Now we are off for Foo Chow. The boat is a beauty, the captain a gentleman. Next day we arrive at Double Island. Here Mr. Johnston, a missionary from Maine, resides. He occupies very good premises. His wife teaches a boarding-school, which is independent, and is supported, in part, by the labors of the girls. When Mr. J. first entered upon duty, in 1848, he found the prejudice against foreigners intense; arising from the coolie slave-trade, of which this island was the seat. But the influence of this is gradually subsiding. He has baptized forty since he arrived, and thinks his prospect fair. He is, however, about to remove his location, as the foreigners have deserted the island and gone to Swatow, and the natives are following them, so that the island will soon be nearly deserted. There is here a small temple of polished granite, admirably carved in alto relievo. It is to the goddess of Mercy, or Queen of Heaven, and reminds one of Mariolatry and the resemblance between Buddhism and Romanism.
On we go to Swatow, where we remain some time. It is a poor-looking place, on a low strip of land with here and there a green spot, but beyond that, presenting the appearance which the whole coast does of cold granite. Swatow contains about 20,000 inhabitants, a small number of whom are Europeans, who, however, are increasing. The custom-house officers are British. Mr. Hart has the general superintendence of them. Baron Meriton, a Frenchman, is collector at Foo Chow. January 1st we arrived at Amoy, in the neighborhood of which was an insurgent force, that caused much uneasiness. We were all day discharging cargo, the most valuable of which was opium, though there was grain of various kinds, chiefly different species of pulse. Here is a mission superintended by Mr. Stronach. The shipping in the harbor is nearly all junks, attractive by their gaudy decorations in anticipation of New-Year, which in China begins the twenty-sixth of the month, January, and remarkable for the cannon they carry, which is said to be a necessary defense against pirates in these waters. The foreign shipping is mostly English - not an American flag to be seen. Much of the shipping is damaged, probably by the typhoon.
Next day we are off, and on the following morning we are approaching the mouth of the Min. It was Sabbath, and I proposed preaching, but we could not get more than three or four together, and as the captain could not leave the deck because the navigation was dangerous, he deemed it best to decline. The perilous approach to the Min is a serious drawback to the commerce of Foo Chow. Now we are in the tortuous stream. Foo Chow is about forty miles up. When within twelve miles, at Pagoda Island, we come to anchor. The hills on each side of the river look cold and barren, yet they are terraced to the top, and in Summer present an appearance of luxuriant vegetation. The cultivation is mostly by hand. The irrigation is sometimes artificial; sometimes by springs in the mountain-sides. Here and there is a tomb cut out of the granite. A boat belonging to Russel & Co. came alongside to convey me to the city. Eleven oarsmen strike their oars into the blue waters, but soon they drop them with a shout. A favoring breeze had arisen, and filling the yellow sails it soon brought us to our wharf. Obtaining a chair we passed through a crowded street, very narrow and paved with stone. Merchants were very busy on each side, and appeared to have a great variety of business. Suddenly, turning under an arch, we rise by a long flight of stone steps to the house of Mr. Maclay. The family were absent, but in a few minutes came home from church.
Weary, wan, ghost-like, 20,000 miles and more from home, the sight of an American, a brother, a minister was almost too much for me. I was at home. Here was brother Maclay, as kind as a natural brother could be, and Mrs. Maclay, as considerate as a sister or a mother; here was a fireside where the Bible was read, and happy Christian children joined in the songs of Zion. It was an overcoming joy, and the silent tears stole down my wan cheeks as I sat back in my chair and leaned my head against the wall.
In this chapter I propose to give a view of our China Mission as I found it in the year 1865, touching missionaries, mission property, location, and general prospects of usefulness.
The mission force is as follows: Rev. Mr. Maclay and wife, Mr. and Mrs. Gibson, Mr. and Mrs. Baldwin, Mr. and Mrs. Sites, and the Misses Woolston. The latter are sisters in charge of the girls’ orphanage; sensible, neat, devout, well educated, and thoroughly devoted to their work. Mr. Sites is a man of imposing appearance, good attainments, ardent piety, strong attachments to the Church, and full consecration to his mission. He exceeds the expectations of friends in the facility with which he acquires the Chinese language, and the influence he exerts over the people. Mr. Baldwin is scholarly, and has a mind keen, rapid, well fitted for the literary labor of the mission. Mr. Gibson is an able missionary, and it is greatly to be regretted that the failing health of his wife should render it necessary for him to return. Mr. Maclay, the superintendent, is worthy of his place. He has a quick, well-educated, and well-disciplined mind, and to habits of business and a heart for his work, he joins correct judgment and a strong will. Yet, with his great firmness he has great kindness, and he avoids all parade of authority. Careful investigation proves his administration to have been judicious throughout. Of the happy wives - now in health and in the prime of life - of these good men, I need only say, May God long preserve them to his Church! One brother, (Martin,) who was active in the mission when I started to it, was in his grave when I arrived. The cholera carried him off, and one of his children with him. His widow was in the mission, inquiring what was God’s will concerning her, and had just concluded before I left to return to the United States. The last words of brother Martin were, “Tell my friends at home that it pays to be religious.”
It will be a satisfaction to the Church to know that our missionaries are comfortably situated. They have good houses and furniture, and are amply supplied with the necessaries and comforts of life. The number of servants usually employed by a missionary in China is five; namely, cook, waiter, coolly for rough work, washerman, and nurse. Each receives $3.50 per month and boards himself.
There is in the city, besides the missionaries, a considerable Christian society, consisting of a number of English, French, and American officials and merchants, and several very respectable physicians.
The native force in our mission last year was as follows:
Native Helpers. - Hu Iong Mi, Tang Ieu K’ong, Hu Po Mi, Li Iu Mi, Ling Ching Ting, Li Tai Sing, Yeh Ing Kwang, Li Seng Mi, Hu Sing Mi, Ngu Siu Mi, Hu Hieng Mi, Li Cha Mi.
Chapel Keepers. - Li Taik Ong, Ting Neng Seng, Ung Sing La, Ting Neng Taik, Sie Chai Mi, Ung Sieu Mi, Wong Heng T’ung, Ngok Hing Liong, Wong Taik Kwong.
School Teachers. - Wong T’ai Hung, Ling Kie Ping, Ting K’aik K’ung, Tang K’eng Ming, Ting Ka Ch’ung, Sie Chung Chung.
The work, for the present, is divides into circuits as follows:
I. Nantai circuit, with three appointments; namely, Tienang Tong, in the southern part of the city of Foo Chow, and two out-stations; namely, Changloh and Yenping. At the first brother Hu Po Mi has been laboring. The latter is a prefectural city, where we have been seeking to gain an entrance, though under much opposition and difficulty.
II. South Ta Chau circuit, with the following appointments: Ching Sing Tong, (in the city,) Lien Kong, (a neighboring city where native helpers have been employed,) Mingan, (a city between the other two, which is occasionally visited, and where books and tracts are distributed as opportunity offers.)
III. North Foo Chow circuit, containing East-street Church, in the city, and no other appointment, although the missionary organized a class at Tien Iong, twenty-five miles distant, and visited, in company with brother Sites and some other native helpers, the district cities of Kucheng, Long Wong, and many other places new to Protestant missionaries.
IV. Western circuit, consisting of Ngukang, Yek Iong, and other adjacent places. The missionary has been very enterprising, making excursions with native helpers, preaching and distributing books and tracts, and has opened a new place of preaching; namely, Minchiang.
V. South Nantai circuit, consisting of Sieu Liang, in the suburbs of Foo Chow, and the Hokchiang district, south of the city. In both places a chapel is found.
The plan of the work for the year was as follows:
1. East Foo Chow Circuit, comprising the Min and Changlok districts: S. L. Baldwin, Missionary; Tang Ieu K’ong, Hu Iong Mi, Hu Sing Mi, native helpers.
2. Nantai Circuit, comprising Hokchiang and Inghok districts: O. Gibson, Missionary; Yek Ing Kwang, Ling Ching Ting, native helpers.
3. North Foo Chow Circuit, comprising Long Wong and Lien Kong districts: R. S. Maclay, Missionary; Hu Po Mi, Ngu Siu Mi, Li Tai Sing, native helpers.
4. Western Circuit, comprising Aukuang and Minchiang districts: Nathan Sites, Missionary; Li Iu Mi, Li Seng Mi, Li Cha Mi, native helpers.
5. Interior Circuit, comprising the Kucheng and Pingnang districts: missionary to be supplied; Hu Hieng Mi, native helper.
6. Boys’ Boarding-School - Otis Gibson, Principal.
7. Girls’ Boarding-School - Miss Beulah Woolston, Preceptress; Miss S. H. Woolston, Assistant.
8. Printing-Office - S. L. Baldwin, Superintendent.
9. Translating Committee - R. S. Maclay, Otis Gibson.
10. Founding Asylum - Mrs. H. C. Maclay.
11. American Sunday-School - Mrs. Ettie E. Baldwin.
We have begun our literary labors auspiciously. A colloquial New Testament has been published, with a colored map of Palestine, and a list of the miracles, parables, and discourses of Christ. A revised edition will soon appear. The work has been adopted by all the Protestant missions in the city, and it has been translated chiefly by our own missionaries, assisted by those of the Presbyterian Board. Dr. Maclay has prepared an English and Chinese dictionary in the Foo Chow dialect, alphabetically arranged. Our Discipline has been printed during the year, and also the Methodist Hymn-Book, a small arithmetic by brother Gibson, and a monthly record.
The expenses of the office for the year were $1,379.90. The receipts were, from the American Bible Society, $966.41; American Board of Missions, $133.27; for English printing, from mercantile community, $450.65. Besides numerous copies of the Methodist Catechism, General Rules and Ritual, and minor matters, our printing-office issued during the year of
Besides the mission force already described, we have a Christian boarding-school teacher, and six hands in the printing-office, all Christian. We have a boarding-school with twelve boys, another with twenty-three girls. The property belonging to the mission consists of,
1. A printing-office, worth $5,000; 2. The mission compound, on a healthy, eligible spot overlooking the city of Foo Chow. It contains six lots, each being 150 feet by 100. On this are six dwelling-houses, all except two of brick, with stone foundations, and valued as follows: Number one, $600; number two, $600; number three, $1,500; number four, $1,500; number five, $3,000; number six, $5,000. There are three church edifices valued as follows; namely: One in the city, $2,500; one on the north side of the river, $2,500; one on the south side of the river, $3,000; all brick. At Ato a small chapel, in rented land, worth $250. Nine chapels at out-stations, all rented but two, one at Ngukang, valued at $500; one at Kinchang, valued at $250. A chapel at Quaninchang, $50. An orphanage for castaway children, valued at $600. The number of children in it was thirty-one, and they were supported by local contributions. As to the sphere of operation, on week-days our congregations are composed of all classes, on Sabbath of members and other serious persons. There are five preaching-places in the city, and an average attendance on Sabbath - including pupils and servants - of fifty persons at each place. Beyond the city we have six Sunday congregations, with an average attendance of fifteen at each. The number of communicants is 131; of probationers, 28; of baptisms during past year, 51; and of additions, 34. The Sunday-schools are eight, and their scholars 150. The amount contributed by the members for missionary purposes, $55. The probably number of Pagans to whom we preach weekly is 3,000; namely, 2,000 within the city and 1,000 without. Our members are generally intelligent and pious Christians. About fifty of them are dependent, more or less, upon the mission for support.
The location of our mission is healthful and beautiful. The country in the valley of the Min is mountainous. In our evening walks we pass down the mountain on the east side if the city. It is covered with graves. I thought at first they were hewn out of the granite, but, upon examination, found that they are made of Chunam. On the way we come to a set of graves belonging to the royal family of the Loo Choo islands. They are showy; and in the midst of them is a monument expressing the imperial will that the ground should be thus appropriated. There is much intercourse between the Loo Choo islands and Foo Chow, which contains a Loo Choo quarter. When the officers come over to pay their annual tribute, they generally leave their subordinates here while they go to Pekin. These very frequently engage in trade while waiting. Foo Chow has also much intercourse with Formosa, which is only sixty or eighty miles from the mouth of the Min, and which is an important granary for this prefecture. The stranger, in waling upon the hills, is struck with the number of vaults, or houses in which coffins awaiting interment are found. The door are usually open. There is no effluvia from these, for the coffins, though usually of wood, are so cemented and varnished as to be air-tight. People often go to great expense at a funeral. It sometimes happens that when death occurs the family do not feel able to endure the expense of interment. In that case they send the coffin to a waiting-hall, or, perhaps, conclude to keep it in the house, until they obtain means for the funeral. Thousands do the latter, sometimes using the inclosure of the corpse for a settee.
At marriage, also, the Chinese go to great expense, often impoverishing themselves at a wedding.
It is painful to see the poor Chinese women hobbling along on their little feet. But custom reconciles all things. Women here are generally betrothed in their infancy, often with the specific understanding that their feet shall be crippled.
The public roads are all narrow - four feet wide - as if made for foot-passengers. If the emperor were to come from Pekin to Foo Chow, he must come by palanquin. The rivers are used as far as may be, and boats are generally drawn by men on the banks, by means of ropes. When they come to a rapid in the stream, they wait until forty or fifty have collected, when they join and draw the boats over, one by one.
In my evening walk on the day before New-Year’s I saw a fight. A young man knocked an old one down, and was beating him severely, when some coolies bearing a palanquin dropped their burden, seized the stronger combatant, and handled him roughly, saying, “You must not beat an old man.” His replay was, “He owes me. This is the last day of the year. If I do not collect my debt to-day it will be canceled.” New-Year’s is the only Sabbath of the Chinese. Then all business is suspended, all respectable people gather their families and friends for feasting, and the streets are abandoned to beggars and gamblers. The law against gambling is by custom suspended for twenty days after New Year’s, and during all this period groups of gamblers may be seen at every corner.
The hill-sides are generally cultivated wherever there are no graves, and in the valleys is luxuriant vegetation. The fields are cultivated, not mined. What we call agriculture is usually mining. We take all out of the soil and put nothing back, leaving it so much poorer than before as the crop is worth. Not so in China. The fields, which need no fences, so closely are they watched, are daily enriched by offal of the city, which is carried in buckets on the shoulders of men to be spread over their surface. The city needs no drains. All its garbage and offerings to Cloacina are sold and carried off day by day; but the stranger needs a handkerchief well perfumed to hold his nose in his evening walks afield.
The city is the capital of Fokien, one of the five ports thrown open to the British by the treaty of 1842, and contains seven hundred thousand inhabitants. It stands on a plain on both sides of the Min, but the old city is on the left bank, defended by a wall of ten miles circuit, thirty feet high and twelve thick, which has towers at short intervals, that look gay with flags and bear the marks of activity, as the city is threatened by a rebel force said to be very strong and intrenched near Swatow. The entrance is by seven gates commanded by towers. A bridge, four hundred and twenty paces long, resting on an island in the stream, and supported by forty-nine stout piers, crosses the river, and connects the two parts of the city. Foo Chow has fine residences for the civil and military authorities, and large granaries. It is celebrated for the manufacture of porcelain, and is said to contain hundreds of furnaces. It has also factories for cloth and cotton goods. Lead mines are near by, but its trade, which is supposed to amount to seven or eight millions, is its chief support. The streets are very narrow, not more than twelve feet from house to house. A fire having occurred in the main street, the Government ordered that it should be widened three feet. The stores are built of wood, and touch each other, so that if one in a block gives way the rest follow. A block of fifty houses fell down a few days since. The fronts are movable, so that there is no need of doors. When the shop is closed it presents to the street a wooden wall, and when it is opened this is taken down. The chief security against fire consists of large tanks of water in the street above ground. Another arrangement is a number of fire-proof walls by which the houses are separated. Usually, when a fire begins and can not be at once subdued, it is allowed to advance until it is arrested by one of these walls. The houses are low, and the roofs project over the street to form a protection against the sun, which almost shuts out its light.
There are numerous remarkable wells just outside the city wall, all more or less mineral, and some strong of sulphur. They differ very much in temperature, some being 104 degrees Fahrenheit; one 140 degrees. The Catholics say they first taught the Chinese the use of them. Bathhouses are constructed all around them. In these you may have an ordinary bath for four cents. You may also have refreshments to order. It is somewhat disgusting to a European to see the bathers going from their baths in a state of nudity to the refreshment apartment, and returning to the baths again after having partaken. The poor people bathe in the springs in the open air. A dozen may sometimes be seen in one spring. Their only expense is a cash or two, that is, a mill or two, which is given to the boys who watch their clothes. The waters are supposed to be especially valuable in cutaneous diseases, which are common in China.
The population of the city is not homogeneous. There is a Tartar garrison, where daily rations are distributed to two thousand soldiers. The population of the Tartar quarter is said to exceed twenty thousand. Besides soldiers and their families, there must be some engaged in other pursuits. There is a mosque in the city, quite inferior, however. The worshipers are chiefly Mongols, of whom there are about thirty families.
But it is time we took a particular look at our churches. Brother Gibson takes me in a chair to a chapel on the right side of the river, where services are held three times a week besides Sabbath. It is probably well located to catch strangers, but is a small, dirty, forbidding room, kept by an old man, whose son, as we entered, lay in the aisle unconscious, having taken too much opium, probably with a view to kill himself. The old man offered me his pipe filled and lighted, but on my declining he applied it to his own lips. It was in the shape of a cane, and of the same length. Returning we called at a large temple, which presented nothing elegant, either in architecture or decorations, and seemed to have a large space for a worshiping congregation. The gods are various and infamous, and incense was burning on every altar.
Another day we go to see a church in the city proper. Down successive flights of stone steps to a thronged street, along this - which runs parallel with the river - for some distance, then turning north, we cross the stone bridge to the island; through the island, which is thickly populated; then over another stone bridge to the city proper. After traveling some three miles through a crowd we reach the city wall, and pass through gates and massive arches to the interior. About a mile from the south gate of the city is our church, called East-Street Church. It is a plain, neat structure, with a parsonage in the rear, and stands on the spot where, a year ago, there was a mob which tore down the buildings we formerly occupied, and abused the women and children. After repeated applications for redress we got an indemnity sufficient to build our new house, but the Government was too weak to bring the offenders to justice. A native helper, one of the Hu family, lives in the parsonage. As soon as the doors were open for worship the people began to enter, one with a basket of live poultry, another with vegetables, another with a string of money, or cash, round his neck. They took seats, and some remained to the close; but many arose and departed after hearing a short time, their places, in some distances, being supplied by fresh comers, so that at the termination of the meeting we still had a good congregation. After a short prayer a sermon was delivered, and then I made an address, which the missionary interpreted. In the vestibule tea was prepared for the preachers. It is said that on any day, during business hours, you may have a crowd by opening the doors. Curiosity brings them in. One aged man, after service, asked for and received a copy of the Chinese Bible. On Sabbath, in the church on the mission compound, we had Chinese service in the morning. Yek Ing Kuang preached. He is one of our native helpers, and apparently a man of power, culture, and piety. After his discourse I addressed the assembly through an interpreter.
In the afternoon I preached in English. There were present, besides the members of our mission, some persons from the Presbyterian, and other Europeans, the American Consul, etc. Mrs. Baldwin played the melodeon. In the evening the missionaries assembled in Mr. Maclay’s parlor for prayer and sacred song, thus closing the holy day delightfully, and in a way to remind us of home, sweet home. During the next week I had the happiness to attend a monthly meeting of the missionaries, in which their bills are audited. These bills are for natives helpers and incidental charges. They are announced, explained, and, if no objection be made, allowed and recorded.
On February 1st I went with Mr. Sites to his residence, Ngu Kang. This is up the river some distance. For the purpose of communicating with the mission he hires a boat at $16 a month. The boatmen own it. Once the mission owned a boat, and these boatmen worked it. Some of the native Christians wished to manage it, and were of course preferred, but being unskillful they soon lost it. This boat resembles the flatboats of the Mississippi, and is remarkably neat. It is said that the boats in China are among the neatest things in it. Many of them, like this, are occupied by families. The head man of this boat lives in it. He has a wife and child, and the former takes her place at the oar with other rowers. We go part way by oars, then the boatmen get out and draw the boat by ropes, as a canal-boat. When the wind favors sails are used.
After landing we had a three-mile journey to reach the mission residence, which contains a chapel in the center. One each side is a little village, the one entirely Pagan, the other partly Christian. Our cause here gained rapidly for a time, but now the line is sharply drawn between the Pagan and the Christian community, and the opposing forces are hostile.
We next go to the Peach Farm, “To Cheng;” here there is a chapel. Near by is a large house, in which several Christians dwell. The houses of the peasantry are usually wooden, and of great length and uniform style. I was in several of their parlors or audience rooms. They were open-roofed, supported by large wooden columns, without any floor but the earth, and without any furniture but a table and some rude benches. In one I saw a plow and a rake, and in another a hen sitting in a basket. This region is mountainous, but here and there the valleys open into rich plains. In these wheat is growing, which I am told will be followed during the season by two crops of rice. On the hill-sides, on terraces, potatoes and many other vegetables are raised. An acre in the valley is said to be worth $300.
Before leaving Ngu Kang the Christians were assembled in their church; they represented five different classes. After the usual religious services brother Sites gave the people an opportunity of speaking, and interpreted their addresses to me. They abounded in thanks for my visit, prayers for my safe return, desires that I would ask the prayers of American Christians for China, and that Chinese Christians might stand fast in the Lord, and solicitations that I would bear these salutations to my country. Sia Sek Ong desires, above all thins, that the Bishop should ask the American Church to pray that Chinese Christians may be filled with the Spirit, and that converting power may come down upon the nation.
Li Moi Sing, a sister of sixty-four years old, prays that Christians on both sides of the globe may be one mind and heart. She has unutterable joy in Christ.
Li Anna, a sister seventy-four years old, says she has great peace in believing, thanks the grace of the Father and the Son that she meets a Bishop, and prays that he may safely reach his home on earth, and finally his home in heaven, where she expects to meet him again.
I closed the meeting with an address and prayer. In due time I returned to Foo Chow. Our land journey is performed in chairs; it is over a path concerning which there are many legends of robbers in the olden time. Our voyage down the river is nine miles, and we make but three miles an hour, as the tide is against us.
Next day I visited Miss Woolston’s school. The furniture is plain, rough, and cheap, but clean; the children are plainly but neatly dressed. There are benches for chairs, mattresses for beds, and bamboo frames for pillows. All this is that they may not be discontented on returning home. Misses Woolston are much encouraged by accessions recently received. There are now twenty-three girls under instruction.
One of the first objects of my attention was Mr. Gibson’s school, the scholars of which, thirteen in number, had been dismissed for the New Year’s holidays. The boys are generally Christians.
One day we had in our city church a sort of reception. All our members were collected, with the members of other missions and all the missionaries of the American Board, except Mr. Baldwin, who was sick. After singing and prayer, and reading the Scriptures, I made an address, or sermon, brother Maclay interpreting. Then the brethren spoke voluntarily, each delivering a short address. They spoke with remarkable readiness, earnestness, and grace. Their words were reported to me and translated by the superintendent, but they are too voluminous to be inserted here. They were full of gratitude to the American Church, of compliments to her representative, and prayers for God’s cause in both America and China, and for the universal coming of Christ’s kingdom.
On the succeeding Sabbath we had quarterly-meeting in the church on the mission compound - Tien Ang Tong. Brother Gibson held a love-feast at half-past nine, A. M., which continued till near twelve. Tea and cake were distributed instead of bread and water. Brother G. alluded to his departure, and intimated that it might be his last service. Mr. Baldwin favored me with an abstract of the speaking. Dr. Maclay preached at twelve on the Eighth Commandment, one of a series on the Decalogue. He writes his discourses, but studies them well. At two o’clock I preached in the same church to an English congregation.
My next visit was to the church under the care of Mr. Baldwin - Ching Sing Tong. It is a substantial brick building. In the vestry we found Hu Sing Mi, who visited the United States in company with Dr. Wentworth, and found a home for two years in the family of J. Stephenson, Esq., New York City. His room contained many conveniences; such as, cooking stove, iron bedstead, and bedding, of American manufacture, all, I understand, presented to him by his kind benefactor in America. Also, portraits of Messrs. Stephenson, Odell, and other well-known faces. A local preacher - Tang Ien Kong - lives in the parsonage adjoining the church. The bell having been rung, the people came in from the street and took seats, not so many as usual, in consequence of New-Year’s. The local preacher preached. I followed with a brief address, which seemed to interest them. Mr. Baldwin interpreted for me.
CONTROVERSY
Harmony prevails among the mission with the exception of a dispute about certain terms.
Two hundred years ago a controversy arose in the Roman Catholic Church in China concerning the proper name for God; the Jesuits using the term Shangti, the Dominicans Shin. The matter was referred to the Pope, who compromised by adopting a new term, Teen Chu, Heavenly Lord. The first Protestant missionaries used Shin for God and Hung for Spirit. Dr. Medhurst advocated the use of Shangti for God and Shin for Spirit. About the year 1846 those who used Shin for God adopted Ling for Spirit. The Protestant missionaries are now divided into two parties, about equal in number. In 1847 the missions in Foo Chow adopted Shin and Hung, often using Shangti as an appellative; subsequently they adopted Shin and Ling. This continued until 1860. About this time the Church of England used Shangti and Shin, and in the following year all the missionaries of the American Board here adopted the same terms. In August, 1865, a majority of our mission being in favor of them, waived their preference, and adopted, on Mr. Gibson’s motion, the following, after some months of consideration:
“WHEREAS, The members of this mission are divided in opinion as to the best terms to be used in China for God and Spirit, and also with reference to the best version of the Scriptures in Chinese; therefore,
“Resolved, That the several members of the mission, and the native helpers in our employ, should, for the present, use the Chinese terms they severally prefer for God and the Spirit, and also the version of the Scriptures which they deem best.”
At that time the mission stood, three for Shangti and Shin, two for Shin and Ling. Among the Protestant missionaries of Foo Chow the vote stood, eight in favor of Shangti and Shin, two in favor of Shin and Ling. Our native helpers stood, eight in favor of Shangti and Shin, one in favor of Shin and Ling. All the native helpers of other missions were in favor of Shangti and Shin. There was a prospect that under this compromise resolution harmony might be secured; but it seems that the minority, as they studied the question, found it magnifying in importance, ceasing to be a philological question, and becoming a moral one. Not content with the liberty to use the terms they preferred, they felt bound to contend with those who used others. One would not allow his native helpers to use them, withdrew his members from the monthly concert, and kept his scholars from our public meetings. Two refused to circulate the version of the Scriptures preferred by the mission - distributing that of Drs. Bridgman and Culbertson - and all books in which the objectionable terms occur, and could not allow to be sung in their churches the hymns in which they are employed. One of these has returned, and other remains; but, no doubt, time will cure the discord. I must confess that after hearing the whole question discussed, I could but look upon the difference as of but little consequence, though the controversy may be very evil in its results if it should be continued.
OTHER MISSIONS
There are in Foo Chow the following missions besides our own: 1. The missions of the American Board. They have four missionaries, with their wives; namely, L. B. Peet, C. C. Baldwin, Charles Hartwell, and S. F. Woodin. The Church of England Mission has two missionaries, with their wives; namely, J. R. Wolfe and A. W. Cribb. The premises of the American Board are partly withn and partly without the city wall.
Calling upon the missionaries of the American Board, I found they had just purchased an eligible piece of property for $3,400. On one occasion I dined with Mr. Baldwin - whose wife has an interesting school, to which she seems devoted - and on another occasion with Mr. Peet. I also called upon Mr. Wolfe, Church Missionary, by whom I was kindly received. His house is on an eminence commanding a fine view of the city, in which stand prominently both the Catholic and Episcopal churches, substantial, ornamental, and admirably located. The former is very large, and its architecture, arrangements, and ornaments are all in Chinese taste. It has a garden and a nunnery attached to it, and a foundling hospital opposite. It claims to have three thousand members.
The missionaries of the different Protestant missions come together in a monthly concert of prayer. I led the meeting on one of these occasions, opening it with an address. These brethren seem to regard each other as members of one body, and work together in harmony.
The following sources of encouragement may be noted: 1. The decline of prejudices against foreigners and against the Gospel; 2. The removal of all legal obstructions to the spread of Christianity among the people, and to its propagation throughout the country; 3. A steady increase of the influence of Christian nations in China; 4. Legal protection for both native and foreign Christians; 5. The readiness of the people to receive missionaries, and the invitations from them in various parts; 6. Proofs of conversion and the power of the Gospel in the lives of Chinese Christians; 7. Gifts, graces, and usefulness of our native helpers. They are well-formed, well-dressed, noble-looking men. One of them, of the celebrated family of Hu, told me he was stationed one hundred miles off, in a sickly place. Sometimes he gets he ague and comes back to recruit, but is soon at his post again.
BUDDHIST MONASTERY
Before leaving Foo Chow I went to the celebrated Buddhist monastery at Kushan Mountain. We descend the river in the mission boat about six miles. Then landing, we take a chair and ascend the mountain, up which a broad stone pavement leads all the way to the monastery. There are rest-houses on the way, where refreshments may be obtained. The mountain is rocky and sterile, though a few pine-trees are making slow progress here and there, where the soil allows them to take root. The views of the river, and city, and surrounding country from the different rest-houses are charming. As we approach the monastery we see a number of disabled cattle, which are in charge of a herdsman, and which, it is said, are preserved from death and suffering by the monks, who deem it a high virtue to preserve life. There are springs near the monastery, and the water is received in a large tank, which seems filled with fishes. The building is in a very concealed but romantic spot. Though only one story, it covers a large space. The images at the entrance are colossal. We were just in time to see the monks assemble for worship; they are said to be seventy in number. They are of various ages; all have their heads shaved, are clad in yellow robes, and look melancholy. The worship consists of genuflections, recitations from their sacred books in Pali, which few, if any, understand, singing, etc. The exercises are regulated by bells, though time is kept by beat of drum. In passing through the library a priest politely insisted on our taking tea, and heartily rejected money that was offered for it. A short time since there was a devotee locked up in a cell for meditation and purification, but having served out the time of his vow he had passed out.
The camphor-tree spreads its ample shadows over this sacred spot, and the tea-plant grows on the hills around. The location is so cool and healthful that our brethren resort to it as a sanitarium. They have a contract with the monks, by which certain rooms shall always be ready for them at a dollar a week each. The missionaries furnish them, and provide their own meals; but how revolting to take a family to such a place, making them familiar with the forms of idolatry! It is like hiring a spot in the suburbs of hell in which to pass the cold weather.
EXPERIENCE OF NATIVE HELPERS
My coming to Foo Chow excited much curiosity and conversation, not merely among the missions but beyond. My visit and my relations became generally known through the members of the Church and the servants of the households of the missionaries. As I was passing, with brother Maclay, a group of heathen Chinese, one of them said, “There goes the Bishop. He is like Jesus Christ; he goes round the world preaching the Gospel.” This shows that the common people know something of Christ, and the nature and scope of his religion.
Before I departed the missionaries assembled, and delivered to me in writing a grateful and affectionate address, signed by all their number, to which I replied as best I could. The chief members of the mission favored me with their autographs, and preceded them with remarks which the superintendent translated. The substance of some of these remarks I give. Yek Ing Kuang says: “Entering the Christian Church I had two thoughts; namely, Christ died for me and for the sins of the world. My nation is given up to idolatry. Your face is as the face of an angel. Pray for me.”
Hu Po Mi said: “I rejoice in your visit to Foo Chow, because it is a proof that the Western nations are constrained by the love of Christ to love us who live in the East. Before seeing your face I seemed to be with you in the Gospel. Ten thousand thanks to you and the Churches of America.”
Li Ju Mi says: “My heart rejoices when I read, ‘He that believeth shall be saved,’ and sorrows when I read, ‘He that believeth not shall be damned.’ I have seen believers enjoy great peace and die in the Lord. We are three brothers, but the youngest, King Sing, twenty-four years old, died last year, ninth moon, twenty-seventh day. He had great peace, and in departing said, ‘My sins are great, but my Savior is sufficient. To go home is better than to stay. Be diligent in preaching, for Christ only can save.’”
Sia Sek Ong, native exhorter, said: “Thanks to the Heavenly for the joy of seeing your face. Pen can not record the fullness of grace I have in my inmost soul. May you return in safety, and cease not to pray that God may pour out his Holy Spirit upon us that China may be saved!”
Tiong Tai Hung says: “I believing in Jesus. Neither is there salvation in any other.”
Hu Hieng Mi says: “As to my entering the Church, see John v, 24; viii, 51; iii, 18.”
Tiong Keng Chung says: “A great blessing to observe the love which the Bishop has shown in leaving his country, home, and kindred, to endure the sufferings of a long voyage, and meet the perils of travel in strange lands, to encourage feeble Christians in trying to serve God. I thank him for his exhortation to filial piety and brotherly love. My salutations to the Christian Churches of America.”
Lai Tai Sing says: “Seeing the Bishop, and hearing his words, I rejoice. Salutations to the Churches in the United States. From you we have received the Gospel missionaries, who crossed the ocean to preach the Word of Life and establish Christian schools. In Mr. Gibson’s school I received instructions, and the Holy Spirit opened my heart to receive the Savior. Pray that I may be a useful disciple.”
Le Sing Mi says: “Joy and gladness that I behold thee. Thou hast received the love of Christ to bear thee oceans to meet here the disciples of the Lord. God grant thee great peace of soul in returning to thine own house! Greet the elders and the brethren for me.”
Ting Ka Chung and son say: “Coming to Ngu Kang, and seeing the face of the Bishop, my soul is filled with joy. The Heavenly Father hath brought thee to China to encourage his holy Church.”
The Koi Hung class of fourteen members write: “Through the grace of the Savior we see you. God grant you grace and a peaceful return! Greet the American Church, and pray for China.”
Tang Yeu Keong says: “When I beheld the Bishop’s face my great greatly rejoiced. When I saw his feebleness, and considered that it was for Christ’s sake he suffered, that he might cross the wide oceans to come for God’s people, and that he did not fear the discomforts and dangers of the voyage, only desiring to aid the few sheep in these ends of the earth, truly, my heart is lost in wonder and love. I thus know you to be a genuine Bishop. See John x, 11. Your visit and your example will be a great blessing to us all. May God abundantly bless you, and bring you to the end of your voyage in peace!”
Nu Sin Mi says: “Through God’s grace I know to travel in the way to heaven. In my heart I love you with the love of Christ. God grant you a prosperous voyage! Though parted from you in body, we shall still pray for you and your family, and the whole Church of God in America. We heartily thank you all for sending us the Gospel and a messenger to strengthen us in the faith of Christ.”
Sing Ching Ting writes: “My salutations. With regard to my sins, see 1 Tim. I, 15. As to my darkness, see Matt. iv, 16. As to my light, see 1 John iv, 10; John iii, 16; Romans viii, 32. As to Christian love, it is shown in the labors and sufferings of the missionaries and their Bishop, enabling us who were dead to live in Christ. Now, seeing the Bishop’s face, we rejoice with exceeding joy. I love the Bishop, the missionaries, with their wives and children, as my own brothers and sisters. China is given up to idolatry. Pray for us! Grace, mercy, and peace be with you all!”
Hu Yong Mi writes: “Peace and myriads of blessings upon the Bishop! Thanks to God, who hath given you a prosperous journey. Seeing your face reminds me of the joy of Joseph when he beheld the face of his father, Jacob; but I am unworthy of the comparison. Forgive this boldness. Unceasing thanks to the Triune God, who hath saved sinners. The joy is unspeakable. Your eye hath seen the fellowship of saints. You have not shrunk from peril that you might increase our knowledge and joy. Having received such favor, I beg you accept the thanks of one less than the least of all saints. May God evermore be merciful to you! You have told us to bear the cross. My soul answers, ‘Thy cross, Lord, will I bear.’ We send out the Macedonian cry. Pray for us. Paul desired the Thessalonians to pray for him. Be pleased, also, to convey our salutations to the bishops, pastors, and members of the Church in the United States.”
I make the quotations without embarrassment, because, though they are no compliment to me personally, they show the feeling of our Chinese brethren toward the Church at home.
(Taken from Edward Thomson’s Our Oriental Missions, published in 1870. Thomson was the Bishop of the American Methodist Episcopal Church in the 1860s.)
