[99] Cf. Imperial Decree of Sept. 22, 1898, quoted in Pott, "The Outbreak in China,'' pp. 55sq,

In the present critical condition of far eastern politics, much depends upon the policy of Yuan Shih Kai. With exalted rank, the ear of the Empress Dowager and the command of the only real soldiers that China possesses, he can do more than any other man to influence the course of the Empire. Of course, one official, however powerful, cannot absolutely control national conditions. The forces at work both within and without the Empire are too vast and too complicated. Nevertheless, the fact that such an able and far-seeing man as Yuan Shih Kai is now the most influential Viceroy in China, the Commander-in-Chief of the Army, and the trusted adviser of the Empress Dowager may be fairly included among the hopeful signs for the future.

Most significant of all is the development of missionary work since the Boxer outbreak. Not only have all the destroyed churches and chapels been rebuilt, but they are, as a rule, crowded with worshippers. In the Wei-hsien station field in Shantung, where every missionary was driven out and all the mission property destroyed, 569 Chinese were baptized last year. In Peking, the large new Presbyterian church, though erected near that great cistern in which nearly 100 bodies were found after the siege, is filled at almost every service and the churches of other denominations are also largely attended. At a single service, Dr. Pentecost preached to 800 attentive Chinese young men. Even in Paoting-fu, where every remaining missionary and scores of Chinese Christians were killed, and where one might suppose that no Chinese would ever dare to confess Christ, even in bloodstained Paoting-fu, the missionaries are preaching daily to throngs of attentive Chinese in the city, while at the spacious new compounds outside the walls the schools and hospitals and churches are taxed to care for the hundreds who go to them. In the Canton field, long known for its anti-foreign feeling, 1,564 Chinese were baptized last year by the Presbyterians alone and the missionaries are importunately calling for reinforcements to enable them to meet the multiplied demands upon them. Even the province of Hunan, which a decade ago was almost as inhospitable to foreigners as Thibet, now has half a hundred Protestant and Catholic missionaries developing a prosperous work. Bishop Graves, of the Protestant Episcopal Church, returned recently from an episcopal visitation with this inspiring message:—

"The condition and outlook of the Church's work in the province of Kiang-su are more encouraging than ever before. Hitherto we have had to persuade people to be taught. Now they come to us themselves, not one by one, but in numbers. . . . That there is a strong movement towards Christianity setting in is evident.''[100]

[100] "The Spirit of Missions,'' July, 1904.

Not only has the old work been resumed with vigour but much new work has been opened. Within a year and a quarter after the relief of the Legations by the Allies, twenty-five new mission stations had been opened and 373 new missionaries had entered China, and each succeeding year has seen considerable additions to the number. The Rev. Dr. George F. Pentecost, who visited China in 1903, writes—

"The outlook seems to me most encouraging. I find the more thoughtful missionaries enthusiastic in their forecast for the future. My own judgment is that the cause of missions, so far as foundation work and increased power for work, has been advanced at least twenty-five years by the massacres of 1900. I think the common people are thoroughly convinced that missions cannot be destroyed, and I am equally convinced that the authorities are also convinced that it is vain for them to rage and set themselves against Christianity. The one thing which an Asiatic recognizes is power and facts accomplished, and in the rebuilding of our missions and the awakening already begun and the reinforcement of the missions in men and material means they see and recognize power. Their own temples are falling into decay and ruin and our new buildings are rising in prominence and beauty. Their ignorant priesthood is sinking deeper and deeper into degradation, while our missionaries are every where known and recognized as men of 'light and learning.' . . . It seems to me from all I can learn that there is no fear of another anti- foreign outbreak.''

And these are but a few of the many illustrations that could be given. Everywhere, the doors are open and Chinese are now being baptized by Protestant missionaries at the rate of about 15,000 a year, while a far larger number are enrolled as inquirers or catechumens. The interdenominational conference of missionaries at Kuling, August 7, 1903, declared:—

"It is now a fact that there is not one of the more than nineteen hundred counties of China and Manchuria from which we are shut out, and before the hundredth year of our work begins, we can say that if the gospel is not preached to every creature in China, the reason must be sought outside China. The opportunities of work are varied in their kind, vast in their extent. Never before have men crowded to hear the gospel as they are crowding now in the open air and indoors; in our chapels and in our guest-rooms we have opportunities to preach Christ such as can scarcely be found outside China. Never before has there been such an eager desire for education as there is now; our schools, both of elementary and of higher grades, are full, and everywhere applicants have to be refused. Never before has there been such a demand for Christian literature as there is now; our tract societies and all engaged in supplying converts and inquirers with reading material are doing their utmost, but are not able to overtake the demand; and the demand is certain to increase, for it comes from the largest number of people in the world reading one language. The medical work has from the first found an entrance into hearts that were closed against other forms of work. Its sphere of influence grows ever wider and is practically unlimited. Unique opportunities of service are afforded us by the large number of blind people, by lepers, and those suffering from incurable diseases; by the deaf and dumb, the insane and other afflicted people. In China the poor are always with us, and whensoever we will we may do them good.''

Not least among the hopeful signs for the future is the new treaty between the United States and China which was signed at Shanghai, October 8, 1903, and unanimously ratified by the United States Senate December 18, 1903. It not only secured an "open door'' in China for Americans, but, if the veteran "most favoured nation'' clause is again pressed into service, a priceless benefit to the whole civilized world as well as to China herself. For this treaty abolished the exasperating "likin'' (the inland tax heretofore exacted by local officials on goods in transit through their territories); confirmed the right of American citizens to trade, reside, travel, and own property in China; extended to China the United States' copyright laws; gained a promise from the Chinese Government to establish a patent office in which the inventions of United States' citizens may be protected; and made valuable regulations regarding trade-marks, mining concessions, judicial tribunals for the hearing of complaints, diplomatic intercourse, and several other matters which, though sanctioned by custom, were often abridged or violated.

The treaty, moreover, called for the opening of two additional treaty ports, one of which is at Feng-tien-fu, more generally known as Mukden, important not only as a city of 200,000 inhabitants but as the capital of Manchuria and with both rail and river connection with the Gulf of Pe-chi-li and the imperial province of Chih-li. The other is at An-tung, which is important because of its situation on the Yalu River opposite the Korean frontier. Of course, the Russia-Japan War has post- poned the opening of these ports, but the recognition of China's right to open them by treaty with the United States is none the less significant.

Most important of all, the treaty removes, so far as any such enactment can remove, the last barrier to the extension of Christianity throughout China. In Article XIII of the English treaty with China, September 5, 1902, Great Britain agreed to join in a commission to secure peaceable relationships between converts and non-converts in China. But the American treaty goes much farther, as the following extract (Article XIV) will show:—

"The principles of the Christian religion, as professed by the Protestant and Roman Catholic Churches, are recognized as teaching men to do good and to do to others as they would have others do to them. Those who quietly profess and teach these doctrines shall not be harassed or persecuted on account of their faith. Any person, whether citizen of the United States or Chinese convert, who, according to these tenets, peaceably teaches and practices the principles of Christianity shall in no case be interfered with or molested therefor. No restrictions shall be placed on Chinese joining Christian churches. Converts and non-converts, being Chinese subjects, shall alike conform to the laws of China, and shall pay due respect to those in authority, living together in peace and amity; and the fact of being converts shall not protect them from the consequences of any offense they may have committed before or may commit after their admission into the church, or exempt them from paying legal taxes levied on Chinese subjects generally, except taxes levied and contributions for the support of religious customs and practices contrary to their religion. Missionaries shall not interfere with the exercise by the native authorities of their jurisdiction over Chinese subjects; nor shall the native authorities make any distinction between converts and non-converts, but shall administer the laws without partiality, so that both classes can live together in peace.

"Missionary societies of the United States shall be permitted to rent and to lease in perpetuity as the property of such societies, buildings or lands in all parts of the Empire for missionary purposes and, after the title-deeds have been found in order and duly stamped by the local authorities, to erect such suitable buildings as may be required for carrying on their good work.''

This gives new prestige to American missionary effort and legally confirms the opening of the Empire from end to end to missionary residence, activity and toleration. All that France harshly obtained for Roman Catholic missions by the Berthemy convention of 1865 and by the haughty ultimatum of M. Gerard at the close of the war with Japan, the United States has now peacefully secured with the apparent good-will of the Chinese Government.



XXVIII

THE PARAMOUNT DUTY OF CHRISTENDOM

IT would be unwise to underestimate the gravity of the situation, or to assume that the most numerous and conservative nation on the globe has been suddenly transformed from foreign haters to foreign lovers. The world may again have occasion to realize that the momentum of countless myriads is an awful force even against the resources of a higher civilization, as the Romans found to their consternation when the barbarian hordes overran the Empire. We do not know what disturbances may yet occur or what proportions they may assume. It may be that much blood will yet be shed. Inflamed passions will certainly be slow in subsiding. Men who are identified with the old era will not give up without a struggle. It took 300 years to bring England from pagan barbarism to Christian civilization, and China is vaster far and more conservative than England. The world moves faster now, and the change-producing forces of the present exceed those of former centuries as a modern steam hammer exceeds a wooden sledge. But China is ponderous, and a few decades are short for so gigantic a transformation.

Meantime, much depends on the future conduct of foreigners. It is hard enough for the proud-spirited Chinese to see the aliens coming in greater numbers than ever and entrenching themselves more and more impregnably, and a continuance of the policy of greed and injustice will deepen an already deep resentment. The almost invincible prejudice against the foreigner is a serious hindrance to the regeneration of China. "This fact emphasizes the need for using every means possible for the breaking down of such a prejudice. Every careless or willful wound to Chinese susceptibilities, or unnecessary crossing of Chinese superstitions, retards our own work and increases the dead wall of opposition on the part of this people.''[101]

[101] The Rev. Dr. J. C. Garritt, Hang chou.

The proper way to deal with the Chinese was illustrated by the Rev. J. Walter Lowrie of the Presbyterian Mission at Paoting-fu when, as a token of appreciation for his services to the city in connection with the retaliatory measures of the foreign troops shortly after the Boxer outbreak, the magistrate raised a special fund among wealthy Chinese, bought a fine tract of sixteen acres and presented it to the mission as a gift. The tract had been occupied for many years by several families of tenants who had built their own houses, but who were now to be evicted. Of course, Mr. Lowrie was not responsible for them. But he insisted that they should be dealt with fairly, and be paid a reasonable price for their homes and the improvements that they had made so that they could rent land and establish themselves elsewhere. In addition, he was at pains to find work for them until their new crops became available. Their affectionate greeting of Mr. Lowrie as we walked about the place clearly showed their gratification. There is not the slightest trouble with the Chinese when they are treated with ordinary decency as brother men.

At any rate, in the name of that civilization and Christianity which we profess, as well of common humanity, let foreign nations abandon the methods of brutality and rapine. If we expect to convert the Chinese, we must exemplify the principles we teach. It is not true that the Chinese cannot understand justice and magnanimity. Even if it were true, it does not follow that we should be unjust and pitiless. Let us instruct them in the higher things. How are they ever to learn, if we do not teach them? But as a matter of fact, the Chinese are as amenable to reason as any people in the world. Their temperament and inertia and long isolation from the remainder of mankind have made them slow to grasp a new idea. But they will get it if they are given reasonable time, and when they do once get it, they will hold it. Whether, therefore, further trouble occurs, depends in part upon the conduct of foreign nations. Justice and humanity in all dealings with the Chinese, while not perhaps wholly preventing outbreaks of hostility, will at least give less occasion for them.

But however trying the period of transition may be, the issue is not for a moment doubtful. Progress invariably wins the victory over blind conservatism. The higher idea is sure to conquer the lower. With all their admixture of selfishness and violence, the fact remains that the forces operating on China to-day include the vital regenerative element for human society. It is futile to expect that China could ever regenerate herself without outside aid. Spontaneous regeneration is an exploded theory in society as well as in biology. Life always comes from without.

The spirit of China's new system of education shows that there is imminent danger of the misuse of modern methods, even when they have been adopted. All her institutions are conducted on principles which virtually debar Christians either as students or professors. Infidelity, however, has free entrance as long as it conforms to the external forms imposed by the State. "Anti-conservative but anti-Christian,'' the educational movement has been characterized by Dr. W. M. Hayes of Teng-chou. Dr. W. A. P. Martin, so long President of the Imperial Chinese University, declares that "if Christians at home only knew what a determined effort is being made to exclude Christian teachers and Christian text-books from Chinese Government schools, from the Imperial University down, they would exert themselves to give a Christian education to the youth of China.'' A single mission institution, like the Shantung Protestant University, with its union of the best educational methods and the highest ideals of Christian character, will do more for the real enlightenment of China than a dozen provincial colleges where gambling, irreligion and opium smoking are freely tolerated and a failure to worship the tablet of Confucius is deemed the only cardinal sin.

In view of all these things, the regeneration of China becomes a question of transcendent importance, a question demanding the broadest statesmanship and the supremest effort; a question involving the future destinies of the race. "On account of its mass, its homogeneity, its high intellectual and moral qualities, its past history, its present and prospective relations to the whole world, the conversion of the Chinese people to Christianity is the most important aggressive enterprise now laid upon the Church of Christ.''[102] It would be a calamity to the whole world if the dominant powers of Asia should continue to be heathen. But if they are not to be, immediate and herculean efforts must be made to regenerate them. Sir Robert Hart declares that the only hope of averting "the yellow peril'' lies either in partition among the great Powers, which he regards as so difficult as to be impracticable, or in a miraculous spread of Christianity which will transform the Empire. Beyond question, Sir Robert Hart is right. It is too late now to avoid the issue. The impact of new forces is rousing this gigantic nation, and Western nations must either conquer or convert. Conquering is out of the question for reasons already given.[103] The only alternative is conversion. In these circumstances "the yellow peril becomes the golden opportunity of Christendom.''[104]

[102] Smith, "Rex Christus,'' p. 237

[103] Chapter XXV.

[104] The Rev. Dr. Maltbie D. Babcock.

And by conversion is not meant "civilization.'' Here is the fundamental error of the pseudonymous writer of "Letters From a Chinese Official.'' He evidently knows little or nothing of the missionary force or of the motives which control it. He writes as a man who has lived in a commercial and political atmosphere, and who feels outraged, and with some justice, by the policy which European nations have adopted towards China. From this view-point, it was easy for the quick- witted author to satirize our defects and to laud the virtues, some of them unquestionably real, of his native land. But it does not follow that his indictment holds against the Christian people of the West, who reprobate as strongly as the author the duplicity and brutality of foreign nations in their dealings with China. The West has something more to offer China than a civilization. As a matter of fact, the best people of the West are not trying to give China a civilization at all, but a gospel. With whatever is good in Chinese civilization, they have no wish to interfere. It is true that some changes in society invariably follow the acceptance of Christianity, but these changes relate only to those things that are always and everywhere inherently wrong, irrespective of the civilization to which they appear to belong. The gospel transformed "the Five Points'' in New York not because they were uncivilized but because they were evil. It will do in China only what it does in America—fight vice, cleanse foulness, dispel superstition. Christianity is the only power which does this. It has transformed every people among whom it has had free course. It has purified society. It has promoted intelligence. It has elevated woman. It has fitted for wise and beneficent use of power. Of those who deny this, Lowell says:

"So long as these very men are dependent for every privilege they enjoy upon that religion which they discard, they may well hesitate a little before seeking to rob the Christian of his faith and humanity of its hope in that Saviour who alone has given to man that hope of eternal life which makes life tolerable and society possible, and robs death of its terrors and the grave of its gloom.''

No degradation is beyond the reach of its regenerating power. Witness the New Hebrides, Metlakatla, the Fiji, Georgia and Friendly Islands. Even England, Germany and America themselves are in evidence. Christianity lifted them out of a barbarism and superstition as dense as any prevailing among the heathen nations of this age. It can effect like changes in China if it is given the opportunity.

But it is said that the Chinese do not want to be converted. A distinguished General of the United States army declared, after his return from Peking in 1900:—"I must say that I did not meet a single intelligent Chinaman who expressed a desire to embrace the Christian religion. The masses are against Christianity.''[105] It is pleasant to know that it is so common for unconverted Americans to go to that army officer for spiritual guidance that the failure of the Chinese to do so disappointed him. Most men would hardly have expected a people who were smarting under defeat to open their hearts to a commander of the conquering army. But hundreds of other foreigners in China, myself included, can testify that they have heard intelligent Chinese express a desire to embrace the Christian religion, and the fact that there are in China to-day over a hundred thousand Chinese, to say nothing of myriads of enrolled catechumens, who have publicly confessed their faith in Christ and who have tenaciously adhered to it under sore persecution is tangible evidence that some Chinese at least are disposed to accept Christianity.

[105] The Christian Advocate, New York, June 11, 1903.

Do they want Him? "It would please you,'' a missionary writes, "to see these poor people feeling after God, and their eagerness to learn more and more.'' It is not uncommon for converts to travel ten, fifteen and even twenty miles to attend service. The Sunday I was in Ichou-fu, I met a fine-looking young man, named Yao Chao Feng, who had walked sixteen miles to receive Christian baptism, and several other Chinese were present who had journeyed on foot from seventeen to thirty-three miles. In Paoting-fu, I heard of a mother and daughter who had painfully hobbled on bound feet thirteen miles that they might learn more about the new faith. In another city, 800 opium-smokers kneeled in a church and asked God to help them break the chains of that frightful habit. Surely He who puts His fatherly arms around the prodigal and kissed him was in that humble church and answered the prayer of those poor, sin-cursed men. It would be easy to fill a book with such instances.

But suppose the Chinese do not want Christ. What of it? Did they want the distinguished General? On the contrary, he had to fight his way into Peking at the mouth of the cannon and the point of the bayonet, over the dead bodies of Chinese and through the ruins of Chinese towns. Do "the masses'' desire Christ anywhere? Mr. Moody used to say that the people of the United States did not want Christ and would probably reject Him if He came to them as He came to the Jews of old.

The question is not at all whether the Chinese or anybody else desire Christ, but whether they need Him, and a man's answer to that question largely depends upon his own relations to Christ. If we need Him, the Chinese do. If He has done anything for us, if He has brought any dignity and power and peace into our lives, the probabilities are that He can do as much for the Chinese.

"Be assured that the Christ who cannot save a Chinaman in longitude 117'0 East is a Christ who cannot save you in longitude 3'0 west. The question about missions would not be so lightly put, nor the answer so lightly listened to, if men realized that what is at stake is not a mere scheme of us missionaries, but the validity of their own hope of eternal life. Yet I am bound to say that the questions put to me, on returning from the mission field, by professedly Christian people often shake my faith, not in missions, but in their Christian profession. What kind of grasp of the gospel have men got, who doubt whether it is to-day, under any skies, the power of God unto salvation?''[106]

[106] Gibson, pp. 11, 12.

It passes comprehension that any one who has even a superficial knowledge of the real China can doubt for a moment its vital need of the gospel. The wretchedness of its life appalls an American who goes back into the unmodified conditions of the interior or even into the old Chinese city of proud Shanghai. As I journeyed through those vast throngs, climbed many hilltops and looked out upon the innumerable villages, which thickly dotted the plain as far as the eye could reach, as I saw the unrelieved pain and the crushing poverty and the abject fear of evil spirits, I felt that in China is seen in literal truth "The Man with the Hoe.''

"Bowed by the weight of centuries, he leans Upon his hoe and gazes on the ground, The emptiness of ages in his face, And on his back the burden of the world.

"What gulfs between him and the seraphim, Slave of the wheel of labour, what to him Are Plato and the swing of Pleiades? What the long reaches of the peaks of song, The rift of dawn, the reddening of the rose? Through this dread shape the suffering ages look; Time's tragedy is in that aching stoop.''

This is the need to which the churches of Europe and America are addressing themselves through the boards and societies of foreign missions. These boards are the channels through which the highest type of Christian civilization is communicated to pagan peoples, the agencies which gather up all that is best and truest in our modern life and concentrate it upon the conditions of China. From this view-point, foreign missions is not only a question of religion, but a problem of statesmanship, and one of overshadowing magnitude. As such, it merits the sympathy and cooperation of every intelligent and broad-minded man, irrespective of his religious affiliations. Its spiritual aims are supreme and sufficient for every true disciple of Christ, but apart from them its social and educational value and its relation to the welfare of the race justly claim the interest and support of all. In this work the Church is saving both individuals and nations, and for time as well as for eternity. It holds no pessimistic views of the future. It denies that the development of the race has ended. It frankly concedes the existence of vice and superstition. But it believes that the gospel of Jesus Christ is able to subdue that vice, and to dispel that superstition. So it founds schools and colleges for the education of the young; establishes hospitals and dispensaries for the care of the sick and suffering; operates printing-presses for the dissemination of the Bible and a Christian literature; maintains churches for the worship of the true God, and in and through all it preaches to lost men the transforming and uplifting gospel of Him who alone can "speak peace to the heathen.''

But some are saying that the Boxer outbreak has destroyed their confidence in the practicability of the effort to evangelize the Chinese. They are asking: "Why should we send any more missionaries to China?''

I reply: "Why send any more merchants, any more consuls, any more oil, flour, cotton? Shall we continue our commercial and political relations with China and discontinue our religious relations; allow the lower influences to flow on unchecked, but withhold the spiritual forces which would purify trade and politics, which have made us what we are, and which alone can regenerate the millions of China?''

Is disaster a reason for withdrawal? When the American colonists found themselves involved in the horrors of the Revolution, did they say that it would have been better to remain the subjects of Great Britain? When, a generation ago, our land was drenched with the blood of the Civil War, did men think that they ought to have tolerated secession and slavery? When the Maine was blown up in Havana Harbour and Lawton was killed in Luzon, did we demand withdrawal from Cuba and the Philippines? When Liscum fell under the walls of Tien-tsin, did we insist that the attempt to relieve the Legations should be abandoned? Or did not the American people, in every one of these instances, find in the very agonies of struggle and bloodshed a decisive reason for advance? Did they not sternly resolve that there should be men, that there should be money, and that the war should be pressed to victory whatever the sacrifice that might be involved?

And shall the Church of God weakly, timidly yield because the very troubles have occurred which Christ Himself predicted? He frankly said that there should "be wars and rumors of wars''; that His disciples should "be hated of all men''; that He sent them "forth as sheep in the midst of wolves,'' and that the brother should "deliver up the brother to death and the father the child.'' But in that very discourse He also said: "He that taketh not his cross and followeth after me is not worthy of me.'' "Go, preach,'' He commanded. "Woe is me if I preach not,'' cried Paul. Hostile rulers and priests and mobs and the bitter Cross did not swerve Him a hairbreadth from His purpose; nor did the rending of the early disciples in the arenas of Nero, the burning of a Huss and a Savonarola, the pyres of Smithfield, the dungeons of the Tolbooth and the thumb-screws of the Inquisition quench the zeal of His followers.

And in the like manner, the ashes of mission buildings and the blood of devoted missionaries and the tumult of furious men have led multitudes at home to form a high and holy resolve to send more missionaries, to give more money and to press the whole majestic enterprise with new faith and power until all China has been electrified by the vital spiritual force of a nobler faith. God summons Christendom to a forward movement in the land whose soil has been forever consecrated by the martyrdom of the beloved dead. Instead of retreating, "we should,'' in the immortal words of Lincoln at Gettysburg, "be here dedicated to the great task remaining before us; that from these honoured dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain.''

It may be said that this is a purely sentimental consideration. But so may love for country, for liberty, for wife and children, be called a sentiment. God forbid that the time should ever come when men will not be influenced by sentiment. The intuitions of the heart are as apt to be correct as the dictates of the head. I candidly admit that as I stood amid the ruins of the mission buildings in China, as I faced the surviving Christians and remembered what they had suffered, the property they had lost and the dear ones they had seen murdered,—as I stood with bared head on the spot where devoted missionaries had perished, I was conscious of a deeper consecration to the task of uplifting China. And I am not willing to admit that such a dedication of the living to the continuance of the work of the dead is a mere sentiment.

We are not wise above what is written when we declare that the eternal purpose of God comprehends China as well as Europe and America. He did not create those hundreds of millions of human beings simply to fertilize the soil in which their bodies will decay. He has not preserved China as a nation for nearly half a hundred centuries for nothing. Out of the apparent wreck, the new dispensation will come, is already coming. Frightened men thought that the fall of Rome meant the end of the world, but we can see that it only cleared the way for a better world. Pessimists feared that the violence and blood of the Crusades would ruin Europe, but instead they broke up the stagnation of the Middle Ages and made possible the rise of modern Europe. The faint-hearted said that the India mutiny of 1857 and the Syria massacres of 1860 ended all hope of regenerating those countries, but in both they ushered in the most successful era of missions.

So the barriers which have separated China from the rest of the world must, like the medieval wall of Tien-tsin, be cast down and over them a highway for all men be made. No one sup- posed that the process would be so sudden and violent. But in the Boxer uprising the hammer of God did in months what would otherwise have taken weary generations. Some were discouraged because the air was filled with the deafening tumult and the blinding dust and the flying debris. Many lost heart and wanted to sound a retreat because some of God's chosen ones were crushed in the awful rending. But the wiser and more far-seeing heard a new call to utilize the larger opportunity which resulted. Up to this time we have been playing with foreign missions. It is now time for Christendom to understand that its great work in the twentieth century is to plan this movement on a scale gigantic in comparison with anything it has yet done, and to grapple intelligently, generously and resolutely, with the stupendous task of Christianizing China.

But we are sometimes told that the churches should not be allowed to go on; that one of the conditions of good feeling will be the exclusion of missionaries from China. On this point, I venture three suggestions:—

First,—No administration that can ever be elected in the United States will thus interfere with the liberty of the churches. It will never say, in effect, that arms' manufacturing companies can send agents to Peking and distilleries send drummers to Shanghai, but that the Church of God cannot send devoted, intelligent men and women to found schools and hospitals and printing-presses and to preach the gospel of Jesus Christ. It will never say that American gamblers in Tien-tsin and American prostitutes in Hongkong shall be protected by all the might of the American army and navy, but that the pure, high-minded missionary, who represents the noblest motives and ideals of our American life, shall be expatriated, a man without a country.

This is, however, a problem for the nation, rather than for the boards. The American missionary went to Asia before his Government did, and until recently he saw very little of the American flag. European nations have protected their citizens, whether they were missionaries or traders. In the United States Senate Mr. Frye once reminded the nation that about twenty years ago England sent an army of 15,000 men down to the African coast, across 700 miles of burning sand, to batter down iron gates and stone walls, reach down into an Abyssinian dungeon and lift out of it one British subject who had been unlawfully imprisoned. It cost England $25,000,000 to do it, but it made a highway over this planet for every common son of Britain, and the words, "I am an English citizen,'' more potent than the sceptre of a king. And because of that reputation American missionaries have more than once been saved by the intervention of British ministers and consuls who have not forgotten that "blood is thicker than water.'' Shall we vociferously curse England one day and the next supinely depend upon her representatives to help us out when our citizens are endangered?

This is not a question of "jingoism,'' whatever that may be. It is not a question of making unreasonable complaints to home governments. It is not a question of religion or of missions. It is a question of treaties, of citizenship, of national honour and of self-respect. Let the nation settle it from that viewpoint. The missionary asks no special privileges. He can stand it to go on as before, if the nation can stand it to have him.

Second,—If China should ever make such a demand in repudiation of the treaties which she herself has expressly acknowledged to be valid, and if all the Powers should support her in that demand, does anybody doubt what the missionary would say? We know at any rate what he has said in similar circumstances. When Peter and John were scourged and forbidden to preach any more in the name of Jesus, friendless and penniless though they were, they ringingly answered: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.'' When Martin Luther was arraigned before the most powerful tribunal in Europe, he declared: "Here I stand. God help me. I can do no other.'' When the Russian Minister in Constantinople haughtily said to Dr. Schauffler, "My master, the Czar of all the Russias, will not let you put foot on that territory,''—the intrepid missionary replied: "My Master, the Lord Jesus Christ, will never ask the Czar of all the Russias where He shall put His foot.'' Scores of missionaries have not hesitated to say to hostile authorities: "I did not receive my commission from any earthly potentate but from the King of Kings, and I shall, I must go on.''

Some will say that this is madness. So of old men said of Christ, "He hath a demon''; so they said of Paul, "Thou art beside thyself.'' If magnificent moral courage and unyielding devotion to duty are "madness,'' then the more the world has of it the better.

The effort to minimize the significance of the missionary force in China will be made only by those who, destitute of any vital religious faith themselves, of course see no reason for communicating it to others, or by those who are strangely blind and deaf to the real issues of the age. In the words of Benjamin Kidd, "it is not improbable that, to a future observer, one of the most curious features of our time will appear to be the prevailing unconsciousness of the real nature of the issues in the midst of which we are living.''

"No more did the statesmen and the philosophers of Rome understand the character and issues of that greatest movement of all history, of which their literature takes so little notice. That the greatest religious change in the history of mankind should have taken place under the eyes of a brilliant galaxy of philosophers and historians who were profoundly conscious of decomposition around them; that all these writers should have utterly failed to predict the issue of the movement they were then observing; and that during the space of three centuries they should have treated as simply contemptible an agency which all men must now admit to have been, for good or evil, the most powerful moral lever that has ever been applied to the affairs of men, are facts well worthy of meditation in every period of religious transition.''[107]

[107] Lecky, "History of European Morals,'' Vol. 1, p. 359.

Does any sane man imagine that the Church could cease to be missionary and remain a Church? It has been well said that the Christian nations might as well face the utter futility of any hypothesis based upon the supposition that they can remain away from the Orient. The occurrences of recent years have made changes in their relation to the world which they can no more recall than they can alter the course of a planet. It is idle for doctrinaires to tell us from the quiet comfort of home libraries, that we should "keep hands off.'' We can no more keep hands off than our country could keep hands off slavery in the South, no more than New York could keep hands off a borough infected with smallpox. The world has passed the point where one-third of its population can be allowed to breed miasma which the other two-thirds must breathe. Both for China's sake and for our own, we must continue this work. If this is true in the political and commercial realms, much more is it true in the religious. Chalmer's notable sermon on the "Expulsive Power of a New Affection'' enunciates a permanent principle. When a man's soul is once thrilled with the conviction that he has found God, he must declare that sublime truth,

"To doubt would be disloyalty, To falter would be sin.''

I confess to a feeling of impatience when I am told that all missionary plans for China must be contingent "upon the settlement of political negotiations,'' "the overthrow of the Empress Dowager and her reactionary advisers,'' "the reestablishment of the Emperor on his rightful throne,'' "the continuance in power of Viceroy Yuan Shih Kai,'' "the mainte- nance of a strong foreign military and naval force in China,'' "the thwarting of Russia's plans for supremacy,'' and several other events.

All these things have been said and more. Is the Church then despairingly to resign her commission from Jesus Christ and humbly ask a new one from Caesar? Not so did the apostolic missionaries, and not so, I am persuaded, will their modern successors do. They cannot, indeed, be indifferent to the course of political events or to their bearing upon the missionary problem. But, on the other hand, they cannot make their obedience to Christ and their duty to their fellow men dependent upon political considerations. For Christian men to wait until China is pacified by the Powers, or "until she is enlightened by the dissemination of truer conceptions of the Western world,'' would be to abdicate their responsibility as the chief factor in bringing about a better state of affairs. Is the Church prepared to abandon the field to the diplomat, the soldier, the trader? How soon is China likely to be pacified by them, judging from their past acts? The gospel is the primary need of China to-day, not the tertiary. The period of unrest is not the time for the messenger of Christ to hold his peace, but to declare with new zeal and fidelity his ministry of reconciliation. To leave the field to the politician, the soldier and the trader would be to dishonour Christ, to fail to utilize an unprecedented opportunity, to abandon the Chinese Christians in their hour of special need and to prejudice missionary influence at home and abroad for a generation.

But the numbers at work are painfully inadequate. To say that there are 2,950 Protestant foreign missionaries in China is apt to give a distorted idea of the real situation unless one remembers the immensity of the population. A station is considered well-manned when it has four families and a couple of single women. But what are they among those swarming myriads? The proportion of Protestant missionaries to the population, which is commonly quoted, needs revision. There is one to about every 144,000 souls. But that, too, requires modification, for it counts the sick, the aged, recruits who are learning the language, wives whose time is absorbed by household cares, and those who are absent on furloughs, the last class alone being often about ten per cent. of the total enrollment. The actual working force, therefore, is far smaller than the statistics suggest.

Of China as a whole, it is said that "some of the missionaries and some of the converts are to be found in every one of the provinces, both of China and Manchuria. But in the 1,900 odd counties into which the provinces are divided, each with one important town and a large part of them with more than one, there are but some 400 stations. That is to say, at least four-fifths of the counties of China are almost entirely unprovided with the means of hearing the gospel.''[108] Of all the walled cities in the Empire, less than 300 are occupied by missionaries. There are literally tens of thousands of communities that have not yet been touched by the gospel. Plainly, the missionary force must be largely augmented if the work is to be adequately done. The home churches have gone too far to stop without going farther. "Those who undertake to carry on mission work among great peoples undertake great responsibilities. We have no right to penetrate these nations with a revolutionary gospel of enormous power, unless we are prepared to make every sacrifice and every effort for the proper care and the wise training of the organization of the Christian community itself which, while it must become increasingly a source of revolutionary thought and movement, is also the only body that can by the help and grace of God give these far-reaching movements a healthy direction and lead them to safe and happy issues.''[109]

[108] "China's Call for a Three Years' Enterprise,'' 1903.

[109] Gibson, p. 277.

Grant that the work of evangelization must be chiefly done by Chinese preachers; there is still much for the missionary to do. Allowing for those who, on account of illness, furlough or other duties, are temporarily non-effective, 10,000 missionaries for China would not give a working average of one for every 50,000 of the population. In these circumstances, the union conference of missionaries at Kuling, August 7, 1903, was surely within reasonable bounds when, in urging the Protestant churches to celebrate in 1907 the one hundredth anniversary of the sending forth of Robert Morrison, it declared:—

". . . In view of the vastness of the field that lies open before us, and of the immense opportunities for good which China offers the Christian Church—opportunities so many of which have been quite recently opened to us and which were won by the blood of the martyrs of 1900— we appeal to the boards and committees of our respective societies, and individually to all our brethren and sisters in the home churches, to say if we are unreasonable in asking that the last object of the Three Years' Enterprise be to double the number of missionaries now working in China.''

The time has come to "attempt great things for God, expect great things from God.'' When in 1806, those five students in Williamstown, Massachusetts, held that immortal conference in the lee of a haystack, talked of the mighty task of world evangelization and wondered whether it could be accomplished, it was given to Samuel J. Mills to cry out: "We can if we will!'' And the little company took up the cry and literally shouted it to the heavens: "We can if we will!'' "A growing church among a strong people burdened by a decadent Empire—the spirit of life working against the forces of death and decay in the one great Pagan Empire which the wrecks of millenniums have left on the earth—surely there is a call to service that might fire the spirit of the dullest of us.''[110] The obstacles are indeed formidable, but he who can look beneath the eddying flotsam and jetsam of the surface to the mighty undercurrents which are sweeping majestically onward can exclaim with Gladstone:—

"Time is on our side. The great social forces which move onward in their might and majesty, and which the tumults of these strifes do not for a moment impede or disturb—those forces are marshalled in our support. And the banner which we now carry in the fight, though perhaps at some moment of the struggle it may droop over our sinking hearts, yet will float again in the eye of heaven and will be borne, perhaps not to an easy, but to a certain and to a not distant victory.''[111]



[110] Gibson, p. 331.

[111] Speech on the Reform Bill.

In a famous art gallery, there is a famous painting called "Anno Domini.'' It represents an Egyptian temple, from whose spacious courts a brilliant procession of soldiers, statesmen, philosophers, artists, musicians and priests is advancing in triumphal march, bearing a huge idol, the challenge and the boast of heathenism. Across the pathway of the procession is an ass, whose bridle is held by a reverent looking man and upon whose back is a fair young mother with her infant child. It is Jesus, entering Egypt in flight from the wrath of Herod, and thus crossing the path of aggressive heathenism. Then the clock strikes and the Christian era begins.

It is a noble parable. Its fulfillment has been long delayed till the Child has become a Man, crucified, risen, crowned. But now in majesty and power, He stands across the pathway of advancing heathenism in China. There may be confusion and tumult for a time. The heathen may rage, "and the rulers take counsel together against the Lord.'' But the idol shall be broken "with a rod of iron,'' and the King upon his holy hill shall have "the heathen for 'his' inheritance and the uttermost parts of the earth for 'his' possession.''

For a consummation so majestic in its character and so vital to the welfare not only of China but of the whole human race we may well make our own the organ-voiced invocation of Milton:—

"Come, O Thou that hast the seven stars in Thy right hand, appoint Thy chosen priests according to their order and courses of old, to minister before Thee, and duly to dress and pour out the consecrated oil into Thy holy and ever burning lamps. Thou hast sent out the spirit of prayer upon Thy servants over all the earth to this effect, and stored up their voices as the sound of many waters about Thy throne. . . . O perfect and accomplish Thy glorious acts; for men may leave their works unfinished, but Thou art a God; Thy nature is perfection. . . . The times and seasons pass along under Thy feet, to go and come at Thy bidding; and as Thou didst dignify our fathers' days with many revelations, above all their foregoing ages since Thou tookest the flesh, so Thou canst vouchsafe to us, though unworthy, as large a portion of Thy Spirit as Thou pleasest; for who shall prejudice Thy all-governing will? Seeing the power of Thy grace is not passed away with the primitive times, as fond and faithless men imagine, but Thy kingdom is now at hand, and Thou standing at the door, come forth out of Thy royal chambers, O Prince of all the kings of the earth; put on the visible robes of Thy imperial majesty, take up that unlimited sceptre which Thy Almighty Father hath bequeathed Thee; for now the voice of Thy bride calls Thee, and all creatures sigh to be renewed.''[112]

[112] Milton, "Prose Works.''

INDEX {Raw OCR from here to the end, needs proof-read and formatted}

ABRAHAM, 39 Abyssinia, 363 Academy, Military, 339 Achievements of Chinese, 39sq. Africa, 16, 19, 102, 106, 107, 108, 126, 128, 175, 314 Agnew, Rev. Dr., B. L., 288 Agnosticism, 73 Agriculture, 136; implements of, 129 Alaric, 315 Alaska, 17 Alexander the Great, 16

Allied armies, 1900, 207sq., 273, 320 C~.

Altai Mountains, Little, 104 America, 19, 20, 30, 355 American-China Development Co., 134 American Board, 201sq., 290, 292, 293, 295, 296, 299, 300

American Christians, 281sq.

American manufacturers, lo5, 106, 114, 133 American mobs, 43 American troops, 207, 327, 328, 329 Americans in China, 25, 26, 27, 87, 88, 114, 115, 124-126, 131, 134, 154sq., 182, 305, 348 Amoy, 150, 221 Amur, valley of, 153 Anatolian railway, 105 Ancestral worship, 72sq., 138, 340 Andrews, Bishop, 41 Angel1, Pres. James B., 264 Anglo-Chinese railway syndicate, 132 Anglo-Italian syndicate, 132 Anglo-Saxon, 35 An-huei, 336 Annam, 152

"Anno Domini,'' painting, 369 Anti-foreign sentiment, 136sq. An-tung, 348 Arabia, 16, 107 Arch, 39 Area of China, 17, 36 Armies, Allied, 207sq., 273, 320ch. Army, Chinese, 92sq., 305, 306, 316, 333, 338, 339, 345 Arrow War, 151 "As a Chinaman Saw Us,'' 25 Asia, 15, 16, to5, 106, 107, 111; changes in, I l lsq.; religions of, 119 Assyria, 16 Astronomical observatory, 325 Astronomy, 39 Attila, 315 Attitude towards foreigners, 231, 258-267, 270, 320ch., 328, 330, 335Sq., 341, 3429 344, 35 1 Australia, 106, 107, 108, 174 Austria, 41, 172, 212, 316 Awakening of China, 7

BABCOCK, REV. DR. MALTBIE, 276 Baby house, 60 Babylon, 16 Bagnall, Mr. Benjamin, 201, 206 Baillard, General, 208 Ballard, Walter J., 106 Bangkok, 42, los, 107 Banks, 40 Baptists, 62, 63, 296-299, 300 Barrett, Hon. John, 237 Batavia, 42 Bayard, Hon. Thos. F., 159 Beirut, los Belgians International Eastern Co., 133 Belgium, 133, 171, 175~ 212 Bells, 39 l 372 It

Benares, 32 Benevolence, 72 Beresford, Lord Charles, 306 Bergen, Rev Dr. Paul D., 67, 23lsq., 236 Berlin Conference, 102, 175 Bible translation, 220 Bicycles, 114 Bishop, Mrs. Isabella Bird, 27 Black Sea, 16 Blind asylum, 223 Boards, mission, 243, 247, 249, 281sq-, 290, 349, 358 Boats, 23 Bogue forts, 149, 154 Boma, 107

Books on China, 195, 196, 224 Boston, 20, 157 Boughton, Miss Emma, 60 Bougler, D. C., 7 Boxers and Boxer Uprising, 52, 59, 60, 62, 63, 98, 131, 187, 193 ch. 202sq,, 240, 249 ch., 259, 261 265, 273sq., 330, 331, 339, 341, 345. 359, 362 Brazil, 172 Brewer, Hon. David J., 163 Brice, Senator Calvin S., 134 Brinkley, Capt. Frank, 125, 322 British-Chinese corporation, 132 British in China, 130, 131, 134, 135, 140, 208 British Government, 234 British Museum, 40 Brockman, Mr. F. S., 287, 289 Brooke, Rev Dr. Stopford, 33 Buddha, 15 Buddhism, 29, 66, 74sq., 258, 259, 271 Bulgaria, 21 Burial, 138 Burlingame, Hon. Anson, 155, 160 Burma, lo5, 107, 151 Byron, 49 CABLES, 108, log Calcutta, 103 California, 22, 102, 157 Cambodia, 152 Canada, 19

Canals, 39, 68

Canton, 20, 22-24, 32, 41, 132, 134, 138, 146sq., 152, 220, 221, 337, 346

Canton-Hankow R. R., 134

Cape to Cairo R. R., 104, 106 Cape Town, 104 Carts, 53-55, 84 Cash, Chinese, 61, 139

Cassini Convention, 153 Cemeteries, 70, 74

Chairs. 53, 54 Chaldea, 15, 16 .

Chalfant, Rev. Frank, 53, 59, 60 Chalmers, Rev. Dr. James, 126 Chang Chih-tung, 189, 195, 335 Chang Pei-hsi, 335

Chao Chu, 43 Charity, 33, 34 Chedor-laomer, 16

Chefoo, 3, 13, 30, 48, 49, 138, 177s 186, 187, 225-227

Cheh-kiang, 21

Chester, Rev. Dr S. H., 75 Chieng-mai, 107

Chih li, 21, 196, 293, 308, 342, 344, 348

Children, Chinese, 19, 23, 38, 72,

China, 107; achievements, 3gsq.; area, 17, 36; army, 316, 345; attitude towards foreigners, 35 sq ch., 69, 145, 147, 148, 231, 258, 267, 270, 320, 328, 330, 335Sq341-344, 351; awakening, 7, changes in, 112, character of people, 2Ssq. ch., 35sq. ch., 47; civilization, 23, 2Ssq. ch., 35sq. ch., llo, 112, 116, 119, 315; climate, 18; colonies, 42, 44 , 154 ch.; conservatism, 35, 19v; customs, 2Ssq., 73, 8Ssq.; defects, 27sq.; fertility, 136; foreign trade, 1215q.; future, 305sq., 331, 332, 333 ch.; Government, 28, 29, 41, 47, 48, 130-145, 333 338 ; history, 39; language, 8 25; learning, 40; life in, 358, opening, 102; partition, 307sq.; peculiarities, 25sq.; people of,

2sch., 38, 97, 98, 157, 228sq-, 314, 352, 353; population, 18-22, 36, 135, 315; prejudices, 317; religion, 31, 137, 138, 315; resources, 18, 315; scenery, 22, 80; scholarship, 40; society, 40, 41  soldiers, g2sq., 222; treaties with, 17Isq.; vices, 27sq., 46

China Inland Mission, 201, 239, 3oo

China and Japan, 309, 314 China-Japan War, 179, 180, 189, Chinan-fu, 45, 53, 63, 132,296, 339 ~' China's Only Hope,'' 189, Igo Chinese abroad, 42, 141

Chinese in the United States, 41, 44, 1545q., 331, 343

Ching-chou-fu, 30, 6Isq., 277, 296 Ching-ting, 133 Chining-chou, 47, 67, 68, 261, 343 Chin-kiang, 132 Chou-ping, 63 Christendom, duty of, 351 Christians, American and European, 286sq Christians, Chinese, 63, 116, 117, 167, 198, 220, 222sq., 228, 268 ch., 280 ch., 294, 346, 347, risti 356, 361

167sq, 219Sq., 222sq. Part IV., 259, 264, 268 ch., 287, 292, 349, Christianity vs. civilization, 126sq. Chung Hui Wang, 43 Chung-wan-tao, 182 Church, Chinese, 268 ch., 280 ch 294, 368 Church, Greek, 311, 312 Cities of China, 20, 21, 47, 124, 292, 367 Civilization, Chinese, 23, 25ch 35ch., llo, 112, 116, 119, 315 Western, 26, 27, 31, 39, 40, 43, 88, 328, 351, 354

Civilization vs. Christianity, 126sq Civil power, 236 ch.

Civil War, American, 359 Classics, Chinese, 25, 40

Classics, hall of, 71 Climate of China, 18, 84 Clocks, 113 Coal, 18, 47, 130, 132, 136 Cochin-China, 152 Coffee, 146 Coffins, 25, 38, 59, 138 Colleges, 296, 339, 340

Colonies, European, 145 ch., 174 ch. Colonization, Chinese, 42, 44, 141, 154ch.

Colquhoun, A. R., 44 Columbia University, 340 Comity, 290

Commerce, 40, lol, log, 117, 121, 126, 136, 305

Commercial Pacific Cable, 108, log Compass, 39 Conceit, 42 Concessions, 348 Concubinage, 72

Conferences, Kuling, 347; Shanghai, 295

Confucius and Confucianism, 15, 30-32, 382 47, 65 Ch., 328, 334, 34o

Conger, Hon. Edwin H., 207, 265, 329

Congo, 104,107; International Association of, 102; State, 173

Conservatism of Chinese, 35, 191 Consuls, 154, 236, 245,262, 263,316 Conveyances, 53 Coolies, 23, 41, 50 Cooper, Rev. Wm., 202, 206

Cooperation, mission, 290, 2g4sq.

Cowright laws, 348 Corbett, Rev. Dr. Hunter, 225,226 Corruption, official, 27, 28, 3z Corvino, John de, 219 Cost of living, X l lsq., 280 Cotton, 122 Counties, 367 Coup d'etat, 192, 338, 344, 345 Courses, ten righteous, 72 Courts, 28, 228, 234, 348 Crickets, 23 Cruelty, 29, 30 Crusades, 194, 361 Cuba, 312 374 I Customs, 2Ssq., 73, 8Ssq.; mari tlme, 191, 317 Czar of Russia, 18 DALAI LAMA, 19 Dalny, 131, 180sq. Damascus, lo5 Danube, 16 Darwin, Charles, 129 Davis, Hon. J. C. B. 156, 238 Deaf and Dumb Asyium, 223, 225

Decrees, imperial, 335-338 Defects of Chlnese, 27sq. Degrees, 335sq. Denby, Hon. Charles, 264, 290 Denmark, 171 Dewey, Admiral, 306 Dickens, Charles, 34 Diedrich, Admiral, 176 Diffusion Society, 189 Diplomacy, 145, 16Ssq., 236ch.,

246, 262, 348 Discoveries of Chinese, 39sq. Dishonesty, 28 Donkeys, 53, 84 Drunkenness, 46 Dutch in China, 146, 147, 175 Dye-shops, 23 EAST INDIA COMPANY, 102, 147 220 Economic revolution, I I I sq.,

280 ch. Edicts, imperial, 335-338; reform, 190, 191; Yuan Shih Kai's, 343 Education, 190, 191, 335-338, 339 Egypt, 16, 107 Electricity, 103, 1075q.^ 114 Elephants, 107 Elgin, Lord, 166 Eliot, George, 33 Elterich, Rev. W. 0,, 48 Embezzlers, 28 Embroidery, 23-61 Emperor, 72, 80, 113, 190, 197, 198 317 3264, 325, 326, 338, 343,

 Emperor, German, 318 Empress, Dowager, 188, 193, 324, 338, 344, 345, 365 England and the English, 16, 17, 21, 41, 117, 128, 1465q., 166 171, t72, 173, 174, 175, 181, 182 212, 239, 307, 308, 309,349,351 355, 363; soldiers of, 321324 Essays, examination, Igo, 335sq. Etiquette, Chinese, 37 Euphrates, 16 Europe, 17, 30, 39, 106, 107, 108, 307, 308, 309, 318 Europeans, 26, 87, 88, 124, 126, 145 ch. 's Ever Victorious Army,'' 222 Examinations, Igo, 212, 335sq.; Grounds, 325 Exclusion laws, 158, 184 Exposition, St. Louis, 160 Extra-territoriality, 150, 184-186 FACE, 37, 38 Fan-tai, 48 Fares, railway, 140, 141 Faris, Rev. W. W., 81 Farmers, 40; farms, 18, 21, 46 Favier, Bishop, 199 Fay Chi Ho, 161, 322 FFeasts, 6r, 69, 81, 8Ssq., 95 Fei-hsien, 96 Fenn, Rev. Dr. C. H., 28, 31 Field, Rev. Dr. Henry M., 247 Firearms, 39 Fitch, Rev. J. A., 60 "Five Points,'' 355 Five-story Pagoda, 23, 24 Floods, 191, 192 Flour, 122 Foochow, 150, 182, 221 Food, 8Ssq. Fong-king, 153 Forbidden City, 197 Foreigners in China, 23, 26, 27,

3Ssq., 69, 97, 124-126, 142, 145 ch., 151, 156, 162, 167sq. 175sq., 184 ch., 264, 320 ch.,

327, 328, 351 Formosa, 146, 312

Foster, Hon. John W., 102, 166, 265

Fowler, Consul John, 52, 91, 329, 342

France, 16, 21, 117, 171, 172, 173,

174, 175, 180, 181, 182, 186, 212, 236, 251, 350

Franco-Chinese Convention, 135 Freight, railway, 141 French in China, 44, 134, 135, 140, 151, 152, 153, 208, 307, 308, 309, 334; soldiers, 321, 323, 324 Fruit in China, 226 Frye, Senator, 363 Fuel, 47 Fukien, 21, 336 Funerals, 74 Fnng-shuy, 75sq. Fusan, lo5

Future of China, 331, 332, 333 ch. GAMBLING, 28, 124 Gardens, 46 Gaselee, General, 208 Gelatine, 39 Genseric, 315 Georgia, 21 Gerard, M., 350 Germans, 40, 44, 54, 58, 60, 82,

93, 97, 132, 139, 140, 321, 323, 331, 334, 339, 340

Germany, 16, 41, 117, 118, 172

173, 174, 175, 176, 179, 180 182, 208, 212, 307, 308, 309,

Germany, Emperor of, 318 Gibson, Rev. Dr. J. Campbell, 28

71, 75, 269, 270

Gin, cotton, 103 Gladstone, Wm. E., 369 Gleaning, 46 Glue, 39 Goatskins, 123 Golden Rule, 184 Goodnow, Consul-General, 123, Gordon, Charles George, 222, 306 Gorst, Harold E., 124 Goths, 315

v,, Gould, Miss Annie A., 201, 206 Government, 48, 236 ch. Government, Chinese, 28, 29, 41, 130, 145, 231, 333, 334, 338; Church, 300; constitutional, 120 Governments, foreign, 362sq. Governors, 48 Governor of Canton, 147sq. Gracey, Rev. Dr. J. T., 20 Grain, 46 Grand Canal, 68 Grant, General, 41 Graves, Bishop, 31, 138, 139, 346 Gray, Willls E., 134 Great Bell Temple, 39 Great Britain, see England Greek Church, 169, 183, 311, 312 Griffis, Rev. Dr. William Elliott, 32 Guatama, 15 Gunpowder, 39 HAMLIN, REV. DR. CYRUS, 364 Hai-fong, 135 Haight, Hon. H. H., 157 IIainan, 22 Hall of Classics, 71 Hangchow, 132 Hankow, 133, 134 Harrison, Hon. Benjamin, 266 Hart, Sir Robert, 193, 230, 243, 316, 3179 332, 334, 354, Harte, Bret, 43, 44 Harvest, 46 Hawaiians, 127 Hawes, Miss Chnrlotte, 60 Hay, Hon. John, 183, 188, 238, 33o Hayes, Rev. Dr. W. M., 340, 353 Haystack prayer-meeting, 368 Health precautions, go Heard, Hon. Augustin, 309, 310 Hedin, Sven, 18, 19, 40 Hill, James J., 109 History of China, 39 Hodge, Dr. C. V. A., 201-211 Holcombe, Hon. Chester, 43, 160, H 116129 187, 308, 314, 315 Honant klt 133, 335 376 In

Hongkong, 22, 122, 150, ISIsq. Hong merchants, 148, 149 Horrors Temple of, 74 Hospitaiity, 95, 96, 98 Hospitals, 82, 223, 265 Hostility to foreigners, 35sq. ch. House, Rev, Herbert E., 340 House-boats, 23 Houses, 31, 39, 47, 61, 62 Hsiang-tan-hsien, 20 Hsi-an-fu, 219 Hsi-an-tai, 59 Hsiens, 367 Hunan, 22, 337 Hungary, 21 Hung-Wu, Emperor, 40 Huns, 315 Hunter, Rev. Dr. S. A., 261 Ilupeh, 21, 337

ICIIOU-FU, 132, 229, 356 Illinois, 21, 22

Immorality, 28, 29, 124 Imperial Railway, 131

Indemnity, 59, 69, 155, 159, 211, 212, 330, 334

India, 28, 29, 102, 105, 107, 114,

117, 1 19, 307, 313, 314, 361; Churches in, 299

Indiana, 21, 22 Indus, 16 Inns, 69-88. 95 Intemperance, 124, 126, 128

International Eastern Co., 133 Inventions, 112

Inventions of Chinese, 39sq. Iron, 18, 136

Irrawaddy, 105

Italy, 172-174 175, 212; soldiers

ofw 325

JAPAN, 17, 36, 101, 105, log, 111, 114, 167, 172, 173, 179, 182, 194, 212, 307, 308,309, 314, 337, 350; Churches in, 299, 301

yapan WeekEy MviS, 125, 322

Japanese, 29, 44, 117, 118, 119,

305, 306, 312, 313, 317, 320, 321, 328, 329.

Jenghiz Khan, 318

Jerusalem, 105 Jewelry, 23 Jews, 4xsq., 217, 218 Johnson, Dr. Chas. F., 68, 91~ 229 Jones, Mr. A. G., 62 Junks, 130 KAI PING, 130 Kameruns, 108 Kansas 22 Kan-su 22, 66 Kao-liang, 46 Kaomi, 57 Kassai, 107 Khartoum, 104 Kai-feng-fu, 133, 217 Kentucky, 21, 22 Kerosene, sr3 Kiang-si, 21, 336 Kiang-su, 22, 336 Kiao-chou, 53, 57, 97; Bay of, 176 Kidd, Benjamin, 33, 364 Kien Lung, Emperor, 80 King of Siam, 114, 119 Kitchener, Lord, 104 Korea, 102, 105, 107, 108, x 16, 117, 1 19, 132, 172, 284, 312, 313, 338; Churches in, 299 Kowloon, 134, 135, 151 Kuang Hsii, 317 Kuang Hsum, 338 Ku-chou, 82 Ku-fu, 6gsq. Kuling, 347, 368 Kung Hsiang Hsi, 161 Kwamouth, 107 Kwang-si, 22 Kwan-tung, 22, 41, 336 Kwei-chou, 21 Kwei Heng, 209 LAMA, Dalai, 19 Lama Temple, 29 Lamps, 113 Land-tax, 28 Lane, Rev. Wm., 162, 261 Language, Chinese, 8, 25 Laos, 102-107, 108-117, 284 Lao-tse, 15 Lassa, x9

Laughlin, Rev. J. H., 53, 68, 261, 343 Laws, 336 Lawsuits,228ch., 251,257, 3X2,349 Learning, 40 Lecky, W. E. H., 365, 366 Legations, 212, 326, 327; Seige of, 193sq. Legge, Dr., 71 Letters of a Chinese Official, 31sq, 327, 354 Li, 57 Llao-tung, 179 Liberty, Religious 119 Li Hung Chang, 41, 76, 338, 344 Likin, 348 Lincoln, President, 360 Liquor, 128 Litters, 54 Liu Kan Ji, 41 Liu-kung, 181 Liu Kun vi 41, t95 Living, Cost of, Illsq. Livingstone, David, 102 Locomotives, 103, 104sq., 123, 133, 136, 142 Loess, 45 London, 32 London Missionary Society, 220, 292, 296 Looms, 103 Looting, 324 Louisiana, 22 Louisiana Purchase Exposition, 160, 161 Lov e, Henry P., 104 Low, Hon. Frederick F., 155, 185, Loweil, James Russell, 120, 128, Lowrie, Rev. Dr. John, 103 Lowrie, Rev. J. Walter, 201, 203, 208, 209, 352 Lucas, Rev. Dr. J. J., 285 Lu Han Railway, 133 Lumber, 123 Luther, Martin, 364 Lyon, Dr. C. H., 53, 68, 343 MACAO, 134, 146, 147, 220

les 377 Mackay, Clarence H., log Mackenzie, John Kenneth, 323 McKinley, President, 108 330 Magistrates, 27, 28, 47 76, 77,

95sq., 139, 185, 193, 194, 209, 210, 228ch., 306, 331, 333, 334, 342, 343, 344 Mahdi, 119 Malone, N. Y., 163 Man, dignity of, 33, 34 Manchuria, 8, 1S, 19, 153, 179sq., 37, 314, 348 Manchus, 38, 314 Mandarins, 29 Manila, 42 Manning, Hon. Daniel, 160 Markham, Edwin, 358 Marriage, 72 Martin, Rev. Dr. W. A. P., 168, 169, 217, 218, 353 Martyrs, 195, 198, 202-211, 272 277s 341, 346, 361 Mateer, Rev. Dr. Calvin, 104, 244 Matting, 123 Mecca, 105 Mechanics 40 Medical missions, 223, 296, 347 Mediterranean, 16 Mei, General, 321 Meiji Gakuin, 296 Mencius, 15, 47 Merchants, Chinese, 29 Mercy, Goddess of, 74 Methodists, 296, 299; missionary society of, 290, 292 Mexico 173, Churches in, 299 Michie Alexander, 230, 249 Michigan, 21 Millet, 46, 136 Mills, Samuel J., 368 Milton, John, 16, 370 Miner, Luella, 16x Mines, 348 Ministers, 236, 24ssq. Ministry, 288 Minnesota, 22 Mississippi River, 19; valley, 102, 118 Missionaries, 68, 97, 102, x16, 125, x26, 128, x56, 167, t94, 201sq,, 378 In

217ch., 223sq., 228ch., 236ch., 249 ch-, 341, 343, 347, 349, 359368 M ission work, 20lsq.,219sq.,2gosq., 298, 345-347, 349, 35, 354, 37 Missouri, 21 Mobs, 43 Mohammed, 15 Mohammedans, 65, 66, 315; Mohammedanism, 258, 259 Mongolia, 18 Monks, Lama, 29 Moore, Bishop, 320 Mormons, 27 Morrill, Miss Mary S., 201, 206 Morrison, Rev. Robert, 220, 368 Moscow, 132 Mountains, 45, 47, 61~ 6Ssq. Mourning, 342, 343 Mukden, 8, 131, 132, 348 Mulberry trees, 47 Mules, 53, 55, 84

NAMES, Chinese, S Nanking, 132, 221 Nanning-fu, 139 Napier, Lord, 147-149 Naples, 23 Na Tung, 314 Navy, 305, 306, 316, 333 Neal, Dr. James B., 63 Nebraska, 21 Negroes, 43 Nestorians in China, 218, 219 Netherlands, 212 Nevius, Rev. Dr. John C., 226, 227 New England, 21-45 New Guinea, 126 SVe7vs, 9fiorth-China Daiey, 76 Newspapers, 334 New York, 20, 22, 27 Ngan-hwei, 22 Nichols, Francis, 259 Nieh-tai, 48 Nile, 16 Ningpo, 146, 150, 221 North America, 106, 107 Aorth-C'hisza Heraid, 27 Norway, 212

OBI RIVER, 104 Observatory, Astronomical, 325 Oceanica, 19. Office, qualifications for, 40 Official, letters of a Chinese, 327 Officials, 27, 28, 139, 141,185, 193, 194, 209, 210, 228 ch., 306, 331, 333, 334, 342, 343, 344 Ohm, 21, 22 Oil, 113, 114, 122 4~ Open Door,'' the, 188, 348 Opium, 47, 128, 149, 1510 155~ 162} 356, 357 Opium War, 149, 150 Oregon, 102, 123, 157 Ornaments, 23 Orthography, Chinese, 8 Oxus, 16

PAGODAS, 22, 23 Palestine, 107 Panthay rebellion, 66 Paoting-fu, 93, 133, 200-211, 275, 293, 346, 356 Paper, 40 Parents, 72sq. Parker, E. H., 29, 41,152,164, 170 Parker, Rev. Dr., 332 Parkhurst, Rev. Dr. Charles H., 128 Parsons, Wm. Barclay, 134 Partition, of Africa, 175; of Asia, 174sq; of China, 307sq., 314, 354 Passengers, railway, 140 Pastors, Chinese, 280 ch. Patent office, 348 Patriotism, 35 Pawnshops, 63 Pearl River, see West River Peculiarities of Chinese, 2Ssq. Peking, 8, 1o5, 133, 197sq., 290sq. Peking-llankow R. R., 200, 201 Peking, seige of, 345, 346 Penang, 42 Pennsylvania, 22 Pentecost, Rev. Dr. George F., 346 People, of Asia, X x v; of China, 25sq. ch., 47, 97, 98, 228sq-, 314, 352, 353

,...

Peril, yellow, 305 ch., 354 Perry, Commodore, lol Persecution of Christians, 202sq., 272 279 Persia, 16, 108, 114, 313 Persian Gulf, 16 Peru, 172 Pescadores Islands 146 Philadelphia, 32, 43; 157 Philippine Islands, 107, 146 Photography, 103 Pien-kiao, 30, 96 Pitkin, Rev. Horace T., 201, 205, 206 Pittsburg, 103 Plows, 129, 263 Politics, foreign, Part III Poor, the, 30 pope, 37 Poppy, 47 Population of China, 18, 22, 36, 315 Port Arthur, 131, 179, 180 Portland, Or., 122 Ports, China's, 124, 125 Portugal, 171, 173, 175, 212;

Portuguese in China, 145-147 Post-office, 103, 334 Potter, Bishop, 307 Pottery, 39 Powers, European, 330, 359, 363, 366 Prefects, 47, 81 Prejudices, 317, 351 Presbyterians, Board of, 239, 286, 290, 292, 293, 295, 296, 298, 300; Church, 288, 297, 299; missions, 48, 59, 60, 63, 81, 201, 198, 337, 346, 352 Press, mission, 28, 103, 223, 296, 337; periodical, 334, 339 Princeton Theological Seminary, 7 Printing, 39 Protestants in China, 20lsq., 220sq., 222, 223, 230sq., 236 ch., 253, 257, 290sq., 366sq. Provinces, 19, 22, 23, 333, 334 Prussia, 171 Public service, 28 Pulu Condore, 152

lex 379 Punishments, 29, 74, 185

RACE prejudice, 158; superiority, 33 Railways, 52, 104Sq., I l lsq,130ch., 196, 263

Recantation of Christians, 277, 278 Reform Party, 189-191, 240

Reformss 335-338, 345 Religions of Asia, 119; of China, 31, 51, 65sq. ch., 315 Resources of China, 18, 315

Revolutions, American, 359; Chinese, 35, 333, 334, 351; economic, I l X ch.,132,136sq.,280ch. Ricci, Matteo, 219

Rice, 46, 1 l l

Richthofen, Baron von, 18, 44 Rites, 27

Roads, Chinese, 25, 39, 45, 55, 116, 138

Rock Springs massacre, 159, 187

Roman Catholics, 58, 69, 176, 183, 193,195, 199, 200, 219, 230, 250

257, 260, 350 Roman Empire, 16

Romallization Chinese language, 9 Romans, 351; Empire of, 361

Roosevelt, President, log lRuskin, John, 34

Russia, 41, 42, lol, 117, 131, 132, 153sq~ 169, 171, 172, 173, 174, 179, 183, 188, 189, 212, 236,

307, 308, 309, 311, 312, 313, 317, 334, 365; soldiers of, 325 Russia-Japan War, lol, 348, 349 Russo-Chinese Bank, 133

SACRIFICES, 78 Saigon, 42, 152 Salaries, 28

Salisbury, Lord, 262, 266 Sampans, 48

San Francisco, 157, 159 Sayre, James W., 106

Scenery, 22, 31, 80 Scepticism, 128 Scholars, 40 Scholarship, 40, 305

Schools, 117, 190, 191, 223, 260, 265, 295, 335, 337, 339, 347, 353 380 I,

Scidmore, Elija, 25 Science, British Association for Advancement of, 104 Scotland, 16; people of, 16 Sectarianism, 295 Sen Yat Sen, 311 Self-support, 272, 284sq. Seoul, los, 107, 132 Seward, Hon. George F., 263 Sewing machines, 114 Shakespeare, Wm., 34 Shanghai, 42, 130, 132, x50, 221 Shan-hal Kwan, 131 Shan-si, 21, 132, 196, 341 Shantung Province, 20, 21, 4ssq. ch., s2sq. ch., 97, 132, 176sq., 196, 296, 307, 336, 339, 341,

342 Shantung Protestant University, Shefheld. R D D Z Shendza, 53, 5ssq., 84 Shen-si, 18, 21, 132, 133, 195,

219 Sherman, Hon. John, 237 Shimonoseki, 179 Shops, 23 Shunte-fu, 133 Siam, 102, 105, 107, 113, 114, 116, 117, 119, 313 Siberia, 108 Siberian Railway, xos, 106, 131, 1530 179 Sick, the, 30 Siege of Peking, 193-200, 345, 346 Silk, 23, 39, 47, 123 Silver currency, 1 l l Simcox, Rev. F. E., 201sq.~ 211 Si-ngan-fu, 133 Singapore, 42 Si-sui, 80 Smith, Rev. Dr. Arthur H., 38, 229, 267, 321, 338 Smith, Rev. Dr. George Adam, 127 Society, Chinese, 40, 41 Soldiers, American, 306; Chinese, 40, 76, glsq., 222, 30ssq., 316, 339, 345; European, 306; for

eign, 127, 186, 198, 208, 273, 320 ch., 328, 329 Soudan, l 19 Soil, 45 South America, 106 Soochow, 132 Spain, 16, 146, 171, 172, 175, 212 Spirit Road, 70 Spirits, 30sq., 74sq. Stage coach, 103 Stanley, Henry M., 102, 105 Stanley Falls, 104 Statistics, U. S. Bureau of log Staunton, Sir George, 14; Steam, 103, llo Steamers, 103, 104, Illsq., 130 Stewart, Rev. Dr. James, 126, 175 Stewart, Senator, 41 Storrs, Rev. Dr. R. S., 23 St. Petersburg, los Strong, Rev. Dr. Josiah, l lo Su, Prince, 314 Suffering, 29, 30 Suicide, 26 Summer Palace, 197, 198, 324, 325 Superstition, 30, 51, 74sq., 137, 138 Swatow 20 Sweden 171, 212 Syria, 117, 118, 361 Sze-chuen, 22, 132

TACOMA, 159 Tael, 1ll Tai-an-fu, 65 Tai-ping Rebellion, 28, 221, 222 Tai-shan, 6ssq. Tai-yuen-fu, 133 Taku, 130, 196, 212 Ta-lien-wan, 180 Tamerlane, 318 Tang Hsiao-chuan, 340 Taoism, 15, 745q. Tao-tai, 48 Taylor, Dr. George Y., 201-2145q. Taylor, Rev. J. Hudson, 240 Taxes, 28, 333, 348, 349 Tea, 39, 86, 123; shops, 23 Telegraphs, 107sq. Telephones, lo3, 107, 114 Temple, Great Confucian, 71

Temple of Heaven, 197, 198 Temples, 39, 6ssq. ch., 325 Tennessee, 21 Thoburn, Bishop, 129 Threshing, 46 Tibet, 18 Tieh Liang, 314 Tien-tsin, 20, 131, 132, 154, 197, Til22., 313, 323, 344, 361 Ting Jung, 209 Tobacco factories, 23 Toleration clauses, 167Sq Tong-king, 135, 307 Tong ku, 131, 196, 344 Torture, 185 Tourane, 152 Trade, 40, logsq., 117sq., 121 ch., 126sq., 142, 147, 159 Trade-marks, 348 Traders, 40, 42, 102, 124sq., 145, 156 Travelling in China, 84, 91, lol

ch.

Treaties, 150, 15l, 152, 153, 154, 155, 156, 166, 167sq.; list of, 171sq., 179, 212, 221, 237, 238, 247, 348~ 349 Trees, 45 7i iAune, New York, 41 Trolley cars, 107 Tsing-tau, 123, 132, 139, 176-179, 331 Tsung-li Yamen, 155, 212, 254 Tuan Fang, 195 Tung-chou, 4gsq., 177, 321, 322, 34o Turkestan, Chinese, 18 Turkey, 175 Type, 39 UGANDA, 104 United States, 17, 19, 21, 106, 117, 118, 154ch., 171, 172, 173, 175, 182, 188, 207, 208, 2 1 1, 212, 234, 235, 307, 308, 329-331, 348 350,362; trade of, 1225q., Is4sq., 159 Universities, vgo, 335, 353 Ussuri, 153 de:S 381

VANDALS, 315 Van Schoick, Dr., 58 Verne, Jules, 106 Vices, 27sq., 124sq., 142 Victoria Falls, 104 Victoria Queen, 108 Villages 20, 21 Villagers, allied, 93 Virginia, 21 Vladivostok, 131, 179 WADE, HON. FRANCIS, 239, 240, 256 Wade, Hon. Thomas F., 170 Wai-wu Pu, 213, 315 Walls, 210 Wang, Captain, 340 War with Japan, 179, 180, 189 Ward, Frederick T., 222 Watchman, go Wei-hai Wei, 152, 181 Wei-hsien, sgsq., 11 ~123, 132,

296, 345 Weng Chan Kwei 209 Wen Hsiang, 170 185, 239, 257 Wen River, 67 West River, 22, s3, 135, 152, 307 West Virginia, 21 Wheat, 46, 1 11, 136 Wheelbarrows, 25, 53, 54 Wherry, Rev. Dr. John, 39 Whiskey, 46, 86 Whitman, Marcus, 102 Widows, 19 Wiju, los, 132 William IV, lo8 Williams, Dr. S. Wells, 39, 75, 150, 167, 168 Williamstown Mass., 368 Wilson, Gen. James H., 266 Winnowing, 46 Winter palace, 197, 198 Wireless telegraphy, log Wisconsin, 21 Women, 26, 27, 46, 62 Women missionaries, 262 Wong Kai Kah, 159 Wool, 123 Working-man, 118 Worship, ancestral, 72sq., 340

3E32 In

Wright, HOD. Carroll D., 282 Wu Ting-fang, 43, 73, 130, 266, 329, 330 XAVIER, FRANCIS, 102, 219 YALE UNIVERSITY, 43 Yalu River, lo5, 348 Yamen, 95, 96 Yang-tze River, 133, 135, 307 Yellow peril, 305 ch., 354 Yellow River, 63, 76, 191 Yen, 76 Yen-chou-fu, 69

Yenisei River, 104 Yo-chou, x82 Yuan Shih Kai, glsq.,97, 195, 196, 261, 267, 307, 314, 338-345, 365 Yueh-Kou, 82, 83 Yuen Yen Tai, 340 Yu Hsien, 341 Yung-loh, Emperor, 40 Yun-nan, 21, 66, 135, 152 ZAGROS MOUNTAINS, 16 Zoroaster, 15 Zululand, 32

THE END