know the true facts of the case and so I beg your insertion of the
following lines.

The first intention of the Book and Tract Society of China was
to have both a Home and a Foreign Committee. After a time it
was seen that a Foreign Committee, working in China, and likely
growing into a large publishing business, might involve the Directors
at home in monetary liabilities, and responsibilities as to opinions,
which it might be well for them to avoid. Morever, they also saw
that such a Committee^ working here and extending, would
necessitate an office at home, a paid secretary, and clerks, and
consequently a considerable outlay for merely working expenses.
They were thus led to the conclusion that it would be better to
have no Foreign Committee for they would in this way, (1) free
themselves from all responsibilities in this land, (2) minimize their
working expenses (3) leave themselves free to help all engaged in
Christian work in China as their funds would permit, and (4) thus
widen the area of their usefulness here, and the sphere of their pleas
at home : for they could in this case approach every denomination

1 386.] cohrespondence. 3^1

in every land for contributions to their funds, (5) moreover, it would
be free to control our own affairs in China without the need of
constant reference home and consequent loss of time, &c.

I entirely concurred in their views : for personal ends have
never weighed with me in view of wider work and greater usefulness.
I rather rejoiced in the change : for I saw it stamped the new
society with permanency, and would make it a greater favourite at
home and a greater boon here.

The Directors were kind enough to make me early acquainted
with their views ; and asked what I could suggest ? I consulted my
friends; and with their sanction sent home proposals which are
now under the consideration of the Home Board. At their first meet-
ing after the change in the constitution had been adopted, they
resolved that I " should have the use and control of tlie press and
plant in the meantime/^ and sent me official notice accordingly.

Thus though there has been a change at home there has been
no stoppage here ; and we are proceeding with our programme as
before — issuing publications which I think will be welcomed by my
brethren in the field — more and more as they know them.

In your criticism of the Report referred to there were several
things I greatly missed, — no congratulation on the establishment of
such a society, no kindly word as to the labor expended in creating
it ; not even the shadow of sympathy with the new enterprise in any
shape or form ; and also several matters which greatly grieved me,
viz : — picking out every sentence in the Report which could in any way
damage the work carried on here and setting them forth con-
spicuously : a gross mis-statement regarding the contemplated con-
nection between the School and Text Book Series Committee and the
Book and Tract Society of China and other matters I need not
allude to. It is satisfactory to know in such circumstances that a
copy of this Report has been sent to every missionary in China and
in the Straits Settlements so that they can compare the feeling in
Scotland with the tone of your article.

One thing however I cannot pass over. Referring to Dr. Boyd^s
speech you say, '' he fell very naturally into the exaggerated state-
ment that the women of China are not accessible to the missionaries,"
(only partially (quoting him by the way,) and you pride yourself on
having 'Sal ready criticised this statement," and affirm it is "an
assertion daily disproved by the experience of many missionaries in
China." In reference to this I ask do you mean to say that the
women of Chinese households from the middle classes upward, " are
accessible to the missionaries ? " or even those of the better class
of the peasantry or small shop keepers ? I am thankful to know

852 THE CHINESE RECORDER. [September,

that a change has come over the people ; ^and that a foreign lady of
tact, of polite manners, and with ability to conduct a conversation
fluently in the Chinese language, would find access to almost any
family, especially in North China. But how few such there are !
Exclusive of the wives of missionaries occupied with domestic duties
are there fifty ? And what are these for China ? Who then is the
exaggerator ? You or I ?

It has been the fashion during the few months past for you and
others to talk about my dealing in exaggerations. Is this one of
them ? I hope I have a due sense of the responsibility of speech ;
and I never write a sentence without careful consideration. I know
what I say and I look upon exaggeration as lying.

Chefoo, 13th July, 1886. A. Williamson.

[Had the above communications come from almost any one but Dr. Williamson, we
would have declined to print them without modifications. Missionaries may-
differ widely, while still recognizing the purity of others' motives, and rejoicing
in others' successes; and much good may result from discussions thus conducted.
Editor.]

sanitary salvation.
Mr. Editor: —

" That they may have life, and may have it that they more
abundantly,'^ Christ is now made known to the Chinese people. The
word life has a wondrous breadth and depth of meaning. It involves
ultimately the health, the salvation, the well-being of the whole
man, body, soul and spirit. It implies neatness, order, cleanliness,
physical comfort. Spiritual salvation is of course the germ out of
which all physical and social well-being sooner or later develops.
But the process may be hastened by judicious and frequent
instruction. It is to be feared that very few of the Chinese
Christians understand the precept : " Glorify God therefore in your
body.'' The teaching of this and similar commands we may not
relegate to the busy medical missionary, as being more in his line .
We also should hammer away at the native helpers till they learn
the rudiments of sanitary salvation^ and through them the rank
and file of the members may be taught. This aspect of Christianity,
though of subordinate importance, ought at times to be the subject
in the sermon or in the Sunday school.

It is admitted that the native Christians, as a rule, have better
health than their non-Christian neighbors under similar conditions.
This is owing probably to temperance, Sunday rest from toil, and
the influence of faith and hope. But the difference would be more
marked, if we took more pains to teach the Christians sanitary laws

1886.] CORRESPONDENCE. 353

and penalties. Cleanliness of the house and person ought to be
the sign of spiritual purity and order. Too often this outward and
visible sign is wanting. Ague and typhoid fevers are in the puddle
at the door, where from sheer laziness all slops are poured. Death
lurks in the dish-rag. "When itinerating, and prompted by kind
feeling as well as hunger, you have accepted the hospitality of a
native Christian, have you never eaten a bowl of steaming rice
perceptibly flavored with the odor of the ancient rag with which
the bowl had just been wiped ? Oh the nastiness implied by the
character Jg ! In our region it is " k'a " in colloquial, a potent
word of manifold use. It atones for all non-use of soap, water,
and muscle in cleansing. It suggests a dingy rag which may be
used to swab oif the greasy table, to mop Ah-sin's reeking brow,
and then to polish the rice bowls. Think too of the horrors of the
narrow, overcrowded sleeping-rooms, dark, damp and filthy, the
bedding very rarely washed or even aired, and standing as near the
bed as possible the pestilential wooden, :(^ U, removed perhaps
once a week and brought immediately back having had no contact
with sunlight or hot water. Let us not be too squeamish to speak
of these things. They will not regulate themselves. As to the
mass of the people we can effect little. He that is filthy let him be
filthy still. But surely the Christians can be taught to cleanse them-
selves " from all defilement of flesh and spirit.'* Medical mission-
aries might do good service by preparing concise and pointed tracts
containing sanitary advice. The tracts would better be in sheet
form for free, though not indiscriminate, distribution. We often
waste breath in trying to prove the claims of Christianity. But
whatever helps to make a Christian Chinaman a cleaner, decenter,
healthier, more comfortable man, is a valuable help. Brethren, let
us, in a spirit of love, voice our ceaseless protest against all that
mars the health of our people, against footbinding, against the
gulping of fuod unchewed, against (literal) hydrophobia, and against
all nastiness abstract or concrete, teaching the Christians the mean-
ing, scope, and potency of the great woird salvation. M.

354 THE CHINESE RECORDER, [September,

JcIjCBS !u0m ff Br faitti^.

The Wesley an Missionary says of its Mission in Central China: —
" Every brancli of activity is increasing, both in intensity of work,
and in the number of agents, and there never were more candidates
for Church membership, nor more interested hearers of the Word."

The P-ev. C. B. Henry writes to the New York Evangelist of a
recent visit to the aborigines of Hainan. '* A few weeks among these
aborigines, called savages by their Chinese neighbors, impressed us
favorably as to their character and readiness to receive Christian
instruction. We visited about fifty villages, some of them large and
populous, and were everywhere received with friendliness and treated
with hospitality. There are probably fifteen different tribes, whose
customs and language vary, and their number is very great. They
inhabit several large plains, beside the whole mountain region of the
interior, and everywhere show the same friendliness and accessibility.
They were greatly pleased with the proposition we made to open
schools, and send Christian teachers among them. And I feel sure
that when once work is begun, they will quickly respond to the call
of truth, and come in large numbers to receive instruction.^'

The Secretary of the China Inland Mission, Mr. B. Broomhall, has,
as we learn by English papers, issued a volume entitled The Missionary
Band : A Record and an Appeal. The first part is a record of
the farewell meetings, voyage to China, and early experiences in
China, of the five Cambridge graduates and two military men who
came out in February, 1885, in connection with the China Inland
Mission. The second part, consists of extracts from various sermons,
speeches, and articles upon missionary topics. The Church Mission-
ary Intelligencer says of this second half of the volume : — " It is one
of the most powerful appeals for Foreign Missions issued in our time,
and altogether perhaps the best handbook that exists for preachers
and speakers in their behalf. There is little or no original matter in
these eighty quarto pages. Mr. Broomhall has effaced himself.
But, as a piece of editing, this half of the book is a master-piece ; and
its contents of the most varied kind and gathered from all quarters,
have been selected with rare discrimination."

The Missionary (Presbyterian, South) has a letter from Rev. Mr.
Johnson of Hangchow, in which he says regarding preaching in the
street : — " I was impressed by the remarks of numbers of passers-by,
who did not join our audience. The remarks gave me to understand
that it is well known we preach about the God of heaven, and about
Jesus, and to feel that some knowledge of Christianity is already dis-
seminated among this people more widely than we sometimes suppose."

1886.]

OUR BOOK TABLE.

$m S0flii Mk

355

'^Tlie Cross and the Braqon^ or
Light hi the Broad East/' The
writer of this cliarming and
instructive book brings to the task
of authorship historical and des-
criptive powers of a very high
order. The most valuable knowl-
edge presented in a monotonous
and statistical style is doomed to a
speedy interment. No such defect
mars tliis tasty volume.

Here is a collection of most inter-
esting observations on the modes
of life, social and domestic relations,
philosophic systems and religious
beliefs, characteristics general and
particular, of a large and influential
class in Southern China. Following
these is a full account of the rise
and progress of Christianity, its
bearing upon the present and future
prospects as judged by past labors
and triumphs.

The author is thoroughly at home
in his particular field. No mission-
ary has more fully traversed the great
thoroughfares as well as more at-
tractive by-paths of the populous
Broad East. The work abounds
in tine descriptions of natural
scenery, not only pleasing to the
imagination, but helpful to a better
understanding of the resources
and advantages of this particular
part of the Middle Kingdom. At
no point in the successive chapters
does the interest flag. The work
derives most of its value from the
fact that the author gives details
which have fallen chiefly under his
personal observation. On liis numer-
ous journies he has had fine oppor-
tunities for extended research and
investigation, and the results now
appear in this able volume. Brief
bat concise information is given as
to the physical conformation of the
province, together with more ox-

I tended notices of prominent trade

I centres, characteristics of the people,
and facilities for reaching the

I masses by means of the splendid
water-ways so numerous in this
favored province. Customs and traits

, peculiar to the people are succinctly

! and pleasantly described, and much
instructive knowledge as to feasts,

I folk-lore and pastimes, is imparted.
In his reference to Confucianism,
Buddhism and Taoism, the author
avoids the mistake of attempting an

• ultimate analysis of these different
philosophies. What is fairly dedu-
cible is clearly portrayed. The
peculiar characteristics of each sys-
tem are set forth in the most intel-
ligible manner, and will be justly
estimated as valuable contributions
to a popular understanding of these
antiquated beliefs. The resume of
mission work shows most encourag-
ing progress, despite the strong
antipathy of a very wealthy and
influential class. Difficulties are
fairly stated, criticisms and cavils
by unsympathetic writers met, and
fully answered; and while recogniz-
ing the necessity of tiie highest
qualifications of men and heart for
his great work, the patient toiler
will have no fear about the ultimate
triumph of the gospel. The work
throughout gives evidence of pains-
taking care, and will take its
place among the best not only as
furnishing information on matters
of general interest, but as giving
more specific knowledge of the liold to
which the writer has restricted liis
labors. The work is published in
attractive form by Randolph and
Co., Broadway, New York. F.

Lmg-N'ani ♦ moans South of the
Ridge, and is the general name
given by the Chinese to the South-
ern portion of the Kropire ; it ia

* Ling-Natn, or Interior views of Sonthem Chinn^ includiog Kxplorattons in the
hitherto untmversed Island of Hainan, by B. C. Henry. A. M., Author of "The
Cross and The Dragon." London : S. W. Partridge and Co., 9, Paternoster Row;
1886.

356

THE CHINESE RECORDER.

[Septembei

consequently a very appropriate
title for ;Mr. Henry's new book of
travels in Southern China. The
volume consists largely of narratives
of journeys already published in the
China Review, and the Chinese
Beconler, and the author is war-
ranted in hoping for a favorable
reception of this volume. The
portion of special interest is that
which relates to the Island of Hai-
nan, " which is here laid open for
the first time to the reading world."
Mr. Henry made good use of his
recent vacation to the home lands
in the publication of his two
interesting and valuable works on
Cliina and the Chinese.

The China Review for May and
June is laden as usual with learn-
ing. Dr. Edkins discusses The
Yi King ; Messrs Chalmers,
Edkins, and Parker express their
views about the Tau Teh King, and
Mr. Giles replies with characteristic
spirit; Mr. E. H. Parker tells of
" Chinese Relations with Tartars ;"
and there are tlie usual number of
Notes and Queries, all but one of
which are from the indefatigable
pen of Mr. Parker.

Part 1 of Volume xiv of the
Transactions of the Asiatic Society
of Japan, is before us. Rev. James
Summers and James Troup have
articles on Buddhism; the first
on " Traditions concerning its
introduction into Japan," and the
other on the "Tenets of the Shin-
shiu or ' True sect ' of Buddhists."
The latter article gives facts
gathered from a native publication
issued in 1876, by the sect itself.
A learned article on the " Abacus,"
by Cargill G. Knott, treats of its
Historical and Scientific Aspects,
and maintains that its origin is
foreign to China and Japan. Its
home historically is in India, but
Aryan Indians probably borrowed
it from Semitic peoples who were
the traders of the ancient world ;
and these may have received it
from the Accadians. Mr. Basil

Hall Chamberlain suggests in an
article on the " Past Participle or
Gerund ? " that the former term be
dropped by foreign grammarians of
Japanese, and that they adopt the
term Gerund for the verbal forms
in te.

Dr. Eitel's Educational Report for
1885, reflects great credit, both on
himself and on the Government of
Hongkong. Would that the Foreign
Community of Shanghai exhibited
a tithe of the interest in educational
matters. There were 90 schools
under Government inspection in
1885, in connection with which
5,833 children were enrolled, and the
total expenditure was 836,092.03,
or $6.18 a pupil. The Central
School had 412 pupils ; the Govern-
ment Schools, outside the Central
School, had 790 pupils, costing
$3,570.80 ; the Aided Government
Schools had 406 scholars, costing
$1,707.68 ; while the Grant-in-Aid
Schools (denominational mission
schools) had 4,041 scholars, and
cost the Government $14,593.38.
The total number of children in the
colony, between 6 and 16 years of
age, is estimated at 18,000 ; of
whom 5,833 are in the 90 schools
under Government supervision,
some 1,800 in about 100 private
schools, leaving 11,367 uneducated
children in the colony. Dr. Eitel
remarks that, " The Government
Schools, while abstaining from
religious teaching in the Christian
sense of the word, provide the
moral-religious teaching of Con-
fucianism, because it is inseparable
from the teaching of the Chinese
classical language, and in the case
of six schools, add to it purely
secular English teaching.... The
educational policy of the Govern-
ment, whilst abstaining from all
interference with religious teaching,
has, during the last twelve years,
practically had the effect of en-
couraging distinctly religious edu-
cation,"— a result effected through
the Grant-in-aid Scheme.

1SS6.]

EDITORIAL NOTES AND MISSIONARY NEWS.

357

|tiit0inal gct^s aiiti llissifluanj g^lus.

THE INTERNATIONAL MEDICAL
CONGRESS.

This association of medical men
of all nationalities meets next May
for the first time in the United
States of America. It takes place
every alternate year and has
already held five meetings in
Europe. Medical men of America
naturally look forward with
interest to the coming meeting,
and are making large preparations
to receive it and improve it to the
utmost. As its name indicates, it
is composed of men of various
nationalities, and these need not
be exclusively from Europe and
America, but may come from all
countries where medicine is scientif-
ically cultivated, though members
of it must be delegates of local
medical bodies to ensure recog-
nition.

In the coming Congress there
will be delegates from Japan ; and
the question very naturally arises —
Why not also from China ? In
China however there is no Medical
Society. But, on the other hand,
there are a con.siderable number of
Medical Men and Women connected
with the various Protestant Mis-
sions in China, and it is being
discussed as to whether these
might not combine sufficiently
during the next few months to elect
one or more delegates to the
approaching Congress. It would
bo very fitting that the pioneers
of Medical Science in this great
Em pile should be represented in

such a cosmopolitan body, and
they would without doubt be cor-
dially received. It is an oppor-
tunity, not every day afforded, of
bringing before, at least a section
of the Scientific World, the Medical
i Missionary Work in China, which
should not be lost. The appoint-
ment of the delegates, cannot come
! from the Missionary Boards, or
from the Missions, for they are not
Medical bodies ; — it is the Medical
Missionaries themselves who must
elect, or the election will not be
recognized by the Congress.

Might not the Medical Mission-
aries of China correspond with one
another on the subject, and by
letter elect one or more of their
number. There is scarce a doubt but
such an election, properly authen-
ticated, will bo accepted by the
Congress. Dr. W. H. Boone, of
the American Episcopal Mission,
Shanghai, and doubtless other
Medical Missionaries from China,
i will be in America next spring and
I will be able to serve their medical
I brethren in various ways, without
any expense to the missionaries ;
but it should be borne in mind that
without an election by the Medical
Missionaries of China they will
fail of admission to the Congresn.
j A delegation of at least one, and
i at the most probably of three,
{ would be able to do mnoh for
China, both in and out of the
Medical Congress. We trust the
matter will be sacoessfully ar-
ranged.

858

THE CHINESE RECORDER.

[September,

NOTES OF THE MONTH.

We notice the announcement of
a book by Rev. Jas. Gilraour enti-
tled, "Adventures in Mongolia,"
published by the Religious Tract
Society, London. Evangelical
Christendom speaks of it as selec-
tions from the author's larger
work, and says, "It gives clear and
interesting accounts of the life and
habits of the Mongols, and the
object of the writer is to evoke in
his readers a more intelligent and
personal interest in the work of
reclaiming those wanderers to
Christ."

The first of Dr. Nevius' " Letters
on Missions" is reprinted in China's
Millions for June, with a beautiful
picture of a Chinese Garden.

We learn from Singapore that
a Christian Union has been formed
there, at 40 Raffles Place, (next
door to the Brit. & For. Bible
Society's Depot,) which holds a
Daily Prayer meeting in its Rooms,
and arranges for other meetings
from time to time. Friends pass-
ing through are cordially invited
to call. Rev. J. A. B. Cook is Hon.
Secretary ; and Mr. J. Haffenden
Hon. Treasurer.

Our exchanges bring us notices
of the death of Mr. William Gamble,
at York, Pennsylvania, U. S. A.,
on the 18th of May. From Rev.
Mr. Wherry's address at his funeral,
we learn that he came to China
about 1858, to take charge of the
Presbyterian Mission Press, then at
Ningpo. From there he soon re-
moved the Press to Shanghai, where
it has remained to this day. He
devoted himself with success to
simplifying and cheapening the
process of producing Chinese char-
acters in metal, in several sizes,
which has revolutionized the art of
printing in China. He also intro-
duced stereotyping and electrotyp-
ing. He printed Drs. Williams', and
Hepburn's dictionaries, and several
editions of the Scriptures, with very
many other works. Mr. Wherry

says in conclusion : — " Such was his
modesty that I doubt if even his
most intimate friends in this coun-
try had any conception of what he
had done."

Rev. J. W. Lambuth, D.D.
writes from Kobe on the 30th of
July : — I have secured a teacher
who is a Christian man and preach-
es. We hope to rent a preaching
place next week, and if possible to
have our first service in Japanese
on the 8tb of August, at 11 A. M.
Pray for us.

Mr. C. A. Colman of the American
Bible Society writes : — The char-
acter jj^, " nam,'' is defined in
Williams' Tonic Dictionary of the
Canton Dialect, as, " A large .serpent
said to be eatable." One Lord's
Day, when in southern Hunan, I
saw two men preparing a large
snake for supper ; on enquiring its
name they answered lj§ J'fc, ^icini
she. It weighed eight catties when
skinned and ready for the pot.

It would seem from a note by
Rev. C. H. Carpenter to the papers,
that he comes out at his own charges
to work among the Ainos of Yesso,
whom he mistakenly supposes to
be " utterly neglected " — not seem-
ing to be aware that the Church
Missionary Society has work among
them.

The suggestion that there be a
day of special prayer for the out-
pouring of the Holy Spirit on all
Foreign Missions, is meeting with
extensive approval. The American
Board (Congregational) has more
specifically suggested the first Sun-
day in November next, the 7th
of that month, and this also is
being accepted by different
missionary bodies.

We regret not having received
an account of the Chunking riots.
On the 21st of July, the most
of the Protestant missionaries and
their families reached Ichang in
safety, and on the 3rd of August,
Mr. Copp, who had been absent on

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

850

a Bible-selling tour, happily over-
took his wife and family at Ichang.
These seem to have been the most
serious occurrences of their kind for
many years in this country.

We learn that at one of the late
meetings of the Hangchow Mis-
sionary Association a resolution
was passed to the effect, that it is
unwise to distribute pictures of our
Saviour indiscriminately among
the Chinese.

A correspondent from Chefoo
writes of the gloom thrown over
the missionary circle there by the
sudden death of Mrs. Williamson,
the wife of Rev. Dr. A. Williamson,
and we but express the common
sympathy of missionaries through-
out China with Dr Williamson in
his great bereavement.

The death of the Rev. Dr. Nelson,
will surprise and grieve a large cir-
cle of friends in China and else-
where.

Mr. F. McKiege attended the
Seventh Day Baptist Eastern Asso-
ciation in June, and urged tliat the
mission to China be reinforced soon,
and if that cannot be done that the
property be sold ; but the Editor of
the Sabbath Recorder expresses the
hope that "at no distant day
Shanghai will be the head quarters
of a mission that shall embrace
several in-stations."

We have received through Rev
F, H. James, a well recommended
advertisement of a collection of
twelve Tables of Biblical Archa3ol-
ogy and Natural History, prepared
with great care by M. B. Tournier,
and issued by the " Societe gene-
voise des Publications religieuses."
The twelve Tables with a small book
of explanations are sold for twenty-
five francs ($5.00) by M. A. Haas,
4 Rue Pecolat, Geneva, and at a
reduced price, to pastors, teachers,
Ac, by applying to M. Etienno
Brocher, Geneva. Mr. James says
the Tables are *' first-rate for teach-
ing the Chinese.*'

THE NEW UNION CHUBCH,
SHANGHAI.

The dedication of this Church,
on the 4th of July, was an event of
no little importance in the religious
history of the Commercial Centre
of China. For twenty-three years
the congregation had worshiped in
the so-called Union Chapel in Shan-
tung Road, in the heart of the
English Concession, where of late
years it has been most unplea.santly
surrounded by Chinese.. The
Chapel which originally cost over
$10,000, having been built on
ground owned by the London
Mission Society, without any
arrangement having been effected
with the Society, the building could
not be removed or sold, but belong-
ed in law to the Missionary Society.
This threw on the Church the
great expense of providing a new
site, as well as of erecting a new
building, with no assistance from
the old site and building. This
heavy load has been most nobly
met, as the new and beautiful
building on the south side of the
Soochow Creek, immediately adjoin-
ing the British Consulate, abun-
dantly testifies. The cost of the
land, the Church and Manse, and
counted property, has been over
$40,000.00, all which is paid save
about $10,000.00, which is covered
by a mortgage. The interest of the
mortgage is considerably more than
met by the lease of four private res-
idences which stand upon a part of
the property, and which could to-
day be sold for more than the face of
the mortgage. I'mctically the
Church itself and the Manse, are
clear of debt. Tlio Church conve-
niently seats throe hundred persons,
and proves itself easy for speaking
and hearing. Its Gothic architecture
and beautiful spire, give it a very
pleasant, ecclesiastical appearance;
and there is every reason to hope that
the Union Church of Shanghai has
entered on a new period of prosperity
and usefulness.

360

THE CHINESE RECOEDER.

[September,

MEDICAL HOSPITAL CANTON.

Tho Chinese report of the Medi-
cal Missionary Society's Hospital
at Canton, by Dr. J. E. Thomson
lias come to hand. The first few
pages of the Report are occupied
by Dr. Kerr's preface and general
history of the Hospital, telling
what the idea of the foreign doctors
is, and how the number of patients
coming for medical treatment has
been increasing. Next come the
general accounts of money received
from different sources. The total
number of patients attended by the
doctors, was more than ten thou-
sand patients, men and women, in
one year.

There are pictures of persons hav-
ing tumors that were cured, and
also illustrations of stones of differ-
ent shapes and sizes. To each of
these is attached a brief account of
the person suffering. In the list of
tumors removed there was one
weighing 18 catties and 12 ounces.
Towards the end of the book
several proclamations issued by the
authorities during the Franco-Chi-
nese war for the protection of the
churches, hospitals and free schools
of the missionaries are given. Tsang,
late Governor-general at Canton
writes to the director of the Medical
Missionary Society Hospital ex-
pressing his indebtedness to them
for their attendance on the wound-
ed soldiers in Kwangsi. Indeed,
when Tsang was once sick, as the
report says, he called in Dr. Kerr,
and when he got well, " he was
very much pleased with the
foreign doctor's skill."

Ho Chiu Kwan.

SCHOOLS OF THE METHODIST MISSION
SOUTH.

The Spring term of the Anglo-
Chinese College closed on the 25th
July. Before the close the pupils
were examined both orally and in
writing. Examination papers were
creditable to both pupils and teach-
ers. Attendance and deportment
very good.

The Bible is the basis of in-
struction. It is used in the class
room daily. Saturday mornings aro
entirely devoted to religious instruc-
tion in the English department.
The College is opened and closed
daily with appropriate religious ex-
ercises ; all the pupils and teachers
are required to be present. Religious
services are conducted every Sun-
day morning. Attendance upon
these services is voluntary. A goodly
number of the pupils have attended
regularly, others have attended
irregularly.

Some of the pupils have embraced
Christianity, and united with the
Church. Others are serious and
thoughtful, studying the Bible and
religious books with pleasure and
profit. There are obstacles in the
way of some openly professing
faith in Christ which may be re-
moved in time, and then there
will be more professing Christians
among the students.

The fall session opens on the
first of September. Total number
of matriculations 939, which will
doubtless b3 increased to 950 dur-
ing the next session. The number
ot' matriculations in 1884 was
212; in 1885, 137; in 1886, 86.
The matriculation fee is now $25.00
for Chinese and English ; for Eng-
lish only, for half a day, $30.00 ; for
English only all day $50.00.

G. R. LOEHR.

There are in Shanghai eleven
schools supported, by the Woman's
Board of Mission of the Methodist
Episcopal Church, South, one board-
ing school for girls and ten day
schools. In the boarding school,
during the term just closed there
were twenty girls. In the day
schools two hundred and twenty-
five pupils were enrolled. At the
annual examination, held July 2C»
and 27, there were in actual attend-
ance from the eleven schools two
hundred and twenty pupils — from
the boarding school nineteen girls,
from the day schools one liundred

1886.1

EDITORIAL NOTES AND MISSIONARY NEWS.

361

and twenty-eight girls and seventy-
three boys. Of the day schools six
are girls' schools, two are boys'
schools, and two are mixed. A
large proportion of the children
attend regularly Sunday School
and preaching on Sunday. About
half the time spent in school is
given to the study of religious text
books.

Of the Chinese teachers five are
men and six are women. There is
no inducement offered to the chil-
dren to attend school, except that
they are furnished with good teach-
ers and comfortable school rooms.
The schools are all under close
foreign supervision. In several of
the schools the foreign teachers
have daily classes.

THE NESTORIAN TABLET.

^Ir. J. Thorne wrote from Sing-
an Fu, on the IGth of June : —

The Nestorian Tablet is five U
outside the walls of Singan Fu.
The material looks to me like a
dark pinkish slate-stone, fine-gi*ain-
ed, sonorous, and in no wise flaky.
It is one of five tablets in a line, in
a ruined court of one hundred yards
square, which again is enclosed
within lines of ruined loess walls,
800 yards by 300 yards. The high-
est stone, that on the left of the
line, is of the Ming Dynasty, the
other three of the Tsing, and this
of the Tang Dynasty. Tlie top
piece is all snake or dragon, or
both of them. The Cross is very
faint. The marginal inscription on
the left side is a self-glorifying
superscription, done by a Chinaman
who reset the stone in 1866.

To the front of this line of tablets
si an ornamented gateway of the
:Ming Dynasty, of marble and gran-
ite, with stone figures at either end.
A few steps to the side of this is a
beautiful white marble, flowery-
figured font, on a limestone pedestal,
of the Tsing Dynasty. Three flights
of stone steps are behind and three
in front of arches. About ten steps
to the front arc three tablets of the

Tsing Dynasty. Lying on its side,
some forty paces to the left front
of the arches, is a copper bell of the
Ming Dynasty. It is over six feet
ill diameter at its mouth, and about
that in height. The temple and
buildiugs are not very ancient. A
farmer priest presides, and dispen-
ses customary favors. There is
no particular attraction to the
scene as a whole, but in detail
it is well worth the visit of
a photographer. All must deplore
the exposed state of the Tablet.
It is to be hoped that the
British or American Government
will purchase and preserve the
Tablet, either here, or in some more
secure place. If, as Shakespeare
says, there is a sermon in stones,
there is surely many a one in this.
It is not dead. The sound goeth
forth from its form, upright still,
after many a century's testimonial
to the power of the Holy Spirit.
Is it not an indication also that by
searching, even now, other and bet-
ter witnesses of the Nestorian epoch
might be brought to light.

SOOCHOW AND CORKAN HOSPITATi
REPORTS.

The Third Report of the Soo-
chow Hospital under the ^Methodist
Episcopal, South, is at hand. A.
more than usually readable intro-
duction by Dr. Lambuth, followed
by a statistical Report by Dr. Park,
makes the pamphlet interesting as
well as valuable. A plan of the
hospital buildings is given. The
member of now patients in the
Dispensary was 7,41H, of old 2,253;
total 9,744. In the Hospital,
^Medical patients numbered 12,
Surgical 23, Opium Habit 168;
total 203.

The First Annual lioport of the
Corean Government Hospital,
Seoul, under the care of H. N. Allen
B. S., M. D, and J. W. Heron
M. D., is a worthy record of a new
enterprise. This institution takes
the place of one which had been
in cxistijnco for several hundred

362

THE CHINESE RECORDEE.

[September,

years, without liowever exciting the
ill-feeling that might liavo been
expected. The total of patients
treated in tlie Dispensary was
10,787, and in the Hospital 2G5.
These were from all classes in
society, some of thera being ladies of
rank. A Medical School was open-
ed in March of this year, with
sixteen scholars, by competitive
examination. Englisli is being
taught them as fast as possible,
and it is hoped soon that scientific
studies may be taught. These
students are supported by the
Government. Tiie school as well
we suppose as the Hospital, is under
the direction of the President of
tlie Foreign Office and the Faculty.
It is hoped that before very long a
properly equipped foreign building
will be provided.

FOLK-LORE SOCIETY.

We have received from Mr. J. H-
Stewart Lockhart of Hongkong,
Local Secretary of the Folk-Lore
Society, a Circular, to which we
take pleasure in drawing the atten-
tion of the readers of The Recorder.
Mr. Lockhart remarks tliat what
little has hitherto been written on this
subject in China has been generally
of a local character, but that,
" what is now proposed is to endeav-
or to obtain as far as possible
collections of the lore peculiar to
the different parts of China, and
its dependencies." To secure uni-
formity, a schedule has been pre-
pared in English and Chinese,
arranging the subjects under four
divisions, subdivided into minor
groups — borrowed from the publica-
tions of the Foke-Lore Society. It is i
hoped that not only Foreigners but ,
Chinese themselves will " Co-oper.ate
in the furtherance of a scheme |
which cannot fail to throw light on |
the inner life and thoughts of the I
Chinese, and to form a valuable :
addition to the Science of Folk- \
Lore. Contributions of all kinds ;
will be most welcome and fully
acknowledged, and if contributors ■.

wish, can be published in the
columns of the China Review or the
Folh'Lore Journal, in which case
each contributor will be furnished
with copies of his contributions in
print." Contributions from natives
will be translated by Mr. Lockhart
if desired, and all communications
should be addressed to him as Local
Secretary of the Foke-Lore Society,
Hongkong.

Rev. Thos. W. Pearce writes us
in furtherance of Mr. Lockhart's
endeavor, saying : — " In ray ex-
perience as a missionary I have
found that folk-tales, place-legends,
and traditions, proverbs, and festal
and ceremonial customs, furnish
not only the best starting points
for preaching Christianity to hea-
then audiences, but also much valu-
able matter for illustrating Chris-
tian doctrine. It may be presumed
that most Christian preachers
in China have had a similar ex-
perience. Few foreigners have
such exceptional advantages as the
missionaries for acquiring a knowl-
edge of Chinese Folk-Lore, and to
no other class can the study of
Folk-lore be so directly useful.
Copies of the Circular both in
Chinese and English will be for-
warded to any persons desiring
information, and willing to aid in
collecting Folk-lore material."

CHINESE MISSIONARY WORK,
CALIFORNIA.

From the Foreign Missionary
(Presbyterian North) for July 188*6
we gather a few facts relating to
mission work among the Chinese
in California and Oregon. In San.
Francisco there are two ordained
missionaries,Ilev.xV. W. Loomis D.D.
and Rev. A. J. Kerr, with their
wives, also Misses Culbertson, Cable,
and Baskin. Rev. I. M. Condit and
wife are in Los Angeles; Rev. W.
S. Holt and wife are in Portland,
Oregon. In spite of many obstacles,
wickedly thrown in their way, an
unusual measure of success has
been granted these laborers, and

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

363

58 communicants have during the
year been added to the churches
under their care, making a total 279.
Miss Culbertson has charge of the
Home and Boarding School of 32
girls in San Francisco. While the
public press is filled with reports of
"outrages on the Chinese," it is a
relief to see what the Christian
Chinese are doing for themselves
and even for others. The little
chnrch at San Francisco gave for
Home Misions last year $91.00 ;
for Foreign Missions $158.00 ; for
the sick and for burials among
themselves 8131.00. The Chinese
of Los Anegles gave $36.00 to a
native helper in China to open a
mission school. The man was con-
verted in Los Angeles under Mr.
Condit and now is laboring in
China, aided by his brethren still
in America.

NOTES ON CHINESE MUSIC.

" Chinese Music " by J. A. Van Aalsfc,
84. p. illustrated, C. I. M. Customs'
Report, Special Series No. 6, Shanghai.

Review of above. See Chinese liecorder
Nov. Dec, 1884.

"The Chinese Theory of Music." Rev.
E. Faber, Chin. liev. I p. 324-I>, 38Jr-8;
II, p. 47-50.

"Notions of the Ancient Chinese respect-
ing Music." B. Jenkins. Jl. of N. C
Br. R. Asiat. Soc V, p. 30, 1869.

" On the Musical Notation of the Chinese"
Rev. E. W. Syle, ibid Vol. I, Pt. II.
(May -59) p. 176-9, plates.

"The Musical System of the Chinese,"
Remarks on, with an outline of Harmon-
ic System, illustrated. G. T. Lay, 16, p.
Chin. Repos. Vol. VIII. May '39, No. I.

Chinese Instruments of Music, N. B.
Dennys and S. W. Bnshell M. D. Jl.
N. C. B. R. Asiat. Soc Vol. VUI, (173)
p. XII, 187, see also Giles' Glossary of
Reference, p. 229.

A number of •* Populai- Airs," set to music
with many illustrations of musical
instruments with description. John
Barrow's (Sec. to Eai-1 lilacartney)
Travels in China, p. 313-323, '81, London,
1806.

Account of ChineseMusic — with notation —
illustrated p. 143-180. C. LM. Customs
Rep. '84: of London E.xhibition.

Veberdie Musikder Chinesen, Asiat. Mag.
I, p. 64-68.

Veberdie Chincsische Musik, G. "W. Fink.
Encyel. von Ersch and Grub 16. Theil,
1827.

De la musique des chinois tant anciens que
mod(irnes, Pere Amiot, Mem. Cone. VI.
p. 1-254.

Chinese Music, Ancient and Modern, Giles'
"Glossary of Reference " p. 157.

Music in China, illustrated. Prof. Douglas'
" China," p. lGO-172, London, '82.

Hakka Songs in English and Chinese.
Chin. Rev. July, August, 1884.

Chinese Hymn in honor of Ancestors
translated by Dr. Edkins fr. P^re
Amiot's French treatise on Chinese
Music. See " Grospel in all Lands "
October, 1884.

Musical Terms in Chinese, List of, by
Mrs. J. B. JMateer. Doolittlo's Vocabu-
lary and Handbook of Chinese Lang.
Vol. II, p. 307.

Hymns set to music, with notation in
Occidental form, and hymns in Chinese,
and Roman character, and table of
metres, instructions etc. Rev. E. B.
Inslee, Ningpo.

Principles of Vocal Music and Tune Book.
Mrs. Dr. Mateer, 200 p. Mission l*re88,
Shanghai.

Confucius ravished with Music Chin.
Hepos. IV, p. 6. and Giles' Glossary of
Reference p. 157.

Hsiian Tsung, Emperor of T'ang dynasty,
a music teacher. Stent's. Chinese Vocab.
p. 667.

Chinese Govt. Board of Music. Chin.
Repos. IV, p. 143.

Professors or Performers of Sacrificial
Music. Chin. Ri'pog. VI, p. 264.

Music in Buddhistic Temples. Chin. Rcpos.
XX, p. 34.

See many Hymn and Tune Rooks in
Chiaoso at tlio different mission stations.
J. C. J.

364

THE CHINESE RECORDER.

[Sept., 1886.]

f iarif fl! pBiife iu Mje far fa^i

J<fwe, 1886.

28tli. — The Eoman Catholic Mission
at Pin-loii, Southern Kiangsi, sacked
and entirely destroyed.
July, 1886.

1st. — The Opium Commission sits at
Hongkong, Sir Kobt. Hart with them.

16th. — The Corean Government
lioists its flag over its first steamer, a ves-
sel bought from Japan. — The Imperial
Board of Astronomy reports the 7th
of February, 1887, as auspicious for
the coronation of the Emperor.

19th.— The first Chinese Daily
Newspaper commenced at Canton,
called the Kuang Pao (Canton News),
ten cash (one cent) a copy, edited by
Mr. Kwong Ki Chiu.

21st. — The missionary refugees from
Chungking reach Icliang.

22nd. — Decided in Imperial Coun-
cil that Her Majesty the Mother of the
Emperor, is to reign in conjunction
with His Majesty until he is twenty
years of age.

27th. — An Imperial decree appoint-
ing Kung Yang Chen, former Manager
of the Nanking Arsenal, Taotai of
Shanghai.

29th. — The Anglo-Chinese Conven-
tion reported as signed ; the Peking

Government, recognizing British rul
in Burmah.

August, 1886.

4th. — Prince Ch'un gives a dinner
to all Foreign Ministers in Peking. —
The s.s. Poochi, Capt. Ferlie, saves
the lives of 23 Chinese seamen off
Sha-wei Shan.

5th. — Fighting reported as going on
between rioters and native Eoman
Catholic Christians in Chungking, as
well as in Kiang-pei and other places,
in Szechuan. — Mr. O'Conor, the Brit-
ish Charge d' Affaires, leaves Peking
for Washington.

11th. — Fifty-three Hongkong native
policemen arrested for bribe-taking
from gambling houses.

14tli. — Typhoon at Wenchow.

15th. — The s.s. Madras wrecked on
the Taichow Islands. — Fight between
Chinese Men-of-war's men and Jap-
anese policemen at Nagasaki ; several
killed, and many wounded.

16th. — M. H. Kobach, Imperial
Postal Commissioner, addresses the
Chairman of Municipal Council Shang-
hai, on the subject of a Chinese
Imperial Postal Administration.

18th. — Flood at Tientsin and neigh-
borins regions.

i^sifluarij |fluwtal

BIRTHS.

At Foochow, July 30th, the wife of the

Kev. Clias. Shaw, C. M. S., of a son.
At Kiukiang, July 31st, the wife of

Rev. Spencer Lewis of Chungking,

of a son.
At the London Mission, Shanghai,

August 4th, the wife of the Rev. J.

Stonehouse, of a son.
At the Wesleyan Mission, Wuchang,

on the 12tli August, the wife of the

Rev. J. W. Brewer, of a son.
At Kiukiang, August 16th, the wife of

Rev. C. F. Kupfer of the M. E.

Mission, of a daughter.

MARRIAGES.

On the 9tli of June, at the Presbyterian
Church, AVandsworth, London, by
the Rev. J. Cunningham, assisted by

the Rev. W. S. Swanson, Alexander
Lyall, M. B. C. M., of the Enghsh
Presbyterian Mission, Swatow,
China, to Amelia Sophia Augusta,
eldest daughter of Charles Norward,
Berwick, C!ornwallis, Nova Scotia,

DEATHS.

At Oakland, Virginia, U. S. A. on the
15th of July, Rev. Robt. Nelson,
D.D.

At Chefoo, August 24th, Mrs. Wil-
liamson, wife of Dr. A. Williamson,
of apoplexy.

DEPARTURES.

From Shanghai, August 3rd, Rev. W-

W. Royal L, wife and family, for

U. S. A.
From Shanghai, August 10th, Mrs.

M. P. Gamewell and Miss F. D.

Wheeler, of Chungking, for U.S.A.

THE

MISSIONARY JOURNAL

Vol. XVII. OCTOBER, 1886. No. 10.

THE ETHICS OF CHRISTIANITY AND OF CONFUCIANISM COMPARED.

By Rev. D. Z. Sheffield.

TT is the aim of tlie followiug discussion to confine attention
to the ethical relations of Christianity and Confucianism.
However, moral and religious convictions cannot be arbitrarily
separated into two disconnected classes, each standing independent
of the other. They have their common origin in the unity of the
Divinely constituted human nature, and so are mutually inter-
penetrating. They are indeed the exercise of the same faculties in
the twofold relation of man to man, and of man to God. Ethical
teaching is an orderly unfolding of man's relation to his fellow man,
while right religious teaching is an orderly unfolding of man's
relation to God. Thus men's religious convictions lie naturally at
the basis of their moral convictions, and it will be found that the
breadth, and accuracy, and vigor, of religious convictions, largely
determine the breadth, and accuracy, and vigor, of moral con-
victions. It follows, that a just estimate of tlio two ethical systems
under consideration, cannot wholly ignore the religious beliefs in
which they are imbedded.

There is a special interest to the student of the world's history,
that attaches to the study of ethical and religious teachings, since
these teachings are the great spiritual forces, that determine the
varying types of civilization, among the different nationalities of the
earth. It is true that the average social life among any people, lies
far below the standard of right and duty, which has been set up by
Sagos and social reformers, and has been responded to by the
general conscience. There are tendencies in every man's heart, and
in society, however we may account for thorn, that turn men aside

S66 THE CHINESE RECORDER. [October,

from those high ideals of virtue, which they have set tip for imi-
tation. It follows, that different estimates are formed of the
civilization of any nation, according as those estimates are based on
the study of the high moral teachings that are found in the best
literature of the nation, or on the other hand, are based on the
study of the actual social life of the people. Thus it would be easy
to point out the most opposite accounts of Chinese civilization in
the writings of western scholars, these scholars all drawing their
information from Chinese sources. Some have imagined that the
ideal China^ which is found pictured in the writings of the Sages, is
the actual China, and have so described it ; while others have
described the real China, as it reveals itself to the observing
student. But to form a just estimate of Confucianism, we should
not place those evils to its account which have not sprung out of its
teachings, but have appeared and perpetuated themselves, in
opposition to the true spirit of Confucianism. Were a Chinese
traveller to make the tour of England and America, pointing out
the social evils which he had observed, and charging them back
upon Christianity, as the outcome of its teachings. Christian men
and women would be justly offended at so rash and undiscriminat-
ing a conclusion. So we should not charge against Confucianism
those evils of society which have not sprung naturally from its
teachings. Its excellencies or defects as an ethical system should,
however, be measured, not only by what it has accomplished for
men, but by what it has failed to accomplish. A vessel is wrecked
in a dangerous channel, by reason of the lack of knowledge of the
pilot in charge. In assuming to be able to guide the ship, he has
made himself accountable for the misfortune that has resulted.
So Confucianism, in assuming to be competent to pilot men through
the tortuous channel of human obligation, makes itself responsible
for the moral losses which it has not wisdom enough to prevent.

A special interest attaches to the study of the ethical teachings
that have prevailed in China, since we find here not only one of
the oldest and earliest developed civilizations, but also a civilization
that stands in comparative isolation from the world. There is no
evidence that the ethical ideas of the Chinese have been borrowed
from external sources. Their Sages acknowledge no such indebted-
ness, but teach that their doctrines are derived from the light of
nature. The solidarity and antiquity of the central truths in
Confucian ethical teaching forbid the supposition that the Chinese
have been learners from the outside world. The Christian scholar
is therefore delighted to find in Confucianism, an independent
corroboration of many of the ethical teachings set forth in the

1886.] THE ETHICS OP CHRISTIANITY AND OP CONFUCIANISM COMPARED. 367

Scriptures, a testimony to the unity of the fundamental moral con-
victions of the human race, and an independent refutation of the
theory that man has no original moral nature, but that his moral
convictions have slowly evolved, through a long and fierce struggle
for existence with his fellow man. The divergence of Confucianism
from the moral teachings of the Christian Scriptures illustrates on
the other hand, the inability of even the wisest and best of human
teachers, to set forth maxims that will not result in error in many of
their remoter applications. We shall further observe afe we
proceed, that a chief source of men's errors in judging of human
relations and duties, lies in a distorted or false religious belief,
showing that correct ethical teachings must be based on a correct
religious faith. No man has ever adequately unfolded the relations
of man to man, who has not himself comprehended the relations of
man to God.

II. — Christianity and Confucianism are agreed in regarding
men as endowed from birth with a moral nature. We read in the
first chapter of Genesis the august words, " And God said, let us
make man in our image, after our likeness.^' As the Scriptures
assume the being and sovereignty of God, without any categorical
announcement, so they assume that man is born with a moral
nature, subject to the law of God. God's commands are issued to
men, with promises of reward for obedience, and threatenings of
punishment for disobedience. Our Savior assumes that man is
possessed of this moral, and therefore responsible, nature as the
basis of all His teachings. He came not to destroy the law of God,
to which man as a moral beiug is subject, but to fulfil. Men
though estranged from God by reason of sin, were to bow before
Him in penitence and faith, calling him their Heavenly Father.
They were to place the character of God before them as a model for
imitation, striving to be perfect even as their Father in Heaven was
perfect. The apostle Paul boldly declares that the Gentiles, who
have not the revealed law of God, yet have a law written in their
hearts, by which they will be acquitted or condemned. Even
abandoned sinners, who have come to be without natural affection,
know the judgment of God, that they who commit such things aro
worthy of death. So Confucian scholars uniformly teach that man
is born with a moral nature. Wo read in the book of history ;
^±^^M^yR '' '^he exalted Ruler above has bestowed
a moral nature upon the people below." The word which I have
translated, " the moral nature," is explained as, " the good heart."
A fuller explanation is, that Heaven has conferred upon man a
nature containing the law of benevolence, righteousness, propriety,

868 THE CHINESE EECOEDER. [October,

wisdom, without deflection or inclination. This is called the good
nature. The ancient literature of China has preserved no tradition,
so far as I am aware, of the western origin of the first inhabitants
of the country, or of their possessing an original civilization. The
aborigines of the land are conceived of as living in a primitive state,
without clothing, without houses, without fire, eating raw food, not
knowing the flavor of meat, without social regulations. This was a
fitate of nature, before the moral faculties had been wakened into
life and activity. Then appeared the Sages and Holy men, ^ |g,
among the people, as the gift of heaven, to teach them the relations
and duties of life, as also to cultivate the soil, and to prepare for
themselves proper food and clothing. The people responded to the
instructions given with the simplicity and alacrity of children, and
a high state of social order soon resulted. In this fanciful picture
of the early condition of the Chinese we have a conception of the
work of the Sages and Holy men, that is uniformly preserved
throughout the literature of the people. The common people were
possessed of a nature as perfect in the range of its capacities as
that of the Sages, yet as the seed must wait for the light of the sun
to quicken it into life, so their moral capacities must wait for the
light of the teachings and example of the Sages to quicken them
into life. We read in the opening passage of the Doctrine of the
Mean, 5c '^ -^ pi tt- '^What Heaven has conferred is called
nature." This perfect nature is given to all men alike, and the
Sage differs from other men, only in that he has first comprehended
his nature, and perfectly unfolded its capacities. In the opening
passage of the Great Learning we read ; ;^f!p;J^JE'ffi?B?flfS-
" The doctrine of the Great Learning pertains to making lustrous
the lustrous virtue," that is, the unfolding of the original capacities
of the perfect nature. We are told that this bright virtue is
received from Heaven, pure, spiritual, unclouded, embodying all
moral principles, and in harmony with all things. Mencius tells
us that, *' The great man does not lose his child heart." Again he
says, " Men lose their chickens and dogs, and have understanding
to seek after them, but they lose the heart," that is the child heart,
'' and have no understanding to seek after it. The path of edu-
cation is none other than to seek after the lost heart."

Let us here note the fundamental error of Confucian teaching
concerning man's nature, as measured by the Christian standard.
Christianity tells us of an original apostasy from God, and the Old
Testament Scriptures uniformly represent the entire race of men,
as persistently tending toward evil. The Scriptures never speak of
the naturally good heart of man, but continually speak of the

1886.] THE ETHICS OP CHRISTIANITY AND OF CONFUCIANISM COMPARED. 369

naturally evil heart of man , and the apostle Paul distinctly teaches
that this heart, which so constantly inclines towards evil, is
inherited from Adam, the progenitor of the race, and this evil
nature God regards and treats as sinful. Confucianism stands in
direct antagonism to such teaching. To charge man as possessed
of a nature tending towards evil from birth is regarded as blasphe-
my against Heaven. The doctrine of the philosopher Hsiin Tsu, that
man's nature at birth is evil, has been rejected by the whole line of
Confuci m scholars, as an offence against Heaven and against man.
Confucius says, ''Men's natures are naturally near," that is, as
explained, they are alike good at birth ; " by education they become
remotely separated ;'* that is, by right education some become Sages
and Holy men, while others by wrong education become monsters
of wickedness. Mencius boldly teaches that the emperors Chieh
and Chou, though they descended to the greatest depths of wicked-
ness, did not differ in their Heaven derived natures from the holy
emperors Yao and Shun. Their sins are wholly to be accounted for
by external evil influences, rousing unbalanced desires in the heart.
Mencius rejects the teaching of Kao Tsii concerning man's
nature, as false and degrading. Kao Tsu taught that the nature at
birth was in a state of indifference, without tendency either towards
good or evil. The willow tree supplies material out of which the
workman fashions dishes according to his pleasure. So righteous-
ness and benevolence are the fashioning of material, which nature
supplies, by education. Again, nature is like water, that flows to
the east or west, according as an opening is made for it. Mencius
opposes this teaching, pointing out that violence is done to the
nature of the willow in cutting it and fashioning it into vessels,
while no such violence is done to the nature to produce righteous-
ness and benevolence. Water is indeed indifferent as to the
direction of its flow, whether east or west, but not so as to its flow
whether upwards or downwards. It can be forced over a mountain,
but its law is to flow downwards. So by forcing nature men are
driven into evil, but the law of the nature is towards goodness.
Man's nature tends toward goodness as the mountains tend to clothe
themselves with forests. Men may cut down the trees with axes,
and cattle browse away the young shoots that spring up from the
roots, in nature's effort to recover its normal condition, until at
last the mountains are bald and desolate. This desolation is not
the nature of the mountains, but the effect of external violence.
So men become wicked by external evil influences, doing violence
to their Heaven-derived natures. In all this there is no hint of any
natural tendency of the human heart towards evil. How different

370 THE CHINESE EECORDEK. [October,

from the language of Scripture whicli declares that, ''The heart is
deceitful above all things, and desperately wicked.''

I will only note in this place two evils that grow out of this
distorted conception of human nature. The first is a false estimate
of the ease with which men may be turned from sin to holiness.
Confucius regrets at one time that none of the princes employ him
to correct the evils of government. If thus employed, three years
would be sufficient to restore order. If good government continued
for a hundred years, the evils of society would disappear. Con-
fucius was employed for a short time as minister of crime in the
kingdom of Lu. In three months good government was restored.
If articles were lost in the streets, the passers-by were so unselfish,
that they would not pick them up. Doors were not closed at night.
Men and women walked in different paths. This fanciful idea of the
ease with which the evils of society can be brushed aside, has been
crystalized in the classical writings of the people, and handed down
from generation to generation as a pleasing dream, while actual
human-nature in China, has been as obstinate in resisting good
influences as in the rest of the world. The second evil that I would
note is closely related to the first, and has been illustrated in the
examples given above. — A false estimate of the transforming power
of Sages and Holy men over the lives of their fellows. The errors
of the people are regarded as springing from a lack of right
instruction and example. The Sages supply the needed instruction,
and set the right example, and immediately men turn towards
virtue, as wanderers turn towards the true road. " The virtue of
the superior man is like the wind, the virtue of the common people
is like the grass ; when the wind blows the grass bends." The ideal
position for the highest influence is that of a King, who can regulate
society by the laws of Heaven. A Sage King has only to shed
forth the glory of his virtues, like the bright shining of the sun, and
immediately the hearts of his officers and people respond to his
virtues, and move about him in beautiful social order. But Con-
fucius is imagined to be the embodiment of all Heavenly wisdom
and virtue. He has been exalted to a dignity above that of kings,
in the affections of the people. His writings have been the food of
thought the patterns of government, and of social life, from
generation to generation ; and yet the evils of which he complained
in his time, have not melted away and disappeared, under the
transforming influence of his life and teachings. He has reigned
as Emperor of China, not three years, not one hundred years, but
two thousand four hundred years, and we look out upon a China
that worships Confucius as a Cod, and has woven the threads of

1886.] THE ETHICS OP CHRISTIANITY AND OP CONPUCUNISM COMPARED. 371

his beautiful moral maxims into a magnificent cloak, whicli is worn
with proud ostentation, but which, alas, is spread over lives abound-
ing with the sins that those maxims condemn.

Ill- — Christianity and Confucianism are agreed in regarding
man as subject to law, according to which he ought to regulate his
life. Christianity assumes that man has written in his nature a law
of right and duty. This law responds to the revealed Law of God,
as the eye responds to the light. As light would be without mean-
ing, were there no eye to perceive, so the light of Divine Revelation,
would be without meaning, were there no eye of conscience to
perceive its radience. This truth is poetically set forth in Proverbs;
*^ The spirit of man is the candle of the Lord, searching all the
inward parts." The apostle Paul tells us, that the Gentiles " Show
the work of the law written in their hearts ;" and John warns us,
that " If our heart condemn us, God is greater than our heart, and
knoweth all things." But Christianity further teaches that this
law of nature, which all men may understand by studying their own
hearts, is not a sufficient light, and that there has been superadded
the fuller, clearer law of the Divine Command, We are told in
Psalms, that this law was given, " That man might set their hopo in
God, and not forget the works of God, but keep his command-
ments." Confucianism fully recognizes this law written in the
human heart. In the opening passage of the doctrine of tho mean
we read; ^ 'H ;t, M 'M- " Following nature is the path," that is,
of virtue. This path is not remote from men, and difficult to find.
It is near at hand, and all may walk in it. Fidelity to one's
relatives, and goodness to all men, is the law of benevolence;
reverence to superiors, and deference to associaties, is the law of
propriety; serving the prince, and respecting tho superior is the
law of righteousness ; discriminating between tho true and the false,
is the law of wisdom. Men come to a comprehension of tho law of
Heaven by studying their Heaven derived natures. Thus Con-
fucianism is chiefly occupied in defining the relations of man to
man. If those relations are properly regulated, and those duties
are properly discharged, the law of Heaven is fulfilled, and men's
lives are in harmony with Heaven. General prosperity and worldly
good fortune will be the result. In this the order of Christianity is
reversed. That order is, to first correct the heart relation of man
to God, and following this the human relations are easily regulated.
As we have seen, tho Sages and Holy men are exalted to the rank
of the interpreters of Heaven. Out of their clear intuitions they
unfold the law of life. They are regarded as perfect in wisdom
and virtue, Their example is thcroforo without error, and their

372 THE CHINESE RECORDER. [October,

teachings are infallible. This conception of the Sages and Holy
men, excludes the idea of a special Divine Revelation. No higher
truths than they have propounded are necessary for the moral
improvement of men ; no higher authority than theirs can be added
to urge men to righteousness. The result of such a false conception
of the character and office of the Sages, is to exalt them into a place
of reverence that passes into worship, and thus places imperfect,
fallible men in the seat of the perfect infallible God. It further
brings men into a kind of intellectual and spiritual slavery to the
teachers of past ages, and thus hinders their growth in knowledge
and virtue.

IV. — Christianity and Confucianism are agreed in tracing
human obligation to a Supreme Source, Christianity to God, and
Confucianism to Heaven. Christianity conceives of human nature
as the gift of God, of law as the will of God, of destiny as the
verdict of God on the free moral acts of men. The Heaven of the
ancient Chinese had elements of personality, which have been
clouded over in modern times by the speculations of materializing
philosophers. Heaven in the ancient classics is the Supreme Ruler.
Laws were established, and decrees put forth, by Heaven ; wicked
rulers were overturned, and righteous rulers set up ; Heaven was
benevolent and compassionate ; the favor of heaven was propitiated
by prayers and offerings. This conception of heaven involving an
intelligent personality does not disappear in the later classics. It
was observed of Confucius, that Heaven was about to use him as an
alarm-bell. ^* To those that sin against Heaven there is no place
for prayer.'' At the death of his beloved disciple. Yen Hui,
Confucius exclaimed ; " Alas, Heaven is destroying me, Heaven is
destroying me." Passages of this class can be multiplied, which if
translated into western languages, and read in the light of the clear
theism of Christianity, would be understood to involve a conception
of God. Yet, on the other hand, Heaven is conceived of as stand-
ing apart from man, silent and distant in its august majesty. It is
without voice or sound. No other revelation is vouchsafed than
that which is made through the teachings of the Sages, or mani-
fested by the concurrent will of the people. We read in the Book
of History : " Heaven hears and sees in accordance with the hear-
ing and seeing of the people ; heaven's manifestation of favor to the
good and of terror to the evil is in accordance with the people's
manifestation of favor to the good and of terror to the evil."
Heaven is father and the earth is mother, — This language showing
that only the upholding, nourishing power of heaven and earth is
thus symbolized. We have at best in the Heaven of the ancient

1886.] THE ETHICS OP CHRISTIANITY AND OP CONIUCIANISM COMPARED. 373

Chinese but a blurred, distorted conception of the God of Heaven.
The Creator and the creature are confounded, and the glory of the
Creator has already set in eclipse behind the works of His hand,
these reflections are not aside from the theme under discussion,
Christian ethical teachings rest for their ultimate principles on
man's relation to God. The doctrine of God, His character, His
law, His relation to man, is unfolded with ever increasing clearness
through the long line of prophets, culminating in the revelation of
God in Christ, who was Immanuel, God with us, " The brightness
of the Father's glory, and the express image of His person." The
fountains of Divine love are opened for the parched and thirsty lips
of men. The glorious perfections of the character of God are
revealed, and truth, right, duty, in man's relation to his fellow man,
catch the luster of the Heavenly light in which they are bathed.
But in Confucianism the light of the knowledge of God, which at
j&rst appears only as a confused reflection from a broken mirror,
gives place at length to deep, impenetrable darkness, which has
settled down over China. Men professing themselves to be wise
have become fools, and have changed the glory of the uncorruptible
God, not indeed into an image made like corruptible man, but into
blind force and dead matter, spontaneously acting and reacting,
without thought, without will, without purpose, without heart.
Nature is a vast machine of fate, rolling and whirring on without a
guiding hand. The little lives of men are but sparks that are
struck off by the grinding wheels of destiny, that scintillate for a
moment, and then go out in darkness. Motives to a pure and
noble life do not spring from the command of God, " Be ye holy,
for I am holy," but from the cold ideal of a dead law, without love,
without compassion, without power to help. Thus Christian ethics
are vital with the consciousness of man's relation to God. They
are living waters that spring from the Eternal fountain ; whilo
Confucian ethics are like waters that have long since been cut off
from their perennial source, and have become stagnant and bitter,
without power to slake the spirit's thirst, and quicken the life
of men.

v.— Briefly compare the lives of Christ and Confucius, to bring
before our minds the different ideals that the two systems hold up
for imitation. Christianity describes Christ as the incarnation of
the eternal God, the revelation among men of the Divine per-
fections. Confucianism describes Confucius as raised up by Heaven
to correct the evils of society. He is clothed with perfect wisdom
and virtue, and so is exalted to a kind of associate relationship with
heaven and earth, to assist them in moulding the hearts of men.

'874 THE CHINESE RECORDER. [October,

Christ while in the world lived a life of prayer, of the closest
communion with the Father, in all things seeking to do his will.
Confucius lived a prayerless life, conscious of no need of com-
munion with a being above himself, conscious of no sins that needed
to be confessed to such a being, conscious of no weaknesses that
needed help from above to overcome. Christ came to set up a
universal kingdom of love in the world. Confucius went about
among the divided kingdoms of his time, seeking to restore good
government after the models of the ancient Sage-kings. Christ
opened up for men's feet a pathway of holy living, that led on to
a blessed immortal destiny, Himself walking in that pathway,
clothed in the bright garments of perfect virtue. Confucius
groped among the graves of the dead past, imitating the stiff,
ceremonial virtues of the ancient worthies, mourning over the
degeneracy of his times, with no higher hope or ambition than to
revive the good customs of antiquity .

VI. — There is a strong contrast between the Christian and the
Confucian conception of sin. Sin to the Christian man is an offence
against God. The relation is a personal, vital one. *^ Against
Thee," said the Psalmist, " Thee only have I sinned, and done
this evil in Thy sight." Deep, spiritual, heart repentance towards
God is a perpetual Scripture theme. Sin to the Confucianist is an
offence against the majesty of Heaven, a departure from law. It is
constantly spoken of as error, deflection, something to be put away
by good resolutions, something to be grown out of by self-culture.
There is no consciousness of the deep guilt of sin, no groaning in the
struggle with a heart that is desperately wicked. There is no
conception ^ of the deceiving, blinding, destroying power of sin.
All men have strength, if they would only use it, to overcome their
tendencies to evil, and become like the Sages and Holy men.
Thus sin becomes a kind of external tarnish, that obscures the
luster of the naturally bright virtues, that can be easily brushed
aside, when those virtues assume their original brilliancy.
The virtue of truthfulness in speech, and of sincerity in life, is
often commended in the Chinese classical writings. Confucius was
not always truthful or sincere, but in this regard he stood on a
plane high above the most of his contemporaries. Mencius, though
endowed with a keener intellect than Confucius, showed less
stability of moral character, and often, in his political and ethical
discussions, descended to the level of a cunning casuist. The mass
of the Chinese from the days of Confucius and Mencius down to
the present time, have been false in word and insincere in life,
and the most false and insincere of all have been the scholars.

1886.] THE ETHICS OP CHRISTIANITY AND OP CONFUCIANISM COMPARED. 375

who, wliile they are untruthful in word and in life, are perpetually
praising the virtue of integrity and uprightness. Shakspeare puts
into the mouth of the villain lago the loftiest sentiments of virtue :
" Who steals my purse steals trash ; but he that filches from me my
good name, robs me of that which not enriches him, and makes me
poor indeed." lagos abound in China, who know how to cover the
darkest falsehoods in the brightest livery of truth. If it be not
just to charge this deep moral prostration back upon Confucianism
as its cause, it yet can be urged that Confucianism has been power-
less to correct this evil, and that it has increased in volume and
intensity from age to age.

VII. — There are parallels and divergences between the
Christian and the Confucian conception of the relation of king and
people. Christianity teaches that governments are ordained of
God; Confucianism, that they are ordained of Heaven. Both
systems teach that evil human laws ought to be broken, evil rulers,
in the last extreme, ought to be set aside. Confucianism, while
propounding such principles, qualifies them with the greatest care.
It is only when the will of Heaven has been most clearly revealed,
that men are to dare to put themselves in opposition to the con-
stituted authority. Doubtless the idea of the natural dignity of
human nature, and the birth equality of all men, has done much
to keep open to the lower classes the road of progress, and has check-
ed the tendency towards caste, but Confucianism has always shown
an inclination towards aristocracy. The people are held in a kind
of childish servility, and the king, as the representative of Heaven,
is exalted to a position of superstitious reverence. The ideals of
government that prevailed when China was but a handful of people,
are held up for imitation under entirely altered conditions, and the
people are hindered in growing into self-responsibility by an exces-
sive estimate of the fatherly supervision and protection, which it
belongs to the emperor to exercise. The unity of the family is
emphasized without a proper discrimination of the rights of
individuals, and punishment for sin falls continually upon the
innocent along with the guilty.

VIII. — The Christian and the Confucian conception of the
relation of parent and child differ in many regards. Christianity
emphasizes the parental relation. The parent lives more for the
child than the child for the parent. God has committed to the
parent an immortal soul, to be fitted, by faithful teaching and
example, for its high destiny. Confucianism reverses this order,
and emphasizes the relation of child to parent. The child is to
live for the parent. This is filial piety. He is to servo the parents

376 THE CHINESE RECORDER. [October,

while living, anticipating their every want, and is to worship them
when dead with the proper ceremonies. Confucianism holds the
child in perpetual minority during the life of the parent. A boy
of seventy years appears in the gay colored garments of childhood,
and sports in the presence of his centennarian father. A man of
such a surpassing spirit of obedience is canonized in Confucian
literature, for the imitation of the generations to come. Con-
fucianism gives unjust power to the parent over the life of the
child, which is often exercised with the utmost cruelty and selfish-
ness. Sins against parents are visited with fearful punishments,
while sins against children are slightly regarded. A son in Shan-
Tung killed his father unwittingly, while the father was attempting
to break into his room to steal. The question of punishment was
appealed to the highest officers of government. They decided that
the son must be cut to pieces for the sin, since it must have been
by his unfilial life that the father was driven to steal: The
relation of parent and child thus becomes one of authority and of
fear, rather than of tenderness and of love. This exaggerated idea
of the relation of child to parent distorts the conception of duty in
other relations. Parents and children are to help each other in
covering up sins. The case is submitted to Confucius of a man
who has taken possession of a stray sheep belonging to a neighbor.
The son exposes the father's crime. The question is asked whether
the son has acted properly ; to which Confucius replies ; " With
us the father secretes for the son, and the son secretes for the
father.'* Wife and children are to be neglected for the sake of the
parents. Mencius has a friend who has cast away his wife and
children, because his father has unjustly driven him from home,
and this act is commended by Mencius as showing the man's
spirit of obedience to his father. He would not enjoy the pleasures
of a husband and a father, if he could not discharge the duties of
a son. Reverence for parents passes into worship of dead ancestors,
and thus becomes idolatry.

IX. — Christianity and Confucianism are agreed in regarding
the relation of husband and wife as a sacred and exalted one.
Christianity places it first in importance, while Confucianism
subordinates it to the relation of parent and child. Christ came
into the world, born of a pure and devout woman. His tenderness
and love towards the women who followed him, and ministered to
him, has done much to exalt their place in Christian society. The
wife has come to be the companion of her husband. In childhood
she has been trained in knowledge, and cultivated in virtue, and
when the responsibilities of motherhood come upon her, she is

1886.] THE ETHICS OP CHRISTIANITY AND OP CONFUCIANISM COMPARED. 377

prepared to educate the young lives committed to her care, both by
wise precepts and a right example. Good seed is thus sown in the
tender years of childhood, which produces beautiful flowers and
luscious fruits in later years. Confucianism degrades woman, it
neglects her education. The popular saying ; jf A ^ ^f* ffi ^ S-
" It is the virtue of a woman to be without talent," is a true embod-
iment of the spirit of Confucianism towards women. This reminds
us of the saying in the evil days of American history, now happily
past, that '* slaves were only injured by being educated," which was
true if they were to be kept in slavery. Women in China are kept
in ignorance. Among the wealthy they live in pampered idleness ;
among the poor their lot is one of drudgery. Children are born to
them, and committed to their care, but they are themselves but
children in knowledge and self-government. They rule with
passion and caprice, and the minds of the children in their most
impressible years, are fed on husks and chaff. Without steady,
judicious government, they grow wild and lawless, or cunning and
hypocritical. They follow their evil impulses, and the evil example
set before them, of abandonment to paroxysms of rage, when their
wills are in the slightest crossed; and thus in a land of boasted
filial piety, filial impiety abounds in all classes of society. There is
little hope of renovating China until the mothers of China are
renovated in heart and life. Confucianism justifies polygamy. It
declares that the greatest act of filial impiety is to be without
children. Confucius was the son of a concubine, and the Confucian
literature has no word of condemnation for the practice of polygamy.
Shun received from Yao his two daughters at once for wives, and
emperors and high officers, in an unbroken line, have set before the
people, in this regard, an evil example. Women can be divorced
for seven reasons ; irreverence to the husband's parents, impurity,
laziness, barrenness, excessive talking, theft, evil disease. If a
husband is stricken down by death in any extraordinary way, it is
a meritorious act for the wife to destroy herself, and bo buried in
the tomb with the husband. There is a tablet in Tungchou near
my home, erected by the officers of the city in honor of a woman,
who starved herself to death by the grave of her husband. The
memory of this commendable act is thus preserved for the imitation
of other women. There is no lot so hard in China as that of the
young wife. She is yoked in life, without choice of her own, to an
entire stranger. For the husband to love the wife is a weakness to
be condemned. Tho son must side with the mother against the
wife, and beat her as he would a child, at his own or the mother's
caprice. Cases of suicide are continually occurring among the

378 THE CHINESE RECORDER. [October,

people, where young wives find life insupportable, and they choose
self-destruction to end their miseries. So general is the tyranny
of mothers-in-law, that young wives are congratulated by their
friends, where the mother-in-law has been removed by death.
Christianity softens and enriches the lives of women, until the
graces of gentleness and purity, of patience and love, write them-
selves in lines of beauty upon their faces, as they grow old in years.
Confucianism neglects the culture of women, and as they grow old
in years, their faces grow ugly with the marks of ignorance and
neglect, of selfishness and passion.

X. — In nothing do the ethics of Christianity and of Confucianism
show a more marked divergence than in the spirit of philanthropy
which distinguishes Christianity, but which is comparatively lack-
ing in Confucianism. According to Christian teaching, love begins
toward those that are near, but it flows forth until it encompasses
with its blessing the most remote, the most degraded members
of the race. Wherever the Christian sees ignorance, and sorrow,
and sin, there does he see a brother to be taught, and comforted,
and purified. Paul accounted himself a debtor to all men, to
unfold to them the truths of a better life. The Sages of China
perceived and announced the duty of reciprocity, which ought to
regulate the lives of men ; but the demands of Confucian reciprocity
fall far short of the demands of Christian philanthropy. Reciprocity,
at best, is only the duty of benevolence towards those in the midst of
whom our lives are cast. It has never been a moral, propulsive
power, sending men forth to lead lives of self-denial, in persistent
and methodical efforts for the good of others. Confucianism rejects
love as the bond of the family, and substitutes parental tenderness
and filial respect. The philosopher Mo Tsii proposed universal love
as the bond of the family and of society. His teachings draw much
closer to the Christian doctrine of love for all men than do the
teachings of Confucian scholars. Mencius caricatures and repudi-
ates his teachings, as destroying the five relations, urging men to
love a passing traveller with the same love that they exercise
towards a parent. Mencius contrasts the relation between brothers,
with the relation between strangers, in a manner that proves him
to have no conception of the brotherhood of man. A man chances
to see a stranger in the act of drawing his bow to kill another
stranger, and he laughingly exhorts him to desist ; but if he sees
a brother in a like act, he exhorts him with flowing tears. The
killing of a stranger, or the death of another stranger in punish-
ment, is of slight consideration, but the thought of a brother losing
his life in punishment for crime, fills his heart with the deepest

1886.] THE ETHICS OP CHRISTIANITY AND OP CONPDCUNISM COMPARED. 379

consternation. Thus Confucian ethics are selfish and not human-
itarian. They have ever tended towards egoism. Christian
motives in life begin and end in God. Confucian motives begin in
an ideal law, and end in an ideal self -cult are. Phariseeism has
been the natural result. China has been to the Confucianist the
favored land of Heaven. It has been enlightened with the knowl-
edge of the pure doctrines of Heaven, and adorned with the lives of
Heaven-sent Sages and Holy men. The inhabitants of other lands
are outside barbarians, not indeed to be pitied and helped to a
better life, but to be walled out, and kept from polluting the
inhabitants of the Flowery Land.

Archimides, delighted with the discovery of the control of
mechanical power, boasted that with a proper foundation he could
move the world. Confucianism has boasted that the teachings of
the Sages, resting for their foundation on the law of Heaven, could
easily move the world, and yet the world upon which Confucianism
has exerted its power, has sunk deeper and ever deeper into sin.
Christianity now comes to a world helplessly sold under sin, and
declares that with the Law of God as a foundation, and the Gospel
of Christ as a lever, it can lift the world into a new life of love to
men and love to God. It points to its magnificent achievements in
the past and in the present, in transforming the lives of men, as a
pledge of its continued power in the future. It comes to China
both as a system of ethics, and a system of religion, not as a
supplement to Confucianism, but as a substitute. It does not
offer of its new material a few patches, hero and there, to fill the
holes, and improve the appearance of the Confucian garment, but
it offers a new and complete robe to all who will cast off their old
garments, and receive the gift of God in humility, in penitence,
in faith.

380 THE CHINESE RECORDER. [Octobcr,

SOME PERSONAL REBUNISCENSES OF THIRTY YEARS' MISSION WORK.*
By Rev. R. H. Graves, M.D., D.D.

"jlTISSIONARY intercourse witli China heretofore may be divided
into three periods. The first extends from the arrival of Dr.
Morrison in 1805 to the war of 1840-2, and Treaty of Nankin in 1842
when the five ports were opened to foreign commerce and mission-
ary effort. The second period extends from the opening of the
ports to the second war with England in 1856, and the Treaty of
Tientsin in 1858, when China was opened still more to foreign
intercourse. The third period is that in which we have been
living since 1858. These may be designated as the preliminary
stage, the stage of Laying Foundations, and the stage of Missionary
Extension. It will be remembered that some months ago,
Dr. Happer gave us reminiscences covering the first two of these
periods. At that time some of the friends requested me to relate
my recollections and experiences of the work after the time at
which Dr. Happer left off. As the present year is the 30th,
anniversary of my connection with mission work in China, and as
my recollections begin where Dr. Happer's terminated I have
thought that it might be well to follow the suggestion alluded to
that we might have in the archives recollections covering the period
of Mission Work in China.

I arrived in August 1856, and had an opportunity of seeing
things as they were before the war. We were not admitted into
the city. As we passed the city gates, and saw the busy crowds in
the streets we would peer in, and wish we could enter and see for
ourselves the wonders which the Chinese asserted it contained.
With their usual determination never to be out-matched they
always asserted that they had every thing ** in the city.'' There
used to be the story of a foreigner showing his compradore over a
steamer, and pointing out how fast it could go, when the Chinaman
not in the least astonished, said *^ Oh ! hab got alio same, inside
city." There were then no country stations. Mr. Vrooman and
Mr. Galliard had made tours into the Heung Shan District, and up
the West River as far as Tak Hing. Foreigners had no right to
go beyond the thirty mile radius from Canton, and these were the
only Canton missionaries who had been any farther.

* Read before the Canton Missionary Conference.

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 381

Foreigners, except the missionaries, were living at the old
" Factories " on the space between Shap Sam Hong and the river,
and between the canal which is the prolongation of the Western
city moat and the steamer wharves. There were a few mission
chapels and Dr. Kerr's Dispensary in the southern suburbs and
Dr. Kobson's Hospital at Kam Li Fau. Besides these there was
the San Tau Lan Hospital just back of the Foreign Settlement. In
these days we got a mail once a month, and had to pay 42 cents
postage on our American letters.

In October 1856 occurred the "Arrow" affair, out of which
grew the second war with Great Britain. From my window — in a
house just East of where the Hospital now stands — I saw a British
war vessel move down the river and anchor among the Chinese
shipping that filled the river near Dutch Folly, and I heard a great
hubbub among the boatmen. In the evening we learned that two
Chinese junks had been seized by way of reprisal for some men
taken from the lorcha " Arrow." On the breaking out of hostilities
a few weeks later the missionaries went to Macao where we remained
until after the capture of Canton in December 1857.

The long delay of military operations was caused by the defeat
of Lord Palmerston's ministry in Parliament and his appeal to the
country, who sustained him in declaring war with China, and by
the breaking out of the Indian Mutiny.

In the spring of *58 some of us returned to Canton and began
work within the city walls. The first preaching place was in the
dwelling of one of the London Mission members in Fu Hok Tung
Kai, between Man Ming Mun and the Shing "Wong Miu. Mr. Cox,
of the English Wesleyan Mission began work here. Soon afterwards
Mr. Galliard of our mission rented a chapel on Tung Wang Kai,
just inside of the Wing Tsing Mun. This was the first chapel
rented within the city walls. Not long afterward I rented the first
chapel in the old city., at Chong tin K'iu, near the Little North Gate.
Mr. I. J. Roberts meanwhile had returned to his chapel at Tung
Shek K'ok, and Mr. Cox, reopened the Kam Li Fau Hospital chapel
for preaching services. At the invitation of Mr. Huleatt, chaplain
of the British forces, Mr. Louis of the Rhenish mission lived with the
troops at Kun Yam Shan or "Head Quarters Hill" as it was
termed, and did some work for the Chinese. On the occupation of
the city by the Anglo-French troops much destitution was found to
exist. The benevolent spirit of Christianity was exhibited in devi-
sing means for the relief of the sufferers. Rioo was distributed daily
from two points, Kun Yam Shan under the direction of Mr. Huleatt
and at the old " Consoo Hong " on Shap Sam Hong under the

382 THE CHINESE RECORDER. [October,

direction of Mr.. Cox aud Mr. Adam Scott, an English mer-
chant.

Mr. Louis assisted at the first place, and Mr. Galliard, Mr.
Eoberts, and I at the latter. We issued tickets entitling to so many
measures of rice and they were distributed by the police and others
to the destitute whom they met. Mr. Huleatt continued his dis-
tribution for a longer period than the others, but confined it to the
blind. I have counted 1000 blind who came for relief in one day,
and we had to reject many who were feigning, or who were only
slightly blind. The kindly spirit evinced by the English, and the
orderly conduct of the soldiers produced a very good effect on the minds
of the Chinese who only a few years before had experienced the brutal
treatment of their own soldiers both of the rebel and the imperial
armies. The French were not so popular as the English, as they were
more unscrupulous and more violent.

As to our methods of work, we gave ourselves almost exclusively
to preaching in our chapels and in the streets. There are not many
open spaces in the old city where I have not preached, both in the
Chinese and the Tartar sections, but I selected the Shing "Wong Miu
as my chief preaching place and spoke there daily for some years. At
one time I was offered one of the side rooms, occupied by the story-
tellers, as a regular preaching place. I have since been sorry that I
did not accept it, but I thought the rent rather high at the time.

As my work was in the neighborhood of Kun Yam Sh'au, and
1 was very intimate with Mr. Huleatt he offered to have the Lung
Wong Miu on Kun Yam Sh^an and the surrounding grounds handed
over to me for a chapel, just as the French had the Cathedral
grounds. This temple was used as a Church for the troops during
the occupation and Mr. Huleatt could not bear the thought of its
being employed for heathen worship again. I declined the offer
from principle. The Emperor appointed Lung, Lo, and So ; three
of the most renowned among the gentry of Kwang Tung as a
" Patriotic Committee '' to induce the people to rise and recapture
Canton and drive out the English and French.

Kewards were offered for the heads of foreigners, an attempt
was made to poison Commissioner Parkes (afterwards Sir Harry) and
in September 1858, an attack on Canton was made. During the
summer things grew worse and worse. Foreigners were caught alone
in the streets and killed and their heads were taken to Shek Tseng
where the Patriotic Committee had their head quarters ; the little
battle of Shek Tsing was fought the beginning of which I witnessed
from Kun Yam Sh'an ; and the excitement of the people against
foreigners was rekindled.

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 383

I resolved to stay and preach to the people as long as they would
listen to my message. Ifc soon became evident that the people were
too much excited to listen to preaching, so I gave up first the street
preaching and then that at my chapel. On the very day that I
found the people so restless that preaching was of no use and that
I made up my mind to leave, Mr. Louis came to me about four
o'clock, accompained by a guard, with his head bound up. He was
on his way in the morning from head quarters, to warn me that ifc
was thought by the officers unsafe for me to live alone, when he was
attacked by a man who rushed out from a house and struck him
with an iron bar, he dodged and did not receive the full force of the
blow, but got a rather bad cut on his head. I at once went to see Mr.
Galliard, and he and Mr. Eoberts and I who were living alone at
different points, concluded to leave next morning for Macao. It was
I doubt not, ordered by Providence that I should leave just then, for
while we were on our way to Macao, a Sepoy was killed just in front
of my house, and my house and those in the neighborhood were torn
down next day by order of the military, in retaliation for the
murder.

After my return to Canton I learned still more clearly how
narrowly I had escaped. The landlord of my house told me that the
head of the assassins had planned to kill me, but the landlord who was
connected with a Yamen told him that he would inform on him if he
killed me, as he knew that his house would be destroyed. The Allies
had posted up a notice that on account of the Chinese harboring the
assassins if a murder were committed all the houses in a neighborhood
would be torn down. Thus my life was preserved during those ex-
citing times. God kept my mind in peace, and the words of Dr.
Ryland's hymn were often on my lips :

Plagues and death around me fly,

Till He wills I cannot die ;

Not a single shaft can hit.

Till the God of love sees fit.''
A few days after reaching Macao I received a note from Mr.
Hart, interpreter to the police (now Sir Robert Hart) telling me that
my house had been partly torn down (the order not to destroy it
came too late to save it entirely) and that my things which had
been saved were subject to my order at the allied Commissioners Ya-
men. The rest had been looted by the Sepoys who were destroying
every thing in revenge for the murder of their comrade.

The Chinese attack on the city was repulsed, and things began
to grow quieter} so after two mor.ths sojourn in Macao wo returned

384 THE CHINESE RECOEDER. [October,

to Canton. Tlie rest of the missionaries except those mentioned
had not moved to Canton. I rebuilt my chapel and began work
again. During the next year the missionaries, one after another,
secured houses and fitted them up for their families and moved
back to Canton. All were settled at San Sh% Tsang Sh'a, and
Ham Ha Lan except those who occupied their farmer places at the
Kam Li Fau Hospital and at Tung Shek Kok. I was the only one
that resided in the city. Dr. Chalmers, Dr. Happer, and Mr.
Vrooman subsequently returned and built at Kam Li Fau and
Wong Sha. Houses were secured for chapels in the old and new
cities, and in the suburbs, and Dr. Kerr's Hospital was opened at
Tsang Sha.

I began to give my attention to village work, and used to
preach on market days at the market towns East and North of the
city. Then I gradually visited the towns and villages between
Canton and "Whampoa and extended my journeys up the East
Kiver to Sia Tsiin and San T^ong — going by passage boat, and
walking back ; and also North of Canton to Shek Tseng and Kong
Tsiin. Mr. Eoberts and some others worked in the Honam villages
and extended their journeys to Shun Tak.

As those overland journeys had never been attempted before
and I threw myself on the hospitality of the people and God's
protecting care, I had some rough experiences ; but the Lord
brought me safely through them all. When I went to San T'ong
I had a letter of introduction to a Chinese shop, but they declined
to take me in, and it was not surprising, as I had a mob of men and
boys at my heels. I then went to an eating house and tried to get
a meal, and to obtain a lodging there for the night. But the crowd
was so great that the owner made me leave. We went back to the
passage boat and the Captain let me stay there all night and got
some rice for us. After getting something to eat next morning we
started toward Canton, preaching and distributing books in the
towns and villages.

We travelled in light order with a bag of books on one
shoulder and a blanket rolled up and slung across the other, as
soldiers do with their blankets and haversacks. We had the
advantage however of carrying umbrellas which were not as heavy
as muskets. We depended on the wayside eating stands for our
food. I had reckoned on being able to pass the night at Po Lo
Miu below Whampoa. We reached there about 4 p. m. having
had nothing to eat since morning but some cakes from a stands by
the wayside. The priests absolutely refused to put us up for the
night. We then made our way to IJ Tsung, a neighboring market

1886.] SOME PERSONAL BEMINISCENSES OP THIRTY YEARS* MISSION WORK. 385

town, followed by a spy who had been dogging our steps all day.
We went to a tavern and ordered some rice. While they were
preparing our food the crowd became noisy and began to throw
stones. Some Yamen runners came in, and annoyed me very much,
refusing to keep the people in order and being intent only on
making it so unpleasant for the foreigner that he would not dare to
come again. At last I said to them *^ You have got to leave, or I
will.*' I saw that the crowd was getting more troublesome as they
saw that the policemen encouraged them, so I left. It was now
about sunset, and we were tired and hungry having walked some
twenty-five miles, and preached frequently. I tried to get a boat
to take me to Whampoa which was some five or six miles distant,
but no one would take me, for they were afraid of the kidnappers,
as the coolie trade with its abominations was then at its height. I
afterwards tried to get some of the boat people to let us stay on a
boat for the night, but they all refused. My companion who was
my " boy *' and also helped me to preach, began to get discouraged
and said '^ What are we to do ? " I told him *' God will take care
of us." So we knelt down by the roadside and committed ourselves
to Him who promised always to be with those who preach His
Gospel. We came to another little settlement and tried to get a
boat, but no one would take us in. It was now 8 o'clock and we
had had no meal since early in the morning. I went to a matshed
and told the man our case and asked him for shelter. He took us
in and immediately cooked rice for us and gave us the best he had,
salt fish and eggs. We enjoyed a hearty meal and sat up until
11 p. m. talking and reading to the people, who shewed much
interest. The man gave up his own bed to us, and we had a good
night's rest. In the morning the simple hearted villagers *' showed
us no small kindness " and the little girls brought us eggs. Though
I offered our host money, he refused to receive any thing, poor as
he was, nor would the people accept any pay for their eggs. I left,
praying that He who promised that the cup of cold water should
not go unrewarded would bless him at the resurrection of the just.
I subsequently opened a preaching place in this neighborhood, and
baptized one man from there, but the assistant I had there dis-
appointed me and I gave up the house.

In these overland journeys I noticed how many large villages
there are in the inland plains and among the hills away from the
water courses. So I bought me a pony with the view of visiting
these places, leaving the towns by the river side for other mission-
aries to evangelize. I soon found however that travelling on horse-
back was unsatisfactory. Though we could take a larger supply of

-386 THE CHINESE RECOEDElf. [Ootober,

hooks, yet we gained little time, as I and my helper had but one
horse between us, and we had to wait for each other, and then
there were no accommodations for a horse anywhere, and to prevent
his being stolen he had to be taken into a house at night. In these
trips I began medical work by vaccinating the children. In one of
my visits to the plain between the White Cloud hills, and the East
river I reached a market town in the midst of a heavy shower of
rain at 5 p. m. and rode up to the market house where we preached
to a good congregation. I then vaccinated the children what were
brought to me. After a while the people asked me where I intend-
ed to spend the night as it was getting late. I told them, I threw
myself on their hospitality to give me food and lodging. Before
long a man invited us, pony, boy, and myself, to a house. There
was a pig pen at one end of the room, and the pony and we slept in
the other end. We however had a good night's rest, which I
enjoyed much more than that of the night before, when we stayed
in the back room of an opium shop, and were kept awake by
the fumes and the talking. I found on these journeys that we can
trust to Chinese hospitality even in trying circumstances if we will
but shew confidence in them.

It the Autumn of ' 59 I accompanied Mr. Krone of the Rhenish
mission on a tour up the East river. We were the first foreigners
who went above Shek Lung and visited the Lo Fan mountains.
We planned to have a quiet day on Sunday at one of the mo-
nasteries. After reaching there on Saturday afternoon we had a
meal and then went out to visit some of the other monasteries.
We had interesting discussions, especially with some Tauist hermits.
On our return to our stopping place about sunset, the priests
refused to let us stay, as there was a rumor that we had come to
tsil po, or " get the precious thing " supposed to be concealed in
the earth and as foreigners with blue eyes are thought to be able
to see three feet deep in the earth they thought we had obtained
much riches. So we had a walk of five miles before us. We
retraced our steps to the town of Kau Tsai Fam which we reached
some time after dark. We went to an inn, but were mobbed by
the rowdies who reported that we had brought away stores of
valuables from the mountain. The innkeeper barricaded the doors,
but the mob would send a shower of stones on the roof every now
and then, and then would come with a yell and demand entrance,
knocking violently at the doors. We did not get much sleep that
night. We returned next morning by the boat on which we came
from Shek Lung, but left it before reaching that town as we wished
to go to Tsang Shing city which had never been visited by foreigners.

1886.] SOME PBESONAL EEMINISCENSES OF THIRTY YEARS' MISSION WORK. 387

We spent tlie uight at Sha T'ong wliere we liad the cheapest
accommodation I have ever had. For six cash apiece we got a
sleeping place at the inn and as much grass as we needed to cook
our rice. After preaching to crowds, and distributing many tracts
at Tsang Shing city, we stayed all night at an inn in Shek F'an, and
returned by passage boat to Canton. "No mission work had been
done on the North river, so I felt it my duty to try to give the
people there an opportunity of hearing the gospel. I was
accompanied by two native preachers and was generally well receiv-
ed, but in two cases had narrow escapes from being injured. At
Wong T'ong as I was preaching, standing on a pile of lumber, a
man who had been drinking made his way through the crowd
brandishing a large butcher's knife and loudly threatening to kill
me. I knew that it would never do to turn my back, so I committed
myself to God and kept on preaching. He drew nearer and nearer,
but just as he got near me some of the crowd disarmed him. This
is one among several instances in which God has raised up some
one among the heathen to take my part in the hour of danger, and
impressed on my mind the truth of Christ's promise that He will
suffer no evil to harm His people, when they are engaged in
doing His work. I went on further up the river. While
preaching from an open air altar above Lo P'au, a man threw
a half brick at me with great violence, it passed quite near
my head and struck a man in the crowd, and knocked out two
uf his teeth ; of course the anger of the people was excited against
the ruffian, but many of them blamed me for causing the
trouble.

On another tour I went up the North West river fSui Kong) as
far as Sz Ui city. Though the country was in a disturbed state as
the rebels had just been driven out, I was well received. I shall
never forget how when I was surrounded by a scowling, noisy crowd,
their faces calmed down as they heard the gospel message, and how
some rough braves who were very violent opposers took my part.
I found then as I had done before that a prayer before the people
and for tkem seemed to have much effect in calming them.

Apart from any Divine influence, the fact that you close your
eyes and thus show confidence that you can trust them when you
are not watching them, as well as the truth that you are engaging
in religious worship, seems to quiet the minds of the people. On
my return while preaching at Sai Nam I had my book bag torn and
the tracts torn up before my face while we were hustled through
the crowd and stoned as wo returned to our boat. No serious harm
was done, or intended however.

388 THE CHINESE RECORDER. [October,

SETTLING IN THE COUNTRY.

My work in Canton was not without results. I was permitted
to baptize several, among whom were three English soldiers. The
first converts were baptized in a pond near the Fi Loi Temple near
the Little North Gate : This was the first baptism within the walls
of Canton. One of these men then a young man is now a grand-
father and one of our deacons. But I felt that while there were
so many chapels in Canton, and such numbers of men in the
country had never heard the gospel it was my duty, as I was
single, to leave the men with families in the city while I endeavored
to give the gospel message to those who had never heard it. So I
tried to settle in the country. The war was still going on in the
North near Peking, but it was comparatively quiet in Canton.
After several vain attempts to rent a house in Sai Nam I at last
succeeded in getting a place at Sai Sh^a, the chief market town in
the Sz Ui District. I had preached here several times on my tours,
and had been well received. However I had to take possession of
my house under cover of the night. It was a little place in bad
repair, and that night we had a heavy rain ; the roof leaked so badly
that I had to put a basin on my bed to catch the water which poured
down. My boat was dismissed and I felt that we had burned our
bridges and I was alone in the country some sixty miles from Canton.
I here began Dispensary work and preaching. We had preaching
day and night, and visited the neighboring villages and market
towns. I lived in Chinese style and eat with my native assistants.
The Gentry, however, soon began to try to drive us out. Mean-
while all did not go smoothly with the Allied forces in the North ;
the Steamer " Mi Li " was captured between Canton and HongKong
and her commander Capt. Eickaby and others were killed. These
things unsettled the minds of the Chinese. The gentry posted
up notices on the passage boats forbidding them to deliver any
letters for me or to me ; they had spies following me every time I
went out, and finally sent a party of braves to the chapel with
chains and orders to arrest and chain my assistant. I told them
that he and I stood or fell together that they must arrest me if they
touched him. They did not venture to seize me so we all went to
see the local official (8z KunJ. The result of this interview was
that the gentry changed their tactics and put pressure on the land-
lord whom they threatened with imprisonment and confiscation of
his property. He came to me with tears and said he would be
ruined unless I gave up the house. In order to save him I released
him from his agreement, especially as notices forbade the people
coming to us for medicine or books, or to hear preaching. As

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 389

we liad scarcely any visitors our work seemed nearly at an end.
One of the gentry who had been friendly gwe me a letter of
introduction to the gentry of Pa'k Nai, a town on the West river,
I tried to get a foothold there, but though the gentry received me
with much show of politeness, they secretly gave orders that no one
should rent us a house. The gentry here were all-powerful : they
had a P'a S/iihi (armed cruiser) of their own, and had executed
many people. This power of life and death had been accorded to
the gentry during the Tai Peng rebellion and had not then been
recalled. I once saw 36 heads of men who were executed by the
gentry, hung up in cages by the roadside. After having been driven
away from the country I returned to Canton and in the Spring of
'61 succeeded after much opposition in gaining a foothold at Shiu
Hing, 80 miles from here on the West river. This was the first
permanent station occupied away from Canton. Our entrance there
was not without difficulty. Three houses had been rented at
different times, but as soon as it was known that they were for a
foreigner, the people threatened to tear them down and the land-
lords were frightened. At last I got the back part of a shop. I
kept my boat below the city until after dark; The landlord came
on board at 9 p.m. and I paid him a quarter's rent in advance.
The next morning I got in the house by daylight before the shops
were open. The K'ai fong called a meeting and talked of driving
us out, but an old Gamaliel among them advised them to wait and
see if any harm came before they resorted to violence. So we
remained. Various annoyances however were experienced.
One night my door was taken from its hinges and carried off;
at other times dead cats &c., were thrown in. I began vaccinating
and healing on some days, and preaching day and night. I and my
two assistants spoke for an hour at a time, resting two hours and
preachi-g one, from 10 a.m. until 9 p.m., sometimes in the house
and sometimes in the streets. My accommodations were not com-
fortable but I was glad to put up with any thing so I could retain
my foothold. My room was lighted only by a hole in the roof
which had to be covered with a board when it rained. During i
hard rain the mud floor was a pool of water so that I had to put
down stools to go from one side of the room to the other. However
before our quarter's rent was out we succeeded in renting a very
convenient house from a Mahommedan, which was my residence,
in Shiu Hing for some years. In '61 and '62 some of the Canton
missionaries made tours into the country. Foremost among these
was Mr. Vrooman of the A. B. C. F. M. who was the first to visit
Kwang Si ; he and Mr. Nevin (of the U. P. mission) also wont up

890 THE CHINESE EECORDEE. [October,

the North river as far as Lok Cheung. An overland expedition
consisting of Archdeacon Gray, Mr. Bonney, Mr. John Preston and
one or two of the merchants went on horseback N.E. of Canton,
passing through Tsung F'a. They were attacked by robbers, and
had their horses and baggage stolen. Mr. Bonney was noted for his
accurate, methodical habits. While on this trip he was thrown
from his horse, the others seeing that he did not rise from the
ground nor attempt to catch his pony, came to help him supposing
that he had been seriously hurt ; but they found him with watch
and note book in hand making the entry ^^at 10 hours 12 minutes
a.m. was thrown from my horse." On his return home Mrs. Bonney
seeing that he was dressed in the Chinese clothes furnished by the
mandarin and that he was in a sad plight was of course anxious to know
what accident he had met with, but he merely said " Let us pray "
and fell on his knees and returned thanks for his deliverance.
"When he rose she naturally wished to know something of his
danger, but he only said '^ wait till we come to that," and pulled
out his diary and read each day's experience in order until he came
to the robbery ! Mr. Bonney afterwards accompanied Dr. Dixon on
an overland journey to Hankow and Nanking then in possession of
the rebels. Messrs. Wylie of the British and Foreign Bible Society;
and Krolezyk of the Ehenish mission, made a journey into Kwang
Si and were attacked by pirates who robbed them of all that they
had and tied the Chinese assistant up to the mast and tortured him
to make him tell where the money was of which they supposed
foreigners must have a great store.

During these years Mr. Roberts took up his residence at
Nanking at the request of the Tai Peng Wong. When he had
remained there for some months, finding that he could do but
little good and had no influence with the rebels, he made his escape
and after various experiences returned to Canton.

Dr. Kerr opened a Dispensary at Fat Sh'an and Mr. & Mrs.
Condit of the Presbyterian Mission took up their residence there.
The great typhoon of July '62 blew down the house they were
building and that mission abandoned the station.

From Shiu Hing my assistants and I made frequent tours on
the West River from Ng Chau in one direction to Sam Chau and
and Ku L6 in the other, and up the San Hiug river as far as
T'in T'ong. I also had a Hakka assistant who visited the Hakka
villages from Ko Ming to Kwang Ning Districts.

The East river was worked by the brethren attached to the
German and London missions. On July 27th, 1862 occurred a
fearful typhoon which destroyed much property and many lives.

1886.] THE PUTITRB ATTITUDE OF CHINA TOWARDS CHRISTIANITY. 391

My colleague Mr. Galliard was killed by his house falling upon him.
My other colleague Mr. Schilling was living at Whampoa as
Seaman's chaplain, as the civil war in America cut us off from our
means of support, and he sought employment at the Bethel. The
'^chop^' on which he and his family were living was driven ashore
by the storm, and they were in great danger^ but were rescued by
the captain of the "Alhambra '^ a ship then anchored at Whampoa.
I was living at Shiu Hing at the time, but afterwards spent part
of ray time in Canton as I was called to the pastorate of the
Church here left vacant by the death of Mr. Galliard. In January
'64. Mr. Schilling lost his wife and returned to America with his
motherless children, and I was left alone in our mission. We were
often in straits and had many trying times during the war in
America, but God enabled us to keep on with our work, and taught
us to live economically, and forced us to teach our members the
elements of self-support. So our four years of adversity were not
a time of unmixed evil.

(To he concluded.)

THE FUTUEE ATTITUDE OF CHINA TOWAEDS CHBISTIANITY.*

By Rev. J. Edkins, D.D.

Contents. — Religious persecution is likely to decline in China. Much local persecution
exists and is likely to continue. Prospects of missions in Corea and Annam are
brighter politically than they ever were. Contrast between modern persecution
in eastern Asia and ancient persecution in the Roman empire. The history of
religious thought in China throws light on the hostility felt to Christianity by
the literati. Examples of the mode of attack employed by the literati in
criticising Christianity. The change of attitude adopted by the literati towards
Christianity in our own age, shews what their attitude will be in the coming time.

Christian missions to the Chinese are now conducted peace-
fully in the eighteen provinces with very few exceptions and this
renders the present a suitable time for making some reflections on
the situation. We are met as friends of the gospel and anything
bearing on Christian progress is interesting to us. We are living
in a heathen land which is each year more influenced by western
thought and activity. I propose to discuss the attitude of China
towards Christianity in the belief that just now to do this with some
amount of care may be useful.

1. — Religious 'persecution is likely to decline. During the last
two years there has been a large amount of persecution, but much
of it was caused by and died out with the unhappy hostilities that
arose between France and China. The assault made on the

* An address delivered at the first annual meeting of the Peking and Tungchow local
Branch of the Kvaogelical Alliance on May 20th, 1886.

892 THE CHINESE RECORDER. [October,

Christians in the province of Canton had a political origin and
when the political disturbing element ceased to operate, the fury
of the people against Christianity declined. Rev. S. B. Partridge
says in the Recorder June 1»85, the persecutions which were so
bitter last summer have ceased and it is not known that any have
deserted the cause on account of the persecutions. He states that
the Church members in the American Baptist Mission at Swatow
were early in 1885, 993 in number. It was a storm for a year and
it left the Christians unhurt only revealing the insincerity of some
converts who were never sincere. There is encouragement in
knowing this fact. Canton is a province in which persecution has
been more severe than in any other part of China. In the autumn
of 1884 burning, plunder and destruction were active in almost
all places where Christians lived. Not long since the Rev. R.
Lechler wro::e : — "A Christian of some ability had been preaching
for several mouths in a village until one day he was seized Uy the
people, draggjd to a neighboring temple and commanded to
burn incc^nse. When he positively refused they were enraged
and replied that he must burn incense or die. Without hesitation
he answered ' I will never burn incense to another idol as long as
I live. Kill me if you will, but I can never deny the Lord Jesus
who died for me.^ They took him straightway to a steep pre-
cipice where they cut off his head and threw his body into the
stream below." We cannot but admire the firmness of this
Christian martyr when facing the fierce opponents of Christianity
who were bent on destroying him. This fact reminds us of the
Poklo convert of twenty years ago, who on account of preaching the
gospel had his life cruely taken and left behind him the honorable
repute of a true martyr. We do not hear of such events in other
provinces. Eighteen Protestant chapels were destroyed by mob
violence in the year of the Canton persecutions. Of these ten were
German, that is of the same mission as the martyred preacher of
whose death Mr. Lechler wrote. The losses to which the Christians
belonging to the German missions in the province of Canton have
been subjected demand our sympathy. But what Mr. Partridge
has written reassures us in regard to the present aspect of affairs.

The edict of the Empress two years ago, which secured the
residence of foreigners in the interior at the time when hostilities
were commenced by France was couched in such terms that it
amounted to a guarantee that in future no foreign missionaries will
be driven from the interior. They may have to leave one city and
take refuge in another, but liberty of residence in China is now
assured and there can be no reactionary policy. This seems to

1886.] THE FUTURE ATTITUDE OP CHINA TOWARDS CHRISTIANITY. 393

follow immediately from the maniipr in which the decree in question
was drawn up. Frenchmen in the interior were, while the war-
like operations continued expressly exempted from any necessity to
retire so long as they acted peaceably as missionaries or as merchants.
All the French missionaries remained at their posts in the capital and
the provinces. This document implies that treaties between China
and foreign powers are regarded by the central government as valid
to their full extent and persecution except locally and to a limited
degree cannot occur again. The Empress having spoken in this
way spontanously or by the advice of her ministers, the right of
residence in the interior carrying with it the right to make converts
can not be withdrawn at any future time from the foreign
missionary.

2. — Much local persecution exists and is likely to continue not-
withstanding edicts. Local persecutions and suffering for the sake
of religious belief may continue to take place* and there is in Shan-
tung no small amount of this at the present moment. The
Evangelical Alliance in Peking thought that if copies of the
government order in favor of the rights of Christian converts
issued for catholics in 1861 and for protestants in 1881 were sent
they might do some good. We stated the case to the British charge
d'AfPaires and he kindly sent copies to Shantung mandarins in high
office through the British Consul at Chefoo. Rev. Francis James
of Ching Cheu writes in anticipation of their arrival " It will be of
no use to send this document for none of the mandarins here take
any notice of it and one returned a copy saying it was a fraud.
The people doubt its genuineness and the officials refuse to act in
accordance with it," although Mr. James speaks in this way we
have hope that if these papers arrive through the consul they may
be better thought of by those in authority and if a stamp of some
Yamen be affixed and the document be placarded good may
result.

It ought to be generally known what those who know China
well are prepared to believe that many Chinese civil officers dis-
regard all toleration clauses in treaties and deny any knowledge of
them. Mr. James saw four officials in Tsinanfu last October and
requested their assistance in cases of persecution. Two of them
had the rank of Taotai, one of whom was in office and one
expectant. They denied all knowledge of the Government

* In Rev. T. Eichards' paper, Recorder July-Auguat 1884, on perseontion he mentions
a society of several villages called the Lien chwang hwei formed for the purpose
of resisting the progress of Christianity. Christiana met at worship were beaten
and reviled by this association.

894 THE CHINESE RECORDBE. [October,

toleration order and subsequently acted as unjustly as ever in the
cases brought before them. Oae case which occurred soon after
Mr. James' visit was a very gross one consisting of severe beating
and imprisonment because a family had been learning Christianity.
Five months have passed and nothing has been done.

Mr. James continues '' we have abundant evidence that the
oflBcials are resolved to render all toleration of Christianity a dead
letter. To accomplish this they do not scruple to use any means
so long as they can avoid being caught in some open violation of
the Treaty.''

Such instances of perverseness may be expected to become
fewer, and gradually to disappear. It is a great advantage of
course to have the law on the side of religious liberty and it is to
be hoped that recalcitrant officials will become tired of evading the
toleration clauses and in the end liberality and law will triumph.
China by signing treaties has brought herself within the circle of
the nations which recognize international law as binding on all
those states which make treaties with each other. We have reason
to be thankful that treatises on international law have been
translated and are read by an increasing circle among the Chinese.
The tendency of these works is directly in favor of liberty of con-
science and of the equality of states. Through the efforts of
Dr. Martin the president of the government college in Peking the
works of Wheaton, Woolsey and Bluntschli have been translated
and published and we know that they have produced a good effect
in many ways in modifying the opinions of the Chinese official
class.

The natural way to meet cases of persecution is to seize
opportunities for exercising a persistant and patient influence upon
those who have power to help the persecuted. We can appeal to
men in authority, ask the help of God, and wait for the result.
That seem to be the proper course for the Evangelical Alliance
to pursue.

3. — The prospects of Christianity in Gorea and America are
more favorable politically at the present moment than they ever
were before.

The Roman Catholic missions commenced early in these
countries and a large number of converts have been made. Grievously
they have sufferred in the past from government persecutions and
from massacre and we rejoice that now they are entering on a period
of religious freedom. While we know that the blood of the martyrs
in the seed of the Church, we also know that times of peace are the
harvesting days of the Church. The new treaties lately concluded

1886.] THE FUTURE ATTITUDE OF CHINA TOWARDS CHRISTIANITY. 395

are to us fresh guarantees of peace and religious liberty. The
signing of a new treaty by France and China on the subject
and fixing regulations for trade between Tung king and the south
western provinces of China is only interesting to us as confirmatory
of that peace, which is essential to the progress of Christian
missions. We wait anxiously to learn what France will do to
protect the remainder of the Tung king Christians from the fury of
their enemies. May we not hope that the overwhelming tide of
violence and cruelty of the antiforeign party in that country has
spent its force in the massacre of last year and that there will be
a reaction of rest and peace for the Christians. Yet many years
must pass away before the Roman Catholic missions in that coun-
try can again acquire their former strength. The feeling of
republican France is quite favorable to religious equality. A member
of the mission wrote to me, " I should regard the abandonment of
Tung king by the French as a real misfortune and as a prelude
to new disasters. The consequences would be extremely painful
and it would not then be possible to look to Paris to disentangle
the complications which would arise. It is to be hoped that the
French protectorate being once firmly established an honest
administration would be assured for the whole of Annam and
absolute religious liberty with entire security for all missionaries
Catholic or Protestant and for their converts. As far as Tung
king is concerned these results have been guaranteed by the
treaties made with the court of Hue which stipulate that the
Christian communities shall possess rights at least as extended
as those which have been secured for them in China by the
French treaties with that country. Perfect religious equality pre-
vails in Lower Cochin China and there is in this circumstance
;i guarantee for liberty in maintaining religious belief in the
northern part of the same country."

The French in Cochin China are then the friends of religious
liberty and in Corea the political mission that has gone there lately
to make a treaty with the king's government can have had no
reason to adopt a policy different from this. Wo may feel sure
that an effort has been made to secure religious liberty and the
right of French Catholic missionaries to reside in the interior.
We wait with great interest to learn the result of these negotiations.*

* The French Treaty with Corea waa signed Jnno 24,tli, 1886, in the city of
Seoul. M. Cogordan had aimed to secure freedom for Cliristian missionaries to
teach Christiatiity in Corea. To this the Corean government declined to accede.
The IXth article of the British Treaty had provided that subjects of either
nationality proceeding to the country of the other shall bo afforded every reason-
able facility for gtudying its langaage, literature, laws, etc. etc., and for the

396 THE CHINESE RECORDER. [October,

The new governor of Cochin China M. Paul Bert is a dis-
tinguished journalist of liberal opinions. Last year on occasion of
the Huguenot celebration he expressed in his journal " the Voltaire''
his deep conviction that the most disastrous effects on Prance had
resulted from the Revocation of the Edict of Nantes. It alienated
citizens from each other and prevented the spirit of the reformation
from penetrating into public education. If religious thought had
been allowed to be free political thought would also have become
free. Instead of this France was taught passive obedience which
leads to armed revolution, infallible absolutism which leads to
scepticism, or negation, and intolerance which involves excom-
munication of the most sincerely convinced citizens. Worse than
this, he adds, the expulsion of the Huguenots made every French-
men inclined to become himself a pope. The infallibility of the
Church became the infallibility of the individual and that too in the
absence of the safety, reason, and honesty which might have
afforded justification for strangly held views.

If such opinions as there are read with pleasure by the sub-
scribers to free thought journals in France there must now be a
deeper sympathy than before in France for the religious fidelity of
the Huguenots, and persecution is not likely to exist in Cochin
China during the administration of M. Paul Bert.

(To he concluded.)

purpose of scieufcific researcli. In the French treaty this is modified in so far
that a similar facility is given to French persons to teach as well as to study all
these subjects, Tlais by a favorable construction may include the moral and
religious teaching of Roman Catholics. While article IV in the British treaty
allows British subjects to travel with passports in Corea for pleasure or purposes
of trade, the French treaty provides that French subjects can freely obtain
passports to travel in the inferior of Corea without declaring what may be their
object. A.lso it being provided that French subjects if charged with any offence
are to be handed over to the nearest Consul for judgment it will not be possible
for French missionaries to be maltreated by Corean native oflHcials if charged
with offences.

The king of Corea was personally in favor of religious freedom. There was however a
strong party opposed to it and he yielded to the adverse influence. The opposition
is not with the people for they have shown great willingness to accept the teaching
of foreign missionaries. It is with the old persecuting party which not many years
ago procured the promulgation of persecuting edicts, massacred it is said ten
thousand Christians, maligned and martyred the French missionaries and thought
they were doing the best for their country by exalting Confucianism at the
expense of Christianity. The party in China that promoted the circulation of
the notorious and disgraceful Death Blow to Corrupt Doctrine has its counter-
part in Corea and it is suspected that the Chinese anti-Christian party has at
this juncture stirred up to action the Corean anti-Christian party. This may
account in part for the strong opposition to religious liberty shewn by the Corean
government in recent and in former negotiations.

The concessions secured by M. Cogordan are important and the effect is likely to be
that the catholic missions will be prosecuted in Corea in future without hindrance.
Just as Christianity progresses in Japan at present without legal privileges, so in
Corea it may be expected that the absence of treaty legalization will not prevent
the saccessful advance of the missionary enterprise.

1886.] CORRESPONDENCE. 397

To THE Editor op Eecorder,

All your readers of tlie Medical profession are aware tliat the
International Medical Association, composed of representative
physicians from all parts of the civilized world will convene next
May at Washington, U.S.A. The interest in mission work so mani-
festly on the increase during the last few years, has found not a few
warm friends and supporters among the medical profession, several
Medical Missionary Associations have been formed, and their journals
sent out over the world. Men of the best ability have entered the
foreign work, while physicians and surgeons in the front ranks of the
profession at home recognize the value of their work to religion
science and humanity.

Such a cause and such a body of men, at work in so important
a country as China should be represented in this World's Congress of
Physicians and Surgeons. Missions as well as Medicine would be
aided by a good representation. To start the matter — and we must
not move slowly for the time of meeting is not distant — will those
engaged in Medical Mission Work in China, allow me to nominate a
Committee, who shall be competent to receive from all medical Mis-
sionaries in China, their votes for delegates-say three-who are now
in the United States, or will be when the Congress meets. This
committee to give each delegate elected a certificate of his election,
duly authenticated by the U.S. Consul-Greneral at Shanghai.
I would nominate : —

Kev. Luther H. Gulick, M.D.

W. H. Park, M.D.

Miss E. Riefsnyder, M.D.

If those at home or going home can be selected there will be no
expense incurred, unless the delegates should propose some plan of
making mission work prominent, by pamphlets or otherwise. Rev.
H. K. Junor, M.D., of the Canadian Presbyterian Mission, in
Formosa, is now in the United States, and H. W. Boone, M.D. of
the Protestant Episcopal Mission at Shanghai, is I understand soon
to return home for a rest. Both would represent us well, cannot
somo one propose a lady delegate ?

Very truly yours,

Robert C. Beebe, M.D.
Philander Smith Memorial Hospital,
Nanking, August 26th, 1886.

The above letter was receivod sliortly after tho editorial ou the same subject went
to Press last moutli. EuiiQB.

398 THE CHINESE EECOKDEE. [Octobcr,

To THE Editor or Recorder.
Sir,

More than fifty years ago a medical mission and Hospital were
started in Canton. From that time down to the present medical
missions have been known as a powerful means of doing good to the
Chinese. Large numbers have been brought to a knowledge of
Christian doctrine and life who would never have heard the word
of God save for this means of reaching them. Thousands upon
thousands have been restored to health, while for others^ the path
to the grave has been robbed of its terrors. The natives have had
a practical demonstration that Christianity means peace on earth and
good will towards men. In other ways this medical mission work has
been useful. It has made many friendly to that religion which has
shown a desire to minister as well to their temporal as spiritual wants.
As a center from which medical teaching and knowledge could flow
out it promises, (in the near future), to spread still wider the blessings
which it has been the means of disseminating in the past. The small
seed sown in the city of Canton, more than half a century ago has,
under the blessing of providence, been growing until it has become a
goodly tree. From the extreme North of China to the South, from
the sea coast to the far interior, medical missions have been planted
and are working for God — for the souls as well as for the bodies of
the people of this great nation. In China the field is vast the laborers
are few. Our western modes of thought, feeling, education, dress
and manners are alien to the people of this nation. We must reach
them in every way in our power, street preaching, chapels. Book and
Tract distribution. Schools for boys and for girls, all and every means
must be faithfully used, and as already we see the beginning of the
great harvest of souls, our followers will see this whole nation stretch-
ing out her hands to God. To me, all means of Christian work ara
equally noble. We need them all, and many more than we now use
to turn this people to the knowledge and the love of the truth. God
speed all good men and women who are laboring in this part of his
vineyard. As a medical missionary there is one branch of the work
to which my thoughts naturally turn. For some years I have been
trying to see what could be done for medical missions, the first thing
that struck me was that with sixty or more medical men and women
in China we had no organization, no mean of interchange of ideas,
no method of feeling the common pulse beat, no central heart from
which the life-blood could flow giving support and strength to the
most distant members. How cheering it would be to the worker in
some far off field, to be able to meet others, to exchange ideas and
experiences and to gain hints for better methods of work. How much we
all would gain if we had a common means of intercourse. There
seems to me to be but one way to gain this much-to-be-desired end.
Let us organize. The misssions in China have their Conferences ; they
have their general conference. They have regular publications w hich
go to all the missionaries in the field and afford the means of an
interchange of thought. Let us follow this example. Where ever
two medical missionaries can meet together, if only for once in a year

1886.'] COREESPONDENCE. 399

let them form a medical Society. New workers are coming out — these
will be, in time, Chinese medical men who will be glad to join the
society. Let them adopt a set of rules, make reports of their work
and discuss matters of interest which may come before them. These
are the branch societies. In North, South, and mid-China and at
Hankow, let there be larger medical societies. Make four districts of
China and let the smallar bodies of each division belong to the
central society of that particular district. Everybody must have a
head. Let us have one great central society-meeting once in two
years. Elect the officers of the central society from those who have
already gained experience as officers in the four district societies.
Let us honor Canton by electing Dr. Kerr of Canton, as our first
president, and let us have a meeting of the central society in Shanghai
at some time to be chosen in the year 1888. After this first meeting
for organizing, let the central body hold its Biennial meetings in a
regular rotation at the district centers. North, South, East and West.
The reason for holding the first meeting at Shanghai is simply, that
Shanghai is the most central and easily accessible point for the
largest number of medical missionaries coming from the North, South
and interior. I propose that the President, Vice President, Secretary
and Treasurer assemble at the place chosen by the votes of the
members of the last meeting, all medical missionaries members of
branch societies to be entitled to seats and votes in the central body,
all, who can come, will attend the Biennial meeting and they shall
constitute a quorum, to transact business and elect officers for the
ensuing term. Reports from other societies can be read, questions of
a common interest discussed and the sense of the body as a whole
will be the guide for the action of all. Thus we get union, and union
is strength. Our united action would raise our individual status in
China, and it would gain us a respectful hearing among medical men
and medical societies at home. In these days of printing no enter-
prise can hope to succeed without the aid of the Press. Let us have
an organ of our own. Small beginnings are safest. A quarterly
journal of forty pages. In this we could discuss the best methods
of gaining the respect of the Chinese, of bringing them to a knowledge
of God. We could garner the knowledge gained by the workers
in so many fields — as to Chinatology — local diseases and the best
means of treating them, and we could be favored wtth statistical
information which might throw new light on some of those
problems which perplex the best medical minds of the present
day. In a word, we could take our place as a band of organized
workers in the cause of science, and add our quota to the
knowledge of the world. Should any question of importance arise
demanding early and united action, the officers of the central Society
could prepare a statement of the case, give their own view of the
best method of dealing with it, print and foward a circular to each
member of the society in China and collect the votes for a final
decision of the matter.

In doing all this we would not lessen one jot or one tittle of our
present labors or our present usefulness. On the contrary, we all

400 THE CHINESE RECORDER. [October,

need the stimulus of exchange of thought, we will do better work if
under the criticism of our peers, who alone can judge us rightly.
One word more, let us not forget that we are working for the Chinese,
let us have a co])y of the quarterly Journal printed in Chinese on
Chinese paper and send it to every Chinese medical graduate, every
medical student or assistant, of any foreign medical worker, and let
us urge them to write for this Chinese periodical and give their own
views and experiences. Craving your pardon for the length of this
letter, which only the importance of the subject can justify, and
commending the matter to the careful, prayerful consideration of my
missionary bretheren.

I am my dear Sir,

Faithfully Yours H. W. Boone, M. D.
Medical Missionary.

Editor op the Kecorder.
Dear Sir,

It has been my privilege to attend the closing exercises of
"Collegiate School'^ under the superintendence of the China Inland
Mission at their sanitarium near Chefoo. These exercises were highly
gratifying to me and to all those who saw them, so far as I have
learned. The success and standing of this school seems to have
made a generally favorable' impression. The exercises showed great
care and patience on the part of the teachers and quite commendable
diligence on the part of the pupils.

The school has two departments a boys' and a girls', entirely se-
parate from each other. Besides, within the last year a third depart-
ment for small children — chiefly Eurasians — has been put into operation.

The school has been in operation for five and a-half years,
during which time 60 pupils have been in attendance. Among these
pupils, there has not been a single case of serious sickness, a fact that
speaks louder than words for the healthfulness of this northern
climate.

There are especially two or three considerations that strangely com-
mend this school to our favor, regardless of denominational or society
differences.

1. — The decidedly religious character of the teaching and training.
A gentleman said yesterday on the floor of the school-room ''We make
no secret of the fact that we are teaching religion to the pupils."
A constant effort is made to bring them to a believing knowledge of
the Saviour.

2. — The advantage that this school affords to missionaries to give
their children a start in their future education. They can here be
trained ready to enter college without the necessity of sending then
home so young as to require the presence of one or both their parents
and thus interrupt, if not entirely stop, their mission work.

3. — A number of pupils outside the mission circles also attend,
who when they go into business in the ports, cannot but create gradu-
ally a more favorable impression with regard to mission work tham
has heretofore existed among the merchant class in China. Last year

1886.] CORRESPONDENCE. 401

there were four boys who have been in school a considerable length of
time, and who are now successfully engaged in business.

4. — The healthy and invigorating climate with sea bathing, &c.,
cannot but be greatly conducive to the physical development of the
pupils.

On the whole, I think we have great reason to be thankful that
this school has been started, and that it has met with so much success,
and it certainly deserves patronage.
Chefoo, July 7th, 1886.

♦ We have received a letter from Rev. W. P. Spragae, of Kalgan, speaking iu
equally commendatory terms of this School. Ed.

The Name op Jesus in China.
To THE Editor of the Eecorder.

A recent criticism of the constant use of the name of Jesus, by
missionaries, and native preachers in China might easily be replied
to by references from Scripture to the " name that is above every other
name that at the name of Jesus every knee should bow" It would be
in point to recall also, ^'How sweet the name of Jesus sounds," how
all the deepest and richest thoughts of faith and love, iu all ages
have gathered, as did the lyrical expression of Bernard about that
name : —

" Oh Jesus King must wonderful

Thou conqueror renowned.

Oh sweetness most ineffable

In whom all joys are found."

While therefore not in sympathy with the criticism of the use of that
name I should still like to say a word about the form in Chinese of
the word Christ g §. We are hindered from the use of that word be
cause it can not be acclimated to the Chinese thought. To our
foreign ears it is an utter barbarism wholly alien to our thought or
expression. And if it be without force for us, it has still less of
meaning to the native Christians.

I notice with great pleasure therefore that the newly organizing
'^ Church of Christ in Japan," has very wisely adopted the guadri-
literal form, *'Ki-ri-ssu-tu." ^^The Christian Church," is a noble name,
can it not be rendered into Chinese as well as in Japan ?

Why should translators any longer bind themselves to the crude-
ness of the old form ?

We can say as the Romanists do say g f ij ^ §. The name is
euphonious, through foreign. The idea that the Chinese dislike four
characters in a word though a tradition, is a figment, as witness the
names for Mohammed, Sakya-muni, Amidha, and others. Is this not
a good time to join the movement of the Churches in Japan, by using
the name of Christ in a form, easily adapted to general expression,
and not limited as the biliteral form has thus far proved itself to be.
We could then use it in prayer and worship and should not feel as if
we were introducing an unknown and uncouth term into our re-
verential devotion.

402

THE CHINESE REC0EDER.

[October,

The Japanese Church have again emphasized the wisdom of their
leadership. Is it not our privilege to follow in the good path they
are going.

Yours,

Henry D. Porter.
Pang Chuang
Shaiitung, July 24th, 1886.

$m 3nl Mk

*The Chinese Government. The
Second Edition of this valuable
work is simply a reprint of the
First with additions by the Editor.
These additions consist of a Review
of the First Edition, written by Mr.
Playfair, at the time of its pul3lica-
tion ; which review may fairly be
considered to take the place of a
revision. There is of course, an
" Introduction to the kSecond
Edition," following which are
"Further Addenda and Corrigen-
da," rendered necessary by changes
in the Administration of the Go-
vernment since the appearance of
the First Edition. An index of
Chinese titles, arranged alphabet-
ically, according to the author's
system of Orthography, adds great-
ly to the use of the book. The
value and utility of the book to all
persons caring to read understand-
ingly the current events in the
Chinese Empire, is evident from
the Title. The author has done
his work well, and has prepared a
book, which not only greatly assists
the student of Chinese affairs, but
gives to the general reader a fund
of useful information, which could
hardly he obtained otherwise ex-
cepting by a long course of in-
vestigation for which very few
Foreign residents have either the
time or the inclination.

Romanized Japanese Reader, hj
Basil Hall Chamberlain, Professor
of Japanese and Philology in the
Imperial University of Tdkyo. Part
I, Japanese Text. Part II, English
Translation. Part III, Notes. This
Reader has been prepared for those
who desire to gain a practical ac-
quaintance with the grammatical
forms of written Japanese, without
waiting to master the complicated
methods of writing that have re-
sulted from the use of Chinese
characters, interspersed with the
various forms of the Japanese
syllabary. For such students no
better book has yet appeared. The
English translation, and the notes
elucidating idioms and giving
grammatical and historical explan-
ations, are of the greatest assis-
tance, though there still remain
some puzzles to stimulate curiosity.
The preface states that ; — " This
Reader is intended to be studied
in connection with the same
author's Simplified Grammar of
the Japanese Language. The text
has been arranged in a graduated
order, beginning with the very
easy, and passing on to pieces of
moderate difficulty. Each of the
styles in common use has been
exemplified."

J. T. GULICK.

* The Chinese Government a manual of Chinese titles categorically arranged and
explained, with an Appendix by William Frederick Ma"xers, Chinese Secretary
to Her Britannic Magesty's Legation, Peking ; Author of the Chinese Keader'g
Manual etc., etc. Second Edition, with additions by G. M. H. Playfair, Acting
Vice Consul, Shanghai. Shanghai, Hongkong and Yokohama ; Kelly & Walsh.

1886.]

EDITOEIiL NOTES AND MISSIONARY NEWS.

f iiteial '§nlm ant ^issinuimj %tk%.

Such of our readers as are in-
terested in educational work in
China, will be interested in the
series of papers on the "Advisability
or the Reverse of endeavouring to
convey Western knowledge to the
Chinese through the medium of
their own Language," which form
the opening article in the Journal
of the China Branch of the Royal
Asiatic Society. They are from the
pens of men eminent in various
professions. The diversity of opi-
nion among the writers shows well
the difficulties of the question ; and
while there is a great difference be-
tween those who advocate the ex-
treme views on either side, it would
be comparatively easy to so arrange
the papers that the passage from
one extreme to the other would be
very gradual.

Mr. W. S. Moule, B. A., of
Corpus Christi College, Cambridge,
son of Archde.acon A. E. Moule
has been accepted for mission work
under the C. M. S.

It is announced by the Christian
World that the English Presbyterian
Synod has accepted Mr. Morton's
offer to open a new mission station
on the South West borders of
China. " Mr. Morton will bear the
entire cost for three years, includ-
ing the sending out and maintain-
ing of four missionaries. Two
missionaries, one medical and one
ministerial, will be despatched as
soon as possible. Mr. Morton, in
addition, has offered to purchase a
site and build a hopital at Taiwan-
foo, Formosa."

Wo have received a copy of Mr.
John's Easy Wen-le Translation of
Proverbs.

The Report of the Twentieth
Anniversary of the China Inland
mission comes to hand iu the July-

August number of China's Millions.
Prom it we gather the following
statistics. Provinces occupied, 14 ;
stations, 41 ; Out-stations, 47; Chap-
els, 85 ; Missionaries and Wives,
177; Paid Native Helpers, 114, of
whom eight are Ordained Pastors ;
Communicants, 1314 ; Additions
during the year, 219; Organized
Churches, 55 ; Native Contributions
§408.13; Boarding Schools, 10;
with 120 pupils ; Day-Schools, 10;
with 154 pupils ; to these are to be
added 3 Boarding and 2 Day-
Schools for English. Hospitals, 3;
Dispensaries, 3 ; and Opium Re-
fuges, 2.

Mr. G. W. Clarke of the China In-
land Mission writes to us as follows
concerning his work : — " I am glad
to be able to tell you, that another
station for settled work has been
opened iu this province. We were
received by four of our Brethren
who took up their quarters in a
good inn. We arrived here on
April 1st, about midnight, being
benighted iu the large plain south
of this city. After much prayer
and effort we secured iu five weeks,
suitable premises on the busiest
street of the city. After neces-
sary repairs, we have a comfort-
able house. The people are friendly
and come about us freely, and we
seize the opportunity to preach the
Gospel to all who will listen. We
do what we can to help the sick,
but the proclamation of the Gospel
is our chief object."

Erratum.
On page 312, Clieconler for August)
fourth line of third paragraph, for
"have lofig vowels," read "have
short vowels." This dibtinction
involves the sole point of the article,
says Mr. Parker, but in it wo have
*' followed copy," literally. Eduoi;.

404

THE CHINESE RECORDER. [October, 1886.]

Siary 0! %M% k % f ai? %mi

27tli.-

July, 1886.
-Flood at T'ai-yuen Fa.

August, 1886.

12th. — The Centenary Celebration
of the occupancy of Penang by the
British.

15th. — Yuen Shi-kai, Chinese repre-
sentative in Corea, announces that
China proposes to remonstrate against
the alleged secret negotiations between
Russia and Corea. — Flood at Foochow.

16th. — The ''Oder,'' pioneer steamer
of the Norddeutscher Lloyds, Imperial
German Mail line, arrives at Shang-
hai.

The Viceroy of Canton attempts to
farm out the Canton Customs to a
Native firm ; dues to be collected at
Whampoa. — French Commissioners of
Delimitation attacked near the Ngoi
Mith river.

September, 1886.

5th. — Dedication of Chapel in
Shanghai, donated to the South.
Baptist Church by a Native convert.

22nd. — A Public Meeting, called by
the Shanghai Chamber of Commerce,
to consider the proposed transfer to
the Customs, recommends the Muni-
cipal Council to retain its control of
the Local Post Office.

Pissiifluarg ^mtmi

BIRTHS.

At the Presbyterian Mission, Chm-
kiang, July 16th, the wife of Rev.

S. I. WOODBRIDGE, of a SOU.

At Amoy, August 2nd, the wife of
Rev. R. M. Ross, London Mission,
of a son.

At the London Mission, Tientsin,
August 26th, the wife of Rev. Thos.
Bryson, of a son and daughter.

At Amoy, August 26th, the wife of
Rev. G. H. BoNDFiELD of a daugh-
ter.

At Fatshan, August 30th, the wife of
Mr. A. Anderson, of a son.

At Newchwang, on 2l8t September
1886, the wife of Mr. F. Harmon,
B. and F. Bible Society, of a sou.

MARRIAGES.

At the home of the brides Grand
father, Mr. Ross M. Oorbett, Leather-

wood, Pennsylvania, U.S.A., July
6th, Rev. George Smith Hay, sunder
appointment as Missionary to Che-
foo, China, to Fanny Culbertson
Corbett ; daughter of Rev. Hunter
Corbett, the officiating clergyman.

DEATH.

At Hongkong September 17th, Rev.
Charles Edge, of the London Mis-

gvrriMfe m& §timxtnm.

ARRIVALS.

At Shanghai, September 7th, Miss S.
Pray, M.D., to join the M. E.
Mission, Foochow.

DEPARTURES.

From Shanghai for the U.S.A., Via
London Rev. & Mrs. W. J. Hunnex,
and three children.

THE

£([01l5«tl

MISSIONARY JOURNAL.

Vol. XYII. NOVEMBER, 1886. No. 11.

THE FUTUSE ATTITUDE OF CHINA TOWABDS CHBISTIANITT.

By Eev. J. Edkins, D.D.

{Concluded from page 396.)

riONTBMPOEAEY researches into primitive Christianity suggest
a strong contrast between recent persecutions of Christians in
eastern Asia and those which took place in the Roman empire in the
first three centuries.

The ten general persecutions under the emperors of Rome were
imperial and official. The persecutions of Christians in China now
are local and popular. The ancient martyrdoms were extremely
numerous, but during the last years of the Stuart dynasty in Eng-
land an attempt was made by Dodwell a leader of the sceptics to
bring into discredit the authenticity of the narrative. Last ceniury
Voltaire adopted the idea of Dodwell and in writing on the Tea
Persecutions of the Christians from Nero to Constantino declared it
to be the result of his inquiries that they had never taken place.
The Roman emperors he said were tolerant. The opinions of
Marcus Aurelius were favorable to individual liberty, and it is not
credible that he would persecute as certain passages in history say
that he did. We must judge of the statements of historians by an
appeal to probability. If events said to have occurred are violently
opposed to the spirit of the times we must reject the statement^.
For example there are passages in the letter of Pliny the younger
to the emperor Trajan and in the works of Suetonius and Tacitus,
declaring that there was persecution and giving details. It is
more likely that these passages were interpolated than that the
persecutions took place. An opinion of this sort was very agreeable
to Voltaire because he had embarked in an enterprise to establish a
-National freedom of thought 6n the ruins of Christianity. Fraiicd

406 THE CHINESE RECORDER. [November,

honored him as a mighty man of genius, the apostle of liberty, an
enchanter at the touch of whose wand the fabric of religious super-
stition which many centuries had admired, had perished in a
moment. The fact is however that his criticism was superficial, as
M. Gaston Boissier in an article on the subject of the early
persecutions of Christianity, which has appeared in a late number
of the Revue des Deux Mondes has conclusively shewn. The
theory he wished to establish influenced his researches unfairly. His
tendency to scepticism in religion rendered him sceptical in history
also and weakened greatly the value of his results. When he comes
to those parts of history, where religion enters as a factor he can
amuse the unbeliever by sarcasms. He cannot pour useful light on
the path of the honest investigators. His writings however have
had a useful effect in this way. He has induced many students to
examine the history of the persecutions of the Christians and the
result has been it is now agreed that they took place as history
tells, and that Suetonius Tacitus and Pliny have not been tampered
with by later writers.

Our knowledge of the history of the Nestorian missions in
China enables us to estimate rightly the value of Voltaire*s criti-
cisms on the facts of Christian history. He said that the dis-
covery of the tablet as Si-an-fu descriptive of the spread of the
Nestorian missions must be an invention of the Jesuits. This
opinion he probably did not trouble himself in any way to confirm
by evidence. It was probably with him at first said in jest and
then exalted to the dignity of a hypothesis. As to the inscription
we know that it is genuine. His opinion is of no value in the
estimation of any one at the present time and this instance of
erroneous judgment shows how little we can rely ou the correctness
of Voltaire in matters requiring historical research and how little
we can expect him to be impartial in any matter affecting the
credit of religion.

The lesson we may draw from this inquiry which has been
made into the actuality of the persecutions in the Roman empire in
the first three centuries is that God's providence works in our time
plainly for the place of the missions. Rome became a powerful foe
to Ohistiainty almost from the first. There was no international
law to restrain Rome and protect the Christians in those days and
they were given up as sheep to the slaughter. China has repeatedly
persecuted Christianity also but in our days the European system by
which states agreeing to be friends also favor religious liberty has
spread out its broad wings over eastern Asia. These countries
China, Aunjim, Corea, and Japan are now brought into such a

1886.] THE FUTURE ATTITUDE OP CHINA TOWARDS CHRISTIANITT. 407

position that the sting of the persecutor is extracted and a long
time of legal protection may be safely predicted.

5. — The history of religious thought in China throws light upon
the hostility felt to Christianity by the Chinese literati.

Toleration has not found its way into the law of China as the
result of the progress of native thought as it did in Europe. In
Europe it is the result of political struggles and political thought.
Efforts made to throw off the yoke of despotism in Holland and
England were successful. The result of those struggles was favour-
able to freedom of opinion and the doctrine of religious equality and
mutual toleration was in Europe partly originated by the common
sentiment of nations that had won their liberties by their own
efforts and partly by the patient thinking of philosophers living
under the new conditions.

In China the case is different. The most advanced phases of
the political thought of Europe are brought to the doors of the
Chinese literati while they are still in captivity to mistaken philos-
ophies and heirs to a rich inheritance of persecuting precedents.
If they could they would bring every thing to their standard, the
standard of Confucian thought, the only one they know except the
Buddhist. They must be faithful to their principles and oppose
and resist religious changes, so far as they can. It is this hostile
attitude that now calls for our attention. On what does it rest ?
Why are the literati hostile to Christianity ? I propose to assign
in a brief statement some of the reasons why the doctrines of
scriptural Christianity when they meet the Chinese mind are
opposed by them and regarded as borrowed from their own
religions.

After the Confucian age, the consideration of which I omit for
brevity, the doctrine of a future life and the looking for redemption
soon became prominent ideas in the Tauist religion. The expedi-
tions sent to search for the islands of the immortals in the reign
of the emperor Chin Shi Hwang and before that time shew that
higher aspirations, had began to move the Chinese mind. Soon after
the time of Christ, Tai shan the celebrated mountain of the Con-
fucianists and Tauists became known as the mountain of the god
who rules over life and death,* and this is the origin of the special
worship at the Tung Yo miau in modern cities which embraces
adoration to the judges of the souls of the dead in the Chinese
Hades. Before the entrance of Buddhism the aim of Tauist
ascetics was to escape death by the use of physical and moral

* Sea has sho. Chapter 82. Life of Eu*maD, a Tauist diviner.

^1^ THE CHINESE BECOBDEB. [November,

piethods, but when death occurred it was regarded as possible that
the spiritual hero might have a continued existance in a higher
l^ind of life. In those times people believed that ascetics of a very-
exalted excellence could ascend to heaven on a stork or dragon. China
Wfi-s in the first and second century very full of these legends; and
|ihe marvellous tales told in the Romance of the Three Kingdoms
of distinguished Tauists are quite in keeping with what we read in
^}ie hjstories as having happened at that time.

Buddhism brought in new views. The belief in a western
hpayen was taught in Afghanistan and Cashmere in the first
century before Christ. In China we first meet with books teaching
this doctrine in the second century after Christ. The legend of
Amida and the western paradise is first mentioned as translated
into Chinese about A.D. 179. But the legend of Achobya who
rujed in an eastern paradise far from this world is mentioned as
translated A.p. 147. We ipay arrive at the conclusion that the
doptrine of 9* future state of happiness and misery was certainly
taught in China by Hindoo Buddhists in the first halt of the second
century. At the same time an elevated form of victory over the
passions over the world and over all the temptations of the body and
of the outer world, was inculcated by the Buddhists. The life-long
st^^ggle against evil is formulated morally and metaphysically by the
Buddjiists, and illustrated by the lives of hundreds of their saints.
The Buddhists have a Buddhist holiness, a Buddhist regeneratioa
ap4 9* ^uddhist higher life and they seek after 6ter^al happiness ii;
the western heaven. To this was added the monastic life, giving
opportunity for meditation, and mutual aid afforded by brother
monks to attain greater heights of excellence in this new life.

The Tauists when they saw Buddhism working in this way
adopted a similar system and established monasteries to aid in carry*^
ing to practical perfection their system of moral improvement.

(Ihristianity when it reached China in the seventh century
was classed with what was regarded as not equal to these two
religions. We then read of it in conjunction with the Manichean
religion and the Persian fire worship. At that time there were in
China ^ve monastic religions, Manicheanism, Buddhism, Tauism,
Parsieism and Christianity. We hear of the Persian religion* iu

• It is stated in the Tso chwen that B. C. 647 a human sacrifice was offered to th©
foreign God known as hien or heaven in some foreign tongue. This was donp \3j
Sung Siang-kung ruler of the Sung duchy and chief of the barons or pa wong,
sit that time. The victim was the baron of Tseng, a small state in Honan. The
object of the sacrifice was to conciliate the Tung Yi "eastern barbarians," tribes thea
occupying Shantung. The sacrifice would be made in the usual Chinese manner
■ not by burning but by killing and then presenting the body on an alter. It is
not said by the histoq^fi ^o^, t'M. ^]^, ^,ffi f ^^^?f *,ff%^?| ?P* ?rTfW?^8^

l^SQ.] THE FUTURB ATTITUDE Qf CHINA TOWARDS CHRISTIANITY. 409

China at intervals from the seventh century before Christ. But it
was not till the T^ang dynasty that the monastic communities of
this religion were subjected to persecution, and they never had any
very large number of converts. It was through the spread of the
fire religion in Mongolia that we find Ormurd well known by both
Mongols and Manchus. Christianity thus when it entered China
in the T'ang 4yiia'Sty had been preceded by three foreign religions.
If it be asked why Christianity was not more successful than these
religions it may be answered mainly because of the great popularity
of Buddhism but partly also because of the ignorance of the Syrian
monks. We do not know this as a fact but we may suspect it for the
reason that in the account given of Nestorian monks by Kubruquis the
traveller shortly before the tirne of Marco Polo, he censures them
severely for their dissolute lives and their ignorance. This indeed
was in Tartary and the missions had declined. The Nestorians of the
fourth century are probably not to be compared with the Nestorians
who taught scripture history to the T'ang emperors by means of paint-
ings, but it is natural to suppose that the Nestorian missionaries
whom the emperors saw were the elite of the monastery, the Ta
ts'in si. There would have been greater results if the missionaries
had been men of a more spiritual mould and culture. But if the
Nestorian mission failed to reach a high degree of success that
mission can never cease to be of the greatest interest to the student
of missions. It taught the Chinese to know the incarnation, the
Trinity, the Scriptures in 27 books, the cross and the redemption
wrought upon itj the sabbath and the creation of the world.
Mahommedanisna came to China in the Sung dynasty, and a very
large number of Turkish and Persian speaking Mahommedans
entered the country at that time just as many Jews, merchants of
Bokhara, then became settlers in Kai-feng-fu the capital. Both
Mahommedans and Jews helped to bear witness to the unity of God.
Then in the thirteentji century the ftrst Catholic missionaries arrived

to the Qod hien. But it is stated by Tu-jru of the fourth century A. D., and he was
probably riglit for hie authority an^ accuracy are great, the spot ou the banlc of
the 8iu river to the south east of Kai-feiig-fu where this happened, lies to the
north west of Sii-cheu in northern Kingsu. Here the Tung yi had erected an
alter to the Hien shen. It was on this alter that the slain victim was placed as
on offering. This instance of human sacrifice belonged to a religion which is by
later authors uniformly represented as the religion of Persia the worsliip of fire.
Zoroaster is called Su-|u.clm But the Persian religion which could have spread
into Kiangsu in the seventh century before Christ would be of a form anterior to
Zoroaster who flourished in Uactria some time before 630 when the Persian em-
pire was established. Chinese authors say that the Persian roligion prevailed
specially in the country they call Kang which is Tarkkend and its province
kho^aud. The old Persian religion before Zoroaster seems to have included
numan sacrifices. But this was a form of it not known to Herodotus, who
to it BO orael attribatea.

410 THE CHINESE RECORDER. [November,

in Peking when the Mongols were here, and were sucoesfsul for a
few years.

From these brief notes on the history of religious thought in
China it appears that the literati of that country early became
familiar with several doctrines which Christianity teaches too but
in a different way. The divine consciousness has been present with
them and the moral sense has been strongly developed. It was not
a new thing to them to be taught that there is a supreme ruler of
the Universe. Nor was it a new thing to them to hear that the soul
exists after death, nor that there is a blessed land where the
inhabitants are immortal. Nor was the duty of reformation of life
and the doctrine of future punishments a novelty. Nor was the
duty of frequent prayer, of repentance, of keeping the command-
ments a new thing. They had had these things before in their own
religions. Consequently when they opposed Christianity as foreign
they sincerely supposed it had borrowed these doctrines from those
religions which prevail in China.

While therefore we ascribe the incredulity of the literati
chiefly to their extraordinary confidence in the teaching of Confucius
and the other ancient sages, we must not forget to estimate accord-
ing to its proportion the strong conviction the literati have that
Christianity has borrowed many doctrines from Buddhism, nor
must the Christian advocate fail to observe that he has before him
a long and patient task seeing that he must shew how Christianity
came to have her doctrines, how the religions of Asia which have
crept into China one by one have each resulted from human nature's
needs, how Buddhism, Zoroastrianism Manicheanism, have all failed
to satisfy men's requirements and how Christianity, comes as in
God's method to save mankind by a true and irresistibly powerful
salvation.

6. — Examples of the way in which the literati attack Christianity,

That which in the Ming dynasty specially drew the attention
of the literati to the subject of Christianity, was partly a change
in the mode of conducting the missions and partly the discovery
of the Nestorian tablet. In the fourteenth century all remains
of the Nestorian mission and those of Rome disappeared together
and in the sixteenth century Romish missionaries again appeared.
But they came not as before furnished only with breviary, crucifix
and images. They came with globes, astrolabe and tables of
the motions of the moon and planets. They offered to the Chinese
literati an iniproved geography and natural philosophy. They
taught them euclid and algebra. They did this in order to move
the intellect oE the country while at the same time they spread

1886.] THE FTJTUEB ATTITUDE OP CHINA TOWARDS CHRISTIANITY. 411

before them the array of Christian doctrines and the imposing
splendour of the Catholic ritual.

Just at that time the cosmogony and philosophy of the Sung
dynasty was much on the wane. People began to indulge in in-
dependent speculation. A change of thought was taking place
under the leadership of Wang Yaug-ming (or Wang Sheu-jen). This
author was a student of Buddhism and tried to amalgamate it
with Confucianism. Various efforts of this kind were made at
the time and amalgamation became a fashion. This seems to be the
chief reason of the origination of the Shantung sects. Here too we
find the fountain from which sprang that class of books written in
the Ming and in the present dynasty which regard all religions as
one and should be studied on an eclectic method. The public
mind bein^ in this state the Catholic missions in the sixteenth and
seventeenth centuries took hold on the public mind and spread fast
because the ferment of religious thought then existing was favorable
to the progress of Christianity. The discovery of the Nestorian
tablet attracted the interest of Chinese native scholars to the subject
of the early spread of Christianity in their country. They studied
the whole subject along with Buddhism which was in favor through
the spread of Wang Yang-ming's new school. Ancient inscriptions
attracted attention and rubbings from this monument have been on
sale ever since in many Chinese cities. It has been minutely dis-
cussed in various native works, among which may be mentioned
Chin shi ts'ui pien,* a large work on inscriptions, and later the
geographical work Hai kwo t'u chi. The remarkably beautiful and
complete monument preserved through so many centuries in its
subterraneous hiding place has given to the subject of the Nestorian
missions quite an honorable place in recent Chinese literature. To
this may be added that several able works by Jesuit authors of an
argumentative nature have been placed in the Imperial library.
Among these which are ten in number stands first a work by Ricci
against a Buddhist who had attacked Christianity. Ridicule is cast
by the Confucianist critic on a warfare in which he says each foe
attacks the other for faults of which he is himself guilty. In
another work of Ricci the critic finds borrowing from Buddhism,
and an inferiority in style. The disadvantage of the Christians he
says is that in Europe they have had only the Buddhist books to
read, and that is the reason that so much of Buddhism is found in
Christian treatises.

* See ^ 7 ^ tB Chapter 102. Beside the inscription oooapying; 4| leares ar«
eight leaves of notes and citations.

4li tHE CHINESE REdoSMS. [NovemBeT,

He next criticises Ricci's conversations between a Confucianisli
and a Christian. He says that Ricci in adducing the testimonies
of the Chinese classics to the existence and government of God
knew that he must not oppose Confucianism. In attacking Bud-
dhism he showed a desire for victory in arguriient. But the
metempsychosis of the Buddhists resembles the heaven and hell He
himself teaches. He alters the Biiddhist docfcriiie slightly but in
its essence it is the same. In noticing another work he says that
the Christians copy Buddhism when they t^ach that life and death
are transitory, and that retribution fbr godd and bad actions
follows by infallible necessity and yet tHey refuse to accept as it
stands the Buddhist metempsychosis, or the {)rohibition to kill and
the injunction of celibacy. This is in oi'der that ihey may come
nearer to Confucianism teaching and excite no indignant oppositioii
from the Confucian public. If this book be compared with Tien
chu shi yi, the conversations just mentioned, it is not so utterly mis-
taken and false, and it shews more cuntiihg in its compilation, "the
one is like the Buddhist books of prayers. The other is like the
Buddhist books on contemplative theology.

The same critic proceeds to speak of a treatise by Julius Aloni
on western academic training. To this book Aloni added an appendix
on the Nestorian tablet recently discovered in his time A. D. 1683.
The critic labors to prove that the religion of the tablet being the
same as that of the European missionaries Persia must really be
their country and the Persian religion that of Zoroaster must be
their religion. The fact that this author ^houla make an appeal to
a monument of the Tang dynasty Was a sufficient proof that his
religion would not spread through the empire for there has never
been an instance of this. They ought to have a firmer and broader
basis. Unhappily, he adds, the literati of China since the reign of
Wan li, A. D. 1600, have given so much attention to the new
doctrine of the mind ^fj ^, sin hiou and have printed so many works
of Buddhist and half Buddhist logical discussions ^ ^, yii lu, that
they have had no time left for historical inquiries into facts bjr
which they might hinder the spead of de|)raved doctrines. As to
the idea working in the mind of the Chinese duthor when he wrote
in this way it seems to be that the Christian religion was partly
Buddhist and partly Persian and that the Confucianist by shewing
this with the help of historical researches might prevent the spread
of Christianity, for certainly, none of the Chinese literati when
convinced of such a fact would accept Christianity.

In noticing a work on the soul by Pi Fang-chi a European
missionary and Sii Kwang-chi a Christian grand secretary he says

1889.] THE FUTURE ATTITUDB OF CHINA TOWARDS CHRISTIANITY. 413

the soul, anima is treated of under four heads, its nature, and
powers, its value, its apfcitude for the service of God, the blessed-
ness of that service. This he remarks is just the Buddhist teaching
respecting the perception of the internal better nature, by the
neophyte. At that time on account of the popularity of the half
Buddhist school of Wang sheu jen and his colleagues the Europeans
made a study of the Buddhist books aud the system they advocate
is the result. They wished to suit their doctrines to the tasto of
the times.

The missionaries of two centuries ago were under a great dis*
advantage in teaching science. They could only teach what was then
current. They taught therefore the four elements fire, air, earth;
and water, as they were received from Aristotle who again followed
the Ionian school, and the Ionian school the Chaldean and Egyptian.
The Chinese critic objects that there were fis^e elements, and wood
and metal were just as worthy of being called elements as the other
three. Also the fact that there are five planets in his view proved
quite satisfactorily and conclusively that China was right. He there-
fore condemns the philosophy of four elements. What would this
writer say now when there are sixty-three elements ? When the
planets have become so numerous as they are now known to be and
fire is no longer allowed to be an element because every substance
may give the impression of heat if only its separate atoms are in a
very rapid state of motion within a small space ?

Our position at the present time is much better. Our know-
ledge of nature has advanced greatly and science has immensely
improved. The false science of the Chinese schools of medicine, of
astrology, of geomancy, of astronomy, can now be more easily shown
to be wrong than waa formerly possible and the Chinese can be
with less difficulty persuaded to abandon their traditional beliefs.
The Christian advocate at present occupies a most favorable position
and Confucian criticism if it still maintains its attack must arm
itself with an artillery of an entirely new and more efficient kind.

7. — The change of attitude towards Christianity adopted by the
Confucianists in our own age.

The view of Christianity now held by the literati is more
moderate than in preceeding centuries. Till lately Christianity was
a depraved religion classed wi.h Buddhism at the best. Now it is
stated in the treaties to be a religion which exhorts man to virtue
and ought not to be persecuted. In the earlier published criticisms
of literary men, Christianity was represented as a depraved religion.
When classed with Manicheanism and the Persian religion, this
classification involved its being among prohibited religions. Chinese

414 THE CHINESE BECORDEE. [November,

laws are very compreliensive. They include all possible cases and
varieties of crime and leave much too great a discretion to the judge.
Thus all associations for religious purposes whether Buddhist
or Tauist in principle are by law prohibited. The Pai yang, Pai
lien, Hung yang, Pa kwa, for instance are expressly mentioned,
and the words " with every such association " are added.
All are liable to severe penalties. Witchcraft is defined as the
pretended bringing down of depraved spirits from the sky, the
writing of charms, the use of charmed water, supporting the phoenix
while characters are written with chopsticks, praying to departed
sages, together with assembling disciples to burn incense. All
these things are prohibited and one general sentence is added,
by which all kinds of left handed teaching and heretical principle
by which the people are deluded are alike forbidden. No persons
concerned in such things can find shelter under the law. The
penalties are clearly expressed. Strangling for the leaders. Banish^
ment to Mahommedan Tartary for those, who aid and abet. The
very act of dressing up images, to carry in procession with drums and
gongs is made a crime punishable with a hundred blows and the
village elder is to receive forty. Such is Chinese law which thus
prohibits every new religious movement and all special assembles
for religious purposes not distinctly belonging to the three religions.
This law is made obsolete and justly so by the toleration clauses
in the treaties.

Hitherto the literati in speaking of Christianity and Christians
have freely used such terms as Yi twan ^ Jg, Shan hwo min jen,
jjg j^ Jg A) and IJIS ^ sie chiau. By so doing they have bhewn
that they regarded Christianity as deserving to be persecuted, for
depraved instruction is illegal. Christians must as a duty, not to
be foregone, meet in assemblies for worship and read religious books
of foreign origin. In so doing they were before the age of treaties
guilty of illegal acts. But the treaties have added beneficent clauses
to Chinese legislation and by securing toleration to Christianity
they have also by easy inference thrown a shield over all the native
religious sects. Although humane emperors have issued edicts of a
tolerant character and humane magistrates have agreed not to
interfere with the prohibited sects, yet the law breathes a spirit of
determined intolerance. The toleration clauses in the treaties are
the first instance of an enlightened religious freedom and they
really open up a new era under which the Christian religion may
enjoy extraordinary prosperity. That I am not wrong in thus
stating the severity of the statute book in regard to religious liberty,
is shown by the penalties to which magistrates are liable under

1886.] THE PTTTTTEE ATTITUDE OF CHINA TOWARDS CHRISTIANITY. 415

whose jurisdictiou religious meetings have been held. It is a case of
mal-ad ministration if any magistrate fails to apprehend the guilty
parties in such cases or give them a document permitting them to
hold meetings, or post a placard of a protective character.
Magistrates of all grades up to the viceroy are punished with loss of
rank or of salary, for the law intends to be severe on all religious
meetings.

All these things shew that in future there will be a marked
improvement, and that as an accurate knowledge of the situation
extends among magistrates in all parts of the country the condition
of the Christians must be greatly ameliorated. The magistrates
have grown up in the use of a statute book of great severity, and
of a legal language which is plentifully supplied with opprobrious
epithets for respectable persons guilty of no crime. Every anomaly
in religious belief can be branded at once with infamy by some
ugly phrase. The magistrate does not readily change his stand-
point nor do the people. But toleration clauses and treaty stipul-
ations will gradually produce a soothing effect. Not only will the
Christians share in this advantage but the native sects also,
because administrative toleration will become more and more a
habit with the magistrates when they reflect that to give satis-
faction to the government they must exemplify themselves the
tolerant spirit of the new era. Persecutors will have less of their
own way and it will become more and more difficult for Christians
to be robbed and imprisoned. Magistrates as they learn better to
appreciate the new era on which China has now entered will be
more willing than before to punish the persecutors rather than to aid
them in annoying and ill using the Christians. New books will
exhibit a more tolerant disposition in their criticisms and the
improved tone of the Peking Gazette will be imitated in the works
of new authors. Newspaper cri;icisms on passing events will help
to ameliorate the severity of public comments on the foreign religion
among the ever increasing class of new readers. New works pre-
pared by European translators will help to spread liberality of
opinion and both religious and scientific teaching will exercise on
public opinion year by year a more beneficial control.

We have on the whole every reason to believe that Chinese
legislation will become more mild and beneficent and cases of perse-
cution diminish in number until gradually the country and its
institutions shall be completely transformed under the renovating
influence of the gospel.

41S THE CHINESE SBCOBDBB* [NoV^mbOr^

9HS ?LSASAHC£ 07 O^Ii^KQ,

Bt ft. A. GltES., BsQ.

[Bailfc by the famous " Pirat Emperor," soon after bis accession to power, B. 0. 246.
The following description is from the pen, and evidently from the imagination,
of Ttt Mu the poet, who flouished A. D. 803-852.]

When the Six Princes were reduced, all between the four seas
became one empire. When the mountains of Sjaechuen were cleared,
the Pleasance of O^Fang arose.

It covered three hundred li and more. It reached upwards to
the sky. From the north of the Li Hill it passed, westwards, to
Hsien-yang. Two flowing rivers threaded its outer walls.

Every five steps a Kiosque ; every ten, a pavilion. Verandahs
•below, beaked roofs above ; uniting here, opposing there. Round
and round and in and out, like the cells of a Honeycomb, like the
^ddies of a stream, — many thousands, many myriads in number.

Long bridges lay over the waves ;— dragons but for want of
-clouds* Covered bridges spanned each gap; — rainbows but for
lack of rain. There, height and depth, and east and west, were
equally lost to view.

In the concert hall, warm sounds like the breath of spring. In
•the dancing saloon, cold breezes from swaying sleeves. In one day,
in this pleasance, even the very seasons could change.

All the fair dames, and all the great nobles, leaving palac? and
hall, have gathered here, for song in the morning, for music at
night, under the new regime.

That brilliance of stars, — ^'tis the flashing of mirrors. Tha^fc
glory of cloud, — ^'tis the sheen of rich tresses. That staining of
rivers, — it is the wash of the rouge-pot. That dense pall of smoke,—
it is the burning of perfume. That jarring like thunder, — it is the
roll of the chariot, heard from afar, and going one knows not
whither, while there in all their beauty they stand, the Imperial
ladies, watching the movements of a master it may never be their
lot to see.

All that was precious, all that was beautiful, all that was rare,
stolen from the people and piled up for years, one day to be no
longer kept, was brought together here, were bronzes and jade and
gold and pearls counted no better than pots and stone and clay and
tiles, amid an abundance pushed to excess. But to the people of
Ch'in what mattered this.

1886.} THE FLEASANCB OJT 0-9AK6. 417

Alas ! besides one man there are countless other men ; and if
the ruler of Ch'in loves magnificence, those too love their homes.
Yet the latter were deprived of their all, that the former might waste
it like dirt. Columns he set up, more than there are husbandmen
in the furrow. Beams were laid across, more than there are girls
plying the loom. Stones, more than there are grains in the Imperial
granary. Tile designs, more numerous than the threads of a silken
robe. Balusters, more numerous than the cities and towns of the
empire, while the sounds of guitar and flute outnumbered the
haggling words of the market place. No one dared speak, but all
dared be angry, while the pride of the lonely naonarch was increas-
ing day by day. Then came a voice from the frontier. The enemy
entered within the gates. A man of Ch^u, and a candle ; and all
was reduced to ashes.

The Six States were destroyed, not by the Ch'ins, but by the
Six States. The Ch'ins were ejected, not by their countrymen, but
by themselves.

Had the Six States cared for their people, the Ch'ins would
never have come to power. Had the Ch'ins in their turn cared for
the people who came into their charge, then not for three but for
ten thousand generations might their rule have endured without
check.

The Chains had no time allowed to grieve over the past. 'Tis
we, their posterity who grieve for them. Yet if we grieve for them
but take no warning by their example, verily at some future time
we shall have posterity grieving for us.

EDUCATION IN CHINA.
By Ret. 0. T. Kupfeb.

HAT every man is his own architect can perhaps be applied to the
Chinese with more certainty than to any other nation. Their
system of education, their form of Government, their language,
civilization, industry, and to a great extent their religions, have all
been inventions of their own. That some of these have not reached
their highest development is perhaps not due to the inactivity of the
Chinese mind, nor to the inferiority of their mental capacity, but to
their utter seclusion to all foreign influences.

The inquiry upon this subject would naturally lead us in the
first place to consider the existing native system of education ; but aa

418 THE CHINESE EECOEDEE. [November^

this is well known to all readers I would here only endeavor to suggest
some measures of improvement through the agency of mission schools.
We know that the system is purely mechanic, and consequently totally
inadequate for progressive knowledge ; so much so, that the greater
part of the Chinese student's school days are spent before he has
learned any independence of thought, or even has learned the first
conditions of science ; Observation, Experiment, and Induction ; and
the quality for invention has been effectually impaired. The Chinese
undoubtedly deserve praise for the success they have made with such
a meagre system at their command. But ought not Christianity to
step forward boldly and offer something more vital, more pleasing to
the taste, and more suitable to the present demands than the methods
of their forefathers? And then too, we must remember, that it is
only a comparatively small proportion of this great populous nation
that has access even to the existing system ; and it will remain the
same unchanged for centuries to come, unless Christianity can be more
liberal in establishing training schools to which all who will may
have access, and in which a full course in English and Chinese can
be taught.

Unfortunately, the Christian world is not a unit upon this point.
Some have erroneously argued that teaching English is not mission
work at all, that by so doing missions are going from the Church to
the world. Mainly, because students who have been educated in such
schools entered employment in which they could practically utilize the
knowledge gained. What an objection ! I cannot better refute it
than with the words of Professor Liebig : " The great desideratum of
the age is practically manifested in the establishment of schools in
which the natural sciences occupy the most prominent place in the
course of instruction. From these schools a more vigorous generation
will come forth, powerful in understanding, qualified to appreciate
and accomplish all that is truly great, and bring forth fruit of universal
usefulness. Through them the resources, the wealth, and the
strength of empires will be incalculably augmented ; and when, by the
increase of knowledge, the weight which presses on human existence
has been heightened, and one man is no longer overwhelmed by the
pressure of earthly cares and troubles, then, and not till then, will his
intellect, purified and refined, be able to rise to higher objects." If
these words are applicable to mankind in general, how much more
are they applicable to the Chinese in particular ! A poor ignorant,
superstitious, idolatrous, downtrodden people, scarcely enough of the
comforts of this life to keep soul and body together 1 Should not
every agency that can be used to lift them to a higher sphere be
regarded a charity f

1886.] EDUCATION IN CHINA. 419

Morever, English Christian education has a double work to do
in China : A destructive and a constructive work. As long as China
is left alone to educate her own youth under the present system and
with the present text books, China will remain an idolatrous nation ;
for with their school education paganism becomes ingrained. We
may have many converts through the preaching of the word, an agency
not to be neglected, but these alone will never incite public opinion
against idolatry, because they are, as a rule, from the illiterate class.
Only so far as we undermind the existing system of education and
substitute it with Christian education, so far will we break down
idolatry in China and no farther. The methods by which this shall
be accomplished should be left to the judgment of each respective
individual. Let not him who teaches in the school condemn the work
of him who preaches in the chapel and by the wayside, and let not
him who preaches imagine himself alone the planet and all others
satellites. It is all a work of education.

If objections were waged against the inner organization of some
of these schools they might be regarded justifiable ; for nothing can be
more grinding and palling than to meet a student who has been in a
mission, training school for six months or a year and fancies himself
as wise as a sage while he cannot speak a single sentence in good
English. The great fault has been in allowing students to come and
go at their leisure without completing a thorough course of study.
It is this that has brought reproach upon the cause. If some have not
the means to complete a thorough course, the missions had better aid
them than turn them out, or even allow them to go, with less than
half an education.

Who would regard it unnecessary for a Chinaman, in whatever
employment he may be engaged, to have a thorough knowledge of the
English language and thus have access to the great flood of Christian
literature? What disadvantage would it be to a merchant or
mechanic to known the principles of logic and the elements of geom-
etry, to be able to lay firm hold of the past, embody the present and
anticipate the future development of objects about him ? What dis'
advantage would it be to him to have a general view of human pro-
gress, to know the outlines of the world's history, to know that the
civilized nations are the nations of thought, skill, and wisdom, and to
know the manners, customs, and social usages of past ages ? What
disadvantage would it be to Christian missions if every eonctited
Chinaman could be brought to know that outside of the *' Middle
Kingdom *' there are other kingdoms more civilized and more aggres-
sive than his own ? If he could be brought to see through the pre-
sent facts of science that the old views which he and his forefathers

420 THE cffTKESE RECOEDBB. [November,

have held are self-contradictory ? What disadvantage would it be to
any one to have at least a systematic and symmetrical Epitome of
the sciences ?

But let us direct our attention more especially to the professional
class, to the teachers who are to teach in our schools and colleges,
and to the preachers who are to stand as watchmen upon the walls
of Zion. If our day schools shall assume a higher grade, which is
undoubtedly desirable, we must look to our training schools for teach^
ers to give the impulse. If we want our preachers to preach logically
and intelligently we must give them the best possible advantage we
have at our command. For who would deny that a Chinaman does
nut need as much mental discipline as any European student to form
clear, accurate and scientific ideas? If it is important for the Clerge-
men of Christian countries to be able to read the Bible in the original
that they may enter more deeply into the spirit of the same and
understand more fully with what reverence the name of Jehovah was
spoken of by the chosen people, how much more important is it for
the student of a heathen country who neither understands the origin
nor the spirit of the Bible ? If it is desirable for us to soar up by the
aid of the telescope on steady pinions and ascertain the place of the
sun and moon in the cosmos, to seperate their real from their apparent
movements, to learn that the stars themselves are worlds and the
earth on which we live is only a speck in the great ocean of space and
that the one God is ruler of them all, how much more desirable is it
for a people that is haunted with superstitious ideas as the Chinese
are ? If it is necessary for the Christian world to man itself with the
science of geology against its rationalistic assailants that it may prove
the Mos-^ic cosmogony true how much more necessary is it for the
student who from his youth was taught that Panku, a man with a
rat's head and body like a serpent, was the first man, and as
ages passed by developed more and more until he reached his present
form ? If we for our own enjoyment, regard the study of the science
of beauty as practical aid fot our appreciation of the beauties of the
external and ideal world, why should we not aim to exhalt this most
agreeable form of mental activity among the Chinese students ? If
we, as Christians, welcome every ray of light that makes intelligible
the soul's phenomena, should we not be more anxious to illuminate
the functions of the souls of this morally disordered people that is
living in the ways of sin and death ? If we regard it of vital im-
portance to know what the actions of our bodies are, and how we can
maintain them in a healthy condition that we may avoid injury by
improper treatment and exposure, should we consider it of less
importance to bring this knowledge to a nation living ia filth and vice

1886.] SOME PERSONAL EEMINISCENSES OP THIRTY YEARS* MISSION WORK. 421

without the wisdom to maintain health and keep the mental powers
unimpaired ?

Science and Religion must go hand in hand. A certain writer
says : *' Religion without science is writing a history without facts ;
science without religion is a biography without a subject," and again :
" Religion without science is a pyramid without a base ; science with-
out religion is a pyramid without an apex." That education should
be conducted, in a heathen country in particular, on a strictly religious
basis, and that the text books should be even of a more religious
character than those used in American or European schools, I trust
all will admit. But who shall do it ? Shall Secularism ? Let the
Church decide !

(To he continued.)

SOME PEESONAL EEMHTISCENSES OF THIETY YEARS' MISSION WORK.

By Rev. R. H. Graves, M.D., D.D.
(Concluded from 'page 391.^

TN 1865 we succeeded after several unsuccessful attempts in rent-
ing a house for a Dispensary at Ng Chau which was the first
station occupied in Kwang Sai province. We had daily preaching
and attended to the numerous patients who came for medical relief.
As many of the patients who came down the Cassia river spoke
Mandarin, my assistant and I studied that dialect that we might
communicate with them. By the terms of the lease I could not
have my residence in the house but I stayed there for a week from
time to time. The spirit of opposition was lived down, and we had
quiet possession. There was much prejudice against foreigners as
the Portuguese coolie agents had a lorcha flying a French flag an-
chored at Ng Chau. This vessel was a depot for the coolies, some
of whom were kidnapped by the unscrupulous coolie agents who
went every where and as they were paid a certain sum for each
coolie they stopped at no tricks to entrap the unwary. This coolie
trade flourished first at Whampoa where it was carried on in
American ships chiefly, and then at Macao where it began and
where the greatest atrocities were committed. The man Pastor
fired on villages on the west coast and murdered and kidnapped
men in the most approved style of the African slave trade and after
having been tried for murder at Hongkong and acquitted on a legal
technicality was returned there as Consul by Peru. By the efforts
of the British Government a decent system of emigration was organ-
ized and the horrors of the coolie traffic were abated. For some
years this coolie trade was one of the greatest obstacles in the way
of our missionary work. When we travelled in the country we were

422 THE CHINESE BECORDER. [Novembe'r,

looked on with suspicion and regarded as agents for collecting
coolies. So we were obliged to circulate tracts warning the people
against the coolie agents not only from motives of humanity, but
that the gospel message might be received from us.

Our dispensary and preaching place at Ng Chan was kept open
until we were driven away from there in 1871 during the Shan Sin
Fan excitement. Many patients were attended to annually, and I
was permitted to baptize a few converts — the first two I baptized
in a natural baptistery by a clear stream among the hills near Ng
Chau. Our hearts swelled with gratitude to God that for the first
time the waters of another province were thus sanctified by being
used as the symbol of the new birth. The Government Examina-
tions were going on and as we passed along the streets we were
exposed to the taunts and jeers of the students, but I felt that we
would gladly bear the reproaches of men, if God would but give
us souls for our hire.

In August 1866 in company with Mr. Albert Bickmore, a na-
turalist, now superintendent of the museum of Natural History at
the Central Park New York, I visited Kwai Lin^ the capital of
Kwang Sai. We were some two weeks on the journey.

I visited the cities and towns on the route talking to the people
and distributing books. We found that at Peng Lok and above the
Mandarin dialect is spoken as the general language of the people.
On our way up I met with an incident which shows how God in
His Providence sometimes prepares the hearts of men to receive the
gospel. As I was talking to some men in a shop a blind man in
the next house, which was separated by a bamboo partition only
from that in which I was, overheard the conversation. After I had
returned to the boat he came feeling his way with his stick and said
lie wished to talk with me. As he sat with me in the boat he said
" I want you to tell me about this Saviour you were speaking of —
I am an old man now, my wife is dead, my children are all dead
and I know I must go soon. I am a sinner and know I deserve to
go to hell, but 0 ! I do not want to go to hell. I have tried all our
systems and priests but can get no rest. Will this Saviour save
me?"

I was much impressed with his earnestness and docility, and
tried to explain to him the way of salvation through a crucified
Saviour. After teaching him to pray I knelt down with him and
committed him to that God who is infinite in compassion and will
not turn away any soul that comes to Him in truth. On our arrival
at Kwai Lin we found the whole city in a stir. Placards were
posted up threatening the most condign punishment to any one

1886.] SOME PEESONAL REMINISCBNSES OF THIRTY YEARS* MISSION WORK. 4SB

who would rent a house to the foreigners, or sell them food, or
receive their books. Another paper enumerated the evils of the
Tien Chii K^au (Tien Ghu Kau Shap t'ai ok).

The excitement was so great that we did not think it best to
venture in the streets, especially as Mr. Bickmore wished to go on
to Hunan Province overland, but an assistant distributed many
books in the shops, and I gave away numbers from the boat.

Crowds of people came to our boat and little boats made good
Bums by ferrying the people back and forth to get a sight of the
foreigners. There were some stones thrown, but no harm was done.
Mr. Bickmore left in a chair next morning on his overland journey
and I returned to Ng Chau in the boat. The poor boatman, I after-
wards learned, suffered for taking us ; for the gentry burnt his
boat, and I subsequently found that no one dared to take me up the
Cassia river again. I made a map of this river between Ng Chau
and Kwei Lin, a copy of which was deposited with the Branch of
the Asiatic Society at Shanghai. I brought back the seeds of
the Pterocarpus which tree now grows abundantly on Shamien.
Mr. I. J. Eoberts was the first missionary to visit the San-on
District. I went there soon afterwards and continued my tours
there until I secured a chapel in the district city in 1869. We
sold many books and had good congregations. On my return to
America in 1870 I left a native assistant in charge of the chapel
there. The Wesleyans and the Presbyterians subsequently obtained
a foot hold in this section of the country. The work among the
Hakkas has been caried on chiefly by the German missionaries
having their head quarters at Hongkong, but Rev. A. Hanspach of
the Berlin mission established himself in Canton and worked from
this city as a centre. He had a school here, but spent much of his
time travelling in the country. No one of the missionaries was
more self denying nor spent more time in country work. He was
attacked by robbers several times and received some spear thrusts
in one of these encounters. He gave special attention to educational
work and his method was novel. He tried to introduce Christian
books into the heathen village schools payiug so much (|1.00 a year
or so) for each pupil who could pass an examination on these books.
Some of the teachers became Christians, and he set up Christian
schools in many places. Mr. H. and his assistants visited these
schools and preached in the villages from time to time. I do not
think this system of grants-in-aid to heathen schools proved a
success, and it has since been discontinued by the Berlin Mission.
Some medical work by a trained native practitioner was also done
in connection with the work of Mr. H. and his successors. This

424 THE CHINESE RECORDEE. [November,

Hakka mission work has grown to be the most prosperous in point of
numbers of any in Canton. The Central Training school here under
Mr. Hubrig and his associates is in some repects the most efficient
educational establishment in Canton. The country stations of this
mission are in Fa tin and Tsing Yuen Districts north of Canton, at
Nam Hung on the northern border of the province and in Kwai
Shin District on the East river. Another work among the Hakka' s
is conducted by the London Mission in the Pok Lo District. This
too was begun in connection with Hongkong, but for much of the
time has been under the oversight of Dr. Eitel, Mr. Ridges, Mr.
Eichler and other members of the mission residing in Canton. In
this mission less attention has been paid to school work.

The Wesleyan mission having established themselves in Fat
Shan and gathered together a little Church there under the labors
of Mr. Selby, put up a bungalow there which was the first mission
residence in foreign style built outside of Canton by the missionaries
located here. Mr. Selby travelled much in the country and finally
settled in Shin Kwan on the North Eiver where his mission have
now one of their most flourishing stations. Ch^an Ts'iin an import-
ant mart south of Canton has also been occupied by this mission.
A work sprung up at Tsung Fa some two days' journey North East
of Canton in connection with our mission which has some interesting
features as illustrating the method in which the Gospel should
spread in China. One of our Canton members who is a hatter by
trade on a business journey to Tsung Fa told the gospel story to
one of his customers there. This man believed and after a while
came to Canton and applied to me for baptism. As he had noc yet
taken down his idols though he had ceased to worship them I
declined to baptize him at once. He returned home and put away
his idols and told others of the truth. After a few months he and
some others were baptized. The work went on until some twelve or
fifteen had become Christians. One of our native preachers and his
wife visited the neighborhood and were welcomed by the believers.
As he left I urged him to teach these Christians to engage in some
form of Christian effort and to subscribe toward it. They decided
that they would try to build a meeting house. Some subscribed
money, others materials and others labor. They wrote a joint letter
to the Canton Church asking us to help them. We got up a sub-
scription and raised the funds needed. A building committee was
appointed and the ground bought, and a chapel was begun. I did
not advise the building of the chapel and would have preferred their
undertaking the partial support of a preacher for their neighborhood,
but the principle of self-help was the main thing I wished to see,

1886.] SOME PEESONAL EEMINISCENSES OP THIRTY YEARS* MISSION WORK. 425

and as they were enthusiastic about the chapel I did not discourage
them, but helped them by a contribution. My own view is that the
Christians had better meet in the houses of the members until a
Church gets too large to be accommodated there. Besides, the
building of a chapel attracts too much attention and had better be
deferred until the neighborhood has been thoroughly evangelized.
My fears were realized in this case. The heathen especially those
of a powerful clan, several members of which had become Christians,
began a persecution against the little company of believers. The
chapel walls were torn down, and several of the Christians had to
flee for their lives. The old man who was the first believer was
taken to the Yamen and imprisoned and severely reprimanded for
becoming a Christian, but was finally released. I visited the
Magistrate armed with a letter from our Consul and some repar-
ation was made for losses and a paper put out permitting the build-
ing of the chapel. Here I must state a sad fact which shows what
diflBculties we have to contend against in the Chinese. The old
man whose house was beset during the troubles put in a false claim
for damages saying he had lost a sum of money. He afterwards
confessed to the falsehood, and was excluded from the Church for
lying, but subsquently showed signs of true repentance, and was
restored to our fellowship. We now have a chapel and eighteen
members connected with this station.

Our work on the North River is in the Tsing Un District whose
people are noted for their insubordination and roughness. We
occupy two stations here one at Shek Kok an important market
town and one at the district city. Both of these places were opened
by means of the medical work. The first believer at Shek Kok was
a fine old man who kept a little shop. He showed much boldness
in confessing Christ. On the Lord's day he hung out a board
inscribed " Kam yat lai pai '* (to-day is the sabbath) at his shop
door. When he was baptized he wanted to be baptized in the river
in front of the town on a market day that all his neighbors might
witness his confession. The native preacher who administered the
ordinance however dissuaded him from this lest there should be a
disturbance made. The *' West Coast " i.e. the seaboard between
Macao and Hainan suffered much from the Macao kidnappers
during the days of the coolie trade, and much opposition to
foreigners prevailed in K^o Chau and the vicinity. After this
excitement had somewhat died out and the disturbances created by
the Kwong Sai rebels who held Ko Chau for some time, had been
quieted, we began a work in this South West section of the Pro-
vince, which had hitherto been unoccupied. The work sprung

426 THE cHiNEf5E RECOEDER. [November^

up, as that at Tsung Fa had done through native efforts. A man
and his wife who had first heard the gospel at Shiu Hing moved to
Ko Chau as the man had a position in a Yamen, He had family
worship and invited others to attend. A woman, whose husband
was a Peking man and a writer in the Yamen, was converted and
came to Canton and was baptized. Her servant girl was also
brought to Christ. This woman met with much opposition from her
husband, but remained a true, earnest warm-hearted Christian.
She felt much interest in her native Ko Chau and gave her money
freely to aid the gospel. She died suddenly at Shiu Hing under
strong suspicions that her husband had compelled her to take
poison.

The fact of our members in Ko Chau being so anxious to have
the gospel preached there led to the Canton Church sending and
supporting an assistant in that region. We had chapels at Ko
Chau and Mui Luk for several years, and some four or five were
baptized from this section, but the work was not very encouraging
and the assistants were needed elsewhere; so the stations were
given up. Much seed however was sown and we hope we may see
some fruit in the future. Two more of the " Lower Four Depart-
ments'' (Ha Sz Fu) have been occupied of late years, the island of
Hainan (K'ing Chau Fu) by the Presbyterian Mission and Pak Hoi
(Lim Chau Fu) by the English Church mission.

LITERATURE.

Our Chinese Christian literature has grown up almost entirely
during the past thirty years. When I came we had only a few
tracts by Mr. Milne, Dr. Bridgman and others ; of these " The two
friends " and a translation of some of Burder's '^Village Sermons ''
both by Milne are almost the only ones which have survived. The
popularity of the former point to a great want in our tract literature,
viz. good narrative tracts and books. All our colloquial books, all
our commentaries and most of the aids for learning the language
are the product of these three decades. Mr. Piercy of the Wesleyan
mission will be long remembered as giving us excellent colloquial
translations of the Peep of Day and Pilgrim's Progress; he and Mr.
Charles Preston of the Presbyterian mission, as leaders in the col-
loquial work in New Testament translation, and Mrs. Collins, for her
translation of the *' Bible Stories." These pioneers have since been
followed by others.

Dr. Chalmers is well known as a scholar in Chinese literature.

My own literary work has been chiefly in the book language
though my first work was a little colloquial catechism which was
one of the first colloquial books published. This and a summary of

1886.] SOME PERSONAL EEMINISCENSES OP THIRTY YEARS* MISSION WORK. 427

Christian doctrine in book language (^* Sing Shai lu In '') were
written to supply a felt need. As I preached in the villages and
market towns I felt the want of a small book to leave with the
people which would give them in a compact form a permanent
statement of the substance of what they had heard.

In distributing the Scriptures we felt the need of some short
notes to help the people toward understanding them. Messrs
Koberts, Gaillard and I therefore undertook to prepare some. Our
plan was to publish Luke, Acts and Romans in this way, giving the
people an account of the origin of our religion, of its first procla-
mation and of its doctrinal teachings. I prepared the notes on
Romans and published them in 1860.

For some years the country work, medical work and the pastoral
work occupied all my time. When the union colloquial version of
the New Testament was planned, Romans, Hebrews and the Pastoral
Epistles were the portion assigned to and translated by me. As
revised by the committee of final revision these form part of our pre-
sent colloquial New Testament. After my return from America in
1872, I spent my time in the study in selecting, composing and
translating some 300 hymns which form our present Baptist Hymn
Book, and also got out a little book of children's hymns. The next
work undertaken was Notes on the Parables, which was pub-
lished in 1877, and has been found quite useful, having been
translated into Mandarin Colloquial and published in the North and
also (with the term for God altered) in Foochow.

In 1879, I published a little work on Homiletics called the
" Preacher's Hand book ** speaking of a call to the Ministry, com-
position of sermons, &c. The articles on Bible Plants and Animals
in Dr. Williamson's Teacher's Bible, or " Aids to understanding the
Bible " were prepared in 1882. I also prepared the Geography of
Palestine in the large and the abridged form for the Text Book
Series projected by the Shanghai Conference of 1877.

Besides I have written several little tracts on various subjects.

For some years my spare time has been given to the preparation
of a Life of Christ, or a short commentary on the gospel narratives.
If my life is spared I hope to finish this work some time this year.

In order to produce literary work of any permanent value one
must not only have a taste for it, but must have a good knowledge
of th^ people gained from mingling with them and acquaintance
with their modes of thought. Mere knowledge of books is not
sufficient. Of what value the few books mentioned may be time
alone can prove. Let it be remembered however that the earlier
missionaries labored under many disadvantages and tried to prepare

426 THE CHINESE RECORDER. [NovemTjer,

books as they were demanded by tbe different stages of the work.
Some of these, however imperfect may have served a good purpose
at the time though they may not be needed in the future, and may
be superseded by works of greater value. May we not hope that
most of them may be superseded by books on the same subjects
prepared by converted Chinese ? Let names and books be forgotten
so the cause is advanced.

CIRCULATION OP BOOKS.

In the earlier days we gave away all our books. When Dr.
Speer visited Canton ten years ago after an absence of twenty-five
years he told us how the missionaries in early times would walk for
a long distance through the streets of Canton and feel encouraged
if they found four or five men who would accept a book. When I
came they were often refused.

Even whole Testaments were freely given away. The " Million
Testament Friend" started, I believe, by John Angell James,
placed in the hands of the missionaries immense numbers of Scrip-
tures for gratuitous circulation, far more than there was any real
need for and many were stored away and injured by dampness and
white ants and many more were given away where they would do
but little good. Still if only 50,000 did good the expense would
perhaps be justified. As time went on misconceptions were cor-
rected. The idea that the Chinese are a reading people was found
to be quite fallacious, and it was discovered that comparatively few
could understand a high book style ; then the Tai Peng rebellion
disorganized society, and a generation of young men grew up who
had very little schooling. So further experience showed us that
it was wiser to sell our books and at the same time it made the
work of distribution easier ; as it prevented a rush of the crowd to
get the books. There are, no doubt, serious objections to the present
plan of selling books, still it is an improvement. My own opinion
is that it is well to combine the two plans and give away sheet tracts
occasionally and sell the others. In one point I think the practice
of selling books has led to a bad result. In old times we spent
most of our time and energy in the oral preaching of the gospel in
the country : now I am afraid we are apt to be content with having
sold so many tracts. Nothing can take the place of the Divine
plan of propagating the Gospel by the living voice of the living
man. The plan of selling books could not have been adopted much
earlier than it was without injury to the cause we love. I have no
doubt the Providence of God has guided us in our movements.
Still we must not " count ourselves to have already attained or
think that we are yet perfect/' but must show our wisdom by

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 429

adapting ourselves to the varying circumstances we see around ua.
Our object must not be missed in the pursuit of a plan.

DANGERS.

None of the Canton missionaries have lost their lives or been
seriously injured from attacks by pirates or robbers, or mobs except
Mr. McChesney of the Presbyterian mission. Some of us have had
experiences of danger from these causes. Mr. Hanspach has already
been mentioned. To have stones and clods thrown at us is no un-
common case, but it is annoyance rather than injury that is intended.
Only once have I been attacked by robbers. In the autumn of 1865
when returning from a visit to our out-station at Wu Chau in Kwang
Si we fell into the hands of a band of robbers. We were coming
down the West River below Tak Hing when suddenly a boat filled
with armed men shot out from a little cove. It had a swivel on the
bow and contained some fifteen men armed with swords and pistols.
As soon as the boatmen saw them they dropped their oars and cried
out in fright, I immediately went out to see what was the matter.
When the pirates saw me they stopped for a while as they had not
expected to meet a foreigner. After speaking to one another they
concluded to come on. So they pointed the cannon at me, and one
of them stood with a lighted match over the touch hole ready to
fire the piece if I had made any show of having fire arms. I stood
still until they came up.

One of the men at once jumped on top of my boat and stood
there as a look out, lest any other boat should come to our relief.
The leader came up to me and began to search me while the rest
went inside my boat and began to strip the Chinese of their good
clothes and to take off our things into their own boat. I told the
leader I had but one dollar and if he wo aid wait I would get it
from my trunk. I had left my watch at Shiu Hing and had no
more money as we were returning from Wu Chau where I had taken
money to pay t]ie rent and the salaries of the assistants. The man
went inside wit h me where I found the pirates trying to break open
my trunk. I told them I would open it if they would let me. As
I opened it to get the dollar the men began io take my clothes. I
told them that '.hey had better leave them as they would only betray
themselves if they either wore or pawned fore gn clothes. So they
dropped them at the command of the leader . They took off my
blankets into their boat. As I had my little step-son on board and
feared he might suffer I asked the head man to give me back a
blanket. He went into the boat and threw all of them back to me
saying " Here, take them.'* As they were taking off the rice pan
(wok) from the boat people I asked the head man not to leave the

430 THE CHINESE RECORDER. [November,

poor people without any means of cooking their rice. He said " Let it
alone then " and gave it back. They took our oars, but left us one
damaged oar of their own, so that we could not row fast enough to
give any information on them and yet would not be altogether at
the mercy of the currents in the river. We escaped with no per-
sonal injury but with the loss of all our food and many other
things. We were attacked soon after day light and got nothing to
eat that day until near noon. A friendly mandarin loaned me a
dollar ($1.00) which enabled us to get some rice. But my little
step-son who sometimes had epileptic attacks was thrown into a
convulsion from the fright as the pirates drew their swords on him
and threatened to kill him if he did not tell where the money was.
He never recovered, but died in a few days after I reached Canton.
Once when travelling on the East Eiver the house in which I was
staying was broken into, and my stock of medicines and food and
the clothes of the Chinese were carried off, but I had my money
and clothes in my valise which I alway use as a pillow in traveling
in the country, and so they escaped. With these two exceptions
I have never been robbed while traveling in China.

CLASS INSTRUCTION.

Our commission is not only to disciple all nations, but to teach
them to observe all things that Christ has commanded. This work
of training our converts and especially our assistants is one that
cannot be overlooked without injury to the cause of Christ. It is
not numbers so much as faithful, well instructed witnesses that
we need especially in the early stages of the work when men will
judge our cause by the character of our converts. Hence I have
always given much attention to this training. There are some
advantages to be obtained from a continued course of study and it
will doubtless be needed in an advanced stage of the work, but fol-
lowing Christ^s example, I think that especially during the earlier
period of mission work here, it is better to combine study with
work.

Hence I have had our assistants gather into a class for one
month in each quarter to study the Bible. Our plan is to go over
all the New Testament in detail, and the historical portions and some
of the prophetical portions of the Old Testament during a three
years* course. In the Old Testament only the main points are
dwelt upon. The other two months are spent in work. Besides
the helpers I have also had those among the members who can
spare the time to come occasionally ; for we need well instructed
laymen as well as preachers in our native Churches. By being
acquainted with the mental habits, the industry and the piety of

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 431

these students we can get an idea as to wlio among them, may prove
useful as assistants.

SCHOOLS.

Schools have from the beginning occupied a large place among
the missionary efforts of some Churches.

They gradually extended until Canton was noted for the
number of its day schools and especially for its girls' day schools.
The Chinese willingly paid nominal sums up to gl.OO annually for
the education of their children in mission schools. Of late there
has been a set-back, but it is to be hoped we will before long get
back to our former position. As a mission, our Baptist mission has
not placed much confidence in schools as an evangelizing agency.
Our strength has been given more to the public preaching of the
word.

When we have a Christian community, of course we should see
that the children of our members have a Christian education.
Schools are also sometimes useful as an entering wedge in a town
or village, but in my opinion they belong to the second stage of
mission work. I would make an exception with regard to girls'
schools, as youth is the only time in which we can reach many
of the females. They cannot attend our chapels as the men do,
nor can the women generally read our books as the men can. Then
ladies can only work in schools and in house to house visiting.

The question is not " are boys' schools useless ?" but " how can
a man exert his energies to the best advantage ?" To my mind the
answer is clear, and I would say decidedly," by the apostolic method
of preaching the gospel," other work is by the way.

Boarding schools for girls have existed from early days. Mrs.
Ball was among the first to have them in Canton. Mrs. Happer had
them for some years. In 1872 Misa. Hattie Noyes took charge of
this department of the work in the Presbyterian Mission and
established a school which has been one of the most successful in
China under her care, and that of Misses M. Noyes, Crouch, and
Butler. Some hundreds of girls and women have passed through
this school and a number of them have made a profession of
Christian faith while sixty have been employed as Christian workers
in teaching schools, or visiting the families as Bible women.

The English Wesleyan Mission has also given much attention
to female education, but especially in the direction of efiicient day
schools. In the Baptist mission Misses Whilden, Stein and Young
and Mrs. Graves as also the Presbyterian Mission have done good
work in the day schools. Much good seed has been sown in the
schools. A few have joined the Church from the girls' day schools,

432 THE CHINESE EECORDER. [November,

very few I think from boys* day schools. More, especially the
children of Christians from the boarding schools. Dr. Legge, after
a long experience in schools told me that as a means of gaining
converts he considered them a failure. We may certainly hope for
a favorable opinion of Christianity from the pupils and in some cases
they may become Christians in after years.

WORK FOR WOMEN.

The work among the women has made great advances,
especially during the last fifteen years. The first regular Bible
woman was employed in 1863, and public meetings for the women
were begun then. The visitisg of the women in their homes by
the ladies and the Bible women and gathering passers-by into way-
side chapels has proved a remunerative form of Christian effort and
not a few have been gathered into the Churches by these means.
In our mission much work has been done at the Aged Women's
Home, and a number of the women there have professed their faith
in Christ in their old age.

As few of the women can read, the work of training Bible
women to work among their own sex is an important one. Miss
Noyes, and on a sn)aller scale Mrs. Graves have given much time
to this work. The Bible Women's Work is an encouraging one,
but one that involves much self-denial and bearing of reproach for
Christ's sake. Gathering the women passing by into wayside meet-
ing rooms is a practice that should be used more than it is. Bible
women's work among the country villages should be laagely ex-
tended. This has proved an invaluable adjunct to other labors in
Swatow and elsewhere and should be carried on in connection with
all our country stations and in the neighborhood of Canton to a
much larger extent than it is.

MEDICAL WORK.

Any notice of Mission work at Canton which would omit an
allusion to Medical Work would be very imperfect. Here the
Ophthalmic Hospital was opened by Dr. Peter Parker fifty years
ago, and here soon afterwards was organized the Medical Mission-
ary Society which has been the parent of similar societies in Europe
and America. Thirty years ago the old Hospital at San Sau Lan,
back of the Foreign Factories, was under the care of Dr. Kerr, who
also had charge of the Presbyterian Mission Dispensary at Tsing
Hoi Mun, while Dr. Hobson had the management of the London
Mission Hospital, known as the Wai Oi I Kun at Kam Li Fan.
The war came on in the autumn of 1856 and all this medical work
was broken up. After the war Dr. Kerr reopened his hospital,
first at Tsang Sha and then moved it to Kuk Fau, where the

1886.] SOME PERSONAL REMINISCENSES OP THIRTY YEARS* MISSION WORK. 433

present fine accommodations are found and the noble work is
carried on. Nearly a million patients have participated in the
benefits of this institution. The Wai Oi Hospital was reopened
after the war under the charge of Dr. Wong Fun and others and in
1865 became a branch of the Medical Missionary Society's Hospital
under Dr. Kerr.

My own connection with medical mission work has been in a
humbler sphere. Being the son of a physician, and having received
some medical training preparatory to my mission work, I have
utilized my knowledge by opening dispensaries at new country
stations. My first efforts were confined to vaccinating the children
on my country tours. When I settled at Tai Sha I began dispen-
sing medicines and performing minor operations. This was con
tinned at Shiu Hing for a number of years and afterwards at Wu
Chau in Kwang Si province and at Sai Nam and ^S^z Ui. In my
tours also I frequently dispensed medicines. The expenses of this
work were defrayed through the liberality of the Medical Missionary
Society. I regard Medical Work as the most important adjunct
to the direct work of saving souls. It alone has direct Divine
sanction in the Scriptures, and experience has proved that it is a
most important aid, especially in the work of opening new stations
and removing prejudices. I should never be content to employ it,
however, apart from direct religious work. All the miracles of heal-
ing wrought by Christ and His apostles had a moral object. Though
the relief of suffering is a good thing in itself it should never be dis-
sociated by missionaries with religious work. Though it may be
the part of wisdom to smooth the way for the gospel we should
never be lacking in that faith which teaches the gospel plainly
whether men hear or whether men forbear. I would never there-
fore open a dispensary without a preacher, or unless we had a man
who would combine in himself the skilled doctor and the faithful
witness bearer for Christ.

HEALTH.

The health of the missionaries and of their families is far better
than it used to be. In former times we all lived in Chinese houses
and had very few of the varieties of food we now have. There was
no condensed milk no tinned goods. Foreign fiour and butter were
not easily obtained. — I have gone for years without butter ; pork
and rice being the substitute for bread and butter. Nearly every
summer we had deaths in the mission circle ; I have known five or
six in one year. In these personal reminiscences I would record
with gratitude to God the fact that during these thirty years I have
never cost the mission one cent for medical attendance, medicines

434 THE CHINESE RECOEDEE. [November,

or trips for health except the voyage home. This is due to several
causes. In the first place I have been gifted with a good constitu-
tion, then having been single for much of the time I have had no
family to need care ; again, being a doctor I have known the import-
ance of keeping well or removing any ailment by dieting rather
than by medicine. In the rare instances where medical advice has
been called in for my wife or myself it has been rendered gratuitously
through the kindness of the physician, or I have paid for it and the
medicine out of my own pocket. I have seldom been so ill as to be
kept from my usual work. I am speaking only of the past. What
may await me in the future I know not, but I am persuaded that
as long as the Lord has any work for me to do He will give me
strength to do it.

CHARACTEE OF CONVERTS.

The character of our converts has been raised to a higher
standard than formerly. Though from the first there have been
good earnest men connected with our Chinese Churches, there were
also many in early days, when native helpers were few, and were
much in demand, who attached themselves to Christianity from
mercenary motives, or from a love of novelty. Now, as the number
of our members has increased men see that to be a Christian is not
equivalent to eating the foreigner's rice. Our knowledge of Chinese
character has increased by experience and I think that most
Churches are more careful about receiving members than they
were. Then a generation of the children of Christians, brought up
under Christian influences is now coming forward to occupy the
important places. Self-help and self-support among the members
have developed very much as the Churches have increased in num-
bers and in a knowledge of Christian duty. We now have Churches
supporting their own native pastors and carrying on other forms
of Christian activity. Our members subscribed liberally to aid the
sufferers from the Shantung famine and from the persecutions and
floods in our own province.

PERSECUTION.

The most notable event in the recent history of Canton mis-
sions has been the persecution of native Christians and the destruc-
tion of our chapels during the insensate Franco-Chinese war. The
anti-foreign excitement caused by the killing of an unoffending
Chinese by Logan, a drunken Customs' employee, culminated in the
riot of September 1883 and the burning of part of the foreign
settlement, by a Chinese mob. Before the subsequent excitement
had subsided the unjustifiable action of the French in Annam and
China raised the Anti-foreign feeling to the boiling point. This

1886.] SOME PSESONAL RE5HNISCENSES OF THIRTY YEAES' MISSION WOEK. 435

was utilized and encouraged by Commissioner Pang Yii Lin and his
coadjutors, and directed against Christianity in general. As a
result eighteen or twenty Protestant chapels were injured or des-
troyed and the native Christians robbed and persecuted. Our girls'
schools were broken up, our work interrupted, and we ourselves
were in so much danger that we could not venture into the streets
of Canton. As I have already described these trying times in the
Nov.-Dec, number of the Chinese Recorder for 1884, page
445, I will not repeat the account here. Previous to these events,
in the autumn of '82 a mob hired by the gentry destroyed our dis-
pensary and preaching place at Wu Chau. Messrs. Simmons and
Noyes visited Wu Chau in December, but were stoned and mobbed,
the magistrate being unable to protect them. No ' apology nor
indemnity has been given by the Chinese authorities for these out-
rages though three and a half-years have elapsed since they were
committed. Recently Mr. Fulton and family have been driven out from
Kwai Peng in the same province and had all their property taken
and their houses burned. The turbulent character of the masses of
South China is taken advantage of by the gentry to vent their
hatred against Christianity, aind the officials, even if they had the
will dare not offend the literati. These literary men are the counter-
part of the Scribes and Pharisees of Our Saviour's time. We need
not despair of them however. An increasing number of them
accept our books at the Triennial Examinations, and light will at
last break in even upon their dark prejudiced hearts. " A great
company of the priests became obedient to the faith " after our
Saviour's death and many of the Pharisees were enrolled among the
disciples. Let us hope that hereafter some of the bigoted literati
may be brought to the truth.

In conclusion I would say that a retrospect of the past leads
us to thank God and take courage. There has been progress in all
directions, as there should be. I could speak of other points of
interest, and in this brief summary have ommitted many things
that might have been put on record. The younger missionaries
have entered upon the labors of the older, and begin their work
from vantage grounds gained in the past. In the future, others and
(sr.ocially wo hope, native missionaries will go still further and
iLirty years hence the cause which we lovo will be as far in advance
of oqr present attainments as it now is in advance of what it was
thirty years ago. For this let us ever labor and pray, and God's
bleasiDg will rest upon us, and prosper us.

43G THBJ CHINESE RECORDER. [November,

Dear Dr. Gulick.

I take the liberty of asking you to serve as Chairman of a com-
mittee of four, the three other members being Doctors Reifsnyder and
Griffith of Shanghai and Park of Suchow.

You will please receive our votes for election of delegates, there
being three names on each paper, sent you ; count the same ; and
publish the result. A simple majority in each case indicating the
election. I would suggest that medical missionaries either going homo
or at the present time in England or America should be our
candidates. *********,

Yours cordially,

W. R. Lambuth,

Peking.

Canton, China, October 14th, 1886.
To THE Editor op the Recorder.

In the October number of the Recorder there have been some
names suggested of those who might act as delegates to the inter-
national medical association which meets at "Washington U.S.A. next
May. Allow me to mention the name of Rev. Peter Parker, M.D.,
who now resides in Washington, as one who might well represent us
as medical missionaries. He was for twenty years a medical mission-
ary in China and the founder of the Canton Hospital. He is at pres-
ent the President of the Canton Medical Missionary Society; His
living in Washington would make it convenient for him to attend and
his past work certainly recommends him as one most fitting to repre-
sent the cause of medical missions.

It is certainly important that the cause be represented and that
as strongly as possible. I remain.

Yery Sincerly Yours,

J. M. Swan, M.D,
Canton Hospital.

J 886.] CORRESPONDENCE. 437

To THE Editor of the Chinese Recorder.
Dear Sir,

Circumstances have made me for a time, the companion of an
agent in the employment of the British and Foreign Bible Society.
Day by day I have preached and he has sold Scriptures to crowds
at markets and theatres, and day by day both he and I have been
annoyed by one and all of the Chinese remarking on the smell the
books have. I have had to stop the declaring of spiritual things, to
explain that the smell arises from the composition of the ink, which
the metal type employed in the printing renders necessary. When
made, the explanation seems right enough, and is sometimes well
enough received, but this is only sometimes. Many seriously suppose
that the books are drugged and sold cheaply to injure peoples eyes,
and over a large extent of country the impression prevails that read-
ing the '' smelling hooks '* causes headache. This suspicion is un-
fortunate and I am of opinion that double or three times the number of
sales could be secured by using books printed in the ordinary Chinese
style with wooden blocks and ordinary Chinese ink.

If the home society does not know this, surely its agents in China
do, and whatever possesses them to go on printing books which defeat
the purpose of both the Bible and Missionary Societies by raising
suspicion in the minds of the natives ? Better far to sell a less neatly
printed book, with no smell, than the metal type editions which are
very neat but very suspicious in the eyes and noses of the Chinese.
If I am right in supposing that Mr. John's version is printed on wood
and does not smell, I shall try to secure the use of his edition in my
district till I can get Kwan Hua gospels printed on wood.

Yours truly,

Missionary.

BuFPiNQTON Seminary, Soochow.
Buffington Seminary is a Boys' Boarding School, conducted on
the same plan with many similar institutions in other missions in
China. Pupils not younger than ten years of age, as a rule, are
received into the school, and are required to give a written agree-
ment with approved security to remain in the school till the course
of study is completed, or until the principal of the school may see
fit to send them away. Board and tuition are, as above stated given
free while the pupil provides his own clothing and bedding.
Formerly when it was difficult to get boys to come to a school
under the charge of a foreign missionary clothing and bedding
were also provided from mission funds. But now, in most places,
the confidence of the people as to our motives, has been, or ia being

438 THE CHINESE RECORDER. [November,

established, and they are beginning to appreciate to some extent
the value of the education we give and hence there are generally
more applicants for admission to our schools than we can receive.
This state of affairs is now making it possible to go a step further,
and require pupils to contribute something, though small in amount
towards paying for their board. The rule in Buffington Seminary
now is that pupils entering hereafter shall pay fifty cents a month
towards their board. The actual expense of boarding a boy in the
school is $1.50 per month, teacher's salaries and incidental expenses
being extra. Several boys are now in the school under this rule
and others have promised to come shortly.

The advantages of this system are, first that boys are kept
constantly under Christian influence, and away from the demoral-
izing influence of heathen homes, during the greater part of their
school days, and the period of the formation of character. They are
therefore much more likely to become true and intelligent Christ-
ians than mere day pupils. Second, they can be retained in the
school longer, and thus make further advancement in education,
and become more thoroughly indoctrinated in the truths of the
Christian religion, than day pupils. Of course we have to guard
against a mercenary spirit, but this is a factor that has to be taken
into the account in all Christian work in every land.

Such a school as Buffington Seminary proposes to be is a
necessity in our work not only to give western education to the
people in general but principally to educate native agents for mission
work — preachers, teachers, medical assistants, &c. An effective
native agency cannot be secured without a school like this. The
very best native helpers in all the missions in this field, are those who
have been educated and trained from boyhood in mission schools.

But while the most important work of the school is, and ought
to be, the training of native helpers, it is very desirable, and also
a legitimate object of missionary endeavor to offer the benefits of West-
ern education to the people in general, without regard to whether
or not they will be active workers in the evangelization of the
country. Hence this object has been kept in view for several years,
and I have during that time been constantly working to attain it, as
intimated above. Of course, as in purely evangelistic work, so in
educational work, the foundations have to be first laid, and our
work is now, and will be for some time, mostly elementary in its
nature. But evidences of China's awakening appear on every hand,
and the time is sure to come when our mission schools will be
powerful factors in the enlightenment and salvation of this country.

A. P. Parker.

1886.]

OUR BOOK TABLE.

439

$m §ml M\t

Mr. Dyer Ball, of Her Majesty's
Civil Service Hongkong, has given
to beginners in Cantonese Col-
loquial, a small book of twenty-
seven pages, entitled The Gantonese-
made-easy Vocabulary,* as a com-
panion volume to his " Cantonese
Made Easy," which was published
two or three years ago. AVhile not
free from errors, and there are a
number of repititions which the
author will no doubt omit in future
editions, this book will prove use-
ful to persons desirous of learning
the Cantonese dialect.

The use of the mark " I " instead
of repeating a character does not add
to the beauty or utility of the work.

The author goes a little out of
his way to disparage the work of
his predecessors in dictionary mak-
ing. He warns the student against
believing that 56 (13 f"'^ ^''' "^"^eans
*' this ;" he says, "it is nothing of
the kind although all the diction-
aries say so." After giving liis opin-
ion as to how the mistake arose
he adds ;" and all subsequent dicr-
tionary makers have followed, like
sheep, their leader." A.t least one
dictionary maker, — S. W. Wil-
liams,— must be excepted from that
" all,** as he says that 06 ffl <"^ ^^*
means '^ this one " " Williiims' syl-
labic Dictionary page 630," and
" Tonic Dictionary of the Canton
Dialect '* pages 167, 329. See also,

" A Chinese Dictionary in the Can-
tonese Dialect " by Rev. E. J. Eitel,
page 268 for another exception.

The Rev. A. Foster B. A. of the
London Missionary Society, Han-
kow, has prepared a Chinese Prim-
er.f The design of which ac-
cording to the prospectus " is to
provide a course of easy progressive
reading lessons in Chinese for the
use of adults who have never learned
to read, and especially for the use
of Christians of this class, that by
means of it they may be helped to
acquire sufficient knowledge of the
written character to enable them to
read their Bible.

The plan adopted is as follows, —
Each exercise or lesson gives ten
new characters which are placed at
the head of the page and in the
sentences below, examples are given
of the use of these characters. No
character is introduced in any sen-
tence whicii does not either occur in
the exercise to which the sentence
belongs or in some previous exercise.
The characters employed are all of
them of common occurrence in na-
tive books, and nearly all of them
are continually to be met with both
in colloquial mandarin and also in
the book stylo. At first only such
characters are given as are simple
in form and can be easily remem-
bered, but gradually more com-
plicated ones are introduced." The

• The Cantonese-made-eaay Vocabulary : A small dictionary in English and Canton-
eae, containing? only words and phrnses used in the spoken language, with the
classifiers indicated fur each noun, and definitions of the different uses of some
of the words wheu ambiguity might otherwise arise. By J. Dyer Ball, M.R.A.S.
Etc. of Her Majesty's Civil Service Hongkong. Hongkong : Printed at the
Cliiua Mail Office, 1886. Shatighai, Kelly & Walah.

t Fabliahed at the Hankow Depdb of the ileligioas Tract Society.

THE CHINESE BECOBDEB.

[November,

plan is, as will be seen, admirable
and has been well carried out,
and the result is a book useful not
only for the class intended, but also
for beginners of all ages. It strikes
us as being a book that would help
young missionaries in acquiring a
knowledge of the language. As the
characters are in the square writ-
ing style, the book would serve as
a good " copy book " for those who
wish to learn to write Chinese.
The first lesson might be more
interesting if some of the numerals
had been allowed to hold over for
one or two lessons their place being
supplied with nouns and verbs.

The Author of *Cheist Versus
Krishna, has undertaken not only
to prove that Christianity is older
than Hindooism, but that the latter
is derived from the former. He
says ; " So far from Christianity
borrowing any of its light from the
mistaken ancient Hindooism, Hin-
dooism has really received its first
inspiration fioai Biblical Christ-
ia.nity," Further on he expresses the

hope that his readers will "rise
convinced of the leading fact, that
the blessed Holy Religion of the
Bible is the only ancient religion,
and has claims which ingenious
imitations and perverse misrepre-
sentations can never possess." The
style is rambling, but not uninterest-
ing. The author succeeds in bring-
ing forth a great number of parallels
between the lives of Christ and
Krishna ; in all of which the greater
purity and holiness of Christ are
manifest. Although in many cases
the parallelism is rather far fetched,
still the similarity is sufficient to
justify the inference of a common
origin. In his anxiety to draw
parallels the author neglects to pro-
perly establish his statements con-
cerning the comparatively recent
origin of Hindooism, and thus
greatly weakens his position. There
are very few opponents of Christ-
ianity who will not gladly admit
the similarity of the religions in
question. They will not, however,
be as ready to admit the later
origin of Hindooism.

* Christ versus Krishna; A brici comparison between the chief events, characteris-
tics and Mission of the Babe of Bethleheui, Judaea, and the Babe of Brindabun
Mathurapuri: with a concise review of HivJooism proving its d-irivation from
Chri8tianit7, by L.A. Sakes, i^f .D., B.M.S., Jubbulpore. Printed anc published
by F.T. Atkings, at the "Kauvy ay Service Press," Allahabad. For sale at th-.
Presbyterian Mission Press, Shanghai.

1886.]

EDITOBIAI. NOTES AND UISSIONABY NEWS.

44}

ikml f flt^js: aulj ^immm^ Mtk$*

The Annual Meeting of the Niug-
po Mission of the American Presby-
terian Church, North, was held in
Shanghai during last month. All
the members of the mission, on the
field, were present with one excep-
tion. The stations of this mission,
in the order of their occupation are
as follows : — Ningpo, Shanglmi,
Hangchow, Soochow and Nanking.
The Foreign force consists of ten
men, ordained ministers, and their
wives and two single ladies; one
family has been in America several
months. During the meeting of
the Mission, Mr. Lyon, formerly of
Hangchow, now assigned to Soo-
chow and Mrs. Judson of Hang-
chow, returned from the United
States ; Mr. Lyon leaves his wife
and family in the home land.

The following statistics of the
work of the past year may be inter-
esting to our readers. Boys' Board-
ing Schools, 3 with 82 pupils;
Girls' Boarding Schools, 3 with 75
pupilb ; and 25 Day Schools, with
a total of 725 pupils, 515 being
boys and 210 girls. There is one
training school for women with
30 pupils. Total No. of pupils in all
schools 912. There have been 60
additions to the various Churches,
but deaths, and removals and other
causes, reduce the net increase con-
siderably. The present number of
commuuiants is 870. Upwards of
$750.00 have been contributed by
the native Christians to self-sup-
port and missionary work.

From the statistical view of the
Church Missionary Society's Mis-
sion's 87th year we gather the fol-
lowing. Foreign Missionaries ;
Clergy, 230, lay 38, and ladies 20.
The total fo*we of laborers native

and foreign i.s 3,863. 2,739 adults
have been baptized during the year,
and 42,717 communicants are re-
ported. There are connected with
the mission 1,868 schools and sem-
inaries, with 69,256 pupils. Stations
occupied 271.

From the summary of the Foreign
Missions of the American Presby-
terian Church, North, 49th Annual
Report, we gather the following : —
Foreign Missionaries, ordained 172,
lay 29, ladies 297. Total force na-
tive and foreign 1,515. Additions
during the year, 2,533. Total No.
of communicants 20,294. There
are 461 schools of all kinds with a
total of 24,144 pupils. Stations
occupied, 103, with over 400 out-
stntions.

The following is the answer of
the General Assembly of the
American Presbyterian Church,
North, to the memorial from the
Canton Missionaries, connected
with that body: —

WhereAo, There has come before
the General Assembly a memorial
from our missionaries in Canton,
China, Indorsed and urged in over-
tures from the Presbyteries of Cin-
cinnati and Washington, respecting,
the inhuman and unchristian treat-
ment of Chinamen by mobs in
various parts of the land, which
treatment most plainly is a violation
of the first principles of justice and
morality, as well as repugnant to
the gospel of Christ, and is also cal-
culated to endanger the property
and lives of missionaries and other
Americans in China, and to retard
the growth of Christ's Church
there ; therefore,

442

THE CHINESE EECORDEE.

[November,

Resolved, let, That this General
Assembly, in accordance, we are
glad to be assured, with the gen-
eral sentiment of ministers elders and
members of our churches on the Pa-
cific Slope, view with utter reproba-
tion all such acts of lawless violence
against helpless foreigners in our
land ; and we recognize the fact
that our government is bound not
only by the ordinary laws of human-
ity and by plain treaty obligations
but also by consideration of what
is due to our citizens resident in
China, to protect the Chinese among
us, and to redress the great wrongs
which mob violence has inflicted
upon them.

Resolved 2nd, That the Assembly
warmly commends the action of
the brethren on the Pacific Coast,
who even when exposed to sore
obloquy and threatened danger,
remembering the demands of justice
and humanity, and the golden rule
of our Lord, have stood up nobly
in the defense of the rights of the
oppressed.

Resolved, 3rd, That we urge our
ministers and people to do all with-
in their power to create a state of
public sentiment upon the subject
that shall discourage all future out-
rages against law-abiding strangers,
in our midst, and shall secure to
all men, without distinction of race,
all that is fair and right according
to the laws of the land and the
law of God.

Resolved, That a copy of this
deliverance be officially sent to the
Chinese embassador at Washington,
engrossed in the Chinese language ;
also that a copy thereof be trans-
mitted to the President of the
United States, and to our mission-
aries in China.

MEDICAL SOCIETY.

The Shanghai Medical Mission-
ary Association, held its first meet-
ing on Saturday, October 23rd.
The following Officers were duly
elected:— President, E. M. Griffith,
M.D., Vice President, H. W.

Boone, M.D., Secretary and Trea-
surer E. Reifsnyder, M.D. A Com-
mittee was appointed to frame a
constitution and Bye-laws, and to
report at a special meeting to be
held Saturday October the 30th.

Mr. George MOller in China.

During the last few weeks many
of our readers have had the very
great pleasure of listening to the
earnest addresses of this man of
faith and prayer. He has spent
two weeks in Shanghai speaking
Monday, Tuesday and Friday of
each week and twice on Sunday.
His addresses have been delivered
to large and attentive audiences in
the Union Church, the Masonic
Hall and the Temperance Hall.

The last meeting was held in the
Old Union Chapel at the London
Mission and for the native Christ-
ians, the Bev. Wm. Muirhead,
interpreting. This large chapel was
well filled, notwithstanding the rain
and it is to be hoped many caught
the spirit of this saintly man.

He says : —

I do wish in my inmost soul that
the Church of God at large knew
more the power of prayer and faith
in these our unbelieving and skept-
ical days ; and among various other
reasons why I am traveling from
country to country throughout
Christendom, I have also this par-
ticularly in view, that by seeking
to bring back professing Christians
to the Bible, I may likewise thus
strengthen their faith."

Mr. and Mrs Miiller have left
Shanghai for a visit to the river
ports and on their return expect to
go to Japan.

Dr. Edkins proposes a few canons
for rendering proper names in
Chinese as follows : —

1. — Since the Chinese rhythmus
in prose is usually pervaded by a
love for sentences of four words it
is well to render all long names
with four words as far as possible.
This arrangement allows the ictus

EDITORIAL NOTES AND MISSIONARY NEWS.

1886.]

to fall on the second and fonrth
syllables. Alexander is 55 fSS ^•
The ictus on li is very light. It
falls strongly on ta for which ^
may be used.

2. — Since the letters b, d, g, exist
in the old middle dialect as spoken
at Shanghai, Soochow, Hangchow,
Ningpo, it is well for translators
who reside in mandarin speaking
localities to give some attention in
their selection of characters to this
circumstance and to choose for the
European b, d, g, such Chinese
characters as are pronounced with
b, d, g, in the locality occupied by
the old middle dialect.

3. — The shorter rendering is cae-
teris 2>(('ribus the better. This canon
should be remembered when render-
ing long words the syllables of
which have short consonant as
finals. Do not make a new syllable
out of this short consonant. Omit
th6 c in Victoria and the cJc in Fred-
erick. Four syllables are quite
enough.

4. — The rule to use characters
with as few strokes as possible is a
good one, but it must be modified
when tradition, usage and esthetic
suitability require a peculiar char-
acter. For Athens 35 ^ is »ot
80 good B.8 ^^ because 35 implies

443

inferiority while J| means elegant
and classical. We ought to be care-
ful in choosing, a name for a coun-
try which produced so many master
pieces of literary art as Athens did.
5. — In certain cases the first char-
acter may be used for the whole.
Thus the emperor Augustus may be
spoken of as ^ iJf ^ ^ or as

6. — Political reasons should be
allowed a place when selecting
characters. We take ^ ^ i^ JD
willingly for Austria because it is
in a treaty and represents new his-
torical and national conditions.
We cannot so willingly take H @
for Spain because H 9E 3^ is iii
common use, and Q is already in
use for Japan. But it is in a treaty
for Spain and has official authority.

7. — Strict uniformity is not
essential in all cases. Where two
forms for one name are both used
extensively by good authority the
translator may take his choice or
use both. We need not ignore or
taboo any name which has respect-
able authority. Egypt is ^ R or

Mr. Plumb kindly sends the fol-
lowing " Statistics of the Foochow
Conference of the M. E. Church."

This year.

Last year.

Increase.

Members

2032

1869

163

Probationers

1018

887

Missionary Money

276.92

162.63

114.29

Benevolence

128.02

76.43

51.59

Support of Pastors and Presiding Elders

930.48

754.88

175.60

Church Buildings

389.78

1,224.92

835.14*

Local Purposes

435.01

213.77

221.24

Mr. Plumb writes ; — *' We had a
good Conference, and the work is
encouraging." There seems to bo
no disturbance anywhere and no
special obstacles to the progress of
the truth. We hoar of much loss
persecution and opposition from

the heathen. I think the Chung-
king riot has already produced
good fruit, judging from the pro-
clamations which have come down
hero from Peking favorable to
Christianity.

)

• Decrease. This decrease is owing to no aid having been given this jear by the
mission and last year the amount was unusually large.

<»^

444

THE CHINESE RECORDER*

[Nov., 1886.]

$m 0! fM% in lit $m %mi

August, 1886.

16th. — The Siamese barque Envoy
wreoked near Shaweishan ; 32 persons
lost.

September, 1886.

Death of the Uncle of the king of
Siam.

28th. — Inauguration of school in
Macao, for teaching the Portugese
language to Chinese youths.

October, 1886.

J St.— Survivors of the ^wvoy reach
Shanghai, ♦* having been kindly treated
by the Natives and forwarded over-
land via Sooohow to Shanghai."

8th.— Typhoon in the Philippine
Islands.

12th.— 'German barque Mammonia
wrecked in Chefoo harbour no lives lost.

Arrest of Oo A^fung in Hongkong
harbour by the Chinese.

Psstiuuarg ^mxmV

BIRTHS.

At Wuchang, October Ist, the wife
of Mr, Thos. Protheroe, American
Episcopal Mission of a daughter.

At Foochow, October 15th, the wife of
the Bev. J. H. Worley, of a son.

MARRIAGES,

At T*ai Yuen Fu Shansi, on September
20th, by Eev. W. W. Cassels Ben-
jamin Bagnall to Emily Ei^izabeth
Kingsbury both of the China In-
land Mission.

At T'ai Yaen Fu Shansi, on September
20th, by Eev. W. W. Cassels Wil-
liam Key to Margaret Symon both
of the China Inland Mission.

At Kobe Japan, October 6th, by Rev.
W. J. Lambuth, D.D., Dr. W. H.
Park, M.D., of American Methodist
Episcopal Mission, South, Soochow,
to Nora Lambuth daughter of
officiating minister.

At Kobe Japan, October 6th, by Rev.
W. J. Lambuth, D.D., Rev. Oscar
A. Dukes, of American Methodist
Episcopal Mission, South, Japan,
to Mary J. Bennett of Woman's
Union Mission, Shanghai.

At Shanghai, on the 8th October, by
the Rev. Mr. Hodges and the Rev.
Mr. Horsburgh, the Rev. William
MuiRHEAD to Alice Jane daughter of
the late R. E. Turner, Esq., Bar-
rister, London, and widow of the
Eev. Anders Eriksson, Sweden.

At Shanghai, October 11th, by the
Rev. H. 0. Hodges, William F.
Lauohton to Agnes I. Brown both
of the^Chiuft Inland Miission.

At the Cathedral Shanghai, October
20th, by Rev. Hodges, E. Mokgan
to Miss Weedon. Also R. C. For-
syth to Miss Maitland. Also G. S.
Medhurst to Miss Corpe, all of the
English Baptist Mission.

At Shanghai, October 21st, by the
Rev. H. C. Hodges, Thomas Hut-
ton to Annie A'. LeBrun, both of
the China Inland Mission.

DEATHS.

At the Weslyan Mission Wuchang,
August 30th, Katherine R. the be-
loved wife of the Rev. J. W. Brewer,
and on September 24th, Harold
RowE, their infant son.

ARRIVALS.

At Shanghai, October 18th, Rev. D. N.
Lyon and Mrs. J. H. Judson of the
Am. Presbyterian Mission, North,
returning.

At Shanghai, October 18th, Miss Dora
Rankin of the American Methodist
Episcopal Mission, South, returning.

At Shanghai, October 18th, Rev. Mr.
and Mrs. T. Richards, (returning)
Miss Maitland, Miss Corpe, Miss
Weedon, Rev. Nicholls and Farth-
ing, all of the English Baptist Mis-
sion.

DEPARTURES.

From Shanghai, October 9th, Rev. and
Mrs. S. Lewis, and child of the
Am. Presbyterian Mission, North,
for the U.S.A.

From Shanghai, October 16th, Rev. and
Mrs. J. Murray and four children, of
the American Presbyterian MisBiODi
North, for .the U.S. A.

THE

MISSTONARY JOURNAL.

Vol. XVII. DECEMBER, 1886. No. 12.

MAY NATIVE AGENTS BE SUPPORTFD BY FOREIGN FUNDS ?
By Rev. Henby Blodget, D.D.

fPHE present seems to be a time when the question of '^ paid native

agency " has come under review among missionaries, and the
friends of missions. The accompanying letter was written in answer
to questions of a missionary whose mind was exercised upon this
topic. It is by no means a full and logical presentation of the sub-
ject, but consists rather of desultory thoughts, suggested by the
questions proposed. Least of all is there any reference to the
valuable papers, which have recently appeared in The Recorder on
this subject.
Dear Brother; —

I answer in order, and without delay, the questions you have
proposed.

Question first. — "What is the policy, and what is the practice,
of your mission in regard to 'paid native assistants, either as col-
porteurs, evangelists, or pastors and teachers ?"

Answer. — I. — I must take exception to the word " paid." To
pay is to ' satisfy for service rendered,' ' to compensate,* * to reward,*
'to requite.* In this sense of the word this mission has no " paid'* native
agency. Neither are the missionaries themselves " paid '* agents. A
young man who studied theology in our mission institute, and was
licensed to preach, now receives, as a teacher, nearly double the sura
he would have received as a helper. He broke down iu his character,
and was unfit for a helper. Another, who remains faithful, might
easily obtain, as a teacher, twice what he now receives.

Some missionaries receive much less, and others much more,
than they would have been likely to receive in their native lands.
What they receive is not graded according to any system of pay-
ment made for services rendered.

446 THE CHINESE RECOEDER. [December,

II. — The principle adopted in this mission, in the employment
of native agents is, as I understand it, that of an economical support,
the same as that which underlies the support of the missionaries
themselves.

III. — The policy of the mission is, to employ truly converted men,
who love the Saviour, and who have gifts such as qualify them for
usefulness among their fellow countrymen, as assistants in publish-
ing the gospel, whether as " colporteurs, evangelists, or pastors and
teachers,'' and to provide them with an economical support. The
funds for such support may come if needful from the contributions
of the home Churches, the missionaries always inciting the native
Churches to do their utmost in supplying such funds. The policy
of the mission is also to institute schools of a lower and higher
grade, in order to train up such men, and prepare them for useful-
ness. It equally enters into the policy of the mission to exercise
great care and vigilance as to the character and usefulness of the
agents employed, to maintain a constant supervision of their labors,
and to expand the native agency by a natural and healthy growth,
according as God's blessing shall rest upon its work, always aiming
at, and inculcating self-support^ and the support of other missions,
as soon as God shall give the ability.

IV. — The practice of the mission is as far as possible the follow-
ing out of this policy. We have some fourteen licensed preachers,
and about thirty other helpers including ^^Bible-women." These
persons are scattered at the different country stations, or labor in
connection with the missionaries at the places where these reside.
Some of the helpers travel from place to place in the country, seek-
ing to follow up any interest which may have been awakened in the
regular labors at central stations by preaching in chapels.

Question Second. — " Do you regard the practice common among
missionaries in China of employing native assistants as a great
error, and an unmitigated evil?"

Answer, — Certainly not. I sympathize with the policy and the
practice of this mission in regard to its native agency. The dif-
ficulties and the dangers connected with the employment of native
agents, belong to our common human nature. They pertain alike,
in some degree, to the support of foreign missionaries and of the
Chinese helpers. The laborers from Christian lands are not exempt
from them, nor is the ministry in those lands exempt.

The late Bishop Russell, in his visit to Peking after his return
from England to China, said to me, for substance, '' We must have
a boarding school for the education of young men for the ministry.
We have erred in neglecting this department of labor. Our friends

1886.] MAY NATIVE AGENTS BE SUPPORTED BY FOREIGN FUNDS? 447

of the Presbyterian Mission have been wiser than we. They have
a good number of pastors already from their school in Ningpo."
The college of the Church Missionary Society at Ningpo in its pres-
ent flourishing condition, and prospective usefulness, under the
able direction of Mr. Hoare, is due to this conviction of Bishop
Russell, and to the measures initiated by him.

The proper course in view of the evils to which such agency is
exposed is, not to discard it entirely, but to use every endeavor to
bring forward deeply pious, devoted, and self-denying men, and
also to strive for their constancy of Christian character, and fidelity
in labors.

Quedion Third. — *'Do you think your mission would, or could,
have accomplished all or more than it has done, without the use of
paid helpers of any sort ?"

Answer. — Here again I take exception to the word "paid."
Our helpers are sW;Ppor^ef/ while engaged in Christian work, not " paid."

I do not see how this mission would have been able to accom-
plish anything of importance or how it will be able to accomplish
any considerable work in the time to come, without native agency,
supported to a greater or less extent by mission funds. Our native
agents are our eyes, our tongues, our hands, our feet. They help to
bridge the chasm between a Christian of the far west, in his western
dress, and with his western civilization, and our Chinese friends in
their own dress, and with their own civilization. The width and
depth of this chasm is not always understood by those who have
recently entered the field. Some feel it, and by their dress and
modes of living do very much, perhaps all in their power, to come
into relations of lively sympathy with the Chinese. But even in
cases where the most is done the chasm is not wholly closed,
especially as regards the intercourse of the missionary with strangers.
Every missionary to the Chinese must feel it a great help to have
a faithful, zealous, Chinese brother, or sister, as a connecting link
between himself and the people. The pulsations of his love reach
through them to those for whom he labors, and that in many cases
where otherwise they would be obstructed and unfelt. And if such
Chinese brother or sister is able to give undivided attention to
mission work, his support being provided for him, the help becomes
constant and regular.

As a matter of fact, so far as my knowledge extends, very few
of the Church members in this mission have been brought in with-
out aid, direct or indirect, from native agents supported by the
mission. They have been especially useful in going to the homes
of Church members living in the country, who had been baptized in

448 THE CHINESE RECORDER. [December,

the city, and awakening an interest in the gospel among their
relatives and fellow villagers. In one region there are thirty or
more communicants who have been brought in by such labors, with
occasional visits of the foreign missionary.

If such companies of Christians were left to themselves, with-
out the visits of native brethren, it is feared they would go over to the
Koman Catholics, who from time to time send their native agents
among them to disturb them in their faith.

It is not said that the labors of such native agents are more
valuable than the labors of those who support themselves. Nor is
it asserted that the labors of missionaries, supported by their fellow
Christians, are more valuable than those of the now increasing
classes of those who support themselves. Other things being equal,
we should suppose that the self-supporting laborers would be more
useful. Experience has not shown this to be always the case. It
does show that the laborer, be he Chinese or foreign, self-supporting
or supported by others, who denies himself, whose heart is wholly
in his work, and who is quite raised above mercenary considerations,
is in so far prepared for useful work. Those for whom he labors
soon discern what spirit actuates him.

Question Fourth. — ^' Do you think that the failure of the mis-
sions in China, so far as there has been failure, is in a large part
owing to the policy of hiring Chinese to preach the Gospel ?''

Question Fifth, — " Do you believe that a majority of the native
Christians in China are hypocrites, and that Protestant Christian
work in China, so far as positive results are concerned, has up to
the present time been almost an entire failure ? "

Answer. — I class these questions together, in as much as they
first raise a question as to the failure of protestant missions in
China and then assuming such a failure, propose a further question
as to cause.

I. — As to the question raised, I assert that Protestant Missions
to China are not a failure. Their success has been such that it
should occasion profound gratitude to God, and encourage their
supporters to still greater exertions.

Such were the restrictions in the early part of the century
upon Christian work in China that Protestant Missionaries who
always go openly and with an open bible in their hands can hardly
be said to have commenced their labors until the treaties of 1842.
In 1853 they had 351 converts; in 1863, 1,974 : in 1868, 5,734: in
1872, nearly 8,000; in 1877, 13,035; in 1881, 19,660; in 1884,
26,287. Within twelve years the communicants have more than
trebled in their numbers.

l886.] MAY NATIVE AGENTS BE SUPPORTED BY FOREIGN FUNDS? 449

It is not a difficult matter to criticise the character of these
converts. It would not have been difficult to criticise the character
of the converts at Corinth, or in any one of the early Churches.
In each case grave defects might be found. Perhaps also the good
that is in Chinese converts does not rise so high as the good that
was in the early Christians. Yet there is, and has been, much of
good. There have not been wanting among the Church members
in Protestant Missions in China, men who have laid down their lives
for the faith ; others who have suffered much for the name of Christ ;
many who have broken off from vicious lives, and now walk
according to the gospel. There are not wanting self-supporting
Christian communities, with Cliristian pastors, and the word of
God in their hands and in their hearts.

One of the Churches in China, a Church which has received
from the home funds large grants for native agency and has grown
to its present size, in a good degree by the labors of native agents,
has recently organized a foreign mission for Corea.

It is easy to criticise, but the work of edification is far more
noble, and far more useful. If this requires a modification of
methods of employing native agency, or of sending forth foreign
missionaries, let the modifications be made, but let them be made
carefully, and with intelligence, recognizing the value of the work
done, and the true followers of Christ, who now are gathered in
Christian Churches.

Protestant Missions also have had very much to do with the
opening of China to European intercourse; very much to do in
initiating every good enterprise which has been set on foot for the
welfare of the Chinese within the last seventy-five years ; very much
to do in creating a religious and secular literature by which to com-
municate to the Chiuese the treasures of Western religion and
science ; very much to do in assisting to plant the Christian faith
among the Chinese in the Indian Archipelago, in Australasia, in the
Sandwich Islands, in the United States and Canada.

Would that they had done a hundred fold more than they liave
and that the results were a hundred fold greater! The friends of
missions are not unaware of how small a part of the great work to
be done is as yet accomplished. Especially painful is it to observe
how few in the great cities along the coast, where the gospel has been
preached longest, have become Christians. And wo are not unwil-
ling to examine the causes for such slowness in receiving the gospel.

II. — Is this slowness to receive the gospel owing to the fact that
Protestant Missionaries have as a general rule, supported the native
agents, who have assisted them in their work ?

450 THE CHINESE RECORDER. [December,

It is impossible to institute a comparison between tbe present
results of missionary labor in China, and the results which might
have been attained without the employment of any native agency,
the missionary being assisted only by such natives as received
nothing from foreigners. There has been no such case as that just
described, and therefore the facts for such a comparison do not
exist. It is impossible to ascertain in this way whether there would
have been a larger native Church, one just as large, or no Church
at all, had no native helpers been employed. We can only reason
from general principles, and the facts of the case as known to all.
On this point it may be said; —

I — .That there is nothing wrong in principle in the support of
native helpers in one nation by funds raised in other nations, by
men of a different race. Holy women and devout men contributed
for the support of Christ, and doubtless also of his apostles. It is
not likely that they would have withheld their funds if Christ had
passed over into the regions of Tyre and Sidon to preach ; or if he
had there been joined by some Gentile convert of burning zeal,
called by Christ to join the sacred band. Paul ministered to the
necessities of those who were with him. Did he except the Greek, Titus ?
Were there not other Greeks among his fellow workers whom he
also helped ? To pass at once from early times to the present, it is
said that the work of the American Baptist and Methodist Churches
in Germany and in other countries of continental Europe, is entirely
supported by funds from these Churches in the United States, and
that no American laborers whatever are sent to these countries.
Is this wrong? If the workman is worthy of support is his worthi-
ness destroyed by the fact that the people for whom he labors are
unwilling, or unable to support him? And may he not be equally
worthy, though supported by himself, or by the bounty of others,
friends to him and to his Master ?

It is generally allowed that Christians in western nations may
send faithful men to China, and support them here by funds raised
for this purpose, while they preach the gospel to the Chinese.
May they not also support Chinese Christians in the same work if
they are of like spirit, and of equal or greater adaptation to that
work ? If not, why not ? Is it because of the great distance of
those who raise the funds, from those who are supported by them ?
Diminish the distance to 2000 miles, to 1000 miles, to one mile, to
the breadth of a river, and what becomes of the objection? Is it
because of the difference of race or nation ? But if a man from the
far west and his Chinese brother labor side by side, in the same
spirit of love to Christ and love to men, if they are one in their

'i886.'] MAY NATIVE AGENTS BE SUPPORTED BY FOREIGN PITNDS? 451

aims, their motives, their prayers, their hopes, is there any thing
wrong in their being supported by the same funds, contributed by
men of like minds with both of them, but living far away from
them? Can we suppose that in the early Church any such dis-
tinction was made between Jewish laborers and Gentile laborers,
between Grecian Christians and Roman Christians ! Did not Jew-
ish, Greek and Roman Christians all unite in their offerings, and
avoid distinctions of race and nationality in the laborers aided
by them ?

True indeed the Churches founded were largely self supporting,
and even giving for the support of others. But in the founding of
these Churches, for a certain period of time longer or shorter, there
must have been labor without support from those taught. The
apostle Paul indeed supported himself, as at Philippi, at Thessalonica,
at Corinth, and even helped to support those who labored with him.
But who supported the other Apostles in like circumstances ? Is
it wrong to suppose that monies contributed in one place supported
the laborers in another, whether Jewish or Gentile, until the gospel
had taken root and its fruits began to appear ?

A *^ common chest " has always held its place in the Christian
Church, the communism of love, guided by wisdom, belongs properly
to the followers of Christ. The sick, the poor, the aged, the dis-
tressed, the stranger, may be assisted by such funds. They may
also be used for all Church purposes, and for the support of those
who spread the gospel. Now, where, and when, these funds are to
be employed must be determined by Christian wisdom. This will
regard chiefly moral and spiritual qualities, not distinctions of race
and nation.

III. — It being admitted that there is nothing wrong in itself
in the support of native Chinese helpers, the question of their em-
ployment resolves itself into one of expediency. Here different
men will entertain very different opinions. It will bo urged on the
one side that the mind of the native helper if he be supported will
inevitably be turned from the gospel to his gains ; that the other
Church members will be infected by the same love of gain, and
that those who listen to preaching will also catch this spirit.
Thus all will inquire for the bettering of their material interests,
rather than the salvation of their souls, while the better classes of
the people will be repelled from the truth, and look with contempt
upon the Church and its adherents.

To this it will be replied that while such is the danger, and while
in certain cases, and for a time, things may tend in this direction,
yet such is by no means a necessary or a legitimate result. True

452 THE CHINESE RECORDER. ["December,

Christians have in them that spirit which will enable them still
to be conscientious, and faithful in their labors, though their
daily bread is provided by others, who are strangers, and live
at a distance from them. Especially is this the case when they
labor with the understanding that this relation is temporary, and
looks to their support, as soon as possible, by those for whom they
labor.

II. — It will be replied further that since such is the case the
very great need of native agency, if not its absolute necessity, just-
ifies the risk whatever it may be, of employing them. And it
will be urged that the present valuable results of labors have been
obtained on this system, while the contrary plan is but a theory,
and has no results to bring forward in its support. In almost every
case where any number of converts has been won it will be found
upon careful examination that in one way or another native agency
was employed.

III. — While this course is advocated, the evils of a covetous
disposition in the Church are not overlooked, but are greatly depre-
cated, and it is urged that every wise method be employed to pre-
vent this evil.

Among the methods suggested are the following. I. — A very
careful expenditure of money for personal expenses, on the part of
the missionary, combined with liberal and judicious giving to those
in need, whether Church members or not, and generous contributions
to all benevolent purposes. Such an example will be contagious.
The native agents will feel it. The spirit which inspires it will
communicate itself to them and to the Church members ; while the
contrary spirit, that which expends very freely for self, and gives
but little, will be very injurious. It is pleasing to those who sup-
port native agents to find them in some instances content with
what they receive, desirous to render it less rather than more, and
at the same time benevolent in their gifts. Are not the same things
pleasing to those who support missionaries ? In either case tend
toward self support.

II. — Another method of opposing covetousness and encourag-
ing self-support is by taking frequent collections and offerings from
the native Christians, being careful to apply them in such ways as
commend themselves to their judgment. If this is commenced
from the first, and continued regularly, a habit of giving is formed
which greatly tends toward the desired result.

III. — Of course every effort in the direction of self-support
should be carefully encouraged and festered, and new movements
should be initiated as fast as practicable.

1886.] MAT NATIVE AGENTS BE SUPPORTED BY FOREIGN FUNDS? 453

IV. — The example of the Apostle Paul, who supported himself
and aided to support others, will ever remain a most effective lesson
on this subject. The example has always had its followers. In our
own day the Moravians have been pre-eminent for self-supporting
missions. There have not been wanting those in other branches of
the Church who by their own efforts have supplied their own
wants.

It is a matter of devout gratitude to God that in our day an
increasing number is found of those who, having ample funds of
their own, gladly leave all to engage in the missionary work, sup-
porting themselves and others also, exhibiting often much self-
denial in their mode of life. Such examples should act powerfully
to produce self-support among the native Christians for whom they
labor.

Question Y. — *' If you were to begin an entirely new work now,
with your present experience and knowledge of Chinese character,
would you discard paid evangelists of every sort ?"

Answer. — From what has been already written you will justly
infer that, in the case proposed, I should seek to make a careful
and judicious use of native agency. Not having discovered any
essential difference in the Christian character, wrought by the Holy
Ghost in the Chinese, from that wrought by the same spirit in men
of other nations, I should deal with Chinese Christians in the same
manner as with those of other lands, making allowance for the
peculiar temptations to which they are liable.

'' In all labor there is profit." There are many ways of mis-
sionary effort. No faithful labor will be without its reward.

EDUOATION IN CHINA.

By Rev. C P. Kupfer.

(Concluded from page 421.J

VrO one will deny that foreign education is becoming a leading
factor for the final evangelization of China, and that Western
civilization and Western ideas will help the spread of Christian
truth. But with many of China's millions it is a struggle for
existence and while they may admit the advantages and desirability
of a foreign education for thoir children, they do not however
possess the means necessary to obtain such an education. If, there-
fore, foreign education is to become popular in China it must be
made to be of apparent practical gain to the student.

45'4 THB CHmESE RECORDER. [Decembef,

Th© few years boys are allowed to attend our day-schools are
Certainly very little of a concession on the part of heathen parents,
since the children at that age cannot help support the fatnily.
While it is true that the boys are taught our Christian books, and
bompelled to attend our Sunday worship, yet it is evident that the
ptesent system of day-schools has done very little for Christianity
or for the advancement of foreign ideas ; for as soon as they can
help at home they leaVe the school, are apprenticed to some trade,
join a guild, take upon themselves heathen vows ; and what has
bedome of the impressions received in the Christian school ? They
are like a plant in an alien soil, like a spark upon the ocean. This
is the resiilt brought about by natural causes. Certainly the Lord
6f the harvest does not wish Us to sow the seed so plentifully and
reap so sparingly ! It is easy enough for us to preach : '^ Come out
from among them and touch no unclean thing." But do we
fully understand their situation and sympathize with them ac-
cordingly.

Eveii our training schools in which students are enrolled for a
certain number of years in order to complete a full curriculum,
are at present not sufficient to bring about the desired effect.
Many a boy enters our training schools who posesses neither calling
nor natural ability to study for the ministry, or to become an
educational worker, or even a successful business man. While we
insist that a good, liberal education is of the highest importance
for every man in every nation, we must remember that in China
we are obliged at present to combine the practical with the philoso-
phical ; for the student upon leaving our school is obliged, by the
circumstances in which he is placed, to use the knowledge gained
for his daily support. What employment can missions offer but
thoso of a preacher, teacher, or colporteur ? What then are
students to do who are neither called nor atle to fill these vocations ?
By far the majority of our students are thus drifted out of their
sphere through our training and are unfitted for any manual labor
by which they might have supported themselves. If, notwithstand-
ing this, one or the other shduld succeed in yet learning a tirade
after he has completed his course in school he must, when ap-
prenticed, take heathen vows upon himself and submit to the
hfeathen laws of his guild.

I believe, therefore, that it is the duty of every educator in
China not only to give his pupils a liberal education, to discipline
their minds, and to instill Christian principles, but also to teach
them professions which are suitable to their ability and inclination.
This can only be accomplished in bne way : We must join industry

1886.] EDUGATIOH IN C^INA, 46^

with our training schools and place competent men afc the head of
each department.

The advantages of such schools would be manifold, both to the
nation and to the Church. The skilled laborer would then no
longer have to bear the scorn he has borne for ages and could
secure for himself a higher social place than he ever could hav©
attained without an education. If it is thought important in
America to teach that " The eye, the ear, and the hand should
be ready servants ©f the brain ;" that " the brain and the hand
should keep time together ;" that " the hand should be educated to
become the accomplished ally of the mind ;" and that " manual lab-
or must be redeemed from contempt :" how much more important
is it in this land where a man with only a superficial education
would rather starve than degrade himself with nianual labor ! Some
of our public schools in the larger cities have already with success
adopted this system. It is claimed that even the students who had
been mentally dull, become more efficient in their studies, since they
discovered that they were capable of succeeding at a trade.

The Church would gain materially by such schools. Give the
boys an opportunity to prepare for practical life in our schools which
will induce them to remain with us long enough to imbibe the true
spirit of Christianity. Their number would then soon be increased
to enable them to become independent of heathen guilds and vows,
and not until then will their influence in the Church be greatly felt.
The outlay for suitable grounds and buildings might be great in the
beginning, but ere long, if properly managed, such schools ought to
be self-supporting.

And the teachers would certainly have the pleasure of sending
forth from their schools a more vigorous generation.

THE INTEBNATIOHAL MIBSIONABT UNIOV.

By Eev. Arthur H. Smith.

nnHB third annual meeting of the International Missionary Union,
■^ was held at Thousand Island Park, New York, August 4-1 1th.
This body is composed of returned and retired missionaries from the
United States and Canada, who meet to compare notes in regard to
their work, and to consult in regard to its further prosecution. The
first two meetings were held at Niagara Falls, Ontario. The first

456

THE CHINESE RECORDER.

[December,

was small, and thinly attended owing to the limited notice, but the
gathering of 1885 numbered more than fifty missionaries, and
excited so general an interest as to render it certain that the Union
has come to stay, and that it supplies a want not met by any other
missionary gathering of any description. It is not only inter-
national, but inter-denominational, and the experience of three
years has demonstrated that the bonds of union among missionaries
are so numerous and so strong, that denominational differences, no
matter how important elsewhere, in a missionary point of view,
absolutely disappear. From beginning to end of this eight day's
conference, not a word was said from which any one could have
discovered the smallest lack of harmony and fellowship among all
its members. The number of missionaries present, was sixty-one,
distributed by denominations, as follows : —

Methodist Episcopal North ^ ]6

Canada Methodists
Congregationalists

Presbyterians
Baptists ...
Keformed Church
United Brethren

Total

Different mission fields were represented in the follow
numbers : —

China ... ... 17

India ... ... ... ... ... ... ... 13

Japan ... ... ... ... ... ... 6

Africa ... ... ... ... ... ... ... 5

Siam 5

Burmah ... ... ... ... ... ... ... 3

Buenos Ayres 3

Bulgaria ... ... ... ... ... ... ... 2

New Hebrides 2

Assam, Greece, Germany, Italy and the Cree Indians,

each one 5

•:ng

Total

1886.] THE INTERNATIONAL MISSIONAEY UNION. 457

The first of the twenty-seven meetings, not counting special
services, such as ladies' prayer meetings, and the meeting for young
ladies — which were crowded into a little more than a week, was
held Wednesday P. M. August 4th. It was called a "Kecognition
Meeting,'* at which many brief addresses were made by way of
introducing the missionaries to one another. It is significant of the
rapidly increasing interest in this Union Conference, that although
very many of those present last year have returned to their fields,
so that only one fifth of the whole number were present both in
'85 and in '86, yet the attendance this year was not only much larger
than last year, but those who came, remained for the most part,
through the entire series of meetings, which was by no means true a
year ago. This continued attendance added very greatly both to
the interest and to the profit of the occasion. On Wednesday evening
the Union was invited to an entertainment of lantern scenery and
song, given by the " Singing Pilgrim," Phillip Phillips. Thursday
P. M. the first discussion took place, on the general theme " The
necessity for a wide outlook, and for good generalship." Addresses
were made by Rev. R. A, Hume, (American Board) of India,
Rev. A. P. Happer, D.D., (American Presbyterian) of Canton,
and Rev. A. H. Smith, (American Board) of North China.
Mr. Blackstone, of Oak Park 111., an earnest lay friend of mis-
sions, was then invited to exhibit and to explain the use of
missionary and statistical maps prepared by himself. In the
evening, Rev. Wm. Mellen, (formerly of the American Board)
and Rev. C. W. Kilbon, (American Board) gave an account of
Africa in general, and of the Zulu mission in particular. Friday
A. M. was devoted to an excursion of forty miles among the
beautiful "Thousand Islands" (1692 in number) of the St.
Lawrence. In the P. M. and evening Chauncey Goodrich (American
Board) of North China, gave an exercise on the blackboard, in
illustration of the composition and meaning of Chinese characters.
This was followed by the Baccalaureate address, — since often re-
peated as a lecture — of Rev. Wm. H. Warren, D.D., Pros, of the
Boston University (Meth.), who was once a missionary in Germany.
The paper was entitled " The World's convention to choose a perfect
religion," and consisted of an account of a dream, reporting the
proceedings of the representatives of the leading great religions
of the world, in discussing what " a perfect religion " ought to be.
The successive steps in the propositions advanced, and in each case
unanimously adopted, while thoroughly occidental in form, served
to show how other religions may prepare the way for the one perfect
religion.

468 TH£ CHINESE BBCOBDBB. [December,

Friday evening the Union was addressed by Rev. W. H. Belden,
(formerly of the American Board) on Bulgaria, and by Rev. David
Thompson, D.D., (American Presbyterian), Rev. C. S. Long, M.D.,
(Methodist Episcopal), and Rev. C. S. Eby, D.D., (Can. Meth.),
all from Japan, in regard to that Empire.

On Saturday A. M. a discussion was held on the use of English
in Primary Mission Schools, led by Rev. Eugene R. Booth, (Reformed
Church) Tokio, Japan. In the P. M. a specially interesting discusf
sion look place on the use of Music in Missions, introduced by Rev.
Jas. S. Chandler (American Board) of the Madura Mission, and Rev.
Edward Webb, D.D., formerly of the same mission of the American
Board. Examples were given, by these and other speakers, of the
failure to enlist the musical sympathy of the natives of India, until
native music was redeemed from its unhallowed associations, and
regenerated to Christian use. Hymns linked to the music of
*^ When Johny comes marching home,*^ and even "Three blind mice,*'
have become useful and popular, because adopted by the natives
themselves, by " natural selection " and *^the survival of the fittest."
Saturday evening was devoted to India, and addresses were made
by Rev. C. W. Park, formerly of the Maratha Mission of the
American Board, Mrs. Wm. B. Osborne, Meth., (formerly in North-
ern India), and Rev. Jacob Chamberlain, M.D., D.D., of the Arool
Mission of the Reformed Church.

Sunday August 8th was " an high day," and a feast of fat
things. A conference and prayer meeting, or *' love feast " was
held at 9.30. Preaching at 10.30 by Dr. Eby of Japan, from the
text : Thou shalt not take (hear) the name of the Lord thy God in
vain, earnestly applied to individuals, to churches, and to nations.
In the A. M. a meeting was held at two o'clock for children, at which
many objects of interest were shown, and much information im-
parted. At 3.30 a Ladies* Meeting was addressed by Mrs. Dr.
Happer, of Canton, Mrs. Arthur Smith of Shantung, and Mrs. M.
H. Bixby, (American Baptist Union) of Burmah, Mrs. S. M.Whiting,
(American Baptist Union formerly of Assam) also held a meeting
for young ladies. In the evening, China was represented by Rev.
H. H. Lowry, (Methodist Episcopal) of Peking, Messrs. Smith and
Goodrich of the North China Mission of the American Board, and
Dr. Happer of Canton.

Monday A. M. the subject of Denominational Co-operation in
Foreign Fields and Organic Unity in Native Churches, was intro-
duced by a paper of great power, by Rev. Dr. Chamberlain of India,
The object lessons set in some parts of India, in Amoy, and in
Japan, were explained and enforced by those familiar with the

1886.] THE INTERNATIONAL MISSIONARY UNION. 459

facts. Dr. Chamberlain's paper was referred to a Special Com-
mittee who reported the following resolutions; —

The members of the International Missionary Union haying
heard with deep interest, the very able paper on this subject by the
Rev. J. Chamberlain, D.D., resolves as follows : — =

I.-^That we are earnestly in favor of missionary union, courtesy
and co-operation in all Christian work among the heathen ; and of
the organic uiiion of Church families, and of federal union among
all Missionary Societies laboring on the same field.

II.-^That we would recommend to, and urge upon all the Home
Churches and Boards the duty and expediency of encouraging and
authorizing their missionaries to fbllbw this line of missionary policy
in the different fields wherevfer it is possible.

III.— That a cojjy of Dr. Chamberlain's paper be requested for
publication in tho religious Press.

IV. — That a copy of these resolution be sent to the Secretaries
or Stated Clerk of all the ecclesiastical bodies represented and to
the newspapers.

In the P. M. another Ladies* Meeting (not " for ladies only ") was
addressed by Dr. S. L. Baldwin (formerly of Foohcow), and Miss
Elizabeth Yates, (American Methodist Episcopal) of North China.
This was followed by a meeting at which Greece was represented by
Rev. G. L. Leyburn, D.D., (Presbyterian) three years in that country,
and Medical Missions, by Miss C. H. Daniels, M.D., of the Baptist
Mission, SwatOw, China. Monday evening an account of work among
tho Cree Indians, was given by Rev. B. R. Young, (Canada Metho-
dist), nine years a labor in that remote and interesting field. Siam
was represented by Rev. S. Mattoon, D.D., formerly of the Pres-
byterian Mission in that country, ahd Burmah by Miss S. J. Higby,
(Baptist).

Tuesday A. M. the ndost interesting and profitable of all the
discussions took place, On the theme, How missionaries and others
can best help on the cause of missions, in the home lands, introduced
by Rev. M. B. Comfort, (Baptist), forttierly of India. In the P. M.
another children's meeting was held. In the evening, mission work
in the New Hebrides was presented by Rev. Jos. Anuard, of the
Presbyterian Church of Canada, who has labored in those islands for
fourteen years. The whole population of all the thirty islands is
estimated at about 70,000, but there are twenty different " languages "
among them. On one of them — Erromanga — the immortal Jno.
Williams — who has given his name to successive mission ships — was
murdered, and four others after him. Yet the triumphs of the
ijospel are no where more conspicuous than among these " naked

460 THE CHINESE RECORDBR. [December,

painted cannibal savages," one of whom once asked Mr. Annard,
how many pigs he would take for his wife ! It was said on the
tombstone of Rev. John Geddie, whose life is contained in the
volume entitled *' Life among the cannibals," that " when he came to
the island there was not one Christian — when he left it, there was
not one heathen!" Rev. C. W. Gushing, D.D., who labored a year
in Italy gave an account of the country, and Rev. J. R. Wood
of Buenos Ayres, both representing the Methodist Episcopal
Missions, gave accounts of their work.

On Wednesday the discussion as to work at home in aid of
missions, having proved so interesting, was resumed, introduced by
Rev. W. G. E. Cunnyngham, D.D., of the Methodist Church, South,
nine years in Shanghai. A Committee was appointed to bring in a
resolution expressing the sense of the Union as to the importance
of using organized effort among the young, especially by good
missionary literature in S.S. libraries, and the excellent list pre-
pared by the Cong. S.S. and Pub. Society, and that of Revell & Co.
Chicago, were commended. It was also recommended that great
use be made of maps, and that missionary maps should designate
all stations so far as practicable. A Literature Committee to con-
sider the subject of books still further, was appointed, to report
next year. Wednesday P. M. addresses were made by Rev. M. 0.
Wilcox (Methodist) of Foochow, China, and by Rev. S. L.
Baldwin, D.D., formerly of the same mission.

Wednesday evening a grand farewell meeting was held, at
which addresses were made by Rev. J. F. Gracey, D.D., (American
Methodist) formerly of India, the indefatigable President of the
Union, — and its originator, to whom the principal credit is due for
the sucessful arrangements — and by many others. After a short
service of prayer, the whole body of missionaries, still present, to
the number of forty-six, were ranged in two lines moving in opposite
directions, so that each one could shake hands with all the rest, and
then this interesting and unique gathering separated, never to meet
again, till there shall be a new heaven and a new earth.

A cordial invitation was received from the 1000 Island Park
Association, to meet on their grounds another year, an invitation
likely to be accepted. The following resolution in regard to a day
of special prayer for Foreign Mission was adopted; ^'Resolved: — That
the International Missionary Union cordially endorse and re-
commend to all missionaries and friends of missions, the following
minute of the Prudential Committee of the American Board:
'^That the suggestion of a day of special prayer throughout the
Protestant world in behalf of Foreign Missions, meets with our hearty

1886.] THE INTERNATIONAL MISSIONARY UNION. 461

approval, and we take tlie liberty of naming the first Sunday in
November next, the 7tli of the month, as an appropriate time for
such observance."

A Committee appointed to consider the expediency of a World's
Missionary Convention to meet in the U. S. in 1892, reported in
favor of such a gathering, and the matter was referred to the
Executive Committee to invite the attention of Missionary Societies
to the desirability and value of such a convention.

Special Committees having carefully considered the subject,
reported the following resolutions on the Opium Traffic, and on the
outrages upon the Chinese in the United States: —
"resolution on the opium traffic.

The International Missionary Union, composed of mission-
aries of various denominations from the United States and Canada,
feels impelled to reiterate its solemn protest against the con-
tinuance of the Opium Traffic in China. We believe it to be
the duty of all Christian people to urge the entire discon-
nection of the British government with the production of Opiun
in India, and awaken public sentiment in all Christian countries
that will favor the introduction of the prohibitory articles against
opium, contained in the recent treaty of the United States with
China into all future treaties between Christian countries and that
Empire. We trust that the Chinese government will hold firmly to
its long-cherished principle on this subject, and will sternly enforce
the laws which prohibit the production of opium in China, while
endeavoring to prevent its introduction from abroad. Feeling
assured that the injurious traffic in this drug is one of the greatest
obstacles to the progress of the Gospel, we long and pray for its
destruction. The Secretary of the Union is instructed to send a
copy of this expression of our views to the Chinese Legation at
Washington, to the Secretary of the An.-i-Opium Society in London,
and to the religious newspapers of the United States."

resolutions on the CHINESE OUTRAGES.

I. — That we, missionaries of the various Christian churches of
America, coming from different missions throughout the world, do enter
our most earnest protest against the un-Christian and unjust treatment
now being meted out to the natives of China resident in the Unifod
States, as contrary to the Gospel, contrary t<» jusiice, c<Miiriiry |.»
humanity, and as a hindrance to the spread of the Gospel not only iu
China but also in other lands.

II. — That we call the attention of all Christian and philanthropic
men to the deliverance of the China Branch of the Evangelical Alliance,
already made public, which receives our hearty endorsemcDt.

462 THE CHINESE RECORDER. [December,

ITT. — That we profoundly rogret that; Congress has adjourned
without passing the Indemnity Bill, and we urge upon that body the
immediate passage of such a bill at the opening of the December
session.

IV. — That a copy of these resolutions, signed by the special
Committees of this body on the Chinese Question, be sent to the
Secretary of State of the United States, to the Chinese Minister at
Washington, to the Chinese Consul at San Francisco, to Senator
"Warner Miller for presentation to the United States Senate, to the
representative of the District in which we are bolding this convention
for presentation to the House oi Representatives, and to the Secretary
of the Evangelical Alliance of the United States.

Special' emphasis was imparted to the last of these resolutions, by
the intelligence by cable, during the meeting, of the destruction of
the premises of the West China Mission of the American Methodist
Mission at Ch'ungking, and the narrow escape of the missionaries
with their lives, by a riot led by a mob incited by the news of the
shameful treatment of Chinese in Christian America.

The meeting of the Missionary Union was in every respect a
grand success. No anniversary of any single society, however remark-
able in itself, can for a moment com|>ete with such a rally of the
workers from all climes — frigid, temperate, and torrid, and from
nearly every important mission field. The story of long waiting
gigantic obstacles, and results meagre at first, was the same in all,
but from them all come one universal song^ of gratitude and triumph
for what had been wrought — not by man but by God; an earnest of
the coming time, when fram every nation, tribe, and language shall
arise the anthem of the redeemed. No returned missionary should
fail to attend the annual meeting of the Union, if it is possible to
accomplish it. Information can be obtained at any time from Rev.
J. F. Gracey, D.D., Presbyterian, Rochester, New York, or from
Rev. C. W. Park, Birmingham,. Conn.

1886.] THE NATIVE MINISTRY. 463

THE NATIVE filTJISTEY.*

By Hev. V. C. Haut.

IT is safe to say that no phase of Mission Work in China has demanded
more thought, patience, and prayerful watching than the one we
propose to discuss, and noue which has borne less fruit. From the
character of our work on the one hand, and the impatience, and unwise
demands of Home Boards on the other, missionaries have felt it imperative
to press into their service, often as a temporary expedient, every available
help. The obstacles between the great body of the Chinese and the
Foreign Missionary have seemed a forbidding barrier ; the language,
methods of thought, customs, strange superstitions, moral obliquity, and
the unfathomable depths of vice, have combined to strike terror into
the breast of the single-handed warrior, and he has early learned to
cry, *'who is sufficient for these things." Natuially enougli, feeling as
every earnest man does a consuming desire to rescue the poor degraded
victims which he sees in such multitudes around him, he is impatient
to try remedial means offered, and what moie reasonable thun to use
converted Chinamen to convert Chinamen. Thus for more than a score
of years, the buds of promise, — the more intelligent converts — have been
taken from their natural surroundings, cared for with tendeiest affet^tion,
built up intellectually and spiritually by the missionarij, and returned
eventually to remingle upon the world's plane, not haidened, not nioi-e
capable, but effeminate. Their artificial accietions wither and die and
they become seven fold more heathen than before.

The over-mastering passion of the average missionary is the con-
version of China to Christianity, and I have no doubt, if he could enter
the field to-day tintrammeled with precedents, he would act largely as
the fathers have. From the beginning of mission work in China every
man to a large extent has been a law to himself. The field has been
of such illimitable extent, and seemed charged with such possihiliries,
that in the enthusiasiu of early yeai-s the man who ventured most, whose
phantasies led him to the outer rim of radicalism, was expected, or it was
hoped he would touch, some spring whic.'i would solve our pioblcm.
While modifying by degrees his preconceived opinions of the stu/pendous
work he has undertaken and the manner of doing it, it has been brought
about generally by his own failures and sad experiences. It would not
be just to charge this to the young missionary's self-sufficiency or to the
old missionary's stupidity.

The young man has not found any wnity ef action, any ono plan of
work generally adopted. If he appeals to A., B. or C. he finds each
pursuing certain plans which still need developing, i.e, they are on trial.
While it is true a hundred methods have been tried and none can dis-
tinguish between the " old " and " new,*' and any amount of consoientious

* An :..ldrcs3 delivered lufor the Anuiiul Meeting of the Central China Missioa of Uio
Americau Methodist Kpiacopal ChurcU.

464 THE CHINESE RECORDER. [December,

labor bestowed, it is evident from the conflict of views now entertained
that much dimness still hangs over the " vexed" subject.

I tliink my older fellow laborers will agree with me when I say,
that it requires many long years of close patient study and constant con-
tact with the Chinaman in his multifarious relations to gain a com-
prehensive knowledge of his character.

To be able to offer an intelligent solution to our problem requires
that we have an approximate measure of the Chinaman, of his historical
environment, the springs or motives by which he is moved, and the
pressure which is brought to bear upon his every day life from without.

Then, without any lengthy digression from our thesis, let us enquire
into the present condition of China, the material which we are to build
into the universal temple of God on earth.

The Church finds herself at last attempting to found Christianity
among a people destitute of a knowledge of God, — at least, in the
Hebrew and Christian sense, an essentially one and holy being — a people
uninspired by divine manifestations, undirected by authoritative revel-
ations, without examples except the best growth of unregenerate
humanity, but with instincts, I grant, parallel to our own. No imaginary
gulf lies between Christianity and Confucianism, there is a semblance in
their ethics, but it is the semblance of life and death ; real and wide is
khe gulf, and may not be crossed without radical change of motive and life.
The unfolding of this new world of intellectual and moral life to
this people, is not in new doctrines, new theories, new methods, not in
ceremonies nor churchly organizations which have worked well in other
lands, it is a spiritual life which is needed, the pure seed of the gospel
from which shall grow, in a new atmosphere, under new conditions, the
tree of life. Thus we cannot transplant foreign methods of Church
work and expect similar results. We very soon discover that we have
to do with a peculiar people, where the law of assimilation is prodigiously
active, and the typical character formed at an early age. The ethics of
men like Laotsz and Confucius have become almost impotent as conserva-
tive agencies and an unwritten yet universally accepted code sways the
life of almost every Chinaman, which may be stated in two words — per-
sonal advantage, or private ends. It is inherent at birth and strengthened
by practice until death. It matters not how exalted the station in life
how religious or worldly in profession, from viceroy to tsao-li, from primate
to barber might be written " video meliora proboque deteriora sequor."
Macaulay's description of Charles I. applies to the average Chinaman :
" He was, in truth, impelled by an incurable propensity to dark and
crooked ways." But there is reason to believe that he was perfidious,
not only from constitution and from habit, but also from principle.

Let us glance for a moment at the home life where life's initial steps
are taken. Love, virtue, sympathy, modesty, courtesy, represent little
beyond the names. Any close observer, who has ears to hear and eyes
to see, with a command of the language, soon finds he is among a people

1886.] THE NATIVE MINISTRY. 465

diseased in body and soul. The fonl festering atmosphere of home life
is sufficient to check the development of any innate moral goodness in the
infant soul. From the home, out in every direction, spreads sickening
corruption, down every stream there flows unmeasured depths of foul
pollution. The language reeks with filth, the home, the street, the
temples, the halls of justice, resound with curses; male and female, adult
and youth take and give without blush the lowest epithets of which the
language is capable- From the start the typical man is an adept in
deception, lying, faithlessness ; he is avaricious and subject to deterioration.
Shakespeare's description of Richard III. while representing an extreme
character, fairly describes a large class in China, and unhappily that
class with which business men and missionaries have had to do. ** Why,
I can smile, and murder while I smile, and cry content to that which
grieves my heart; and wet my cheeks with artificial tears and frame my
face to all occasions. I'll play the orator as well as Nestor; deceive more
slily than Ulysses could; and, like a Simon, take another Troy; I can add
colors to the cameleon; change shapes with Proteus, for advantages, and
set the murderous Machivel to school. Can I do this, and cannot get
a crown? Tut ! were it further off I'll pluck it down." While the China-
man may not be morally worse than other heathen nations, as the
Assyrians, Egyptians, deteriorated Greeks and Romans, or the present
East Indian and Japanese, I venture the assertion, he overtops them all
in intellectual ingenuity and cunning methods of executing his desires.
There is nothing he will not dare attempt, if he sees personal gain at the end.
I have seen fit to delineate the average Chinese character, that the
methods we have used to mould it, might be brought into stronger
contrast, especially, our practice in raising up a native ministry. Beyond
the personal efforts of the missionary in preaching, book distribution*
and superintending day .schools the great work has been to create a
native ministry which should occupy inland stations, to whom in a large
measure the details of the work could and have been entrusted. These
evangelists in some societies have been chosen from adult baptized Christ-
ians, with indifferent ability, whose knowledge of Christianity often
dated back not more than one or two years and in some instances only a
few months. The more conservative have relied chiefly upon boarding
schools for preachers turned out annually under the supervision of men
who as a rule had their hands full of general mission affairs. These
young men have lived ia the boarding hall, have depended upon the
missionary for daily guidance, and have grown up with no other expecta-
tion than to be guided and supported for life. These men in many
instances have been sent to distant stations, entrusted with renting and
furnishing chapels, superintending schools, and sometimes even the
purchasing of lands ; funds have been placed in their hands for teachers
and chapel-keepers. They have received quarterly, semi-annual, but more
generally annual visits from some missionary, and not infrequently he
a mere student of the language*

4.6Q THE CHINESE RECORDER. [December,

The poor ignorant man of the first class, is exalted to the highest
and holiest calling on earth, after a short probation in a little Church
of "rice eaters." He commences the duties of his new station with the
outward gravity, dignity and unction of his teacher. That man a year
or three years before was not unlike the thousands who curse and fight
over a cash, debauched to his heart life with the manifold vices of
heathenism. The man came for material gain, and the Missionary half
felt it so, but has faithfully expounded to him that the bread which
he breaks is spiritual, and no position where worldly gain can be
had must enter his mind. The man calls Jl 'S or 5C i ^^' Sft
whatever for God he heard the Missionary use, to witness that he comes
only to save his soul. He enters the church, he is not long in taking
in the situation, he discovers quite a little army no better than himself
occupying to his mind lucrative posts. There are cooks, gatemen, day
ficliool teacliers, chapel keepers, preachers, every one with well filled rice
bowls and: little woik except the cook. He would cook if called to the
kitchen, he would prefer being gateman, he hardly dares to offer his
services as school teacher. He compares himself with the native preacher,
and concludes that, with a little more drill upon the trite sayings and
oft quoted passages he would make a good preacher.

He studies the situation, lays his plans, and pulls many secret wires.
He is an adept in reading and interpreting the Missionary's peculiarities,
and what he cannot find out will be told him by other native preachers
or persons near the foreigner, who will not lose anything by securing
him a position. His mouth is filled with scripture when occasion
demands it, he will be sure to have a New Testament near at hand,
he kneels lowly, and prays vehemently, he will have a wonderful ex-
perience. If he could just get enough to nourish his poor body he would
preach to his people. He knows when and how to make his advances ;
he has read his missionary as well as his hymn book.

The man seems so earnest and shows his zeal in such a variety
of ways, that the missionary concludes he is the right man to labor
among his people. He is taken ; three, four, or six dollars are his monthly
portion, and a house — a mere pittance to be sure, but more than he has
ever had before, and more hard cash than the village school-teacher,
who is his superior, receives in double the time.

He goes to enact the biggest farce on the grandest scale he had
ever dreamed of. The first year he shows spirit, he has brought in
enquii-ers, he has been found, when visited by the missionary, studying
the Bible or talking to a few in the chapel. He is improving, and
the second year it is thought best to increase his salary. Two potent
and dangerous elements have been given to this poor ignorant man,
who possibly was dismissed from the village school for incompetency or
squandered his patrimony, or is badly in debt and seeking an asylum out
of the reach of his creditors. He has money and delegated power, he
can laugh at his abused neighbors and form new friendahips. There is

1886.] THE NATIVE MINISTRY. 467

generally an end to the farce, providinpr there be an honest man near the
miMsionary or fhe miV^Rionary be griven to an inref^tiq'atitig' turn of mijid.
Deterioration setM in at last, the soi'did soul who came for worldly
advantage cannot gird up his loins forever. The raold of laziness comes
to the surface. He is reproved, tried, reproved, retried, prayed with,
upbraided, and finally suspended, possibly I'eelaiined but down again, and
at last sent about his business. Do I overstate it when I say there are a
thousand of such men to-day in and ont of onr missions who have
consumed tens and tens of thousands of sacred offerings for the salva-
tion of perishing souls, who in using them have not only cursed
themselves still more, but in the use of them have spread far and near
the news that desigjiing, wicked raon are employed by foreigners to
preach their doctrines? I know whereof I speak Such men have
come to me time without number. I have seen them fawn about young
missionaries after they had run their course in two or three missions.

It has, moreover, been the custom to establish boarding schools at
our cential stations, with the purpose of selef^ting and traiiiing the
brighter boys for evangelists at the expiration of their course of study.
In these schools there has beeii a moderate curriculum combining the
classics of China with our religious books, Tlie boys have come fi-oin
poor families, and at an age when they have 1-arned and practised all
the virtues and vices of the adult Chinaman. Tliey are as a rule fully
supported by the mission, and have well founded hopes of obtainitig
some Christian employment at the end of their terms. During their
school life they have dressed better, been better housed and fed than
possible at home. They have gone quietly through their daily exercises,
attended church, been probationers, received baptism, enteied the church.

As a rule during all the curriculcrm there has been very little maidy
exercise, and no manual ivork. Tho boy as a rule has been plastic, has
turned ont a goodly looking chap, bright,"^ with more general knowledge
than the ordinary literary man, but destitute of independence, of solid
manhood; he has been a hot-house plant, wind and storm have never
beaten upon him. Courageous enterpi-ise, the spiiit to dare and do, the
power to contend against obsta(;les, have not been developed. The ranks
of some missions have been filled by such soft and effeminate lads, who
have taken to the preaching of the gospel as a matter of course. Why ?
Because they think the missionaries want them to do it; they would
as soon be doctors, or compradores, if such lines were pointed oatto them.

Up to tho present hour missionaries have been receiving, appointing,
and in many instances laying hands of ordination upon just such candid-
ates as I have endeavored to describe. In the older missions where large
staffs of native preachers have been employed, some persistent efforts
have been made to put them upon a self-supporting basis. You might
as well attempt to found a honse upon the air or to plant dry poles in
desert sand and expect tho one to stand and tho other to grow, there
must bo first foundation and lifo.

468 tHB CHINES8 HUcoRDBR, [December,

I purpose now to allow others to give their testimony. I have
seen fit to omit all names, as I am alone responsible for this paper,
but in every instance I quote from honored, earnest, old men. One
writes, " You have got a very serious question to grapple with and I
feel myself a very unfit person to say much on the subject. Looking
out as one must do on the plans followed by other brethren in the field
I have come to a somewhat decided opinion in regard to one or two.
1st.— The boys trained in a hot bed from early days and then sent out
aa Native Preachers, seem to me like artisans wearing gloves and work-
ing at their handicrafts in them. When I speak of a hot bed, I mean
the ordinary mission boarding school where a good and thorough cur-
riculum of study is gone through, but very little of what Ignatius
Loyola made most of, a moral training, a training to endure hardness,
a training towards the development of that self -sacrificial love which
alone wiris men, where indeed boys are better off in every way than they
would have been at home and better off than the ordinary Church member
is. That this is so seems to me to indicate a radical defect in that
method, and as I have noted the after course of such youths the effect
of such training has been to me apparent, in their not liking to endure
hardt\esa as good soldiers of Jesus Christ. Hence I do not take to the
orthodox training institution which is to turn out ministers cut and dried
after a certain term of education. If there were some industry connected
with such institutions, some plan whereby the students would have
to tight the battle of life which the majority of Chinese Christians
have to fight, and hence brought into sympathy with them, I should
much more incline towards them than I do at present. 2d plan which

I decidedly dissent from, though it is a plan adopted in this Mission,
is the placing out men at distant stations where they are paid regularly
and well by the Foreign Missionary, but do not have that regular
oversight which in nine cases out of ten is absolutely needed under such
circumstances. If they were dependent upon the native Church they would
look after them, but as it is they feel that it is not their business." The
above i-* from the senior missionary of one of the largest missions in China.

The following is from a veteran laborer. " We have 22 native
laborers, none ordained, 6 licensed to preach the gospel. The salaries are
probably from 6 to 9 dollars per month. There are 13 native teachers
who have in some instances higher salaries. None of our assistants
have come direct from day schools, but quite a number who began in
day schools entered the boarding school and later the theological
school. I do not know of any one who is wholly supported by contnhutions
from the natives. Some of our native Church members assist in Christian
work /rom time to time without pay."

Another gentleman writes me from one of the oldest missions of
China. " We have 22 preachers of all grades, they receive from 4 to

II dollars per month — 2 came from Day Schools — 20 from Boarding
Schools. 3 supported by native Churches, and 3 partially, 17 were in

1886.] THB IIATIVK MINtdtSt. ^^

both day and Boarding School." It must be remembered that preachers
who are reckoned self-supported by native churches live in mission
property wkick is furnished and kept in repair by the mission, and
much of their constituency in one way and another drawing upon the
foreign bank. A letter from the senior missionary of a mission founded
40 years ago says : "Number of preachers say 20, We have a number
doing good work but classed as colporteurs — 2 ordained. Salaries from
bj to 11 dollars per month — nine can be regarded as coming from day
schools — say 15 of the 20 have had boarding school advantages — some
however only to small extent. None supported entirely from native proceeds,
10, at least, partially from native sources. Our best preachers (with
rare exceptions) are educated." I now extract from a sister mission
of the same port " There are 47 native members of the conference. (I
see by recent statistics that the number has increased to 6(5). We employ
about a dozen men besides. (I see from same authority that the dozen
has swelled to 81). No pay grading ever practised in the mission.
Beginners mostly receive nothing for their families, unless required to
move away from home. We inculcate the " Comfortable support "
doctrine, though a graded salary according to years of service or respon-
sibility of appointment has been mentioned.

One of our elders for years entirely supported by native Church.
Seventeen (17) came from schools. We try to persuade young men to
take a course of study before entering the regular work ; they get along
much faster afterward. Many of the most successful in school and since
leaving school can hardly be kept from returning to school, pleading
certain changes in school curriculum as highly important

Have had much encouragement in taking young men who have
been fairly successful in the work and giving them a year or two in
school. Our force has been too small to do justice to the schools."
A sister mission at the same port has quite a large staff of preachers,
and under better pay.

Another Missionary says, " We have 18 ordained Ministers — 6
unordained and 6 Theological students. They are paid, ordained men
10 dollars per month with Louse, to begin with. Unordained 8 dollars
per month." This mission has comparatively little country work.

The senior member of one of the strongest Missions in Jentral China
said to me they had about 11 preachers — receiving on an average 7 to 8
dollars per month. He was opposed to a paid ministry from foreign
funds— that they would be^better off with two native preachers than the 11.

It will appear that nearly all large missions have tried for many
years to create a native ministry, sustained almost entirely from foreign
funds — we might say entirely, for the returns from native sources have
not been a tithe to what those Churches in one way and another have
drawn from mission treasuries. It is becoming generally recognized that
there is great danger in the methods wliicli have beetj used and the
coarse pursued towards thosfi vm h&sa tried Ui educate for tko ^peciEo

4^0 TBTi CHi!fi8i RECORDER. [December,

work of the ministry has been insbruraental in dwarfing or killing out-
right the very organs which needed to be strengthened for any successful
work, or to contend in the race set before every Christian. There is a
law of vital force, at the foundation of every Christian life, which we
have gone on disregarding, viz., self-growth, self-improvement. Instead
of planting the germs of life and allowing them to expand under their
peculiar surroundings and take growth in a normal and healthy manner^
we have fed our sproutings to death. There is considerable similarity
between the present native ministry' of China and the Sacculina in the
Hermit Crab which Mr. Drummond has described for us. "Within the
body of the Hermit Crab a minute organism may frequently be discovered
resembling, when magnified, a miniature kidney bean. A bunch of root-
like processes hangs from one side, and the extremities of these are seen
to ramify in delicate films through the living tissues of the Crab, , and
though a full grown animal, it consists of no more parts than those just
named. Not a trace of structure is ^o be detected within this rude and
all but inanimate frame, it possesses neither legs, nor eyes, nor mouth,
nor throat, nor stomach, nor any other organs, external or internal. This
sacculina is a typical parasite. It boards indeed entirely at the expense
of its host, who supplies it literally with food and shelter and every
thing else it wants. So far as the result to itself is concerned this
arrangement at first sight is satisfactory enough; but when we enquire
into the life history of this small creature we unearth a career of
degeneracy all but unparalelled in nature. Now the creature above
described when in its embryo state beairs not the remotest resemblance
to the adult animal, the biologist knows it then as the Nautilus. It ha^
a body, supplied with six well jointed feet by means of which it paddles
briskly through the water." I have not tinae to continue further des-
cription, how it incases itself in the crab, and then gradually degenerates.
I am speaking of certain methods which have been pursued toward a
class, and the evident results which I deem analogous to my illustration.

Our methods weaken and destroy the energy and independent action
of embryonic Christians.

I have said enough upon the negative side of my subject, but I could
not well say less, when my convictions are so much at variance with the
quite general practice. I must needs try at least to point out the main
defects in our present mode of work before venturing to recommend any
radical departure. I am deeply impressed with the seriousness of this
subject, of its far reaching results, that in the decision of a line of
action hang incalculable interests. While the main defects of old plans
may seem clear enough, the perfectness of new methods can only be
guessed at in their future successes.

It seems to me, first, that we are to reach our desired result more by
indirect than direct efforts— that in other words, the present work of
Missionaries! is not so much to create a native ministry as to prepare
%k^ way Q^ m^rial {rom wbiv^ the I^r4 in k)A own time shall call and

1886.] T«i «Atit» mimatWi 471

send forth, that it may be said as of Paul — "And lie said, tlie God of
onr Fathers hath chosen thee that thou shouldst know his will, and
see that Just One, and shouldst hear the voice of his mouth. For thou
shalt be a witness unto all men, of what thou hast seen and heard.*'
To prepare the way means that Christianity be made desirable on the
part of the people for its intrinsic value, its spiritual worth. This ia
not the work of a generation to a people tied by ten thousand cords
of pride and love to its hoary institutions. It naturally presupposes
a period of education, of liberal enlightenment, in which time those
coming in contact with the truth, shall comprehend its superiority over
any thing they have, and recognize its vnlue for what it can do for them
as spiritual beings. Understanding the conservative tendencies of this
people as we do in reference to all foreign innovations, and what a
herculean task it has been for Europb and America to convince the people
of the utility of matters connected with secular life, after repeated
demonstrations, is it any wonder that great time, great effort, should be
required to convince them of spiritual things ? Are we to suppose the
religious instincts of this people less conservative than their secular?
that the religious man is less fettered by the past than the secular?
Every Chinaman from head to foot is bound by a thousand ties to idolatrous
rites. The infant lips lisp prayers to the great ancestors, ancestral rites
are fairly moulten into the life of every child. Possibly this period
of education might be cut short if we were endowed as the early Apostles
were to do wonders, for by so doing we could arrest the Attention of vast
multitudes. But instead of such endowments, along with our message
of love we are able to bring into the field those permanent educational
factors which have shaken other lands. We have the Press — that miracle
of power which is destined in the immediate future to shake this Empire
more powerfully than it has any other land. The best talent of the
Christian Church should be brought into requisition for this special
work, and thus make it an auxiliary of power for the truth. • Let us
scatter every where literature of such a character as shall attract by
its appearance, and shall convey the truth in a manner to be appreciated
by the educated and influential. Schools are to be a mighty agency
in the hands of missionaries to advance the time when men shall receive
intelligent and spiritual calls to the work of the ministry. Around
every central station I would district the land, gain admittance to every
town and village with a humble Christian school, where tlie Gospel may
bfe preached regularly by the itinerant missionary. At the central
stations I would have schools of a high grade; connected with them
Industrial Departments where each boy unless he pays his own way dhall
]«Qrn a trade and cam hie own livelihood, thus when hm school days are
over he will be prepared against all emergencies. In these schools I
would have a department to teach the English lani^uage and such studies
as can be made practical to the students in after life. From what
we see in India and Japan and even belore oar own eyes I am couviuced

478 rsia chinbre recorbh* [December,

that the Etiglis-h langnage is to be the future vehicle of precise thought,
the higher education of this country is to be conducted in English. The
Chinese language is too' cumbersome and uncertain for precise thought,
therefore the sciences of every character will gradually seek the more per-
fect and easier vehicle. See- what we have at the present hour in Tientsin.
(1) An Electrical College, (2) School of Engineering, (3) Military Academy,
(4) Naval School, (5) Medical College. And a preparatory department.
The English language is used in every department. The lectures ftre in
English. In other great centers the more enlightened are taking in the
situation and ere long will move. It behoves us as wise master-builders
that we see ta it that this miracle for good be not transferred to the field
of doubt and scepticism, I would work with redoubled energy upon the
humane side of the people, look with more care after their physical well-
being. Here we can bring to them a balm which the highest and lowest
can and do appreciate — it has swift wings to bear us to that time when a
sentiment favorable to that higher message for their souls shall be received.
I would Itinerate freely and systematically over a small circuit and
preach the gospel. Not a circuit which can be made only once or twice
a year, but weekly or monthly at least. I have no faith in a work which
receives one or two days supervision in a year, it would die out completely
in a Christian land. Any impressions made by the missionary's visit will
soon be lost here, unless foUawed up. The course I would adopt will
call for many more laborers, the Church is well able to send them, when
she wakes up to the task God calls her to do in China. It is not neces-
sary all these itinerant preachers should be ordained. Let us have men
of sterling worth whose hearts are longing to do something in the great
harvest field. I would take with me any converts who have been
thoroughly converted and have them tell the story of salvation by faith,
preach statedly at as many points as possible, raise up little societies.
From these little societies^ meeting in private houses or school rooms, will
be born our preachers. Who heralded the tidings of salvation over the
Roman Empire ? Who wandered away from the great oenters where the
apostles were preaching and broke to barbaric crowds the wonderful
news of redemption ? Paid agents, boys trained in hot beds ? Nay,
frequently women of sanctified spiiits, yea slaves whose fetters had been
stricken off, humble men whose hearts had been touched by the Spirit,
outran Apostolic feet; without appointment, without pay they journeyed
to save men. I cannot believe we shall see a spiritual ministry until we
have a spiritual Church, small assemblies of true, humble, Christ-loving
disciples, who know the value of salvation, these will be the Constituencies
which will bring forward Stephens, Marks, Silases, Timothys, to assist
ns in the work of the ministry, and who shall be chosen not by us but by
Him who " When He ascended up od high, led captivity captive and gave
gifts unto men. And He gave some, apostles ; and some, prophets ; and
some, evangelists : and some, pastors and teachers : for the perfecting
of the saiatB, for the work u| the mini^try^ for the edifying ol thjp hpdj of

1886.] THl NATIVE MINISTRY. 473

Christ." Christ's message was — *' Go ye into all the world and preach the
gospel to every creature," &c. What shall follow? "And these signs
shall follow them that believe. In my name shall they cast out devila,
they shall speak with new tongues," &c. Christ's last words to his dis-
ciples were: "After that the Holy Ghost is come upon you: and ye shall
be witnesses unto me both in Jerusalem, and in all Judea, and in Sam-
aria, and unto the uttermost part of the earth." We have never received
any command to form a ministry. It is the unique work of the Spirit to
move the hearts of men to this office, and the work of believers to wit-
ness to their call by sustaining them. If men are truly converted under
our preaching, they will bear witness, and their testimony will be a hun-
dredfold more powerful when it is known they are not paid for it.

Let ns not deceive ourselves into the faint hope that we are
hastening the evangelization of China by nsing foreign money to send
out inexperienced, weak-kneed Converts. It requires a hero, a man with
dauntless courage, and filled with the Holy Spirit to preach the Gospel
unsupported by faithful followers. No Chinaman as yet, so far as I
know, has shown sufficient moral courage to brave the storm, to throw
himself upon his countrymen and single-handed plunge into the fight.
The time will come when a divine afflatus shall come upon our poor,
frail, miserable, speechless, infant societies, and we shall see re-enacted
the scenes of primitive times, and, " He shall see the travail of His soul
and be satisfied." Then men will enquire, "have we not tongues, have
we not courage to preach this gospel?"

From my standpoint, the methods to be used to raise up a native
ministry are : —

Educate the people until such time as we have prepared receptive minds.

Work upo'ii the humane side of the people with every gospel benevolence.

Herald everyiohere salvation from sin through Ohrist.

We wish to make the gospel indigenous in China. For a religion
or philosophy to have a natural and free growth it must be desired for its
value alone; and unless we can bring people to see the advantages, the
blessings of the Gospel for its own sake, millions of dollars paid to men
who are not baptized with the Holy Spirit will not win them. I believe
it would be wise to take a solid stand, and cease to pay men from foreign
funds to preach. We shall eventually have converts, and we now have
in some instances, who will preach for the love they bear to Christ and
pierishing men; and when the time comes to pay, let it come from native
societies. The native Christians will then regard this work committed as
a sacred trust to them — paying and praying will become simultaneous
and spontaneous.

Other and abler pens have treated our subject, it is the vital question
of the hour, and some united action would be a boon to every laborer
here, and especially to those who are to come. If the past be but step-
ping stones to a broader view of our incomparable work, all the treasure,
toil and sad experience have not been is vain.

474 THK CHiinwK Bi<7o»i»H* [Decembet,

^orrBSpfltitiFUtf.

ADDITIONS AND CORHECtlO^TS TO S^^BfiNCES TO CHIlTESE BTJSIC,
07 THE S^TEMBEB BECOKDEB.

The ShSng (|E) or Chineae Recorder Organ, with woodcuts. F. W. Eaatlake*
China Rev. XI. 33-41.

Style and Principles of Chinese Music, Willihuis* Middle Kingdom, II, 93-8.

Instrnments of Chinese Mnsifc, ibid. 11, 99-104.

List of Chinese Music Works, Imperial Cap. (Si' Kn Tsinen 8bn Tsung-mub)
Sec. 9. ibid. I, 626. 672.

Chinese and Japanese Music Compiared. Chiii, Rev. V, 142.

Tonic Sol-fa Notation in China. Chin. Rev. V. 338, 407.

Mnsic Book in Chinese Notation (*j> §tJ f^)^ containing Exercises and Tune*
with Explanations, bj Timothy Richard, Shanpsi.

Chinese Songs for the Harp, Dr. J. Chalmers. Chin. Rev. II, 60.

Hakka Songs in English and Chinese. Chin. Rev. XI, 82; Xll, 193, 607.

Did Weber compose Chinese Music ? With illustration baring Weberian elementf.
F. H. Chin. Rev. II, 322.

Street Ballad Singers, engraying witb description and Chinese air. Rev. W. C.
Milne's " Life in China," p. 51.

Notes and Queries on China and Japan. Vol. IV, Articles 2-3.

Penny Dictionary, App. No. XlV, p. 443.

The use of the Reed, a Chinese discorery, and on the importance of Music in
Mission Work. " Women's Work in China," May '>^2.

Hsiian Tsung, Emperor of T'ang dynasty, thoroughly understood and taught
Mnsic, and found^ed a Dramatic college. Giles' Qlosa. of Reference, p. 177-8 Stent's
Vocab. p. 667. J. C. T.

NOTES FROM THE ANNUAL MEETING OP THE CENTRAL CHINA
METHODIST EPISCOPAL MISSION, NORTH.

The Methodist "Itinerant Wheel" has just had another tnrn.

About the first of October, the members of the Central
China Mission, taking advantage of the nearness of the seat of
their annual meeting Chinkiang, to Shanghai, almost en masse
visited this Sea Port. — so called. A week later, and all wete in their
places and entered upon the most interesting session that has been
held for many years. The mornings were oceapied as 'bnsiness
sessions — the afternoons and evenings were devoted ta addresses
and religious services. The Program encompassed many topics of
great interest to all missionaries in China as well as to the Methodist
Mission.

A profitable hour was spent listening to an address in Chinese,
on the subject : —

" The History and Polity of the Methodist Episcopal Church."
An afternoon was given to an address and general discussion on the
Subject : — '* The Best Methods for developing a Native Ministry."
As a result of this discussion a motion was presented and unanimously
adopted, which undoubtedly strikes at the very root of the greatest
blunder that lies to-day at the door of missionary effort :

"Resolved: — That from henceforth we license no new preachers
except on a self -^appor ting basig, aiid that we ase our best

1886.] CORRBflPONDlNCB. 475

endeavors to make our present Native Ministry as soon as possible
self-supporting."

Ifc was felt to be uujast to peremptorily dismiss those who are
already in our native ministry, but the way of the future is definite
and clear and it is hoped that greater and more reai results will
follow^ though apparently for a time they may be less. Another
afternoon was given to an earnest address on " Evangelistic Work by
the Native Church." Many believe that it is through native work
that the Christian Church in China will finally be established ; hence
an afternoon was very appropriately devoted to the discussion
of the three Branches of ** Woman's Work " — Medical Work among
Women, School Work for Girls, and Evangelistic Work among
Women. Many excellent suggestions were brought forward and in-
teresting facts concerning the work were elicited. It seems to be as
true in China as in India that " Women must reach the Women."

The Sabbath was a full day. — Annual Sermon in Chinese in
the morning followed by Communion Service. Sunday School in
the afternoon with an address on Sunday Schools and in the evening
the Annual Sermon in English closed a pleasant and profitable
*' Conference " which it is hoped will result in renewed effort and
more encouraging outcome than in any past year of the mission.

G. W. WOODALL,

Secretary.

To THK Editob of the Recorder.
Dear Sir,

The November number of your valuable journal contains a
letter from Dr. J. M. Swan, of Canton, proposing Dr. Peter Parker,
now of Washington, D. C, as a delegate to the International
Medical Congress which meets in the United States next year. Dr.
Parker is the President of the Canton Medical Missionary Society,
and is known to us all. I take great pleasure in seconding the
proposal of Dr. Swan, that Dr. Parker be elected to serve as one
of the three delegates from the Medical Missionaries in China to the
Congress in Washington. I hope that he will be elected by the
unanimous vote of the Medical Missionaries in the field.

In a letter written by me in the October number of the Recorder ^
I proposed that the first meeting of the Medical Missionaries, as a
whole, to form the Central Head Society, should be held in Shang-
hai aome time in the year 1888. From correspondence received
from various parts of China I am lead to believe that 1887 would
suit the majority better, and that the following proposal would give
satisfaction tg the largest uumber of Medical Miaiaiouariea.

476 THK CHINESE RECORDER. [December,

I therefore (writing for others as well as for myself), propose
the following : —

"That the first regular meeting of the Central Society, composed
of members of the four great branch societies of China for Medical
Missionaries, be held at Canton, at some time to be agreed upon, in
the year 1887. And that we, by a unanimous vote, elect Dr. Kerr,
of Canton, as our first President for all China/*

Yours faithfully,

H. W. Boone, M.D.

To the Editor of the Recorder.
Dear Sir,

The School and Text Book Series Committee having resolved
to resume the publication of an abstract of the minutes of their
meetings in the Recorder, I have the pleasure of handing you the
following summary.

The Committee met on the 4th May, 1886. Present — Bev. W.
Muirhead, Chairman, Dr. Allen, Rev. Stonehouse, Mr. Fryer and
the Secretary. A letter Was presented by Dr. Farnham, from Dr.
Mateer, appointing Dr. Farnham as his proxy for a specified time.

The minutes of the former meeting were read and confirmed;
and afterwards Mr. Fryer laid on the table a series of resolutions
of which he had given notice. They were substantially adopted;
and the Secretary was requested to draw up a statement of the
work done and still in progress, receipts and expenditure, funds in
hand, and stock of books and material available.

It was also resolved that missionaries and others interested in
the work, should be asked to send to the Committee any particulars
regarding MSS. which they may have ready, or in course of
preparation, so that, if acceptable, they may help to complete our
series; and that every effort be made to complete the work assigned
to us by the conference of 1877.

The Rev. Ernest Faber was added to the Committee at Rev.
Lechler's request, to act in his stead ; and Rev. Y. K. Yen was
elected in the room of Mr. M. H. Taylor, deceased.

Mr. Fryer placed on the table copies of two new works, one
by Rev. J. L. Whiting, on Moral Philosophy, and the other by Rev.
GKilpin on the History of Russia. Both were favorably received,
and remitted for examination.

The Secretary said he had received a letter from Mr. Rhein,
Secretary of Netherlands Legation, expressing his regret at finding
himself, for want of time, obliged to give up the preparation of
the Historical Primers of European Nations.

1886.] CORRESPONDENCE. 477

Several Books and Charts were reported as out or nearly out
of print ; and the following were ordered : —

500 copies Zoology, in Chinese and English.
60 ,, Domestic Pets.
50 „ Psalm CIV.
50 „ Selections from the Proverbs.
50 „ Noted Horses.
50 „ „ Dogs.
50 „ Life of Daniel.
25 Charts of Birds.
25 „ „ Mammals.
25 „ „ Anatomy and Physiology.
25 „ „ Mineralogy.
12 „ „ Electricity.
12 „ „ Natural Philosophy.
The Editor reported that the under-noted handbooks were com-
pleted, viz., (1) Mechanics, (2) Properties of matter, (3) Mineralogy
and (4) Model Drawing.

Our last meeting was held on the 26th, and although the
minutes have not been confirmed I think I may venture to give a
synopsis of the proceedings, as three months is a long time to wait.
Dr. Martin appointed Rev. J. N. B. Smith to act as his proxy.
Messrs. Galpin and Whiting's works were accepted. The Editor
reported that he had completed the translation of the following
hand-books, (1) Hydraulics, (2) Hydrostatics, (3) Heat, (4) Light,
(vol. 1.), and (5) Steam Engine, (vol. 1.)

Mr. Muirhead intimated he had translated The Five Gateways of
KnowledgCy by Professor Wilson ; and Dr. Allen reported that he
had a Music and Tune Book ready, which he thought might be
useful. Both were asked to send in their MSS.

It was also agreed that all the publications of the Committee
should be placed for sale at the Chinese Scientific Book Depot,
Hankow Road, Shanghai, and also at the Depot of the Chinese Book
and Tract Society, No. 3, Minghong Road, Shanghai, on the same
terms as at the American Presbyterian Mission Press.

It was also agreed that the Committee should meet regularly
on the first week of each quarter of the year commencing with
January, 1887; and that the Secretary should prepare a draft of a
circular letter to be addressed to friends who might be able to help
our " Series," either with original treatises or money.

A. Williamson,

Eon, Secretary,

478

THE CHINESE RECORDER.

[December,

$nx fml Mh

PiGODA Shadows, or studies from Life
in China by Adele M. Fielde.
Introduction by Joseph Cook.
Fifth Edition. Boston; W. G.
Corthell. For sale at the Presby-
terian Mission Press, Shanghai.

Pagoda Shadows is one of the
most interesting and instructive
books on China that we have read.
The book is small, but it is filled
"with a store of reliable information
on China, especially on the home
life of the women, in a compact and
readable form. Joseph Cook in the
introduction writes as follows : —

" I had read much of Chinese history
and statistics ; I had examined the best
sources of information as to the Chinese
religious and social life; I bad studied
such translations of the Chinese classics
as came in my way ; but I found that the
simple, vivid autobiographies, written out
by Miss Fielde from the actual dictation
of Chinese women, brought me nearer to
a clear view of Chinese wants than any
thing else I had used as a guide."

Fifteen chapters are devoted to
accounts of the condition, customs,
and institutions of the people, inter-
spersed with illustrative anecdotes
from which we cull the following.

Origin of a Fete : — " Long ago in the
village of lam Chan, a sum of money was
contributed and placed in the hands of a
village elder to pay the expenses of this
annual festival (the procession of the
tutelary deity) ; but this master of cere-
monies was a gambler, and immediately
lost all the money in play. Days passed,
and as the theatre and processions were
not forthcoming; the contributors be-
came urgent that he should perform his
duties, and so constantly harried him that
he was at his wits' end for excuses to
pacify them.... So early one morning he
went to the temple, took the god on his
back and started off on the established
round. An amazed crowd soon followed
him and some attempted to take the god
from his back. After many struggles and
escapes, he was at last driven to the
shore, where he was shut in between the
crowd and the sea, and the contest then
ended in the waves where the god was
jerked to and fro, to the peril of gilding
and the destruction of limbs. Thence
the victorg took it to the temple, where

it was repaired and reinstated, amid the
forebodings of the alarmed populace over
whom its influence was supposed to extend.
But the ensuing year proved to be a
most auspicious one, with abundant crops
and no epidemics. The public weal was
then accredited to the extraordinary treat-
ment and sea bath that the god had received,
and so on every anniversary of that per-
formance, its peculiar features have been
imitated in that village to the present day."

The Chapter on Buddhist Nuns
concludes as follows : —

" The friendly old abbess gave me every
opportunity to speak of what she called
" God's doctrines," but when I suggested
that a native female teacher might come
and stay there a few days, she responded
that it would be wholly contray to the cus-
toms of the place should she allow any
meat eaters to lodge there. She said, she
herself was old and had laid by enough to
live on and so she could believe my
words; but the other nuns could not
believe, because, if they did, they would
have nothing to eat. She would herself
come to my home and be taught, and I
could come and tell my doctrine to the
nuns, and they could judge for themselves
whether it were something for which it
were worth while to starve."

Chapter 16, gives an account of
a visit to an Apothecary's shop,
and a partial list of Chinese Medi-
cines. Chapters 17 and 18 are
devoted respectively to an account
of the manner of traveling in South
China, and the usefulness of Native
Female Evangelists in mission
work. In the training of these
women Miss Fielde has met with
great success and there is no
doubt that they are a most use-
ful agency in the evangelization of
China. The remainder of the book,
excepting the last chapter, on Lan-
guage, Literature and Folk-lore, is
devoted to notices of work, and
autobiographies of Native Christ-
ian women which are full of inter-
est, and give an understanding of
the trials which lead to the study
of Christianity, as well as those
which follow its acceptance, such as
could be given in no other way.

1886.]

EDITORIAL NOTES AND MISSIONARY NEWS.

479

f tiitorial gut^s auti pissifluarg f eiB5.

The desire of every Missionary
to China is the Evangelization of
this Empire, and the great question
is, how can we best reach the mass
of the people ? The easiest, and
yet the hardest way is to preach to
them ourselves. It is the easiest
way because it is comparatively
easy for a man of average ability
to acquire sufficient knowledge of
the language to enable him to
preach after a fashion, or to do as
has been done — have his teacher
write out his sermons, and commit
than to memory and recite them to
the people ; but such preaching is
more profitable to the preacher
than the people, and is more likely
to give mistaken ideas of the Gos-
pel than to lead men to Christ.
While preaching may be thus easily
done, to preach as we should
preach is a task that few old and
no yonng missionaries, are thorough-
ly competent to perform. Preaching
•when rightly done is the hardest
kind of missionary work. It is not
enough to have a knowledge of the
language, be it ever so thorough.
The acquiring of the language is
by no means the hardest part of the
Foreign Missionary's Work. One
needs to know the people, to under-
stand their modes of thought and
reasoning. One needs to put him-
self in the place of his audience, to
love them and sympathize with
them ; and the nearer a man can
get to their level the greater will be
his success as a preacher.

It is a comfort to all of us to
know that the Spirit can and does
use our feeblest efforts and even
our mistakes in bringing souls to
Christ. The man who has received
the baptism of the Spirit will bo
Buccessful as a preacher, whether
he is a foreigner or native, whether
he supports himself or is supported
by foreign funds, whether he has
been trained in the rough school
of the world, or has been educated

in a Mission Boarding School ; but
if he lacks this baptism, no amount
of training or education or inde-
pendence will make up for it. The
two great elements of success in
all preaching are love to God and
love to our fellow-men, and the
closer we live to God on the one hand,
and the nearer we come to our fel-
low-men on the other the greater will
be our success as winners of souls.

The most successful missionary
work has been that wherein the
natives, filled with love to God and
love to their fellow country-men,
have gone about telling of Jesus.
China has been no exception to
this rule. The hope of China (as
of all nations) lies in a native
ministry, or to speak more ac^
curately, a native Church, in which
every member is a preacher of the
Gospel as he has ability and op-
portunity. The foreign missionary
is hindered by difficulties which do
not embarrass hisChinese co-laborer.
The native has a thorough know-
ledge of the language and the
people, and can speak the one and
sympathize with the other, as no
foreigner ever hopes to. He can
go where the foreigner cannot and
when he speaks the people use their
ears more than their eyes which is
not the case when a foreigner
preachers to them.

If we expect the Native Church
to grow we must put it to work.
Use promotes growth in spiritual
as well as natural things, and if
any member has even one talent,
he should be taught to use that
talent to the glory of God. We
ought not to expect as high a typo
of Christianity in a convert from
heathenism as in a person brought
up in a Christian land under Christ-
ian influences. If some should
disappoint us we ought not there-
fore to keep others from the work.
We need to be careful how we under-
take to lord it over God's heritage.

480

THE CHINESE RECORDER.

{Dec, 1886.]

Shall we pay our native workers
from funds provided by foreigners ?
Why nob? "They wlio preach the
Gospel should live of the Gospel."
What are we better than our native
brethren whom God has called. It
would be a grand thing if the Christ-
ians of China could support all the
natives whom God has called to
preach. If they could, there would
be no further use for foreign mission-
aries in China ; but they cannot do
this. God has called here, as else-
where, the poor and lowly, and so
long as the Native Church is poor
and needy, so long ought foreigners
to esteem it a duty as well as a
privilege to assist the native mi-
nistry, by precept, example, and
money to preach the Gospel 'to the
multitudes of this great Empire.

J. N. B. S.

The Herald and Presbyter contains
the following notice of a distin-

guished missionary.
"If is a most encouraging fact, which
should not be forgotten, that of the
6,281churches upon the roll of our As-
sembly there are only fifteen report-
ing last year a larger membership
than that in Chefoo, China. This
church, under the pastorate of Rev.
Hunter Corbet t, D.D., is composed
entirely of converted Chinaman, and
enrolls a membership of 859. Dr.Cor-
befct is also in charge of four stations,
reporting an aggregate membership
of 209, making the entire member-
ship in Dr. Corbett's charge 1,U68.
This furnishes a strong argument in
a great fact for the cause of Foreign
Missions. Those who have met Dr.
Corbett and heard him speak are
not surprised in the great prosperity
of his work during the whole twenty
years of his labor in China."

Erratum. — Rev. S. Lkwis, whose
departure was noted last month, is
connected with the M. E. Mission
North, not Presbyterian.

pisswttarg lijurual

BIRTHS.

At Pao-ting Fu, September, — the wife
of G. R. W. Meruit, iM.D., American
Board Mission, of a daughter.

At Shanghai, November 4th, the wife
of Rev. F. R. Graves, American
Episcopal Mission, of a daughter.

At Pao-ting Fu, November 7th, the
wife of Rev. Isaac Pierson, Ame-
rican Board Mission, of a son.

DEATH.

At No. 164 Boone Road, Shanghai,
Rev. K. C. Wong, of the American
Episcopal Mission.

ARRIVALS.

At Shanghai, October 24th, Mrs. J.
Adams, of the American Baptist
Missionary Union, returning.

At Shanghai, November 1st, Rev. and
Mrs. Geo. S. Hays, to join the Che-
foo Station of tne American Pres-
byterian Mission, North.

At Shanghai, November 5th, Rev. J.
H. Pott, to join the American
Episcopal Mission.

At Shanghai, November 7th, Rev. and
Mrs. W. Brereton, of the Church
of England Mission, returning.

At Shanghai, November 8th, Rev. and
Mrs. H. Jenkins, of the American
Baptist Missionary Union, returning.

J^II^I^II^VI ^*m\^ I

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