"Perhaps it may be necessary to guard against a wrong inference, which might be hastily deduced from the facts just stated. The fact that the natives are to be the principal laborers in evangelizing this empire, does not in the least remove the obligation of the Church to quicken and redouble all her efforts, or supersede the necessity for such efforts. It will be many years before this necessity will cease to exist. The Churches in Christian lands, in resolving to undertake the evangelization of this empire, have engaged in great work. In obedience to the command of their Master they have undertaken to rear a vast superstructure, the foundation of which is to be laid entirely by themselves, and on the erection of which they must bestow their care and assistance. This work has been commenced under favorable auspices, but the foundation cannot yet be said to be laid. More laborers must be sent forth. They should be sent out in multitudes if they can be found. They must acquire the language so that they can communicate freely with the people. They must proclaim the message of the Gospel from house to house, in the highways and market-places, wherever they can find an audience,-until converts are multiplied. Schools must be established, and the doctrines of the Gospel be instilled into the minds of the children and youth. We must have a native ministry instructed and trained up from their childhood according to the doctrines of the Gospel before they will be capable of taking the sole charge of this work. Until all this has taken place the churches may not slacken any of their efforts; nay, to accomplish this there must be an increase of effort beyond all that the churches have ever yet put forth."
During the year 1848 he sent a letter to the Society of Inquiry of the
Theological Seminary, New Brunswick, New Jersey.
"It is yet a 'day of small things' with us. Our work thus far has been chiefly of a preparatory nature. This will probably be the case for some time to come. There have been just enough conversions to teach us that God is with us and will own the instrumentality which He Himself has appointed for the salvation of men, and to encourage us not to faint in our work. We have a vast amount of prejudice and superstition to remove—prejudice and superstition which has been growing and consolidating for forty centuries, and has become an essential ingredient in the character of the people and part of almost every emotion and conception of their minds. At present both officials and people are very friendly, and we are permitted to preach the Gospel without hindrance. But we cannot tell how long this state of things will continue. When the operation of the leaven has become manifest, we must expect opposition. We cannot expect that the great adversary of God and men will relinquish this the strongest hold of his empire on earth, without a mighty struggle. We must yet contend with 'principalities and, powers and spiritual wickedness in high places.'
WORSHIP OF THE EMPEROR.
"The system of idolatry is as closely connected with the civil government of China, I suppose, as ever it was with ancient Rome. The emperor may be called the great High-priest of the nation. He and he only is permitted to offer sacrifice and direct worship to the Supreme Being. The description which Paul has given of the 'man of sin,' with but little variation may be applied to him.
"'He exalts himself above all that is called God or that is worshiped, so that he as God, sitteth in the temple of God, shewing himself that he is God.' He has arrogated to himself the title which expresses the highest thought of divinity known to the conceptions of the Chinese mind. He is superior to all gods, except the great Supreme. All others he appoints, designates their business and dethrones them at his pleasure. In the city of Amoy is a temple dedicated to the worship of the emperor and containing a tablet as representative of his person. On certain days of the year the officers of government are required to repair to this temple, and offer that religious homage which is due to God alone. Now to remove these prejudices and superstitions and to carry to the final triumph this warfare, which we must wage with those in 'high places,' will not be the work of a few years. We might well despair of ever possessing the land, where such 'sons of Anak' dwell, were it not that the ark of God is with us and His command has been given, 'Go up and possess it.' But we look to you, my brethren, for assistance and reinforcement in this the cause of our common Lord, not only to fill the places of those who fall at their post or are disabled in the conflict, but also that we may extend our lines and conduct the siege with more effect. If you desire a field where you may find scope and employment for every variety of talent, and where you may prove yourselves faithful soldiers of Jesus Christ, I know of no place whence can come to you a more urgent call than from this vast empire."
IV. LIGHT AND SHADE.
THE CHIANG-CHIU VALLEY.
Among the jottings in Mr. Talmage's diary for 1847-1848 we find mention of a tour to Chiang-chiu on September 23, 1847, in company with Messrs. Pohlman, Doty and Lloyd.
Chiang-chiu is a large city of 200,000 inhabitants, situated on a wide river, 30 miles west of Amoy. He writes: "Wherever we went we were accompanied by an immense throng of people. The most of them I suppose had never seen a white face. But few Europeans have visited the city. The city has an extensive wall, wider and I think more cleanly streets, and is larger than Amoy. In the rear of the city there are three watch towers. They are situated on very elevated ground. From these we had a very delightful view of the city and surrounding country. The scenery, it seemed to me, was the most beautiful I had ever witnessed. Within the circle of our vision lay that immense city with its extensive walls, its temples and pagoda, its river, bridges and boats, its gardens, its trees and shrubbery, and its densely crowded streets. Surrounding the city was spread out an extensive valley of some ten or fifteen miles in width and some twenty or twenty-five in length, covered with luxuriant vegetation. Through the midst of the valley might be marked the meandering track of the Chiang-chiu river, the whole region beautifully variegated with fruit trees, shade trees, and villages. Still further on, in every direction, our view was bounded by lofty hills whose cloud capped tops seemed as pillars on which the heavens rested. Nature had done her best to make this region a terrestrial paradise."
On a subsequent trip to Chiang-chiu, Mr. Talmage writes: "The valley of the Chiang-chiu river is one of the most beautiful regions I ever saw. It is densely populated. In every direction are villages, I might almost say without number, rendered most beautiful by their plentiful supply of large banyans and various other trees of luxuriant foliage. The intermediate spaces between the villages are fields covered with vegetation most dense and beautiful. Through the centre of this scene may be traced the course of the river with its numberless canals, like the Nile of Egypt, giving fertility wherever nature or the art of man conducts its waters."
BREAKING AND BURNING OF IDOLS.
"Feb. 27, 1848. Today an old lady and her two sons declared themselves to be worshipers of Jesus by presenting their idols to Bro. Pohlman. On the evening of the last day of their last year they had burnt their ancestral tablets. It was an interesting sight, said Bro. Pohlman, to see the old lady, supported by one of her sons, breaking her idols and making a voluntary and public surrender of them at the chapel.
"March 1st. When the old lady returned from the chapel on Sunday evening she was full of zeal, and began preaching to her neighbors on the folly of idolatry. She was so successful that another old lady living in the same house with her has made a bonfire and burned all her idols except one. This, being made of clay, was not combustible. This she presented to Pohlman today. He asked her whether she gave it up willingly. She said she rejoiced to do it. She said she had not yet destroyed her ancestral tablets. Pohlman told her he did not wish her to do it rashly. She must reflect on the subject, and when she became convinced that the worship of them was a sin against God she must give them up immediately.
"March 29th. This afternoon Bro. Hickok and wife and Bro. Maclay arrived at Amoy on their way to Foochow. They had a long passage from Hongkong, having been out twenty-nine days." The distance from Hongkong to Amoy is less than three hundred miles, and is made in twenty-four hours by an ordinary coast steamer.
THE CHINESE BOAT RACE AND ITS ORIGIN.
"June 5th. Monday. To-day being the fifth day of the fifth month (Chinese), was the festival of dragon boat-racing. Several dragon boats filled with rowers, rather paddlers, were contesting this afternoon in the harbor. The water was thronged with boats filled with Chinese to see the sport. Many of these boats, and almost all the junks in the neighborhood, were decked with green branches, also with streamers flying. The origin of this festival is said to be as follows: In very ancient times one of the first officers, perhaps Prime Minister of government, gave offense to the emperor. The emperor banished him. He was so downcast on account of the emperor's displeasure that he went and drowned himself. The emperor afterwards repented of his act, and on inquiry after the man learned that he had drowned himself. He sent out boats in every direction to search for his body, and also to make offerings to his spirit. His body was not found. But from that time to this his body is thus searched for every year and his spirit thus appeased. This celebration is universal throughout the empire and wherever there are colonies of Chinese, throughout the islands of the (East Indian) Archipelago.
"The same good feeling continues to exist at Amoy as formerly. We are on the best of terms, so far as we can judge, with all classes, the officials and people. The mandarins receive our calls and return their cards. All of them but one have visited us at our houses. Some of them call on us quite frequently. This places us on a high vantage ground. The people will not fear to listen to us, attend our meetings, and visit us at our houses, as they would if the mandarins kept aloof from us. The same good feeling towards foreigners seems to extend far into the interior. At least we go from, village to village wherever we please without hindrance, and are always treated with kindness."
THE CHINESE BEGGAR SYSTEM.
"I have to-day been making some inquiries of my teacher concerning the system by which the beggars of Amoy are governed. The truth seems as follows: There are very many beggars in the city. In each ward there is a head-man or chief called 'Chief of the Beggars.' He derives his office from the 'Hai-hong,' or the superior local magistrate. Sometimes the office is conferred as an act of benevolence on an individual, who from sickness or other causes has met with reverses of fortune. Sometimes it is purchased. There being eighteen wards in the city of Amoy, of course there are eighteen such head-men. Their office is not honorable, but there is considerable profit connected with it. The head-men hold their office for life, or until removed for bad behavior. They get certificates of office from the 'Hai-hong,' and on the change of that functionary it is necessary to get the stamp of his successor attached to their certificates. Their income is derived from various sources. Monthly they call on the merchants and shopkeepers, who by paying down a sufficient amount are freed from the annoyance of beggars during the month. If a beggar enters one of these establishments he is pointed to a card which is posted up in some conspicuous place, and is a certificate from the 'chief of the beggars' of that ward that a sufficient amount of beggar money has been paid down for the month. The 'chiefs of the beggars' also receive money from a man or his family when he is about to marry, also from the family of the bride. They also receive money after the death and burial of the parents or any old member of a family; also from men who are advanced to literary honors, or who receive official promotion In any of the above cases, if any individual fail to agree with the 'chief of the beggars' of his ward and pay what is considered a sufficient amount of money (the amount varies with the importance of the occasion and the wealth of the parties), he may expect a visit from a posse of beggars, who will give him much annoyance by their continual demands. The 'chiefs of the beggars' give a part of the money which they receive to the beggars under them. My teacher thinks there are about two thousand beggars in the city of Amoy. There is a small district belonging to the city of Amoy called 'The Beggars' Camp.' The most of the inhabitants of this place are beggars. These beggars go about the city seeking a living, clothed in rags and covered with filth and sores, the most disgusting and pitiable objects I ever saw."
TWO NOBLE MEN SUMMONED HENCE.
On the 6th of December Rev. John Lloyd, of the American Presbyterian mission, died of typhus fever after an illness of two weeks. Mr. Talmage makes this record of him:
"Dec. 8, 1848. Rev. John Lloyd was born in the State of Pennsylvania on the first of Oct., 1813, which made him thirty-five years, two months, and five days at the time of his death. He was a man of fine abilities. His mind was well stored with useful knowledge and was well disciplined. He was most laborious in study, very careful to improve his time. He was mastering the language with rapidity. His vocabulary was not so large as that of some of the other brethren, but he had a very large number of words and phrases at his command, and was pronounced by the Chinese to speak the language more accurately than any other foreigner in the place. They even said of him that it could not be inferred simply from his voice, unless his face was seen, that he was a foreigner. He was a man of warm heart, very strong in his friendship, very kind in his disposition, and a universal favorite among the Chinese. I never knew a man that improved more by close intimacy. His modesty, which may be called his great fault, was such that it was necessary to become well acquainted with him before he could be properly appreciated. But it has pleased the Master of the harvest to call him from the field just as he became fully qualified to be an efficient laborer. What a lesson this, that we must not overestimate our importance in the work to which God has called us. He can do without us. It seems necessary that He should give the Church lesson upon lesson that she may not forget her dependence upon Him."
Early in 1849 the brethren were called to mourn the loss of one of the most devoted pioneers of the Amoy mission, the Rev. William J. Pohlman.
Mr. Talmage writes: "Feb. 8th. On Monday night at twelve o'clock I was called up to receive the sad intelligence that our worst fears in reference to Pohlman were confirmed. He perished on the morning of the 5th or 6th ult. He embarked on the 2d ult. from Hongkong in the schooner Omega. On the morning of probably the 5th, at about two o'clock, she struck near Breaker Point, one hundred and twenty miles from Hongkong. A strong wind was blowing at the time, so that every effort to get the ship off was unavailing. She was driven farther on the sand and fell over on her side. Her long boat and one quarter boat were carried away, and her cabin filled with water. The men on board clung to the vessel until morning. The remaining boat was then lowered. Those of the crew who were able to swim were directed to swim to the shore. The captain, first and second officers, and Pohlman entered the boat end those of the crew who could not swim also received permission to enter. But a general rush was made for the boat, by which it was overturned, and those who could not swim, Pohlman among the number, perished. The captain attempted to reach the shore by swimming, and would have succeeded, but was met by the natives. They were eager for plunder, and seized the captain to plunder him of his clothes. While they were stripping him of his clothes they dragged him through the water with his head under, by which he was drowned. About twenty-five of the crew succeeded in reaching the shore in safety. After being stripped of their clothes, they were permitted to escape. Afterwards, on arriving at a village they were furnished with some rags. After suffering much from fatigue and hunger they arrived at Canton, overland, on the 17th ult. This event has cast gloom again over our small circle. But one month previous to his death, Pohlman with myself had closed the eyes of dear Lloyd. Oh, how deeply we do feel, and shall for a long time feel this loss."
"Feb. 11th. On Sunday afternoon our new church was consecrated to the worship of the only true God, the first building built for this purpose in Amoy. Mr. Young preached the sermon. It was also a funeral sermon for Mr. Pohlman. The house was crowded with people. Very many could not get into the building. There was some noise and confusion. I think the majority, however, were desirous to hear."
In a letter to Drs. Anderson (Dr. Anderson was one of the early Secretaries of the American Board of Commissioners for Foreign Missions.) and De Witt, speaking of Pohlman's death, he says:
"Our hearts bleed. God has seen fit to send upon us stroke after stroke. Oh, when will He stay His hand? But we will not murmur. It is God who hath done this. His ways are inscrutable. We gaze upon them in mute astonishment. We may quote as peculiarly applicable to our present circumstances the remarks which this brother made at the grave of him who was called away a month previous. 'Death,' said he, 'is always a sad event, and is often peculiarly distressing. It is so in the instance before us. There is a sad breach in our little circle at this station. Situated as we are here, every member of our small society tells upon the happiness of the whole. Our number is limited and less than a score. We have few bosom friends, few to cheer and encourage us, few to whom to tell our sorrows and our joys. Here we are far away from those we love, away from dear friends and kindred and those tender associations which make society so delightful at home. Hence we feel deeply any breach made in our little circle. In proportion as our number is diminished in the same proportion is there a decrease in the endearments of friendship and love. More especially is this the case when the departed was possessed of social virtues and qualified to make all around him agreeable and happy. We mourn also for these poor deluded heathen. They have sustained an incalculable loss. I feel it impossible to give an adequate description of his character. He felt that in laboring for the heathen he was engaged in a work of the highest moment. Thereto he bent every energy of mind and body. That which, by receiving the word of God, we are made theoretically to acknowledge, by the dispensations of His Providence-we are made practically to feel, that man is nothing-that God is All in All.'
"God's dealings with this mission would seem to be enough to arouse our Church. Heretofore He has given success to His servants. He has given us favor with the authorities and with the people. The Church has seemed to be satisfied with this. She has thanked God for His smiles, but has made little effort to increase the number of her laborers as fast as the demand for them increased. Now God is trying another plan. Her laborers are dying off and the question comes to her, not merely whether she will advance or not, but, whether she will retain that which she has already gained. She has volunteered in a glorious warfare. Will she hold the positions she has won, and make further conquests, or will she permit her soldiers to die at their posts without being replaced, and thus retire from the field? Important interests are at stake. The honor of our Church is at stake. The salvation of souls is at stake. It is a crisis with our mission. We cannot endure the thought that the labors of those faithful servants who have been called home shall be in a great measure lost by neglect. We have received lately impressive lessons of the uncertainty of human life. The thought steals over us that we, too, are liable at any moment to be cut down in the midst of our labors. This liability is increased by the amount of labor which necessarily devolves upon us. Now we are only two in number. As for myself I am only beginning to stammer in this difficult language. This, too, in a field where there is labor enough to be done to employ all the men you can send us. You will not think it strange then that we plead earnestly.
"Our new church edifice was completed soon after Brother Pohlman left for Hongkong. As he had done so much of the work in gathering the congregation and had originated the idea of the building and had watched its erection with so much interest, we were desirous that he should be present at its consecration. We therefore delayed opening the building for worship until we received the definite news of his death."
In an address on "Reminiscences of Missionaries and Mission Work," delivered by Dr. Talmage during his later years, he refers to the early missionaries at Amoy in these words:
"The men God gave the Church were just the men needed to awaken her missionary spirit and shape her mission work. So for laying the foundation and shaping the plan of the structure He would have us erect at Amoy He gave us three men, just the men needed for the work,-David Abeel, William J. Pohlman and Elihu Doty. The more I meditate on what they said and wrote and did and suffered in the early days of that work, and see whereunto it is growing, the more am I impressed with the fact that they were wonderful men, just the men for the time, place, and circumstances, and therefore evidently God's gift.
"Dr. Abeel was the pioneer of the Amoy Mission. During the greater part of the years of his manhood, he struggled with disease, and his whole life on earth was comparatively short, yet the Lord enabled him to accomplish more work than most men accomplish during a much longer life. His last field of labor was Amoy, entering it in January, 1842, when the port had just been thrown open and while the British army was still there, and leaving it in January, 1845. In that short time, notwithstanding interruptions from sickness and of voyages in search of health, or rather to stave off death till others were ready to take his place, he laid a good foundation, doing a work that told and was lasting. I met him only once. It was at his father's house in New Brunswick, after his work at Amoy-after all his public work was done and he was only waiting to be summoned home. When I afterwards went to Amoy, I found his name very fragrant, not only among Europeans and Americans, but also among the Chinese. He had baptized none, but a goodly number of those afterwards baptized had received their first impressions concerning Christianity and their first instructions therein from him."
"Messrs. Doty and Pohlman with their families came from Borneo to Amoy, arriving in June, 1844, about six months before Dr. Abeel was compelled to leave. We have heard of places so healthy, that it is said there was difficulty to find material wherewith to start cemeteries. Amoy, rather Kolongsu, where all the Europeans then resided, in those days was not such a place. It is said that of all the foreign residents only one escaped the prevailing fever. The mortality was very great. In a year and a half from the time of their arrival at Amoy, Mr. Doty was on his way to the United States with two of his own and two of Mr. Pohlman's little ones. The other members of their families—the mothers and the children, all that was mortal of them—were Iying in the Mission cemetery on Kolongsu; and to 'hold the fort,' so far as our Mission was concerned, Pohlman was left alone, and well he held it. He had a new dialect to acquire, yet when health allowed, he daily visited his little mission chapel, and twice on the Sabbath, to preach the Gospel of Christ. He was a man of work, of great activity. When I arrived at Amoy in 1847, he was suffering from ophthalmia. Much of his reading and writing had to be done for him by others. I was accustomed to read to him an hour in the morning from six to seven. Another read to him an hour at noon from twelve to one. He was still subject to occasional attacks of the old malarial fever. Besides all this he was now alone in the world, his whole family gone, two of his little ones in his native land, then very much farther away from China than now, and the others, mother and children, sleeping their last sleep.
"Yet he was the life of our little mission company. Do you ask why? He lived very close to God, and therefore was enabled to bow to the Divine will, to use his own language, 'with sweet submission.' Pohlman's term of service, too, was short. He was called away in his thirty-seventh year. His work at Amoy was less than five years. It, too, much of it, was foundation work, though he was permitted to see the walls just beginning to rise. Two of the first converts were baptized by him, and many others received from him their early Christian instruction. The first, and still by far the best church-building at Amoy, which is also the first church building erected in China expressly for Chinese Protestant Christian worship, may be called his monument. It was specially in answer to his appeal that the money, $3,000, was contributed. It was under his supervision that the building was erected. To it he gave very much toil and care. The house was nearly ready when he took his last voyage to Hongkong, and he was hastening back to dedicate it when God took him. His real monument, however is more precious and lasting than church-buildings, as precious and lasting as the souls he was instrumental in saving, and the spiritual temple whose foundation he helped to lay. There were many who remembered him with very warm affection long after he was gone. Among them I remember one, an old junk captain, who in his later years, speaking of heaven, was wont to say, 'I shall see Teacher Pohlman there; I shall see Teacher Pohlman there.'"
V. AT THE FOOT OF THE BAMBOOS
The sad and sudden departure of Mr. Pohlman so affected a maiden sister, Miss Pohlman, then at Amoy, as to unsettle her mind and necessitate an immediate return to the United States. No lady friend could accompany her. It was decided that Mr. Talmage take passage on the same ship and act as guardian and render what assistance he could. The ship arrived at New York August 23, 1849.
Mr. Talmage made an extensive tour on behalf of Missions in China among the
Reformed churches in New York, New Jersey, and Pennsylvania.
"Jan. 15, 1850. Was married at twelve M. in First Presbyterian Church at Elizabeth, New Jersey, by Dr. N. Murray, to Miss Abby F. Woodruff. Started immediately with my wife on a trip to Seneca County, New York."
"March 16, 1850. In the forenoon accompanied by many dear friends we embarked on board the ship Tartar from New York bound for China."
"July 16th. Arrived safely at Amoy, for which our hearts are full of gratitude to Him who has watched over us on the deep and conducted us safely through every danger."
Though the entire Reformed Mission at Amoy then consisted of only three members, Mr. Doty and Mr. and Mrs. Talmage, still they believed in colonizing. Mr. Talmage secured a Chinese house and shop a mile or more away from the original headquarters and this became the missionary's home and preaching place. It was on the north side of the city in a densely populated neighborhood known as "Tek-chhiu-Kha," or "At the Foot of the Bamboos."
It fronted one of the main thoroughfares of the city. It was near the water's edge at the mooring-place of junks from the many-peopled districts of Tong-an and Lam-an. The house and shop were renovated and capped with another story. Here Mr. Talmage prayed and studied and preached and planned for nearly twenty years. On this spot to-day stands a flourishing Chinese church.
In a letter to Drs. Anderson and De Witt, dated Dec. 17, 1850, Mr. Talmage thus describes their new home:
"Our house is pleasantly situated, having a good view of the inner part of the harbor, and of several small islands in the harbor. We also have a pleasant view of the mainland beyond the harbor. From our house we can count a number of villages on the mainland, beautifully situated among large banyans. We hope the situation will prove a healthy one. I like the situation most of all because I think it well adapted to our work. We are near the northern extreme of the city along the water's edge, while the other missionaries are near the southern extreme. Thus on entering the harbor from Quemoy and other islands, near the mouth of the harbor or from the cities and villages on the seacoast, the first foreign residence at Amoy, which meets the eye, is the residence of missionaries. On coming to Amoy from the cities and villages which are inland, again the first foreign residence which meets the eye is the residence of missionaries. We are in a part of the city where the Gospel has not yet been preached."
In the same letter he refers to the Opium habit—and to the initiatory steps toward the formation of a Romanized alphabet for the Amoy Vernacular. The Chinese character is learned with great difficulty. It requires years of close application. In Southern Fukien not more than one man in a hundred can read intelligently. It is doubtful whether one woman in ten thousand can.
Protestant Christianity wants men to be able to give a reason for the hope that is in them. It urges our Lord's command, "Search the Scriptures." It demands not only the hearing ear, but the reading eye.
Hence this early effort on the part of the missionaries to prepare a version of the Scriptures and a Christian literature in a form more readily learned by the people. Those early efforts were doubtful experiments even to some of the missionaries. The Chinese converts at first looked quite askance at what appeared to them an effort to supersede their highly venerated Chinese character.
The Romanized system was gradually perfected. The Chinese were gradually disabused of their prejudices. To-day the most ardent advocates of the system are Chinese pastors and elders. The whole Bible has been translated into Amoy Romanized colloquial. An extensive literature adapted to Christian homes and Christian schools has grown up through the years and is contributing to the strength and progress of the Chinese Church to-day.
OPIUM.
"Independent of the reproach which the opium traffic casts on the Christian religion, we find it a great barrier in the way of evangelizing this people. We cannot put confidence in an opium smoker. A man who smokes it in even the smallest degree we should not dare to admit into the Christian church. More than one-half of the men at Amoy are more or less addicted to the habit. Of this half of the population the missionary can have comparatively but little hope. We know the grace of God can deliver from every vice and there have been examples of reformation even from this. Yet from experience when talking to an opium smoker we always feel discouraged. Although this be a discouraging feature in our operations here, it should only be a stimulus to the Church to send more laborers and put forth greater efforts to stem the tide of destruction which the Christian world is pouring in upon the heathen. Independent of the principles of benevolence, justice demands of Christendom that the evil be stayed, and reparation if possible be made for the injury already done. If nothing more, let there be an equivalent for whet has been received from China. It is a startling fact, that the money which Christian nations have received from China for this one article, an article which has done to the Chinese nothing but incalculable injury, far, far exceeds all the money which has been expended by all Protestant churches on all Protestant missions in all parts of the heathen world since the days of the Reformation.
ROMANIZED COLLOQUIAL.
"The question whether there is any way by which this people can be made a reading people, especially by which the Christians may be put in possession of the Word of God, and be able to read it intelligently for themselves, has occupied much thought of the missionaries here. At present most of the church members have no reading for the Sabbath and for private meditation. They may have family worship, but they cannot at their worship read the Holy Scriptures. Some of us are now trying an experiment whether by means of the Roman alphabet the Sacred Scriptures and other religious books may not be given to the Christians and to any others who cannot read, but who take enough of an interest in Christianity to desire to read the Scriptures for themselves. By the use of seventeen of these letters we can express every consonant and vowel sound in the Amoy dialect, and by the use of a few additional marks we can designate all the tones. Dr. James Young, an English Presbyterian missionary physician, has commenced teaching the colloquial, as written with the Roman alphabet, in his school, a school formerly under the care of Mr. Doty. From his present experience he is of opinion that boys who are at all apt in acquiring instruction, in less than three months may be prepared for reading the Scriptures, with understanding. I have a class of three or four adults an hour an evening four evenings in the week, receiving instruction in the colloquial. They have taken some half dozen lessons and are making good progress. At present we have no printed primers or spelling-books, and are compelled to teach principally by blackboard. We are of opinion that almost every member of the church can soon learn to read by this system. Arrangements have been made to print part of the history of Joseph in colloquial. These are but experiments. If they succeed according to our present hope, it may be worth while to have the whole Bible and other religious books printed in this manner. A little more experience will enable us to speak with more confidence for or against the plan."
"Dec. 23. Yesterday morning my chapel was opened, according to appointment. I preached to the people my first regular sermon from the text, 'There is one God and one Mediator,' etc. The room was crowded. It will seat about one hundred comfortably."
CHINESE SENSE OF SIN.
March 17, 1851. To his brother, Goyn.
"I think the Chinese are very different in their religious feelings from many other (perhaps from the most of other) heathen people. We have often heard of the great sacrifices which the heathen of India will make and the great sufferings they will impose on themselves in order to make atonement for their sins and appease the anger of the gods. There may occasionally be something of the kind among the Buddhists of China. But I rather suppose that where there are any self-mortifications imposed (which is very rare in this part of China), they are imposed to secure merit, not to atone for sin. I do not remember ever to have met with an individual among the Chinese who had any sense of sinfulness of heart, or even any remorse for sinfulness of conduct except he was first taught it by the Gospel. It is one of the most difficult truths to convey to their minds that they are sinners against God. We have had a few inquirers who have expressed a deep sense of sinfulness. But this sense of sinfulness has come from hearing the Gospel. The way the most of those, whom we doubt not are true Christians, have been led on seems to be as follows: They hear the Gospel, presently they become convinced of its truth. Their first impulses then seem to be those of joy and gratitude. They are like men who were born blind, and had never mourned over their blindness, because they had no notion of the blessing of sight. Presently their eyes begin to be opened and they begin to see. They only think of the new blessings which they are receiving, not of the imperfections which still remain in their vision. A sense of these comes afterwards. Was not this sometimes the case in the days of the apostles? It was not so on the day of Pentecost. The multitude were 'pricked in their hearts' because the moment they were convinced that Jesus was the Christ they were filled with a sense of their wickedness in crucifying Him. So it is with persons in Christian lands when their minds become interested in the truth; they are made to feel their wickedness in so long resisting its influences. But the case seems to have been different when Philip first carried the Gospel to Samaria. The first effect there seems to have been that of 'great joy.'
"It seems to be thus in Amoy. The conviction of deep sinfulness comes by meditating on the Gospel, the work of Christ, etc.
"It is the doctrine of the cross of Christ, after all, which should be the theme of our discourses."
March 18, 1851. To his brother, Goyn.
"They say in regard to preaching, that when a man has nothing more to say he had better stop. If this rule were carried out in conversation and letter-writing, there would be much less said and written in the world, than is now the case.
"You seem to think that we missionaries can sit down at any time and write letters, always having enough matter that will be interesting to you at home. This is a good theory enough, but facts do not always bear it out.
"Our missionary work moves on usually in the same steady manner without many ups and downs or interesting episodes (rather a mixture of figures you will say), which we think worthy of note. I wish you folks at home could send us more men to drive on the work a little faster. The door of access at Amoy still continues as wide open as ever, and now seems to be the time for the Church to send her men and occupy the post, which the Master offers to her. But the Church at home cannot, it seems, look at this matter as we who are on the ground….
PRIMITIVE LAMPS
"We have no good lamps yet for the church, consequently cannot open it in the evening. But I have prepared some lamps for my chapel. I think you would laugh to see them. They are four in number. Two of them are merely small tumblers hung up by wires and cords. By means of another wire a wick is suspended in each tumbler and the tumbler filled with oil. The other two are on the same principle, but the tumblers are hung in a kind of glass globe which is suspended by brass chains. These look considerably more ornamental than the first two. Whether you laugh at them or not, they answer a very good purpose. They do not make the room as light as would be required in a church, in as large a city as Amoy is, in the United States, but by means of them my chapel is open on Sunday evenings and on every other evening in the week except one. The church and chapel are both open almost every afternoon in the week, and sometimes in the mornings. One, two, three, or more of the converts are always ready to hold forth almost every afternoon and evening. Besides this, they go to other thoroughfares frequently and preach the Gospel as well as they are able. For much of the work these converts are perhaps better adapted than ourselves. They understand the superstitions of the people in their practical working, better than we probably will ever be able to learn them."
ZEALOUS CONVERTS.
"April 14, 1851. There are now in connection with our church thirteen converts. In connection with the church of the London brethren there are eight. Two of our members, although compelled to labor with their hands for the sustenance of themselves and their families, yet devote the afternoons and evenings of almost every day in the week, in making known the way of salvation to their countrymen. They spend the Sabbath also, only omitting their labors long enough to listen to the preaching of the missionary and to partake of their noonday meal, from early in the morning until bedtime, in the same way, publishing the Gospel to their countrymen."
THE TERM QUESTION.
It was at this time that the translation of the Bible into the Classic Chinese Version, or "Delegates' Version" as it was afterwards called, was going on. A long and heated controversy had arisen as to the proper terms in the Chinese language to be used in translation of the words "God" and "Spirit." Missionaries in different parts of the empire took most opposite views and held them with the greatest tenacity. The Missionary Boards and Bible Societies in Great Britain and America were deeply interested spectators. The American Board of Commissioners for Foreign Missions and the American Bible Society became participators. On what they considered satisfactory evidence they declared in favor of certain Chinese words and characters to be used in preaching the Gospel and in translating the Scriptures. They advised their missionaries and Bible distributors of their decision.
The missionaries at Amoy, Messrs. John and Alexander Stronach, London Mission, and Messrs. Doty and Talmage, had very strong convictions on this subject. Their views agreed. Rev. John Stronach was one of the Committee who prepared the "Delegates' Version." The views of the brethren at Amoy were diametrically opposed to the decisions of the American Board and American Bible Society. In a long letter of eighty four pages, addressed to Drs. Anderson and De Witt, Oct. 31, 1851, Mr. Talmage sets forth their side of the question. No man can read that document, weighty with learning and charged with moral earnestness, but must feel the profoundest respect for the writer, however he may dissent from his arguments. He concludes as follows:
"Such are our views concerning the use of the words 'Shin' and 'Ling' as translations of the words 'God' and 'Spirit.' While we hold ourselves open to conviction, if it can be proved that we are wrong, we at present hold these views firmly. We may not have succeeded in convincing the Prudential Committee that our views are correct, yet we trust we have convinced them that we have given due attention to the subject. We now ask, Can the Prudential Committee expect of us, while we hold such views, to conform to their decision? Would they respect us if we did? We could not respect ourselves. If we could thus trifle with conscientious views on subjects of such importance, we certainly should regard ourselves as being unworthy to be called missionaries of the A. B. C. F. M. or any other Protestant association, and we think the Prudential Committee would also lose confidence in us. We now feel called upon to state our views in reference to the propriety of the various missionary societies and Bible societies and other institutions deciding for us what terms we shall use and what terms we shall not use in preaching the Gospel to the heathen. We shall state our views with the utmost kindness and with all due deference to those from whom we differ. We cannot doubt that the Prudential Committee are willing also and desire us to state our views with the utmost frankness. If our views are incorrect, we desire that others use the same freedom in pointing out our errors. Our views are these:—The societies in the United States and England are not called upon, at least at the present time, to decide this question for us. Those societies which have made such decision have acted prematurely. In deciding this question authoritatively, they are assuming a responsibility which we think they are not called upon to assume. This responsibility belongs properly to the missionaries, and they, we say it with all due respect, are much better qualified to bear this responsibility; for they are better qualified to judge of the evidence and discover the truth in the case. If they are not, then they are not qualified to be missionaries. But whether better qualified or not, they are accountable to a higher power than that of any society under whose patronage they may labor. Whatever be the decision of such society, they are still bound, in preaching the Gospel, to conform to their conscientious views of truth. The only way to produce agreement among Protestant missionaries is not by authoritative decisions or even by compromise, but by producing evidence sufficient to convince the judgment. We must have evidence. In selecting men for China or any other heathen field, missionary societies should first examine whether they have mental ability to acquire the language of the people to whom they are going. If they are deficient in this respect they should not be sent, and if missionaries on the ground are found deficient in this respect they should be recalled."
The "term question" has not been settled to this day.
Jan. 22, 1852. To Dr. Anderson.
"I made another effort to extend our influence by going out towards evening into the streets and selecting eligible situations from which to preach to those who would assemble. In this manner I often had opportunity to publish the glad tidings more widely than we can do in our houses of worship. I found much encouragement in this work. If we had the physical strength we might thus preach day after day, from morning to night, and find multitudes ready to listen."
WHAT IT COSTS A CHINESE TO BECOME A CHRISTIAN.
In the same letter, speaking of ten converts received, he says: "One of them was gaining a mere living from the profits of a small shop, in which he sold paper and candles to be used in idolatrous worship. As he became acquainted with the Gospel, he soon found that his business was opposed to the doctrines of Christianity. A hard contest ensued, but the power of the Gospel finally triumphed. He gave up his business and with it his only prospect of making a livelihood and for some months had no other prospect before him and his family but beggary or starvation, except such a hope as God afforded. Another held a small office of government, the requirements of which were inconsistent with obedience to the Gospel, but the perquisites of which were his only means of sustaining his family, including an aged father. In his case the conflict seemed yet more fearful and lasted a much longer time. We hoped that the truth had taken a deep hold on him, but we began to tremble for the result. The love of Christ, as we trust, finally gained the victory. He gave up his office, gave up his living, gave up the world, that he might find the salvation of his soul and confess Christ before men. So also with the most of the others. They were called to sacrifice their worldly prospects, in order to embrace the Gospel. Christians in our beloved land hardly know what it is to take up the cross and follow Christ. The ridicule and obloquy with which they meet, if indeed they meet with any, is not a tithe of that to which the native convert here is exposed. Besides, they are seldom called to suffer much temporal loss for the sake of Christ, but it is very different with him. If he belong to the literary class, he must give up all hope of preferment. If he be in the employ of the government, he may expect to be deprived of his employment, if indeed he be not compelled to give it up from conscientious motives. If he be a shopkeeper, his observance of the Lord's day will probably deprive him of many of his customers, and if he be in the employ of others the same reason will render it very difficult for him to retain his situation."
PERSECUTED FOR CHRIST'S SAKE.
April 6, 1852. To his brother, Goyn.
"I promised to give some account of the young man who was baptized on the Sabbath before the last. His name is Khi (pronounced like the letter 'X' of the Greek alphabet). Early last year I noticed a young man who began to be quite regular in attending service at my chapel. I inquired of him where he lived and why he came. He said he was employed in burning lime at a lime-kiln not far off from my house. That I had met him in the street and invited him to come to the chapel. Of this I remembered nothing, but I often thus invite persons to come and hear the Gospel. He said he came in consequence of that invitation. But having heard the doctrine, he found it to be good, and had embraced it. This man has since been baptized. I soon learned that he had been persuading his fellow-workmen to come along with him. One of these workmen was Khi. He soon determined to obey the doctrines of the Scriptures. One of these doctrines brought him into immediate collision with his employer. This doctrine was, 'Remember the Sabbath day to keep it holy.' He refused to work on the Sabbath day. His employer told him if he did not work he would discharge him. Khi was not to be moved from his determination and was finally dismissed. After a few ineffectual efforts to get employment, he returned to visit his father's family; They reside a day's journey from Amoy. While home he was taken ill. It was two or three months before he returned again to Amoy. When he came back I conversed with him concerning his conduct while away. He had as yet but little knowledge of the doctrines of the Bible. But I was much gratified at the simplicity of piety which his narration manifested. He had not only endeavored to serve God himself, but had endeavored to persuade others also to turn unto God. After his return, all his efforts to get employment failed. I spoke to a mason who has done much work for us, and who employs many workmen, and requested him to employ Khi for the carrying of bricks and mortar and such work, if he had an opening for him. He consented to do so and employed him for a short time. But Khi's fellow workmen did not like his religion and succeeded in getting him discharged. In consequence of the dampness of the climate, it is not safe for foreigners to live on the first floor. We always live above stairs. Therefore I have rooms in the lower part of my house unoccupied. Khi asked me if he might sleep in one of these rooms. I of course consented. He had no bed or bedding. I had some empty boxes in the room. He put these together, and laid some straw and a straw mat on them for his bed. After he was discharged by the mason, he endeavored to make a living by carrying potatoes about the street for sale. His profits were from two to four cents a day. He made no complaint. He lived on potatoes. Winter came on; he had no means of buying clothing, or better food. The consequence was that he became ill. The room in which he slept was directly under my study. Almost every night I would hear his voice engaged in prayer, before he retired to his straw. Sometimes he would pray for a long, long time. The first thing in the morning again I would hear his voice in prayer. I knew that he was destitute, but as he never complained, I knew not how great his destitution was, and did not dare to help him lest it would throw out inducements for others to profess Christianity. We are continually compelled to guard against this danger. Many of these poor people would profess Christianity for the sake of a living. One Sabbath evening I heard his voice in prayer, much earlier than usual, and therefore it attracted particular attention. Presently word came to me that Khi was ill. I went down to see him. It made my heart bleed to see a fellow-creature in such destitution, one, moreover, who I hoped was a brother in Christ Jesus. I had had no idea that his destitution was so great. He seemed to be suffering under a severe attack of colic. On inquiry as to how he usually fared, I did not wonder that he was ill. I gave him a little medicine, took means to get him warm and he was soon relieved.
"I then had some good food prepared for him. I was peculiarly struck with the meekness and patience wherewith he bore his sufferings. There was not a murmuring word from his lips, but many words of an opposite character. The next day I called him into my study to give him a little money with which to buy clothing and food. But I had great difficulty in persuading him to take it. He said his sufferings were of no consequence. They were much less than he deserved. The sufferings of this world were all only for a short time. They were sent upon us to teach us not to love the world. Much more he said to this effect. I had to call upon one of the native converts to intercede with him, before he would take the money. But I must not dwell on this subject longer. From what I have said about our missionary work, you will understand why the missionary loves his work and why he would not leave it for any other work, unless duty compels him."
"HE IS ONLY A BEGGAR."
Nov. 27, 1852. To the Sunday-school of the Reformed Church at Bound Brook,
New Jersey.
"There is very much poverty and misery among the heathen. They do not pity each other and love each other as some Christians do. Those who have the comforts of life seem to have very little pity for those who are destitute. Therefore they have no poorhouses where the poor may be taken care of. Consequently very many steal, very many beg, and very many starve to death. In going from my house to church on the Sabbath I have counted more than thirty beggars on the streets. The most of them were such pitiable looking objects as you never saw. I have seen persons who are called beggars in the United States, but I never saw a real beggar till I came to Amoy. Some of them are covered with filth and a few filthy rags. Some of them are without eyes, some without noses, some without hands, and some without feet. Some crawl upon their hands and feet, some sit down in the streets and shove themselves along, and some lie down end can only move along by rolling over and over. On Sunday before last, while I was preaching, a blind girl came into the chapel. She was led by a string attached to a boy going before her. He could see, but could not walk. He crept along on his hands and knees. A month or two ago, during a cold storm, late in the evening, just as I was going to bed, I heard some one groaning by my front door. I went out to see what was the matter. I found an old man with white beard Iying in the mud and water, and with very little clothing. He was shivering from cold. He was unable to speak. I had him carried into my house, and covered over with some mats. We prepared some warm drink and food for him, as speedily as possible, hoping that thus we might save his life. But before we could get it ready he died. He had probably been carried by some persons and laid at my door to die, that they might be free from the trouble and expense of burying him.
"A week or two ago when walking through the streets I saw a beggar Iying a little distance off. I inquired whether he was already dead. Some men, who stood near, said 'Yes.' I then asked why they did not bury him. 'Oh, he is of no use.' I inquired, 'Is he not a man ?' 'No,' they said, 'he is only a beggar.' 'But,' I asked again, 'is he not still a man?' They laughed and answered, 'Yes.' A few days after, walking with Mrs. Talmage by the same place, we saw another beggar Iying nearly in the same spot. I inquired of the persons who were near whether he was dead. They answered, 'Yes.' Close by sat a beggar who was still alive. He was scarcely grown up. But his face was so deformed from suffering that we could not guess his age. He held out his hands for alms. We gave him a few cash and went on. The next day we passed that way again. We saw two beggars lying together, both dead. We went to them. One was the lad to whom we gave the cash the day previous. On Sunday in coming from church we again passed by that sad spot, and there was still another beggar lying dead directly in the road. This gives you, in part, a picture of what heathenism is."
Parts of two letters written in 1852 to his sister Catharine will prove interesting.
PRINTING UNDER DIFFICULTIES.
"Our work here is continually growing on our hands. Besides our usual missionary work, I do a little teaching, a little book-making, and a little printing. You did not know, perhaps, that I am a printer. We are teaching a few persons to read the colloquial (or spoken) language of Amoy. But in order to teach this, it is necessary that this spoken language be committed to writing. It is necessary to have books printed in it. We have no printing press at Amoy. I have had some types cut on bone or horn. With these I print a copy. This is handed to the carver. He pastes it upside down on a block and carves the words on the block. This block is then inked and is made to print other copies. It is a slow process, but the only one we have at Amoy at present. I have thus prepared a spelling-book in the Amoy colloquial. It is not all completed yet. The carver is busy with the last two or three sheets. A few of the first sheets were struck off some weeks ago and made up into small books, which we have been using to teach those who are learning to read, until the whole book is complete. Our printing is not very pretty. When the caners get more experienced in their work, they will be able to do their part better. Our plan of teaching is as follows: On Monday afternoon we have a meeting for women at our house. Before and after the service we teach them (those of them who wish to learn) to spell. On Tuesday afternoon, Mrs. Doty meets those who wish to learn, in a room connected with the church. On Wednesday, Mrs. Doty has a meeting for women at her house. She also spends a little time then in teaching them. On Friday, Abby and I go to the church and spend about an hour in teaching. We cannot expect them to make very rapid progress in this manner of teaching, but it is the best we can do for them at present. There are two little girls who have been coming to our house every day for more than a month. They are beginning to read."
"I must tell you a little of what I have been doing to-day. This forenoon, among other things, I doctored a Yankee clock. I bought it in Amoy nearly a year ago for three dollars. Sometimes it goes, and sometimes it stands still. But it stands still much more than it goes. This morning I took it all apart, every wheel out, rubbed each wheel off, and put the clock together again. It has been running ever since, but how long it will continue to run, I cannot tell.
CARRIER PIGEONS.
"Our cook, 'Lo,' takes care of our pigeons. Some have died and a few have been stolen, but they have continued gradually to increase. They now number twenty. They are very pretty, and very tame. They spend much of the time on the open veranda in front of our house. Some of them are of a dark brown color, some are perfectly white, some are black and white. We shall soon have enough to begin eating pigeon pies, but I suppose we shall be loth to kill the pretty birds. Some of them are of the Carrier pigeon species. We might take them to a good distance from Amoy and they would doubtless find their way home again. The Chinese have a small whistle which they sometimes fasten on the back of the pigeons near the tail. 'Lo' has some attached to some of our pigeons. When they fly swiftly through the air, you can hear the whistle at a great distance. The noise often reminds us of the whistle of a locomotive.
"The gold-fish in the lamp continue much as when I wrote before. We have made some additions to our flower-pots and flowers this spring. Our open veranda is being turned into a sort of open garden. We now have from sixty to seventy pots, from the size of a barrel down to the size of a two-quart measure. Some of them are empty and some of them are not. Besides flowers, we have parsley, onions, peppers, mint, etc., etc. Our garden does not flourish as well as it would, if I had time to attend to it. Besides this, the pigeons are very fond of picking off the young sprouts. Lest you should think us too extravagant, I ought to tell you the cost of the flower-pots. Those which were presented to us, did not cost us anything. Those we bought, cost from a cent apiece to sixpence. Some two or three cost as high as fifteen or twenty cents apiece. But you will never understand how nice and how odd we have it, unless you step in some day to look for yourself."
VI. THE "LITTLE KNIFE" INSURRECTION
China has maintained her integrity as an empire for hundreds of years. But not without struggle. There have been rebellions and dynastic overthrows that threatened to cleave the empire to its foundations. Indeed rebellion has often had the sanction of religion in China. Let a government be unsuccessful; let a dynasty see the gaunt hand of famine, or the poison hand of pestilence laid on the land, that is the mute voice of Heaven speaking against those who rule. And what nobler than to be self-chosen executors of Heaven's vengeance. Green-eyed envy in imperial pavilion and courtrooms has often stood sponsor to the wildest lawlessness. A base and extortionate government has often driven men in sheer self-defence to tearing down yamens and hunting down the "tiger" mandarin.
The present Manchu dynasty seized the Dragon throne in 1644. For one hundred and fifty years China enjoyed comparative peace and prosperity. The emperor Kang-hi and his grandson Keenlung, each reigned sixty years, to the Chinese a manifest token of Heaven's favor. The past one hundred years have been troublous. There has been internal strife. There have been momentous issues to settle in the opening of China's gates to the outside world. When she needed Emperors of the broadest statesmanship, she has had to blunder along with mediocre men or bend an unwilling neck under the sway of puppets. Had it not been for her great Prime Ministers, such as Prince Kung and Li Hung Chang, the days would have been fuller of dark-presaging omens and their disastrous fulfillment.
The beginning of this century found a secret society in existence known as the "Triads," whose avowed object was the expulsion of the Manchus and the restoration of the Mings. In 1803 the emperor Kiaking was attacked in open day while being carried in a chair of state through the streets of Peking. He was saved by his attendants, several of whom lost their lives.
In 1851 the Tai-ping Rebellion began. The fuel that fed the flame was various. It was reaction against oppressive government. It was iconoclasm inspired by a spurious Christianity. It was pride of race that would not tolerate a Manchu on the throne. For fourteen years China staggered under this awful scourge. Whole provinces were devastated and almost depopulated. For a long time the issue was uncertain. At length the united strength of foreigners and Chinese battered the serpent's head and destroyed its vitals.
While the boa of rebellion was stretching itself across the heart of the empire a whole brood of little serpents were poisoning and devouring other outlying provinces. An insurrection was organized in the neighborhood of Amoy early in 1853. Mr. Talmage writes fully concerning it.
THE "LITTLE KNIFE" INSURRECTION.
Jan. 25, 1853. To the Sunday-school, Flushing, New York.
"The streets of Amoy are very narrow. The widest are only a few yards wide. At very short distances apart, there are gates across the streets. The object of these gates, and the principal cause of the streets being so narrow, are to protect the inhabitants from gangs of thieves. In the winter season, when men have more leisure and more temptation to plunder, these gates are closed every night. During the present winter the people seem to have had more fear of robbers than usual. Old gates have been repaired and many new gates have been built. The inhabitants of a Christian land, like America, do not fear to live alone in the country without any near neighbors. But in this region a house standing alone in the country is scarcely ever seen. The people always collect together in villages or towns or cities. The villages are usually provided with small watchtowers, built of stone or brick, in which a few men may sleep as sentinels to give notice of the approach of robbers, and to fire on them. Even in the towns and cities you seldom see a dwelling-house with an outside window. If there be such a window, it is usually guarded by slabs of granite, or by mason-work with only small openings, like the windows of a prison, so that a person cannot pass through."
June 3, 1853. To Dr. Anderson.
"In March last one of the members of our church, Chheng-choan, requested that he might be sent in company with the colporteur on a trip to the city of Chiangchiu to preach the Gospel and distribute tracts. He said that his heart was very ardent to go and make known the Gospel. He was willing to give the time and bear his own expenses. He is a native of the city of Chiangchiu."
"They made two visits, one in company with Rev. W. C. Burns. Many of the people requested them to establish a permanent place. Houses were offered them for rent. A few days after their return to Amoy two men who had been much interested in their preaching came down and spent several days with us in order that they might learn the way of the Lord more perfectly."
"On the 3d of May we called a meeting of the male members of our church, to take into consideration the subject of immediately sending two of their number to Chiangchiu, to commence permanent operations. The members were unanimous in the opinion that the Master had opened the way before us, and was calling us to go forward. It was decided that if two men qualified for the work would volunteer, they should immediately be sent. It was then suggested that if two more men were ready perhaps it would be well to appoint them for the region north of us, to carry the Gospel to the villages and towns between Amoy and Chinchew and see whether the way might not be open to begin operations in that city. Chinchew is an important city near the seacoast, about one-third of the way from Amoy to Foochow. The suggestion concerning the appointment of men for Chinchew was new to us. Everything seemed favorable for adopting the new suggestion. Four men immediately offered themselves for the work, two for Chiangchiu, and two for the region of Chinchew. They were men whom we thought well qualified for the work, probably just the men we would have chosen.
"The evangelist U, and the colporteur Lotia, left Amoy on their mission to Chiangchiu, May 12th. A few days after their arrival, about midnight on the 17th of May, the insurrection broke at Chiangchiu, which interrupted their labors. The evangelist thought that quiet would soon be restored and therefore resolved to remain a few days. The people rushed upon the insurgents, wrested their arms from them, and slew many of them. The insurgents finding themselves overpowered attempted to flee. The gates of the streets were closed against them. The people along the streets attacked them by throwing missiles from the tops of the houses. All strangers in the city were in great danger of being suspected and treated as insurgents. The evangelist in leaving the city was seized by some of the mob. Some said he was one of the insurgents, others said he was not. He succeeded in making his escape to the house of a friend outside of the city walls. The colporteur made his escape over the wall of the city and fled to the house of some friends in the suburbs near the river-side. By my letter of May 19th, it will be seen that Amoy was attacked by the insurgents on the morning (May 18th), after they entered the city of Chiangchiu. The insurgents are members of a secret society. For very many years there has existed in this region a society by the name of 'Thian-te-hoe,' Heaven and Earth Society. This is the name by which the members designate their society. But as the members are generally provided with knives or small swords, the society is designated by the people as 'Sio-to-hoe,' Small Sword Society. The professed object of this society has been the overthrow of the present Tartar dynasty. Between this and Chiangchiu the members of this society are very numerous. After the breaking out of the insurrection at Hai-teng, and Chioh-be (cities fifteen and eighteen miles from Amoy, half way to Chiangchiu), the whole populace appeared to sympathize with the movement. Large bodies of the insurgents moved up the river to Chiangchiu, others came down the river to Amoy. At the same time there was a rising of the insurgents at Tong-an and An-khoe, districts to the north of Amoy. At the first outbreak the officials and soldiers fled. The people of Amoy have been in continual excitement and fear. They are afraid to engage in business. On Sabbath morning we went to our chapels as usual. Shortly after commencing services, news came that a fleet of war junks under the command of the Admiral was anchoring a short distance from the city. Soon the whole city was in commotion. About noon a detachment of a thousand soldiers was landed from the junks. They marched with very little opposition through the town to the gates of the city. They were attacked simultaneously by the insurgents from within, and by those in ambush without. The insurgents were victorious.
"By three o'clock in the afternoon the city was comparatively quiet, and we repaired to our church. Most of the church members were assembled. Our church edifice is situated on the great thoroughfare which had been the principal scene of excitement. It was thought best to suspend the usual exercises, to close the street doors, and hold if possible a quiet prayer-meeting. It was a solemn time. The 'confused noise' of war had just been heard, human blood had been flowing, the angry passions of men were not yet calmed, and we knew not what the end would be. We felt it a suitable time to draw near to God and make Him our refuge. This afternoon we received tidings from Chiangchiu. The evangelist was arrested by twelve men, delivered to an official and beheaded."
"June 10, 1853. The state of affairs through the whole of this region remains very unsettled. The insurgents are endeavoring to regain possession of the city of Chiangchiu. They have command of the whole region, between this place and that city. They still are in possession of Amoy. We are almost daily expecting an attack by the government authorities.
"Amoy is cut off from all trade with the large towns around. The insurgents probably would not permit goods to be carried to Chiangchiu and other places with which they are at war. Besides, this whole region is infested with pirates. It is only at great risk that any merchant junk can at present come to or depart from Amoy. We cannot yet form any definite opinion as to the final result of this movement. The forces of the insurgents are none of them drilled soldiers. Their appearance is that of an armed mob. Their weapons are mostly spears, and knives and matchlocks.
"At the time the insurrection broke out in our neighborhood and while we were expecting an attack on our city by the insurgents, we felt some anxiety. We had no means of deciding how they would feel towards foreigners. We supposed they would feel it to be for their own interest not to meddle with foreigners. They knew that they would have enough to do to contend with their own government, without at the same time involving themselves with foreign powers. More than all this, we had the doctrines and promises of God's word on which to rely. These we feel at all times give us the only unfailing security. They are worth more than armies and navies. It is only when God uses armies and navies for the fulfillment of His own promises that they are worth anything to us."
HOW THE CHINESE FIGHT.
July 28, 1853. To his brother, Daniel.
"I suppose you will feel more desirous to learn about the state of politics and war at Amoy. At present everything is quiet. Three weeks ago another attempt was made by the Mandarins to retake Amoy. They landed a body of troops on the opposite side of the island. These were to march across the island (about ten miles) and attack the city by land. Simultaneously an attack was to be made on the city from the water side by the Mandarin fleet. It is said that the land forces amounted to about 10,000. The fleet consisted of about forty sail. On Wednesday morning (July 6th), about daybreak, the troops were put in motion. They were met with about an equal number of rebel troops. They fought until the Mandarin soldiers became hungry (about eight or nine o'clock). Not being relieved at that time, as they expected, they withdrew to cook their rice. The Mandarin in command considering that his life was much more important than that of the soldiers, kept himself at a safe distance from the scene of action. At about breakfast-time he started to go down in his sedan chair nearer the scene of action. When he saw that his troops were retiring to cook their breakfast, he supposed that they were giving way before the enemy. Prudence being the better part of valor, he ordered his chair-bearers to face about and carry him in the other direction. The soldiers, finding that their chief officer had fled, thought there was no further need of risking their lives, so they all retired. I cannot vouch for the truth of the whole of the above statement. Such, however, is the story soberly related by some of the Chinese. We could see the smoke and hear the reports of the guns from the top of our house. The fighting commenced very early. We thought that the Mandarin troops were gradually approaching the city, until about Chinese breakfast-time (eight to nine o'clock), when the firing ceased. We know not how many lives were lost in the engagement. The rebels brought into the city some seventeen or eighteen heads which they had decapitated. I know not whether these were all killed in the fight or whether they were the heads of some villagers on whom the rebels took vengeance for assisting the Mandarins."
"Now for the engagement on the water. The rebel forces on the water were much inferior to the Mandarin forces, but the Chinese say they fought more desperately. The engagement opened on Wednesday about noon and lasted until nearly evening. Towards evening the Mandarin fleet withdrew a few miles and came to anchor. On Thursday at high-tide (about noon) the engagement was renewed. Towards evening the Mandarin fleet again withdrew as before. On Friday the engagement was again renewed with similar results. On Saturday the Mandarin fleet withdrew entirely and left the harbor.