Perhaps it is not extraordinary that the j.a.panese bookseller finds that the erotic novel from Paris sells more freely when translated than the English story whose whole {218} motive depends on a proper comprehension of the Christian ethical position. _The Dame aux Camelias_, by Dumas, is the most popular of the Western works, and one cannot but tremble to think what incalculable injury such stories will do to a nation which does not understand the relative positions in which those works are held by men of high character in the West.

Chang-Chih-Tung refers in one of his works to the apparent immorality of Western thought; and if we grant that books like these are typical of Western thought, we shall not be able to wonder at his conclusion.

Through the distorted medium of such translations Western civilisation must seem wholly detestable. The Chinaman will naturally say, "Your boasted morality is merely a hypocritical covering for a profligacy which we should never permit in our land."

Not only are French novels translated, but all the works which Western thought has produced against the Christian faith. Haeckel's "Riddle of the Universe" is a typical example. In literature, as in every other department of life in China, two elements of Western civilisation strive for mastery. On one side there are arrayed the powers of Christianity and the interpretation of Western civilisation as a product of Christian thought; on the other side lies materialism, and the explanation of Western civilisation as a natural result of evolution which is developing an irreligious but most comfortable world. If China listens to the first, she will become like other {219} nations, a great power, not only rich, but honourable, true, and merciful, the result of the teaching of Christian faith and ethics. If she listens to the second, the efficiency of China will be rendered terrible by a low morality, which will not only desolate and depress many millions, but even have a deleterious effect on the West which so mistaught her.

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CHAPTER XVIII

MEDICAL MISSIONS

After literature perhaps we should place medical missions as one of the most effective ways of placing before the Chinese the difference between our civilisations and of showing them the truth and beauty of Christianity. There are three or possibly four reasons why medical missions are a right and effective way of conducting the Christian propaganda. First, they are an object-lesson of the love which Christianity inculcates. In school teaching we find that the object-lesson is the most efficient and easiest way of getting the human mind to understand a quite new idea; medical missions are object-lessons of the essential character of Christian teaching.

Chinese ethics are very distinct in limiting the duty of man to certain well-known relations. They are five in number: the relation of the sovereign and minister, of the husband and wife, of the father and son, of the elder and younger brother, and of friends. No Confucian recognises the universal brotherhood of man; that is solely a Christian doctrine. Thus Confucius reproves the man who wishes to offer sacrifices to some one else's forefathers; that appears to him to be as officious as the duty of {221} offering sacrifices to his own ancestors is important; a man has no obligations to any one else but to those who stand to him in one of these five relations. Very different is the tone of the Apocrypha, which is not of very different date, and which puts burial of the dead among one of the first duties of man without specifying the necessity of any close relationship.

The action of missionaries in coming to China was therefore wholly misunderstood by the Chinese. They were regarded as merely the emissaries of foreign powers, sent to spy out the land. Considering the way in which the Roman Catholic missions did as a fact identify themselves with the foreign policy of France, one cannot altogether wonder that the Chinese attributed to their mission the selfish principles they themselves would have followed. The first purpose, therefore, served by medical missions is to demonstrate to the Chinese that Christianity has higher ideals than Confucianism.

Their second great object is one that must appeal to the heart of everybody who has been in China. It is impossible to work among the Chinese without being rendered miserable by the appalling amount of suffering and misery that exists at the present day. The poverty of England cannot be spoken of in the same breath nor can in any way be compared with the poverty of China. Deplorable as is the condition of many individuals in England, harsh as is the action of some of our casual wards, {222} any one who has studied both will freely allow that the poor in England are rich compared to the poor in China. Among the vast crowd that wanders along the North Road to London, you will scarcely see one without boots; there is scarcely one who does not get a piece of bread to eat when he is hungry; there are none who are suffering from untended wounds or unalleviated sickness. The workhouse infirmary will always open its doors, however harsh the Guardians, to those who are absolutely ill. But in China, starvation is quite common. Missionaries tell you how at certain junctures they have travelled along a road, pa.s.sing man after man lying at the point of death, and those who are sick have too often no resource but to wait with patience the pain and death they foresee as their fate. The missionary feels, as he preaches the doctrine of love, that he cannot consistently ignore these suffering mult.i.tudes.

The third reason why medical missions are maintained is because they are a means of approaching people who otherwise would not hear the Christian truth. The man who has successfully healed the body has some reasonable hope to expect that the patient will accept that medicine that he offers to cure the soul. So medical missions have been started in every place. We visited many excellent medical missions, from chilly Mukden to torrid Canton. There are many stories told how in the days when the Chinese would not listen to {223} missionaries, the medical missionary obtained that hearing which was refused to his clerical brothers. I was told one medical missionary found that the moment that he was extracting teeth was the moment when he could best advance his teaching. I have never heard the story substantiated; unless the Chinese are very different from us, one would have thought that the teaching would have had a distinctly painful a.s.sociation.

Perhaps he took as his thesis the extraction of sin from the character.

His success was equalled by that non-medical missionary who had the advantage of having a set of false teeth; these he used to take out before the astonished coolies and replace them; then having attracted their attention by this manoeuvre, he took up his parable on the need for taking away their sins from them and for putting new life into them.

The Chinese coolie loves a jest, and once he is on the laugh he will, unlike his English brother, be much more inclined to attend to serious teaching. One of the missionaries who understands this trait of the Chinese best is Dr. Duncan Main of Hangchow, where we spent two most interesting days seeing his hospitals and work and visiting his patients.

There is no better testimony to his great work than his obvious popularity. Wherever he goes there are smiles and greetings. He explains as we walk who are the individuals who salute him. That great fat man who stands bowing and smiling is a {224} merchant of some wealth; his wife has been in the hospital; she has been tended by Dr.

Main and by his skill has been cured. That old woman who stands by him smiling is another ex-patient. That young man with an intellectual face and a dark robe is an old medical student, now a doctor himself with a large practice, and he has settled near Dr. Main's hospital.

And so his work increases and grows and the good he does must live after him. He takes us into the out-patients' room; they are a motley crowd, with strappings and bandages on various parts of their persons.

While they are sitting there a lay-reader expounds to them the elements of Christian teaching. What a contrast to their minds must be the plain forcible teaching and the simple effective remedies and medicines of the Christians to the incantations and nauseous compounds of their native doctors. There is a great doubt as to what is the nature of many of the Chinese drugs. They always prescribe a vast number, many of which are apparently innocuous in their effect; they always give them in large quant.i.ties, and do not in any way attempt to isolate and extract the active properties of the things they use. You see a man eating a large bowl of some nauseous compound and you are told he is taking Chinese medicine. You ask a captain what his cargo consists of, and he tells you that it is largely made up of Chinese medicine. Some of the medicine seems to be prescribed on the principle of our old herbals; that is, there is a fancied resemblance between the plant and the disease. Others seem to {225} come from well-known remedies administered in various ways; ground-up deer's horns from the mountains of Siberia has probably much the same effect as chalk has in our pharmacopoeia. But there also seems to be some possibility that the Chinese doctors have certain useful remedies which are unknown to Western medicine.

There is a strange story told in Shanghai about a certain remedy for a horrible disease called "sprue." The story is well known to every resident in Shanghai, still it will bear repet.i.tion. A certain quack called "French Peter"--I do not know his proper name--habitually cured sprue. Cases which English doctors had absolutely failed to cure, and which threatened ruining a career or loss of life, he cured in a few weeks. He had two remedies--a white powder and a black draught. He himself was a most unattractive-looking man. My informant told me that his career was being threatened by this horrible disease, and that he was expecting to leave China in a week or two, when some one suggested that he should try "French Peter." When they met, "French Peter's"

appearance was so unprepossessing that the sick man's courage nearly failed him. He had been for weeks on a milk diet, and the first thing that the man said to him was, "Look here, take these medicines and go and have a good beefsteak for luncheon." He decided to try them. He ate his beefsteak, he took the white powder and the black draught, and I think within three weeks was quite well. "French Peter" would {226} never tell his secret or where he got his remedies; at least he used to give different accounts to different people. I believe he is now dead, but on talking the matter over with some Chinese friends they a.s.sured me that the remedies were well known to Chinese doctors, and that "French Peter" had got them from one of their compatriots.

Dr. Main deals with his patients in the same cheery way that he addresses every one; a word or two suffices to discover the nature of their ailment. If the case is very serious, the patient is detained for further examination; if it is trivial, it is attended to at once by a native dresser. For the rest he himself prescribes.

Then he takes us up to the wards, and explains that the great difficulty is to get the Chinese to care for cleanliness. That is the same story in every hospital; they cannot believe it matters very much whether the thing is kept clean or not. The medical students will proceed to handle anything after they have washed their hands and think that the previous washing insures asepticism, regardless of the fact that they have touched many septic things.

Dr. Main's hospital is typical of mission hospitals--Dr. Christie's hospital at Mukden, Dr. Gillison's at Hankow, Dr. Cochrane's at Peking, and many others. There are also hospitals for women. We saw many; the first we visited, the Presbyterian Hospital at Canton, was a good example, impressing us not only by its efficiency, but also by the great service it performed to the suffering {227} ma.s.ses of China by training women doctors, who are permitted to minister to their sisters when etiquette does not permit of male medical attendance. The lady who showed us round the hospital spoke English fluently; she was dressed in the dress of the Cantonese woman, which suited her profession admirably, as it consisted of a long black coat and trousers. Some hospitals are reserved for the very poor; at Nanking, for instance, Dr. Macklin showed us over his beggar hospital. He follows the parable of the Good Samaritan most literally, and wherever he finds a poor, starving, dying man, he brings him in. Clearly he cannot afford anything but a limited accommodation for these poor creatures, but he is on the whole most successful, and there is many a man whom poverty had brought near to death whose life he has saved. As one looked at those types of suffering humanity and realised the good that Dr. Macklin was doing, one felt that the days of saintly service were not over yet.

Another beautiful work is Dr. Main's leper hospital at Hangchow. It was a weird and strange experience to hear those lepers singing our old English hymns. Leprosy, as my readers doubtless know, does not often leave open sores; it slowly eats away the body while it leaves the skin intact; and so you see men without hands and arms yet with finger nails upon the stump, blind men without noses, and very commonly men whose voices are cracked and broken. These lepers are housed in an old temple, in one of the most beautiful situations in China--a {228} situation which is supposed to be the original of the landscape on the old willow pattern plates; and the beauty of their surroundings contrasts strangely with their hideous forms and harsh voices. There was an infinite pathos when by that blue lake and purple mountain, those harsh but plaintive voices sang the old tune of "Jesu, lover of my soul"; and though we could not follow the Chinese words, the faces of these poor sufferers were eloquent in expressing how fully they felt the meaning of that hymn.

But above all we should mention the great work that is being carried on by Dr. Cochrane at Peking. He has managed to induce all the medical missions in Peking to unite in founding a great hospital--a hospital which has received the approval of Government. This successful example of federation has solved a difficult problem. No doubt the efficiency of medical missions in many a town is impeded by their want of unity.

A mission body will open a medical mission, and will send out a doctor or even two in charge; one doctor must go on his furlough, another is perhaps ill, and the result is that the mission is closed. The commercial community are rather ready to point out that the mission hospital is closed in the summer when there is the greatest need for it. The answer to the taunt is the policy of federation. While it is next to impossible to keep open the mission hospitals in an unhealthy climate with a limited staff, it is perfectly possible to do it if the staff is increased. Every doctor in Central and Southern China must {229} have a certain period of rest, otherwise he will not be able to stand the enervating effects of a semi-tropical climate; and however possible it is to keep white men at work for three or four years without a holiday, and I know commercial people claim that this has been done in certain individual instances, it is in reality the very poorest economy. The mission doctor is far too valuable a person to have his life cast away by such a foolish policy of extravagance. He must have his rest every year and his furlough every seven years. But it is not necessary that the hospitals should be closed if the staff is big enough; a certain number of the hospital staff can go on leave, and when they are rested, can come back and allow others to go in their turn. Dr. Cochrane has shown at Peking that such federation is possible, and the China Emergency Committee is making every effort to encourage a similar federation in other parts of China. Medical missions are splendid examples of Christian charity and love, but they are rather sad examples of the lack of unity among Christian men.

a.n.a.logous to the medical mission are the missions to the blind and the deaf. The blind are a striking example of how Christianity alleviates misery, for the blind in China learn to read more quickly than those who have sight. The teachers of the blind have invented a system of raised type by which the Chinaman can read every word that is p.r.o.nounced in Chinese. It is not our letter system, which they {230} would find difficult to understand, but something after the nature of the j.a.panese system. Each syllable is represented by a sign; so, strange as it may appear, the blind man not having to study the character learns to read more quickly than the man with normal sight.

There is an excellent school for the blind at Peking, under Dr.

Murray's superintendence. There is another at Hankow, where we saw a most striking instance of the beauty of holiness. One of the masters at this blind school was a blind man himself; he was a most ardent Christian; he had been taught to play the organ, which, indeed, is a speciality at that school, many of the organists in the mission churches in Hankow coming from it, and one could not look upon his face without feeling a conviction that his spiritual vision was as clear as his physical sight was dark.

There is a fourth reason, and one which applies as much to educational missions as to medical missions, why both are fitting and proper ways to teach Christianity. Christianity claims to and does benefit the whole of man, not merely his spiritual side. Mankind cannot properly be cut up and divided into spirit, mind, and body. He is essentially one, and it is most necessary that those who are learning about our religion, should understand that while we claim every benefit should come from the spiritual part of our nature, we are prepared to show that we in no wise despise the body, which needs religious care as much as the soul. Neither are we careless about the {231} mind. So the three parts of mission work go hand in hand, for preaching and prayer will heal the ills of the soul, the medical mission deals with the ills of the body, and the educational mission makes the mind healthy and strong. We shall deal with the educational side of mission work later on.

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CHAPTER XIX

MOVEMENT IN KOREA AND MANCHURIA

One of the movements which will affect Christianity all over the East has had its origin in Korea. Just as the suffering and miserable heart of the individual man is that which Christianity finds most suitable for its home, so it is with a nation. It is at the moment of national adversity and humiliation that religious movements most readily rise.

Korea had looked upon herself as the equal of j.a.pan. From Korea came much of the civilisation which adorned j.a.pan before the great Western movement. When Prince Ito with the eyes of a statesman was realising that j.a.pan must either accept the domination of the West or its civilisation, Korea was immovably entrenched in her belief in her national greatness and in her contempt for the Western world. So Westernised j.a.pan has overcome her ancient rival and teacher, and Korea is humbled to the very dust.

In many ways that humiliation is rendered more poignant owing to the lack of sympathy between the races. Though they both have taken their civilisation from China and have a common cla.s.sical literature, they are diametrically opposed in many things. The j.a.panese are essentially a clean race. {233} They wash constantly; they will not enter a house with their shoes on their feet. No one who knows them will accuse the Koreans of excess in cleanliness. On the other hand, the j.a.panese very frequently lack modesty. Many are the stories that residents will tell; and we have seen the j.a.panese women clothed in the garb of Eve appear in the public bath and even in the street. On the other hand, the Koreans may be corrupt and immoral, but they are modest. The women of Seoul as they walk through the streets cover their faces with their green cloaks, till one almost thinks one must be in a Mohammedan land.

Those green cloaks are a perpetual reminder of the ancient hostility between the races.

The picturesque story is worth telling. The j.a.panese, knowing of the absence of the Korean armies, determined to surprise Seoul. They thought they had succeeded, when to their amazement they saw the walls of Seoul covered with what they took for warlike Koreans. The ready wit of the women had saved their town. They had dressed themselves in their husbands' clothes and so deceived their hereditary foes. The Emperor rewarded them by giving them the right to wear the man's green coat, which they wear not in coat fashion, but over their heads, the sleeves partially veiling their faces; and as one wanders down the main street of Seoul and watches the modest but gaily-dressed crowd of Koreans--the women in their green coats with red ribbons, the men in white garments wearing their curious top-knots {234} and quaint hats--one understands the antipathy they must feel for the short, muscular, soberly-dressed j.a.panese who by his courage and daring has subdued them and now tramples on their national susceptibilities and ignores their national rights.

There are several missions in Korea, but there is one which, _prima facie_, would call for no special remark. It ministers to the white-robed Koreans in the same way that many another mission ministers to these Eastern peoples--teaching and preaching. Externally there is nothing exceptional about the missionaries. I will not say that their mission is uninteresting, but it is unexciting. They are Americans by nationality and Scotch by name and blood, and they follow the national Presbyterian faith with all its cautious teaching, with all its prim simplicity. No one would regard them as the mission that was likely to create a great excitement or raise a great enthusiasm, neither indeed do they so regard themselves. Their conception of mission work was the sensible and reasonable plan of converting a sufficient number to make them teachers and preachers, and then having educated them, to send them out to convert their own fellow-countrymen. In 1906 and the beginning of 1907 they were filled with dark forebodings for the future of Korea. The temporary occupation of Korea by the j.a.panese was obviously going to be changed into a permanency. The murder of the Queen had shown what the j.a.panese would do, and the victory over Russia had shown what they {235} could do. Korea was at their mercy. Subdued yet not conquered in spirit, the missionaries, knowing their people well, foresaw that a bitter friction must arise between the two races; that rebellions and the consequent fierce repression must bring to their infant church a time of great trouble; and so, like the wise Christian men that they were, they took themselves to the Christian's weapon, namely, prayer. They earnestly prayed that in some way a great blessing should fall on their converts. That prayer was seemingly unanswered, the grasp of j.a.pan was not relaxed. Except for the wisdom and gentleness of the great Prince Ito, there was nothing but oppression and sufferings for the Koreans. The j.a.panese army had learnt not only their military art but their statecraft in Germany, and the latter is traditionally harsh. Break, crush, and bully are the maxims which find general acceptance in the Prussian Court. Prince Ito, however, was a great admirer of English imperial policy with its maxims of justice to the weak, mercy to the conquered, and reverence for all national traditions; but Prince Ito could not control the j.a.panese soldiers, and the moans of the oppressed Koreans echoed throughout her land.

In the spring of 1907 the Presbyterian Mission held what is called its country cla.s.s--that is to say, that the men who had been converted were summoned from all the country villages to the town of Pyeng-Yang, and there they attended for several days' instructions in the Christian faith. This {236} excellent rule enables Christians who believe but who are ignorant to acquire a more ultimate knowledge of the truths of Christianity. These meetings are wholly unemotional; they are in no sense revival meetings, nor even devotional; they are essentially educational. Their object is to teach and not to excite. For the Scottish-American has a double national tradition that knowledge is strength. These meetings had been held one or two days; they had followed their usual uneventful if beneficial course, and showed every probability of ending as they had begun, when one of the Koreans rose from the centre of the room and interrupted the ordinary course of the meeting by asking leave to speak. As he insisted, permission was given him. He declared that he had a sin on his conscience that forbade him listening to the teaching of the missionaries in peace, and that further he must declare this sin. The Presbyterian missionaries do not encourage this kind of open confession of sin, but still to get on with the meeting and to quiet him they gave him leave to speak. He then declared that he had felt some months ago a feeling of bitterness towards one of the missionaries, a Mr. Blair, who was our informant.

Mr. Blair a.s.sured him that so far from feeling that there was any need for this confession he regarded the matter as trivial, and hoping again to bring the meeting back to the point he suggested that they should say the Lord's Prayer. Hardly had he uttered in Korean the words "Our Father," when {237} a sudden emotion seemed to rush over all those who were there present. The missionaries described it as at once one of the most awful and one of the most mysterious moments of their lives.

They were not revivalists; they had not encouraged it; they did not believe in it; they disliked an emotional religion with which they had no sympathy; and here they were in the face of a movement which was beyond, not only their experience, but that of the greatest revivalists. They tried to stop it, but unavailingly. The Koreans, unlike the Chinese, always sit upon the floor, and as the missionaries looked out over the meeting from the platform on which they stood, they saw the faces of their converts racked with every form of mental anguish. Some were swinging themselves forward striking their heads on the ground, hoping, as it were, to obtain by insensibility peace from their torturing thoughts; some were in the presence of an awful terror; some were leaping up demanding to be heard, longing to free their souls from the weight they felt would crush them; others with set faces were resolutely determined not to yield to the inspiration of the spirit which suggested that they should gain relief by frank confession. The missionaries having failed to bring the meeting to a close, submitted to what they felt was the will of a higher Being, and the meeting went on till fatigue produced a temporary and a partial rest. Though the meeting was closed, the missionaries learnt afterwards that many {238} Koreans went on all through the night in agonised prayer.

The next day they hoped the thing was over, and that the incident might be reckoned among those strange experiences which workers in the mission field must occasionally expect to encounter; but not so--the meeting next night was the same as its predecessor. They noticed several interesting facts. One, for instance, was, that the women were far less affected than the men. The movement did not reach them till later, and never so fully. Another remarkable thing about this movement was that though the Methodists are by tradition a revivalist body, and though they have a vigorous mission working in that town, yet the revival only spread to their converts after many days, and then neither with the spontaneity nor the fire with which it had been manifested in the Presbyterian Mission.

Of the reality of the confession of sin there could be no doubt. One man, for instance, confessed to having stolen gold from a local gold-mining company, and produced the wedge of gold which he had stolen, and asked them to treat him as he deserved. The manager of the company luckily was a European, who wisely refused to punish a man who had so spontaneously confessed his theft. Many of the sins that were confessed would not bear repet.i.tion. Some confessed even to such awful sins as that of murder of parents. One man in particular, a trusted servant of the mission, resisted confession, and day by day {239} became more and more racked with mental agony, till the missionaries feared that his health would not endure the terrible strain of such mental anguish, and they advised him to make a free confession of his sins. At last he came to them with a sum of money in his hand; he had raised it by selling some houses which he had bought as a provision for his old age, and he confessed to the sin that was torturing him. He had done what is constantly done in the East--he had peculated. His position had been that of an agent whom the missionaries employ to make many of their small payments, and out of each of these payments he had taken "a squeeze." With these he had bought the houses which now he had sold. He left the missionaries happy in heart though empty in pocket.

This movement spread more or less over the Presbyterian missions in Korea, but never with such intensity as manifested at Pyeng-Yang. We heard it spoken of by a non-Christian Korean, a member of the Court of the Emperor of Korea. He had heard of it, and said men were saying this movement is a wonderful thing, for under its influence men confessed crimes of which even torture would not have induced them to own themselves guilty. A Chinese merchant also heard of it in Manchuria. The man came down to Pyeng-Yang, and happened to stop with the Chinese merchants. He mentioned that there were Christians in Manchuria, and the Chinese merchants immediately took an interest.

When he asked what {240} they knew of the Christians, they answered, "Good men, good men." One of them was owed by a Korean twenty dollars, who would only allow that he owed ten, and the merchant having no means of redress, had written off the debt; but when this revival took place, the Korean came with the other ten dollars together with interest, and what of course would appeal even more to the Eastern mind, with the frank confession that he had lied. This practical ill.u.s.tration of the effects of Christianity greatly impressed the Chinese.

When we arrived at Pyeng-Yang the movement was over. We went to some of their meetings. They were very common-place ordinary meetings. All that struck us was that there was a tone of reverence, a sense of reality, which made one feel that Christianity was as sincere in Korea as it is in our own land.

The movement has spread from Korea to Manchuria. In Manchuria the movement had not quite the same spontaneity that it had in Korea; it savoured more of the revival meetings of the West. It needed the stirring words of a great preacher, Mr. Goforth, to start it, yet there were one or two curious manifestations of power. One is worth telling.

One brother was heard expostulating with another; he was asking why his brother had, forgetful of his family dignity or "face," confessed to sins which brought not only himself but his family into disrespect.

The other answered, "When the Spirit of G.o.d takes hold of a man, he cannot help speaking." {241} Two still more curious instances are worth recording: one in which two soldiers who were not Christians were so moved that they confessed their sins; another which seems to prove the presence of a force exterior to human influence or to the emotions caused by eloquence or moving hymns. An elder of the Church had forgotten or been detained from going to one of these meetings; when the speakers went to inquire next day why he had not been there, he asked them in return to tell him what they had done at the meeting, and they told him that many people had confessed their sins. He was deeply interested, and said: "I was sitting in my house at the hour of your meeting; I suddenly felt as if all my sins were laid before me, and I realised as I had never done before my many shortcomings."

And so the movement has spread through Manchuria to China. If it has lost something of its freshness, something of its force, it still remains a movement that may accomplish great things. No one who has read the history of the Wesleyan movement, and of the wonderful manifestations that accompanied its commencement, will look without interest and expectation for the work which this movement may accomplish. Let us hope that it will bring to China a sense of reality in spiritual things which the present materialist teaching threatens to eliminate from her national life.

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CHAPTER XX

THE FUTURE OF CHRISTIANITY IN CHINA