"For an event to be great, two things must be united—the lofty sentiment of those who accomplish it, and the lofty sentiment of those who witness it. No event is great in itself, even though it be the disappearance of whole constellations, the destruction of several nations, the establishment of vast empires, or the prosecution of wars at the cost of enormous forces: over things of this sort the breath of history blows as if they were flocks of wool.... Hence the anxiety which every one must feel who, observing the approach of an event, wonders whether those about to witness it will be worthy of it."—F. Nietzsche.
"For an event to be great, two things must be united—the lofty sentiment of those who accomplish it, and the lofty sentiment of those who witness it. No event is great in itself, even though it be the disappearance of whole constellations, the destruction of several nations, the establishment of vast empires, or the prosecution of wars at the cost of enormous forces: over things of this sort the breath of history blows as if they were flocks of wool.... Hence the anxiety which every one must feel who, observing the approach of an event, wonders whether those about to witness it will be worthy of it."—F. Nietzsche.
And how we were affected by it
THE revolution of 1911 burst on us like a bolt from the blue. One day we were mildly interested at the signs of trouble in far-removed provinces, and the next, the thing was in our very midst. The first intimation of local disturbance met me in the shape of a contingent of men, parents of some of my scholars, who were introduced to my presence with the startling information that they had come to fetch away their daughters, not daring to leave them in a marked place such as the girls' school would inevitably be, and afraid to delay, lest roads should become so dangerous that their removal would be impossible. I had no option but to agree, and at earliest dawn the next day a few carts and a string of donkeys conveyed them from a side door as quietly and unobtrusively as possible.
Two days later the news of a massacre of the Manchu population of Taiyüanfu reached us; and in accordance with the request of the parents, we hastily scattered all the remaining pupils whose homes were nearer at hand, and the whole city yielded itself to a condition ofpanic when every wild report was spread and believed.
The little group of foreigners in this town is popularly supposed to have access to the most far-reaching sources of information on matters national and international; therefore when we saw fit to scatter our resident pupils to their homes, the city concluded that secret information had been conveyed to us of trouble ahead. That same night, whilst we slept peacefully in our beds, terror so seized the populace that every young woman who had a village home to which she could withdraw, fled to it. Where horse or donkey was not available they escaped on foot, carrying the bundle which held their clothes, and the gates being shut at dark, numbers climbed down the steep incline of the city wall rather than risk the dangers which they feared might threaten them in the town.
Certainly an anxious time was ahead for all of us. Postal service was interrupted, and we were completely cut off from intercourse by post or telegraph with the outer world. It was uncertain whether the movement would declare itself anti-foreign or anti-Christian, anti-dynastic or anti-Republican. Such uncertainty was felt on this latter political point, that it was a difficult time indeed for the large number whose plain object was to be on the winning side, whichever it might be. Even the commander of the military forces, sent to restore peace in a neighbouring city, provided himself with the badge of either party, that he might, at the city gate, affix that which was representative of the predominant feeling.The Chinaman has for so long held the view that politics are no individual concern of his, seeing that statesmen are paid to give their time and brains to the consideration of such questions, that it would seem unnatural to be expected to have an opinion on such a technical matter as to whether the Government of the land should remain Imperial or become Republican.
On our compound were collected seven foreign women and about a dozen Chinese girls whose homes were in distant towns, varying from the borders of Mongolia in the north to places twelve days' journey by road in the south.
Much anxious thought was devoted to the question of how the various members of our community could be placed in safe keeping, should it become imperative for us to leave the place.
Finally, Sir John Jordan's recall of all British women and children reached us, and feeling it our duty to obey orders, we hastily boarded a few girls in suitable Christian homes, and left with the others by the North road. A long line of nine litters swung through the great archways of the city gates, soon after dawn on 4th December 1911, to convey us to our nearest point on the railway line, five days' journey away, passingen routethrough a city where we knew that a trustworthy Christian family would take charge,pro tem, of some of our Chinese girls.
It was with relief that we saw the distant railway embankment, which indicated to us that we had reached the end of our litter journey, and might now expect to be shortly whirled back to the midst of Western civilisation.
The time-table indicated 9 a.m. as the hour of departure for the morning train, and long ere this our shivering group assembled on the bleak platform. We were evidently not to be kept waiting, for the train stood ready on a siding, and our slight baggage was soon placed in the racks of the only third-class carriage attached to a goods train. Those who have spent years away from the sight of a train will understand the sense of luxury with which we seated ourselves, and waited to hear the whistle which would be the sign of our departure, and feel the swift, easy movement which would carry us over so many miles of road almost without a trace of weariness. Our number had increased to about twenty foreigners, assembled in response to Sir John Jordan's command from various stations, and pleasant conversation so engaged the time that impatience was under control, even though the sun was high in the heavens and still the train was stationary. Our servants, who had heard much of the marvels of steam-engines, still sat on patient heels at the edge of the platform; but doubt of the superiority of this Western notion gained on their minds as the sun passed the meridian and they, with twelve miles to walk for their night's lodging, left us still standing motionless. "A train is a handsome thing to look at, and the amount of iron used in its manufacture must be immense, but for practical purposes give me a cart," was the report they brought home to inquiring friends at Hwochow. In the afternoon we steamed away, under escort of a young man who had just been appointed Secretary of the Foreign Office in the provincialcapital by the new revolutionary party. His qualifications for the post consisted chiefly in the fact that, having been employed by a foreign firm as piano-tuner, he could make himself understood in the English tongue on simple subjects.
As far as the station of Yangchuen all went well, but here fresh delay and the unwelcome announcement from our escort that a battle was in progress farther down the line, the metals were required for the conveyance of soldiers, and he must beg of us to make ourselves as comfortable as possible for the night in our compartment. Protest was useless, and we had to submit to see the engine detached and ourselves abandoned, a useless derelict, on a rusty siding. The Secretary of the Foreign Office supplied us with hard-boiled eggs and biscuits, and made his exit, leaving in charge of the gentlemen of the party a packet of silver which he begged might be handed to his mother. By morning stationmaster, guards, porters, and clerks had all vanished from the scene, for the news had come of a reverse to the Revolutionary forces.
Four days and nights we stuck to our third-class carriage and our siding; for part of the time, trains thundered past carrying men to the front, and we were informed that the famous regiment called "Dare-to-die" had gone to crush the Imperial troops. With a thrill we saw these brave warriors pass, but a brief period sufficed to dispel "the great illusion," and twelve hours later the same men were dashing back to Taiyüanfu, carrying a terrible tale. "Had we stayed longer we should have been dead men; the bulletswere falling in our midst." The officer, however, gave a different explanation of their return. "Poor chaps, they are worn out, and I must take them back to get a night's rest," he said. No one cared for our plight, as cold, hungry, and deserted we watched the weary day pass to night, and the yet more weary night give place to a dreary dawn. Such experiences are not to be desired, for they who know China best, and the anti-foreign feeling which may at any time manifest itself, are aware how quickly such a position may become critical.
One thing only besides our miserable carriage had been left on the line, and that was three trolleys. The hour dawned on the fourth day when our exhausted patience refused further service, and we determined those trolleys should be made to carry us and our goods to some inhabited region, be it friendly or inimical. That day and the next we spent racing down and crawling up the gradients of the line to Niangtzekwan. The "Dare-to-dies" boasted of having mined the line, and this did not conduce to ease of mind in being the first to travel over it, especially when we rushed through long tunnels. The line is one which taxed the ingenuity of engineers to the utmost in its construction, and is one succession of light bridges spanning deep chasms, tunnels, and long gradients. Luckily for us, we were travelling in the downhill direction, else our journey had been impossible. If the brave "Dare-to-dies" were too hurried to leave the line mined, they had taken time to destroy it in some places, and once a broken-down engine blocked our path.The fleeing soldiers had found the engine-driver preparing to take in water, but they would have none of his lagging ways, and compelling him to drive ahead, were soon forced to abandon the useless locomotive. Each such obstacle was a lengthy hindrance, and the kind gentlemen of our party were obliged to organise a breakdown gang to overcome the difficulty. Our trolleys, with all the baggage, had to be transferred to another line. Effort and energy were not spared, and the following midday brought us face to face with the first engine carrying Imperial soldiery towards Taiyüanfu. At Niangtzekwan Pass we were under the Dragon flag once more. The houses of the foreigners there were completely wrecked, and my recollection of that place is a land of feathers, contents of the beds of the Frenchmen who had left their homes, and would return to find nothing but a heap of ruins and a litter of broken glass, china, and furniture, smothered in feathers and presenting a sad wreckage of what had once been a home. That evening we reached an inn where food—warm, satisfying food—was to be had, and twenty-four hours later we steamed into Tientsin station, greeted by a hearty cheer from a friendly group, for we had been missing and untraced since we left Yutze.
"The Master said: The people may be made to follow a path of action, but they may not be made to understand it."—Confucius.
"The Master said: The people may be made to follow a path of action, but they may not be made to understand it."—Confucius.
"I have seen a Chinese graduate of a Western university, dressed in proper Western clothes, in his dress-suit, with an opera hat crushed under his arm, beseeching the goddess of mercy in her temple, with many rich gifts, to give him a male child."—Rev.C. Scott.
"I have seen a Chinese graduate of a Western university, dressed in proper Western clothes, in his dress-suit, with an opera hat crushed under his arm, beseeching the goddess of mercy in her temple, with many rich gifts, to give him a male child."—Rev.C. Scott.
"From time to time Jesus was offered a place in the Pantheon, but Christianity perceived that the Pantheon was the place for dead gods."—Dr.John Hutton.
"From time to time Jesus was offered a place in the Pantheon, but Christianity perceived that the Pantheon was the place for dead gods."—Dr.John Hutton.
Wherein some, though following a Path of Action, failed to understand it
THE very week that the British Minister issued passports for women to re-enter Shansi saw us in Tientsin on our way inland. Those precious documents which enabled us to return to our work were eagerly received, and we lost no time travelling over the familiar ground. How easily and smoothly we now sped over the iron rails as compared with our former journey; we need now take no interest in gradients, nor fear that the train would not start at the appointed hour, nor convey us to our destination.
We found ourselves in a strange country. In place of the dragon, the five-colour Republican flag was everywhere in evidence, which by the Chinese is thus explained: China's eighteen provinces are represented by the red line, Manchuria by the yellow, Mongolia by the blue, Ili, Chinghai, and Sinkiang by the white, and Thibet by the black; the ideal of the Chinese republic, a united territory, being indicated.
Soldiers in semi-foreign uniform lined up on each station platform to salute the train, remaining attheir posts until the puffing monster was out of sight. At Taiyüanfu were further surprises. No man wearing a queue could enter the city. Should he make an effort to do so, the soldiers guarding the gates speedily removed the appendage with a pair of large scissors.
The shops vied with one another in having the very latest "Republican" goods; the buttons one bought were "Republican"; all school-books were changed to the latest "Republican" editions; the cloth trade mark was "Patriotic." Everything was Republican, and we began to realise that China, far from being the conservative country we had thought, was one of the most progressive.
As we came to districts where the regulations had been less severely enforced, we found the queue replaced by the most extraordinary head-dress; the hair, varying in length, was sometimes braided and sometimes held in place by a strip cut from a petroleum tin, and bent to a semi-circle. The more wealthy members of society affected a style similar to that of an English schoolgirl, the flowing locks reaching to the shoulders and held from the face by a circular comb. Others allowed the tresses to fall as nature dictated, keeping them of such a length that with very little trouble the plait might again appear, for as some remarked: "Who knows, maybe we lose tails to-day, and heads to-morrow!"
The hats were even more wonderful. In place of the neat, circular cap, every shape and size was to be seen. Round hats like a pudding-bowl, straw hats, hard oblong hats, soft hats, home-madehats, erections of cardboard, giving proof that some devoted wife or mother had done her best to copy with the means available, probably only cardboard and paste, a tall hat, which her lord described as having seen on some journey towards Western communities. Women's dress was likewise being revolutionised, and skirts were extraordinary. One young lady whom I met, desiring to be more up-to-date than the rest, wore the so-called foreign dress back to front, and was far more satisfied with her appearance than the charming little lady who accompanied her, dressed in the dignified, elegant attire of her own people.
Not only had the style changed, but travelling south we missed the bright-coloured clothes which had always added a touch of beauty to the landscape. We discovered that with the introduction of the Republic, sumptuary laws were being enforced which commanded the exclusive use of earth-coloured garments for the men, and forbade the wearing of silver ornaments to women. Proclamations followed one another in rapid succession, several of which were framed with a view to altering the standing of the army. From ancient days China has regarded the soldier as belonging to the lowest grade of society; the highest place is given to the scholar, and next to him the farmer, who on account of his labour for mankind ranks high. The artisan is placed third, but the trader, seeing that he only distributes and does not produce, comes just before the soldier, who neither producing nor distributing, but only destroying, ranks lowest in the social scale. One proclamation stated that no one was to say thatit wasinfra dig.to enter the military profession. It certainly needed some such move on the part of the authorities to add to the prestige of the army. A few days before the recruiting agents had been through the district. "Only those wearing the queue will be enlisted" was the, to us, amazing dictum. Upon inquiry we found that former aspirants had given considerable trouble by running home when the labour became too arduous. As the donning of military uniform necessitated the removal of long hair, it was obvious that the new brigade would be freshers, and, as our informant said: "Never having left home before they will not know the way back!"
The next order forbade us to speak of any day as "unlucky." Now from time immemorial, some days have been regarded as good and others as bad for such important events as weddings and funerals; in fact, almost every day of the year is controlled by some fortunate or untoward influence, governed by the conjunction of the "Celestial Branches" and "Earthly Stems," complicated with innumerable elemental antipathies and affinities.
As an example may be mentionedwood, which is antagonistic tometal, but has an affinity forfluidfrom which it draws its sustenance, whereas the metal forged into an axe serves for its destruction.
The "Earthly Stems" are represented by symbolic animals, and have zodiacal signs and control of certain hours. Of the twenty-eight zodiacal constellations, seven are infelicitous and no one will risk entering upon a new venture on these days. To repair the kitchen stove on a day whenfire was in the ascendancy might cause a conflagration, and to go to law on the day when water is the controlling element is equally foolish, for the tendency of water is to fall, and this may be the fate of the overdaring litigant. On a day controlled by the snake it would obviously be foolhardy to start on a journey, for with such a slow traveller as your controlling genius the journey might be impeded.
The calculations necessary for the correct adjustment of these various influences provide a livelihood for astrologers and fortune-tellers, but this proclamation, at one fell swoop, attempted to abolish their profession. The order was issued, and I suppose in time the yellow paper faded in the sun; some read it, many talked of it, but they still chose the day which according to their calendar was the auspicious one, and no man hindered them.
Other proclamations followed in due order: there was to be no music at weddings or funerals, only good cash was to be used, women were to unbind their feet, and brides were not to wear embroidered gowns. We listened respectfully, as in duty bound, and waited for the pendulum to swing.
Upon one point, however, the powers were insistent. The Western calendar must take the place of the lunar. The actual change of date was a small matter, but this alteration upset the whole organisation of Chinese life. The New Year season is one which ensures to the Chinese family its annual gathering, and all the subsequent festivals date from that, the greatest.The orders were too insistent to be trifled with, and we, in common with all the government schools, closed to enable our pupils to be at home for the 1st of January. New Year scrolls were exhibited outside every front door, but apart from this, the day passed unnoticed. Instead of paying and receiving calls, inviting guests and enjoying the family gathering, business was carried on as usual. The first day of the first moon, however, found the populace given up to revelry, shops were closed, it was impossible to buy food, and the children in school rebelled at the decree which separated them from their parents at such a time, and longed for the golden days of the past. Before another New Year it was quite evident that proclamations were useless, and we joyfully returned to the old order, and now all keep the first day of the first moon as our festival.
Compulsory education was talked of, even conscription was whispered, and yet we had no criminal code, and no one could touch a neighbour of ours who, angry that her daughter-in-law presented her with a girl instead of the longed-for boy, took the child and dashed out its brains. The child is her property, and she has power of life and death in her hand.
The new Mandarin was a native of Shansi, the old rule that a man might not act as magistrate in his own province having been repealed. He was not as his predecessor, carried in a sedan chair, but walked, or rode in a cart as a commoner. He wore cotton clothes in place of the gorgeous silk and satin embroidered gowns, and when he sentto invite us to dine with his wives, his card was foreign except for the characters written upon it.
Our first visit to theYamenunder the new régime revealed some of the many changes which had taken place during the last year. No longer were we escorted by outriders, but hired for ourselves one of the few carts that Hwochow boasts. TheTai-taiswere dressed in black, relieved by fancy crochet work shoulder capes, of varied hues. The teacups were of white china, decorated with a bunch of forget-me-nots, and the well-known words: "A present for a good boy." The feast menu was as before, but instead of the beautiful china and Eastern decorations, we sat round a glass petroleum lamp and ate delicacies worthy of a better setting from plates of that familiar pattern, white with a border of blue. The exquisitely polished table was covered with a piece of white calico, a knife and fork lay beside the chop-sticks, and last but not least, the Mandarin, to add to our pleasure, ordered his servants to bring out the gramophone, which during dinner poured forth a selection of London street songs and Chinese theatrical music. Conversation was drowned, and we were able the more to observe. In place of scroll-decorated walls, brilliant paper met our gaze at every turn, white enamel basins and bowls replaced all the flowered china on which we had lavished so much admiration. After dinner we were not offered the water pipe, but cigarettes, all expressing surprise that we could refuse so foreign an indulgence. The Chinese proverb to the effect that "A wayfarer does not repair the inn nor the Mandarin his official residence,"was for once in fault—the workmen had been busy! We spent a very pleasant hour with the family after dinner, receiving as on former occasions the utmost kindness and courtesy.
The classical writings of Mencius were for a time excluded from the schools as teaching reverence for kings and rulers, a doctrine not to be tolerated in the most republican of republics.
The friendly attitude of some of the leaders of the revolutionary movement towards Christianity lent colour to a widely spread impression that republican government necessitated a change of religion. Some favoured the Protestant, some the Roman Catholic Church, others preferred the "No-god society," which gained many adherents as being more modern.
Even the Church was affected by the prevailing craze, and the wearing of the queue and non-observance of innovations was regarded as sin by the ignorant and superstitious. I heard a new convert warned by a Church member that sickness in his home might well be due to his rooted objection to calendar changes.
This attitude of mind, happily for us, lasted only a few months, but it was followed by another serious danger when the question of introducing the Confucian Ethical Code as a state religion was brought forward. This would have imposed limitations on Christians, Mohammedans, and others, the alternative suggestion being that Christianity should be given this status, in which some saw far greater perils. Meetings of the Chinese Protestant Church forwarded petitions to the Central Government, protesting against bothproposals and craving only religious liberty, and the danger was averted.
The habit of revolution is a pernicious disease of the human mind, and once acquired hard to throw off. Our political horizon has been draped in storm-clouds ever since 1911, and our local social plans liable to disintegration on account of rumours calculated to disturb the mind of the people. White Wolf, Wolf King, and other robber chiefs have announced their intention of visiting us. Our walls have been inscribed with the terrifying announcement that "White Wolf is a devourer of sheep," which in Chinese, by a play on the last word, can be understood to mean: "White Wolf is a devourer of foreigners." A bold sketch of a drawn sword was added that no doubt might be in our minds as to the bloodthirsty intention of the threat! Mohammedan rebellions to the west, Mongolian raids to the north, have alternated with the political difficulties brought about by international negotiations, to add to the sense of insecurity inevitably resulting from the removal of the very central foundation of governmental stability—the "Son of Heaven"—to whom four hundred million subjects bowed in reverential obedience.
Transition periods are difficult, and China has been troubled by those who in their enthusiasm for change have lost the sense of proportion, and sought to revolutionise much that is dearer than life itself to many of their countrymen; nevertheless, this great nation, permeated with ideals so free from sordidity, will surely carve for herself a future worthy of her past.
"In tragic life, God wot,No villain need be! Passions spin the plot:We are betrayed by what is false within."
George Meredith.
"Oh Christians, at your Cross of Hope a hopeless hand was clinging."
E. B. Browning.
"After all what would he have had to sacrifice had he followed Jesus? He would have had to give up his house in Jerusalem. He would have had to renounce society; but society would soon have forgotten him, for society has a short memory for people who for any reason have fallen out of it. That is what he would have lost, and what would he have gained? He would have had those walks with Jesus across the fields, and he would have heard Him say: 'Consider the lilies.'"—Mark Rutherford.
"After all what would he have had to sacrifice had he followed Jesus? He would have had to give up his house in Jerusalem. He would have had to renounce society; but society would soon have forgotten him, for society has a short memory for people who for any reason have fallen out of it. That is what he would have lost, and what would he have gained? He would have had those walks with Jesus across the fields, and he would have heard Him say: 'Consider the lilies.'"—Mark Rutherford.
Wherein the Reader is introduced to some who have failed
TO the student of human nature the fact that man so often fails to respond to the highest ideals set before him comes with no shock. In the early Church men who had run well were easily hindered, and in the greatest series of biographies we possess, we see portrayed faithfully the faults and failings of those who now form the great cloud of witnesses, and are shown at the same time the possibilities of such lives when brought into vital touch with the Divine.
The generous, impulsive David, the man God's own heart, was capable of a tragic fall; Peter and John, privileged to personal intercourse with the Lord, in the hour of crisis were amongst those who forsook Him and fled, and Demas, "who loves this present world," is ever a disappointment to Evangelist, who hoped that for him such dangers were over.
For the fact remains that the natural characteristics of the man are strong forces, and that while Grace can, and does, make possible the "newman in Christ Jesus," we remain each in our own order, and perhaps no point is so vulnerable as that wherein has taken place greatest change.
The emergence from heathendom is a difficult process, during which time habits, vices, and superstitions cling to a man's soul with a tenacity that would cause us to abandon all hope, were it not that monuments of grace abound to prove that the power and dominion of sin has been shattered.
Sometimes the enemy will entrap a young Christian when there is illness in the home, and under pressure he will fly to magic incantations and heathen practices, in order to get deliverance from the malignant spirit which he still believes has power to torment him. Many a convert has fallen on the occasion of a funeral. It takes more faith than a Westerner can realise, to defy the legions ofgweiwhich at that time threaten your home and its inhabitants with numberless ills; and strength of mind is required to resist heathen relatives who accuse you of slighting the deceased.
The test is a severe one and may well make a strong spirit quail, especially when, as so often happens, several members of one family will die in rapid succession, quite evidently to us by reason of the agency of natural laws which govern physical life, but to the Chinaman, a clear manifestation of the power enjoyed by demons whose pleasure it is to torment men. Even the very dead may rise from the grave to confront you with horrid vengeance, should the body not have been buried with full rites asrequired for the laying of the spirit. Most subtly has the enemy caused many a man's downfall when his unmarried daughter has died, and he has found himself confronted with angry relatives and irate villagers, when he proposed to bury the body with the deceased of his own family. By the rule of ancient custom a spirit bridegroom should be found for this girl, or, as an unattached spirit, she will inevitably return to her neglectful relatives and trouble them in numberless ways in order to bring her pitiful condition to their remembrance. In one way, and one way only, can the ghost be pacified. A bridegroom of suitable age, likewise deceased, must be found, and all marriage ceremonies be conducted with due pomp, a memorial tablet being placed in the scarlet chair in which the bride should have sat. Clothes, furniture, and presents, all made of paper, go with the chair to the home of the deceased bridegroom, and are there received by living bridal attendants. A feast is spread, and all make merry until a few hours later when mourning apparel is donned, and to the sound of wailing two coffins are placed side by side in the family tomb. The paper clothes, presents, and marriage-contract are burned, and thus ascend in smoke to the spirit world. The bodies may have been kept for years before a suitable match could be made, but from the day of the funereal nuptials the two families regard themselves as, or even more, intimately related than they would have been had an actual marriage taken place.[10]
It is easy to say that nothing so frankly heathen need ever raise a question in the mind of a convert, but severe persecution and the responsibility of every misfortune that may occur in his village will be his, if he defy public opinion and introduce an orphan spirit to the Valhalla where his ancestors, for countless generations, have never failed to receive the rites of filial service.
The missionary knows the importance of keeping ideals high by precept and practice, and that his best way to help the young believer is by emphasising the big claim that Christ makes on a man. That claim once apprehended will create in the man's heart an everlasting dissatisfaction with anything lower.
Sad as is the case of a young believer falling into sin, how much more tragic that of a man who abandons Christ after many years of service, allowing sins, which he had overcome, once more to have dominion over him. It is an awful reality of life that the point on which a man has most conspicuously conquered is likely to be his weakest, for the enemy plays a waiting game,
"And where we looked for palms to fall,We find the tug's to come,—that's all."
Mr. Nieh came early under the influence of Pastor Hsi. He was a man of conspicuous ability, business capacity, and influence. In early days he, too, had smoked opium, but when he left that habit, he became a Christian and an earnest student of the Word of God. Few could speak with such power as he, and at any conferencewhere he was present, eager, interested crowds would gather to hear him. Many have been led to Christ by his influence, and he seemed a man raised up of God to carry on the work of the late Pastor Hsi. He administered the opium refuges with great ability, and the work of the Church for many years prospered in his hands. Every one turned to him for advice and help, and when the Boxer troubles broke out, it was to Mr. Nieh that both Christians and officials looked in their hour of need. "He was marvellously helped until he was strong," and then, as to Uzziah of old, came the decline. Power he loved, and in the position in which he found himself, holding office in the Church, was able to exercise it in many directions.
Only God knows at which period the spiritual decay set in, which silently, and at first quite invisibly, began a work which has ended in the complete downfall of this man on whom the hopes of so many were set. A desire to increase the prestige of his name, and love of popularity led Mr. Nieh, as opportunity occurred, to lend his influence in law-cases and village disputes on behalf of unworthy men, with the motive of self-aggrandisement. Slowly but surely the material overcame the spiritual in his life.
At this hour he is no longer even a member of the Christian community, having publicly repudiated his former profession of faith. He even smokes opium again, and finds his power and influence to be a thing wholly of the past. Extraordinary trials have come to him in family and personal life, but he remains hardened anduntouched. The light has gone from his face, for he has ceased to walk in the Light, but as we look on his dissatisfied appearance, hope revives that he, having tasted so deep of earthly bitterness, may yet be found amongst the suppliants for mercy at the throne of God. May it be in the midst of life, and not only in the hour of death that he will witness the great confession: "Thou hast conquered, O Galilean."
There is a failure which is partial success, and under this, I think, may be placed Yen Keh-dao, who, when once he was clear of opium himself, bought up eagerly every opportunity that presented itself for evangelistic work. He had fallen so often, and been obliged to return to the Opium Refuge time after time, until new birth had made him a new creature. Now at last he seemed firm where formerly he had been powerless to resist temptation. When he at his own expense entered his name for a two years' course of theological training, we all hoped that a future of considerable usefulness lay before him, but before that period was over, the craving was on him again and he had fallen into open sin. Another effort, and he was free once more, and then again he fell and soon was lying very ill with typhus fever. Christian men visited him and prayed with him, and he, for so long as consciousness lasted, prayed earnestly; then delirium, and in a few hours death released his spirit from the body of its humiliation. According to man's statistics, he is tabulated a failure—"one more devil's triumph and sorrow for angels"—but there are many wholoved him, and who look up in expectation to see him "pardoned in heaven, the first by the throne."
"Puppy's mother" has lived at the door of our mission premises since they were first opened. She, according to the custom of the country, is only known as the mother of her child, so having elected to call her daughter "Puppy," she must needs be "Puppy's mother" throughout the town. She has known the three generations of missionaries who have lived here, and has been dressmaker to them all. No one has been more deliberate in her choice of heathendom over Christianity than she, and no one has lent a more willing ear to the scandalous lies circulated concerning the foreign women, even although she has seen enough of their intimate life to know such stories to be fabrications.
"PUPPY" AND HER MOTHER. To face page 218."PUPPY" AND HER MOTHER.To face page 218.
She nourishes a secret regard for Mrs. Liang, in whom she recognises a woman as intelligent as herself, and a match for her in every respect. It was to Mrs. Liang she confided one day that there seemed little inducement to repent and be saved, if going to heaven would entail associating with foreigners for all eternity. Until two years ago she was a healthy, sturdy woman, scarcely feeling the weight of her seventy years. A slight dimness of eyesight caused her to raise her charges for dressmaking on the plea, peculiar to Chinese logic, that old age made her movements slower and more uncertain, and whereas three days were once sufficient to make a garment, and make it well, now after six days' work it was still far less well finished off than formerly. So we have submittedto extra charges for inferior work, for old acquaintance' sake.
Then a long and painful illness laid "Puppy's mother" low, and for months we did not think that she could recover. Nevertheless, her excellent constitution did finally assert itself, and now she is walking about again, leaning on a stick and on the shoulder of a small grandchild, one of Puppy's offspring. She is curiously softened, and told us once that she had endeavoured to pray, but could not remember the sentences we had taught her.
Time, age, and weakness work many transformations, and we feel as though the veil of flesh were wearing thinner, and the spirit within feeling its way out of gross darkness towards the light.
Mrs. Deh had fallen so low through opium, that it was to save her from positive starvation that we admitted her to our household once more. She had been one of the failures of our Women's Refuge, and had sunk deep into the degradation which accompanies opium smoking in a woman's life, pressed as she finds herself to raise the money necessary for the price of her drug.
For three years she kept herself respectable under our roof, living amongst Christian women and joining in their prayers and hymn, night and morning, but not a trace of the softened, repentant spirit could one see, and finally a distinct retrograde movement accompanied with physical disability forced us to send her home. I despair of Mrs. Deh except when I look into the face of her daughter, the good, pure girl whose life'sprayer it is that her mother should be saved. She cannot admit that this one thing she hopes for on earth should not be granted to her. Her eyes are always full of tears when she speaks of her mother, and when I see them I know they must, with strong entreaty, be pleading the cause of the poor sinful woman before the Presence of the Divine Majesty at whose right Hand stands the Friend of Sinners and the Man who was "acquainted with grief."
"Flower of Love" became one of my pupils at the age of twelve, and attended school for six years with unfailing regularity. Bright, happy, and full of girlish enthusiasm she yielded her heart to Christ, and with her girl companions rejoiced in her new-found joy. A horror of great darkness fell upon her soul when the news was broken to her that her parents had contracted for her a marriage with a heathen man, and yielding to uncontrollable grief, she became seriously ill. Remembrance of the promises of God, and the resilience of youth, caused her to arouse herself; she returned to school, and begged that all would pray that the impossible might happen, and this engagement be broken.
Prayer was answered, and to me was granted the joy of telling Flower of Love the good news. "My life shall henceforth be wholly for God," was her reply. Months passed, and when the Revolution of 1911 broke out, her parents once more sought for her a heathen husband, a man whose wealth was accumulated by wrong-doing, and before any step could be taken Flower ofLove was his bride. For months she struggled alone in the city to which she had been taken, and then his orders were given that intercourse with foreigners must cease. The fight was too hard, and weary she yielded and allowed herself to drift with the tide. To-day, in her husband's house, where men are too frequent visitors, she seeks to get from the life she has to lead what pleasure she can. She is beyond my reach, but her broken heart will yet, I believe, find a resting-place upon her Saviour's breast.
"You make a very great mistake in thinking Christianity is a religion. It is not a religion, it is a person."—Words of a converted Mohammedan.
"You make a very great mistake in thinking Christianity is a religion. It is not a religion, it is a person."—Words of a converted Mohammedan.
"Lord! how wouldest Thou deal with this sick man—in body, or spirit?"
S. Vincent de Paul.
"A sick person does so enjoy hearing good news."
Florence Nightingale.
Telling of the Daily Routine
LIKE the apostle of old, the missionary must be ready, however heavy the claim upon his time, to receive all who come.
At any hour of the day, we may hear the clatter of sticks upon the ground indicating that some of our neighbours, whose minute feet prevent them from walking unaided, have found their way through the open front door and brought some friends to see the house of the foreigner.
The Chinese woman is an inveterate sightseer, but unfortunately the attractions of Hwochow are not many; there is no end, however, to the marvels found within the walls of the Mission compound.
The leader of the party is frequently our old friend, Goat's Mother, the members of her clan being numerous and of an inquisitive nature.
The well-favoured Goat, aged five years, wears a brilliant yellow cotton jacket, on which are sketched in bold brush work every species of venomous insect. On his left shoulder is a scorpion, while centipedes, beetles, and otherforms of poisonous insect life cover his back and chest. To his right shoulder is stitched a diminutive pair of red-and-green trousers. The yellow coat is his protection from stings and bites, the tiny trousers from measles, and longevity is secured by a heavy silver padlock, which hangs from his neck by a silver chain.
With much assistance from the Bible-women the whole party climb the few steps leading to the verandah, and exhausted by the effort, gratefully accept our invitation to be seated in the guest-room.
Tea is offered, but we know better than to press them to partake of any refreshment, for these women have been warned on no account to let food or drink pass their lips while under our roof, lest by a magic spell they find themselves compelled to become Christians.
The room is furnished in conventional Chinese style—a square table with scarlet embroidered table-skirt, and backed by an ornate arrangement of banner, scrolls, vases, and teacups, with stiff chairs on either side. Our guests' first observation is to remark upon the surprising cleanliness of the apartment, the next is to ask where we sleep, and the third is to comment freely upon our personal appearance.
"Have you turned sixty yet?" I am asked, and much surprise is expressed at the information supplied by Goat's Mother that I have not yet seen my fortieth birthday. "It is the white hair that makes her look so old," is the comment offered in explanation of my fair complexion.
Goat's Mother has brought her relations on apromise that they shall see the foreigner's bedroom and "little iron tailor,"[11]hear the musical box, and be allowed to inspect the enormous saucepan in which the school food is made, ending up with a visit to the rooms where the women read the Bible.
Before, however, these favours can be granted, as she well knows, the party must be prepared to give its attention to the one topic upon which the missionaries never fail to speak. This proves to be more interesting than they had anticipated, for one wall of our guest-room is decorated with pictures which illustrate interesting stories, the application of which throws light upon that problem which confronts every human heart: "How can the burden of sin be removed?"
The time passes quickly and most of the wonders have been seen, when a piercing yell from the young Goat indicates that the limit of his patience has been reached. The orders of this small autocrat allow of no question, and further intercourse is impossible, for his shrieks will not cease until his wishes have been complied with. The whole party rises, and we follow them, urging them to "walk slowly" and to come again on Sunday. "We will come, we will come," several answer, but others are deep in a discussion as to what provision is possible for our old age, seeing that we have neither husband nor son.
As they disappear through, the street door, they meet a fresh group entering who are in turn received by the Bible-women. Thus, from day to day, the Word is preached and cast as bread uponthe waters. Sometimes a woman will return in a few days to hear more, and sometimes, years later, in a remote mountain hamlet a woman will greet us with a smile, surprised that we do not remember her visit to our house, when, as she reminds us, we told her about Jesus, the Son of God.
With those women who come as patients to the dispensary, we enter upon a more intimate relationship. The payment of their fee entitles them to three visits, of which they take full advantage and often come under our care for a much longer course of treatment.
They are an interesting crowd with their varied complaints. A child whose arm has been badly scalded months before, and who has received no treatment during that period but an application of rat oil and charred matting, is in a revolting condition, a pitiful sight indeed. A young woman who has lost her eyesight attributes her affliction to a fit of violent temper, when for a whole day she worked herself into a frenzy, and cried until the power of sight was gone. The victims of tubercular disease, the scourge of North China, never fail to appear, some evidently having fallen a prey to that form known as the "hundred days' illness" which will carry off an apparently healthy subject in three months.
At stated periods, children may be brought for vaccination. The method of inoculation for the prevention of smallpox is said to have been introduced into China by a philosopher of Szechwan, and has been practised since the year 1014. Vaccination is now freely practised by the Chinesedoctors whose fees are generally 50 per cent. higher for boys than for girls, the lives of the former being of so much greater value.
The extraction of teeth is a popular diversion, and the tooth is carefully preserved by the patient, in order that with the other earthly remains it may be laid in the coffin on the day of her death.
Amongst the number are some whose diseases are hard to find, as in the case of one family whose several members persistently reappeared with such infinitesimal ailments that we felt compelled to tell them that no further treatment was necessary. The answer we received was, that the head of the house having become interested in Christianity had signified to his wife his desire that she should be under treatment for a whole year, in order that she might receive continued instruction in the Scriptures. They thought the dispensary would serve as the best face-saving subterfuge, therefore she said: "If there be nothing more serious, will you wash my ears!"
Broadly speaking, the patients only recognise two categories of illness—one described as "fire," and the other as "chill." Their chief desire is for a diagnosis which shall clearly state under which heading their particular ailment should be classified, and we often receive a message to the effect that "inward fire" is causing trouble, and the sufferer would like medicine such as was given to her on the tenth day of the third moon, three years previously, which had wonderful fire-extinguishing properties.
Having been accustomed to the Chinese doctor and his methods, our patients, begging that thebest may be done for them, assure the helpers that merit will be accumulated by those who work towards this end. All are surprised to find that a uniform fee is charged and that there is no opportunity for bargaining, as the regular physician writes prescriptions for first, second, or third-rate medicine, according to the purse.