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Presented by
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THE LIGHT OF JAPAN
SOLDIER AND SERVANT SERIES, APRIL, 1906.
EXTRA NUMBER
THE LIGHT OF
JAPAN
CHURCH WORK IN THE DIO
CESES OF SOUTH TOKYO,
OSAKA AND KIUSHIU, UNDER
THE CHURCH OF ENGLAND
COMPILED BY A. ARNOLD, AS
SOCIATE OF THE S. P. G. IN THE
DIOCESE OF SOUTH TOKYO
WITH INTRODUCTION BY THE
BISHOP OF SOUTH TOKYO
CHURCH MISSIONS PUBLISHING CO
AUXILIARY TO THE BOARD OF MISSIONS
211 STATE STREET HARTFORD CONN
BV
ft
COPYRIGHT, 190G, BY
Church Missions Publishing Co.
129411
.1AM 9 C 10on
Illustrations
The Bishops of the Nippon Sei Kokwai Frontispiece
To face page
Bishop Bickersteth ...... 41
By kind permission of G. Palmer ... 28
First Six Clergy of the Nippon Sei Kokwai . 42
First Aid to the Injured ..... 55
A Soldier of the Line .... 58
Tokyo Pro-Cathedral 66
St. Andrew s Boys School, Tokyo ... 68
A Group of Pupils 70
A Pilgrim starting for the Holy Mountain . 74
The Bishop, the Rev. F. W. and Mrs. Kennedy and
Family, Miss Makeham, the Staff and Pupils of
St. Mary s School 100
Little Buddhist planting Prayers for Soldiers in
the Grass 117
The Hommyoji Temple at Kumamoto . . 124
Men s Ward of the Gardens of the Kumamoto Lep
er Hospital 126
Deaf and Dumb Artist In-patient of the Leper
Hospital at Kumamoto . . . . 128
Three Little Patients in the Kumamoto Leper
Hospital 129
Chapel of the Kumamoto Leper Hospital . 131
Country walk near Ikan . . . . . 143
Cherry tree-lined Arbor to the Famous Temple
of Kompira ..... 145
The Church of the Holy Cross, Matsumoto, with
the Chapter of St. Andrew s Brotherhood 157
Miss Makeham, Miss Ichimura, and Girls of St.
Mary s Home, Matsumoto .... 160
Police Bible Class, Shitaya Station . . 186
The Cape Inuboe Lighthouse which supplied the
design for our cover is described on page 167-9 of this
volume. The significance of the choice will be under
stood from the account there given of the use that the
Headkeeper has made of his opportunities as guardian
of that terrestrial light to point his visitors and associates
to the Celestial Light, "Which lighteth every man that
cometh into the world."
The inscription on the sides of the title-page follows
out the same thought. It was used as a Christmas
decoration in one of our mission schools and reads, "The
Light from the Manger Bed has shown throughout the
World."
With the exception of the frontispiece, most of the
illustrations of this book have been made expressly for
it, many of them from private photographs sent by
Miss Arnold.
Contents
CHAP. PAGE
I INTRODUCTORY .... 1
II GENERAL PROGRESS OF CHRISTIAN MIS
SIONS (1859-87) 13
III BISHOP BICKERSTETH S EPISCOPATE (1886-
97) .... .21
IV THE BUILDING UP OF THE SEI KOKWAI
BISHOP BICKERSTETH S EPISCOPATE (Con
tinued) 28
V THE WORK OF THE S.P.G. AND C.M.S. IN
TOKYO 42
VI ST. ANDREW S AND ST. HILDA S COMMUN
ITY MISSIONS AT TOKYO . . 62
VII ST. ANDREW S AND ST. HILDA S COMMUN
ITY MISSIONS AT TOKYO (Continued) 75
VIII CHURCH WORK AT OSAKA ... 84
IX CHURCH WORK AT SOME TREATY PORTS" 100
X C. M.S. WORK 112
XI THE LEPERS AT KUMAMOTO, ITS CHURCH
AND HOSPITAL ..... 125
XII THE MISSIONS OF THE CANADIAN CHURCH
IN JAPAN 132
XIII THE MISSIONS OF THE CANADIAN CHURCH
IN JAPAN (Continued) . . . 151
XIV COUNTRY WORK IN BOSHU, ETC. . . 162
XV SOME COUNTRY STATIONS OF THE S.P.G.
MISSION IN THE SOUTH TOKYO DIOCESE 173
XVI WORK AMONGST POLICE AND FACTORY
WORKERS 185
XVII ON THE JAPANESE PRAYER BOOK AS COM
PARED WITH THE ENGLISH AND AMERICAN
PRAYER BOOKS ..... 193
APPENDIX I DIOCESE OF HOKKAIDO
APPENDIX II TRANSLATION OF THE SCRIPTURES
APPENDIX III STATISTICS ....
INDEX
Preface
The Church Missions Publishing Company, in its
endeavor to supply information from every part of the
Missionary world, found a demand for some authority
on the English Church Missions in Japan.
They deputed one of their number to enter into
correspondence with the workers in the field, and
the four English bishops were approached. From
two of them, Bishop Fysori of Hokkaido and Bishop
Awdry of South Tokyo, answers were received. The
former pointed us to the statistical information which
can be compiled from printed sources, such as Mr.
Stock s book and the Year book of the Church of
England; while Bishop Awdry most kindly undertook
through Miss Arnold, an Associate of the Society for
the Propagation of the Gospel, to prepare a state
ment of the field and the work.
Many vicissitudes were encountered and, from
various causes, delays arose which were vexatious.
These delays have not, however, impaired the value
of the work. It would be difficult to present any
thing as a finality for life in Japan to day, but it is
certain that such an account of existing conditions
secures for us the story of the work done by the Church
of England in the Sunrise Kingdom, during its most
important period.
The Publishing Company had already brought
out "Japan and the Nippon Sei Ko Kwai," which
the Rev. Dr. Abbott of Cambridge had kindly written
at their request, presenting the work of the American
Church in the Dioceses of Tokyo and Kyoto. They
now send out to the public this little volume, which
x PREFACE
treats of some aspects of the Sei Ko Kwai and her
missions in the South Tokyo, Osaka, and the Kiu
Shiu Dioceses, trusting that with its touches of per
sonal experience, with the account of missions to the
fishermen and of those to the lepers, and with the
additional fact that it is the first compilation of the
missions of the Church of England in the Sei Ko
Kwai as a whole yet published, it may constitute a
sterling contribution to the literature of missions.
At the request of Bishop Awdry and Miss Arnold,
permission was given for the book to appear simulta
neously on both sides of the water. The English
edition has, however, preceded the American, taking
the title of "Church Work in Japan"; while the
American book will bear the legend "The Light
of Japan"with the English as an explanatory sub-title.
Miss Arnold desires to say that she has endeavored
to present the work not of one society or another,
but that of the Church as a whole. The Dioceses
have been taken as centres and the addition of Hokkai
do in an appendix by the American editor is due to
the fact that it did not come within the range of her
travels. She wishes to express her indebtedness to
the Missionaries of the several stations for their review
of each section of the work, and to the Rev. A. F.
King for his careful scrutiny and kind advice, while
to Mrs. Bickersteth and Bishop Awdry the Board of
Editors unite with Miss Arnold in grateful acknowl
edgement of work which could not have been ac
complished save by their kind co-operation.
ANNIE LEAKIN SIOUSSAT,
Editor for Church Missions Publishing Co.
Introduction
Tokyo, Japan, December 19, 1905.
Miss Alfreda Arnold has written this little book
at my request, and I was led to ask her to write it
by the desire expressed in America* to have some
thing about the missions of the English Church in
Japan more or less corresponding to what Dr. Abbott
has published in regard to the American Church
Missions in this country.
This sketch is rather fuller than Dr. Abbott s but
does not profess to be exhaustive. For example,
as Miss Arnold has not been able personally to visit
Hokkaido (the Northern Island of Japan), she has
not included it in her sketch, through the mission of
the Church Missionary Society there is very fruitful
and the aboriginal inhabitants, the Ainu, who to the
number of fifteen thousand are found there only,
are rapidly becoming Christians under the influence
of that mission.
But Miss Arnold has travelled widely among the
Mission Stations of the other three jurisdictions,
South Tokyo, Osaka and Kiu Shiu which are under
the charge of Bishops of the English Church, and her
little book has the merit of being the product of the
bright fresh mind of one who is living in Japan and
taking her part in missionary work; while, being
more free than most missionaries, she has travelled
about to the places of which she speaks and has drawn
her information at first hand. These qualifications
are of the highest importance, for scarcely any one
*Through the Church Missions Publishing Company.
xii INTRODUCTION
in the West understands Japan who has not been
there for a considerable period, and changes are so
rapid that what is written by a person who left the
country five or even three years ago, may be quite
out of date.
WILLIAM AWDRY.
Bishop in South Tokyo.
CHAPTER I
INTRODUCTORY
Modern Missions Sketch from 1859-87.
IT was in 1853 that Commodore Perry anchored with
his squadron off the entrance to the Gulf of Yedo.
Eight months later, as the result of firm but courteous
negotiations with the Shogunate, he arranged a treaty
by which two Japanese ports were opened to American
trade. For two hundred and thirty years Japan had
been closed to the outside world ; the Dutch alone,
under humiliating terms, had been allowed to hold
scanty communication with it through the few Dutch
merchants in Nagasaki. Fruitless efforts to open the
closed doors had from time to time been made, but now
at last Perry had succeeded in gaining an entrance, and
the other Western nations hastened to claim the same
privileges as those granted to the United States. For
a time only a few further concessions were made, and
these with the greatest reluctance ; but in 1858 treaties
with the United States and with Great Britain allowed
members of those nations to reside at certain ports of
Japan, and it was stipulated that these ports Hako
date, Kanagawa (Yokohama), Nagasaki, Hiogo (Kobe),
Osaka, and Niigata should be opened to their com
merce. Very soon France and other countries received
for their people the same privileges.
1 B
2 CHURCH WORK IN JAPAN
But these early treaties had been made with the
Shogun s government, not with the Mikado who had
been wrongly regarded by foreign governments as merely
the spiritual ruler of his people. For some years attacks
on the legations and on individuals witnessed to the deep
resentment felt by many of the great Daimyos and by
their retainers, the Samurai, at the way in which their
Emperor s sovereign authority and their own rights
were being ignored. The Powers concerned demanded
heavy indemnities for the outrages which ensued, and
much bitterness was created. Happily, though the in
cidents were deplorable in themselves, they led to some
good results. The leaders of the Choshu and Satsuma
clans began to seek closer intercourse with the Western
nations in order to learn of them the arts that made
them so strong. The Shogunate, too, from internal
causes was by this time much shaken in power. The
Shogun and his advisers had treated with the foreigners,
in most cases from sheer inability to resist the guns
of their fleets ; but when the Daimyos at Kioto (the
Emperor s ancient capital) induced the Emperor to
command that the foreigners be driven from the country,
the Shogunate could only adopt a temporising policy
towards, both parties. Gradually the Powers awoke to
the facts that the Shogun was but the Viceroy of the
Emperor, that the Emperor himself had not sanctioned
their treaties with his government, and that Daimyos
and Samurai had had good cause for their hostilities.
The recent misunderstandings began to clear ; the
foreign treaties were ratified at Kioto by the Emperor
in 1865 ; and, three years later, the progressive party,
headed by the Satsuma men, directed a successful
revolution against the Shogun s government after
having induced the new Shogun to resign and firmly
established the young Emperor, who had just come to
the throne, as undisputed ruler of all Japan,
INTRODUCTORY 3
The same year, as an outward sign of the momentous
change wrought by the Revolution, the Emperor left
his seclusion at Kioto, entered Yedo in state, and set
up his throne there, making it his new capital. For
centuries Yedo had been the seat of the executive
government of the Shogunate, and Kioto the sacred
Imperial city. Now a new era had begun for nation
and for city and, to emphasize the change, Yedo re
ceived its new name of Tokyo, or " Eastern Capital."
Then quickly followed, in 1871, a further change of
highest import. That year witnessed the noble and
self-denying surrender by the Daimyos of all their
feudal rights, lands, and revenues into the hands of the
Emperor. This voluntary act of patriotism meant
nothing less than a supreme determination to have a
truly united Japan under one Imperial ruler. Modern
Japan had begun her march forward to take her place
within thirty years among the foremost nations of the
twentieth century. Japan had not had the slightest
desire to be drawn into the race with the Western
nations, but finding that she must be in it, she resolved
at the beginning that she would go on with all her heart
and would run, not last, but with the first.
MODERN MISSIONS (1859-87).
The story of the Portuguese Jesuit missions to Japan
conducted by Francis Xavier in the sixteenth century
is too well known to need recapitulation here. Suffice
it to say that while the Christian teaching of the Jesuits
was welcomed by the people, many unfortunate cir
cumstances combined to bring about the speedy down
fall of a mission that numbered within fifty years close
upon one million adherents. The ingrained suspicion
of all foreigners on the part of the Japanese government ;
a policy of predetermined opposition pursued so soon as
4 CHURCH WORK IN JAPAN
convenient by both Hideyoshi and lyeyasu ; * the bad
feeling between the Portuguese Jesuits and the later
arrived Franciscan Spaniards from Manilla a bad
feeling made worse by theological differences, and the
indiscreet zeal of the Franciscans ; lastly, the animosity
and intrigues of the Buddhist priests who, persecuted
by Nobunaga, saw their chance of regaining power under
his successors Hideyoshi and lyeyasu : these untoward
circumstances of opposing policy, internecine jealousy,
and religious hatred, were without doubt turned to cruel
account by the enmity of the Dutch (and, be it acknow
ledged, by a few English) traders who were bitter foes
to Spaniards and Portuguese, alike in religion and trade.
Hence, within fifty years came persecution, bloodthirsty
and overwhelming, and a process of extermination
total as it was thought of the foreign religion. The
edicts for the discovery, denunciation, and relentless
punishment of all Christians remained in force for over
two centuries, and it needed but the marvellous dis
covery in 1865 of the continued existence, in the Pro
vince of Kiushiu, of loyal descendants of these Japanese
Catholics of the seventeenth century, for the flame of
persecution to rise again to fierce heat. Of this more
in due course ; the story of modern missions to Japan
begins properly in 1859.
At that date the treaties of the foregoing year came
into force that with the United States being negotiated
by Towsend Harries and the one with Great Britain
being carried through by Lord Elgin. These, and those
following with France and with other nations, gave to
the foreign residents full religious toleration ; but the
1 Even Nobunaga s previous favourable reception of the
Jesuits had only been diplomatic ; before his assassination, and
as his position grew stronger, signs of change of his policy be
came evident (see Mr. J. H. Gubbins in Transactions of the
Asiatic Society of Japan}.
INTRODUCTORY 5
edicts against Christianity were still proclaimed on the
public notice-boards throughout the country, and were
enforced with severity against any Japanese who might
have the courage to embrace the Christian faith. Pre
viously, at long intervals, both Catholic and Protestant
missionaries had made solitary attempts to force the
barriers guarding the isolated empire, but with little
visible result. And for some years to come little or no
work could openly be attempted beyond the limits of
the treaty ports. But the delay proved beneficial in
giving opportunities of fuller preparation for entering
in at the door, afterwards to be flung wide open to all.
To America belongs the high honour of first sending
missionaries to take advantage of the treaties opening
the country to the foreigner s residence. In May, 1859,
even before the treaties came into force, the Rev. J.
Liggins and Rev. C. M. Williams (afterwards Bishop of
Yedo), of the Protestant Episcopal Church of America,
had already arrived at Nagasaki. Within the year Dr.
Hepburn (of the American Presbyterian Board), Dr.
Verbeck (of the Dutch Reformed Church of America),
and a minister of the American Baptist Free Missionary
Society, had arrived and were settling at Nagasaki and
at other treaty ports.
Unfortunately the United States Civil War of 1861-65
sadly crippled American missionary efforts for the
time ; in 1861, therefore, some of the episcopal mis
sionaries, who were compelled to retire from Japan for
lack of home support, wrote to England, appealing to
the Church Missionary Society to take up the work
they had begun. Means, however, were not forthcoming,
and on the restoration of peace the American missions
were enabled to strengthen their forces in Japan.
Next came the French Roman Catholic Mission on
the conclusion of that nation s treaty with the Mikado.
By 1862 chapels had been erected in Yokohama and
6 CHURCH WORK IN JAPAN
Nagasaki to supply the spiritual needs of Western
Roman Catholics. To these, attracted by curiosity,
came numbers of Japanese, and a church at Nagasaki,
dedicated in 1865 to the " Twenty-six Martyrs of
Japan," * became the direct cause of the discovery that
" several Christian communities round about Nagasaki
had survived the ruin of the Church of their forefathers
over two centuries ago. They had preserved certain
prayers, the rite of baptism, and a few books. But if
these Christian communities survived, the persecuting
spirit survived also. In 1867-70, all those Christians
and they numbered over four thousand who refused
to forswear their faith, were torn from their native
villages and distributed over various provinces of the
empire, where they were kept as prisoners by the re
spective Daimyos." 2 Exile, and torture in numerous
cases, caused the deaths of over two thousand of these
faithful Christians ; the remainder were set at liberty in
1873, about which time the laws against Christians fell
into abeyance. This wonderful occurrence, in spite of
all the sufferings, could not but arouse the keenest joy
and thankfulness ; on the other hand, the mission has
had to make way against the aversion in which they
have been held on account of natural prejudice due to
the memory of the past a memory so fraught with
religious animosity and supposed political intrigue.
English Episcopal and American Congregational
Missions now followed in quick succession. From
England came the Rev. George Ensor, of the Church
Missionary Society, to Nagasaki, and from America
the Rev. D. C. Greene, D.D., of the American Board
Mission (Congregational), both arriving in 1869. Dr.
Greene, a resident first in Yokohama and then in Tokyo,
is still an active missionary of his Society.
1 Crucified for their faith at Nagasaki, in 1597.
a B, H. Chamberlain in Things Japanese, 3rd ed. p. 287.
INTRODUCTORY 7
Though for a long time the Church Missionary Society
had been desirous of working in Japan, it was not till
1868 the year of the Restoration that a fitting op
portunity arose. In this year an anonymous dona
tion of 4,000 enabled the Church Missionary Society
to send Mr. Ensor in January, 1869, as their first mis
sionary to represent the Church of England in Japan.
For reasons of health he, and the Rev. H. Burnside,
who had joined him in 1871, were soon obliged to retire.
Their work at Nagasaki was carried on by the Rev. H.
Evington (now bishop) from Osaka, and in 1875 the
station was placed under the control of the Rev. Herbert
Maundrell.
Beside their first station at NAGASAKI, the C.M.S. had
between 1873 and 1875 established four new mission
centres ; OSAKA, to which came the Rev. C. F. Warren,
afterwards Archdeacon in 1873 ; 1 TOKYO was assigned
to the Rev. J. Piper, in 1874 ; HAKODATE in the
same year to the Rev. W. Dening, who was transferred
from Madagascar, and NIIGATA, in 1875, to the Rev.
P. K. Fyson from Tokyo, now Bishop of the Hokkaido
diocese. These five stations, with the exception of
Niigata, which was relinquished in 1883, are still the
chief centres of the Church Missionary Society in Japan.
Meanwhile, Mr. Williams (in 1866 consecrated
" Missionary Bishop to China, with jurisdiction in
Japan ") of the American Episcopal Church, through
the ill-health of his colleagues and the American Civil
War, had been left to carry on his Mission, from 1859
to 1871, practically single-handed. In 1869 he moved
1 For a year Mr. Warren conducted services for the English
community in Kobe ; he was then relieved there by Mr. Eving
ton, and in 1875 that work was handed over to the S.P.G. This
foreign settlement of Kobe is close to the native port of Hiogo,
on the other side of the bay from Osaka, and has become the
rival of Yokohama as a principal port of the Empire.
8 CHURCH WORK IN JAPAN
his centre of work from Nagasaki, to which place Mr.
Ensor of the C.M.S. had just been sent, to Osaka ;
there he was joined by a colleague, and in 1873 he came
to Yokohama to start nearer to the capital of the em
pire a fresh centre of the Mission. A year later, and on
becoming resident at Tokyo, his title was changed to
that of " Missionary-Bishop of Yedo, with jurisdiction
in Japan." At Tokyo, Osaka and Kioto, the American
Episcopal Church have now their chief spheres of work,
Tokyo and Kioto being their two diocesan centres.
In the previous year, 1873, missionaries belonging to
the Society for the Propagation of the Gospel in foreign
parts began work in Japan, arriving at Yokohama
in the same ship that brought Bishop Williams. The
Rev. W. B. Wright and the late Rev. A. C. Shaw (of
Toronto, Canada, and afterwards Archdeacon of the
diocese of South Tokyo) proceeded at once to Tokyo,
where they took up their residence. Starting work
thus at Tokyo, in 1876 the Society took over the work
of the C.M.S. Mission at Kobe, being represented there
by the Rev. H. J. Foss and the Rev. F. B. Plummer.
The former, now as Bishop of Osaka, still continues to
reside there. Hence Tokyo and Kobe are the chief
centres of this Society s Missions in Japan.
The Russian Orthodox Church, though established in
Tokyo so recently as 1871, numbers already some 24,000
Church members, and nearly 200 churches. It owes
this striking progress to Bishop Nicolai, its founder in
Japan. In 1861 he had come to Japan as chaplain to
the Russian consulate at Hakodate ; for several years
he made no attempt to preach to the Japanese, but
devoted himself to a careful study of their language. In
1866 he baptized his first convert, a Buddhist priest,
and three years later he baptized a physician. Return
ing in 1869 to Russia, Bishop Nicolai induced the Holy
Synod to establish a Mission in Japan, and he was sent
INTRODUCTORY 9
out as its first bishop. A man of striking appearance,
and for forty- three years a resident in Japan from
1871 living in the heart of its capital no missionary
has exerted a greater influence through personal magne
tism and force of Christian character upon Japanese
and foreigners alike. With sometimes four more
often with only two or no other missionaries to help
him he has thoroughly trained numerous native
assistants as priests and catechists, and dispersed
them throughout the country. Some few of them have
been even through a theological course in Russia.
The cathedral of the Orthodox Church is in the centre
of Tokyo, situated upon high ground, and overlooking
some of its most crowded and closely built streets. It
is conspicuous by its size and character of simple but
ample proportions in the Russian-Byzantine style.
The exterior of stone, cased in stucco, gleams white in
the sunlight as it dominates that portion of the city ;
the interior possesses a magnificent and gilded chancel
screen to the closed sanctuary, adorned with many
modern pictures representative of the Christian Faith.
As Mr. Chamberlain truly remarks, "It is the only
ecclesiastical edifice in Tokyo with any pretensions to
architectural splendour."
Its commanding position has aroused some prejudice
among the people, for no building in this city should,
according to Japanese taste, attain a higher altitude than
the Emperor s Palace. Fears also were prevalent on the
outbreak of the present war that popular excitement
might vent itself in some attempt upon the Bishop s
life as a Russian subject, and on his cathedral as repre
sentative of the Russian faith. Police protection was
at once afforded by the authorities, and now, after ten
months of war, during which excitement has been kept
at fever heat, now by glorious victory, occasionally by
sudden disaster, we have it stated in the Seikyo Shimpo
io CHURCH WORK IN JAPAN
(Greek Church paper) that not only have the services at
their cathedral gone on as usual, but that the cordial
feelings between the Bishop and his Japanese fellow-
workers have not cooled in the least. Japanese Chris
tians were indeed praying for their country s success,
but they recognized that their prayers were subject to
the Divine Will. In the Bishop s letter to the Novoe
Vremya he refers to the fact that the work of the Greek
Church has been very little affected by the war. There
have been 720 baptisms during the past year, and the
number of workers has risen from 188 to IQ8. 1
Between the years 1871 and 1887 many new missions
were established in Japan, or took the place of others
resigned for various reasons. Among the earlier of
these missions was the American Mission Home, an
important educational institution set on foot in 1872
at Yokohama by the Women s Union Missionary Society
of America ; in 1873 the American Methodist Episcopal
Church, the Methodist Church of Canada, besides the
Society for the Propagation of the Gospel, all com
menced work ; and in 1874 the Edinburgh Medical
Mission was started and the United Presbyterian Church
of Scotland sent out its first missionaries. 2
Thus at the close of 1895 there were thirty- four
Christian Missions represented in Japan ; viz., the
French Roman Catholic Mission ; the Russian Orthodox
Church Mission ; the American and British Episcopal
Missions of the Anglican Communion ; the Missions of
the Canadian " Methodist," and the American " Metho-
1 Taken from the Japan Daily Mail, Dec. io, 1904. Sum
mary of the religious press.
2 In 1873 the American " Baptist Mission Union " took the
place of the Baptist Free Mission Society, one of the first group
of Missionary Societies to arrive in 1859 ; and some few years
later the Edinburgh Medical Mission withdrew from the field,
transferring its work at Niigata to the American Board of (Con
gregational) Missions.
INTRODUCTORY n
dist Episcopal " Churches ; the Scotch Presbyterian, one
Swiss, and one Scandinavian non-Episcopal Mission ;
the remainder being American including Methodists,
Baptists, Congregationalists and others all non-
episcopal.
The Society of Friends, the Salvation Army, and the
Young Men s Christian Association have also their
Missions in Japan.
This bewildering multiplicity of Protestant missions
has become, however, since 1877 a good deal simplified.
That year is memorable as seeing a great step towards
unity taken by the three Presbyterian Missions, Ameri
can and Scotch, in amalgamating to form a single church,
the " Nippon Kirisuto Kyokwai " or " Church of Christ
in Japan," based upon the common Confession of Faith
the Apostles Creed. 1
Propositions also have been made for uniting the work
of the different Methodist Societies, and at one time the
union of the Presbyterian and " Kumiai " Congrega
tional Churches came close to completion.
Mr. Chamberlain, in his Things Japanese, 2 has ob
served : " Numerous as are the Protestant bodies labour
ing on Japanese soil, and widely as some of them
differ in doctrine, fairness requires it to be stated that
they rarely, if ever, have made Japan the scene of
sectarian strife. The tendency has been rather to
minimise differences, a tendency exemplified in the
amalgamation of the various Presbyterian Churches,
the proposed union of these with the Congregationalists
and the cementing influence of the Young Men s Chris
tian Association work."
As regards the Anglican Communion :
1 This body embraces all the Christians (gathered) in connexion
with the American Presbyterian, Dutch Reformed, and Scotch
U.P. Missions.
3 Things Japanese, p. 291, 3rd ed.
12 CHURCH WORK IN JAPAN
An important step towards co-operation between the
several Missions of the Anglican Communion was taken
in 1878, when a united conference of the C.M.S., the
S.P.G., and the " American Episcopal Church " Mis
sions, under the joint direction of Bishops Williams
and Burden, met to discuss a basis of co-operation for
the bringing out of the Book of Common Prayer in
Japanese. A Translation Committee was nominated
by the Bishops, which brought out the larger part in
1879, an d the rest in 1882.
This notable achievement undoubtedly paved the
way for the formation, in 1887, in a full synod com
prising both Japanese and foreign members, of one
Japanese Church, the " Nippon Sei Ko Kwai." But
the further history of these and kindred matters more
rightly belongs to later chapters.
CHAPTER II
GENERAL PROGRESS OF CHRISTIAN MISSIONS (1859-87)
Periods of preparation (1859-73) Of popularity (1873-87)
Succeeded by a period of reaction.
I. " The Period of Preparation." The years 1859-73,
i.e. from the time of the opening of the treaty ports
to that of the removal of the edicts, has well been called
the " Period of Preparation." Preparation in language,
preparation in the translation of books, preparation
towards a better understanding between the missionaries
and their inquirers all this was necessary to the laying
of a good foundation for the future work.
During those thirteen or fourteen years the mis
sionaries made progress in the language, 1 and prepared
books to facilitate its study, amongst which should be
specially mentioned Dr. Hepburn s Dictionary. They
sold besides many thousand Chinese Bibles and other
Christian books to the educated classes, among whom
1 The Japanese language has for the Western learner two special
and peculiar difficulties. The spoken language is dissimilar to
the written to the extent that while the common people cannot
understand the latter, the educated classes look upon books
written in the colloquial as beneath their consideration and fit
only for children and the unlearned. Again, it depends on the
standing of the person addressed whether it be above or below
the rank of the speaker as to which distinct set of verbs and
honorific phrases be punctiliously used or as punctiliously
dropped ; hence the knowledge of a double vocabulary and an
ever tactful remembrance as to how to use the newly acquired
learning is rigorously necessary.
14 CHURCH WORK IN JAPAN
Chinese was the classic language, and they issued, as they
were able, a few tracts in Japanese. 1 Also a beginning
had been made by a committee appointed by a united
conference of Protestant missionaries in 1872 in the
work of the translation of the New Testament into
Japanese. The different Books were published as fast
as translated, and the whole New Testament was
completed in 1880, while the Old Testament was not
finished until 1887.
Moreover, medical and educational work, which met
with a ready acceptance at the hands of the Japanese,
as tending to their material advantages, was gaining
for the missionaries a growing respect and confidence
among the people they yearned to reach, and already a
few isolated converts had been gained in these early
years. In 1872 nearly a year before the withdrawal
of the edicts against Christianity of these original
converts two young men, with nine others, more re
cently baptized, were formed into an organized body,
and called " the Church of Christ in Japan," having a
constitution based upon a single evangelical creed.
This first congregation of Japanese Christians is now
one of the many connected with the present " United
Church of Christ in Japan," formed in 1877.
II. " The Period of Popularity" The year 1873 marked
the commencement of a new epoch, or " the period of
popularity." The edicts had been removed and, though
the official Act had been somewhat equivocal in its
1 The difficulty in getting these tracts adequately translated by
the aid of the missionaries teachers was great. One missionary
tells how sentence by sentence he forced his reluctant teacher
to use simpler words. " When all was ready for the press, the
teacher begged that his name should not be allowed to appear
in connexion with the tract, as he would be ashamed to have
it known that he had written anything in a style that could be
easily understood." (From Japan and its Regeneration, by Rev,
Otis Gary, p. 97.)
PROGRESS OF MISSIONS (1859-87) 15
nature, the people saw that they no longer needed to
regard Christianity as a prohibited religion. 1 Other in
fluences also tended to make the official and educated
classes regard religion with more favour. As the re
sult of a strong desire to adopt Western customs and
ideas, and the growing curiosity to learn more of Western
sciences, mechanics, electric apparatus, and the other
branches of physical and natural scientific research and
European customs religions and ethics received in
creased attention. To many Japanese, the Christian
religion came to be regarded at this period chiefly as a
means of furthering the advance of civilization and of
bringing good to the nation. Christianity in their eyes
was merely a medium for the production of a constitu
tional government in place of a medieval though
benevolent oligarchy, of popular rights in lieu of those
arising from fealty. Many of a later generation would
to-day eliminate from Christian religion and doctrine all
that goes beyond the attainment of virtues necessary
for responsibility and good citizenship. To such an
extent did the movement grow that in 1884 some states
men and public leaders began to urge that Christianity
be adopted as the national religion, one of them pro
posing that the Emperor should at once receive baptism.
Fortunately this mushroom growth was prevented in
time by the opposition of the Buddhists. It was natural
1 No law was repealed, but the edicts concerning Christianity
were removed from the public notice-boards along with others
respecting murder, arson, and robbery. These laws remained
iq force, and the officials were told to warn the people against
supposing that ]they were changed because the notices were no
longer exhibited. But in spite of explanations, the people
began to regard the law concerning persecution of Christians as a
dead letter, and the government, anxious to avoid offending the
Christian sentiment of Western nations, was not adverse to this
construction on its action ; having saved its face, it was the more
willing to ignore breaches of a law now less conspicuous (see
Japan and its Regeneration, p. 81).
16 CHURCH WORK IN JAPAN
that they, having lost the support of the government
(1871-4), should resent a religion which through its teach
ers that threatened to supplant them in their lessening in
fluence, as such was exhibited by their enfeebled hold
over the popular faith of the people. Christianity was
denounced, and in some places churches and the houses
of Christians were stoned, while preachers were occasion
ally assaulted. Buddhist priests formed societies for
the " boycotting " of everything Christian, even to
foreign goods as in one instance to kerosene oil !
What was more to the purpose, strenuous efforts were
made by Buddhists in the political arena to thwart the
nomination and election of Christian members for Par
liament. Not by opposition only, but by the better
way of imitation of Christian institutions, did Buddhism
seek to hold her own against Christianity ; schools for
young men, schools for girls (unmindful of their low
estimate previously put on women), women s meetings,
orphanages, temperance societies, summer schools, etc.,
were started and became items of organization in the
Buddhist propaganda. Just as Christianity in its
first youth had stirred in the reign of Julian the embers
of a dying paganism to a fresh blaze, so now Buddhism,
all but dead in Japan, seemed to take on a new lease of
life. The result was not really detrimental to the
progress of Christian work, for nothing, even though
misdirected, that will give renewed zeal for the good of
humanity in any shape can be profitless. And as
regards the direct work of Christian evangelization,
the hearts awakened to religious sensibility have
been found more responsive to the reading of God s
Word than those which are still sunk in the slumber
of lethargy, through disbelief by the agnosticism of
Japan s modern Confucius Herbert Spencer.
III. The Reaction. The great movement in favour of
Christianity reached its height about the year 1888.
PROGRESS OF MISSIONS (1859-87) 17
Soon after came a reaction that lasted for quite ten years
before it spent itself, the more immediate causes being
(i) the birth of a strong nationalistic spirit and anti-
foreign sentiment, (2) the shaking of the newly acquired
Christian doctrines, and (3) the growth of a commercial
spirit.
(1) The lengthened and wearying attempts to revise
and curtail the treaty-rights of foreigners and other un
toward events caused irritation against all things foreign,
including the " Western religion." Christianity must
take on a Japanese form if it would claim her adherence.
(2) Another disturbing and reactionary influence
came from the shaking of doctrinal beliefs. Many of
the young men of Japan who had travelled and studied
both in Europe and America returned somewhat better
educated and imbued with modern thought. These
Japanese, too often affected by the theological unrest
of the present day, and especially by the Unitarianism of
America, became many of them teachers of their
countrymen. From the West they had accepted, but
ill-digested, the (apparently) novel theological theories
of the day, and they found, through the prevailing de
sire of independence of former teachers at home, ready
listeners among their Japanese compatriots, always too
apt to take up with something new. Views and criti
cisms that might have done little harm in communities
that had long been instructed in Christian doctrines
assumed an exaggerated importance and led many to
give up apparently all their early faith.
(3) A third influence now beginning to make itself
felt was the growth of the commercial spirit. The won
derful increase in trade and manufactures, after the
straitened times of the Revolution and succeeding days,
had its influence on all classes. A desire to make money
and the claims of business caused some members of
Christian Churches to absent themselves from worship
c
i8 CHURCH WORK IN JAPAN
and to be careless of Christian duties, or to act incon
sistently with Christian standards of morality.
Owing to such influences during this period of re
action, a few measures of direct opposition were taken
by those in local authority, measures quite at variance
with the spirit and even perhaps with the letter of the
new Constitution of Japan, promulgated in 1889. Ac
cording to one article, " Japanese subjects shall, within
limits not prejudicial to peace and order, and not anta
gonistic to their duties as subjects, enjoy freedom of
religious belief." This article has greatly strengthened
the position of the Christians, but its spirit has not
always been consistently observed by those in authority.
Sometimes local officials, as commanders of garrisons
and teachers of public schools, made it difficult for
Christian soldiers or Christian students to attend ser
vices, meetings, or Sunday schools, and visited their
displeasure severely upon those who did. Such bigotry
is rarely to be met with now. For many years also
an educational system professedly secular, and with
holding privileges from private schools in which religion,
Christian or Buddhist, is taught, tended to hinder
Christian progress ; Christian ethics, said they, were
not in harmony with the Imperial edict on education of
1890, which laid stress upon filial obedience, nor as
pointed out by the leaders of a revived and modified
Shintoism inaugurated in 1897 could the Christian
doctrine of the worship of God and Christ, and the
various authorities obeyed by Christians as the Bible,
the Pope, or the head of the Greek Church (the Czar)
be held consistently with the supreme duty of loyal
Japanese to his sacred Majesty the Emperor. It was
asked Was the Mikado of Japan " to follow in the
wake of Western Emperors and to pray, Son of God,
have mercy upon me ? "
And yet through all this time of reaction, progress
PROGRESS OF MISSIONS (1859-87) 19
was made. The sifting process had its advantages.
What shook the faith of some made that of others
stronger and more intelligent. The need of greater
care in admitting persons to Church membership was
made plain. If in later years it has been less easy to
get people to attend preaching services, Christian ideas
and ideals have more and more found their way into the
hearts of the people. The secular periodicals show by
their frequent use of Christian phrases, and even of
Biblical quotations, that new thoughts are influencing
the minds of men. Knowledge of Western laws and
Western literature has been familiarising educated
people with new ways of regarding the universe and
mankind. Almost unconsciously to many has come
an unacknowledged belief in one God Who rules the
world, and toward Whom they have duties.
The conduct of the present war, and of the previous
negotiations, has shown to the world that the Japanese
not only possess dignity and natural manliness, but
other virtues superadded through the influence, direct
or indirect, of Christian ideals. The labours of mission
aries through these years have had some share in bring
ing about this development in character. Though the
conversion of the unbeliever is the aim of all missionary
effort, the result of efforts cannot be rightly appraised
solely by the counting of converts ; their indirect in
fluence upon the life of a nation has results far away
and beyond that which can be calculated by the numbers
of declared converts.
In speaking of this period of reaction, we come to
the episcopate of Bishop Bickersteth, which will be
described in another chapter. But it is well to under
stand a little, beforehand, the causes of the reactionary
period, its character, and tendency, that we may more
fully appreciate his work in Japan, and the opportune
ness of that work. Coming to the country in 1886, when
20 CHURCH WORK IN JAPAN
there was a passing wave of popularity in favour of
Christianity, Bishop Bickersteth saw, amongst other
dangers, that of Christian sectarianism. He saw that
the safeguard for her Christianity, as it has been for that
of other nations throughout Christian history, could
alone be a whole-sided Catholicism real, broad, and
deep. Then indeed, though she might have to learn of
the Truth, as individuals and nations alike do, slowly,
she would yet attain surely. Bishop Bickersteth s work
was arduous, and exhausted his physical powers, but
his devotion and zeal, at once fervent and well balanced,
obtained for the Sei Kokwai of Japan a " heritage " *
that her sons will ever regard as a gift in a special sense
from him.
1 Bishop Bickersteth s Addresses to Japanese Divinity
Students, published in Japanese in Japan, were reprinted in
English, and published in England (1898), after his death, under
the title of Our Heritage in the Church.
CHAPTER III
BISHOP BICKERSTETH S EPISCOPATE (1886-97)
Second English Missionary-Bishop to Japan His realization of
the circumstances in Japan, and their tendencies The need
for a " Japanese Church " " The greatness of the oppor
tunity " Dangers to be avoided Proper nature of a Church
in Japan Formation of the Nippon Sei Kohwai First
Conferences and Synod Subsequent endeavour after larger
unity.
CONSECRATED in February, 1886, at St. Paul s Cathedral,
by Archbishop Benson, as Missionary-Bishop of the
Church of England in Japan, Bishop Bickersteth arrived
at Nagasaki on April 13 of that year.
Prior to 1882 the two " Church of England " Missions
for Japan were under the supervision of Bishop Burdon,
of Victoria, Hongkong. In that year Archbishop Tait
arranged for the foundation of an English bishopric in
Japan, the C.M.S. and the S.P.G. undertaking to con
tribute to its maintenance. The Rev. A. W. Poole,
C.M.S. missionary in South India, was appointed and
consecrated by Archbishop Benson in 1883. Bishop
Poole was warmly welcomed in Japan, but, owing to the
failure of his health, his episcopate was brief. Within ten
months of arrival in the country he had to leave, and
died in England in 1885. He was succeeded by Bishop
Edward Bickersteth, son of the well-known Bishop of
Exeter, and grandson of a former C.M.S. secretary. As
founder and first head of the Cambridge University
Mission at Delhi, North India, he had been for five years
21
22 CHURCH WORK IN JAPAN
connected with the S.P.G. Consequently the newly
appointed bishop came to Japan with the experience
of a missionary in touch with the great English Mission
Societies.
In a letter written on his way out, Bishop Bickersteth
notes the many circumstances in Japan that called for
more organised missionary effort, and gave promise (as
explained in another letter *) of a prospect as bright as
any which had been ever set before the missionary.
He notes her acquirement, with " startling rapidity,
of European methods and customs, and the adoption of
the latest discoveries of the West." Railways, steamers,
telegraphs, telephones, post-offices, and P.O. savings
banks; English methods of municipal and executive
government ; and, lastly, a widespread system of educa
tion, 2 based upon European methods, in which English
was taught as a classic all had been " introduced
within the space of less than two decades into a country
wholly unknown to the last generation of English
men."
In the same letter Bishop Bickersteth speaks of the
changes (mentioned in the previous chapter) in public
opinion that accompanied this eager advance, and made
for an anti-foreign movement. Revived energy on the
part of the Buddhist priesthood to maintain their hold
upon the people coincided with a growing tendency
" in the mind of the young Japanese disabused of the
superstitions of his youth to regard the creed of
Christendom as practically on a level with the faith
of his own country " and to reject both. This re
action lasting for something over ten years, amounted
at one time to a distaste for any foreign influence, or
leadership whatsoever. " Japan for the Japanese "
1 Letter to Dr. Searle, August, 1886, quoted from Life and
Letters, etc.
2 29,000 schools were built and opened between 1873 and 1883.
BICKERSTETH S EPISCOPATE (1886-97) 23
became the popular cry. Along with others Bishop
Bickersteth saw that the special danger to the Church
of this transition time arose from a desire for a larger
corporate union at the expense of the principles of true
unity. The fear was lest the Japanese should adopt
after their eclectic fashion an emasculated form of
Christianity, and that the lack of co-operation and
cohesion on the part of our Church s missions might
aid in this result. In the face of this danger the differ
ent Presbyterian bodies already had joined together
and the Congregationalists were showing signs of
amalgamation. A recognised need is an opportunity
for reform, and, in the eloquent words of Bishop West-
cott, Bishop Bickersteth " at once recognized the
greatness of the unique opportunity," for the union of
the Anglican Missions in Japan. Might not the several
Missions of the Episcopal Churches of England and
America combine more closely their work in Japan and
build up together a Native Church, at once orthodox,
catholic, and evangelical ?
Though it was well, as he said, for a newly founded
Church " to pass as quickly as possible through the
congregational stage," 1 there were difficulties first to
overcome, mistakes and dangers to avoid. There had
to be no planting of a new Church a new branch had
already germinated and needed only wise husbandry.
It would be most unwise on the one hand to overlook,
in excessive zeal for union, the existence of differing
schools of thought within the Missions of the Anglican
communion, in so far as these were complementary
to one another and consistent with the real unity of the
Faith. On the other hand in regard to the native
congregations the mistake would be fatal if they sought
to impose an exact reproduction of Western Canons
1 Speech, Birmingham Church Congress, 1893, quoted in Life
and Letters, etc., p. 176. Second Edition.
24 CHURCH WORK IN JAPAN
and Articles upon Eastern minds. It must be " a
Japanese Church," not an English Church. Any for-
getfulness of this, any aiming at a different end, will
only reproduce in the next 200 years the miseries which
have arisen from the Italian Church, in the days of her
prosperity, having determined to be the Church of other
lands. 1 Speaking to the Rev. J. T. Imai, one of the
foremost of the Japanese clergy, on the morning
after his arrival in Tokyo, Bishop Bickersteth said :
" The Church of Japan must be the Church of
Japan ; the Prayer Book of that Church must be
really its own Prayer Book." 2 Again, " Japan will
adapt no mere Western type of the faith ; and although
receiving, as is necessary, the framework of the Church
from abroad, will complete her ecclesiastical organization
on her own lines." " We are glad of teachers/ it
was said by one of her own sons ; we require no
masters. " 3
The title chosen was a bold one ; Nippon Sei Kokwai.
" Sei " means " Holy," lit. clean ; "Ko means "general"
or " universal," and " kwai " means " society "or " com
pany." Thus the whole title may be said to correspond to
the expression in the Apostles Creed, "The Holy Catholic
Church." The Nippon Sei Kokwai was to be a native
Church, not in any loose nor attenuated meaning of
the phrase, but, as asserting its- historic position side by
side with the Roman and Greek Churches in the country,
it was to be a true " Ecclesia " rather than an aggrega
tion of Missions, and at the same time national.
From the time of his arrival in Japan, in April, 1886,
Bishop Bickersteth laboured to draw together the more
or less separate Anglican Missions into one strong
1 Letter to him from Archbishop Benson, August, 1886,
quoted in Life and Letters, etc., p. 251.
2 Ibid., p. 249.
a Ibid., p. 253.
BICKERSTETH S EPISCOPATE (1886-97) 25
native, Holy, and Catholic Church. And it was with
special joy that the Bishop welcomed the evidence of
the same aspirations on the part of some at least of his
fellow workers, as given in a-resolution proposed and
carried " in conjunction with his American brother
in the episcopate."
This was in the following conference of the Church
Missionary Society held at Osaka in May, where the
preliminary step was taken that within a year brought
about the full organization of the Sei Kokwai. This
conference passed the resolution :
" That, taking into consideration the existence of
three episcopal Missions in this country, two of which
are in connexion with the Church of England and one
with the Protestant Episcopal Church of America, and
being convinced that co-operation between these three
societies, and visible union among the native Christians
connected with them, is necessary to the establishment
of a strong episcopal Church and a necessary preliminary
to any wider union of Christians in Japan on a per
manent and satisfactory basis ; and further, noting that
for some time past united action has existed among
the various sections of non-episcopal communities, to
the manifest increase of their strength and influence,
and that efforts are now being made, specially by the
native Christians, towards unity among the different
communities themselves the annual conference of
the C.M.S., now sitting in Osaka, wishes to suggest to
the bishops and clergy of the American Church and the
clergy of the S.P.G. the desirability of holding a general
conference of the three Missions on this subject at an
early date."
Bishop Williams of the American Church accepted
the invitation, and in May a second step towards con
federation was taken by a meeting of the English (C.M.S.
26 CHURCH WORK IN JAPAN
and S.P.G.) and American Missions, at which Bishop
Williams presided, and a resolution passed to hold a
conference of delegates in July, each society sending its
own representatives. Bishop Bickersteth at once set
to work in conjunction with Bishop Williams to draft
Canons in order to submit a scheme to the forthcoming
conference. In this he balanced carefully the claims of
ancient precedents, and the decisions of the early Councils
of the Church, with the more recent Canons of the
American and New Zealand Churches as representative
of latter-day needs. He also referred the matter to
the Archbishop of Canterbury (Dr. Benson), who, while
cautioning against undue haste, was equally anxious for
the building up of a native Church. The delegates in
the conference were met as the Bishop said not " to
constitute a new Church for our native brethren in the
faith there (had) been already formed (in the country)
a Christian Church " ; that Church existed, but as yet
it was not organized as an entity separate from the parent
Churches of her communion. It was now desirable to
provide the fuller organization of a Church and to con
stitute a formal synod. The discussions upon the pro
posed synod and code of Canons drawn up in conjunc
tion with Bishop Williams proved " most harmonious,"
everybody, writes Bishop Bickersteth, trying to contribute
rather than to oppose, to " build " rather than to " over
throw." A general conference was then resolved upon
for February of the following year. This united con
ference of the Protestant Episcopal Church of America
and of the Church of England took place on February 8,
1887, and preceded the first synod of the Japanese
Church at Osaka. Its result was important ; the mem
bers accepted the Articles, so that no present difficulty
might arise as to the Church of England basis, and de
layed the consideration of the more important Canons for
two years. A letter from the Bishop testified to the
BICKERSTETH S EPISCOPATE (1886-97) 27
hearty co-operation of all concerned ; the C.M.S. mis
sionaries passed a unanimous vote of satisfaction ; those
of the S.P.G. were " pleased," and the Japanese were
" delighted at having done the thing with us."
Nor did this first year of the Nippon Sei Kokwai as
a self-organized Christian Church go by without a
definite effort being made to " include " within its
communion " as many as possible of the Christians of
this country " ; this was in accordance with a resolution
passed at the united conference of Anglican Missions,
held as above stated. After a preliminary meeting in
July, a series of conferences with the American Metho
dist missionaries followed during the advent of the
same year, and were conducted in a candid but charit
able spirit for the discussion of a basis of union. A
fundamental agreement in regard to creed, rite, and
organization was considered by Bishop Bickersteth to
be necessary. The limitation of acceptance of the
Scriptures as authority and the Nicene Creed as standard
in doctrine; of the rigid adherence, " without doctrinal
explanation of the spiritual mystery" "to the ad
ministration of the sacraments in the forms which the
Lord appointed," and of the maintenance of the three
fold ministry, and the Apostolic succession proved
insurmountable difficulties ; yet these conferences were
not " without fruit," as was pointed out by the late
Archdeacon Shaw in an address given at Karuizawa
shortly after Bishop Bickersteth s death in August,
1897. " The attempt was perhaps premature in
Japan but no one can believe that such efforts, made
by such men, are altogether in vain or without effect in
hastening the coming of that day when there shall be
one fold, as there is One Shepherd.
CHAPTER IV
THE BUILDING UP OF THE SEI KOKWAI
(BISHOP BICKERSTETH S EPISCOPATE (continued)
The framing of the Constitution and Canons of theN.S.K.
Revision of Japanese Prayer Book Decision as to the
Thirty-nine Articles The Marriage laws Minor measures
Extension of the episcopate Canadian missions.
THE framing of the Constitution and Canons of the Sei
Kokwai was the work, for the most part, of the first
synod of the Church sitting in February, 1887; but
though the Canons thus resolved upon have in the main
been retained, they have since received certain amend
ments and considerable additions.
Archbishop Benson was at the first somewhat afraid
lest Bishop Bickersteth s enthusiastic spirit might lead
him to push forward too rapidly the work of framing
the Canons ; but Bishop Bickersteth and his co-leaders
of the infant Church knew well the danger that would
wait upon ecclesiastical delay. The Bishop s sermons
and addresses show that he did not act precipitately,
but felt at every turn the necessity of anticipating and
providing against future dangers. The smooth working
of the general synods (at first held biennially and now
made triennial) since the first year of his episcopate have
shown the wisdom of his policy, and were in themselves
the reward of his unresting toil on the Church s behalf.
According to the Articles of its Constitution the Nippon
Sei Kokwai " receives " the Scriptures of the Old and
BUILDING UP OF THE SEI KOKWAI 29
New Testament, " believes " them to be " a revelation of
God, and to contain all things necessary to salvation,"
and acknowledges " the Faith contained in the Nicene
and the Apostles Creeds " ; by Articles III and IV it
" sets forth the doctrine which Christ our Lord com
manded, administers the two Sacraments of Baptism
and Holy Communion which He Himself ordained,
carries out His discipline," and " maintains the three
orders of Bishop, Priest, and Deacon, which have been
transmitted from the time of the Apostles."
Further, by a resolution of the first synod in 1887,
the Thirty-nine Articles of the Church of England were
accepted provisionally, but their position was not de
termined. They have since been carefully re -translated,
and in this form have been again accepted by the
synod among the standards of teaching, but not as part
of the Prayer Book. For the first few years the great
questions before the synods were the revision of the
Japanese Prayer Book and the Canon law on marriage.
The much-needed matter of Prayer Book revision was
delegated by the synod of 1889 to two committees, one
dealing with translation, the other with structural de
tails. It occupied six years of anxious work, and was
not issued until September of 1895. With regard to
the marriage laws of the Church, the framing of the
Canon concerning them was deferred by the first synod
for further consideration ; it has been debated at each
successive synod, and in the synod of 1902 the first part
of a Canon was enacted whilst the most debatable
topics were referred to a committee to be brought up
again in 1905. Meantime each bishop administers the
marriage law of the Church according to the English
or American Church Canons on the subject.
The Revision of the Japanese Prayer Book, based as
that is upon the English and American Books, took the
line of filling in omissions from the American Book, and
30 CHURCH WORK IN JAPAN
adding from the English Book such details of service
as had been retained by the English, but lost by the
American Book. It was natural that with missionaries
inheriting two slightly different liturgies, some variance
in opinion should arise ; but their differences generally
followed the divergence of theological views rather than
of nationality. The result on the whole has been a gain
in liturgical richness for the Japanese Prayer Book.
Bishop Bickersteth referred in successive pastorals
(1890-95) to the work of revision, setting forth the
principles on which the work should proceed, noting
its progress, and regretting the few things not then
accomplished. The Bishop was anxious to limit the
principles of revision to " necessary curtailments and
additions," " to points of order and detail," not to the
" substance and fabric of the work." He counselled
the Japanese to revise rather than to remodel, for
though the brief collects and suffrages of Western
growth might be " less consonant to the genius " of
the Japanese language, yet it was too soon for Japanese
liturgical knowledge and skill to recast the Prayer Book
into a new liturgy more suited to them. Neither could
the foreign clergy serving the Japanese Church so break
their canonical obligations. The lesser matters of
forming in the Japanese language a suitable theo
logical terminology for the liturgy before them, the
preparation of minor offices and the consideration of
certain subordinate differences in the two Eucharistic
offices from which their own was drawn, would suffi
ciently occupy their attention.
In September, 1895, the revised Prayer Book was
issued, accompanied by a joint pastoral from the bishops
in Japan. The incorporation into the Office of Holy
Communion of the American Prayer of Consecration as
an alternative form, the restoration of a form of absolu
tion to the Visitation of the Sick, and the addition of
BUILDING UP OF THE SEI KOKWAI 31
some excellent occasional prayers, chiefly from the re
vised American Prayer Book, were among the more im
portant improvements. On the other hand, there were
two omissions that of the Apocrypha from her lection-
ary and of a direction for the use of the daily Office by the
clergy prefixed to the Order for Morning and Evening
Prayer. These omissions were deeply regretted by
Bishop Bickersteth ; the Apocrypha on the ground that
" the Japanese Church had as yet no adequate knowledge
to enable its representatives to form an independent
judgment on its use," and the implied permission
for her clergy to omit the use of the daily Office,
because he held that " the standard of religion would
never have been depressed as it was in England in the
last half of the eighteenth century if the Church s rule
in the matter had not been so widely neglected," and
her " recovery of the practice " had, he thought, " ac
companied and largely contributed to the present
happier state of things."
The debates in successive synods with regard to the
marriage laws have chiefly turned on the following
questions :
(1) The relation of the marriage service to the legal
registration of marriage (that the latter must precede
the former was carried in 1902.)
(2) The prohibited degrees : marriage with a deceased
wife s sister.
(3) The nature of divorce.
The difficulties have not been Japanese in origin, but
are the same fundamental difficulties that are found
dividing English and American Churchmen to-day.
The stricter party has perhaps been in a minority in the
synod all through, but it has been the more uncom
promising and has known its own mind better. Each
synod has shown itself better instructed than the pre
ceding, and the tendency consequently is now in favour
32 CHURCH WORK IN JAPAN
of a stricter Canon than could have been passed ten
or twelve years ago.
Some reference to Japanese social customs and ideas
in relation to marriage may interest the reader as show
ing how such customs in the minds of the native Chris
tians tend to complicate the situation and render more
difficult any agreement upon a Canon.
One great difficulty may perhaps be broadly stated
thus, that whereas marriage in the West generally takes
place from motives of personal happiness or of indi
vidual self-interest seldom from that of the happiness,
the well-being, or the interest of the family and con
nexions in Japan (where, owing to the inheritance of
Confucian philosophy and ethics, the family is every
thing, the individual nothing) marriage is entered upon
and divorce allowable, from quite another set of motives
and ethical ideas.
The family is the social unit in Japan. Its individual
members are the possessions of the family, or clan, to be
disposed of for its well-being by the guardians or heads
who, as trustees, are responsible for its honour.
As it is a law of the land that no family, once regis
tered, be allowed to die out, each family must have its
heir. The " elder brother " even of a humble household
has duties analogous to those of the heir- apparent to a
powerful dynasty. He enters into marriage as assuming
a responsibility incumbent upon him as the heir. His
wife is usually the choice of the family. If she turn out
unsuitable for the purposes of her position, if she fail to
give him children and heirs then his duty to his
House may require him to divorce his wife, and to
make a second trial for the sake of the family, or
he may not always take such extreme measures, but
adopt as a son and heir one of his relatives or any other
suitable person. But an heir somehow or other he must
have to whom to pass on the family name and entity.
BUILDING UP OF THE SEI KOKWAI 33
The case is somewhat different if the head of the house
has no son, but has daughters ; he can then marry one
to a man whom he adopts as his heir, and who changes
his name and sinks his identity into that of his wife s
House. And here comes in a frequent cause of divorce,
when the heiress (daughter or niece) of a man of position
or wealth is married to an adopted son. The son-in-
law may become tired of a position which is in a sense
subordinate, or he may prove extravagant, or in other
ways undesirable as heir to the family s name and
traditions. But with divorce in Japan as an easy
solution of the difficulty, the daughter is either re
married to a more eligible man, or her own right as
heiress is passed over in favour of a younger sister,
who, in her turn, marries another adopted son-in-law.
In this latter case, however, the disinherited elder
daughter (or niece) may not keep her husband ; his
divorce from her is necessary, for otherwise he would
retain the family s name and there would be two
claimants to that honour.
These considerations will show how difficult it has
been to frame a law that will uphold the sanctity of
Christian marriage and yet not shift the centre of gravity
in the Japanese code of social ethics. As everything in
Japanese morals hinges on the family, and no personal
right of man or woman may alter this, how can a
Japanese live according to Christian standards of con
duct and yet remain an honourable member of the
family in which he has been born, fulfilling his or her
duties towards it ? This has been the problem, and
the following pastorals and speeches of Bishop Bicker -
steth testify to the discussion of succeeding synods, and
show how they are slowly, but hopefully, feeling their
way to a solution of difficulties which still perplex the
conscience of the " Christian " West.
Writing to his clergy in 1892, Bishop Bickersteth
34 CHURCH WORK IN JAPAN
observes that " the marriage law of the Church vitally
affects its well-being as well as tests its obedience to
divine commands and restrictions." He says :
" For myself, I cannot doubt that the two principles
embodied by Archbishop Parker in the marriage laws
of the English Church, and from which as English
clergymen we are not personally at liberty to recede
namely, that marriage is unlawful within the third
degree, and that relationship by affinity is to be treated
as equivalent to relationship by consanguinity are
in accordance with scriptural guidance and catholic
precedent."
At the synod of 1893 he spoke of the dangers arising
in " a Christian communion " from a " laxity " of their
marriage laws, and added that " while recognizing the
consideration which Christianity always gives to national
or local customs," he " should indeed fear for the
future of the Nippon Sei Kokwai if " our " marriage law
embodied any other than the principles of the universal
Church." No Canon was passed by this synod, but a
joint pastoral on the Christian marriage law was issued
by Bishops Bickers teth and McKim early in 1894. In
the synod of 1896 there was eager discussion, and
Bishop Bickersteth was distressed at the laxity of
opinion expressed by a few of the Japanese delegates.
His declaration in full synod, " that he would resign his
position rather than preside over a Church which
tampered with the Christian marriage laws " made a
deep impression on the Japanese who were present,
and had a great effect at the time. In the next pastoral
to his clergy he emphasized his view, saying that " we
are not at liberty, if we would be true to ourselves, to
enact any law which would conflict with the mind and
practice of the Catholic Church," and that " the practice
of the Christian Church from the beginning, in days
anterior to the definite enactments of canon law, was
BUILDING UP OF THE SEI KOKWAI 35
in accordance with this view " that of " the Mosaic
law (which was) based on the principle that affinity is to
be regarded as equivalent in point of relationship to
consanguinity. . . . The canon law only defined what
had long been accepted."
The synod of 1896 was followed by a joint pastoral
on the question issued by the four Bishops of the
Nippon Sei Kokwai. The pastoral enumerated the
" three fundamental principles," relating to Christian
marriage derived from Holy Scripture ; it referred to a
table of kindred and affinity enclosed with the letter ; and
re-affirmed Christian principles and directions that
should guide their conduct as Christians in regard
to :
(i) Divorce between Christians ; (2) The legitimacy
of the remarriage of the innocent party in a divorce ;
(3) To unions contracted before baptism ; (4) To the
binding force of a union when one of the parties becomes
a Christian ; (5) The contraction of marriages between
a Christian and an unbeliever ; (6) A marriage with a
catechumen ; (7) The solemnization and registration of
Christian marriages ; and (8) The seasons for their
solemnization.
Lastly, it called the attention of the clergy to the
following additional points :
(1) To the statement in the recent synod that public
opinion in Japan held marriage with a deceased wife s
sister undesirable, though its civil law permitted it ; and
to the question whether under Canon VIII the priest in
pastoral charge should present persons who contract
such marriages to the Bishop with a view to their
excommunication .
(2) On the case of the apostasy from the Faith on the
part of a husband or wife.
(3) As to the desirability of solemnizing the service of
the Church with no unnecessary delay after due steps
36 CHURCH WORK IN JAPAN
had been taken to legalize the marriage according to
the requirements of the civil law.
The pastoral concluded by a reminder of " the utmost
consideration and gentleness " that should be " ex
hibited ... in dealing with the various and often
difficult cases which must necessarily arise until Chris
tian principles have wholly permeated the laws and
customs of the land."
By Canon XI, as drawn up and acknowledged by the
synod of 1902, the law as to the banns and solemniza
tion of marriage and their registration in accordance
with the civil law, was prescribed on the lines of the
preceding pastoral.
Apart from the questions of marriage and of Prayer
Book revision, the rights of election to the Church
vestries and synods, financial organization, the question
of Church discipline, and the formation of committees
for home and foreign missions were among the matters
of importance that came before the earlier synods. The
outcome of their deliberations may thus be briefly
summarized :
(1) In the Sei Kokwai, to quote from the S.P.G.
digest of 1900, " each congregation has its vestry,
and sends its representatives once a year to the council
of the missionary diocese. Each diocese has its own
council and societies for missionary and pastoral work,
which are recognized and assisted by the foreign mis
sionary societies ; and once in three years the Canons
require that there should be held (in Tokyo or Osaka)
a general synod of the whole Japanese Church." In
this synod the clerical and lay deputies may vote
separately or together ; the bishops always vote separ
ately.
(2) Funds for pastoral sustentation and for home
and foreign missions are under the management of
Board committees of the diocesan synods. Thus already
BUILDING UP OF THE SEI KOKWAI 37
has the Japanese Church acknowledged her duty and
privilege to provide means to carry on her work at
home and abroad on a corporate basis, co-extensive
with her dioceses, rather than on the too often divergent
lines of parochial and individual interests.
(3) Church discipline, though a delicate matter where
the rulers in the Church are for the most part of a
foreign nationality, and have to deal with converts of
an independent nation, has been the easier to maintain
through the instinctive fealty and loyalty to authority
which stamps the Japanese character. Bishop Bicker-
steth also by his tact and his care not to let little care
lessnesses in matters of ritual and reverence develop into
abuses hard to eradicate, did much to induce reverent
order and discipline within the Church. Within his
own jurisdiction, whilst careful to teach and uphold
certain ceremonies and ritual, he was, as Bishop Evington
wrote, " liberal to all, so long as they kept within the
bounds that he felt the Church would allow."
In regard to grave misdemeanours, the Canon, as in
force at present until the next General Synod of 1905,
provides as follows :
(a) That a clergyman accused of " crime or other
offence " shall have his name presented to the standing
committee, such presentment having to be " signed by
five communicants, of whom at least two shall be
presbyters " ; if " reasonable cause " be shown, the
clergyman so accused shall be presented to the Bishop
for examination and trial ; and a court consisting of three
presbyters chosen by the Bishop shall be constituted
from among five presbyters, in no way connected with
the accused, who shall have the right to reject the
names of two in favour of a second choice. These
presbyters shall accord judgment by majority and sub
mit it in writing, with the sentence they deem fitting, to
the Bishop, and the Bishop " shall pronounce such
38 CHURCH WORK IN JAPAN
canonical sentence as he may deem proper," but not
" more severe than the sentence fixed by the court."
The accused may appeal to all the Bishops of the Sei
Kokwai for their review of the case, " and their sentence
is final."
(b) That a lay member of the Church found guilty of
immoral conduct or renunciation of the Faith, may be
excluded from the Holy Communion by the presbyter,
whose action must be reported to the Bishop for de
cision as to excommunication, or exclusion for a time
only.
The extension of the episcopate into six episcopal
jurisdictions has been a matter of some nine years
growth, since the beginning of its corporate entity in
1887. In 1891 Bishop Hare of South Dakota, then
in charge of the American Episcopal Mission, and Bishop
Bickersteth, arranged a preliminary delimitation of
their respective missionary districts.
By this agreement Tokyo was, pro tern., divided into
two districts. Osaka, where also both American and
English missions were working side by side, remained
as common ground, whilst the boundary line between
their missionary spheres outside these towns followed
very much the same lines as deliminated later. Three
years later, in 1894, this arrangement, with modifica
tions, was ratified by the Japanese general synod, and
by that of 1896 the American and English " missionary
jurisdictions," now grown by sub-division into six
missionary dioceses, were formally recognized. Of
these jurisdictions two " North Tokyo " (or " Tokyo") *
1 This missionary diocese is equally termed " Tokyo " and
" North Tokyo," owing to the fact that whereas in the constitu
tions of the Nippon Sei Kokwai it is designated " the North
Tokyo District " (Kita Chihobu) to distinguish it from that of
" South Tokyo " (Minami Chihobu), its jurisdiction is still, as
before, styled " Tokyo " in the home missionary documents of
BUILDING UP OF THE SEI KOKWAI 39
and Kyoto i were assigned to the American Church,
and four, viz. South Tokyo, Osaka, Hokkaido and
Kiushiu to the English Church.
In accordance with the views maintained by Bishops
Hare and Bickersteth in their agreement that " the
residence and jurisdiction of the American and English
Bishops respectively should be determined ... by
. . . ready access to each other, and to centres of life
and population," and there being in Japan " but one
great centre of thought, life, and influence Tokyo,
the capital " Tokyo was retained as the residence of
both the English and the American Bishops respectively,
of " South and North."
As both American and English had important work
in Tokyo and Osaka, the lines of territorial divisions in
these cities were drawn upon those devised in the above
agreement ; but since then the synod of the Japanese
Church has refused to recognize any lines of division
in these cities, lest under the native episcopate of the
future such divisions should be perpetuated. The
various missions are therefore free to work in any part of
these two cities.
Meanwhile, during a short visit to England in 1893,
Bishop Bickersteth made proposals to the C.M.S. for
the creation of two new dioceses, the one to be in the
northern island of Yezo, and the other in the southern
island of Kiushiu, both to be sub-divisions of his own
the American Episcopal Church. Hence arises occasional con
fusion of thought.
i The first Bishop of Kyoto, the Right Rev. Sidney [Catlin
Partridge, was also " the first bishop ever consecrated in Japan."
The consecration took place in Trinity Cathedral, Tokyo, on the
Feast of the Purification (February 2), 1900, the consecrator,
Bishop McKim of Tokyo, being assisted by Bishop Graves of
Shanghai, Bishop Scheresehewsky, formerly of Shanghai, and by
the four English bishops in Japan, i.e. the Bishops of South
Tokyo, Osaka, Kiushiu, and Hokkaido (see S.P.G. Digest of
1900.
40 CHURCH WORK IN JAPAN
jurisdiction. The English missionaries in these islands
were entirely supported by the Church Missionary
Society, whose committee now undertook to be re
sponsible for the Bishop s stipends if nominated by
the Society. Accordingly, in March, 1894, the Rev.
Henry Evington was consecrated to the southern
diocese of Kiushiu, and after some little delay, in 1896
the Rev. P. K. Fyson was nominated, and received
consecration, to that of the Hokkaido, as Yezo and the
smaller islands near it were now officially termed. Both
Bishop Evington and Bishop Fyson had been since 1874
some twenty years missionaries of the Society in
Japan, and had for many years worked at Nagasaki
and Hakkodate respectively, where they have con
tinued to reside.
In 1896 the missionary diocese of South Tokyo was
further sub-divided by the creation of the bishopric of
Osaka, and to this see the Right Rev. William Awdry,
Bishop -suffragan of Southampton, was appointed.
For the stipend of the new see the S.P.G. accepted
entire responsibility at the instance of the Archbishop
of Canterbury, when the C.M.S. felt themselves obliged
to decline co-operation in the fund unless they were
given the right of nomination, on the ground that most
of the missionaries working in the proposed diocese
belonged to their Society.
A year later, in August, 1897, when in England to re
cover from a dangerous illness, and at the close of the
Lambeth conference, at which he had been present,
Bishop Bickersteth was called to his rest. 1 He was one
i Bishop Bickersteth was succeeded in the see of South Tokyo
by Bishop Awdry, he in turn being succeeded at Osaka by the
Rev. H. J. Foss, for twenty-three years S.P.G. missionary at
Kobe. For the same reason as with the diocese of Osaka, the
C.M.S. discontinued its co-operation in the financial support of
the South Tokyo see on the accession of Bishop Awdry, for
whose stipend the S.P.G. assumed then the whole responsibility.
BUILDING UP OF THE SEI KOKWAI 41
" whose far-seeing mind and statesmanlike judgment
had done much in laying the foundations " of the Church
in Japan during the eleven years of his episcopate.
The consolidation of the Japanese Church into the
Nippon Sei Kokwai, with its complete synodical organi
zation, is the living monument to a memory, and to a
name which is revered as an inspiration by all to whom
he still speaks in his recorded life and words.
CHAPTER V
THE WORK OF THE S.P.G. AND C.M.S. IN TOKYO
Sketch of the progress, and summary, of S.P.G. Work The
Society s Work among Women C.M.S. Work and its
General Progress Its Church Centres and "Hostels."
IT has been mentioned in an earlier chapter that the
Society for the Propagation of the Gospel sent out the
Rev. A. C. Shaw, M. A. (afterwards Archdeacon of North
Japan, 1889), and the Rev. W. B. Wright, M.A., as their
first missionaries to Japan in 1873. Establishing them
selves at Tokyo, they cultivated friendly relations
with some of the Buddhist priests and within a few
months opened services for Europeans in a disused
temple. Within two years, which were spent largely
in the study of the Japanese and Chinese languages,
they were rewarded by the baptism of five converts ;
t .ese were subsequently confirmed by the American
Bishop of Yedo (afterwards Tokyo). In 1876 Bishop
Burdon came from Hongkong and confirmed fifteen men
and three women.
At first, both Mr. Shaw and Mr. Wright carried on
their Mission work chiefly through schools, Mr. Shaw
holding classes " for moral, really Christian science "
in the large school or university established by the late
Mr. Fukuzawa. This gentleman, with whom for over
three years Mr. Shaw resided, was a leading Japanese
of wide intellectual influence at Tokyo.
THE WORK OF THE S.P.G. AND C.M.S. 43
As direct evangelization became easier, their efforts
were devoted more to preaching, and within the first
four years (by 1877) nearly 150 converts were baptized.
In 1883 Mr. Wright resigned his work in consequence
of his wife s illness, but Mr. Shaw continued in charge of
the S.P.G. work until his death in 1902. Of the Society s
work in Tokyo Archdeacon Shaw had been the principal
founder and director. In the words of a non-Christian
paper (Jiji Shimpo], he had " won the love and respect
of all his fellow countrymen in Tokyo, together with that
of an immense circle of Japanese " ; during his long
residence " his life had been indeed an example to all
priests." In 1895, after some twenty years spent in
Japan, " Archdeacon Shaw was formally thanked by
the Japanese Government for his services rendered to
Japan in one of the most critical periods of its history
by writing and correcting misapprehensions about the
country from time to time." Upon his death the
Emperor paid to his widow the further honour of pre
senting her with a sum of yen 1,000 (100) in token of
his Imperial appreciation of the Archdeacon s services
to the country.
The general progress of the S.P.G. work in Tokyo
may be noted as follows :
(1) The training of mission agents, begun in 1878
by Messrs. Wright and Shaw, was carried on for eleven
years, principally by the latter. This work was taken
up and continued by the St. Andrew s Mission, and will
be more fully described under that head ; but it should
be here mentioned that as a result of their teaching and
influence six native clergy had been ordained by 1890.
Of these, the first were the Rev. J. Y. Yamagata (deacon
1885, priest 1890), the Rev. J. Imai (deacon in 1888),
(2) In 1883 the S.P.G. shared with the C.M.S. in the
provision for a resident English [bishop in Japan.
Bishop Poole, of the C.M.S., was first appointed, and lived
44 CHURCH WORK IN JAPAN
at Kobe. Owing to his serious illness and enforced
absence, an arrangement he entered into with the Ameri
can Bishop of Yedo was never ratified. This was that
the English missionaries at Tokyo should be supervised
by himself, but that confirmations and ordinations
should be administered by the resident American
bishop, from whom they were to hold special licenc \
On the succession of Bishop Bickersteth in 1886 this
plan was abandoned, as the English bishop resided in
Tokyo. In 1891 he and Bishop Hare (then representing
the American Church) agreed on a basis for the exercise
of the jurisdiction of the English and American bishops,
by which the former retained the south-western part of
Tokyo. Since the death of Bishop Bickersteth and the
appointment of Bishop Awdry of Osaka as his successor,
the S.P.G. has been responsible for the entire support
of the Bishop of South Tokyo.
(3) Educational work under Christian influence was
carried on for some five years (from 1885-90) by the
Rev. Arthur Lloyd, at that time working with the
S.P.G. Mr. Lloyd, who was at one time fellow and
dean of Peterhouse College, Cambridge, having accepted
the offices of lecturer in the Japanese Government naval
medical college and naval academy, and the super
intendence of the English branch of Mr. Fukuzawa s
private university, exercised a wide influence over the
educated young men of the capital.
(4) Work among women in Tokyo was begun in 1875
by Miss Hoar, of the Ladies Association, afterwards
(1866-1895) called the " Women s Mission Association "
of the S.P.G. 1 This work was carried on by her for some
twenty-two years with the assistance of her cousin, Miss
A. Hoar, who joined her in 1886. But in 1898, both
i Since January, 1904, the S.P.G. has assumed full responsi
bility for all the women s work in its missions, and the W.M.A.
Committee has become the Committee of Women s Work, S.P.G.
THE WORK OF THE S.P.G. AND C.M.S. 45
being broken down in health, were obliged to return to
England. Their special work of teaching and train
ing Japanese women as missionary helpers was then
handed over to St. Hilda s Mission, which had been
founded by Bishop Bickersteth about ten years before.
Meanwhile, a few months before, i.e. in September
of 1897, fresh work had been begun upon her own initia
tive by another English lady, Miss M. D. Weston. This
was the providing of Christian home-life for a few school
girls and students, and was the fulfilment of an idea long
cherished by her and her friend Miss Hasegawa. In
April, 1898, Miss Weston was appointed as Miss Hoar s
successor, and her house became the W.M.A. centre in
Tokyo. She commenced her housekeeping in company
with the Japanese lady above named, whose co-operation
in the work has been invaluable in extending Christian
influence among Japanese ladies and schoolgirls.
The small house taken by Miss Weston and Miss Hasa-
gawa proved before long to be too small for the in
creasing numbers of students and schoolgirls who had
come to live with them. In February, 1899, they re
moved to larger quarters. It happened that the only
house at all suited to their needs in the district of
Kojimachi was situated just opposite the Peeresses
School. This large and important school now occupies
a good deal of the attention of the Mission. The move
had results, therefore, far wider than were ever ex
pected at the time.
The growth of the work in general made it desirable
to make another move not long after. This was pre
cipitated by an order from the town authorities, who had
bought up the land where the house stood for a new
road, in view of the increasing traffic in the city. Accord
ingly a move was made in 1901 to another house. The
two former houses had been entirely Japanese, though
46 CHURCH WORK IN JAPAN
in the second one there had latterly been some half-
dozen chairs and a desk for the convenience of Miss
Weston. This third house had foreign-built rooms in
the annex and a mixed mode of life was adopted.
The house was the best that could be procured at the
time, but the situation was not a desirable one from the
health point of view. In 1902 notice to leave was given
to the Mission by the landlord ; and thus circumstances
once again guided the Mission into other quarters, where
a still further expansion of work was made possible.
The present house is situated in an excellent position
for the work in the Peeresses School and for the evan
gelistic work among its students which arises from that
work. It is a healthy home for the girls and students,
and has a nice garden of its own which, being near to
some temple gardens, appears to be of great extent.
Miss Parker, who had been engaged in important
educational work in Japan from 1887 to 1891, offered
herself to the S.P.G. in 1900, and came out in November
of that year to take charge of Miss Weston s work during
her furlough. It was under her locum tenency that
this last move was made.
The work of this Mission has thus been of gradual
growth. The wish foremost in Miss Weston s mind, when
with Miss Hasegawa she began her plan unsupported by
any Society, was to provide a bright home-life for those
in her house ; a home-life free from daily contact with
non-Christian ideas and superstitions, and one which,
while retaining many of the Japanese social customs
and ways of living, should unconsciously influence the
minds of the inmates towards Christianity.
The number of girls and students vary from eight to
ten, some of whom attend the Peeresses or other schools
in the neighbourhood ; others are older students who
are glad of the opportunity which her house affords for
the study of English. One of these older students had
THE WORK OF THE S.P.G. AND C.M.S. 47
served at one of the base hospitals and on a hospital
ship during the war with China in 1895. She came
with the twofold object of perfecting her English and of
learning Christianity. She was taught and prepared for
baptism, confirmation, and Holy Communion while at
Miss Weston s house, and is now married to a Christian
Japanese living in San Francisco. Another of these
elder students who came in the first instance for the study
of English, became interested in Christianity during her
first year with Miss Weston, and became finally a most
earnest Christian. She is now holding a scholarship in
St. Hilda s Divinity School for Women.
The house is not only a Home, but a centre for classes
in English, social intercourse, philanthropic effort and,
most important of all, for definite Christian teaching.
The opportunities for such teaching arise out of all these
varied efforts to come into closer touch with the women
and girls of progressive Japan. When in 1900 Miss
Weston obtained the position of sole foreign lady
teacher on the regular staff of the Peeresses School, it
was a great step towards a further advance in the
desired direction.
This Peeresses School, with its Kindergarten, now
numbers nearly 600 pupils. It was founded by H.M.
the Empress in the year 1884, and was especially
designed to give the best educational opportunities to
the daughters of the nobility. It stands as a companion
school to the Peers School founded shortly before by
the Emperor for the sons of the nobility. A large num
ber of pupils other than those from noble families are
admitted, but the whole management is regulated by
the need and claims of those families. The princesses
sit side by side in class with daughters of the nobility,
and of the official and wealthier merchant class.
That a missionary should be given a post on the
staff of this school was a sign of the growing public
48 CHURCH WORK IN JAPAN
good- will towards Christian teachers. Her teaching (of
English conversation and literature) at the school takes
up a great part of her time, but its value has been proved
by experience to be great. It has been the means of
bringing her into contact with a large and important
section of the community, and of the gradual extension
of Christian influence among them. A few come from
time to time to be baptized and profess their faith in
Christ, but social and family reasons forbid many from
doing this. For the majority, the seed must be sown in
faith, and in hope that the fruit will be found " after
many days."
Two interesting societies for Japanese ladies have
come into being through Miss Weston s efforts. One is
a " Reading Society " for the encouragement of the regu
lar reading of good litertature, Japanese or foreign. It
is forming for itself a library, and at the present time
uses the Mission House for its headquarters . A further
development has taken place on the initiative of the
ladies themselves. It has been arranged to hold monthly
meetings of an informal nature, at which the members
shall take it in turn to give some account of the special
points of interest in their reading, and at which consecu
tive readings from some specially chosen book shall be
given by one member appointed for the purpose.
Some of the members of this Reading Society are
attending a fortnightly reading meeting which Miss
Weston has started for some of her older pupils. This
reading meeting is a combined one half the time is
spent in Bible study, and half in the study of some
English classic.
The other society, called the " Jizen Shugei Kwai "
(charity hand- working society), was inaugurated by
Miss Weston in October, 1900, with the help of a com
mittee of Japanese ladies. Beginning with thirteen
schoolgirls, it now numbers over ninety members, a
THE WORK OF THE S.P.G. AND C.M.S. 49
large number of the original members who have left
the school having retained their membership.
It holds monthly meetings at Miss Weston s house, at
which some speaker interested in, or engaged in, philan
thropic works addresses the members, whilst sewing
and knitting go on. Some work has been sold, and from
the funds raised donations to various deserving chari
table institutions have been given from time to time. A
good deal of clothing has also been made and distributed
among the deserving poor and inmates of orphanages
and the like. During the present year all energies have
been taken up by the war with Russia, and this Society
has contributed its share of cholera-belts, socks and
other articles to be sent to the front. Neither the
members nor the committee are necessarily Christians ;
but its work in the cause of charity and its general
influence prepares the way for Christianity.
What is now needed is a larger staff of workers to
enable the Mission to do its work more efficiently and to
watch for, and take advantage of, all the opportunities
for Christian work which lie in its way.
THE CHURCH MISSIONARY SOCIETY AT TOKYO
In 1873 the Rev. A. C. Shaw and the Rev. W. B.
Wright of the S.P.G. arrived at Yokohama, in the same
ship that brought Bishop Williams of the American
Episcopal Church from Osaka. While the S.P.G.
missionaries proceeded at once to Tokyo, it was not until
the following year that Bishop Williams established in
the capital a fresh branch of his Mission. In that year
also, 1874, the Rev. J. Piper and Mrs. Piper were sent
to Tokyo as the first missionaries of the C.M.S. Arriving
at Yokohama in April, they removed to Tokyo in May,
and were shortly afterwards joined by the Rev. P. K.
Fyson (now Bishop of Hokkaido) and Mrs. Fyson.
During the first eighteen months the time was chiefly
occupied with the study of the language, and the for-
E
50 CHURCH WORK IN JAPAN
mation of friendly acquaintances with the people. Mr.
Piper also aided largely in the forming of local com
mittees of the British and Foreign Bible and Religious
Tract Societies.
In 1875 Mr. Fyson was transferred to Niigata, 1 and
Mr. Piper was for nearly four years, until 1879, tne on ty
C.M.S. missionary at the capital. From the close of
1875 to 1878 Mr. and Mrs. Piper lived in the heart of
the city, at some distance from the foreign concession ;
but permission to do this was then withdrawn by the
Government, which desired to reduce the number of
foreign residents outside their settlement in Tsukiji.
However, Mr. Piper secured suitable premises there for
their house, and a small Mission church was dedicated by
Bishop Burdon from Hong Kong in May, 1878. The
Church Mission House in Tsukiji became the centre of
the Society s work in Tokyo, but in the city also a room,
formerly secured for evangelistic services, was retained.
These earlier years were full of hope. As early as 1876
five converts received baptism, the first confirmation
was held, and Holy Communion administered to them.
A Church Committee was soon formed and the nucleus
of a native congregation was established. It was one
of the first of the C.M.S. congregations to become self-
supporting.
The Mission buildings had a narrow escape from the
terrible fire of 1879, which destroyed thousands of homes,
many being burnt down in close vicinity to those of the
Mission. The calamity was a means of awakening
sympathy and good feeling between the Japanese and
the foreign residents. From those in Yokohama and
Tokyo 1,600 was subscribed in relief funds, in the
distribution of which the missionaries took their share.
This practical benevolence inspired by Christianity
produced as Mr. Piper wrote " a profound impression
1 This C.M S. station was relinquished in 1883.
THE WORK OF THE S.P.G. AND C.M.S. 51
on the minds of many Japanese in favour of Chris
tianity."
In 1880 Mr. and Mrs. Piper left for England owing to
the failure of the latter s health ; and for the next three
years the Rev. I. Williams, lately arrived from Hakkodate,
took charge of the Mission. Mr. Piper s literary work
in Japan had been of great value. Besides sharing in
the work of Bible and Prayer Book translation, which
will be referred to later, he wrote and translated into
Japanese numbers of tracts for the Religious Tract
Society in Tokyo. He also prepared a Japanese edition
of a Life of Christ in the words of the Evangelists.
But his chief Biblical work was the Japanese reference
New Testament containing 12,000 references.
During Mr. Williams oversight of the Mission, 1880-3,
the members of its congregation increased in numbers,
while the better educated and more intellectual men and
women among the converts raised its tone and character
considerably. Of these Dr. Hada, now living in Boshu,
may be mentioned.
Mr. Williams left for England in 1883. When Mr.
Fyson, who had succeeded to the charge, also left in
the following year, it was feared that this important
Mission station would have to be given up. Until
more missionaries could be sent to strengthen the work
at Osaka and Nagasaki, the pastoral and evangelistic
work would have to be carried on by a catechist, aided
by the superintendence of the Rev. C. F. (afterwards
Archdeacon) Warren. In 1885 both Mr. Williams and
Mr. Fyson returned to Tokyo, and for the next few years
in spite of several disappointments the work ad
vanced not only in the city and its suburbs but in the
country villages around, more especially in Boshu,
which lies across the bay from Tokyo.
During the latter part of 1894 and the whole of 1895
the work of the Society at Tokyo was again left in the
52 CHURCH WORK IN JAPAN
hands of native pastors and catechists, occasional visits
being paid to them by Mr. Warren, from Osaka. But
early in 1896 the Mission was placed in charge of the
Rev. W. P. Buncombe, who was transferred from
Tokushima, and since then it has not been left without
a resident foreign missionary. During Mr. Buncombe s
furlough, 1901-2, the Rev. H. J. Hamilton, formerly at
Gifu, was placed in charge.
At the same time, in 1896 the Mission was further re
inforced by the return of Miss Julius, a missionary of
some years standing, and by the advent of other new
missionaries from England.
The Mission at Tokyo took its full share in the forma
tion, in 1887, of the Sei Kokwai, and in the legislative
work of its synods and the compiling and revising of the
Prayer Book. The C.M.S. evangelistic work in Tokyo
during the last seventeen years may be briefly described
in connexion with (i) the Church of St. Paul s, Kyo-
bashi, and of Immanuel, Kojimachi ; (2) the Mission-halls
in the Ginza and Fukagawa districts ; (3) the hostels for
young men and for girls.
(i) St. Paul s Church, Kyobashi.Ey 1898 the little
church, dedicated to St. Paul, in Tsukiji, had become
too small and too dilapidated ; its plaster had fallen
off in consequence of earthquakes and from damp during
the rains. It was therefore erected upon a larger
scale, and later as the newly built American episcopal
cathedral was also situated in Tsukiji St. Paul s was
removed outside the foreign concession to another
quarter of the same city division, Kyobashi. Here the
numbers and the Christian influence of its congregation
have progressed steadily. Until the formation of a
Church congregation in Kojimachi, St. Paul s received
all the converts resulting from the various evangelistic
agencies of the C.M.S in Tokyo. In 1900 its congre
gation contributed 55 in the year, although the mem-
THE WORK OF THE S.P.G. AND C.M.S. 53
bers were principally confined to the less wealthy classes.
In 1902 the Society s grant-in-aid was dispensed with,
and the Church became self-supporting, with the Rev.
M. Tomita as its pastor and priest-in-charge.
Meanwhile a second and distinct congregation was
growing up near the Mission-hall in Kojimachi, which
is an important district on the opposite side of Tokyo. 1
The Rev. V. H. Patrick was placed in charge of it in
1902, when a certain portion of the hall was set apart
for divine service. Mr. Patrick and his catechist are
assisted in their Sunday schools, district visiting and
other evangelistic work by the Society s lady mission
aries living in Kojimachi. Like many other Japanese
Church centres, the Church of Immanuel, Kojimachi,
possesses a small but vigorous congregation. It is
already contributing towards the support of its catechist,
but as yet the Mission-hall has to serve both as preaching-
house for evangelistic purposes and as a church for
Christian worship. Funds are gradually being col
lected, however, and it is hoped that before long a more
ecclesiastical building will be provided for this congre
gation.
(2) The Mission-hall in the Ginza and at Fukagawa.
The Mission-hall, or Whidborne Hall, in the Ginza
occupies " an ideal position." It is situated in the
middle of the most important thoroughfare of Tokyo,
a street traversed from end to end by electric trams,
that follow each other momentarily. It is one of
the few in the entire city that can boast of a raised
1 Kyobashi may be said to be in the business and Kojimachi
in the residential section of the city. Kojimachi stands on much
higher ground and contains, besides its public buildings and
palaces, many handsome residences of the nobility and foreign
diplomats, and some of the more important government and
private schools of the capital. Of these may be mentioned the
Peeresses School under Imperial patronage, and the flourishing
private school for English, established by Miss Tsuda
a Japanese lady and member of the Sei Kokwai.
54 CHURCH WORK IN JAPAN
pavement on either side for foot-traffic. In the Ginza
are some of the largest and most up-to-date of the Tokyo
shops, which cater for the daily needs of Japanese and
foreign residents. In trams and on foot crowds pass
along the Ginza at all hours of the day, and many stay
to listen for a while to the missionary or catechist in
the Whidborne Hall.
In one year (1902-3) 300 meetings were held in this
hall, which were attended by at least 25,000 people.
Even if the number of those who are convinced of the
Truth and become baptized members of the Church
appear few in comparison (in that year twenty), yet
one may feel assured that what they hear must bear
fruit in after years. The hall is rarely empty on any
preaching-night ; it is often filled with passers-by, who
come in for a while from idle curiosity, but still there
are always those who come again and again to listen
eagerly to the divine message.
In Fukagawa, a much poorer and very low neighbour
hood, and at some distance from Tsukiji, there have been
living, for several years, some families belonging to St.
Paul s congregation. Miss Peacocke held for about
three years, 1896-99, a class in this district for men of
the police -force. This work has since been carried on
and developed at the police headquarters, Kojimachi,
by Miss Palmer upon lines suggested by similar work
at Osaka. A small Mission-hall has been owned in the
Fukagawa district since 1885. It was rebuilt and im
proved in 1902. Preachings are held there two or three
times each week and every Sunday evening. Classes
for inquirers and children are taken weekly by the
catechist, assisted by ladies of the Mission. There
is consequently a small congregation of baptized
Christians growing up in this district.
(3) Hostels for Young Men and for Girls. The plan
of opening " hostels " for students attending public
FIRST AID TO THE INJURED
Ladies Volunteer Nurses Association, Tokyo 1905.
By kind permission of G. Palmer.
THE WORK OF THE S.P.G. AND C.M.S. 55
colleges was adopted some years ago and has been
proved a successful means of evangelization. By the
action of the Government in recent years in the regula
tion and licensing of schools, grants were refused to
schools which gave religious teaching in their curriculum,
and thus Christian instruction in school hours became
impossible in schools that desired the grant. Mission
work has been hampered by these regulations and by
the difficulty of maintaining the level of educational
efficiency which has made competition with non-
Christian schools more severe. However, no Sei Kokwai
Mission schools have been closed, and they have gradually
become stronger.
Meanwhile, Christian " hostels," or boarding-houses,
have been welcomed by guardians and parents who
appreciated Christian influence and the moral advan
tages of a Christian family life. What little has been
lost by the restriction of Christian teaching in Mission
schools has been more than counterbalanced by pro
gress in this direction. The establishment of Christian
hostels has proved a means of bringing Christianity within
the reach of some of the large number of students
who attend the ordinary public and private schools of
Tokyo.
The men s hostel for Christian students was opened
in Yushima, on the borders of the Kanda and Hongo
divisions of the city, in 1899. Its object is to provide
a Christian home for Christian students during their
time of study in Tokyo. Most of those who have
entered have been members of the Sei Kokwai.
The hostel is always full, and has ten or twelve
students in residence. Such a hostel is rendered the
more necessary by the deplorable state, morally and
otherwise, of the ordinary students lodging-houses for
men.
The Hostels in Kojimachi and Kanda for Girls. A
56 CHURCH WORK IN JAPAN
similar work to that which was begun in a small way by
Miss Weston and Miss Hasegawa, and afterwards de
veloped by the W.M.A. of the S.P.G., was undertaken
in 1898 by the C.M.S. Tokyo committee. In the
autumn of the year Miss Carr and Miss Brownlow opened
a Hostel for Girls in the district of Kanda. Students
from the High School attached to the Higher Normal
College attended their Christian classes, and they averaged
about nine girls as boarders, all belonging to upper-
class families. The house, which was convenient and
roomy, was unfortunately not the Society s property,
and therefore in 1900 Miss Carr and Miss Worthington
were obliged to seek fresh quarters for their hostel. A
permanent habitation was specially desirable in Tokyo,
but the state of the society s finances imposed stringent
conditions. After a few weeks spent in temporary
quarters a move was made in June, 1900, to the present
house in Hirakawa Cho, Kojimachi. This, which was
taken on a lease with right of sale, is partly Japanese
and partly foreign, and fairly convenient, being near to
the Peeresses School. It was thus able to take in a
few students who attend this school, as well as some
belonging to other schools ; but, on the other hand, it
could no longer meet the requirements of the former
students and friends living in Kanda.
It was to supply this deficiency, and because the board
ing-house system was already giving encouraging results,
that in 1902 a second hostel was opened at Misaki Cho,
Kanda, under the charge of Miss Reid. Her house was
excellently situated, but was cramped for space. She
has had many applicants, and there was great sorrow
this summer when it was known that the hostel might
be given up. In December last (1904) Miss Worthing
ton, who has been in charge with Miss Langton of the
Kojimachi hostel since Miss Carr s breakdown in health
and return home in 1901, was to go home on furlough.
THE WORK OF THE S.P.G. AND C.M.S. 57
This house was the larger, and was the Society s
property. It was therefore deemed advisable for Miss
Reid and Miss Langton to join, and for a time at least
to give up the second hostel in Kanda. A class-room,
however, near to her old house, has been secured, where
Miss Reid can still give her English and Bible classes.
She will therefore keep in touch with most of her
former pupils and friends.
Evidence has been forthcoming during these years of
the spiritual value of these boarding-houses. To those
who come from non-Christian homes, the Bible is an
unknown book and Christian teaching is not desired.
But many learn to take a heartfelt interest in the new
teaching. They prove eager to learn, and anxious to
discontinue at home the observances which they recog
nize as wrong. From time to time individuals profess
the Faith and receive Baptism. In many other cases
it may confidently be believed that the seed of eternal
life once sown in their hearts will spring up and bear
fruit in the years to come.
Both in Kojimachi and in Kanda the Mission ladies,
in addition to the superintendence of the boarding-
houses and the giving of secular and Christian instruc
tion to boarders and outside pupils, assist greatly as
" parish " workers of the Mission churches in their
neighbourhood. In Kanda, Miss Reid and her house
hold attended the services of All Saints of the American
Episcopal Church, this being the church nearest to them.
In the " parish " work of this church she was also able
to give some assistance. Indirect evangelistic work has
been carried on by friendly intercourse with the friends
and relatives of past and present pupils, who tend to
gather round each hostel.
The war has done much to bring together teachers
and pupils, friends and acquaintances, and the hostels
have become centres of sympathy and help to Japan in
58 CHURCH WORK IN JAPAN
her terrible crisis. In Tokyo the war was brought
continually before the eyes of all. Soldiers were con
stantly to be seen entraining for the front, full of en
thusiasm for their country s cause, and hundreds of
the same brave men were seen returning to fill the
hospitals. The impressive spectacle of the military
funeral was a constantly recurring sight.
The war came home to each class. From the princes
and nobles of the highest rank to the working-man
with children and relatives dependent upon him none
are exempted. Kipling s lines would excite a smile
here of pity for our poor idea of duty. ..." Duke s son
cook s son," etc. Why, they one and all go as a matter
of course, the Emperor needs them ; no one, neither
old mother, nor wife, far less an employer, would dream
of holding them back.
Priests are not excused from military service, be they
Christian, Buddhist, or of the state religion, Shintoism.
This is only to be expected, yet it seemed a strange thing
to witness the seeing off and wishing " God-speed "
to a Christian clergyman departing, with his detachment
to the front, as a sergeant in a line regiment ! The
Rev. P. Y. Yamada is on the South Tokyo diocesan
committee, and is priest-in-charge of the Japanese con
gregation of St. Andrew s church. He is one of the
senior clergy of the Sei Kokwai, and has for some years
had the care of the St. Andrew s boys school in his
house ; but he is also upon the reserves, having already
served, as a corporal, in Kumamoto barracks during the
war of 1894-5. It was hoped that he would not be called
on again for service, but in October last he was sum
moned to barracks.
The Missions of the Sei Kokwai all took a share in the
work of succouring the returned invalids from the war,
or in that of providing necessaries and comforts for
those in the field, or joined in the work of seeing after
A SOLDIER OF THE LINE
In the same detachment as the Rev. P. Y. Yamada.
Mr. Palmer s Police class and is also a Christian.
is dark blue with yellow facings.
By kind permission of G. Palmer.
This man was in
The uniform
THE WORK OF THE S.P.G. AND C.M.S. 59
the needs of the families left behind. Sometimes the
members of the missions assist with Japanese and foreign
ladies to roll bandages in schools or elsewhere for the Red
Cross Societies ; and everywhere missionaries, teachers,
residents, students and school- children alike are to be
seen knitting the woollen cholera belts and socks which
are demanded in wholesale quantities ; in trains and
trams, at social gatherings, at drawing-room lectures,
in no place and at no time were the knitting needles
absent. Many of the women missionaries in Tokyo
were members of the " Imonkwai," a very large Japanese
society with Princess Mori as president, which provided
for the due visiting and relief of every family left behind
by the soldiers and sailors. Every household which
had sent a man to the front received regular visits of
inquiry and sympathy, and where monetary help was
needed it was given without delay.
Hospital visiting and lantern shows for the convales
cent were carried on systematically, and in Tokyo, as
elsewhere, they were the means of conveying Christian
sympathy to many a wounded man. The worst cases
did not come so far as Tokyo ; the men who returned
as wounded or sick were already on their way to
recovery.
In Kojimachi hospital, which was visited two or three
times a week by ladies of the C.M.S. , there were thirteen
wards, with about forty men in each. The hospital
was always full, owing to the constant stream of in
valids which came up from Hiroshima and Kiushiu and
passed on later, as they get better, to the Toyama
hospital or to others in the country. During the sum
mer flowers and illustrated papers were taken to the
men, but no direct Christian work could be done. Later
on the singing of hymns in the wards became a regular
feature of the visits. The authorities also willingly
allowed the missionary clergy, foreign and Japanese,
60 CHURCH WORK IN JAPAN
to go with the ladies and talk to the men of each ward.
The patience and good temper of the men were most
striking.
The lantern pictures were welcomed with delight.
These consisted of a few royalties or celebrities, some
amusing pictures, pictures of flowers and scenery, one or
two English cathedrals, and then Bible pictures were
shown. The stillness that came over the ward when
the Story was told was most impressive. At Christmas
time the catechists of the Society in Tokyo and all over
the country helped to write a private letter to each
inmate of the hospital. Thus the 500 men each re
ceived a Christmas letter, a Christmas card, and a
prayer-card (from England), together with bunches of
flowers for each ward.
Another scene might have been witnessed at the
Toyama hospital, which was visited by Miss Ballard
and Miss Pringle. Here the men were convalescent,
and already waxing rather boisterous with returning
health and the long ennui. Two large rooms were full
of men sitting upon their heels in native fashion, with
the lantern sheet hung in the open doorway between
the two wards, and keen interest was shown on every
face. The Emperor s portrait came first, for which all
stood as they sang with vigour the national hymn.
The foreign scenes of Gibraltar, Egypt, with the Suez
Canal, and other places on the line of the route of the
Baltic Fleet excited interest and amusement ; the two
or three pictures which followed, of Christ s Life and
Death, were received in reverent silence. Then the
lights were put up, tracts were given out and then a wild
rush was made for the leaflets. The wistful looks of
those who asked if we had no more, testified to the wel
come with which the Christian literature was received.
The tracts consist, for the most part, of extracts from the
Bible, or are the Gospels bound separately.
THE WORK OF THE S.P.G. AND C.M.S. 61
The war did not check the Missions, but it changed
some of the methods by which it was sought to reach
the people ; and though the missionaries could not but
lament the misery that it brought in its train, they were
thankful for the great wave of mutual sympathy which
carried away some of the barriers of prejudice and in
difference. They could thank God also for the spirit
of earnest inquiry into the Christian teaching relating to
human life and death, which was conspicuous in many
different quarters.
CHAPTER VI
ST. ANDREW S AND ST. HILDA S COMMUNITY MISSIONS
AT TOKYO
The need for Educational Missions Bishop Bickersteth s desire
for Community Missions The aims of the two Missions
The members of St. Andrew s Mission to-day (and dates of
joining) The work of St. Andrew s Mission as carried on
to-day : i. St. Andrew s Church, Shiba 2. The Japanese
Pro-Cathedral, also St. Andrew s Mission-rooms, boys
school, and hostel for Divinity students 3. St. Barnabas
Chui ch, Ushigome 4. Church of Good Hope, Mita 5.
Holy Cross Church, Kyobashi 6. St. Stephen s Church,
Azabu 7. Mission-room and " Ragged School," Shina-
micho 8. St. Mary Magdalen, Shinagawa.
THE Missions of S. Andrew and St. Hilda were
founded by Bishop Bickersteth in 1887 and were the
outcome of his scheme to establish in Japan communities
of both men and women after the manner of the Univer
sity Missions in India. St. Andrew s he designed to be
for graduates of universities, and St. Hilda s for ladies of
culture as well as of devotional life and zeal. For this
end the Guild of St. Paul was inaugurated in England,
and has since maintained through its subscribed funds
the work of these communities. Since 1900 these
Missions have been formally associated with the S.P.G.
The object of the Bishop was to reach by means of
these Missions the educated classes of Tokyo, which
would also form a useful centre for general Mission work.
He had proved the good results of establishing University
Missions in India, and thought that the labours of the
63
ST. ANDREW S AND ST. HILDA S MISSIONS 63
C.M.S. and S.P.G. could be supplemented by like
Missions in Tokyo, where educational problems were
coming to the fore. It may be well to consider briefly
the educational conditions then prevalent in this new
capital.
In 1886 an offer of educational work in Mr. Fukuzawa s
celebrated Japanese school had been made to the Rev. A.
Lloyd. As an individual he felt that he could only take
partial advantage of this opening for Christian influence,
and before the Bishop left England he wrote to him
a letter in which he urged the desirability of establishing
in Tokyo a University Mission.
The needs of the new generation of Japanese women
were equally pressing. Japanese history as far back as
it goes has given an honourable place to women. Five
Empresses have ruled in their own right. A woman was
the first historian. Artists of skill and scholarship have
been found among Japanese women. The spread of
Buddhism, the introduction of Chinese literature, and,
above all, the strong influence of the Confucian scholars
brought about a change, and in the sixteenth century
the Japanese women lost their former positions of
respect and equality.
Since then the women of Japan have had few educa
tional advantages. The Restoration of 1868 brought
rapid and startling changes in the lives of all classes
of women. The establishment of public primary
schools, of government middle and high schools, of
higher normal schools, of the Peeresses school in Tokyo
for the daughters of the nobility and upper classes,
altered within a generation the whole condition of
female education. These changes have brought per
plexing problems in their train. One is " the difficulty
of keeping the beauty and refinement of the old system
along with the broader and newer ideas and the freedom
of thought and action which come from the culture of
64 CHURCH WORK IN JAPAN
the intellectual powers." Other problems again are
connected with the social position of women. Questions
of marriage and divorce have been left to custom, through
lack of civil codes upon such matters, though education
has done much to change public opinion ; the lessening
influence also of the Buddhist religion, which looked
down on woman and regarded her as full of impurity,
has resulted in the raising of her position in society.
Christianity has done, and is doing, much for the
elevation of woman, and will undoubtedly do more.
In view of these needs the Community Mission of St.
Andrew is endeavouring (i) by means of a divinity
school to train up men for the native ministry of the
Church ; (2) to organize other lectures and classes, e.g.
night schools for " the inquirers " and younger baptized
members of the Church ; (3) to evangelize by itinerating
preaching, and by meetings in and near Tokyo ; (4)
to open out, as opportunity affords, fresh centres of
work.
The Community Mission of St. Hilda is endeavouring
(i) to provide schools for the young ; (2) to undertake
hospital work and evangelistic visiting ; (3) to train
Japanese women missionaries and helpers for the evan
gelization of their country people.
The Rev. L. B. Cholmondeley, who had come out as
the Bishop s chaplain, was the first (in 1887) to join the
St. Andrew s Mission. During the next three years
the Revs. A. F. King, F. E. Freese, 1 and Herbert Moore
joined the Mission. In 1890 the Rev. C. G. Gardener
joined. He had already been working in Japan under the
S.P.G. He resigned from St. Andrew s in 1898. Between
1891 and 1894 the Mission was re-enforced by the Revs.
L. F. Ryde, 2 W. F. Madeley, and A. E. Webb. The
response to Bishop Bickersteth s appeal, although he
1 Took charge of St. Andrew s, Yokohama, in 1892.
2 Resigned in i8gq.
ST. ANDREW S AND ST. HILDA S MISSIONS 65
was himself a Cambridge man, came at the beginning
from the sister university, which was represented by
these first seven members of the newly established
mission. However, in 1896 Mr. Basil Woodd, of
Trinity College, Cambridge, joined the Mission as a lay
associate. Mr. Woodd returned to England in 1899
and has since returned to Japan, after taking Holy
Orders, to undertake work in Osaka under the C.M.S.
From the Church in Canada, and from Trinity College,
Toronto, in particular, have come the further rein
forcements. In 1895 the Mission was joined by the
Rev. William C. Gemmill, and in 1901 by the Rev. W.
H. Mockridge.
The members of St. Andrew s Mission are in charge
of various Church centres and other spheres of Mission
influence both in Tokyo and the surrounding neighbour
hood. Besides the work originating with this Mission
they have since Archdeacon Shaw s death, in March,
1902, undertaken the superintendence of the whole of
the work connected with the S.P.G. in Tokyo. In con
sequence, the Society now gives grants in aid of the
stipends of these missionaries, pending a more per
manent arrangement.
The present work of the two Missions may be sum
marised as follows :
i. St. Andrew s Church, Shiba, Tokyo. This church
was first built in 1879 for the Japanese congregation
in charge of the late Archdeacon Shaw of the S.P.G.
It was a pretty red brick structure, towards the building
of which the English residents, through Sir Harry Parkes,
the British Minister, made a generous contribution.
Covered with creepers and occupying an elevated
position at one corner of the Shiba park in the midst
of the city, it soon became a picturesque landmark for
that quarter of Tokyo. But unfortunately this first
church was destroyed by the severe earthquake of 1894,
F
66 CHURCH WORK IN JAPAN
and had to be succeeded by a temporary one of wood,
which occupied the same ground. The flower beds and
closely clipped lawn of St. Andrew s Mission House
surrounding it make a pretty enclosure ; but those who
remember the former building are ill content with its
present substitute.
Since 1881, when Archdeacon Shaw was made first
chaplain to the British Legation, 1 it has been used also
as the English Church in Tokyo, the Rev. A. F. King
having charge of the English services. Until the Easter
of this year the services for both Japanese and English
congregations were conducted in St. Andrew s ; now, as
the Japanese Sunday congregation is too large for the
church, their Sunday morning services are held by the
Bishop s permission in a large building called the
" pro-cathedral."
From time to time the Japanese and English congre
gations have added to the internal fittings of the Church
of St. Andrew s.
2. The Japanese " pro-Cathedral." This is a wooden
structure built upon ground adjoining St. Andrew s
Church, and known as " the cathedral ground " at Shiba.
Its purpose being to provide larger room for diocesan
needs until a permanent church can take its place, it
has been built according to the most feasible design for
the space at command. Apart from the chancel, which
ends in a slightly raised apsidal recess that forms this
sanctuary, the measurements are practically square ;
yet the lofty open roofing gives a satisfactory sense of
proportion. The interior is well lighted and ventilated,
and in spite of its manifestly temporary character, its
simple, spacious proportions induce a certain feeling of
restfulness.
Outside the two churches look well together as seen
i Upon his death, in 1902, the Rev. L. B. Cholmondeley was
appointed Legation chaplain,
ST. ANDREW S AND ST. HILDA S MISSIONS 67
through the separating trees and shrubs ; neither
dwarfs the other, nor are they in too close proximity.
Closely connected with the church are St. Andrew s
Sunday schools, night schools and English club ; at the
Mission Rooms, St. Andrew s hostel, and St. Andrew s
boy s school :
(i) The Mission Rooms, attached to St. Andrew s
House, and formerly known as St. Andrew s " divinity
school." The "school" was started soon after the
Mission was founded, and ceased about five years ago
through the lack of students. The rooms in the school
house were kept empty for two years, and were then
placed in the charge of the Rev. William C. Gemmill and
used as a boarding-house for Christian young men going
to college or business.
In this boarding-house there is a constant change of
members. Eleven men can be housed at a time, and
it has already proved most successful in giving a Chris
tian home to many an isolated young Christian man
living for the time in Tokyo. The lower rooms of the
building are used as Mission rooms, for Sunday schools,
the night school, and English club, etc. The Church
and parish meetings are likewise held there.
The " night-school and English club," which has
been going on for many years, is a prominent feature
of St. Andrew s Mission work, and exercises an influence
for good among an increasing circle of students and
younger men of Tokyo. Students from the higher
government schools and the higher commercial schools,
cadets from the neighbouring military barracks, attend
its classes, and take part in the debates which are held
from time to time in English. Christians and non-
Christians are here brought into friendly social discus
sion ; and the intercourse here begun is often maintained
long after they leave Tokyo. This " English Club "
meets every night for an hour, on five nights for lessons
68 CHURCH WORK IN JAPAN
in English and for a Bible class upon Saturday night.
Upon two nights after the English lesson, a lecture on
some Christian subject is given to the class. Members
often bring with them their friends. As many as fifty
have been on the club list at one time, and sixty to
seventy, with outside friends, have been present at the
debates.
(2) St. Andrew s boys school was started about ten
years ago with two or three little boys. It is sup
ported by St. Paul s Guild and the S.P.C.K. and has
now ten boys living with their master, the Rev. P. S.
Yamada, who is also the pastor-in-charge of the Japanese
congregation of St. Andrew s Church. These boys (of
Christian parents) are educated at the ordinary schools
and under the care of Mr. and Mrs. Yamada, are trained
in the hope that they will afterwards devote themselves
to missionary work as catechists ; should they wish to
do so they pass on into the divinity hostel. Of Mr.
Yamada s past boarders, three young men are now in
the hostel preparing to be catechists or clergy.
(3) St. Andrew s hostel for divinity students, formerly
" St. Andrew s divinity school " and revived under
this new name, was restarted in 1902 under the Rev.
John Imai s guidance. At first Mr. Imai had six
students, who lived near to his own house until the hostel
could be built. The house in which they were had
formed part of the former St. Andrew s orphanage, but
when that became no longer necessary it was removed
and a larger house was carefully designed for the pur
pose of the hostel. There are now nine students training,
and encouraging accounts are given of its condition and
prospects. Mr. Imai, the principal, and himself in former
years a divinity student of St. Andrew s, does much
of the teaching. The students go for some of their
lectures to the divinity school of the American Mission ;
and Mr. Imai is one of the lecturers in that institution.
ST. ANDREW S AND ST. HILDA S MISSIONS 69
A past student of this hostel has received a scholar
ship from Trinity College, Toronto, and has gone there
for a four-years course. His first impressions Mr. Iwai
has sent in a paper contributed to the South Tokyo
diocesan magazine of August, 1904.
3. St. Barnabas Church, Ushigome, Tokyo. Ushigome
is a part of Tokyo lying away from the main thorough
fares of the city, and, unlike Shiba, owns no park nor
celebrated temple to form an attraction to foreign tour
ists or to Japanese crowds. But its streets are lively,
typical and picturesque. It is a residential quarter of
the Japanese nobility, and the military college and the
normal school and university make it an important
centre of Japanese education. The Rev. W. B. Wright,
who with the late Archdeacon Shaw was one of the two
first S.P.G. missionaries sent out to Japan in 1873, was
the first to start a Mission in Ushigome some twenty-
five years ago, but since then Missions of six other
denominations have commenced working in this densely
populated district. Mr. Wright resigned in 1882, and
the work was then placed in charge of St. Andrew s
Mission ; in 1887 the district passed into the care of the
Rev. L. B. Cholmondeley, and has thus continued to be
a branch mission of St. Andrew s.
In 1879 Mr. Wright built a church for his congrega
tion, but the work under Mr. Cholmondeley, assisted by
the Rev. W. F. Madeley, progressed so well that in 1897
a larger and handsomer church was opened in view of
the increasing needs of this district. This new church
was dedicated to St. Barnabas, and towards its building
a generous donation of 410 was given by a lady in
England, and a further sum of 84 was given by the
Lincoln Branch of St. Paul s Guild in memory of the
late Mrs. Venables of Lincoln. Shortly afterwards a
Japanese dwelling-house close to that used for the
parish room and night-school and conveniently near
70 CHURCH WORK IN JAPAN
to the new church was secured ; the two buildings were
connected and turned into a mission house for the clergy,
and the old church building was for a time used as a
school and parish-room, but has since been given up.
The night-school and the Young Men s Association
connected with St. Barnabas Church, both of which
date from early days of the Mission, have done much
to draw together the younger men who come into con
tact with the clergy and catechists. There are weekly
and monthly classes and meetings for English and Bible
study, which are usually well attended. Many of the
members of the night-school and association are non-
Christians, some of whom are thus led to become " in
quirers " and to attend services at the church.
Since 1893 Miss Ballard, an associate of St. Hilda s
Mission, has lived in Ushigome and has given valuable
assistance to Mr. Cholmondeley in visiting and in Chris
tian work among the women of the district. Miss
Pringle, also a St. Hilda s associate, has, for the last two
years, been living near to St. Barnabas . At first in
Miss Ballard s house during her furlough and after
wards in a larger house she had boarding with her eight
or ten students, who for the most part belonged to the
ladies university, which is not far off. Now that St.
Hilda s has opened a hostel for students near to that uni
versity, Miss Pringle is once more in Miss Ballard s
house taking the Ushigome work, while Miss Ballard
does country work.
4. Church of Good Hope, Mita. In this district of
Tokyo is situated the great private university founded
by Mr. Fukuzawa, one of the foremost of Japan s earlier
progressive educationists. Here, as has been said,
the late Archdeacon Shaw and the Rev. A. Lloyd, then
on the staff of the S.P.G., held classes, and carried on
Christian work among the teachers and students in a
small Japanese house rented for the purpose in the
GROUP OF PUPILS.
By kind permission of Miss Ballard.
ST. ANDREW S AND ST. HILDA S MISSIONS 71
district. Mr. Lloyd at his own expense fitted up a
small chapel in the university compound, in which for
two years services in Japanese and English were held.
Those in English were for the benefit of the foreign
Christian teachers helping at the University. The
congregation increased so much that in a short time a
church was thought necessary. Through the kindness
of a friend of Mr. Lloyd, a little church, named the
Church of Good Hope, was built in 1888 near to the
school, at a cost of 70.
In 1890, upon Mr. Lloyd s leaving for Canada, the
church was placed in charge of the Rev. H. Jeffreys.
Since his time the members of St. Andrew s Mission have
had the oversight of it, the Rev. W. C. Gemmill, who
also lectures at the university, being the pries t-in-charge.
The congregation is largely composed of students, and
is consequently a varying one. Indeed, much of the
Christian work among them has now drifted to St.
Andrew s House, as the " inquirers " and Christians
among the students more frequently attend St. Andrew s
services and classes. But a small house in the neigh
bourhood of the church at Mita has always been hired.
Classes, meetings, and preaching for non-Christians
have been actively carried on, and there is also a small
library for use of the students and inquirers. Within
the last year Mr. Gemmill has lately been trying to
collect funds to build a house as church-house and
catechist s residence in the same compound as the
church.
5. Holy Cross Church, Kydbashi. This church in the
heart of the city was built originally by the Rev. W. B.
Wright. The Rev. F. E. Freese was in charge, 1890-3,
the Rev. A. F. King from 1893-1900, and since then it
has been under the care of the Rev. C. N. Yoshizawa.
6. St. Stephen s Church, Ichi-no-hashi, Azabu. The
Mission-house was rented for an " English club," ante-
72 CHURCH WORK IN JAPAN
cedent to the present St. Andrew s " English club " as
early as 1888. Christian work in this district of Tokyo
was originally begun by the Congregationalists, but some
years ago the Mission bought from them their preaching-
house, and have adapted part of the building as a
chapel-of-ease for St. Andrew s, using the other part
for a catechist s house and school-room. The work in
the Azabu district has so prospered of late years that
St. Stephen s is now a separate charge of the Japanese
clergy of St. Andrew s.
7. The Mission-Room and ll Ragged School " in
Shinamicho, a part of Tokyo answering to the east-end
of London, originated about 1890, from a famine relief
fund raised by Archdeacon Shaw. The " Ragged
School " was begun by a Mr. Naito as a work of Chris
tian philanthropy. Being in the ist Reserves, Mr.
Naito was recalled to the colours as a non-commissioned
officer at the beginning of the Russian war, and was
one of the victims of the transport Hitachi Maru. His
loss has been keenly felt by the Shinamicho Mission
and schools. Together with the Rev. A. E. Webb, and
with the assistance of one or other of the divinity
students, the school had been carried on by Mr. Naito
for some years and made most successful. More than
seventy street urchins are taught daily in the new
school-room, which is light and airy, and much larger
than the old quarters. The school has been carried
on for twenty years, always by soldier-teachers. There
is no other school in the neighbourhood for the children
to go to, and its good influence has been recognized by
the authorities and is regarded most favourably by
the police, this part of the city being one of the poorest
and most depraved. Although described as " nonde
script " the school can yet glory in " its Speech-day and
Sports," and on that day at least the little scholars have
a special " scrub up " for the occasion.
ST. ANDREW S AND ST. HILDA S MISSIONS 73
A new Mission-house had to be built about the same
time as the school. With the funds collected, and
by the timely promise of the S.P.G. to be responsible
for the ground-rent, this was successfully done. The
Sanctuary can be screened off by the Japanese sliding
doors when the room is not used for a service, and the
Mission is thus enabled to hold Church services in the
room as reverently and decorously as in a building
entirely devoted to the purpose.
8. St. Mary Magdalen, Shinagawa. Shinagawa, a
suburb of Tokyo, lies along the sea-shore on the road to
Yokohama. It has rapidly grown in size and importance,
and bids fair to become a great manufacturing centre.
Shinagawa was famous in years gone by as containing
the chief execution ground of the city, and as such it
may be the spot where many Japanese Christians died
for the Faith under the Tokugawa persecutions. Round
this place was grouped a small village of the Eta or
pariah class of Japan. The Eta people were an outcast
race, whose origin is obscure, to whom were assigned
duties that none other would undertake, e.g. those of
executioners, the preparation of leather and the dis
posal of the dead. Work among the Eta was begun by
the S.P.G. through Archdeacon Shaw and the Rev.
J. Imai in 1880. Ten years later a church, originally
built by the American Presbyterian Mission, but whose
congregation had fallen away, was purchased by sub
scription, and is now used for the Mission services.
The funds for the support of this work have been chiefly
supplied by Mr. Plummer, a former S.P.G. missionary.
The church when bought was repainted inside and out,
and has a handsome appearance. The name chosen in
dedication was that of St. Mary Magdalen, the special
notoriety of the neighbourhood giving this title a special
significance. The site was formerly temple property,
and there still remains in the front court-yard of the
74 CHURCH WORK IN JAPAN
church a sacred pine-tree known from old as the " tor
toise pine."
A portion of the church building can be screened off,
enabling it to be used for classes, etc. It can be easily
understood that work in this district has proved very
difficult, and it is only of late years that the confidence
of the poor down-trodden Eta class has been in any
measure won. For the last two years Mr. Imai has
been succeeded by the Rev. Yoniji Yamagata, and both
he and Mr. Imai have worked with moderate success
among the people of the neighbourhood other than the
" Eta " class. In this they have been much assisted
by the older divinity students.
A PILGRIM STARTING FOR THE HOLY MOUNTAIN
Nikko 1904
By kind permission of G, Palmer.
CHAPTER VII
ST. ANDREW S AND ST. HILDA S COMMUNITY MISSIONS
AT TOKYO (continued).
Early days and the growth of St. Hilda s Mission Miss Thorn
ton s death The work of the Mission at present carried on
Its schools and other evangelistic work in Tokyo.
BEFORE giving a sketch of the work now carried on by
St. Hilda s Mission, it will be necessary to say a few
words about the start and early days of the community.
The Bishop s great wish was to found a Mission on
Church principles but not on party lines. Miss Thornton
and Miss Braxton Hicks as first members of the Mission
were welcomed by the bishops in Tokyo in December,
1887. Many candidates offered, but it was only pos
sible to accept a few. A list of the present staff of the
Mission will be found in the S.P.G. annual report.
The Mission buildings are situated upon rising ground,
within a few minutes walk of St. Andrew s Church.
The members house and the " High School " for girls
were twice enlarged within the first ten years to meet
the increasing demands of the work, and since then
there have been still further additions. In the same
compound, secured for the community by Bishop
Bickersteth, various buildings have been erected from
time to time, e.g. the training school for mission workers,
the industrial school, and the orphanage. But these
extensions have not entirely taken away the garden nor
some fine old trees that together afford a delightful,
welcome and restful shade to the busy inmates.
76 CHURCH WORK IN JAPAN
The last alteration has added a new wing to the
original house for the use of the foreign and Japanese
members, teachers, and certain divinity students ; also
an enlarged chapel, into which have been removed the
carved oak altar and chancel screen that were in the
old chapel. The chapel is used daily by the members,
the mission workers, and the pupils for various services.
The warden, chaplain, and Japanese clergy hold services
within it which are open to foreign and Japanese ladies
other than those directly connected with the Mission.
As can be judged from the frequent need for enlarged
premises, St. Hilda s Mission has been constantly
growing, but before summarizing the work carried on
to-day, mention should be made of the medical work
which was begun in 1888. A hospital was arranged
within the compound, with twenty beds, and two dis
pensaries, which acted as centres for district nursing in
different parts of the city. As an evangelistic agency
it did good work. It was for this reason the more re
gretfully given up eleven years later, when the efficiency
of the Japanese hospitals and their dispensaries had
done away with the urgent need for foreign medical
work in Tokyo.
To-day St. Hilda s Mission work stands as follows :
(i) The " Joshi Shingakko," or school for the train
ing of Japanese women as mission workers. These re
ceive a three- or four- years course of theological study,
combined with some further secular education to fit
them, upon graduation, to be missionary workers.
During the last year or two of their course the students
assist in the evangelistic work, under supervision. It
is expected of them that after graduation they should
remain in the service of St. Hilda s Mission for two
years, in return for their training. In their separate
Japanese house, presided over by a Japanese matron,
the students themselves do all the domestic work,
ST. ANDREW S AND ST. HILDA S MISSIONS 77
taking turns in the cooking. These girls come of good
middle-class families, and receive with their missionary
training a fair Japanese education. The aim in this
divinity school is to fit them, not only for their duties as
Mission workers, but as suitable wives for catechists
of the Sei Kokwai when occasion arises.
There are at present eleven students in the school ; a
few others, who have had a better education, live in
St. Hilda s House and have the advantage of the English
classes in the girls school while they are taking the
theological course. These girls and certain workers
live with the community ; but they eat Japanese food,
and their bedrooms are constructed in Japanese fashion.
Other dioceses besides that of South Tokyo have a
share in the benefit of this school. One student has
recently been trained for Bishop Foss, of the diocese of
Osaka, and he has now sent two more to the school.
Recently there were two students in training for the
American Episcopal Mission. For the missionary
society of the Canadian Church (M.S.C.C.) St. Hilda s
has four students in training.
This divinity school is one of the most important
features of St. Hilda s work. From the first evangelistic
work was the object of the Mission ; the hospital and
dispensaries proved a means to this end, and from those
earlier efforts has grown this important school. The
need of it was early discerned by Bishop Bickersteth,
who entrusted its organization to Miss Thornton. Her
labours of nearly seventeen years have borne fruit which
is recognized with gratitude to-day.
Miss Thornton has now passed away from the Mission
she loved so devotedly. 1 Missionaries and residents
alike of the Anglo-American community in Tokyo
united with Japanese of nearly ever^ social grade in
doing honour to her memory, and in witnessing to its
1 November 13, 1904.
78 CHURCH WORK IN JAPAN
power and their own sense of loss. Crowds attended
the funeral services in St. Andrew s pro-cathedral, and
followed the procession of clergy, choir and mourners to
the grave in the Aoyama cemetery. It is hard to describe
what her loss has been to the Mission of St. Hilda s.
(2) Evangelistic work has been undertaken in various
parts throughout the city and country. The widely
scattered Church centres in the districts of Azabu,
Shinamicho, Mita, Kyobashi, Shinagawa, and Ushigome
all receive aid from the Mission. The work among
women and children, Sunday school teaching and visit
ing, is for the most part carried on by the members of
St. Hilda s, aided by Japanese licensed workers and
students who have been trained in the St. Hilda s
divinity school. The Mission also helps in S.P.G. work
at Yokohama and Numazu, in the villages of Hadano
and Oyama, and throughout the Chiba ken, or Prefecture.
Occasional visits are paid to the Bonin Islands, which
are under the charge of the S.P.G. 1
(3) The girls school is a " High school " for young
ladies. The pupils, who are admitted from ten years
old, have a high- class Japanese education on modern
lines. Many of the subjects are taught in English,
such as elementary science and Swedish drill. Japanese
sewing is taught to all the pupils ; flower-arrangement
and drawing, still considered essential accomplishments,
are taken as extra subjects. Much attention is paid
to games, and St. Hilda s was the first school in Tokyo
to play hockey. These Japanese schoolgirls quickly
show both interest and skill in their play. Such Western
games as tennis and hockey help to brighten the wits
and strengthen the delicate physique of the upper-class
schoolgirls. Their life under the old regime was
confined and enervating, while the education of the
present day tends to unduly stimulate their mental
1 See footnote in chapter on work at Kobe.
ST. ANDREW S AND ST. HILDA S MISSIONS 79
powers, unless with the studies is given healthy outdoor
exercise to develop the body and brain.
The school has about 100 girls, with twenty boarders.
The staff consists of ten Japanese teachers besides the
foreign missionaries. The fees, which are only four
shillings a month, cover half the current expenses of
the school. Last year a grant of 400 from the St.
Paul s Guild enabled the Mission to build five more light
and airy class-rooms, and to add some more sleeping
accommodation for boarders.
The pupils in the school receive Christian teaching,
and the boarders attend morning and evening prayers in
St. Hilda s chapel ; on Sundays they go to St. Andrew s
church, i.e. the pro-cathedral. Many of the pupils have
become Christians. Others long to follow their example,
but their parents refuse permission. The marriage
question often bars the way until the prospective
husband (or rather his mother !) is found to be willing.
On the staff also are to be found " inquirers " and
catechumens ; and indirect results may be hoped for
from the influence in later years of those who are now
receiving Christian education upon sound Church
lines. The girls school is worked upon a different method
from the divinity school, but its aims are the same.
Cases are reported of girls telling their relatives and
friends of the Christian Faith. The indirect influence
of a younger generation may help in the near future
toward breaking down the barriers, social and political,
which have been raised by the old religions.
(4) An industrial school is carried on, in which em
broidery and Japanese needlework are taught. It
has been developed to help Christian girls to earn
their own living, for, with many, refusal to marry
unbelievers and other conscientious motives force
them to seek independent livelihood. In 1890 the
problem was partly solved by the opening of a
8o CHURCH WORK IN JAPAN
school for English needlework ; this prospered greatly
under Miss Bullock s care, and three years later
the teaching of Church and other embroidery was
started. The school is now established as one of the
works of the Mission. It has solved the distressing
problem for many a brave young Christian thrown sud
denly upon her own resources, and it has met a growing
necessity of the Church by its supply of exquisitely
worked altar frontals, altar linens, stoles, etc., which
cannot otherwise be obtained in the country. Em
broidery is very popular with the girls and with their
parents, and it is also a very lucrative trade in Japan.
Any girl who graduates from St. Hilda s embroidery
school can earn her own living. The orders coming
in for Church embroidery testify to a desire to have " all
things decent and in order " among the native clergy
and congregations.
There are twenty-five girls in the school, and of these
the greater number of senior girls can support themselves
by their embroidery. The four-years course enables them
to gain a certificate qualifiying them to be teachers.
The assistant teacher is herself a graduate of four year s
standing. The girls are given religious instruction, and
on two afternoons a week they have ordinary school -
lessons. Many of them having passed through the
orphanage are already Christians, and have received
an elementary school education. Miss Thornton in one
of her reports noted that " not the least satisfactory
part of this embroidery work is the fact that it brightens
the girls intellects and makes them keen and interested.
... A brighter and happier set of girls it would not be
easy to find." The training to earn an independent
livelihood affords joy to the Japanese girl of to-day, on
whom the yoke of the past customs and duties presses
heavily.
(5) The John Bishop Orphanage and School for Girls.
ST. ANDREW S AND ST. HILDA S MISSIONS 81
This work was started in 1892, and three years later a
separate building was provided within the compound
by the late Mrs. Bishop, the noted traveller, in memory
of her husband.
The school provides a home and education for destitute
orphans. The minimum age is six, and it is customary
for the girls when they are fifteen years old to pass on
into St. Hilda s industrial school, or to go into domestic
service. The elder girls are taught domestic duties,
and the little children attend outside schools. The
orphanage, which began with a small number, has
now twenty-three children.
(6) The Old Women s Home. This Home has grown
from a small house rented in Azabu, opened as a shelter
for two or three aged Christian women in extreme
poverty. In that crowded district there was constant
dread of fire, and in 1901 a house with its own garden
was built within ten minutes walk of St. Hilda s Mis
sion. Away from the squalor of their old surroundings,
the little compound in its shady lane affords a " quiet
resting-place " and almshouse for eight or nine very old
and infirm Christian women. The inmates do various
kinds of easy work, such as the making of fans and
match-boxes, and so earn a little each month.
There are eleven with the matron ; they have their
separate little rooms, a kitchen, and a small chapel.
The house, built in Japanese fashion, is airy, light and
clean. The Home is entirely supported by friends in
Japan.
(7) The work among students at Koishikawa con
sists of English teaching in the women s university in
the Koishikawa district of Tokyo, together with a
hostel and the giving of Bible teaching to students.
The " Joshi Dai Gakko " is a large college of over 1,000
girls, established by a Japanese educational council, the
growth and success of which* have been remarkable.
G
82 CHURCH WORK IN JAPAN
Nearly 600 girls are in the college department, and
about 500 in the lower classes, or school. When the
opportunity offered about two years ago for one of the
members of St. Hilda s to be on the staff of teachers
at the college, the work was undertaken by the Mission
as affording a great opening for reaching this important
class of young Japanese women. Most of the students
in the college department are preparing for teaching ;
they come from all parts of the country and are as
keenly interested in all the student topics of the day
as their sisters of the West in America and in England .
In 1902 a temporary step was taken by the Mission
to supply a want on the part of some of the Christian
students at the college, when Miss Pringle in Ushigome,
which is not far away, took a few of them, together with
students from other schools, as boarders in her own
house. A Christian hostel has since been built near to
the college, with a member of the Mission in charge.
This opening of Christian boarding-houses for students
has met a need felt by young girls, children and older
women students, who are being educated in Tokyo. It
may be added that the St. Hilda s hostel for women
students is already proving its justification as a new
and outlying branch of the Mission s work. The care
of the students actually living in the hostel is only a
small part of the work. The house has a wider use as a
centre to which students from the College, and other
schools in the neighbourhood, may come for Bible teach
ing. In the College, as in other public schools, the
education is purely secular, no religious teaching being
allowed ; but the students may, if they obtain per
mission from their parents, attend Bible-classes held
outside the college on Sundays, and numbers of students
avail themselves of this opportunity. The house is
built entirely on Japanese plans, with rooms for twenty-
five students besides those for the missionary-in-charge
ST. ANDREW S AND ST. HILDA S MISSIONS 83
and the Japanese matron, the guest-room, kitchen and
offices, and class-rooms for Bible lessons and meetings.
The number of pupils in the hostel during this first term
gives promise for its future success.
CHAPTER VIII
CHURCH WORK AT OSAKA
Sketch of its progress and present centres of C.M.S. work
Preaching-halls Evangelistic Mission at the Exhibition
Mission schools Osaka sub-districts and Mission out-
stations (summary).
T. OSAKA was one of the treaty ports opened in 1858 to
foreign residence and trade. From the time of Hide-
yoshi onwards it has been a city of importance, and
since its opening to Western commerce it has become
second in size and the principal commercial city of the
Empire.
To this place came the Rev. C. F. Warren, in Decem
ber, 1873, as the first C.M.S. missionary to central Japan.
The acquisition of the language and his duties as chap
lain for the English community at Kobe occupied most
of his time at first, but gradually the tiny chapel, or
Mission-room, adjoining his house became a centre of
evangelistic effort and gathered within its walls the
nucleus of the future Church. Though the edicts
against Christianity had been withdrawn, it was as yet
impossible to procure within the city a building for
Mission purposes, excepting within the confined area
of the foreign concession ; but crowds came there to
hear the new doctrine, and within eighteen months from
his first preaching Mr. Warren had the joy of baptizing
his first six converts.
For the next few years Mr. Warren, joined by the
84
CHURCH WORK AT OSAKA 85
Rev. H. Evington 1 in 1876, carried on encouraging
work both in the city and in some of the surrounding
villages of the Osaka plain.
In the inns and the wayside tea-houses, in the houses
of the newly baptized, and at the Mission chapel on
the concession, interested hearers gathered to listen,
who soon became " inquirers " ; then families of twos
and threes received Holy Baptism, thus adding to the
number of Church members ; and by June of 1877 as
many as seventeen Japanese Christians were confirmed
by Bishop Burdon of Hongkong on his second visit to
Japan. This service was held in the newly dedicated
Church of the Holy Trinity, which had replaced the
smaller chapel. This church has since been twice en
larged ; in 1881 it was removed bodily to a short dis
tance, and six years later was rebuilt and erected
on a larger scale on ground acquired by the Society
in the city.
Meanwhile a second church had been built and was be
coming a further centre of Christian effort. This was the
Church of the Saviour originally a dwelling-house inter
nally fitted up as a Mission church which was opened for
service in October, 1879. Its little congregation at
the start included several of those formerly attending
Holy Trinity Church. When, five years later, in 1884,
the Home Committee of the C.M.S. made a grant to the
pastorate fund of the Church at Osaka, " lay pastors "
were appointed to these Churches ; the congregation of
Holy Trinity engaging to pay the whole of its pastor s
salary, and the other the much smaller and younger
congregation making itself responsible for half the
sum needed. The Church Council of these congrega
tions guaranteed as well nearly half the expenses con
nected with the native catechist and the evangelistic
work of the two Churches. Until this time there had
1 Now Bishop of Kiushiu.
86 CHURCH WORK IN JAPAN
been no regularly appointed catechist at Osaka. In
1887 some lay pastors were ordained, and in due
course received priest s orders, thus freeing the foreign
missionaries, the Revs. C. F. Warren, H. Evington,
G. Pile and G. Chapman the last two arriving in
1881 and 1884 respectively for other duties.
Both the Church of Holy Trinity and the Church of
the Saviour have become increasingly important and
influential centres of evangelization.
Japan is an independent nation, and her Church
must be her own. In the same way as her military and
naval foreign instructors have been retained so long as
their services were necessary, so long will she welcome
Christian instructors
Care, however, needs to be taken lest the prospect
should be marred by haste on the part of both Japanese
converts and their foreign Christian guides.
The desire of a congregation for a native pastor, and
the rigid self-denial and zeal shown in view of its attain
ment, are to be highly commended.
Besides the two older Churches, two newer Church
congregations have been since gradually formed in
different parts of the city.
The Church of the Resurrection holds its services in a
Japanese dwelling-house, which, with a few alterations,
has been adapted to the uses of a church. About two
years ago land was bought to the value of 300, and the
missionary in (financial) superintendence, the Rev. C. T.
Warren (son of the late Archdeacon Warren), hopes
to raise the remainder of the sum then loaned for that
purpose. The Rev. Y. Mori is in charge, and the
women s and children s classes and the boys night-
school connected with this Church are especially flourish
ing, and are under the care of Miss Howard, the C.M.S.
lady missionary working in that part of the city.
The Jonan Church, so called from its situation which
CHURCH WORK AT OSAKA 87
is south of the castle, is a temporary building in the
style of a foreign church with its nave and chancel.
The church was founded by Archdeacon Price about ten
years ago, when principal of Momoyama school, also
in this part of Osaka. He collected 20 towards a
church building, and under the Rev. W. R. Gray two
years ago, the congregation themselves began to add
to this fund and to repay the bishop of the diocese for
the cost of its church land. The little church is exer
cising an increasing Christian power and influence in
the neighbourhood. The missionary in charge is
assisted by a Japanese deacon, and has been aided in
evangelistic visiting and in the women and children s
work by Miss Jackson, now Mrs. Heaslett. Classes for
soldiers and for men in commercial positions are carried
on with encouraging success, and the Sunday school
of sixty children gives especial hope.
2. Evangelistic Work at the Mission-rooms and else
where. Along with the gradual organization of these
separate Church congregations and the establishment
of schools, to be referred to later, public preaching and
instruction classes have been carried on at the preaching-
places in different parts of the city. Special efforts have
also from time to time been made to take advantage of
special opportunities, to reach distinct classes of the
community. Under this head may be classed work
among the men of the police force of Osaka, which has
served as the basis of similar work undertaken later
at Tokyo. Another work is that among the factory
hands.
The first preaching- room was opened in 1879 with a
book store for the sale of Church literature connected
with it. A second was opened in the following year,
from which grew the congregation of the Church of the
Saviour. In 1900 a new and central Mission-room was
opened and built in memory of Archdeacon Warren,
88 CHURCH WORK IN JAPAN
and is known as the " Warren Memorial Hall." It has
separate class-rooms and a library attached. This
library and reading-room for Christians and inquirers
were founded in memory of the late Miss J. Caspari, for
twenty-three years missionary in West Africa and
Japan, who died at Osaka in 1888. Some seventy
members attend the classes held in the hall several
nights in the week, for English and for foreign singing.
Bible instruction is also given at every class meeting.
Good evangelistic results are shown by these classes, as
also by the preaching which is conducted twice weekly
in connexion with a young men s night-school. The
C.M.S. book store is now associated with the Warren
Hall, and its special monthly issue of a Japanese mis
sionary paper, The Light of the World, has an increasing
sale and Christian influence throughout the country.
A great impetus to evangelistic work in general was
given by the twentieth century " Jackyo Dendo " (or
great missionary gathering), held in Tokyo in 1900, in
which the C.M.S. took a prominent part. The several
Church congregations at Osaka have become since the
holding of the " Jackyo Dendo " stronger and more
energetic centres of evangelistic work. Another great
missionary effort was made at the time of the Osaka
exhibition.
During the Japanese national exhibition, held at
Osaka in the spring and summer of 1903, an op
portunity presented itself for preaching and setting
forth the Gospel of Christ to the thousands who visited
this exhibition from all parts of the Empire. On this
occasion the " Missionary Association of Central
Japan " 1 determined to make a united Christian
evangelistic effort. Ground was secured and a con-
* Composed of the principal Protestant Missions, and with
which the Church Missionary Society works as an Associated
Mission.
CHURCH WORK AT OSAKA . 8g
venient and large Mission-hall erected, in a most pro
minent position exactly opposite to the main entrance
of the exhibition.
From the first the attendance was so large that in
place of three meetings a day, as previously arranged,
ten became necessary. On the first Sunday there was
an audience of 17,000 people, and there was a similar
attendance on most of the succeeding days. The shops
and various attractions in the immediate vicinity failed
to attract crowds as great as those which were to be
seen around the Mission-hall. Nor were the people
reluctant to enter or to listen. Each meeting lasted
about forty minutes, including one or two speeches and
the singing of suitable hymns. Volunteers at the
meetings distributed special tracts and papers for the
names of those who desired to inquire further. Not only
at the Mission-hall, but throughout the streets during
the exhibition, the sale of Bibles and Christian literature
was vigorously pushed by the colporteurs of the Bible
Societies and Osaka Christian book stores. The Reli
gious Tract Society and the Japan Book and Tract
Society made donations in money and publications.
It was calculated that 207 Bibles, 7,224 Testaments,
3,619 separate portions, and 6,813 copies of a special
penny edition of the New Testament were sold ; to the
exhibition officials 1,200 free copies of the last named
were distributed.
Four million people visited the exhibition during the
five months it was open, and the total attendance at
these Mission meetings amounted to 246,000, that is,
one out of every sixteen visitors to the exhibition entered
the Mission-hall. 1
1 The large sign board over the Mission-hall with the text
" Come and see " in Japanese characters doubtless attracted
the notice of numbers. It was observed that the meetings under
that sign became the subject of conversation in the bazaars and
stalls around the exhibition.
go CHURCH WORK IN JAPAN
The five months were divided into thirteen days of
" united effort " by the various Missions of the Associa
tion, followed by twenty-eight days for each of the five
groups of Missions the Episcopal, the Baptist, the
Congregational, the Presbyterian, the Methodists, and
the American Methodist Episcopal.
It is difficult to sum up the result of an evangelistic
Mission of this kind conceived and conducted upon lines
which to some readers may appear inappropriate to
the cause advocated. Definite results were not looked
for. The purpose of an industrial exhibition is to show
to the world objects of industry that otherwise would be
unknown or the value of which is misunderstood. The
missionary association, aware of the crowds that would
flock from all parts of Japan to this exhibition, were of
opinion that here was an opportunity for the preaching
of the Gospel to thousands of men and women to whom
its message was unknown. They succeeded beyond their
expectations in making known the divine message to
246,000 souls. If the Mission be regarded as a pro
clamation the results attained were encouraging ; there
were few tangible results in statistics which could be
tabulated under lists of " earnest inquirers," or " bap
tized," in consequence of the Mission. But even from
this point of view none of the missionaries would regard
their labour as wasted, in view of the twenty or more
persons whose baptism can be traced to this Mission.
One woman heard a foreign missionary preaching on
the Prodigal Son, and stayed to hear other sermons ;
she is now a regular and earnest attendant at church,
and is being prepared for baptism. Others, who at
home lived near to Christian churches, had never heard,
or had never listened to, the Gospel before ; but, at the
exhibition Mission hall the Gospel message came home
to their hearts, and they are now either baptized or
preparing for baptism.
CHURCH WORK AT OSAKA 91
The indirect influence exerted throughout the country
by the sale of Testaments, Bibles and tracts cannot be
calculated. A young Buddhist, or Shinto, priest was
reading in a train near to Sendai a New Testament
bought at the exhibition ; entering into conversation
with a missionary in the carriage, he told her how at
Osaka he had heard of Christianity for the first time,
and how he was now diligently studying the New Testa
ment.
3. C.M.S. Mission Schools in Osaka The " Bishop
Poole Memorial Girls School A boarding- and day-
school for girls was established by the Society s Mission
in 1879. Miss Oxlad, who was in charge of it at first,
began with only fourteen children. From the beginning
its work was recognized as Christian, and very soon the
increase of boarders and day-girls outgrew the accom
modation. Matters were made worse in 1885 when,
with an increasing number of boarders and day-scholars,
still smaller premises had to be taken ; however, the
next year, through the gift of a lady visiting Japan, a
better house was obtained. A little later Bishop
Poole s widow and Archdeacon Warren collected sub
scriptions for building a suitable boarding-house and
class-rooms for the school in memory of Bishop Poole s
episcopate. The buildings were erected at the cost of
1,500, as the property of the C.M.S., and the school was
carried on as before under the supervision of its mis
sionaries. The Society for Promoting Female Education
in the East continued to provide one of the teachers.
In 1890 the new buildings were formally opened under
the title of the " Bishop Poole Memorial Girls School,"
and Miss K. Tristram, B.A. (London), was installed as
principal.
Before long the head Japanese teacher and some of
the girls having been baptized, Miss Tristram could
report that all the elder girls in the school were now
92 CHURCH WORK IN JAPAN
Christians. A Sunday-school for poor children was
worked from the school, and in a few years five of such
schools were held every Sunday in different parts of
the city. Before its removal to its new home, the work
of the school had borne results, in spite of the lack of
space from which it had suffered. Three of the first
seven graduates undertook Christian work as bible-
women in Hakkodate, Gifu, and Kumamoto respectively.
Another became interpreter to an S.P.G. lady mis
sionary, while two remained at the school as Christian
teachers. The death of a promising pupil in 1885
and its attendant circumstances in the missionary
hospital so influenced one of the female patients in the
same ward that she and her husband afterwards
became Christians and members of the Sei Kokwai.
The " Bishop Poole memorial school " is a primary
and high school combined. The whole course, primary,
preparatory, and upper school takes eleven years,
graduation from the latter securing a certificate from
Government of higher degree than from the Osaka
Government girls high schools. Graduates from these
latter schools enter for the higher Japanese course and
for English at the " Poole memorial " school.
In 1892 a change was made in the Japanese curriculum
by the modification of the study of Chinese classics in
the character. The curriculum for the primary or
infant school is the same as in Government schools, and
is under Government control. The whole school has
been recognized as Christian from the beginning. In
the infant school the Society has experienced difficul
ties of late years owing to the demand by the Govern
ment that there should be a teacher with higher certi
ficates, and to the demur which was made in regard to
Biblical instruction, in a school under their surveillance.
Fortunately a suitable Christian teacher came forward
at the right moment. The other difficulty was over-
CHURCH WORK AT OSAKA 93
come by the firm attitude assumed by the missionaries,
who were prepared to disband the lower school rather
than relinquish the religious teaching. The authorities
accordingly gave way, and assented to the instruction
being given as before, but before school hours and in
another part of the building.
Every morning, the whole school, boarders and day
girls, meet for morning prayers (hymns and school
litany) and then separate into classes for Bible teaching
before going to their other lessons. The infants and
younger children are taught by pictures and such a
simple outline of Christian teaching as is given in the
" Line upon Line " series. A higher class, at the time
of my visit, was learning from St. Matthew s Gospel,
and others, elder non-Christian girls, were having lessons
from St. John s Gospel by the head Japanese teacher.
Those who are more advanced in religious teaching
and are Christians receive lessons on the Acts of the
Apostles, whilst the highest class of older Christian
girls study portions of the Old Testament under the
principal. There are boarders in all three divisions of
the school, and these have evening prayers with short
exposition, and on the Sunday attend Sunday-school
and the services of Holy Trinity Church.
There are altogether 240 pupils, fifty-four of whom are
boarders, whilst eighty-five are baptized Christians.
Their ages range from six in the infant school up to
seventeen or eighteen in the upper school. No one is
ever urged to be baptized, but the Christian atmosphere
and teaching exert a continuous influence ; " inquirers "
become baptized Christians, and a large proportion of
the graduates undertake the work of Mission helpers.
Since the foundation of the school there have been
fifty-five graduates. Of these forty-eight have, at
least for a time, helped in the Mission ; fourteen, after
working as Mission helpers or teachers in different parts
94 CHURCH WORK IN JAPAN
of the country, have married Japanese Christians ; five
have helped in Mission work away from the school for a
time and have now returned, or gone elsewhere for
further study ; and nineteen are now actively working
for the Missions of the Church. 1 The " Memorial "
school has thus become an agency both for evangeliza
tion and for the training of native missionaries.
In connexion with this branch of Mission work, it
should be mentioned that the Bible Women s Home,
opened in 1891, has for thirteen years assisted the
C.M.S. by training Japanese women for evangelistic
work. Many of the women who have been through the
Home during the thirteen years of its history are now
working in the various Mission spheres of the Society.
Besides daily Bible teaching and other instruction given
by Miss Boulton, lectures were given by some of the
tutors of the divinity school upon the Prayer Book,
and Christian evidences, etc. The women shared in
the evangelistic work of the Church and the preaching
centres of the city, and in the vacations they were
sometimes sent out, two together, to evangelize districts
where openings for work had begun to appear.
The opening of the girls school in 1879 prepared the
way for the establishment of one for boys. For some
time Christian boys had been allowed to attend the
girls school, and when, in 1884, this was no longer pos
sible, a boys school was opened in the room at the
rear of Holy Trinity Church. At the end of the year
there were twenty-six pupils. In two years time a
building had been purchased, re-erected and adapted
for the purpose of boarding-house and day-school.
These children of Christians, who paid for the most part
their own fees, were educated on Christian principles
1 The work they take up is voluntary, excepting for those
graduates who, as " scholars," agree to work for the C.M.S.,
in return for help given for two years.
CHURCH WORK AT OSAKA 95
instead of being left to the secular influence of a Govern
ment school. Although superintended by C.M.S. mis
sionaries this school retained to the end its independent
character.
Since 1897 this school and the " Momoyama Gakuin,"
a high school for boys, established in 1890, have been
combined under the name of the latter institution.
The " Momoyama Gakuin," i.e. " Peach-tree hill
academy," was opened in 1890 as a boys high school
and boarding school, under the auspices of the C.M.S.,
the Rev. T. Dunn being the first principal. It was
at first carried on in a disused Shinto preaching-place,
but after about a year a move was made into new
buildings near Tennoji, on the south-east side of the city.
Its situation, not far from the celebrated Tennoji
temples and their priestly precincts, is good and is
high above the low-lying city.
The school has class-room accommodation for over
300 boys and dormitories for forty boarders. Arch
deacon Price (at that time the principal), writing in
1894, reported that all the masters except one, who
taught Chinese, and all the boys, except two who had
just graduated, were Christians. There were forty-five
boys, of whom twenty -seven were boarders. This was
an increase of ten on the previous year. The school
continued to go on steadily. Thus the Rev. G. W.
Rawlings (now in charge of the Jonan Church, with
which the school is in close connexion) wrote in 1902
that among the masters and boys twenty-three were
Christians and as many as fourteen were apparently
earnest " inquirers." The Rev. Basil Woodd, who had
been headmaster since April, 1903, reports after nearly
a year of school work : " Increase of numbers, and
greater efficiency in teaching, with steady improvement
in the discipline of the school and the religious life of
the boys."
g6 CHURCH WORK IN JAPAN
The new Government educational enactments of
1899 affected the standing of private schools, and caused
the Society to apply for a Government licence as a
Government middle school. They obtained a licence
which exempted its graduates from an almost prohibi
tive entrance examination on passing into the higher
Government colleges to which boys from private schools
have been subjected.
On the other hand, until the school authorities ob
tained the higher, or major licence, their graduates were
unable to shorten and postpone their term of military
service, nor were they eligible for the Government
services. In spite of some objections to the status of
Government schools in the obligation to give religious
instruction only out of school hours, and the additional
cost of keeping up to the enjoined standard of effi
ciency, the privileges stated above seem to have fully
justified the school authorities in pressing for the full
licence which they have now obtained.
But this recognition of the school as a Government
middle school has made no change in the religious
instruction and training of the boys.
Thus, prayers and Bible-class for Christians and non-
Christians may be held at any time apart from the regu
lar school hours. Sunday services may be conducted
in the school buildings both for teachers and students ;
and in ethical lessons the teaching of Christ may be
brought before the boys. This is indeed liberal treat
ment on the part of a non-Christian Government.
The Osaka divinity school is one of the training
institutions in China and Japan which owe their exist
ence to the late W. C. Jones, by whom the China and
Japan Native Church Mission Fund which bears his
name was established. As soon as a site was secured,
at the end of 1883, the committee of this fund made a
grant of 2,000 for the building, which was at once com-
CHURCH WORK AT OSAKA 97
menced. In a few months it was ready for occupation,
and in September of 1884 it was formally opened by
Bishop Poole.
The Rev. G. H. Pole was the first principal of the
school, and he and his successors have had the assistance
of their fellow-clergy of the C.M.S. as tutors and teachers.
For many years also the school has had the assistance
of the Rev. S. Koba, at one time in pastoral charge of
the Church of the Saviour, and of the Rev. P. Y. Matsui
and Mr. K. Yamada. The Rev. G. Chapman is now
the principal of the school.
In 1896 nineteen students were in training, and whilst
every effort was made to render their theological course
thorough, pains were taken to keep them in constant
touch with practical Mission work. They frequently
gave addresses at the four preaching-places established
in the city, and during the vacations they were some
times sent out, two together, on evangelistic tours in
the country districts. 1 Archdeacon Warren s analysis
of the subsequent careers of seventy-two students, who
by 1896 had finished their course, will convey an idea
of the importance and influence of this school. While
eighteen of the students entering the school during this
first twelve years of its existence had left before finish
ing their studies and must be accounted as unsatisfac
tory, the remaining fifty-four had proved their sincerity
in their profession of the Faith and their value in the
Mission field. Four had died after bearing faithful
testimony to their convictions, ten were in Holy Orders,
three were working and using their influence for Chris
tianity in their secular employments (as railway manager,
lawyer and doctor), and the rest, making thirty-seven,
were working satisfactorily under C.M.S. missionaries
in various parts of the Empire.
1 See Japan and the Japan Mission, by Archdeacon Warren.
(C.M.S.) 3rd ed., p. 154.
H
9 S CHURCH WORK IN JAPAN
Of those who graduated in 1902, two became cate-
chists in Hokkaido, one in the south Tokyo diocese, and
one at Hamada ; one went in 1903 to Tokushima to be
in charge of the preaching district of Sanomachi, another
(a married student) * to Sakai, in the Matsuye district ;
and another, coming from the southern island of Kiushiu,
returned to his home, to Nagasaki. These students,
and future missionaries of the Sei Kokwai, come from
all parts of the Empire from Kiushiu in the south
west to Hokkaido in the far north ; from the ancient
capital Kyoto (where conservative principles still reign
supreme) to Tokyo, the progressive centre of modern
Japan ; from across the mountains dividing Matsuye
and Hamada from us in the south for half the year, to
the rice -farming district of Boshu.
5. Summary of out-stations and diocesan sub-districts,
the out-growth of C.M.S. work at Osaka. Osaka is the
parent C.M.S. Mission station. Three or four sub-
districts which in the seventies and eighties formed only
preaching centres for country itinerating have now
their resident foreign clergy, lay missionaries and
Japanese catechists. Others have still to be provided
with resident clergy, but, by means of the visiting clergy
and the zeal of the resident lay missionaries and Japanese
helpers, their congregations and Church members are
growing yearly in numbers.
Matsuye and Hamad a upon the Sea of Japan ; Toku
shima, the busy port and largest town in the Island of
Shikoku, lying almost due south of Osaka, and facing
the Pacific Ocean ; these sub-districts, with their clergy
and staff of assistants, foreign and Japanese, are now
important centres of the diocese of Osaka, and are all
1 Some of these divinity students come as married men, and
their presence as residents amongst the others has been shown
to be a help to the school, and their own studies to be injio wise
hindered by the fact of marriage.
CHURCH WORK AT OSAKA 99
worked by the C.M.S., under the supervision of their
diocesan, Bishop Foss, of Osaka. They were all
originally out-stations of the early " eighties."
Hiroshima and Fukuyama are towns upon the In
land Sea, where the work which began somewhat later
in the " eighties " has progressed steadily. They have
been under the disadvantage of losing for long intervals
their foreign clergy. Of Hiroshima an account is given
in chapter x.
Out-station work is also carried on by the C.M.S. from
Osaka, nearer to the city. Towns and villages lying all
around among the rice-fields in the plain to the north
are periodically visited by foreign clergy and lady
missionaries of the society, and many of the Mission
stations have catechists of their own, or are regularly
worked by them.
CHAPTER IX
CHURCH- WORK AT SOME " TREATY PORTS "
Yokohama Kobe Nagasaki .
YOKOHAMA
YOKOHAMA is the chief seaport of Japan, and has a
population of 200,000. It is the largest of the treaty
ports, and is practically the port of Tokyo. It is also
the place where visitors especially from America
first touch Japanese soil. For these reasons, the foreign
population is more floating and varied in nationality
than in any other Japanese town. As a Church centre
it has been difficult to work. The foreign community
is of varied races and religions ; the native population
is largely composed of classes who have had their ancient
standards of religion and ethics confused, and too often
debased, by the inrush of alien strangers from almost
every quarter of the globe. The Chinese live in their
own quarter.
Sectarian Missions from America have occupied
Yokohama from the time when, as a treaty port, it was
exchanged for Kanagawa, being then but an insignifi
cant fishing village. In 1881 an Episcopal Mission in
Yokohama was started by the American Church, and in
1888 a small Mission was opened in connexion with the
S.P.G. Mission at Tokyo St. Andrew s Church was
erected in 1891, partly by money left in the will of a
CHURCH WORK AT " TREATY PORTS " 101
former member of the congregation. But superintend
ence from Tokyo proved to be difficult, and progress
was slow. From 1892 to 1898 the Rev. F. E. Freese
was resident here. He did much to organize and con
solidate the work. From this time to 1902 there was
no resident S.P.G. missionary, and the work conse
quently suffered. Year by year hundreds of educated
men are drawn to Yokohama, and find employment in
its business houses, offices, shipping yards, customs and
courts. Not a few are Christians or have come under
Christian influence. The Japanese catechist, superin
tended by one of the clergy of St. Andrew s Mission from
Tokyo, which is twenty miles away, has with difficulty
kept together his little congregation and has done
little aggressive work. The members and evangelistic
workers of St. Hilda s community have assisted the
Mission at Yokohama, but the lack of a resident clergy
man has sadly hindered their efforts. The little Church
community, whose baptized members numbered about
sixty, have been supported by the foreign congregation
of Christ Church.
In 1902 the S.P.G. were able to provide a resident
priest, and since the Rev. W. Weston s arrival the
Mission has been making progress. Mr. Weston has
endeavoured to purchase a better site for the Mission
church, with a view to building a larger church and
one better suited to the needs of the work. Liberal
assistance has been forthcoming from the foreign resi
dents and from the native congregation.
Until the Mission has a good central basis to work
from and a fitting church for its worship, no great
advance can be made
Christ Church, of Yokohama, for the use of the foreign
residents of the Anglican communion, scarcely comes
within a survey of missionary work. But its chaplain s
duties are supervised by the Bishop of South Tokyo,
102 CHURCH WORK IN JAPAN
and the two churches Christ church and St. Andrew s
aid one another from time to time.
During the two years between the demolition of the
old Christ Church in 1899 an( ^ the completion of the
new in 1901, occasional early celebrations of the Holy
Communion in English were provided for some of the
worshippers by the priest in charge of the Japanese
Mission ; in St. Andrew s Church, members of the English
congregation have supported liberally the financial
needs of the Mission Church, and have also subscribed
to the funds of the Mission to the Foreign and Japanese
Seamen in charge of the Rev. W. T. Austen.
Another connecting link between the foreign and
Japanese congregations of these two Churches is the large
number of Eurasians in Yokohama, some of whom are
Christians and belong, in fact, or by right, to one or
other of these Church communities. Some few of
these take their places more naturally with the
foreigners, while others go to St. Andrew s, as they prefer
the Japanese language. Their positions in society are
so various that in no way can the Eurasian element
of the population be grouped together ; Christian
work among them in a quiet way was carried on
for more than a year recently by Miss Burke, an
independent lady worker under Bishop Awdry. She
has now returned to evangelistic work in Tokyo, as
already her special task at Yokohama has been in
part accomplished.
It remains to speak of the Mission to Seamen at Yoko
hama. Here again the work of this society having been
for many years chiefly among the foreign sailors of the
port, its work only partially belongs to that of the Sei
Kokwai. But in the efforts that Mr. Austen has of
recent years been enabled to put forth to reach the
Japanese sailors at Yokohama, he has responded to a
very real need of that Church, and his Mission pos-
CHURCH WORK AT "TREATY PORTS" 103
sesses an increasing influence both among Christian and
non-Christian sailors. Mr. Austen has the assistance
of a Japanese catechist who, by means of his own native
" sampan," or boat, can visit most of the Japanese
steamers, principally of the Nippon Yusen Kwaisha s
service of merchant vessels, that enter the harbour. Near
the Japanese landing-stage has been rented a house for a
Japanese " Seamen s Home " similar to, though smaller,
than that for the foreign sailors. Here are provided
books, papers, and games, and he re, too, are held meetings
and services for the inquirers. Before the establish
ment of this branch of the Seamen s Mission, quite a
number of Japanese Christian sailors came to Mr.
Austen s foreign Church services and Mission meetings
held in the Society Institute, most of these men under
standing English fairly well.
Mention should also be made of the Japanese Sea
men s " Mission Club " at Tilbury, London (afterwards
at Woolwich), where of late years in a cottage -home,
under the superintendence of a committee, Japanese
sailors have found recreation, and, to a limited extent,
inexpensive and comfortable lodgings. This Club has
been able to provide for the sailors a Christian welcome
from their own countrymen the chaplain, and one or
two other Japanese gentlemen and has done for
Japanese sailors in London what our " Seamen s Mis
sions " do for our own British sailors in foreign ports.
For three years the Committee of this Society " for
Church -work among Japanese seamen in British ports "
secured from the Kyoto diocese the services of the
Rev. H. Yamabe as their chaplain. Its work of pro
viding the sailors off duty with healthy forms of amuse
ment and of instructing as opportunity was given some
of the hundreds of men visiting our English shores from
year to year, made progress and grew more and more
popular. These sailors of Japanese nationality were
104 CHURCH WORK IN JAPAN
chiefly of the Nippon Yusen Kwaisha steamships, which
run between Antwerp and Yokohama, and on each
voyage stop for about a week in London. During the
last few years]also not a few crews of the Japanese navy
have come to England to man their own new ships of
war built in England and to take them back to Japan ;
while the Queen s Diamond Jubilee, and later the King s
Coronation festivities, were occasions when the Japanese
navy was duly represented.
Lately, however, in consequence of the recent war,
the Japanese sailors were wanted nearer home, and, tem-
porarily^only we hope, the Club has been closed. 1 But
the six years or so of this Mission s work has already
borne Christian fruit. Men have been admitted as
catechumens, to receive baptism in Japan on their
return home ; and among those baptized in England
that of the captain of a Japanese merchant-ship has
testified to the Mission s value to the higher ranks of
seamen.
KOBE.
Kobe lies 250 miles south of Tokyo, adjoins the old
native town of Hiogo, and is not far from Kyoto, the
ancient capital of Japan. In importance as a seaport
it rivals if it does not exceed Yokohama, and like that
port owes its foundation to the treaties of 1868, making
it (or rather Hiogo) a settlement and treaty port for
foreign residents. Its beautiful and good situation on
the shores of Osaka Bay, the health of its climate and
its prosperous trade have combined to make it increas
ingly popular for foreign residents. From the first
missionary effort was made in Kobe, but principally by
1 At Poplar also, and at Chiswick, where Japanese crews were
waiting for the delivery of torpedo boats from Messrs. Thorny-
croft s yard, Mission work was undertaken by missionaries from
Tilbury, with the kind assistance of the Vicar of Chiswick.
CHURCH WORK AT "TREATY PORTS" 105
non-episcopal bodies. For two years, from 1874 to 1876,
the C.M.S. had conducted services for the English com
munity ; but when in September, 1876, the Rev. H. J.
Foss, M.A. (now Bishop of Osaka), and the Rev. F. B.
Plummer, M.A., of the S.P.G., arrived from England,
the C.M.S. handed over this duty and the responsibility
of Mission work among the Japanese to the S.P.G. In
1878, through illness from overwork, Mr. Plummer had
to return to England, but already he and Mr. Foss had
baptized their first convert and had laid some good
foundations for future work ; also Mr. Plummer had by
a visit to the Bonin Islands opened up an important
missionary connexion with that far-off dependency of
the Japanese Empire. 1
For the next two years, and at another time for seven
1 The Bonin Islands are a small group lying about 500 miles
south of Yokohama ; they were annexed to Japan in 1875. When
visited by Mr. Plummer, S.P.G. missionary from Kobe, in 1878,
they were inhabited by imported Japanese and by a small mixed
population of old settlers English, French, German, Chinese,
Ladrone and Sandwich Islanders, etc., all speaking English and
professing Christianity, but in reality intensely ignorant and of
low moral standard. The one learned person in the community
that is, able to read or write was a man named Webb, a
Churchman, who was accustomed to baptize, marry and bury
Eeople. Mr. Plummer brought away with him to Kobe two
adrone boys for instruction, and three more boys followed
in the same year. (See footnote from S.P.G. Digest, 1901.)
Since then others have been brought over for education in Kobe.
The Christian work in the Islands has been placed in the charge
of St. Andrew s Mission, whose clergy, and also Miss Hogan of
St. Hilda s Mission, pay periodical visits once or twice a year by
the fortnightly steamers, and steady progress has been made.
For many years Joseph Gonzales, one of the settlers, has proved
himself a most faithful catechist. He is now assisted by a
Japanese fellow catechist, and together they are doing noble, but
terribly isolated, Christian work among the settlers and Japanese
colonists, who, in spite of inter-marriage, largely remain separate
communities. Praiseworthy efforts are being at present made
by the Christians, who in all number about eighty, to raise a
fund for the support of a resident clergyman and the building
of a church.
io6 CHURCH WORK IN JAPAN
years (from 1883 to 1890), though the situation needed
only workers to make decided progress, alike in the town,
in the countryside, and across the bay in the Island
of Awaji, Mr. Foss was left well nigh single-handed.
Nevertheless, the work went forward with success, and
small companies of Christians, gathered in various
places within a radius of 50 to 100 miles, became each
the nucleus for Church centres of the future.
One example will show how Christianity spreads in
country districts from the Truth becoming known,
perhaps, to one convert. In Banshu, a province not
far from Kobe, the first convert was an old man who
long before had seen (as a sailor) that Madagascar had
been blessed by the reception of Christianity. Having
year after year wished that some one would come to
Japan to preach it, he at length heard that it was
gradually getting near to his home, and at the age of
seventy he set off to Yashiro, four miles distant, to see
Mr. Foss. The result was that he was baptized (in
1882) and within the next four years eight others were
brought to Christianity by his means (S.P.G. Digest,
1901.)
Meanwhile, in Kobe, the year 1878 saw the small
beginning of the now flourishing and important boys
school, in which Japanese, Eurasian, Chinese, and
Europeans are educated ; this work has been started
and developed under the management of an English
schoolmaster, Mr. Henry Hughes, who came to Mr.
Foss s assistance twenty-six years ago. On his staff of
teachers are the Rev. C. W. Davidge, M.A., and Mr.
F. B. Walker.
There is also in the town a girls school, founded by
the committee of Women s Work in 1889. Help for
this school at Kobe was the first work undertaken by
the " King s Messengers," the Children s Branch of the
S.P.G. The school was started for the daughters of
CHURCH WORK AT "TREATY PORTS" 107
Christians ; gradually those of non-Christians also came,
and now these form a large proportion. Of eighty
scholars, twenty are Christians. The girls generally
enter the school after they are thirteen, when leaving
the Japanese primary schools. The school is divided
into an upper and lower. The girls do not take a full
Japanese course of education, but a few of the most
important subjects are taken, together with a course in
English and in sewing. The scholars, both day-pupils
and boarders, of which there are about twenty, receive
a thorough grounding in Christian knowledge. All the
teachers but one, and the majority of boarders, are
Christians. On the staff are three foreign ladies and
nine Japanese assistant teachers. Mrs. Foss for five
years before her marriage had charge of the school ; she
was succeeded in 1901 by Miss Reader (S.P.G.), now
married to the Rev. T. A. Nind, priest-in-charge at
Okayama. Since then the work has been under the
care of Miss Parker, who for two years had been at
Tokyo taking Miss Weston s work during her absence
on furlough.
There are two Christian churches in the town, and
the S.P.G. lady missionaries, in addition to their school
duties, share in the evangelistic work carried on by these
churches. They undertake visiting and Sunday-school
teaching at St. Michael s Church and in the district of
West Kobe, the Christian congregation of which is in
charge of the Rev. M. Kakuzen. They are assisted by
two Bible -women, contributions for whose support are
given by the British and Foreign Bible Society.
St. Michael s Church, which replaced the original
school church of early days, was built in 1881, but was
burnt down ten years later and rebuilt in 1894. The
first native clergyman ordained as assistant to Mr. Foss
was his catechist, the Rev. J. Mizuno, subsequently
stationed at Nagano, where he is now an assistant to
io8 CHURCH WORK IN JAPAN
Mr. Waller. There are now working under Bishop
Foss in Kobe two Japanese priests, and the English
community have since 1889 supported a chaplain of
their own.
Since 1896 Kobe and its branch Missions have be
come a part of the diocese of Osaka, of which Dr. Awdry
was the first bishop. On his translation to South Tokyo,
in 1897, he was succeeded by Bishop Foss. Bishop
Foss, who was consecrated in Westminster Abbey in
February, 1899, had then been twenty -three years a
missionary at Kobe, and was for long intervals the only
foreign ordained missionary of the Anglican communion
at this important centre.
He has, as bishop, had the supervision of the Church
work in Formosa (Taiwan), which was undertaken by
the missionary society of the Nippon Sei Kokwai. The
Rev. P. T. Terata from Hiroshima has been stationed
at Taipeh, the northern capital, where most of the
Japanese settlers are congregated. Many Christians
who come to Formosa are members of the Sei Kokwai,
and to find they were not forgotten by their Church is
a great encouragement to them. Since 1903 the
S.P.G. has made a grant-in-aid to the Mission. The
Presbyterians began work in the island in 1865, mainly
among the Chinese, who form the large majority of the
inhabitants. Of these the aborigines in the interior
still number about 250,000 ,and the Japanese something
under 100,000. Since the transfer of the island to
Japan the whole state of the country has undergone
great change, and the Japanese are endeavouring to
raise the tone of the Chinese population and to civilize
the savages of the island both by education and the
just administration of law.
Of the outlying sub-districts of the Kobe Mission the
Island of Awaji is the oldest. 1
i Cf. Chapter xv.
CHURCH WORK AT "TREATY PORTS" 109
Okayama is the capital of a populous province. A
Church Mission was begun there under a native catechist
about 1897, and since 1899 the Rev. T. A. Nind, who
was ordained in 1900, has been in residence.
At Bakan, Shimonoseki, which from its strategical
importance has been termed the " Gibraltar " of the
Inland Sea, a new station has recently been opened in
the charge of the Rev. C. G. Gardner, M.A., who was
previously at Kobe and at Shidzuoka. The prospect
there is full of promise, but as yet the Church congrega
tion is small, consisting of only a very few families.
There is, however, in Bakan a Methodist Mission, to
which is attached a large Sunday school.
NAGASAKI.
Nagasaki was the place where the Christians made their
last visible efforts in the seventeenth century to uphold
the Cross in Japan ; it was fitting that there, 200 years
later, Christianity should first be preached once again.
The Rev. C. M. Williams and the Rev. J. Liggins, of
the American Episcopal Church, were the first mis
sionaries in modern times to arrive in Japan. They came
to Nagasaki in 1858, immediately after Lord Elgin s
treaty secured liberty for foreigners to reside at the
treaty ports. But the American Civil war, which fol
lowed soon after, crippled the early efforts of the Ameri
can Mission. Some of its members were compelled to
return to America, and the Church Missionary Society
of the English Church was appealed to by them to take
up the work. The C.M.S. were unable at the time to
respond. In 1869, however, in consequence of an
anonymous donation, the C.M.S. were enabled to begin
work in Japan. The Rev. George Ensor, who came
out in that year, took up his residence in Nagasaki,
where the American Episcopal Mission was still located.
Christianity was still proscribed, and neither public
no CHURCH WORK IN JAPAN
preaching nor teaching was as yet permissible. The
missionaries could only receive the visits of adventurous
inquirers who at dead of night might steal their way into
their houses to learn about the religion of the foreigners.
Numbers did so come ; day by day the house would be
thronged with Japanese visitors, all curious to know
something about England, her science and art and
progress, but most of all about her religion. Neither
Government surveillance, nor the severe persecution a
few months later of hundreds of the Roman Catholic
native Christians deterred them from facing the danger
of inquiry, and many subsequently were baptized.
Mr. Ensor was obliged to return home after four
years. Meanwhile the Rev. H. Burnside joined him
in 1871, and taking advantage of the growing toleration,
was able to work more openly. In his work he was aided
by his catechist, a convert from Buddhism and formerly
a member of the Russo-Greek Church. A Mission
church was erected on a site secured for the Mission on
the little islet of Deshima, and close to the bridge
which leads to the native town. Deshima, during the
past two centuries, had been the only settlement allowed
to the Dutch traders in the Empire.
Before the completion of the church Mr. Burnside
was forced by ill-health to leave Japan. The Rev. H.
Evington (afterwards Bishop) superintended the Mission
for a few months, until the arrival of the Rev. Herbert
Maundrell in July, 1875. Deshima was the place where
in the seventeenth century suspected Christians were
ordered to trample upon a cross which was laid upon the
ground. Hence a church raising that sign on high,
erected on the very place of such profanation, was of
special significance.
In 1875 Mr. Maundrell opened a class at Nagasaki
for the training of native agents. After nine years it
was closed in 1886 ; the divinity school at Osaka being
CHURCH WORK AT TREATY PORTS" in
found to provide sufficient accommodation for the
training of C.M.S. native candidates for Holy Orders.
By the close of 1878 the baptized numbered nearly
fifty ; a Sunday school and a girls day-school had been
begun in a house built for the purpose on Deshima.
The day-school was eventually closed, but a girls
boarding school has for the last twenty-five years done
good work.
In 1882 the Rev. A. B. Hutchinson took the place
of the Rev. W. Andrews, who was transferred to Hakko-
date. For the next few years there arose much open
opposition. The defection also occurred of two or
three of the leading members of the Church in Kiushiu.
On the other hand, considerable progress was achieved.
1884 was marked by the opening of a new Mission-room
in the native town. It was the first instance of a Chris
tian Mission-room being erected. Three years later a
book shop was opened in the heart of the town, and as
a depot of the British and Foreign Bible Society,
became a fresh centre for evangelistic work.
A further development took place in 1890, when the
church on the island of Deshima was removed -into the
city. There are now within the native town both the
church for the members worship and the Mission s
preaching-station for unbelievers.
An account is given elsewhere of the Society s centres
in other towns of Kiushiu. All these were at one time
out-stations of Nagasaki, and have now become separate
centres with out-stations of their own.
At present the out-stations of Nagasaki are at Sasebo,
the famous naval station of Kiushiu, and at Shimabara,
where, during the persecutions of the Christians in the
seventeenth century, the last stand was made by them
in the old castle of the town. It was upon the fall of
this castle that so many of them are said to have been
ruthlessly put to death by the enraged victors.
CHAPTER X
C.M.S. WORK
Hiroshima Fukuoka and Kokura districts Kumamoto.
HIROSHIMA is a city lying on the mainland between
Kobe and Shimonoseki, and is beautifully situated upon
the shores of the Inland Sea. The hills behind protect
it from the north : in front opens out one of the most
lovely of the larger bays that deeply indent the coast
line. The islands in the bay break up the water into
intricate channels, but beyond, the generally smooth
surface of the Inland Sea is covered with fishing boats
and steamers. The sacred isle of Miyajima, famous for
its temple and its Torii projecting from the land into
the sea, lies in the bay to the right. The surroundings
of Hiroshima form a strange setting for a town and
district that combines the work of Newcastle, with its
Armstrong dockyards, with that of Woolwich, with its
gun-factories and its college for military training.
During the war with China, 1894-5, Hiroshima was
made a base of the military operations ; the headquarters
of the army were there, and in the old castle of its former
Daimyo lived the Emperor himself, in order that he
might be nearer the scene of action. Then, as also
during the last war, sounds of preparation filled the air
soldiers were to be seen hurrying in all directions, the
drill-ground was full of artillery and other implements
C.M.S. WORK 113
of war, and temples were converted into storehouses
for grain.
In 1892 the C.M.S. transferred the Rev. D. T. Terata,
a Japanese deacon, from Gifu to form a new centre of
Church life in Hiroshima, a great city of 115,000
inhabitants. Before this, the American Missions
(Presbyterian, Methodist, Episcopal and Congregational)
had begun work here.
Hiroshima was a stirring place during the war with
China. On every hand the Genevan Red Cross, embla
zoned on the arms of non-Christian soldiers and nurses
and on the flags waving over Buddhist temples that were
being used as hospitals, seemed to proclaim already the
sovereignty of the Cross. In the army itself, among
doctors, nurses, officers and privates, there were at
Hiroshima, alone 100 baptized Christians. The Govern
ment allowed eight representatives of various Christian
denominations to accompany the troops ; of these
eight the Rev. D. T. Terata was one. During his two
months absence at the front he was well received
wherever he went, and afterwards several who had
first heard the Gospel on this campaign found their
way to the Hiroshima preaching-place when they
returned, and there received further instruction. Mean
while at Hiroshima, all through the war, there were
opportunities for work among the thousands of soldiers
and coolies who were waiting at this military base for
the summons to the front. The Christians at Hiroshima,
both workers and converts, worked with enthusiasm,
and Church work at this centre became surely estab
lished.
In 1896 two C.M.S. ladies settled in the city. Shortly
after Mr. Terata was chosen as the first missionary of
the Sei Kokwai to be sent to Formosa, and for a time
the little band of workers felt their efforts greatly
retarded by his absence. A larger preaching-place
I
H4 CHURCH WORK IN JAPAN
was acquired at this time in a better position, and a
small reading-room for soldiers was opened, to which
men came for recreation and study.
Addresses were given there on Sunday afternoons
by Mr. Williams and his catechist, and a good many
non-commissioned officers attended the lessons which
were given on the Bible. Visits to the military and
naval hospitals were continued. Groups of men would
gather round " to hear the story of the Life of Christ, in
order, from beginning to end, they said," as it was
related very simply by the aid of a series of small
pictures. Out of this hospital work, too, came corres
pondence with the soldiers who had been sent to
Formosa.
Nor was work among the women and children
neglected. The two Sunday schools held weekly for
children progressed so well that at the second Christ
mas entertainment over eighty children were present,
together with many parents. These children were
taught simple short prayers for morning and evening
use, and answers to questions given in the actual words
of Scripture.
In addition to these schools, a Bible-class for boys,
mostly from one particular school, was formed. At
their school they were called " Christians " in derision,
and most of them did not hesitate to accept the name,
and some later on were baptized.
Beyond the town evangelistic work was carried on
in several villages. At some places opposition was met
with, and it was found that ladies were listened to
better and their audiences were larger when they went
alone. Men would often come to the women s meetings,
and would criticize probably the curious ways of the
foreigner. But scoffers sometimes stayed to inquire, and
at one place a Bible-class among men was started, and
so much interest was aroused that on an interval in
C.M.S. WORK 115
the work occurring, letters came to beg that the ladies
would quickly visit them once more, " as they were
waiting for their teaching ! "
Within recent years in Japan the prices of all articles
have advanced and wages have doubled, but the pay of
the smaller officers and policemen in the Government
service has not risen in proportion. Rice, the staple
food of the people, was in 1897 selling at four times
the price of twenty years before. Again, heavy taxation,
to meet the cost of the up-to-date armaments, has
weighed severely on all. Speaking of the general con
dition of unrest and transition, Mr. Williams wrote :
" How to graft new systems on to the old, how to enjoy
constitutional ideals without giving up the figment of
the Emperor s divinity, how to have the results of
Christianity without Christianity itself : these are some
questions which give food for reflection to the more
thoughtful Japanese."
In 1902 the little body of Christians were formed into
a partly self-supporting Mission Church (" Korin " or
" Advent " Church), with a church committee ; and
when thirteen adult members of the congregation left
the town there still remained a considerable number.
Weekly meetings for Christian women were being held in
their different houses and were well attended. Monthly
meetings were also held of the Women s Benevolent
Society, by whose knitting and other charitable work
funds were raised for the Christian Blind School at
Gifu, for the " Nippon Sei Kokwai " Mission in Formosa,
for the supply of Christian books to a large convict
prison, and for other deserving needs. There were also
ladies meetings for non-Christian women and girls,
Bible classes for students at the higher normal school,
and evangelistic work at the naval establishments at
Kure and Etajima, and in the various villages of the
neighbourhood.
n6 CHURCH WORK IN JAPAN
Since 1901 there has been no resident clergyman, but
the clergy from Fukuyama, Okayama, or Kobe have
visited the little church monthly for the administration
of the Sacraments. The weekly and Sunday services
and the evangelistic work have been in charge of the
catechist, Mr. Kawada, assisted by the lady missionaries
and their Japanese helpers.
Some idea of the work carried on by the English lady
missionaries, with the aid of their Japanese women
helpers, may be formed from the following summary
written in 1904. In addition to the work among
women and children, ten or eleven classes a week are
held for men, and for older and younger boys of varied
positions and schools in the town. Teachers of the
boys primary school, of the higher normal school,
bank officials, young military officers, attend some
of the classes. Students of the higher normal school
attend others ; these are men who, for the most part,
have been Government school teachers, and are now
preparing for positions as schoolmasters. The classes
are in some cases wholly for Bible instruction ; in
other cases an English lesson is given as well. Boys
from the Government middle school and from the com
mercial school are among those who attend the Bible-
classes given for the younger boys.
Since January, 1904, Christian work at Hiroshima
has been still further developed. Both during the
earlier time of mobilization for the war and afterwards,
when the hospitals were being filled as fast as they
could be built, the military authorities permitted
Christian work to be carried on, and, as elsewhere, the
missionaries worked heartily with the many Japanese
associations for providing comforts for soldiers at the
war, and relief for their families at home.
During the time of waiting, while the troops were
quartered in the city and villages around for days or
LITTLE BUDDHIST PLANTING PRAYERS FOR SOLDIERS
IN THE GRASS
Nikko. 1904.
C.M.S. WORK 117
weeks, the missionaries were engaged in distributing
the Gospels, published separately by the Bible Society.
Gifts of these booklets were made to nearly every
soldier on his leaving Hiroshima. Together with these
books was added a leaflet, explaining briefly what they
were, and ending with a soldier s prayer adapted from
one authorized by Lord Roberts for use in South Africa.
Magic lantern meetings and preachings were also
arranged, and two special meetings were held, at which
a number of men attended ; " they were paraded outside
the gate and marched in in strict order, and behaved
perfectly." A few views, military pictures, illustrations
of the Life of Christ and His teaching were shown. The
captain in command of the men came himself the second
night, and afterwards sent the lady missionary a " hand
some buff Cochin cock and hen in a basket coop, as a
token of appreciation." The priests of a temple at
Hiroshima were so well disposed to Christian work
among the soldiers that they helped to distribute the
literature provided.
At the hospitals, of which the larger take in over
1,000 men, Miss Bosanquet was allowed having for
some years had the entree of the military school at
Kure to visit freely and to distribute as much Chris
tian literature as she would. Picture-books and tracts
were accepted gladly. A great variety of literature
was needed to meet the demand of so many sick and
wounded. Convalescents were drafted off as quickly
as possible, and new invalids took their place ; those
" necessarily detained . . . for a long time . . . become like
old friends and read book after book." Among them
were some of the victims of the Russian attack on the
Sado Maru transport, another was one of the ten sur
vivors from the ill-fated transport, the Hitachi Maru.
Wounded men were to be seen reading a New Testa
ment or a little Gospel given to them before the war.
118 CHURCH WORK IN JAPAN
Those who had heard previously of Christianity, or had
been to a Christian school, welcomed warmly a Chris
tian visitor and Christian books. One soldier, who fell
before the nets at Nanshan, had first heard the truth in
Hiroshima a few weeks before. He was much helped
by a Christian comrade who was afterwards in hospital
there. This man was with him just before he died,
and was able to hear from him his last confession of
faith and peace, and to comfort him with words quoted
from Psalm xxiii.
Despite necessary overwork and strain during those
months of war time, the Christian workers were glad to
be in Hiroshima at the Army Hospitals, to see the
patient heroes bearing their sufferings so cheerfully, and
so eager for something comforting to read or to hear.
FUKUOKA AND KOKURA, C.M.S. CENTRES IN KIUSHIU.
Fukuoka is a seaport town, eighty miles from Nagasaki.
The business quarter and port itself (Hakata) is only
separated by the river Nakagawa from the old feudal
town, but the contrast is striking between the busy
and crowded port and the quieter and more dignified
Fukuoka proper, the quarter of the official residents
and people of the Samurai class. As a Mission station,
Fukuoka was for many years worked from Nagasaki.
In 1888 the Rev. A. B. Hutchinson went to reside there,
as missionary-in -charge of the north-western district
of Kiushiu. With the coast as base line his sphere of
work lay in a semi-circle around, with a radius of some
forty miles. Until 1894 the rigorous enforcement of
passport regulations hampered his efforts, but the new
treaty of that year increased the possibilities of itinera
ting.
Meanwhile a church at Fukuoka had been built, and
in 1891 fifteen candidates received confirmation. The
C.M.S. WORK 119
Mission was joined by two lady workers, who helped to
carry on work among the women and in three Sunday-
schools. Ignorance and Buddhist opposition retarded
the work at times. At other times, when Christianity
was in good report throughout Japan, there were large
accessions of adherents, who afterwards withdrew.
The congregation at Fukuoka became self-supporting
about 1900, and sent, with other Christians of the
Fukuoka and Kokura districts, a generous contribu
tion to the famine sufferers in India. Where respon
sibility for the needs of strangers is thus strongly felt,
it may be assumed that Christianity is firmly planted.
The district, the centre of which is Kokura, is in the
heart of the coal-mining region of northern Kiushiu.
Moji, the new port opposite to Shimonoseki, is eight
miles away. Its prosperity dates from 1891, when it
was selected as the northern terminus of the Kiushiu
railway. The work lies amongst the officials of the
port, the railway and their work-people, and among the
superintendents of the mines. As yet the miners them
selves have not been reached.
The evangelization of these business men and busy
officials is specially difficult. They are more intelli
gent than the average men in the provinces ; but apart
from the fact that they have little leisure for outside
interests, their social conditions make it hard for them
to lead a life consistent with a belief in Christianity.
The public opinion of their class has no restraining in
fluence for them in view of the social and business temp
tations which they have to face. The lady missionaries
attached to the staff have of recent years carried on
encouraging work among the women and children
throughout the Kokura district. At Wakamatsu, five
miles from Kokura, especially, the nucleus of a fresh
congregation has been formed. Itinerating work has
been carried on by rail in many towns and villages on
120 CHURCH WORK IN JAPAN
the Kiushiu line. Everywhere progress, if slow, is real,
and gives evidence of spiritual advance. The children
are the great hope of the future. Education on a broad
but secular basis is being given to all. But this educa
tion needs sadly the Christian leaven to make them grow
into worthy men and women.
The war brought new and arduous duties to the mis
sionaries in the district. At Kokura great opportunities
were given for Christian work among the troops who
were mobilizing for the seat of war, and later among the
thousands of sick and wounded who passed through
the large hospitals near Kokura as they were drafted
back from the front. The three hospitals, erected on
admirable sanitary lines, were capable of holding each
some 1,500 to 2,000 men. About 30 doctors, 200 men
nurses, and 80 to 100 women nurses were employed.
Missionary efforts to reach the soldiers were made
as at the other military centres. Large distributions of
the Scriptures were made to the regiments before they
entrained. This was in some intances done on the
parade ground by command of the staff-officers, at
whose office the literature had been deposited. In the
hospitals at Kokura there were frequent openings for
visiting the sick. The head of the hospital especially
desired the catechist s visits, as Buddhists visited the
patients freely, and he wished the Christians to do the
same. The ladies of the Church Missions in Kokura sub
sequently went regularly to take flowers and literature,
and sing hymns, and catechists, missionaries and
others were allowed to preach in the wards and to hold
short services for convalescent soldiers. Not only
among the soldiers was work done, but among nurses,
ward officials, and heads of the wards inquirers were
found, and requests for baptism were made. The
soldiers passed through before definite results could be
ascertained, but among them, too, striking proofs were
C.M.S. WORK 121
afforded as to the reality of the impressions produced.
Some of the men told other soldiers on leaving the hos
pital, and persuaded them to visit the missionary.
KUMAMOTO IN KIUSHIU
Kumamoto is due east of Nagasaki and eight or nine
miles inland from the east coast of the Shimabara Gulf.
It is the garrison town for the southern portion of the
Empire and the chief town in Kiushiu. Its importance
as a missionary centre cannot be overrated.
The Rev. H. Maundrell paid a first visit to Kumamoto
in 1876, in company with Bishop Burdon. The Gospel
had been first preached there a few years previously by
a Captain Janes, an American engaged by Government
as a foreign teacher in the garrison academy. Through
his efforts many of the younger men had been drawn to
Christianity, and a few had been baptized. Later, in
1879, m consequence of some evangelistic work carried
on by two Nagasaki students, one of them was appointed
by the C.M.S. to reside as catechist, and to commence
systematic work. At first this met with favour, but
during the early eighties the Mission encountered much
opposition. However, this hostility did not last long,
partly because the advanced Liberal party in the town,
though making no profession of Christianity, determined
to put down the intolerant opposition as inimical to
their policy of progress. Thus, wrote Mr. Maundrell,
the tables were turned. " Last year it was our lecture-
room which was decried and stoned ; this year the
persons who then stoned us and tried to suppress the
preaching have themselves been stoned and their
meetings attempted to be suppressed, because they are
regarded as obstructionists ! "
During these early years of the Mission the Rev. A. B.
Hutchinson paid annual visits. In spite of occasional
difficulties the work at Kumamoto went steadily forward,
122 CHURCH WORK IN JAPAN
and its influence began to extend to the whole sur
rounding neighbourhood. The Rev. J. B. Brandram,
with his sister, who had re-enforced the Society s Mis
sion at Nagasaki in 1884, paid lengthened visits, and
in 1887 took up their permanent residence at Kumamoto.
Early in 1891 the Kumamoto staff were joined by two
ladies, who assisted greatly in the work. Since 1898
this Church has supported its own pastor, the Rev.
K. Nakamura.
In 1900, after sixteen years of Mission work, Mr.
Brandram died at sea on his way to Hongkong, whither
he had gone to recuperate.
During the last few years the classes for English and
Bible study have been largely attended by officials,
professional and business men in the town ; the lady
missionary and her Bible -woman have held meetings
for women and girls which, together with Christian in
struction, have been gladly welcomed.
Work in the Town The City Church. The Christians
at Kumamoto from an early date made great efforts to
become a self-supporting community. In 1887 they
built both a church arid a school, and within ten years
they raised the requisite sum for the appointment of
a native pastor. The Rev. K. Nakamura, ordained
deacon in 1898 to serve in their church, has now become
the pries t-in-charge. This native Christian congrega
tion has gone on steadily increasing, now averaging some
fifty at the public services. During the last year alone
twenty-seven have been baptized, and ten men and four
women confirmed.
The Sunday schools attached are carried on by Eng
lish lady missionaries and their Japanese helpers. One
school is for Christians ; and two, which are largely
attended, are for non-Christian children ; there is also
a Bible-class for young girls, the daughters of the more
influential people in the city. Though these may not
C.M.S. WORK 123
as yet be willing for their children to adopt the new
faith, they have recognized that its influence makes for
good. It augurs well when the classes which, as the
result of secular education, might be inclined to hold
aloof from any new religion, are seen to welcome it as
good teaching for their children.
The city church has a Japanese pastor and is becoming
entirely self-supporting. It has for the last few years
set free the C.M.S. missionaries and funds for increased
evangelistic effort both within and beyond the city.
Evangelistic work is carried on at two preaching-places
in the town at the " Dendokwai," or preaching-place,
in Takenuchi, where regular Sunday and week-day
services are held, together with a Sunday-school for
the Christians, and another for the non-Christians. At
Shimmachi, in quite another part of the town, there is
rented a house for preaching, which lies just off the
main thoroughfare of that large business quarter.
After closing hours large audiences of men engaged in
the shops close at hand are attracted, and it may be
hoped that the Shimmachi " Dendokwai " will prove
another centre of evangelistic work in Kumamoto.
Out-station Work. Beyond the city, out-stations
have sprung up in the country round, and Christian
influence has begun to be felt in the surrounding
neighbourhood. Preaching and visiting have been
conducted for some years at Yamaga, Oshima and
Takase.
The out-station work from Kumamoto stretches
across the intervening low-lying rice fields far into the
heart of the mountainous districts of the still active
volcano, Aso San. The rivers Shirakawa and Tsuboi
wind across this plain, and along them extends the city
Kumamoto, crowned by its famous castle and backed
on the west by the wooded slopes of Kimbo San ; while
to the east the eye is carried over clusters of thatched
I2 4 CHURCH WORK IN JAPAN
roofs and pine trees, which denote towns or villages, on
to the distant hills. In the villages among those hills,
twenty to thirty miles away, live a few families of
isolated Christians, and many another whose loneliness
appeals to our sympathy, who is as yet only an inquirer.
These are anxious to learn more of that wonderful story
which has brought a strange new meaning into their
lives, but they have to await patiently from month to
month the visits of itinerating missionaries or catechists.
2 O
3 ^
CHAPTER XI
THE LEPERS AT KUMAMOTO, ITS CHURCH AND HOS
PITAL
Leprosy in Japan, and the Kumamoto leper hospital Some
of the patients Scenes witnessed at the Hommyoji Temple
" Afternoon chapel " at the Hospital.
THE leper hospital at Kumamoto, which was opened in
1895, is one of three in Japan which are entirely free
to the patients. The other two are both on the main
land ; one, near Tokyo, is maintained by the " Edin
burgh Mission to Lepers," and the other, which is near
to Gotemba, Shidzuoka Ken (in a province adjacent to
the far-famed Fuji-San) is a branch of the work of the
Roman Catholic Mission to Japan. Within the empire
there are approximately 200,000 lepers, and no class
is free from the taint. When it appears in a family
the victim is hidden away from the outside world, if
means of concealment are available ; or he may be
given a lump sum of money down and requested to
obliterate himself from among his relatives. Money
will procure these castaways temporary relief from the
quacks who abound with fallacious cures, and from the
numerous paying establishments and notable hot springs
of Kusatsu and elsewhere. These remedies at least
mitigate to some extent the tortures of leprosy, but
when the money is gone the case of the leper becomes
126 CHURCH WORK IN JAPAN
one of blank despair. Christ alone brought hope to
the leper ; it is His religion alone, even among this
philanthropic and kindly people, that brings gratuitous
aid to the leper.
The leper hospital of Kumamoto is maintained en
tirely by private subscription, raised either in Japan
or in England. It costs 400 to maintain forty- two
lepers. It owes its inception to the scenes at the
Hommyoji temple, where lepers congregate, witnessed
by a lady missionary many years ago when she was
working under the C.M.S. in Kumamoto. Upon in
quiry she found that there was absolutely no resource
for any one without means, and this determined her to
make an effort. Land was bought and a small hospital
built in Japanese style. Until 1900 it was connected
with the work of the C.M.S., inasmuch as the ladies
who had charge of it were members of that society.
But since then it has been an entirely separate part of
the work of the Church in Japan, the ladies in charge
of it having resigned from the C.M.S. They are assisted
in the work of the leper hospital by a resident surgeon,
Dr. Miyake, and an assistant, two Japanese nurses
(one of whom had a son for a long time an inmate of the
hospital), and by a Council of Japanese and English
friends. The Rev. K. Nakamura, of the city Church,
is the chaplain. The patients, twenty-four in 1897 (of
whom ten were Christians), have by now increased
to forty-two, thirty-one being Christians and twenty-six
communicants. The inmates are under no external
obligation to profess the Christian religion, but, for the
most part, the alleviation from pain and the fresh hope in
life held out to them tend to produce a conviction and a
gratitude akin to that felt of old by the Samaritan leper
who " returned to give glory to God."
The situation of the hospital is excellent. It has
four acres of land on the outside of the town, and is
KUMAMOTO: CHURCH AND HOSPITAL 127
situated on rising ground, with an extensive outlook
over the surrounding country.
Behind it rises a sheltering hillside of pine woods
and cedars, and there is space for garden flowers and
plants. The buildings, in Japanese style, are built in
detached blocks, according to the new hospital methods ;
there are two blocks for men and one for women. Each
block consists of a row of four rooms opening upon
verandahs. Raised, like all Japanese houses, two or three
feet above the ground, with two walls and sliding paper
doors on opposite sides, these rooms are dry, open to the
air and sun-light, and are easily kept ventilated. A
new block has recently been built containing an infec
tion-ward and bath-room, a room for ^those who are
seriously ill or dying, and a room attached for their
friends to stay in, should they come, as they some
times do, at the end ; also quarters for the two nurses.
Within the first seven years of its establishment the
hospital returned to their homes two or three of the
patients able to earn a livelihood, to support their rela
tions, and with the prospect of many years of usefulness.
Patients come to the hospital from all parts of Japan,
In the prefecture of Kumamoto itself leprosy is more
prevalent than in any other part of Japan. For the most
part the inmates are people of respectable position,
brought to poverty through their disease. Those accus
tomed all their lives to beg by the wayside prefer to be out
patients (at the dispensary attached to the hospital, or at
a second dispensary established near to the Hommyoji
temple), in order that they may be free to spend their
gains at night in drinking and dissipation in their leper
lodging-houses. Dirt, carelessness, intermarriage, im
morality, all promote the extension of leprosy, which
has become a physical and moral curse to this country.
With sufficient segregation it is possible to give com
parative relief from the pain, and the restoration of
128 CHURCH WORK IN JAPAN
self-respect to the sufferers. Until the time arrives
that the Imperial Government takes up the question
as a national measure, it is the duty of Christians to do
all they can by private efforts to assuage the misery of
the lepers.
A few scenes at the leper hospital may be contrasted
with the others at the leper temple, or on almost any
road-side of the district.
One patient had been born of poor parents and had
supported himself for some years by his talents as a
painter. His case was already sad through being from
birth deaf and dumb. When, while he was a teacher
in a Deaf and Dumb Institute at Nagasaki, the first
symptoms of leprosy showed themselves, he was but
twenty-two years of age. With no intimate friend, and
lacking courage to tell a doctor, he waited for nearly
a year in silence, in fear and anxiety ; then the disease
declared itself unmistakably, and he resigned his post.
His worst fears were realized when the doctor he con
sulted admitted that his illness would be of long dura
tion, though he did not say from what he was suffering.
The silent confirmation seemed to him a blow greater
than he could bear. He tried again and again without
success to take his life, but was at length induced by a
friend to try once more to earn a livelihood by painting.
For three years, while the disease had not as yet dis
figured his face, he travelled throughout the country,
maintaining himself by his realistic sketches of land
scape and animal painting. Between three and four
years ago he came across a missionary in Idzumo, and
from him he learnt of the Saviour Who had mercy upon
lepers. He was baptized in Idzumo, and afterwards,
the disease becoming worse, he went to the hospitals at
Osaka and Kyoto seeking relief and spending his store
of money, but getting no better. At length, hidden
away in the back room of a distant connexion at his
DEAF AND DUMB ARTIST
In-patient of the Leper Hospital at Kumamoto
THREE LITTLE PATIENTS IN THE KUMAMOTO LEPER HOSPITAL
KUMAMOTO : CHURCH AND HOSPITAL 129
native place, almost destitute, and no longer able to
maintain himself, a Christian friend heard of his miser
able condition, and through his and another friend s
instrumentality he was brought down to the Kumamoto
hospital. His feelings are best described in his own
words : " My heart is overflowing with joy and thank
fulness to God for His mercy in bringing me here, and
to His children for their kindness to me."
Three of the inmates of the hospital are children of
seven to eleven years old. They are members of leper
families, some of whom were inmates of the hospital
before them. As yet the disease has made little way
with them. They are well cared for and are the delight
of the nurses and the other patients. These help to
teach the children, and their own lives are made the
brighter by the occupation it gives, and by the children s
presence.
Some of the patients are pitiful to see ; their faces are
distorted or their limbs terribly maimed, but one and
all put the visitor to shame by their patient bearing,
their cheerfulness, and their making the best of what
seems unendurable suffering. They take an interest
in life, and learn new occupations ; one man has in
vented for himself a clever contrivance for his shrivelled
leg that can enable him to walk once more, and even to
deceive the casual observer. A C.M.S. missionary at
Kokura wrote in 1898 : " To go from this scene of dirt and
misery (at the Hommyoji temple) to the clean, quiet
rooms and sunny gardens of the hospital and witness
the looks of thankful resignation, nay, cheerfulness,
on the poor lepers faces, can only be compared to the
change described by Dante in his transit upwards from
the infernal regions to the quiet resting-place before
entering Paradise."
The scene at the Hommyoji temple needs to be seen
in contrast with that in the hospital, in order to realize
K
130 CHURCH WORK IN JAPAN
better the alleviation which has been brought to the suffer
ings of the lepers. The Hommyoji temple stands about
two miles from the city, high up the wooded slopes of
the hill-side. It is the shrine of the famous Japanese
general and invader of Korea, Kato Kiyomasa, who was
300 years ago feudal lord of Kumamoto. It is said that
he was a leper and was cured by the prayers of the
Hokke sect of Buddhists. Hence lepers from all parts
of Japan come to visit and pray at his shrine, and the
beggars, who are nearly all lepers, by the wayside and
those thronging the temple steps, reap a rich harvest
of alms ; for the giving of alms is supposed to procure
remission of sins. At a flight of ancient stone steps
were crouched groups of lepers begging and praying.
With faces swollen and disfigured, with eyes bloodshot,
and often sightless, their maimed limbs showing terrible
open sores or decaying stumps, they appeal to the
charity of all less miserable than themselves. Even
the better- off leper coming with offering and prayers to
Kato Kiyomasa s shrine will fling a coin and add a
prayer that he may not one day be reduced to the same
plight. Above is the shrine with its attendant build
ings ; a drum beats from time to time, and a wailing
chant is constantly heard whilst some with rosaries
and up-lifted hands and faces pray earnestly for mercy.
The lepers are regarded as outcasts, and the shame
caused to the family is concealed as long as possible.
In the case of many to be seen at the temple all self-
respect has vanished ; the money given by relations or
friends is gone ; the handful of coppers gained by begging
may provide food, a lodging in the foul dens kept and
resorted to by lepers, and enough of " sake " to drown
the torturing misery which in many cases ends in
starvation or suicide.
Let us contrast this scene with that at the usual
Sunday afternoon service in the hospital,
KUMAMOTO : CHURCH AND HOSPITAL 131
All the lepers able to attend divine service are seated
in orderly rows upon their cushions. It is a large room
of thirty to forty mats, one side of which opens on to the
verandah and garden. The visitors sit within the
Communion rails beside the organist, and enter by
the sliding doors behind the Communion Table. No
one who is not a leper ever goes beyond the rails :
from them the chaplain gives instruction, reads the
service, and administers the sacraments. For the use
of the lepers a separate Communion cup and paten of
pure silver has been given by a friend in memory of her
son, a young officer, who died in India of fever. As
the visitor sits listening to the singing, so bright and
earnest, hearing the same words of Scripture that bring
their message of peace and healing to all hearts alike,
the contrast between this scene and that at the leper
temple is realized. At the Hommyoji temple the
lepers were looked on as the world s outcasts ;
here they were united in the worship of the one God
and Saviour of men. Here in this quiet chapel were to
be seen lepers with their wounds dressed and their
sufferings alleviated, and with self-respect and even
quiet gladness restored to them.
CHAPTER XII
THE MISSIONS OF THE CANADIAN CHURCH IN JAPAN
Introductory Note The "Canadian Church Missionary
Society" (C.C.M.S.) at Nagoya, Gifu, and at Toyohashi.
IN 1902 the General Synod of the Episcopal Church in
the Dominion of Canada formed a Missionary Society
for home and foreign Missions. Since then those
Missions of the Canadian Church which formerly re
ceived grants-in-aid from the S.P.G. have ceased to
be affiliated with the parent Society, and are self-
supporting and independent branches of the " Mis
sionary Society of the Canadian Church," or M.S.C.C.
On the other hand, the Canadian section of the C.M.S.
or C.C.M.S., though recognized as part of the " General
Missionary Society " of the Church in Canada, has not
changed its relation to the C.M.S. in England, in regard
to organization. Though financially self -supporting,
its funds still form part of the Church Missionary
Society s accounts.
In the diocese of South Tokyo, the two Canadian
Missions are both at work. There is the " Canadian
Church Missionary Society" (C.C.M.S.), which founded
the " Sei Kokwai " Missions at Nagoya, Gifu, and
Toyohashi, working in affiliation with the C.M.S.
organization and under its direction ; and in the same
diocese, in the Shinshu and Echigo provinces, there is
the " Missionary Society of the Canadian Church "
133
CANADIAN CHURCH MISSIONS IN JAPAN 133
(M.S.C.C.), which supports its Missions under the direct
superintendence of the bishop.
The " Canadian Church Missionary Society "
(C. C.M.S.) in the Aichi and Gifu Provinces. The
Mission work of the Canadian Church in these provinces
was begun in 1888 by the " Wycliffe Mission," an organi
zation supported by past and present students of
Wycliffe College, Toronto. The Mission began its
work at Nagoya, the Rev. J. C. and Mrs. Robinson being
the first foreign missionaries sent out by the Church of
England in Canada. They found on their arrival five
members of the Sei Kokwai living in the city, but this
little band became dispersed within the first six months,
and without an interpreter or assistance of any kind the
missionaries had to commence at the very beginning.
The first converts (four adults and a child) were bap
tized on Christmas Day, 1889, having been taught with
the assistance of a Methodist Christian, who kindly
offered to act as interpreter. During the next ten
years the Mission was strengthened by the arrival of three
Canadian clergy and six lady missionaries.
In 1896 the Wycliffe College Mission became merged
in the recently formed Canadian Church Missionary
Association of the C.M.S., one of the Canadian mis
sionaries was appointed to the C.M.S. station of Gifu,
where work had already been carried on for several years.
The same year a new C.M.S. station was established at
Toyohashi, forty-five miles east of Nagoya. With the
exception of two C.M.S. ladies working at the Gifu
station, the work of the Church in these two large
provinces of 2\ millions is in the hands of Canadian
missionaries.
Nagoya, the fourth city in Japan as regards popula
tion, is situated 235 miles west of Tokyo and 94 miles
east of Kyoto. As a manufacturing centre, and a large
railway terminus and junction, it is becoming increas-
134 CHURCH WORK IN JAPAN
ingly important. It is the chief market for the richly
laden rice-fields of the surrounding plain, which is one
of the largest, most fruitful, and densely populated in
the whole of Japan. The part of it which is known as
Owari, of which the city is almost the centre, has a
population of over 870,000 living on 619 square miles.
When the new railway line from Nagoya, which is
shortly to be completed, opens up the resources of
Shinshu and other provinces of the central interior,
it will also become the chief, distributing centre for the
silk and other produce of those districts.
Nagoya is also important as one of the principal
garrison towns of the country, the residence of the
Governor of the province, and the seat of the adminis
trative council. The city closely resembles Tokyo in
one particular at least, the site of either place having
been chosen on account of the strategic advantages of
its position about the end of the sixteenth century. By
the building of its famous and beautiful castle (now an
Imperial palace), which is surmounted by its pair of
golden dolphins valued at 18,000, as a palace for a
son of the first Shogun, Nagoya became a place of im
portance, and has continued, like Tokyo, to grow and
prosper ever since. It also possesses in the eastern
Hong wan ji the largest temple in Japan, and ranks next
to Kyoto as a centre of Buddhist influence. Until
recently the people of Nagoya had the reputation of
being peculiarly bigoted and for showing a great hostility
to Christianity. This hostility has been partly due to
a fear of endangering their commercial success. The
people of Nagoya are a community of shop-keepers.
They have been unwilling to have dealings with any
who might hinder them in this engrossing pursuit, and
have felt indignant with all who welcomed the preaching
and teaching of Christianity, as being likely to retard
the progress of their city and district. But signs have
CANADIAN CHURCH MISSIONS IN JAPAN 135
not been wanting of late to show that a change of atti
tude is being brought about in the Nagoya district, and a
respectful hearing is generally given to the Gospel
message. The change which has taken place in other
districts as well as here is in part due to the disrepute
into which Buddhism has fallen. The scandalous mis
appropriation of large sums of money by the Abbots
of one of the largest Buddhist sects, and the unseemly
disputes between Nagoya and Kyoto, the rival claimants
for the custodianship of Buddha s bones, which were
presented to the Buddhists of Japan by the King of Siam,
has done much to shake the confidence of the people of
this district.
The Church began its Mission work sixteen years ago
in the western section of the city, situated on low ground
and separated from the" -main part by a canal. This
district has a jadpulation of 40,000, and until the last few
years had nJ^other Christian Mission work in it. The
prospects \rere bright at first, but before long bitter
opposition set in. For many years the work was sadly
hindered and the congregation of St. James remained
small, even after the spiritual outlook at Nagoya became
generally more encouraging. Two years ago the C.M.S.
Mission-room was made into a temporary church (St.
John s), the congregation becoming responsible for the
rent. There became then two distinct Church congre
gations at Nagoya with an aggregate membership of
about eighty. After various difficulties had been
overcome St. John s Church obtained a home of its own.
Land was bought and a two-storeyed building was
erected, containing class-rooms with a parsonage beneath
and a church-hall with chancel and vestry in the upper
storey. With its open timbered roof and ecclesi
astical appearance, it will be a more suitable building
136 CHURCH WORK IN JAPAN
than was the little temporary Mission-room church,
besides being much larger.
In addition to the two churches, there is the central
Mission-hall on Hommachi, one of the two most im
portant streets in Nagoya. If forms a good evangelistic
centre for the preachings, which are held several nights
a week. Being near to the barracks, the audience is
generally half composed of soldiers on their way back to
quarters. The war has not emptied the hall on preach
ing night, but has rather provided more listeners.
During the days of mobilization, when night after night
regiments would be entrained for the front, the Mission-
hall was full of people waiting to stream out at intervals
and to cheer the soldiers as they marched along the
streets. On they would come, marching cheerily after
their bugles, and people all along the streets as they
passed would sing out " Banzai, banzai, banzai." When
a company or regiment had gone, a hymn would bring
in another congregation, to turn out shortly, as had the
earlier one, in order to speed the departing troops. Such
interruptions did not allow of attentive listeners, though
they increased their number. The war has not, on the
whole, interrupted the regular evangelistic work. Not
only have there been more listeners, but there have been
more earnest, and a larger number of inquirers. Scan
dalous reports spread about in the spring by the ill-
disposed that Christians were as bad as the Russians,
and that their friends were spies, created pain and mis
understanding for a time. But when the scandal went
so far as to implicate leading professional men and
officers of high rank, it collapsed from its very absurdity.
On the other hand, the good folks at Nagoya have seen
Christianity illustrated by works of charity and good
will towards their brave soldiers. Throughout the
country, and nowhere more than at Nagoya, Christians
and non-Christians alike contributed cheerfully both
CANADIAN CHURCH MISSIONS IN JAPAN 137
work and money. The war drew together the hearts
of believers and unbelievers ; it helped in the provinces,
as at Nagoya, to break down the prejudices of old
customs, of superstition, and the dislike for the
foreigner which had interfered with the effects of Chris
tian teaching. So far were the Christians from being
regarded as Russian spies, that the general in command
of the Nagoya garrison gave permission for Christian
work to be carried on in the barracks.
For this purpose the Christian missionaries of the
town divided the barracks amongst them, the engineers
and artillery being assigned to the Sei Kokwai. On the
parade ground, when the men were off guard duty,
Mr. Hamilton and his catechist had as many as 200 at
a time drawn up in a hollow square for a half-hour of
Christian talk, followed by a distribution of Gospels
and tracts to those who wished to read. When the
hospitals became full of wounded men who came back
from the front and none but the convalescent got as
far back as Nagoya Christian ladies obtained permission
to pay them weekly visits in the wards. Kindly words
were spoken, and copies of the Gospels, Christian papers
and other illustrated papers were distributed. Once a
week a special meeting was allowed, when hymns were
sung and short addresses were given.
The war did not stop the usual work of Sunday-school
teaching, house-to-house visiting, and the various
classes for Bible lessons, and Church instruction, which
were carried on by the foreign missionaries, the cate-
chists, and the bible-women. Sewing and knitting
meetings in aid of the armies in the field took the place
of cooking lessons and helped to draw both Christian
and non-Christian together on a friendly footing, and
to widen the circle of Christian influence. Much of the
cordiality shown by the garrison officials to the mis-
138 CHURCH WORK IN JAPAN
sionaries of late has been due to the indirect influence
of such social meetings, and of the classes for Bible study
and for English which have been held from time to time.
One work which has long been carried on by one of
the lady missionaries has done much to bring the mothers
and children together, viz. kindergarten class, which she
holds in her house for twenty or thirty little boys and
girls, several mornings in the week. They are very shy
when they see a visitor, but the happy marching and
singing altogether, and the laughter and play in between
whiles, testify to the success of the class.
An institution for the training of another class of
children is the Yoroin, which in Nagoya means " Home
for young and old." It was started after the earth
quake of 1891 to provide a home for a few aged and
friendless people who were left destitute and homeless.
Thirteen old men and women were admitted, and funds
proving more than sufficient to provide these with a
permanent home, a few children left destitute by the
same cause were taken in until they could be sent to
some other institution. Later on, it was realized
how many children there are in Japan who, for want of
a helping hand, drift into the ranks of the beggars and
thieves, and it was decided that the Home should
divide its help between the old and the young. About
twenty boys live in the Home and learn a useful trade,
such as porcelain painting, the famed industry of the
town and neighbourhood. The bad influence of their
former surroundings occasionally gives cause for anxiety,
and at one time, four or five years ago, there was trouble
through discontent and opposition to authority.
In Japan it is not an uncommon occurrence for
school boys to go out on strike because of dissatisfac
tion with a teacher. Sometimes they secure the dis
charge of the objectionable teacher. With the boys at
the Home the matter was gone into carefully. Kind-
CANADIAN CHURCH MISSIONS IN JAPAN 139
ness and firmness combined brought most of them round
to a better frame of mind, but of two or three an example
by expulsion had to be made. The last reports show
satisfactory progress among the boys, for which the
Home now practically exists, there being but six old
people left out of the original number.
The country work around Nagoya and the fresh work
started about a year ago in another district of the city
near St. James Church are generally encouraging. The
chief out-stations of Nagoya (Inuyama, Ichinomiya,
and Tsushima) are towns which owe their prosperity to
the possession of celebrated temples. For many years
it has been difficult to gain a foothold for Christianity in
these places. But during the last few years some men
of influence living in these towns have invited the
missionaries to hold meetings in their houses, whilst
the Buddhist priests, whose opposition was formerly
bitter, have now little success in the holding of opposi
tion meetings.
Gifu, in the province of Mino, is the capital of the
prefecture of Gifu. It is an important town, about
twenty miles north of Nagoya, and lies at the foot of
the southern slopes of the mountains, which shield it
from the north. From a conical fir-clad hill, close to
the town, a view can be obtained of the mountain
heights of the Hida ranges which hem in Shinshu and
Hida, and render these provinces of Central Japan in
accessible from the south. Gifu itself is noted for its
silk crepe, which is made from the admixture of the silk
of the silkworm, which is produced in large quantities
in the neighbourhood. The glittering threads of this
silk, which take the~dyes in a less degree than that of
the ordinary silkworm, are introduced to form the
pattern. Another industry of the town is paper ; its
paper lanterns, and its manufacture of small paper
pictures of flowers and birds, dyed upon transparent
140 CHURCH WORK IN JAPAN
tissue-paper sheets, being especially popular. These
little pictures are often works of art, and are used in
the paper d oyleys, which are fashionable in European
restaurants, or for the decoration of any superfluous
panes of glass in the Europeanized shoji of a Japanese
house.
From the succession of terrible earthquakes which
occurred in 1891, and devastated a large area of the Main
Island, Gifu and the surrounding district suffered most
severely. Throughout Japan ove 22,000 persons were
killed or injured and a million and a half were rendered
homeless. Gifu itself and some of the neighbouring
towns were almost entirely destroyed by either the
shock or the consequent fires which broke out.
Three years before this disaster a Church Mission had
been started in Gifu by the Rev. E. F. Chappell, who was
at that time unconnected with any society ; in 1890
he was accepted by the C.M.S. as a missionary in " local
connexion " and the town thus became one of their
stations. He was on an itinerating tour when the
catastrophe happened, and returned to find Gifu in
flames, but his wife and family and nearly all the native
Christians had escaped injury. The building used for a
church was destroyed, but the Mission-house had stood
the shock. He organized a relief fund for the sufferers,
and subsequently opened an orphanage for the children
of those who were killed. Assistance came also from
the missionaries at Osaka, who gave aid in nursing and
caring for the sufferers at Ogaki, Imao and other places
in the near neighbourhood. These proofs of love and
sympathy, shown alike by native and foreign Christians,
did much to break down prejudice and to incline the
hearts of the people towards Christianity. Since then
the work has gone on, with steady progress, after a period
of decline following upon that outburst of gratitude
and interest. Each year gives more reason for
CANADIAN CHURCH MISSIONS IN JAPAN 141
hopefulness. At Gifu the Church congregation numbers
about seventy members, and, besides their evangelistic
work in the town, the Society s missionary, the Rev.
A. Lea, now in charge, assisted by his catechists
and the C.M.S. lady missionaries attached to the sta
tion, do an increasing amount of country work. Their
itinerating lies throughout the towns and villages of the
great plain which spreads to the south of Gifu in the
form of a fan. Within a radius of twenty miles, and
with Ogaki, Imao, Jaike, and Kano for the chief out-
stations of the Mission, preaching, Bible -classes, and
meetings for women and children are regularly carried
on throughout the year. The missionary-in-charge
writes of the pleasure of bicycling over the level country
roads, or along the raised embankments at their sides,
with a beautiful avenue of pines on the one hand and a
river alive with small craft on the other, and withal the
mountains never out of sight.
In Gifu itself the missionaries have to get into touch
with the students of the town. In English classes for
boys and young men, while unable to teach Christian
doctrine directly, they have introduced Christian thought
and teaching to their consideration by talks and dis
cussion upon foreign customs and history.
For two years or more a Home was provided for ex-
prisoners. Between thirty-five and forty men were
taken from the doors of the prison upon their release,
and under the guarantee of police surveillance, were
given a home and occupation until employment could
be found for them. The results gained were on the
whole encouraging. Another special work for the
rescue of women from the evil life of the Yoshiwara has
been carried on the past year or two. The few already
reclaimed are now leading respectable lives, and the
police give willing aid in this work.
The Gifu Church School for the Blind has a
142 CHURCH WORK IN JAPAN
special interest. The missionary-in-charge writes
concerning it, in 1903 : " It is not generally known
that in the empire which boasts the name of the Land
of the Rising Sun there are no less than 50,000 persons
who never see that sun a vast multitude to whom the
beauties of light and shadow, colour and form have
absolutely no meaning. A brief residence in the
country is sufficient to familiarize one with the notes of
the two-piped whistle and the prolonged, plaintive
cry, " A m ma ! ; heard till midnight in
the streets of the towns of Japan. Lamps and electric
light have done much to transform and relieve the
gloom of the thoroughfares, but the dark, narrow streets,
the endless line of low eaves and here and there the
rayless light of a chochin (paper lantern) creeping across
the street, are still characteristic of the towns of the
interior, and show that mediaeval Japan has not yet
completely passed away. Add to this the blind sham-
pooer making his nightly round, uttering his melan
choly" A m ma ! and you have a picture
unutterably weird, inexpressibly sad. The condition
under which these vast numbers live, their employ
ments and means of livelihood and the attitude of
society towards them cannot be matters of indifference
to those for whom the brotherhood of man has any
meaning.
" About 2 per cent, of the blind of Japan gain a live
lihood by music ; the remaining 98 per cent, sustain
themselves almost entirely as amma (shampooers,
practicers of a kind of massage). One might be in
clined to think that the introduction of Western civiliz
ation would tend to better the condition of these un
fortunates ; but the exact reverse is the case. The
amma of olden days was the successful competitor
of the physician, whose place in part he filled. But the
introduction of medical science has robbed the amma
COUNTRY WALK NEAR IKAN
CANADIAN CHURCH MISSIONS IN JAPAN 143
of his means of livelihood. From birth handicapped
in the struggle for life, he has of late been compelled to
contend in unequal combat with the scientifically
trained physician. The result is that the vast majority
of the 50,000 blind of Japan are threatened with desti
tution.
" The only solution of the problem seems to be in
the possibility of their obtaining a knowledge of scien
tific massage. But a consideration of ways and means
shows that the difficulties are at present insuperable.
The Educational Department, which has wrought such
wonders in Japanese general education, is still fully
occupied in attempting to perfect its system through
out the country. It seems to have neither time nor
means to take up the question of the education of the
blind. There is one institution in Tokyo, assisted to a
limited extent by the Government, and another in
Kyoto, assisted by the city and also a few small private
institutions in other parts of Japan. But the number
of students in all probability does not exceed 300.
Apart from the Gifu Blind School and two other Chris
tian institutions of limited means and capacity, there
are no organizations which offer to assist the blind that
are too poor to support themselves during a course of
training.
" The Gifu Blind School had its foundation in work
begun by the Rev. A. F. Chappell soon after the great
earthquake of 1891. A building was first erected and
lent free of charge to a committee of blind men, who
used it as a school, clubroom, etc., under the supervision
of Mr. Chappell. In 1894 the institution was changed
into a blind school pure and simple, under the principal-
ship of Mr. J. K. Mori, a Gifu catechist who lost
his own sight under distressing circumstances The
buildings purchased in 1897 were remodelled and
extended during the year 1900. These changes, to-
144 CHURCH WORK IN JAPAN
gether with the wiping out of the debt incurred in the
enlargement of the premises, were due to the exertions
of Rev. H. J. Hamilton, who, until recently, was in
charge of the C.M.S. work in Gifu Ken. In spite of
the smallness of the amount collected for the work, the
school was brought to a high state of efficiency, and in
point of management and economy leaves nothing to be
desired.
" Since the organization of the work as a school about
fifty students have entered, male and female students
in the proportion of four to one.
" The institution is steadily gaining recognition as an
efficient school, capable of doing thorough and success
ful work in this branch of education. During the year
just ended a number of invitations from the various
Educational Societies of Gifu and the neighbouring
prefectures have been received by the principal, and
opportunities given to explain the methods and principles
of the school. Whenever possible these invitations have
been accepted, the principal taking with him a number
of pupils as practical illustrations of the training given
in the institution. In every case the facility of the
students in reading, writing, calculation on the abacus
and the extent to which the inconveniences of blindness
may be reduced by training have excited general
admiration and aroused interest in the work.
" It must be remembered, however, that the fact of
the school s being a Christian institution has hindered
to a considerable extent the financial support of those
who are not in sympathy with Christianity. However,
during the years 1902-3, the Japanese contributions
rose to nearly 500 yen, which is treble the amount
subscribed in any previous year. This amount was
contributed mainly with a view to the purchase of
new apparatus and improvement of the premises.
" The school is doing its work quietly and thoroughly,
H S
a **
ta gi
I 1
CANADIAN CHURCH MISSIONS IN JAPAN 145
loyal to the principles on which it was founded. It has
gained the confidence of all who have come into contact
with it, and its graduates going into various parts have,
we believe, become little centres of influence for good,
and are thereby justifying the time and money spent on
their behalf."
Toyohashi is a thriving garrison town of 18,000 in
habitants situated on the shores of an inner reach of
Owari Bay, about forty-five miles south-east of Nagoya,
and on the main railroad between that city and the
capital. With its numerous villages it has a population
of about 200,000, all of which are within easy reach of
Toyohashi.
Work was begun here by the C.M.S. in 1896, when the
Rev. J. M. Baldwin, formerly of the Canadian Wycliffe
Hall Mission at Nagoya, was appointed to take charge
of this new station. Before this the Greek Church had
had a Mission at Toyohashi for many years, and the
Roman Catholics, and also the Methodists were re
presented, but of Sei Kokwai Christians there were
but two or three members, visited by the clergy
from Nagoya. The people, being less bigoted than
at Nagoya, were more approachable, and the difficulty
has been the lack of missionaries rather than any op
position to Christian teaching.
From the first Mr. Baldwin received a welcome
assistance from the Crown Prosecutor (or " Kenji ")
of the town, himself a Methodist ; and a house to serve
as preaching-place and catechist s house was soon
secured. The preaching-house then became a centre of
influence. Men of all classes, officers, doctors, and
government officials, came to listen ; some stayed, and
afterwards returned as inquirers. Before long a night-
school was started for the study of English and the
Bible, and, as at other places, the study of the Bible
for its own sake created the chief interest amongst the
146 CHURCH WORK IN JAPAN
students. By classes, earnest preaching and constant
house-to-house visiting, a little congregation of Sei
Kokwai Christians was built up, until in 1903, after
seven years work, the Church members numbered forty-
five, of whom thirty-four were communicants.
In 1901 a lady missionary from Canada working in
local connexion with the C.M.S., came to reinforce the
Mission. The work in Toyohashi itself, in neighbouring
towns, and in the scattered villages around, has gone
on with increasing encouragement each year.
One or two anecdotes will serve to illustrate the way
in which the work has spread.
About two years ago a little boy, not yet in his teens,
rang at the lady missionary s house and sent in his
card. In doubt whether it might be an officer or a
policeman, she invited the visitor to enter, and a small
boy of eleven made his appearance with all the cere
monious bows of a senior ! He asked very politely if
English lessons were given, and it was arranged for
him that if he came to Sunday-school on Sunday after
noons, he should be taught English as well. Little
S proved to be one of the brightest boys of the class.
He was living with his old grandmother, and his next
request was that the missionary would call on her ;
this led to his grandmother coming to a women s meet
ing, and as her little grandson gave her no peace unless
she was always punctual, however dark the night, or
bad the roads, the old lady had to be there. Then the
boy, or the little missionary as he was called, collected
his friends in the neighbourhood and induced them to
come to school with him. As many as ten or twelve
of these boys came regularly. A year elapsed,
and grandmother and grandson both became cate
chumens, and were prepared for Holy Baptism together.
After this he went to his grandmother s room and took
the images of the Buddha from the " Kamidama," or
CANADIAN CHURCH MISSIONS IN JAPAN 147
god-shelf, saying as he took them away to the kitchen,
" Grandmother, you worship the One True God now ;
you must throw these away." Later, when they had
received baptism, these gods, who had been worshipped
so many years, were taken into the yard and burnt.
Thus a little boy s enthusiasm, pluck, and faith were the
means of bringing others to hear the truth, and of
breaking down superstitious reverence for idols. The
missionary has been this last year to their house to
prepare them for their confirmation, the old woman,
who had been guided to the truth after a lifetime, and
the young boy, entering upon the threshold of his man
hood and eager to share his happiness with his play
mates. For at these preparation lessons our little
missionary has gathered around him his friends, that
they too may listen and learn.
Another story may be told of Mrs. S in reference
to a village about ten miles away. She was the wife
of the headman of the village and came often to the
evangelistic meetings when staying at Toyohashi. In
time she became a catechumen, and later was baptized.
But this did not content her ; on her return to her own
village, where there was not a single Christian, by her
prayers and by the force of her example and loving
persuasion, she induced first her husband, and then her
children and friends, to inquire and eventually to
receive Holy Baptism.
Now both husband and wife are communicants,
and, through her instrumentality, a centre for a future
congregation of Church members has been formed.
Work in the town. The work in the town is princi
pally among women and children. For these there are
meetings on different afternoons for women and ladies,
with individual visiting, and for the children and girls
there are Sunday-schools and classes for Bible and
Prayer-Book instruction. The Sunday-school classes,
148 CHURCH WORK IN JAPAN
for boys and girls together, are not large, but by their
regular attendance and their knowledge of the Bible, the
children give great encouragement to their teachers.
The women s meetings are of various kinds, some being
for Christians, with a consecutive course of Bible in
struction, while others are social weekly and monthly
gatherings of different ladies with whom the lady
missionary may be acquainted, and who will listen to
a little talk upon a portion of Scripture. To classes such
as these come the wives of doctors, army officers, and
officials. Many are earnest inquirers; and at those
classes where definite Christian instruction is given, it
is evident that the study of the Bible attracts them the
most. But the same obstacles stand in the way of
further spiritual advance for these ladies at Toyohashi
as elsewhere in the provinces. While in the capital
Christian teaching has to contend with the shallow
curiosity that will follow anything new for a time,
though the heart of the hearer remain untouched, in
provincial towns the difficulties are even greater.
Conservative ideas retain their influence longer in
these towns, and even when faith affects the heart, the
fear that Christianity will block the way to social success
prevents its confession. Four ladies of the official
class of Toyohashi once said to a lady missionary,
" Though we believe Christianity to be true, our husbands
forbid us to become Christians."
Classes for men and boys are held by the missionaries
and the catechist, for Biblical and Church teaching,
both in Japanese and in English, which are attended by
business and professional men and by students at the
schools. At one class for boys of the " Shogakko "
(primary school), given in English, the native missionary
took a course on General Gordon as the type of a noble
Christian life. The principal of the primary school is
a member of the Sei Kokwai and has given permission
CANADIAN CHURCH MISSIONS IN JAPAN 149
for Bible classes to be held lor his boys out of school
hours. Four of the students have become Christians
from these classes, two of whom are now Sunday-school
teachers and are working very earnestly, and already
six boys (in 1904) had become inquirers.
Work in the country round. Away from Toyohashi,
the Tokaido railway runs westward towards Kobe and
Osaka, and inland to the north-east a branch line is
being extended for twenty miles or more. Both lines
are laid over the flat country which separates the coast
from the distant and encircling hills. Scattered over
the rice-grown plain are towns and little villages, and
their connecting roads of pack-horse tracks run up into
the passes of the mountains, that are ten to thirty miles
inland. The chain of mountains, seen from the railroad
between Toyohashi and Gifu, seem to guard the interior
of the country all along the way. In some places their
spurs run down close to the shore ; in other places the
mountains retreat.
Those towns and villages near to Toyohashi which are
on the main and branch railways (such as Futagawa,
Toyokawa, Shin-shiro and Ichinomiya) can be easily
reached by the missionaries, and in spite of much local
superstition and consequent ignorance, evangelistic
work is progressing. The same may be said of other
places which can only be reached on foot or by bicycle,
but the distances, and in bad weather the impossible
roads, interrupt the work not a little. Ono and Nori-
moto are twenty- three miles from Toyohashi on the
Toyokawa river. The missionaries visit to these
villages six years ago found a ready welcome, and the
missionary bicycle and magic-lantern are now well
known ; sometimes the missionaries go farther up the
river to Kawai, a little town in the hills, and there
preach either in the open air or in a room lent for the
occasion.
i5o CHURCH WORK IN JAPAN
At Toyokawa, five miles on the branch line from Toyo-
hashi, is a celebrated temple to Inari, where the fox
is worshipped according to local superstition. Inari re
presents more correctly the goddess of rice, but the
foxes are her guardians, whose images may often be
seen standing in her temples. This place is one of
the most idolatrous places in Japan ; it is crowded with
worshippers from all parts of the country, and special
trains are run to Toyokawa from Toyohashi at the
festival seasons, although at other times the temple is
neglected.
Enough has been said to show that in many villages
the people have been found eager to learn ; houses are
open to the missionary, and inquirers are waiting for
teachers to explain to them the wonderful story which
they now have heard. Although Christians of several
denominations are working in and near Toyohashi
there is little overlapping, and in most of the out-stations
there are none but the Sei Kokwai missionaries. In
this district there is work enough for at least two or
three additional missionaries. Those on the spot feel
that for one fresh house they enter they are leaving two
in which are men and women desirous of hearing the
Gospel.
CHAPTER XIII
THE MISSIONS OF THE CANADIAN CHURCH IN JAPAN
(continued)
The " Missionary Society of the Church of England in Canada "
(M.S.C.C.) at Nagano and at Matsumoto.
THE district called " Shinsetsu " includes the field of work
set apart for the Missions of the " Canadian Board," as
the M.S.C.C. is usually termed.
The railroad northward from Tokyo, after branching
off from the main line to Hokkaido, runs across the in
land plains and climbs the mountains of Shinshu by
means of a pass and tunnels, to the highlands of Karui-
zawa. From there the line descends gradually to
Nagano, the capital of the province of Shinshu, and a
celebrated Buddhist centre. The prosperity of this
town of 36,000 inhabitants is due to its trade in woven
goods and agricultural implements and to the fame of
its temple. It is beautifully situated at the foot of
lofty mountains. The temple of Zenkoji carries its
history back to the days of ancient relations with Korea,
when from Korea Japan received her religion and her
culture.
In the temple is said to be preserved the golden images
of Amida and his followers, Kwannon and Daiseishi,
made by Shaka Muni himself, and brought nearly one
thousand years later as a present from the Korean
Emperor to the Mikado in A.D. 552, on the first intro
duction of Buddhism into Japan.
161
152 CHURCH WORK IN JAPAN
The reliquary or shrine certainly dates as far back as
the fourteenth century, and the buildings of the main
temple, which was founded in A.D. 670, are at least 200
years old. War, pillage, and fire have left their marks, yet
the Zenkoji temple retains much of its former grandeur
in the spaciousness of its courts, the elaborate carving
of its gateways, and the magnificence of its votive
lanterns, sculptured animals, and shrines ; and to-day
its retinue of attendant priests and nuns, together with
the thronging crowds of pilgrims, illustrate the hold
that Buddhism still has on the hearts, if not on the
minds, of the people. The same students of the schools
and colleges of Tokyo who are studying in term-time
the various branches of Western science, go in the
summer vacation on pilgrimages to the shrines of Ise, of
Kompira, of Nagano, or to other sacred resorts. It
may be true that they go more for sight-seeing than for
worship, and that the old religion has ceased to be a
matter of conscience ; but they have not yet cast it
altogether away.
For the country farmers and tradesmen, for the
peasants in every province of Japan to whom the new
civilization from the West is only known by strange
and novel modes of lighting and locomotion the
temples of their forefathers, the festivals and the
legends of days gone by, are still a living force, and
receive as heretofore their veneration, their offerings,
and their credulity.
To this centre of Buddhist worship, in 1892, came
the Rev. J.G. and Mrs. Waller 1 to endeavour to open
1 The Rev. J. G. Waller had arrived in Japan two years
previously as the first missionary on foreign service sent by the
Canadian Church in its corporate capacity. He and Mrs. Waller
were first statibned at Fukushima, 166 miles north of Tokyo,
but on the division of the American and English Episcopal
Missions into missionary jurisdictions, they were transferred
from Fukushima to Nagano, and so continued to be within the
jurisdiction of Bishop Bickersteth.
CANADIAN CHURCH MISSIONS IN JAPAN 153
out a fresh sphere for the Church s influence. For over
two years they encountered strong opposition from the
Buddhist priests and others who derived their liveli
hood from the fame of their great temple. Mobs,
headed by priests in disguise, interrupted and disturbed
the missionary meetings, tore down their signboards,
and attempted by various devices to drive the mis
sionaries away.
Gradually, however, the Mission won its way to
respect from the more open-minded of the people, and
to an attitude of acquiescence from others. The late
Archdeacon Shaw reported in 1896 a kindly feeling on
the part of the official and educated classes towards the
missionaries. Now, in place of impromptu meetings,
often rudely disturbed, the Christians worship in a sub
stantially built church, built brick by brick by Mr.
Waller and his little band of helpers. At the mis
sionary hospital dispensary may be seen every day men
and women, Buddhist nuns among them, applying for
medical relief. Instead of defaced Christian sign
boards there can be observed in the Buddhist temple
precincts a notice board with its English translation
as corrected by their referee, Mr. Waller, the missionary
class- teacher in the Town " Chu-Gakko," or Middle
School.
Nor have work and progress been confined to the town
of Nagano. Within two or three years Mr. and Mrs.
Waller, with their catechists and Bible-women, com
menced work in the surrounding villages and smaller
towns. At Christmas of 1896 thirteen adults were
baptized, and about this time it was feared that too
many out-stations might be taken on.
Work in the Town. In 1894 a dispensary and nurses
training-home was started, and successfully carried on
for six years by a lady from Canada, whose health
afterwards broke down and necessitated her return
154 CHURCH WORK IN JAPAN
home. Since then the dispensary has been worked
for the Mission by successive Japanese doctors, and by
nurses receiving their training. In nearly every case
the nurses and doctors have been Christians. Funds
contributed in Canada made it possible in 1897 to secure
for the training-home and dispensary new and larger
quarters well situated in the centre of the city. Here,
besides the medical work, the Mission has held regular
weekly meetings for catechumens and Christians. At
these addresses and instruction with magic lantern
are given. At the meetings for non-Christian audiences,
the evangelistic preaching is generally well attended.
On Sunday evenings also a special service is conducted
suitable for " inquirers," to which patients come on the
invitation of doctor or nurse. During the hard winters
which are frequently experienced, the dispensary
becomes a rice-kitchen. In the winter of 1898, in
particular, the large amounts of relief given to the
poor deserving persons sought out by the catechists,
and not on the missionary s sick list, was thankfully
appreciated. The money for this purpose was granted
by the " Women s Auxiliary " in Canada.
This dispensary and nurses training-school exerts
an influence both on the nurses themselves and through
out the district. The present head-nurse of St. Luke s,
and another at the Red Cross Hospital, both in Tokyo,
received their original training in this institution ;
others, now in private practice or in their own home,
have benefited largely from the training which they
have received here. The return of the lady missionary
(Miss Smith) to Canada was a great loss to Nagano, and
a foreign resident evangelistic worker at the Home is
badly needed to assist in the supervision of the nurses,
and to accompany them on their rounds of medical and
evangelistic visits in the town and neighbouring villages.
In many other ways the work among women at
CANADIAN CHURCH MISSIONS IN JAPAN 155
Nagano has progressed. A " women s meeting " of over
twenty Christian members was begun in 1896, and has
been a source of encouragement by promoting interest
and mutual friendship between neighbours. It was
established as a branch of " the Women s Auxiliary to
the Canadian Church Mission in Nagano," and with
it was associated a " Dorcas Guild," which is employed
in knitting, embroidery, and sewing. Later on, from
this Christian " Fujinkwai," grew a Jizenkwai, or
benevolent society, consisting of both Christian and
non-Christian ladies, and numbering thirty members.
Friendly relations were established with several new
families ; the Church-members were brought into con
tact with many ladies whom difference of religion might
have kept apart ; and unbelievers were led to give up
some of their prejudices against foreigners and Chris
tianity.
English classes have been held for the teachers and
students of the Girls Normal and High Schools, and
these too have opened up intercourse between the
Mission and the townspeople.
The Church of the Saviour. The Nagano Mission has
possessed from early days a building suitable for Divine
worship. This church, which was begun in 1897, was
opened in May, 1898. It was consecrated by Bishop
Awdry, then recently appointed Bishop of South Tokyo
in succession to the late Bishop Bickersteth, under whom
the work had been commenced. The church is of red
brick, pointed in stone, and is 54 feet long by 26 feet
broad. It is one of the few Christian buildings built
of stone in the country. The windows, of plain lancet
form, and the chancel pillar shafts are in white sandstone
with simple mouldings of " Early English " character.
The general fittings of this little church its lectern,
reading-desk, etc., all carefully chosen and in harmony
with the whole, give an air of quiet dignity which is very
156 CHURCH WORK IN JAPAN
helpful to the worshippers, whether missionary or con
vert. For the missionaries, their church is a haven of
rest to the eye and the mind, in the midst of the noisy
life of this busy town. It is sometimes said that the
converts, recoiling from the heathen symbolism and
overloaded richness of the temples, might prefer a
church of the plainest description. It may, however,
be urged that the preaching-room, with its secular
adjuncts and week-day uses, cannot promote feelings of
devotion, and that the Mission which saves its funds in
the matter of church adornment may be losing oppor
tunities for instilling a sense of reverence into its con
verts when in the House of God. On the occasion of a
Christian funeral non-Christians sometimes attend
from curiosity or interest. Their behaviour shows a
great lack of reverence and solemnity, but the service of
Christian hope and faith, held in the peaceful church,
may have power to influence their thoughts.
If the missionary s words, heard once, sometimes
brings forth fruit, may not the beauty and restfulness
of the Christian s church the reverence as well as
the heartiness of his devotions prove an evangelistic
force as fruitful in results ?
Later Progress of the Mission. In 1898, after nearly
eight years service in Japan, Mr. Waller and his family
sailed to Canada for their well-earned furlough, and
their departure from Nagano drew from all classes a
notable demonstration of goodwill. It was in strange
contrast with their early experience of the town s
hostility, and was specially gratifying because of the
share taken by the non-Christian part of the com
munity. During their absence the work continued
without interruption. The work of the dispensary
and the training of nurses went on extending and met
with increased recognition from the official classes.
During a bad epidemic of dysentery one of the nurses
CANADIAN CHURCH MISSIONS IN JAPAN 157
was sent to Inariyama (a neighbouring town) to take
charge of the Infectious Hospital ; the town authorities
showed their appreciation of her services by giving a
present of 80 yen (8) to the Nagano dispensary. The
nursing of the poor in their own homes and the taking
entire charge of serious cases in private families were
now undertaken by the nurses attached to the dis
pensary. Since 1902 a hospital has been built by the
" Women s Auxiliary " of Canada, as a thank-offering,
but for the present the building is used as the mis
sionary s residence, and for classes and meetings, the
hospital scheme being in abeyance until the arrival of
further helpers.
Some of the classes are held for the students of the
Middle School (" Chu-Gakko ") of the province which
is at Nagano. Since his return from furlough, in 1900,
Mr. Waller has been welcomed there as English master ;
and though Christian instruction can only be given to
the boys out of school hours, his indirect influence is
great, and the fact of his being on the school staff pro
motes a good understanding between the Christians
and the Government authorities. The school sports
bear witness alike to the athletic powers, health and
good tone of the boys. Their drill is particularly good,
and is done with admirable precision in movement and
voice.
Matsumoto, in Shinshu, was, until 1902, when the
railway reached it from Tokyo, one of the most inacces
sible Mission stations in the South Tokyo diocese.
The town is situated in the midst of a wide, fertile
plain, which is well watered by the river Saigawa
and surrounded on all sides by the lofty mountains
of Shinshu. It is a centre of the silk industry of the pro
vince. Apart from its trade and its beauty of situa
tion, the town lacks interest. Its former daimyo s
castle, towering up storey above storey, still remains in
158 CHURCH WORK IN JAPAN
the midst of the town, but otherwise there is little
variety in the line of house roofs. The absence of
temples is noticeable, for although Nagano, only a day
distant, is famous as a centre of Buddhist worship,
that religion has never succeeded in gaining a hold on
the people of Matsumoto. But if Christian work in
Matsumoto has not had to contend with the opposing
force of Buddhism it has had difficulties of other kinds.
Shut off, as it was till recently, from much contact with
foreigners, its people regarded them and Christianity
with distrust and dislike. If Buddhist temples are
scarce in the neighbourhood, heathen shrines and
sacred places of primitive and grossly superstitious
cults abound ; on the other hand, modern manufac
tures flourish side by side with old-established indus
tries. The town has its banks, its police and law-
courts, its primary and middle schools, and neither
peasants nor the classes above them are held back by
any religious faith strong enough to enforce a high
morality. Among the peasantry there is nonmorality
rather than immorality. Of the classes above, it
may be said that [their ideals of social morality have
not as yet advanced beyond the standards of the ancient
days. Consequently one meets, with evidences of
intellectual progress, such as twentieth -century school-
buildings fitted up with the latest educational require
ments within sight of the symbols of faiths belonging
to a primeval past.
The Missionary Society of the Church in Canada
commenced work in Matsumoto in 1893-4 ; the Rev.
M. Kakuzen, ordained deacon at Toronto, being the
first missionary, and the station being superintended
from Nagano. A year or two later the Rev. F. W.
Kennedy came to live in Matsumoto as priest-in-charge.
After five years work at Matsumoto Mr. Kakuzen was
appointed to be priest-in-charge of the Nagano Church
CANADIAN CHURCH MISSIONS IN JAPAN 159
centre during Mr. Waller s absence on furlough. Later
he went to live at Kobe to take duty in the S.P.G.
Mission there, under Bishop Foss.
For many years evangelistic work at Matsumoto met
with slight encouragement. But the missionaries suc
ceeded gradually in conciliating public opinion. One
step taken in the right direction was the missionary s
entrance into what was an old, and formerly universal,
organization of Japan, that of the " five house " band.
According to this ancient custom, the neighbours on
either side and the three houses opposite form a league
for mutual help with the new resident, and the members
of each band are responsible for each other to the local
authorities. It is the duty of the new resident in a
street to ask for the privilege of enrolment, and this
the missionary did not fail to do.
Bishop Awdry reported in 1899 that the progress
made at Matsumoto was very marked. In that year
the congregation had reached the complement of twenty
communicants, which, combined with the possession of a
pastor and a building, entitled its claim to be registered
as a " Church." The same year, with the aid of a sub
stantial grant from the missionary society of Trinity
College, Toronto, a new preaching-station was built,
which could be used for a church. Preaching to un
believers and social gatherings are carried on in a large
room. This room can, when desired, be made into four,
by the sliding Japanese screen. At the end of the room is
a raised recess of about twenty feet wide by six deep ;
this forms the Sanctuary and is screened off excepting
during Divine Service. The mission-room is built and
furnished in Japanese fashion, with " zabuton " in place
of benches or chairs ; the American organ being the only
foreign piece of furniture. Although the mission-room
has to serve for social as well as devotional purposes,
whenever the screens are drawn back it is noticeable
160 CHURCH WORK IN JAPAN
how quiet and reverent the behaviour of all becomes.
Anything that makes for reverence and devotional
behaviour is a gain. The congregation at Matsumoto
now numbers eighty baptized members, with fifty
communicants. The classes for English, which de
veloped into an English night-school, have been carried
on for some years at the two mission-houses. Both
teachers and students of the Middle School attend these
classes, and many attend the Bible-classes in connexion
with them. The principal of the school extends his
co-operation, and his own son goes to both English
and Bible-classes. His further appreciation of the
work was shown by his asking the missionary to assist
in English teaching at his school. A young men s
Association has been formed on the lines of St. Andrew s
brotherhood. This Association, of which the members are
Christian, though the associates may be non-Christian,
works in conjunction with the Women s Association,
which is a branch of the Canadian " Women s Auxiliary."
These two Associations have done much to break
down the prejudices of the townspeople against the
foreigners and their faith. The latter Association was
started by the Lady Principal of St. Mary s Home,
before she was obliged, through ill-health, to leave for
America in 1899. She came to Matsumoto in 1894.
The Home was opened with four or five girls in 1898
and was intended for the training of Japanese women for
service in the Canadian Church Missions. For the five
years that Miss Paterson remained in Japan the Home
which she had founded did good work. On her de
parture * a lady from St. Hilda s Mission took charge
of it, but, her health breaking down in 1901, she was
obliged to leave Japan, and the work had to rest for
i Miss Paterson has settled in San Francisco, where she has taken
up work among the large colony of Japanese residing in that
city.
CANADIAN CHURCH MISSIONS IN JAPAN 161
a while in abeyance. The following year it was re
opened as a Christian Home for Young Girls. It began
with six pupils, who soon increased to nine ; it has now
the full complement of ten girls. The course is four
years. During this time the boarders in the Home go
to the Government girls schools. A fee of five yen
(about los.) a year is required, and a further sum of five
yen during the course. If the girls stay for two years
at St. Mary s they are expected to take a further course,
after that of the Government school, at St. Hilda s
Divinity school in Tokyo. The time thus spent under
Christian supervision should help to enable the girls
to withstand the non-Christian influences of their future
lives. Two pupils are now taking the Divinity course
at St. Hilda s, Tokyo, preparatory to becoming Mission
helpers. Another has entered the embroidery school
there. Two more have been taking the medical course
at St. Luke s hospital, Tsukiji, connected with the
American Episcopal Mission, one of whom has already
received her diploma as a fully certificated nurse.
Another pupil did not complete her course at the school,
but has been married to a Japanese deacon in the Osaka
diocese.
The Mission workers in the Sunday school and the
various classes help to draw together the women of the
town. By their labours, Christians and non-Christians
are becoming less separated in their social relations,
and much good is being done. They meet over sewing
and cooking classes and, during the war, at the meet
ings of the societies started for the relief of the soldiers
and their families.
CHAPTER XIV
COUNTRY WORK IN BOSHU, ETC.
C.M.S. Country Work in Boshu and at Yokaichiba and Choshi
;j The Fishing Village of Misaki.
IN the country the missionary can generally take a
straighter road to the hearts of the people among whom
he lives than is possible in the town. In the towns
missionary work is for the most part indirect ; schools,
hostels, hospitals usually cover the advance of Chris
tianity against the forces of heathenism.
In this and the following chapters it is proposed to
describe the C.M.S. evangelistic work in the country
districts near Tokyo, and at Tokushima, in the Island of
Shikoku ; the S.P.G. work in the Island of Awaji, lying
in the Inland Sea between Shikoku and the mainland ;
and the country work carried on by St. Andrew s and
St. Hilda s Missions in the Chibaken, and at Hadano-
machi, a town which is situated a few miles north of the
Tokaido and under the shadow of Mount Oyama ; also
a visit paid to the town of liyama, an out-station of the
M.S.C.C. centre at Nagano.
Two of the C.M.S. Tokyo centres, or rather circuits,
of itinerary work, are in the Chiba prefecture, which in
cludes the peninsula that forms the eastern half of Tokyo
Bay. A third centre is at the fishing village of Misaki
on the southern point of the western promontory of the
same bay. The southern and most inaccessible of these
162
COUNTRY WORK IN BOSHU 163
circuits in the Chiba prefecture lies among the villages
of Boshu, the southern province of the three which
form the modern " ken " or prefecture.
Itinerating in Boshu, The visitor who lands at Hojo
for the purpose of visiting the Mission is met by the
native catechist, a man whose energy is such that he
is known as the man who can out-walk the bishop.
Sunday services are held weekly for the Christians in
this district, of whom there are a considerable number .
Once a month one of the C.M.S. clergy from Tokyo
visits Hojo and the neighbourhood for the administration
of the sacraments. These monthly visits, and a visit
every three or four months from a lady missionary,
are the only intercourse these country Christians have
with their teachers and brethren in the Faith who live
beyond their immediate circle. Though they have
their catechists, who teach them the rudiments of their
religion, yet their isolation is great and it can well be
imagined that they long for visits from foreign mis
sionaries.
The village of Nemoto lies eight or nine miles south
of Hojo. A few years ago, a student from Tokyo de
sired after his baptism to be trained for missionary
work, but had been forced through ill-health to lay
aside his plans, and to undertake the post of teacher in
the primary Government school of this little fishing
village. There he took his stand as a Christian, and,
in spite of much opposition, used to gather the children
together and tell them about the Saviour, and they re
sponded in a wonderful way to his teaching.
On the occasion of our visit we made an early start
in jinrickshas and took with us a lantern and slides,
some large pictures, illustrating texts or representative
scenes in our Lord s life, together with tracts and some
copies of the Gospels written in colloquial Japanese.
The way led for the first few miles among terraced hills
164 CHURCH WORK IN JAPAN
and across rice fields which were being harvested for the
second time. We met by the wayside women and
children threshing the rice stalks by pulling them, by
the hand in small bundles, through a rude kind of
coarse iron rake, fixed in a wooden vice a few feet from
the ground. Women were to be seen reaping and
threshing, pulling hand-carts laden with farm produce,
or carrying heavy burdens upon the back. The men
are for the most part fishermen, and were out at sea,
or on the shore attending to their boats and nets.
As we walked along by the shore we could see Fuji
San afar off. Away to the left lay the volcanic island
of Oshima.
One of the boys who escorted us into the village had
been baptized a short time before, being the first to
confess Christianity in the village. He had encountered
much ridicule and petty persecution on account of his
faith.
It is quite impossible to be alone and undisturbed in
a Japanese house. The Japanese live their lives in
cheerful, constant companionship one with another.
The Nemoto children, who had been taught that they
should pray to God in secret, have chosen out a quiet
spot in a dried-up, shallow river-ted, which they called
" Gethsemane," and there they go to pray. When
their teacher left for Tokyo lately they gathered round
him with tears, and all prayed for him.
A visible change has taken place in the lives of some
of these children. Two very poor children begged their
mothers to allow them to save the fruit of a persimmon
tree in their garden, that they might sell it at the village
fair and send the money to help to tell others the good
news.
Now that their teacher has left them for a while they
meet every Sunday to read his weekly letter, and to
sing the hymns which they have learnt together.
COUNTRY WORK IN BOSHU 165
During our visit two meetings, one a Fujinkwai
(women s meeting) and the other a lantern meeting,
were held in the seldom-used Buddhist temple, hired
for the occasion ! The women s meeting was remark
able for its absence of women. It was announced for
two o clock, when two women came. There came also
a crowd of expectant children and a group of politely
interested men. In the hope that more women might
be able to leave their harvest work later on, the children s
meeting was held first, at which a simple lesson was
given, which was illustrated by a big picture. The
children listened quietly and attentively, and afterwards
sang some hymns, set to their own school tunes. About
four p.m., when the second part of the meeting was held,
the audience had increased to twelve men, a few big
youths, and fifty children.
In the evening the temple was packed with 130 to
150 young people, for a lantern meeting. It was taken
by the catechist, who comes over occasionally to hold
a service at the neighbouring lighthouse, where there
are several Christians. All were attentive and reverent,
as they saw the pictures and heard of the life of our
Saviour and of some of His miracles and wonderful
sayings.
Among the slides were a few illustrating scenes in
England. It seemed strange to look at pictures of
London streets and English scenes shown on a sheet
hung up inside a Buddhist temple, stranger still to hear
the children sing Christian hymns so heartily, whilst
close to us, behind closed doors, was the sacred shrine of
the temple. The scene in that old village sanctuary
was typical of the sentiments of the modern Japanese.
Possessing but little faith in their old gods, they listened
with interest to the foreigner s teaching concerning his
own religion, but with no realization that it was in
compatible with their former faith.
166 CHURCH WORK IN JAPAN
Since the occasion of our visit, the villagers com
placency towards the foreigners has aroused the Budd
hist priests out of their lethargy, and has stirred them
up to counteract the evil effects of their visit. Though
for years they had not troubled themselves about this
village, they have recently come over from a neigh
bouring hamlet and have held rival preachings and
conducted a lantern meeting of their own.
At Onuki, which was "the next place visited, there is
a resident catechist, and the Christians of the district
meet together at his house, which is their own Church
property, on Sundays for a service and Bible reading.
The clergy also from Tokyo come on monthly visits to
celebrate the Holy Communion.
Dr. Hada, one of the earliest Christian converts in
Tokyo, is now living at Onuki for his health.
There is another village called Nago at the other end
of the bay to Ho jo, where meetings are held at the house
of Mrs. Okamoto, a Japanese Bible-woman. Sunday
services are also held at the catechist s house.
Yokaichiba, and at Choshi. These towns in the
northern province of the Chiba prefecture are the
principal centres for the itinerary work of the C.M.S.
missionaries in this district. The missionary circuit
round by Sakura, Sawara, Choshi, and Yokaichiba, is
an easier one than that in Boshu.
In addition to monthly visits paid by the C.M.S.
clergy from Tokyo, the lady missionary in charge of the
country work goes every few weeks to help the catechist
by personal talk, Bible instruction and lantern meetings.
It was upon one of these rounds that we went early in
December.
Choshi is a large rambling town of 40,000 inhabitants,
and is chiefly noted for its Japanese sauce. It has the
privilege of manufacturing the supplies for the Im
perial household. The town extends for two miles along
COUNTRY WORK IN BOSHU 167
the right bank of the river Tonegawa, which here flows
between sharp rocks into the sea. The chief occupa
tion of its inhabitants, apart from the manufacture of
sauce, is fishing. A fish resembling a pilchard, but
smaller, is caught here and all along the coast. The
manufacturing and fishing quarters of the town are
divided by a hill crowned with a temple which is dedi
cated to Kwannon, the goddess of mercy. It has some
old and good woodwork carving. The view from the
hill overlooking the older fishing-villages, across the
river to the distant ocean, and inland over rice-fields
and low hills, is very fine. The rough fisher-boys and
school- children who crowded round seemed more
boisterous and aggressive than boys and girls in Japan
usually are.
The people at Choshi, especially the fisherfolk, are
difficult to reach, but nevertheless the work is promising ;
in one year, 1901, twenty-seven adults received baptism.
There is no other Church, or Mission, except the C.M.S.
working in the district. A preaching-place in a good
situation was secured in 1900, and the catechist is an
energetic man.
At Cape Inuboe, about 2| miles from Choshi, is a
well-known lighthouse situated on the first point of
Japan which is seen by steamers coming from Van
couver. From this lighthouse is telegraphed the news
of the steamer s arrival. This lighthouse has special
interest attached to it from the missionary point of
view. To quote from a report in the South Tokyo
diocesan magazine, for December, 1901 : " There are
generally four or five men stationed there, and these
change rather frequently, except the head men. Those
who have become Christians endeavour to lead any new
men who come, and God has blessed their work and
testimony, so that in a little over a year nine men have
been converted there. . . The head man is most
168 CHURCH WORK IN JAPAN
earnest in his efforts to preach Christ. Numbers of
visitors come to see the lighthouse during the summer
months, and are taken up the lighthouse in batches of
eight, the others waiting till the first party has come
down. He utilizes the opportunity often by speaking
to those waiting about the Gospel. The men who have
become Christians and have been transferred elsewhere
are all doing well. Three of them are in or near Tokyo
. . . one has gone to the other side of Japan."
Before leaving Choshi we visited this lighthouse, that
had become by one man s earnestness and faith a veri
table " preaching-station " of the Church. The cape on
which the lighthouse is situated is well worth a visit on
account of its magnificent view ; it stands high up on
the narrow point jutting out into the Pacific, facing the
ocean on three sides.
The lighthouse is of the latest type and has a revolving
flash-light of high power. The visitor cannot but notice
the spotless cleanliness and brightness of every bit of
glass and brass work. After due inspection and en
joyment of the view, we went into the head man s house,
which like all official buildings was built in foreign
fashion, to have tea and cakes, and to be introduced to
the latest new-comer among his four assistants. All
were Christians except one man, and he was already an
inquirer.
In the bare little office-room were four or five men,
with two of their wives, a grandmother, and three or
four little children, who kept running in and out of an
inner passage. The men and women sat round their
plain wooden table, sharing with each other Bibles and
hymn books, asking questions or listening to the answers
of the missionary upon the meaning of some verse, and,
after a few simple prayers, singing together some of our
Christian hymns. It was interesting to reflect upon the
contrast between familiarity with the results of Western
COUNTRY WORK IN BOSHU 169
material science the signalling flags were in pigeon
holes ranged against the wall, and their uses were proudly
pointed out to us and the ignorance on the part of the
Japanese of the religion and thoughts that have been
the education of the West. The joy in talking over their
new-found happy faith with fellow Christians was at
once striking and delightful.
I \Ve went to Yokaichiba next day, but little o
the Christian work that is being carried on there was
to be seen. In the evening a women s class was held
in the church or preaching-place, attended by the
catechist and ten or a dozen women with their little
children. A short talk upon a portion of Scripture
was given, a few hymns and prayer followed, and the
little meeting broke up. The results of a meeting like
this are not easy to test. Some of these women were
Christians, some inquirers, some merely friends, but all
had probably been attracted to Christianity by some
evangelistic effort or preaching previously held in the
town. By such meetings and quiet talks, and through
personal visits to their homes, one and another are
brought into touch with Christian friends, and become
known to the missionary. It has been by such efforts
that the Church s congregation in Yokaichiba has
grown within a few years time to a Church membership
of over a hundred and fifty.
Yokaichiba is a town of about 8,000 inhabitants,
and is the government and police centre for the dis
trict. The following account relating to a special
missionary effort was published in the C.M.S. Japan
Quarterly for October, 1903. The tent where the
meetings were held was large enough for 200 people,
and its white roof and towering poles with their flags
proved a notable attraction. The meetings had been
well advertised beforehand in the newspapers and by
circular letters sent to every house in the town. The
170 CHURCH WORK IN JAPAN
Mission lasted for ten days, and the results showed that
many who have since professed Christianity were first
aroused to interest and self-questioning by the preach
ing or by the tracts and portions of Scripture then
procured and read.
" Every afternoon we have had women s meetings,
though they hardly conform to one s idea of an ordinary
meeting, being often very informal. We go down a
little before two o clock, and always find groups of in
quirers scattered about the tent listening to the catechist.
One corner is reserved for us, and presently one or two
women are induced to come in and we begin to talk to
them. By degrees a small crowd assembles outside,
of men, women and children. We get as many of the
women to come up on to the boards as we can ; but most
of them are country-folk, who have come to town for
shopping. As the rain comes down in torrents most
days, they are often too dirty after their walk over the
muddy roads to come up on to a clean matting, and so
sit on the edge, while we talk as best we can to an
accompaniment of men s voices, crying babies, and noisy
children. These country people seem more responsive
than the town people, making remarks and asking
questions constantly. After listening for an hour or so,
most of them begin to drop off, explaining that they have
come from a place three, four or five miles away, and must
get back before dark, also saying that what they have
heard is indeed good news. Tracts are given to these,
and others generally take their place, and so we go until
3.30, when the children, who have been playing round
and making a noise ever since we came, are let in.
Their meeting begins with hymns, sung heartily if not
always melodiously. Some of them go to Sunday school,
but a good many do not."
At Yokaichiba the Sunday school children attend
regularly and answer brightly, and one feature of the
COUNTRY WORK IN BOSHU 171
Church at Yokaichiba is that nearly all are work
ers.
A Visit to the Fishing Village of Misaki. Misaki can be
reached from Tokyo by rail or steamer to Yokosuka, and
thence by a fourteen-mile ride in a rickshaw over the sands
and the cultivated uplands, that command a fine view
of Fuji, the Hakone and Oyama ranges, and the oppo
site shores of Tokyo Bay. Murray s Guide Book says :
" The little line to Yokosuka passes through characteris
tically Japanese scenery, wooded hills rising abruptly
from valleys laid out in rice-fields, with here and there
a cottage or a tiny shrine half -hidden in a rustic bower."
Yokosuka is famous as being the principal Government
dockyard, but a few years ago it was a poor village. It
has a claim on English interest, as it was here that Will
Adams, the first Englishman to land upon the shores of
Japan, lived and died. He was an English pilot to a
Dutch fleet, and was brought in 1600 as a prisoner
to leyasu. He won his favour, and was by him em
ployed as a shipbuilder, and as a kind of diplomatic
agent when English and Dutch traders began to arrive.
For twenty years he lived at Hemi, now a suburb of
Yokosuka, and the site of the railway-station, and there
he and his Japanese wife were buried. His shipbuilding
at Yokosuka has developed into shipyards which com
pete with those of Newcastle and Chatham.
The fourteen-mile drive from Yokosuka to Misaki
carries the visitor from the surroundings of modern
Japan to those of its village life as it has been from
time immemorial.
Yet Misaki, primitive fishing village as it is, is in
touch with the scientific world through its marine
biological laboratory, which is connected with the
Science College of the Imperial University of Tokyo.
In it are displayed the rich marine fauna of the little
bay, which have been obtained by dredging.
172 CHURCH WORK IN JAPAN
At Misaki the Church Missionary Society has had a
resident catechist for some years, but Christian work
makes as yet slow progress. The occupation of the
fishermen keeps them at sea for months at a time, and
makes it hard to reach them on shore.
CHAPTER XV
SOME COUNTRY STATIONS OF THE S.P.G. MISSION IN
THE SOUTH TOKYO DIOCESE
S.P.G. and C.M.S. Missions in the islands of Awajiand Skikoku.
THE following are some of the country stations founded
by the S.P.G. from Tokyo :
In the Shizuoka prefecture, where work was begun
in 1889, Shizuoka, Numazu, Mishima, Oyama, and
Hamamatsu are separate stations, the two former
possessing churches and resident priests, the others
being worked by catechists only. The work in this
populous district has been greatly hampered from its
commencement by insufficiency of missionary workers.
At Numazu and at Shizuoka the local congregations
have been large enough to justify grants of 100 for
each station from the Marriott bequest, whereby St.
Peter s and St. John s churches have been built ;
St. Peter s, Shizuoka, was consecrated in February,
1901, and St. John s, Numazu, in April of the same
year. At Numazu the congregation contributed to
wards the cost of the church furniture. Here the Rev.
M. H. Satake has been in charge for some years.
Numazu, until recently, had a larger congregation than
Shizuoka. In 1904 the figures for the numbers of
Christians were respectively, Numazu 38, and Shizuoka
39-
In the Kanagawa prefecture there are the country
towns of Hadano and Odawara, having S.P.G. Mission
173
174 CHURCH WORK IN JAPAN
stations. Odawara is on the coast, just beyond the
point where the Tokaido railway turns inland to avoid the
Hakone mountains ; Hadano is situated high up among
the mountains of the Oyama and Tanzawa range, and
behind and above them is seen the pure white cone of
Mount Fuji. Hadano is a prosperous little town, its
principal product being tobacco, although both rice
and silk- worms are largely grown and bred. The people
pride themselves on growing the best tobacco in Japan,
and their flourishing and self-contained community-
life presents many features which are elsewhere now
fast passing away, but are still to be found in some of
the country districts of Japan.
Its people are well-to-do, and are independent for
the most part of the world outside. Their families have
inter-married for generations ; they look up to one or
two leading men of their community, whose families
have been foremost among them for many years.
Fortunately for the Church s Mission to Hadano, the
father of the principal tobacco merchant became a
Christian when the work was begun in the earlier days
by the Rev. W. B. Wright. This man and his son and
daughter-in-law have exercised their influence in spread
ing the Faith, and thus a congregation has been formed.
Hadano is now one of the most satisfactory stations
of the S.P.G. Missions outside Tokyo. In 1895 a small
wooden church was built, partly by the congregation s
contributions. Bishop Awdry speaks of the " bright
and loyal spirit . . . and disposition to do things for
themselves, yet not without looking for counsel from
the Church authorities," which animates the Hadano
congregation. At one time there was a sluggishness in
bringing in others to share in their privileges, but now,
Bishop Awdry says, " the men who first came into the
fold . . . are eagerly bringing in their wives and wel
coming the poor." He attributes this better state of
COUNTRY STATIONS OF THE S.P.G. 175
things partly to the energizing zeal of Miss Ballard s
work amongst them since her return from furlough in
1903. The Church was for many years in charge of the
Rev. L. B. Cholmondeley, of St. Andrew s Mission.
This Mission, with that of St. Hilda s, helps at present
to carry on the evangelistic work of the S.P.G. in Tokyo
and its country districts.
In the Chiba prefecture the centres are Shimo-
Fukuda, Odaki, Mobara, and Chiba, which is the capital
of the prefecture and a town of 30,000 people. For
many years the Society has had work in this prefecture.
The C.M.S. has done much evangelistic work in many
of the towns and villages of Chiba, but the S.P.G. has
suffered from lack of workers in Tokyo to carry on the
good work founded in years past by Archdeacon Shaw
and others. The catechists in the three or four Mis
sion centres, unsupported from outside, have done
little to extend the work, and have hardly kept the
congregations together. Yet this is a promising field,
and requires only sustained missionary effort to show
abundant fruit. It is now in charge of the Rev. Abel
Eijiro lida, one of the senior Japanese clergy in the
diocese. Monthly visits, and at times visits of some
weeks duration, are now paid regularly by Miss Ballard.
Work among the women and children is therefore being
carried on more systematically ; the Christians are kept
more in touch with their brethren in Tokyo, and are
left less isolated. There has been also an increase of
baptized and confirmed members in the little congrega
tions.
Odaki is a country town, not unlike Hadano, but
it does not depend on its industries but on its status as
the capital of a district. It once had a castle, and the
farmers, who now make up the larger part of the in
habitants of Odaki and its neighbourhood, were then
the feudal retainers of its former daimyo. From these
176 CHURCH WORK IN JAPAN
soldier-farmers were drawn the small Christian congre
gations of the place. At Mobara also there are two or
three Christian families ; what is sadly needed at both
places are earnest catechists. The work of the catechists
employed has so far been wanting in sustained endeavour.
The church at Shimo-Fukuda is of many years
standing and has an interesting history. The work
was begun there by the visits of the Rev. W. B. Wright,
in 1881. Two farmers then became Christians, but for
some time after little outside help came to them. How
ever, these two faithful Christians persuaded others to
read the Bible, and, as a result, in 1884 more than thirty
of their fellow-townsmen wrote to Tokyo requesting
baptism. Thereupon the Rev. Arthur Lloyd and Mr.
lida (then a catechist) visited Shimo-Fukuda, and after
due instruction baptism was given to these converts in
a body. They were men of influence in the place, and
further converts began to come in. In 1890 a church
was built, and Mr. lida was placed in charge as deacon.
Mr. Moore, in his book entitled The Christian Faith in
Japan, describes the congregation as simple and rough,
and adds : " There is not a villager who has not been inside
the church for a service for preaching ; the Buddhist
temple has fallen into decay ; and the proposal to found
a Christian school, to save the young men from having to
face the temptations of the capital in pursuit of educa
tion, only failed from lack of means." He goes on to
relate a beautiful dream that one of the congregation, an
aged Christian, had during a serious illness. In a
vision he saw the courts of heaven radiant with the
light of the presence of God, and made beautiful by
flowers. He recovered from his sickness, and in grati
tude for restored health, and in memory of his dream,
he has since, all the year through, except during Lent,
provided flowers each Sunday for the adornment of
God s House.
COUNTRY STATIONS OF THE S.P.G. 177
The congregation numbers now about 130 ; monthly
communions are celebrated by the Rev. A. E. lida.
There is also a Sunday-school and a women s meeting.
The latter is better attended in the winter time, as
during the summer months women and girls are busy
helping the farmers in the field.
At Chiba the small church is a modified Japanese
house. Its matted floor, its sliding doors on two sides,
its plain benches for seats, together with the altar of
carved wood, give this little church a pleasing appear
ance.
At Chiba the congregation is small and the Mission
in this large town is only in its early days. It is true
that Church work has been carried on for years, some
times by C.M.S. evangelistic preachings, and sometimes
by the S.P.G. catechist or itinerating missionary from
Tokyo. But until two or three years ago no regular
Mission was established in the place ; now there is a
resident catechist and Mr. lida spends part of every
month there. There are both government, middle and
normal schools at Chiba. It is the centre of the indus
tries of the prefecture, and the market-town for its
farmers. It has also barracks and a large medical
school. The population is increasing in numbers and in
prosperity.
The work in this portion of the Chiba Ken belongs
properly to the S.P.G., as they began it, and from time
to time have carried on work there ; but until that Society
can be strengthened in Tokyo it cannot fulfil its evan
gelistic duties here. For the present, St. Hilda s Mis
sion does all it can, with its other pressing duties, to keep
alive the evangelizing spirit throughout the district.
One of the earliest and most important of the Kobe
branch Missions is at Awaji, an island at the entrance of
the Inland Sea. It is inhabited by fishermen, whose
occupation renders them difficult to reach. Bishop Foss,
N
178 CHURCH WORK IN JAPAN
as soon as he had acquired a knowledge of the language,
visited every town and hamlet upon it, but at first with
no definite result. His first visit, in 1878, was followed
up by that of a catechist. Four baptisms were re
ported in 1884, and in 1886 there were Christians in
three towns in the island, and a public Christian funeral
had been held a thing before impossible. 1
Up to this date and for long afterwards the S.P.G.
was the only Christian agency at work in the island.
The island itself is small in comparison with Shokoku,
which is close at hand and appears almost as the
mainland. Awaji is some 20 to 30 miles from end
to end, and perhaps 15 miles across at its broadest
point. In outline its shape is somewhat that of "a pear.
According to Japanese tradition Awaji was the first
part of the earth created. In opening anew church in
1890 at Sumoto, its principal town, Bishop (then the
Rev. H. J.) Foss named it the Church of the True
Light. To-day Awaji has its Christian communities
in nearly every village and hamlet. They grow steadily
in numbers and in extent, but the progress would be
more rapid if a missionary could be spared from Kobe to
live upon the island and pay weekly instead of monthly
visits to the catechists and their scattered flocks.
At Sumoto there is a girls school housed in the beauti
ful old residence of one of Awaji s former feudal lords.
It is not a Christian school, but the principal is a Chris
tian, and an earnest member of the Sumoto Church
congregation.
1 This rite was accompanied by disturbance at one time in
country districts, where there prevailed a misconception as to
the Christians treatment of their dead. Christian burial-
grounds in the country are hard to acquire. In the case of the
heathen, the dead (generally their cremated remains) are buried
in the temple grounds, the grave being cared for by the sur
viving relatives. At Tokushima the Christians have possession
of a corner of a hill-side, and there already rest in peace twelve
of the little congregation.
COUNTRY STATIONS OF THE S.P.G. 179
The catechist at Sumoto is the lay pastor of the
" Church of the True Light." He is assisted in his
work by a Bible woman, and together they carry on a
regular Sunday-school and women s meeting. The
little congregation numbers from forty-six to fifty men,
women and children, of whom nearly half are com
municants. Kariya and Yura, small towns on the
eastern coast of the islands, and north and south of
Sumoto, are out-stations of this Mission ; in each there
are scattered units of the Church, and to them monthly
visits are paid by Mr. Kakuzen and the catechist.
Tanaka, the southern Mission centre on the island,
and the next village to Fukura, where the visitor stays
the night before crossing by steamer to Tokushima, is a
smaller station, with from twenty to thirty Church
members. Of these about half are communicants.
There is a little Sunday-school for the twelve Christian
children and such non-Christians as can be persuaded to
come.
Bible and prayer meetings are held weekly, also a
Church service and preaching for unbelievers on a
Sunday; but less work is carried on here among the
women than at Sumoto, as there is no Bible-woman.
At Fukura there are five Christians, all men, and at
Kusaka, another out-station of Tanaka, three or four
more isolated Christians, all four being communicants.
Mr. Kakuzen visits these outlying stations once a month.
At Fukura one man who was recently confirmed is totally
blind ; he and another were the only two communicants
there a year ago. One of the four at Kusaka is the
first convert made in that quarter ot the island by Mr.
Foss, whom he heard preaching in a temple twenty-six
years ago.
The room that has to serve as a church at Tanaka
is very small.
From Fukura in Awaji a small steamer runs to Muza,
i8o CHURCH WORK IN JAPAN
at the extreme north-east of the Island of Shikoku.
Near to this port is the famous whirlpool of the Naruto
Channel, which separates the two islands of Shikoku
and Awaji, and connects the Inland Sea with the Pacific
Ocean.
The track of the steamboat is at a safe distance east
ward of this dangerous passage.
In the fishing-village on the islet of Tokushima there
are a very few Christians, chiefly members of one house
hold.
Tokushima is three or four hours distant from Muza.
The journey is through a pleasant country, with rice and
corn-fields and pine-clad hills in the near distance.
Tokushima, formerly the seat of a daimyo, is now the
capital of the Tokushima prefecture. It is an important
place, with a population (in 1897) of 60,000, but for some
years it had to be worked as an out-station from Osaka.
It can be reached by steamer from Osaka, in favourable
circumstances, in six or seven hours, but the passing
can be unpleasantly rough owing to the cross-currents
of the Kii Channel. The town stands on one of the
four streams of the delta of the Yoshino river, two of
which form the " Island of Virtue " (Tokushima), from
which the town takes its name. Behind the town are
the mountains, and on a solitary hill near its western
suburb are the ruins of the once fortified stronghold
of its feudal lord. " Castle hill " is well wooded, and
is now a public park ; and from its summit may be seen
the town and its suburbs, and numerous villages, form
ing together a grand field for missionary work.
Tokushima became a Church Mission station in con
sequence of a visit from the Rev. H. Evington (now
Bishop), who spent a few days there in 1880 for change
and rest.
He was visited by some members of the Greek Church,
and early in the following year one of these came to
COUNTRY STATIONS OF THE S.P.G. 181
Osaka and in the name of several others requested further
Christian instruction. It was determined to send a
native catechist, as Mr. Evington was then leaving for
England ; a house was secured in Tokushima and work
there was commenced.
At first there was determined opposition to Christian
teaching, chiefly stirred up by the Buddhist priesthood
and their followers. But by 1883 the outlook became
more encouraging. The Christians were themselves
earnest, regular in attending Christian worship, and
showed amongst themselves love and unanimity. The
preaching services were largely attended, and inquirers
came forward. The following year the late Archdeacon
Warren began his regular visits to Tokushima, the
practical oversight of the out-stations from Osaka having
devolved upon him. Four adults and three children
were baptized that year, and during the next, 1885,
Bishop Poole visited this new station, and held a con
firmation. A Church committee had been formed
among the Christians at Tokushima ; but the three
succeeding years, 1885-8, were disturbed by internal
trials.
In 1888 the C.M.S. Committee resolved to make
Tokushima a separate station, and appointed the Rev.
W. P. Buncombe, who had recently arrived from Eng
land, to be its first resident European missionary. He
began by arranging a week s preaching in the theatre.
This effort gave a great impetus to the work. Many
fresh converts were baptized, and before long funds
were raised for the erection of a church. As the little
Church congregation grew in numbers and strength,
opposition to its teaching became keener. At one time
violence was shown : the missionary s house was stormed
and the native Christians molested. On the other
hand, the Christians showed in their lives spiritual
growth ; four new preaching-places were opened in the
182 CHURCH WORK IN JAPAN
city, and several converts were baptized, one of them
being a Buddhist priest.
In 1891 the Tokushima Mission staff was reinforced
by the arrival of several additional missionaries. It
was further helped by the appointment of a native
Bible-woman, who, as a Christian of ripe experience in
evangelistic work at Kumamoto and at Osaka, did
much to aid the growing work at Tokushima. By
1893 the foundation-stone of a new church had been
laid. In the succeeding April it was dedicated by
Bishop Bickersteth. During 1902-4, however, owing
to the pressing needs of other centres, no resident Euro
pean clergyman could be stationed at Tokushima.
Tokushima is the centre of several Mission stations,
which are scattered about the plain in the lower reaches
of the Yoshino river, and among the fishing villages of
the north-east coasts of Shikoku. From the city three
main roads branch out, and along each of them work is
being done. To the north there is Muza, with its
smaller out-stations of Tokushima, Do-no-ura, and
Kitadomari ; to the north-west there are the centres of
Kawashima and Wakimachi, from which work is carried
on among smaller villages lying on either side of the
river Yoshino ; to the south the catechist stationed at
Tomioka has charge of work at Honjo and at outlying
villages. In Tokushima and its neighbourhood there
has been an advance from 129 converts in 1896 to 205
for 1903, without counting the catechumens coming
forward for instruction. From all over Japan comes
the appeal for more workers. Every section of society
is awakening, through tjie needs of the present national
crisis, to the necessity of religion as distinct from ethics.
Before closing this section some mention may be
made of the speical nature of the work among the women
and children carried on by the ladies of this Mission.
One effect of the late war has been to make the
COUNTRY STATIONS OF THE S.P.G. 183
people more seriously disposed towards religion. Prac
tical help and sympathy have also done much to draw
the people closer to their missionary friends. Oppo
sition is now more often confined to homes and rela
tives. Belief in Fox-possession is still held in the
country districts of Japan, and the Tokushima district
is one where this belief still holds sway among the
women. This superstition is one of the difficulties
against which the missionaries are contending. Super
stitious terrors die slowly. A weak intellect and a low
state of health may account for this nervous disorder or
delusion of the mind of those possessed, but the belief
that an evil spirit, the " fox-spirit," possesses and rules
the mind and bodies of some is still very common. The
greatest hope that this belief may soon die out lies
in Christian teaching for the children.
The children s meetings at Tokushima, both in the
town and country districts, are especially good. In
two separate parts of the town from 80 to 100 children
are ready to pour in each week as soon as ever the doors
are opened, and in five or six other places there are good
meetings. Only a small proportion are Christian
children, but progress is being made, in spite of home
discouragement ; and the boy or girl Christian is usually
the best evangelist in any household.
A Christian Service at liyama, in Shinshu. liyama
is one of the two principal out-stations attached to the
Nagano centre of the " Missionary Society of the Church
of England in Canada " (M.S.C.C.). Work was begun
here in 1896 by Mr. Waller and his staff, and already
liyama has a Christian congregation of its own and
forms a centre for further effort. Monthly visits are
paid to this little band of Christians, both for the
administration of the Holy Communion and for evan
gelistic preaching in the district.
Though it is only about twenty-one miles away, as the
184 CHURCH WORK IN JAPAN
crow flies, the journey from Nagano occupies a consider
able time. The train goes to a place a few miles from
Nagano, thence rickshaws are available for an hour s
journey over rough country roads. After that, by the
more leisurely and peaceful sampan, the traveller
floats down the broad river Shinano-gawa to liyama.
The sampan is a flat-bottomed boat propelled by means
of long heavy sweeps which men ply astern and at the
bow, standing to their work somewhat after the manner
of gondoliers. The boats are simple structures in which,
if it be wet, the traveller is glad to crouch or lie on the
matted flooring of the covered-in portion, which ex
tends nearly from end to end, in company with men
smoking, wet umbrellas and the inevitable brazier
and its kettle.
liyama, as other towns such as Inariyama, also in
the Nagano district, has had its days of bustling trade
and activity cut short by the advent of the railway in
the vicinity. Before then these towns had prospered
exceedingly, being on the route of the packhorse traffic,
by which goods were distributed throughout the
country ; now, like so many of our old-fashioned market-
towns at home, their trade seems to have diminished
through the very means that were intended to extend
it.
However, liyama is still a fairly prosperous country
town, and its people moderately well-to-do. At the
roomy country inn have been held from time to time
large Christian meetings, its former owner having been
a Christian. At an evening meeting in the Mission-
house quite 120 people will crowd in, and stand round
the open doors or sliding paper windows. Some earnest
Christians come in from distances of two to eight miles
to take advantage of the monthly visit from their clergy.
CHAPTER XVI
WORK AMONGST POLICE AND FACTORY WORKERS
Christian Work amongst the Police and Telegraph Clerks at
Tokyo and Kumaraoto Work among Factory Girls at
Osaka.
THE Japanese police force was largely recruited from
the Samurai class, and is a highly trained and efficient
body of men. In the larger towns the Government
provides schools and classes for the teaching of English
and for other studies of use to them in their duties. In
Japan all religions are equally tolerated. As Christian
teaching in Japan has tended to make men more trust
worthy, the . Government in several departments has
encouraged the educational work of the missionaries.
In view of the good effect of a school for the police
in Osaka, which was begun by a lady missionary under
the C.M.S., the police authorities in Tokyo requested
five years ago to start a similar school in Tokyo, and
paid the expenses of the journey to the capital for
herself and her Japanese assistant.
The authorities specially asked that a teacher of
English should be employed in the Tokyo school, and
suggested that a Bible lesson should be given to the men.
The selection of the teacher was left by them to Bishop
Awdry. It was decided that this work should be
undertaken by a lady who was formerly a missionary
of the Universities Mission to Central Africa.
For the first year or so Mr. Imai also assisted in teach-
186
i86 CHURCH WORK IN JAPAN
ing English, the Scripture teaching for the most part
until recently being given by a Christian Japanese
teacher, in Japanese.
The school numbered at its commencement in 1899
from forty to fifty men ; since then they have more than
doubled. At the first Christmas six policemen received
Holy Baptism, and during the five years since the be
ginning of the school, forty members of the police class
have been baptized.
At the present time there are six men coming forward
as catechumens. The work has thus made steady pro
gress. Some pupils of the earlier days have presented
themselves for baptism, and of these some are already
confirmed.
Within the latter part of the spring of 1904 the
lady missionary was asked to start similar v/ork
at the Shitaya police-station. The chief of the police
there specially asked to have Bible lessons given, and
offered to pay the travelling expenses out of his own
pocket, so anxious was he for his men to derive the same
benefit he had enjoyed as one of her former pupils.
Two ex-policemen are now pupils of the theological
school, Azabu, Tokyo, which is under the charge of the
Rev. J. Imai.
Two other Christian policemen served as soldiers
during the war. One of them was baptized by his
special request at Hiroshima on his way to the front.
He had been the head of his (police) class, and joined
the ist Regiment of the Imperial Infantry, under
General Kuroki a regiment which won special mention
for valour at the crossing of the Yalu. The other is acting
as English interpreter to a war- correspondent at the
front. Yet another Christian policeman was chosen
interpreter to the war-correspondent of the Daily Tele
graph.
Since the commencement of the Tokyo police school
POLICEMEN S BIBLE CLASS
Shitaya Station 1905
By kind permssion of G. Palmer.
AMONGST POLICE AND FACTORY WORKERS 187
there have been sixty in attendance, and these, when
living within a reasonable distance of the school, are
supposed to come once a week to keep up their know
ledge of English. Moreover, examinations are held
twice a year to prevent the men giving up their studies,
and the scale of extra pay is regulated accordingly.
Though the school was closed for a short period when
war was first declared, notices were soon sent round to
the twenty-four police stations to select fifty new
pupils, in addition to the already large number of
students. To this increased number of pupils the
largest available room in the Metropolitan Police
Station is assigned in which to hold the classes.
The " International Christian Police Association" has
its headquarters in Japan at Kumamoto. The associa
tion has a large membership, all over .the country, and
is aided by its periodical, which has a monthly circula
tion of 1,400 copies. Through its agency the members
are encouraged to study the Christian Scriptures, and
notes for their guidance are a feature of the magazine.
Its issue has been attended by encouraging results in
Japan, Formosa, and Korea.
At Kumamoto there is an institute for the police of
the city. It owns a good house, with rooms suitable
for meetings and recreation. ;Here there is a monthly
lecture, preceded by a prayer-meeting, for the Christian
members, and there is an attendance of from fifty to
seventy- five members. Classes are also held every
week in the institute for educational and religious in
struction, at which the pastor of the " Sei Kokwai "
Church assists. The classes are well attended and
receive encouragement from the officials at headquarters.
The policemen greatly appreciate the possession of
their institute, and there are usually to be found some
members chatting or reading together during their
leisure hours.
i88 CHURCH WORK IN JAPAN
The " Christian Postal and Telegraph Association "
was started a year ago. The rules define its object as
" the promulgation of the Gospel of Jesus Christ
among the workers in postal and telegraph and tele
phone offices, and among their families ; to promote
the spiritual, social and physical welfare of the mem
bers, and to encourage them to make their homes bright,
pure and happy."
The report of the first year s work (1903) says that
the association has grown rapidly and has over 600
members, many of whom have become earnest seekers
after the Truth, and that already eight of them have
received baptism. Out of the 4,000 scattered post-
offices throughout the country members have been
recruited in 107 offices during the past year. Within
the last two years women have begun to be employed
in the post and telephone offices, and a women s branch
has recently been started, which numbers already thirty
members. In any town where the branch has members,
and missionary work is going on, the missionaries in
charge are advised of their names, and they do all in their
power to help on the members of the association.
Evangelistic Work among the Factory Girls. There are
twenty cotton factories in Osaka and its suburbs, nearly
all of them being on the outskirts of the city. In the
smallest sixty, and in one of the largest 2,200 of the
women and girls employed live within the factory walls.
Besides these, many live outside at their own homes
or in lodging-houses, and go daily to work. Both within
the factory buildings and companies lodging houses,
the conditions of life are often unhealthy and unsatis
factory. The evils arise from the excessively long hours
of work, the over-crowding, and, where the officials are
careless or incompetent, the neglect of ordinary sanitary
precautions.
Neither government nor public opinion has as yet
AMONGST POLICE AND FACTORY WORKERS 189
awakened to the necessity of special legislation for the
benefit of these women.
Factory work in Osaka and elsewhere is carried on
by night and day shifts. There are few factories where
there is no night work, the rule being that a factory hand
works all day, and in alternate weeks all night. Every
eight or ten days, when the shifts of work change, there
is a short period during which the machinery must be
cleaned and made ready for the next gang of workers.
At such time there is some scant leisure, but there
are no weekly holidays. Beyond the five annual
national holidays in the whole year there is no variation
from the monotony and toil of the weekly, or ten days
shifts of day and night work. The war caused a con
siderable decrease in business, and several factories ran
half time ; but this caused for many loss of employ
ment and for others extra hard work with longer
hours.
Special evils arise for those who have to live within
the factory walls, or crowded together in the neighbour
ing lodging-houses. In some houses men and women,
boys and girls all live together. The houses are com
paratively small, and the night workers sleep in the day
time in the rooms occupied at night by those working
during the day. It is no wonder that the rooms are
dirty and that the health of the hands suffers. They
work for twelve hours at a time, and alternate weeks at
night. After the working-hours are over they go to
the bath, have supper, and then go to sleep. Next
morning they get up before daylight. They work, eat,
bathe and sleep in a crowd. Their faces are pale and
their eyes weak, and they seem to be always tired.
Most of the workers in these large factories are girls
brought up from the country districts on a three years
contract. The agents employed to engage and fetch
the girls receive a commission on each girl who is per-
igo CHURCH WORK IN JAPAN
suaded to join, and unscrupulous agents too often allure
the girls up to town with tales which are far from true.
The contrast is great between their former life among
the cornfields, pine-woods or rice-fields a life that has
been lived in the open air and their life of close con
finement and unhealthy drudgery. In consequence of
the nature of the work, the poor food, and the over
crowding, numbers die from rapid consumption and sheer
hopelessness. Others lose vitality and become degraded
morally and physically.
Even the children have to take part in the night hours
of work, and when unable to keep awake are often
punished by a blow struck by the factory foreman.
Most of the factories have their own hospitals and
dispensaries attached to them ; but in many cases these
are badly managed, and are so dirty and ill attended
to, that the girls prefer to bear the evils they are suffer
ing rather than enter them.
Some factories are better than others and are trying
to cope with existing evils.
Eigh! years ago public opinion, aroused by writers in
several of the best Japanese papers, pressed for Govern
ment inquiry and measures. In consequence improve
ments in their general conditions have been made at
many of the factories. Schools have been built in many
instances and dormitories have been enlarged. There
has also been a demand for legislation to fix hours of
work and age limits, but as yet no factory laws have
been passed.
At present the condition of these factory girls depends
on the individuals under whom they work. Some
are callous, some are spasmodically kind ; others again
endeavour to alleviate the lot of the workers within the
limits of the companies law of day and night shifts. Of
recent years missionary work among the Osaka factory
hands has been begun. The efforts to reach and
AMONGST POLICE AND FACTORY WORKERS 191
brighten the lives of this class of society have met with
response, in spite of many difficulties and discourage
ments. The factories and lodging-houses belonging to
some companies are hard to reach, for the officials fear
investigation. In many factories leave has been ob
tained to hold occasional magic-lantern meetings, in
others an afternoon for games, or a weekly Gospel
meeting is permitted for those who are off work at the
time. Open-air meetings are sometimes held in the
yards of the workshops for those not on duty, and
attract a large number of listeners. A magic-lantern
or a Christmas tree serves to open the way for direct
Christian teaching. But this is difficult, for even where
the officials are thankful for outside help to keep in
order their crowds of uneducated girls and children,
they are usually afraid of allowing anything that may
hinder them from obtaining, or retaining, workpeople
who come in most cases from the strongly Buddhist
districts of the country.
Nevertheless religious teaching has been going on for
some time in connexion with more than one factory,
and that with such measure of success as to give en
couragement for the future.
Close to one factory a girls club-room was hired more
than two years ago. The meetings with lantern slides,
the classes for Christian instruction and the preachings
held there by C.M.S. missionaries and Japanese helpers,
have been well attended and show what good results
would follow could the club system be established in
the neighbourhood of other factories. Tired and sleepy
as the girls constantly are, they are glad to come, and
begin to look on the club as a kind of home, and on those
who care for them as friends. There are classes for
sewing and writing, recreation classes, besides Bible
classes. At the club there is also a growing Sunday
school for children of the neighbourhood and for the
192 CHURCH WORK IN JAPAN
younger sisters of the club members. Some of these
children are those of the factory officials.
Mention may be made here of a lodging-house for
boys attached to one factory to which admission has
been gained of late. About eighty boys live there
from thirteen to twenty years of age ; they work like
the girls, in relays Iby night and day, so that forty
at a time can come to the lantern meeting, which is held
two or three times a month. This is a better type of
lodging-house, because there is more supervision, as
it is situated within the factory walls. The man in
charge gives opportunities to the visiting missionary.
His daughter attends the Mission girls school, and
perhaps influences him to welcome Christian aid to
keep in order, to interest and teach, what he calls his
large little family.
The missionaries in these factories have been doing
pioneer work and claiming fresh territory for Christian
teaching and influence. Prejudices have begun to be
broken down ; factory officials have become awakened
to the fact that some one cares for the factory hands ;
the public is finding out slowly that there exists a large
class in its industrial centres who are utterly uneducated,
living under most unsanitary conditions, and needing
legislation to protect them. The Factory Mission needs
more workers and more funds.
CHAPTER XVII
ON THE JAPANESE PRAYER-BOOK AS COMPARED WITH
THE ENGLISH AND AMERICAN PRAYER-BOOKS
THE comparison in this chapter of the Revised Japanese
Prayer-Book (first published 1879-82) issued in Revised
form in 1895, with the English and American Prayer-
Books, has been taken from the papers, by the Rev.
A, F. King, M.A., published in the South Tokyo diocesan
magazine, 1889-1900 :
The Lectionary is framed on the basis of the English
and American Prayer-Books. As in the English Book,
there are no proper lessons for the forty days of Lent,
but the American Book is followed with regard to the
special optional lessons for the Rogation and Ember Days.
Except where they are found in the English Lectionary
also, there are no proper second lessons appointed for
Sundays ; save that for Advent and Lent, the Sunday
second lessons of the American Lectionary are set down
for optional use. The Sunday first lessons follow the
plan of the English rather than that of the American
Lectionary.
For the daily lessons the general plan of the English
and American Books is followed, but the Apocrypha
finds no place in the Lectionary. Proper second lessons
are appointed uniformly for all Holy Days other than
Sundays. Occasionally a proper lesson is introduced
which is not found in either the English or American
I 9 4 CHURCH WORK IN JAPAN
Book, e.g. St. Thomas Day second morning lesson,
St. John xi. 1-16 ; but generally either the American
or English Book provides a precedent. The Trans
figuration has no Collect, Epistle and Gospel appointed
for it, but there are proper lessons ; those for the morn
ing follow the American Book and those for the evening
are Dan. x. i-n and St. Luke ix. 28-36.
The list of proper Psalms for certain days follows that
found in the American Book, but the days for which
none are provided in the English Book are marked with
an asterisk, and the use of proper Psalms on those days
is optional. A table of fifteen selections of Psalms, after
the manner of that found in the American Book, is given,
with permission to use any one of them instead of the
ordinary Psalms of the day.
Tables and Rules relating to Feasts and Fasts. These
follow the English Prayer-Book, with the one exception
that the Transfiguration finds a place among the feasts.
As in the American, there are no black-letter days in
the Japanese Calendar..
Rules for the Shortening of Services. These are put
together in the Appendix to the Prayer-Book. They
are as follows :
" i. Morning Prayer, Litany, and Holy Communion
may be used separately or together.
"2. When the Holy Communion immediately follows
Morning Prayer, the priest may begin with the Lord s
Prayer ; omit everything between the Te Deum and the
Salutation ( The Lord be with you ) ; and after the
Collect for grace pass on at once to the Holy Communion.
(N.B. This makes the first lesson obligatory.)
"3. Morning and Evening Prayer may be shortened
as follows, but this rule does not apply to Morning
Prayer on Sundays : (a) The opening exhortation may
be shortened to Dearly beloved brethren, I pray and
beseech you," etc. ; (b) one lesson and one canticle only
ON THE JAPANESE PRAYER-BOOK 195
need be used ; (c) the prayers between the third Collect
and the Prayer of St. Chrysostom may be omitted.
" 4. Only one Psalm need be said.
"5. When Holy Communion follows another office,
the Lord s Prayer may be omitted at the beginning of
the Holy Communion Office, if it has already been said.
" 6. The Ten Commandments must be read once a
month on some Sunday. Otherwise they may be
omitted at discretion, and our Lord s words (as in the
American Book) alone used.
" 7. Holy Baptism may be used as a separate service.
When used with Morning Prayer, the latter may be
shortened according to Rule 3."
Morning Prayer is arranged as in the American Book.
The Gloria Patri need not be said at the end of each
Psalm, but at the end of the whole portion used at the
particular service.
The concluding verse of the Benedicite is omitted.
After the Creed the Lesser Litany and Lord s Prayer
are omitted, but the Versicles are printed in full, both
in Morning and Evening Prayer, as in the English Book.
The rubric before the Versicles directing the priest to
stand is omitted.
But as in the English Book, there is no alternative
form of Absolution, taken from the Holy Communion
Office, allowed. The declaratory form alone is found
here. The Venite is printed in full, but with permission
to omit verses 8-n ; and the Benedictus is to be sung
in full. The Apostles Creed alone is printed, and there
is no permission to use the Nicene Creed instead of it.
The Athanasian Creed is not mentioned in the rubric
before the Apostles Creed, but is printed near the end
of the Prayer-Book. The rubric preceding it there is to
the effect that it should be said or sung on certain
days instead of the Apostles Creed, those days being
the same as in the English rubric ; but the whole con-
196 CHURCH WORK IN JAPAN
eludes with the clause, " But the Minister is at liberty to
use it or not at his discretion."
It is rarely used in any of the Churches of the Nippon
Sei Kokwai.
The Emperor and the Imperial Family are prayed for
in collects based upon the corresponding prayers of the
English Book. The Japanese Book has also among the
Versicles the petition, " O Lord, save our Emperor," in
place of the English, " O Lord, save the King," and the
American, " O Lord, save the State."
The prayer for " all sorts and conditions of men "
and the General Thanksgiving are printed, as in the
American Book, in their proper place in Morning and
Evening Prayer ; the latter also in the Litany, but with
a rubric added (alone in the Japanese Book) making
its use there optional.
Evening Prayer. The chief points of interest not
before mentioned are (i) that there are (as in the Ameri
can Book) two alternative Psalms allowed in place of
the Magnificat (Ps. xcviii and xcii, v. 1-4), and two
in place of Nunc Dimittis (Ps. Ixvii. and ciii. v. 1-4
and 20-22) ; and (2) that the rubric after the third
Collect allows the Litany to be used as at Morning
Prayer.
The Litany. The initial rubric is simply, " To be used
on Sundays, Wednesdays and Fridays." Chiefly to be
noted are (i) that the words " From lightning and tem
pest " are followed by " From flood, earthquake and
fire " ; (2) that petitions are made for the Emperor,
the Imperial family, the ministers of state and governors,
for bishops, priests and deacons ; also, as in the American
Book, " That it may please Thee to send forth labourers
into Thy harvest " ; (3) that the Litany can be shortened
by a rubric, similar to one in the American Book, allowing
the omission of the whole section from " O Christ, hear
us " down to "As we do put our trust in Thee."
ON THE JAPANESE PRAYER-BOOK 197
Occasional Prayers and Thanksgivings. The Japanese
Prayer- Book has a number of prayers and thanksgivings
for use " upon several occasions." With adaptations
to suit the circumstances, it omits none of the prayers
from either the American or English Books, and it in
cludes others for a person travelling a free translation
of one by Dr. Bright for Missions, and for catechumens.
The former of the two for Missions is derived from
various sources, and is specially framed to include a
petition for the salvation of God s ancient people to
gether with the Gentiles. The latter is based upon
Bishop Cotton s prayer for the conversion of the peoples
of India.
The prayers for catechumens are based upon ancient
prayers in St. Chrysostom s and the Clementius Litur
gies. The occasional thanksgivings are the same as in
the American Book, except that the one for a child s re
covery is omitted, an alternative, " For Deliverance from
great Sickness " being added from the English Book.
All the occasional thanksgivings of the English Book
are included.
The Collects, Epistles and Gospels. These follow the
English Book, except (i) in regard to two or three minor
points of detail in the order of printing, rubrical direction,
or name ; (2) that the Epistles and Gospels are not yet
printed in extenso, though this is to be done when the
translation has been revised ; (3) that under " Ash
Wednesday " are printed the three final prayers of the
Commination, " O Lord, we beseech Thee, mercifully
hear our prayers," etc., " O most mighty God and
merciful Father," etc., " Turn Thou us, O good Lord,"
etc., with a rubric directing that, if the whole Com
mination service be not said, these three prayers shall
be said before the General Thanksgiving in the Litany.
Holy Communion. The chief points of interest to be
noted are :
198 CHURCH WORK IN JAPAN
(1) Four rubrics are prefixed, as in the English
Book. The fourth runs, " The table at the Communion
time shall have a fair white linen cloth upon it. The
minister, standing at the north of the holy table, shall
say the prayers following, the people all kneeling."
The rubric thus does not prevent the eastward position,
which is taken by many of the clergy.
(2) Following the American Book, the Japanese Book
has, in place of the collects for the King, the collect,
" O Almighty Lord . . . direct, sanctify, and govern,"
etc., which in the English Book is printed among the
occasional prayers at the end of the Holy Communion
Office.
(3) The omission of the Nicene Creed, or the substi
tution of the Apostles Creed for it, is not allowed ; the
Japanese Book therein following the English in prefer
ence to the American Book.
(4) In the Offertory Sentences, which follow the Eng
lish Book, the two from Tobit are cut out.
(5) The priest may at his discretion use before the
prayer for the Church, the prayers for Missions and the
prayers for catechumens, saying " Let us pray for Mis
sions," or " Let us pray for catechumens." The bidding
words before the prayer for the Church are as follows :
" Let us pray for all men, and specially for the whole
Church of Christ." In this prayer the sentence be
tween " godly love " and " give grace " is to this effect :
" We beseech Thee to bless all who bear rule, and
especially our Emperor ; and to direct all that are in
authority under him, that they may impartially punish
vice and honour virtue, and be a defence to Thy true
religion."
(6) The Exhortations : (a) The Exhortation " at the
time of the celebration of the communion " is to be said
at least on one Sunday of each month, (b) The Exhor
tation, " when the minister giveth warning," printed
ON THE JAPANESE PRAYER-BOOK 199
at the end of the service, is directed to be said in whole,
or in part, on the previous Sunday or Holy-day, and, as
in the American Book, omits the mention of absolution,
occurring in the last sentence of the English form, (c)
The third Exhortation against negligence is omitted
altogether.
(7) From the American Book is taken the alternative
proper preface for Trinity Sunday. The Sanctus is
printed as in the English Book.
(8) Two alternative forms of the Prayer of Consecra
tion are given ; the first is a translation of the English
Prayer of Consecration, the second of the American.
The rubric leaves it quite open which shall be used, and
they are equally used throughout the Church.
(9) After the Lord s Prayer follow, as in the English
Book, the prayers of Oblation and Thanksgiving, with
permission to use either if the first (English) form of the
Prayer of Consecration has been used ; but the latter
only must be said when the second (American) form of
that prayer has been used.
(10) No permission is given to use some proper hymn
" in place of the Gloria in excelsis," as in the American
Book.
(n) After the Blessing and the Exhortation (of
" warning ") follow the five occasional Collects, as in the
American Book ; the additional one in the English Book
finding a place after the Commandments, as stated above.
(12) The whole concludes with one rubric, viz., that
directing the reverent consumption in the Church of
what remains of the consecrated bread and wine ; the
wording of this rubric follows the American Book.
The Offices for Holy Baptism. The following points
call for notice :
(i) In the baptismal formula the translators have
set themselves to convey the exact force of the Greek
original, and have consequently used a circumlocution in
200 CHURCH WORK IN JAPAN
their phrasing of it. The Japanese translation may
be rendered into English thus : " N., I, administering
baptism, admit thee into the Name," etc.
(2) In the formula for hypothetical baptism an un
satisfactory translation is made of the English, " If thou
art not already baptized," etc., for by its wording it
practically re-baptizes in cases where baptism has pre
viously been received, though the evidence of it is lost.
(3) The two notes at the end of the public baptism
of infants in the English Book upon infants dying
baptized, and upon the use of the sign of the Cross are
omitted ; also the permission of the American Book,
in all three offices, to omit the use of the sign of the Cross,
together with the words " We receive this child (person)."
etc., in case of scruple, is not given in the Japanese
Book.
As illustrating the nature of the Japanese language,
Mr. King notices in passing that not a single word need
be changed in the whole service (of public baptism) for
either number or gender.
Catechism. The three Books are here practically the
same, the only differences distinguishing the Japanese
Book from the others being (i) the addition of the
doxology to the Lord s Prayer ; (2) that in the answer
about the inward part of the Lord s Supper, the Japanese
combines the English " verily and indeed " with the
American " spiritually."
Confirmation. The Japanese Book omits the Preface,
but gives the substance of it in an introductory rubric.
The service in Japanese begins with the American form
of presentation of the candidates, " Reverend Father in
God, I present unto you these children (or, these per
sons) to receive the laying on of hands " ; and then, as
in the American Book, a lesson follows (Acts viii. 5-17).
There is also some difference in the concluding rubrics
not calling for notice.
ON THE JAPANESE PRAYER-BOOK 201
Solemnization of Matrimony. The chief point to be
noticed in comparison of the Japanese Book with the
other two Prayer-Books is that the latter part of the
English Office, i.e. the Psalms, Prayers, second Bene
diction, and Exhortation, which is entirely omitted in
the American Book, is made optional in the Japanese
Service.
It is also interesting to notice that the Japanese Book
allows a marriage to be solemnized without a ring,
in which case the words referring to the ring are of
course directed to be omitted.
Passing over rubrics as to the publication of the Banns,
we come to the third, in which no permission is given, as
in the American Book, for matrimony to be solemnized
" in some proper place " instead of at church.
In the Japanese Book the introductory Exhortation
is printed in full, as in the English, but permission is
given to omit, not only the parts omitted in the Ameri
can Book, but also the words " Signifying unto us ...
Cana of Galilee."
The Lord s Prayer, placed in the American Office just
before the prayer, " O Eternal God," is by a Japanese
rubric directed to be used in this place if the latter part
of the service is going to be omitted.
Visitation of the Sick. The Japanese Office, like the
English Book, contains a form of absolution, not the
same as the English, but the same as is appointed at
the Holy Communion, only with " thee " instead of
" you " ; the preceding rubric is the same as the Eng
lish, with the addition of this sentence : " This Absolu
tion may also be used when any penitent person who
cannot find peace desires it."
In the Japanese Office, either one or the other of the
Psalms (Ixxi. and cxxx.) in the English and American
Books can be used.
Both Japanese and American Books add three prayers
202 CHURCH WORK IN JAPAN
to the four occasional ones of the English Office : (i)
For those present at the Visitation, (2) in case of sudden
sickness, and (3) a thanksgiving for the beginning of a
Recovery.
Communion of the Sick. This Office is the same in all
the Books (except that the American Book allows a
shortened form for urgent cases), and both American
and Japanese Books add a final rubric, allowing the
Office to be used with the Collect, Epistle and Gospel
for the day, with the aged or others that cannot attend
the public ministration in church.
Burial of the Dead. The chief points to be noted in
comparison are :
(1) In the opening rubric the Japanese Book follows
the English (" any that die unbaptized "), not the
American (" any unbaptized adult").
(2) In the sentence from Job the Japanese translation
has " Apart from my flesh I shall see God."
(3) The Japanese Office has a rubric, like the American,
to allow the creed and prayers from the Prayer-Book to
be used after the lesson ; the American permission for
a hymn or anthem is, however, not followed.
(4) The former part of the words of committal in
the Japanese Office is more like those in the English
("Of His great mercy . . . our dear brother ... in
sure and certain hope "), and the latter part is more
like the American ("Of the Resurrection in the last
day, and the life of the world to come ... at whose
second coming in glorious majesty to judge the world,
the earth and the sea shall give up their dead ; and the
corruptible bodies of those who sleep in Him shall be
changed ").
(5) The Japanese Book follows the American in
allowing either one of the two prayers that follow the
Lord s Prayer to be omitted. In the first of these
prayers they also agree in substituting after, " We
ON THE JAPANESE PRAYER-BOOK 203
give Thee hearty thanks," the words " For the good
examples of those Thy servants, who, having finished
their course in faith, do now rest from their labours," for
those in the English Book (" For that it hath pleased
Thee to deliver this our brother out of the miseries of
this sinful world ") ; and also in omitting the petition
in the latter Prayer-Book, " That it may please Thee of
Thy gracious goodness, shortly to accomplish the
number of Thine elect, and to hasten Thy kingdom." In
the second prayer the English Book alone has the words,
" As our hope in this our brother doth."
(6) The " additional prayers " from the American
Office are omitted, but that office is followed by the
permission to perform part of the service which is
appointed for the grave-side, i.e., all that follows the
words of committal, to be said in Church, for weighty
cause. Also, as in the American Book, directions are
here given by a rubric for the necessary alterations of
the Service for a burial at sea.
(7) The Japanese Book ends with a prayer for the
consecration of a grave in an unconsecrated cemetery,
to be used before " Man that is born of a woman," etc.,
but the use of it is optional.
The Churching of Women. The Japanese Book follows
the English exactly, except that it adopts the American
rule that the offerings must be applied " to the relief
of distressed women in child-bed." Hence it has not
adopted the alterations and omissions of the American
Book in this Office.
Remaining Contents of the Japanese Book. From this
point onwards there is great variety in the contents of
the three Books, the Ordinal being alone common to
them all.
(1) A commination is taken from the English
Book.
(2) The form and manner of making, ordaining, and
204 CHURCH WORK IN JAPAN
consecrating of Bishops, Priests and Deacons is common
to English and American Books.
(3) The Athanasian Creed, which is not in the American
Book.
(4) Forms for the consecration of a church and the
institution of a pastor are taken from the American
Book.
In an appendix to the Japanese Prayer-Book are con
tained :
(1) The rules for the shortening of services, which
are peculiar to this Book.
(2) Family prayers taken from the American Book.
(3) A form of prayer for the Emperor s birthday,
modelled on the English form of prayer for the King s
Accession Day.
(4) A form of harvest thanksgiving taken from the
American Book.
(5) Intercession for Missions, which are peculiar to
this Book.
(6) Forms for the admission and licensing of Catechu
mens.
The Psalter, as also the Epistles and Gospels, are not
printed in the Japanese Prayer-Book at present, but
the Revised Psalter, published in recent years, has
been authorized by the synod for use in churches.
The Articles of Religion form no part of the Japanese
Prayer-Book, but they have been provisionally ac
cepted by the Church from the time of the first general
synod.
Commination. The Japanese title for this Office
is merely " A Lenten Confession," and the remainder of
the English title becomes in the Japanese the first
rubric. An introductory rubric is added, directing
that instead of the whole service the last three prayers
alone (i.e. the three preceding the Benediction) may be
used before the General Thanksgiving in the Litany, as
ON THE JAPANESE PRAYER-BOOK 205
printed after the collect for Ash-Wednesday (see above).
In the Preface, in place of " Instead whereof (until the
said discipline may be restored again, which is much
to be wished)," the Japanese has " Following that cus
tom."
In other respects the whole service follows the English.
The Ordinal. The following points are worthy of
mention :
(1) In the latter portion of " the Preface " the
American Book is followed, and instead of the age or
the candidate and his knowledge of the Latin tongue
being specified, reference is made to the Canons of the
Japanese Church. By those Canons the minimum age
of a candidate for deacon s orders is fixed at twenty-
one ; a knowledge of English, apparently in the place of
Latin, is expected of him, and the knowledge of Greek
and Hebrew is recommended as most desirable.
(2) The office of archdeacon not being formally re
cognized in the Canons, it is simply a " priest " who
presents the candidates for the diaconate and priest
hood. Again, in the consecration of bishops, as there
is no archbishop in the Japanese Church, the " presiding
Bishop " takes his place ; in both these points the
Japanese Book finds a precedent in the American
Prayer-Book.
(3) There is one important difference between the
English and American form of ordering of priests. The
American Book supplies an alternative formula of
Ordination, as follows :
" Take thou authority to execute the office of a
priest in the Church of God, now committed to thee by
the imposition of our hands. And be thou a faithful
dispenser of the Word of God, and of His holy Sacra
ments ; In the Name of the Father, and of the Son, and
of the Holy Ghost. Amen."
At the fifth general synod of the Japanese Church,
206 CHURCH WORK IN JAPAN
held in Osaka in 1896, it was finally decided to have only
one formula in the Japanese Book, and the formula
common to the English and American Books was chosen.
The difference between the two formulae may be seen
from the English form subjoined :
" Receive the Holy Ghost for the office and work of
a priest in the Church of God, now committed unto thee
by the imposition of our hands. Whose sins thou dost
forgive, they are forgiven ; and whose sins thou dost
retain, they are retained. And be thou a faithful
dispenser of the Word of God, and of His holy Sacra
ments ; In the Name of the Father, and of the Son, and
of the Holy Ghost. Amen."
The Form of Consecration of a Church or Chapel An
Office of Institution of Ministers into Parishes or Churches.
These two offices are not found in the English Book, and
are translated from the American Book.
Appendix I
DIOCESE OF HOKKAIDO.
The territory included under the title of Hokkaido,
(Northern Sea gate or Road), though it contains
a remnant of an aboriginal race, is comparatively
modern in respect to its civil existence. It forms
indeed a part of new Japan, which arose in 1868,
the era of Meiji, and constitutes one of the two crown
possessions or colonies as distinguished from the forty-
eight prefectures or Ken.
In Yezo (the very name signifies savage), of which
the Diocese of Hokkaido occupies the southern half,
the climate resembles that of Northern New York
and Southern Canada. The natives of the Island
some fifteen or seventeen thousand in number, the
Ainos or Ainu (men) have long furnished an interest
ing field to the ethnological scientist, and their origin,
intermediate history and kinship with the Japanese
are problems yet to be solved. Their isolation, even
from the natives of the Sunrise Kingdom, has rendered
them far more barbaric than their neighbors, who
notwithstanding the years in which they were known
as the Hermit Nation, have continued to retain their
adaptability, while contact from afar has from earli
est ages modified the type and elevated the race.
The Ainu must indeed have remained as he was
found by the Missionaries, "a hunter and fisherman
amid ignorance", but for the light that shone into
their world with the advent of the Gospel.
Once bitterest foes of Japan, they now form a di
vision of the Empire and during the late war, gave
APPENDIX
proof of their loyalty by their record for military
service.
These aboriginal people were first visited by the
Rev. W. Deming of the C. M. S. He came from
Hakodate and was followed in 1878 by the Rev.
James Batchelor who became their resident mission
ary in 1882. The service rendered by Mr. Batchelor
in his well-known work on the Ainu and his transla
tion into their tongue of the Bible and other Chris
tian literature, is incalculable and renders him an
authority on this remote quarter of the world. There
were difficulties which seemed insuperable. Their
life had caused them to cling with great tenacity to
tribal customs, many of them gross and brutal, but
Mr. Batchelor with the aid of the Divine Light brought
illumination into these dark places. It was as late
as 1885 before the first baptism took place. Accord
ing to recent authorities, there are now between two
and three thousand native communicants. In the
Diocese of Hokkaido, Hakodate was occupied in 1874,
Kushiro 1889, Sapporo 1892 and Otara 1897, and under
Bishop Fyson s episcopate the work has shown great
increase.
As has been found, "Where er the foot of man has
trod," in all parts of the mission field the soul is reached
through the healing of the body, and to-day many
baptisms are recorded as the direct result of medical
missions. With the educational institutions, schools
for Ainu boys, home for girls, centres for Rescue work,
Hospitals and Training Schools, instrumentalities are
at work which will bring these mysterious Ainu and
the whole Island of Yezo in line with the great force
of Christian civilization in Japan.
Appendix II
TRANSLATION OF THE SCRIPTURES.
BEFORE Japan had been opened Drs. Gutzlaff,
Williams and Bettelheim had prepared translations
of some parts of the Scriptures; but these were too
imperfect to be of much use, even if it had been pos
sible to introduce them into the country. Owing
to many obstacles, it was not until 1871 that any
part of the Bible was printed in Japan. But it should
be remembered that educated Japanese, being able
to read Chinese, were able to read Chinese translations.
In September, 1872, a Committee was appointed by
a united conference of Protestant missionaries to
prepare a translation of the whole New Testament.
The different Books were published as fast as trans
lated, and the whole New Testament was completed
in 1880. In this translation work Dr. J. C. Hepburn,
M. D., LL. D., took part, and was assisted by his
colleagues, the Rev. S. R. Brown, D.D., and the Rev.
D. C. Greene, D.D.
The Old Testament translation was not finished
until 1887, and in that Bishop Fyson (of the C. M. S.)
took part, as did the late Archdeacon Shaw, of the
S. P. G.
Since this date a revision of the Japanese transla
tion of the Psalms has been carried out by a Com
mittee of Sei Kokwai clergy, and has been duly au
thorized for Church use. This revised translation
is considered to be particularly successful both in
accurate translation and beauty of language.
Appendix III
STATIONS.
!
Native Christians.
Baptized.
02
CO O>
o ^
Native
Communicants.
"E
02
|l
Schools.
Scholars.
Native Contribu
tions. Yen.
OSAKA DIOCESE
Osaka
Tokushima
Hiroshima
Fukuyama
Hamada
Matsuye
Totals
5
7
2
3
3
4
723
234
111
123
73
384
46
16
10
7
12
38
305
106
74
66
38
178
91
28
18
27
14
34
4
633
1589
226
260
37
263
432
24
1648
129
767
212
4
633
2809
S. TOKYO DIOCESE
Tokyo
Nagoya
Gifu
Toyohahsi
Totals
12
9
8
2
638
130
117
39
34
14
25
7
309
102
85
25
108
20
24
8
2
2
64
60
984
294
262
61
31
924
80
521
160
4
124
1602
Kiu-Smu DIOCESE
Nagasaki
Kagoshima& Loochoo.
Fukuoka & Hakata
Kokura
Kumamoto
3
5
4
4
5
4
170
84
262
226
72
12
21
11
30
17
79
41
112
111
123
45
58
22
14
23
42
11
to
99
341
120
84
*908
Oito&Nobeoka
Totals
25
1021
91
511
170
HOKKAIDO DIOCESE
Hakodate
Sapporo
Otaru
7
19
8
4
334
453
367
236
14
60
68
21
172
356
161
79
25
96
47
22
3
2
2
87
53
57
120
615
400
513
Kushiro
Totals
38
2390
163
768
190
7
197
954
1648
6967
Grand Totals
118
5983
463
2567
732
15
fNo returns.
*Incomplete.
Index
American Church Mis- Foss, Bp. 8, 178 Poole, Bp., 21, 43
sions, 7, 25, 26, 38, 77, Fuk uzaua, Mr., 63, 70 Poole Memorial Girls
109 Fyson, Bp., 40, 50, 51 School, 91
Apocrypha, Omission Gemmill, Rev. W., 65, 67 Prayer Book, Revision of
from Lectionary of the, 71 Japanese, 29, 193-206
31 Gifu Blind School, 115, Progress, Bp. Bicker-
Austen, Rev. W. T., 102 139, 145 steth on Japan s, 22
Awdry, Bp., 40, 159, 174 Ginza, Mission hall at, 53 Protestant Missions, 6,
Azabu, St. Stephen s Hamilton, Rev. H. J., 144 11,100
Church, 71 Hare, Bp., 39, 44 Reaction against Christi-
Baldwin, Rev. J. M., 145 Hiroshima, 112-118 anity, 16
Benson, Archp., and Bp. Hoar, Miss, 44 Reading Society, Miss
Bickersteth, 26, 28 Hospital work, 59, 60, 117 Weston s, 48
Bickersteth, Bp., 20-41 118, 125-131 Reid, Miss 56, 57
Bishop, Mrs., 81 Hostels, 54-58, 68, 82 Robinson, Rev. J. C., 138
Bonin Islands, The, 78, Hutchinson, Rev. A. B., Russian Orthodox Church
105 118, 121 8
Bosanquet, Miss, 117 lida, Rev. A. E., 175, 177 Seamen, Missions to, 102
Boshu, Work in, 162-172 liyama, 183, 184 Shaw, Archdeacon, 8, 27
Burden, Bp., 12, 21 Imai, Rev. J., 68, 73, 186 42, 43, 72, 73
Burnside, Rev. H., 110 Jesuit mission, The, 3 Shiba, St. Andrew s, 65
Canadian Church Missions Kakuzen, Rev. M., 158, Shinagawa, St. Mary s, 73
65, 77, 132-161, 183 179 Shinamicho, Mission
Carr, Miss, 56 Kiushiu.Workin, 118-124 room at, 72
Cathedral at Tokyo, The Kobe, Work at, 104-124 Shinsetsu district, Work
temporary, 66 Kojimachi hospital, 59 in the, 151-161
Chamberlain on Japan, Kumamoto, 121-131, 187 Shogunate, Decline of the
Mr., 9, 11 Kyobashi, St. Paul s, 52 2
Chappell, Rev. E. F., 140 Holy Cross Church, 71 Society for the Propaga-
Charity Hand-working Leper hospital at Kuma- tion of the Gospel, 8;
Society, 48 moto, 125-131 Tokyo, 43-49, 65-83;
Chiba, 177 Lloyd, Rev. A., 63, 70, 71 Yokohama, 101; Kobe,
Cholmondeley, Rev. L. B. Marriage laws, Japan 107
64, 69, 175 Church and the, 31-36 Terata, Rev. D. T., 113
Choshi, 166-169 Matsumoto, 157-161 Thornton, Miss, 77, 80
Church Missionary Soci- Maundrell. Rev. H., 121 Tokushima, 180-183
ety, 7; Conference at McKim, Bp., 34 Tokyo, 3; Work of C. M. S
Osaka, 25; Tokyo, 49- Misaki, 171 and S. P. G., 42-61; St.
61; Osaka, 84-99; Hi- Mita, 70 Andrew s and St. Hil-
roshima, etc., 112-124; Mizumo, Rev. J., 107 da s Community Mis-
Boshu, 162-172; To- Nagano, 151-156 sions 62-83; Pro-Cathe-
kushima, 181; Police Nagasaki, 7, 109-111 dral, 66; Police work,
work, 185; Factory Nakamura, Rev. K., 126 185-187
work 191 Naito, Mr., 72 Toyama hospital, The, 60
Community Missions, St. Nagoya, 133-139 Toyohashi, 145-150
Andrew s and St. Hil- Nicolai, Bp., 8 Treatise with Foreign
da s, 62-83 Nippon Sei Kokwai, 12, Powers, 4
Constitution of Nippon 24-41, 58-61, etc. Tristam, Miss, 91
Sei Kokwai, Canons Orthodox Church Mis- Ushigome, St. Barnabas,
and p 28; Dioceses, Di- sion, Russian, 8 69
vision of, 38-41 Osaka, C. M. S. Confer- Waller, Rev. J. G., 152,
Divinity School, Osaka, ence at, 25; C. M. S. 153, 156, 157, 183
96,97 work, 84-99; W9rk Warren, Archdeacon, 51
Divorce. See Marriage among factory girls, 83, 87
laws 188-192 Weston, Miss, 45-49
Educational work in To- Parker. Miss, 46, 107 Williams, Bp., 5, 7, 12,
kyo, 44; Osaka, 91-98; Paterson, Miss, 160 25, 51, 109
Gifu 141-145 Patrick, Rev. V. H., 53 Women s work, Tokyo,
Ensor, Rev. G., 7, 8, 109, Peacocke, Miss, 54 44-49, 74-83; Kobe, 106
110 Peach-tree Hill Academy, Nagano, 154, etc.
Evington, Bp., 7, 37, 40 95 Woodd, Rev. Basil, 65, 95
85, 110, 180 Peeresses School, Tokyo, Wright, Rev. W. B., 42,
Exhibition in Osaka, 88 45 43, 69, 176
Factory girls, Work Perry, Commodore, 1 Xavier, St. Francis, 3
among, 188-192 Piper, Rev. J., 49-51 Yamada, Rev. P. S. 68,
Formosa, Work in, 108 Plummer, Rev. F. B., 8, 97
Franciscans and Jesuits, 105 Yokaichiba, 169
Relations between, 4 Police and factory work, Yokahama, Work, at, 100
French Roman Missions, 5 185-192 -111
Hokkaido, Diocese of, Appendix I
MAP OF JAPAN
BV 3445 A7 1906 TRIN
Arnold, Alfreda.
The light of Japan
BV 3445 A7 1906 TRIN
Arnold, Alfreda.
The light of Japan
