Fifty Years in Amoy (Story of the Amoy Mission, by Philip Wilson Pitcher, 1893) Part 1

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Copyright 2001-8 by Sue Brown & Dr. Bill Order Books iE-mail
Note: Click thumbnails for larger photos Amoy Mission in 1877
Fifty Years in Amoy--The Story of the Amoy Mission, Chapters 10to 15
By Rev. Philip Wilson Pitcher, Missionary of the Reformed (Dutch) Church at Amoy, China (Published by the Board of Publication of the Reformed Church in America, New York, 1893). Scanned from my personal copy. Enjoy--and please share any texts or photos you have about the Amoy Mission. Thanks! Dr. Bill

Preface Dedication to Dr. J. V. N. Talmage
Chapter 1 Intro & Survey              Chapter 2 Historical Outline
Chapter 3 History of Missions in China                 Chapter 4 Amoy
Chapter 5 Kolongsu                      Chapter 6 The Doors of Amoy Opened
Chapter 7 Founding of Amoy Mission     Chapter 8 Succession of Missionaries
Chapter 9 Missionary Methods       Chapter 10 Church of Christ in China
Chapter 11 The Nine Churches       Chapter 12 Benovelence of Amoy Churches
Chapter 13 Two Notable Political Events       Chapter 14 Medical Work
Chapter 15 Education Work Appendix

CHAPTER X. THE CHURCH OF CHRIST IN CHINA.
At the present time three missionary societies are represented at Amoy, viz.: The Reformed (Dutch) Church (1842), the London Mission (1844), and the English Presbyterian (1850), in the order of their establishment. There have been other societies represented, but only for a brief period. The American Episcopal Church was represented in 1842 by Bishop Boone, who arrived at Amoy with Dr. Abeel; and the American Presbyterian Church (North) was represented for awhile longer by J. C. Hepburn, M. D., from 1843 to 1845, and by Rev. John Loyd from 1844 to 1848.

After the death of Rev. Mr. Loyd, the American Presbyterian Church withdrew and passed their interests over to the Reformed (Dutch) Church, and established themselves elsewhere in the Empire.

Rev. Mr. Boone did not remain long enough to establish any permanent work, and no representative succeeded him at Amoy.
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The London Mission Society represents the Congregational or Independent polity of Church government, and so all their churches have been established at Amoy after that order, and thus its representatives have worked independently. But the other two societies, viz.: Reformed (Dutch) Church and the English Presbyterian Church, being closely allied by their ecclesiastical polity, became so united in all their efforts that they have been practically one mission from the start. Perfect harmony has existed between these two bodies, and together have they labored to establish one church under the Presbyterian order, but which should be neither American, Dutch, or English, but the Church of Christ in China, literally the "Holy Church of Jesus."

Only for the sake of economy were there any lines that in any way indicated a separation between these two societies, and they were these: First: Each society keeping its own "pecuniary matters distinct"; second: Each society having its own field, with its particular chapels and churches under its particular supervision. There was nothing else to distinguish them—if this can be called a distinction. And even here the lines were so finely drawn as to be almost unobservable, because each was sometimes responsible for the work to be done in the other's territory.

As we have already recorded, the missionaries at Amoy were well received, both by officials and by the people. And they went everywhere preaching the Gospel, healing the sick, distributing tracts unmolested, "the Lord working with them, confirming the work with signs following." Thus the good work was continued until in 1856, when the solemn responsibility fell upon the missionaries of the Reformed (Dutch) Church to organize the first church of Amoy. Then, too, the question arose, what was the church to be? 'What was it to be called? Was it to be the English Presbyterian, or the American, or the Dutch, or the English-American-Dutch-Chinese Church, or simply the Chinese Church, i. e., "The Church of Christ in China"? To afflict the church with the names English, American, or Dutch seemed, after due deliberation, both unnecessary and unwise-moreover, absurd. They put themselves, therefore, under the leading of Providence, and they solemnly felt that they were led by God when they founded "a purely Chinese church" by adopting the order of the Reformed (Dutch) Church in America.

To these proceedings the missionaries of the English Presbyterian Church united without a dissonant note. They entered into the plan with their whole heart, and instead of forming another and distinct organization of their own, after another and distinct order, gladly accepted these (our) proposed forms and ordinances, and heartily joined with us in consummating the organization of the one Church of Christ in China under the Presbyterian Ecclesiastical Government at Amoy. For neither could see "any sufficient reason for organizing two distinct denominations."
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The object of this organization was beautifully stated by Dr. Carstairs Douglass in a letter addressed to the Corresponding Secretary of the English Presbyterian Mission Board as follows: "It is an attempt to build on the soil of China, with the lively stones prepared by the great Master Builder, an ecclesiastical body holding the grand doctrines enunciated at Westminster and Dort, and the principles of Presbyterian polity embraced at the Reformation by the purest churches on the Continent and in Britain; it will also be a beautiful point in the history of this infant church that the under-builders employed in shaping and arranging the stones were messengers of two different (though not differing) churches in the two great nations on either side of the "Atlantic."

And the Presbyterian Church in England, with the same beautiful spirit as was manifested by their representatives at Amoy, heartily approved of every action taken, and bade the work "God speed."

In the process of time other churches were organized after this same order at Amoy until the Reformed (Dutch) Church missionaries had three organized churches, viz.: the First and Second churches of Amoy and the church of Chioh-Be, under their supervision; and the English Presbyterian Church missionaries had two organized churches, viz.: the church of Pe-chui-a and the church of Ma-peng, under their supervision.
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This was in 1860, and as yet the churches had no formal ecclesiastical organization. The missionaries, therefore, felt that the time had arrived for such organization and the establishment of higher judicatories, whereby the churches might fully enjoy the "essential principles of Presbyterianism." Such a step was, moreover, necessary, because the churches, according to their ecclesiastical polity, were not independent of each other, but members of each other as parts of a whole, and subject to each other, and subject to the whole as well; hence the need of some ecclesiastical councilor body where matters appertaining to the whole might be adjudicated.

In 1862 the "Classis," or "The Great Presbyterial or Classical Council" of the Amoy churches, was accordingly founded, possessed of full powers to perform all duties devolving upon such a body. This also received the hearty approval of the brethren in the Presbyterian Church of England.
The proposition to form such a church and such an ecclesiastical organization of all the churches thus formed, as stated above, on account of some misapprehension and misunderstanding, met with a different kind of reception in America. The proposition was opposed by the General Synod from the start, and the opposition continued for five years or more. We deem it unnecessary to record that history in full on these pages. They who desire to read it will find it quite fully recorded in the General Synod Reports of 1857 to 1863; also in a small pamphlet, written by Dr. Talmage in 1863, entitled "The Ecclesiastical Relations of the Churches of the Presbyterial Order, at Amoy, China.” It was due chiefly to the efforts of Dr. Talmage that the tide of opposition that had flowed on so long was turned in favor of this united work, and this one united church.
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With all due honor to his faithful fellow-laborers, and to sympathizing supporters at Amoy, and the part they took in this unhappy controversy, no one can review the history of those days without feeling that to Dr. Talmage's patience and skill and courage is the unbroken relation of the churches of the Presbyterial Order at Amoy, and consequently the foundation of a purely Chinese Church and Classis, due. Five years or more were consumed in the unfortunate struggle. More than once Dr. Talmage was defeated, yet he never was conquered. For five years he plead and wrote and exhorted in explaining and removing misconceptions and misstatements. And he never gave up until the Church was convinced that the missionaries at Amoy were upholding a just and righteous cause.

There is no man in our Church who would have it otherwise. There is no man in our Church who does not rejoice over the consummation of such a church and such an ecclesiastical organization as was established at Amoy, respectively, in 1856 and 1862.

According to the Synod's Report of 1891, there were 17 organized churches at Amoy, with 1,859 adult members, 15 native pastors, 50 unordained native helpers, and a native Hakka Mission, under the jurisdiction of Tai-hoey, or "Great Classical Council" of the Amoy churches.

It is only necessary here to speak of the churches of this organization, under the Reformed (Dutch) Church Mission's particular supervision, which we now proceed to do.
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CHAPTER XI. THE NINE CHURCHES.
Name of Church. Name of Present Pastor
First Church of Amoy, Rev. Ng Ho-seng.(2}
Second Church of Amoy, Rev. Ti Peng-teng.
Chioh-be Church, Rev. Lim Khiok.
O-Kang, Rev. Li Ki-che
Hong-San Church, Rev. Iu Ho-sui.
Chiang-chiu Church, Rev. Chhoa Thian-Khit.
Tong-an Rev. Lim Chi-Seng.
Sio-Khe Rev. Iap Hau Chiong.
Thian-San, Rev. Tiong Ln-li.

EXPLANATION OF CHURCH NAMES.
Chioh-be church is located at Chioh-be, a town of 60,000 inhabitants, eighteen miles west of Amoy on the West River. The meaning of the name is "Stone Horse."

O-Kang church is located on the Island of Amoy, and is made up of two congregations, the one worshipping at O and the other at Kang. Hence the name O-Kang. But "O" is an abbreviation for O-pi, and "Kang" an abbrevia-tion for Kang-thau, the full names of the places. The meaning of O-Kang is "Lake River."

Hong-San church is located on the mainland, eight or ten miles north of Amoy, and is also composed of two congregations, the one worshipping at Hong and the other at San. Hence the name Hong-San. "Hong" is the abbreviation for Ang-tung-thau, "San" the abbreviation for Te-soa. The meaning of Hong-San is "Great Mountain." This church has one out-station at Te-thau.
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Chiang-chiu church is located in the City of Chiang-chiu, a city of 200,000 inhabitants, twenty-five or thirty miles west of Amoy and six miles west of Chioh-be, on the West River. Has one out-station: Chhoa-poa. There is no particular meaning to the words.

Tong-an church is located at Tong-an, a city of 150,000 inhabitants, twelve or fifteen miles north of Amoy and five miles north of Hong-San. The meaning of the name is "United Peace." Has two out-stations: Poa-thau-chhi and Ko-soa.

Sio-Khe is located in the small market town of Sio-Khe, between fifty and sixty miles southwest of Amoy on the Sio-Khe River, and twenty-five miles west of Chiang-chiu. The meaning of the name is "Little River." Had at the end of the year 1891 six out-stations, viz.: Lam-siu. Poa, Toa-Khe, Soa-pi, E-che and Toa-Io-teng.

Thian-San is located between six and ten miles north and west of Chiang-chiu, and is composed of two congregations, the one worshipping at 'Ihian and the other at San. "Thian" is the abbreviation for Thian-po, and "San" the abbreviation for Soa-Sia. The meaning of Thian-San is "Heavenly Mountain." Has one out-station, viz.: Leng-Shoa.

Thus we might in English designate the churches:
The First Church of Amoy.
The Second Church of Amoy.
The Stone Horse Church.
The Lake River Church.
The Great Mountain Church.
The Chiang-Chiu Church.
The United Peace Church.
The Little River Church.
The Heavenly Mountain Church.
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THE FIRST CHURCH OF AMOY.
First pastor, Rev. Lo Tau, 1863-'70; second pastor, Rev. Chhoa Thian-Khit, 1871-'83; third pastor, Rev. Ng Ho-seng, 1885.

In January, 1844, two rooms were rented in the city of Amoy, one being used as a chapel for regular preaching services, and the other as a dispensary, in the charge of Dr. Cummings, and in both these places the natives were taught both by minister and physician the way of eternal life. The people were eager to listen to the "good news," and so at the first service a congregation of seventy "met to worship the true God." The size of the audiences never diminished. butt frequently they numbered two hundred eager listeners.

On March 21st, 1844, a Bible class of twelve scholars was organized, and maintained with increased interest and blessing.

On December 16th, 1845, a special meeting for women was instituted, and has been maintained till this day with unabated zeal by the ladies of our mission.

In December, 1845, the growing congregation moved out of their small room into a more commodious and newly rented chapel.

On the 5th of January, 1846, the first Chinese monthly concert was held, consisting of a morning and evening session. The morning was devoted to prayer and the afternoon to discussing matters pertaining to methods and plans of work and missionary news in general.

It was a Union Service of all Protestant missionaries: Reformed, English Presbyterian and London Mission, and all the native converts connected with these societies.

The concert is still maintained once a month. And it is a blessed bond of union that we trust will never be broken. It. has bound us one in spirit, if not one in name, as we have endeavored to preach the Word, and sought to bring the knowledge of its everlasting fullness to the people committed to our charge.
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THE FIRST CONVERTS.
Four years thus rolled by whilst the harvesters had gone forth to scatter the seed, patiently waiting the first signs of reaping. Dr. Abeel passed away before he could thrust in his sickle to gather in the sheaves, but on the first Sabbath of April (5th inst.), 1846, Mr. Pohlman had both the honor and the pleasure of baptizing and receiving into full communion the first converts of the Gospel at Amoy.

A letter received by the A. B. C. F. M. from Mr. Pohlman regarding these aged converts will prove of interest. The name of one was Hok Kui-peh, and the other Un Sia-peh, both over fifty years of age.

"Hok Kui-peh is a native of Lam-an, about twenty-five miles from Amoy, and came to this city at the age of seventeen. His first employment was that of a mill grinder, at twenty-five cents a month and food. At the age of twenty-two he enlisted as a soldier, and now bears the scars received in the battle fought with the pirates. When nearly fifty, he opened a shop for the manufacture and sale of idol paper. After the first missionaries, Messrs. Abeel and Boone, had been at Kolongsu about six months, he was brought to the preaching service by a friend, and was at once impressed with the reasonableness of the truth and the utter folly of idolatry. For three years and a half he has been a steady attendant on the means of grace and a diligent seeker of salvation. The change in him has been gradual, but marked. His employment causing him great uneasiness, he abandoned it.

"Un Sia-peh is a native of Tong-an, ten miles from Amoy, and he came to this city about seven years ago to take the store of his brother, who had died. He was brought to our chapel by Hok Kui-peh more than two years ago, and has ever since continued a diligent and devout hearer of the Gospel.

"At the public examination, these old men referred to Mr. Abeel as the person from whom they first heard the tidings of great joy. The idols in the house of Kui-peh all belonged to members of his family, and he insisted on their removal from the public hall, in which they have been many years. This, after a long struggle, was done. The only idol in the house of Un Sia-peh has been formally given to me, and is now in my possession."
"Amoy, May 1st, 1846."
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THE FIRST CHURCH BUILDING.
Three more years passed by, and though the accessions to the Christian religion were exceedingly few, yet the brethren felt their labor in the Lord was not in vain.

They had been holding services in rented quarters, and the missionaries concluded that a home dedicated to God would not only be more appropriate, but an advantage for the promulgation of the Gospel, "and a valuable assistant in the prosecution of their labors."

Through Hok Kui-peh, the first convert, a piece of property, with four small buildings, was secured on September 16th, 1847. One of the buildings was temporarily fitted up for a chapel and occupied until 1848, when, through the solicitations of Mr. Pohlman, $3,000 having been secured, the work on the new and First Church building was begun. The building was dedicated February 11th, 1849. The church is located in the eastern part of the city on New Street, i. e., Sin-Koe-a. It is usually spoken of as the Sin-Koe-a Church, and so reported in the Synodical Report of the Amoy Churches. The dimensions are: Height of ceiling, 19 feet and 3 inches; to top of tower, 50 feet; length: 60 feet; width, 37 feet, and portico, 10 feet. It is built of brick and after the "Etruscan style of architecture." The front is stucco work of pure white, and on an oval slab, from the quarry of Canton, above the front entablature, there is an inscription in Chinese characters which reads as follows: "A Temple for the Worship of the True God, the Great Sovereign Ruler." On each side of the inscription are inscribed other Chinese characters meaning: "The One Thousand, Eight Hundred and Forty-eighth Year of Jesus' Advent, and To-Kong the Twenty-eighth Year," and underneath all the figures "1848." The interior is arranged after the fashion of a Quaker meeting-house, i. e., a screen separating the men from the women. And everything is as plain as those places of worship-no cushioned seats, no carpeted floors, no stained glass windows. In a majority of cases simply benches with no backs adorn the churches in the Amoy region. Tile floors always. Back of the church is a building, height 26 feet, length 40, width 14. The upper part was used as a parsonage until 1892, and the lower part as a consistory room. A new parsonage was provided in 1892.

In the erection of this building the Reformed 'Church had the privilege of establishing the first Protestant church building in the Chinese Empire, as it had two centuries before of establishing the first church organization in New York (then called New Amsterdam) in 1628.

The first children of native converts were baptized by Mr. Doty on May 19th, 1850. At this time he baptized his own son and three children of native Christians.
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THE FIRST EVANGELIST AND MARTYR.
The first native evangelist employed by the Mission was Mr. U Teng-ang. He was a native of the Kwang-tung (Canton) Province, and in 1841 went to Siam, where he came into the employment of a missionary and thus learned to love and serve the Lord Jesus.

He returned to China in 1S46, and in August of that year arrived at Amoy, becoming connected with the Mission in March, 1847. He was a faithful and zealous servant, and useful in conversing with inquirers, holding meetings and touring in the country. In May, 1853, he went to Chiang-chiu in company with a colporteur to see about opening a new station there. It was during the period of the Tai-peng rebellion, when the insurgents had captured the city. The people of Chiang-Chiu suspected that these two were spies of the enemy, and the authorities commanded their arrest. The colporteur escaped, but Mr. U Teng-ang was seized and beheaded, May, 1853. A letter from Mr. Doty at this time speaks of this sad affair in these words: "From all we can learn, it appears that our friend fell a sacrifice to the violence of an aroused and suspicious populace, who were beyond the control of both reason and law. The evangelist had mingled with the spectators at the examination of several mandarins, who had been taken by the insurgents at the capture of the place. A mandarin of low rank happened to be questioned by the acting insurgent chief, who could only speak the local dialect, while the mandarin under examination could only communicate through the court language, not understanding the local. The evangelist was standing near, and, seeing the difficulty, voluntarily spoke out as an interpreter between the parties. Upon this, the insurgent chief, in some polite manner, expressed to the evangelist his approbation and acknowledgment. It is also reported that the evangelist interested himself in behalf of two or three small mandarins, and prevailed with the insurgent to spare their lives.

"Next day the populace arose and recaptured the city. Every stranger in and about the place became an object of popular suspicion. The part which the evangelist had acted was construed into evidence that he must have an intimacy with the insurgent chief, and was himself one of the rebels. Hence he was seized and brought before the acting magistrate. This person, for aught we know, may have owed his life to the interference of the evangelist. Be this as it may, the magistrate was convinced of his innocence and wished to set him at liberty. But the mob had the ascendancy. Death to the evangelist had been determined upon; they at once executed their purpose."
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The First Church of Amoy was fully organized in 1856 "by the setting apart of elders and deacons." The first pastor, Rev. Lo-Tau, was installed March 29th, 1863, and received a salary of twelve dollars per month (this is the maximum sum paid the pastors of to-day). He was. a faithful and devoted minister of the Gospel, and passed to his reward in the Kingdom above in the year of our Lord 1870.

The progress of this church has not been what might have been hoped for. After a period of nearly forty years from its organization, its present membership only numbers seventy. This, to say the least, is disappointing and discouraging. Yet, there remains the comforting fact that from this sanctuary for two score years the invitation has been extended to these poor perishing ones in Amoy city to come to Jesus and be saved. Moreover, the seed has been scattered, and, though the sowers knew it not, may have sprung up to fruitful harvest. Such labor is not in vain, and the Lord of the harvest knows when it is best to show the results of this blessed work done by this old historic church in the Kingdom of China. Maybe it will be one of the brightest gems.

The second pastor was the Rev. Chhoa Thian-Khit. He was installed in 1871, and served the church twelve years, when he accepted the call to Chiang-Chiu.
Rev. Ng Ho-Seng was installed in 1885, and still continues in the pastorate (1892).
Rang-thau and O-pi, before the church organization of O-Kang, were out-stations of this
church.
The first and second churches, since 1890, have supported a mission and native evangelist at Chhan-chhu-oa, on the Island of Amoy.
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THE SECOND CHURCH OF AMOY. [Today, we call it the Bamboo Church] First pastor, Rev. Iap Han-chiong, 1863-'83; second pastor, Rev. Ti Peng-teng, 1884.

Dr. Talmage arrived in Amoy, on his return from America, July 16th, 1850. On December 22d following he preached his first regular sermon at the opening of a. new place of worship in rooms connected with his own house at Tek Chhiu-Kha, Amoy—the site of the present Second Church's building.
The room was crowded with curious, if not eager, listeners, and the average attendance ranged thereafter from 100, 150 to 200. Thus was inaugurated an enterprise under most favorable circumstances that resulted in the organization of the Second Church of Amoy at Tek-Chbiu-Kha, i.e., "Foot of the Bamboo Tree," in A. D. 1860. It is called in the synodical Report of the Amoy Churches "The Tek-Chhiu Kha Church."

The church has been more prosperous than the First, or Sinkoe-a Church. This may in a measure be accounted for by the fact that it is in close proximity to the English Presbyterian Hospital, located at the same place, and thus was brought into greater prominence. But there has been, as well, a more consecrated and spiritual life manifested amongst her members.
The present church building was constructed in 1859, and dedicated October 30th of that year. It is entirely surrounded by other Chinese shops and houses, and so almost entirely hidden from view—making it impossible to be photographed. Both of these churches (like all the country churches) have day schools for the instruction of the children of the church and for all the heathen children who may choose to come. The two churches together have organized a Dorcas Society, which has contributed as much as $60 cash in one year for benevolent purposes, and distributed numerous garments for the poor.

The first pastor, Rev. Iap Han-chiong, was ordained and installed on the same day, March 29th, 1863, as Rev. Lo Taw was over the First Church. He served the church with great acceptance for twenty years, when he received and accepted the call to the new organization at Sio-Khe, 1884. The second pastor, Rev. Ti Peng-teng, was called from the Chiang-Chiu Church and installed in 1884.

Tong-an, Te-Soa and Aug-tung-thau, before they became separate church organizations, were out-stations of this church. The present membership of the Second Church is 135.
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CHIOH-BE CHURCH. First pastor, Rev. Tiong Lu-li, 1872-'82; second pastor, Rev. Lim Khiok, 1886.

The Gospel message was brought to this place by Christians from Peh-chui-a in 1854. They had gone to Chioh-be to do some business, and when that was accomplished, they occupied a few moments in telling the people of Chioh-be about the wonderful message they had already received and believed.

The missionaries and native Christians of Amoy followed this up with as frequent visits as possible. Even sooner than they had faith to expect, the first harvest of twenty or more converts was gathered in 1855. In 1859 the organization of the church occurred, being set off from the First Church of Amoy. On February 13th, 1872, the first pastor, Rev. Tiong Lu-li, was ordained and installed.

The history of the church has been one of almost ceaseless struggling. It met with violent opposition from the first, both from the officials and the people, who did all in their power to banish it from their midst.

For some reason, a wonderful change had taken place in the minds and feelings of the officials and the people toward Christianity and missionaries. Certainly this was not the animus displayed when the missionaries first arrived in 1842. Then officials and people strove to win the favor of the ambassadors of Christ, and, it would seem, to establish His cause in their midst as well. Yet, a dozen years after (1854), we have to witness this bitterness and hatred, breaking out in violent persecution.
Was it the Tai-peng rebellion (inaugurated by a religious fanatic and a supposed Christian convert, who assumed the title of Emperor by the designation of "Grand Pacificator," whose dogs of war had already been let loose against the gates of the city of Chiang-Chiu, and whose object was to sweep away with one mad stroke the idols and temples of the nation, as well as the Dragon Throne itself,) that aroused all this bitterness and hatred against Christianity? Perhaps it was. We know no other reason. And for fourteen years the "test of loyalty to the throne" was manifested by "trampling on the cross," and by their efforts to stamp out the little church already established. But the church at Chioh-be suffered internally as well as externally. The members became spiritually dead. Stroke after stroke fell, adverse fortune followed hard and sharp in the track of severe persecution, until there was but a flicker left of the flame. And when the pastor fell into grievous sin by the use of spirituous liquors, and for which he was deposed by Tai-Hoey in 1882, it seemed that the flame must cease burning longer. In 1886 a new pastor, Rev. Lim Khioh, was called to take charge. He was young, intelligent, commanding respect, earnest, and with zeal according to knowledge. Under his administration a new order of things has taken place. They have awakened to new life and new activity.
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That flame, nearly quenched, no longer flickers but is burning brighter than ever in the history of the church. Thank God, the church has passed through the fires. And may it be like the refiner's fire, cleansing her from all the dross, leaving only the purified gold. This church had for a number of years an out-station at An-liau, but persecution banished that.

To-day they have an out-station at Hai-teng, and history is repeating itself there in the effort the Church is making to get a foothold. The rent for the rooms at Hai-teng has been supplied for two years by the King's Daughters of the Second Church of Poughkeepsie, N. Y.

The present membership of the Chioh-be Church is 71. That shows its history. After thirty-five years of toiling, and such results. Enough to discourage any worker. Over the tumult and above the raging storms we hear the voice of Him who is mighty to save saying: "Not by might nor by power, but by My spirit," in His own good time.

O-KANG CHURCH.
First pastor, Rev. Li Ki-che, 1889.
This church is composed of two congregations, viz.: one at Kang-thau and the other at O-pi (more commonly called Kio-thau). The missionaries and the native Christians began early to sow the seed in these fields, and in 1863 rooms were rented in Kang-thau, when it became a regular appointed out-station of the First Church, Amoy. O-pi followed in 1865.
In 1868 the organization into a regular church occurred, with thirty members, two elders and one deacon, and put under the care of native helpers, among whom were Mr. Ong Ki Siong, present pastor of the new church organization west of Sio-Khe, and Mr. Li Ki-che, present pastor of the O-Kang Church.

About 1887, after repeated delays and vexing negotiations, a piece of land was secured at Kang-thau, close by the sea, upon which was built the first chapel (previous to this, as we still do at O-pi, we rented a house for public services[a new chapel is to be built in 1893]). Dr. Talmage spent much of his time there, and not a little of his finances toward the building of this church and chapel. The ground and building cost $665. The native church provided $316, Dr. Talmage and the other missionaries the balance. Rev. Li Ki-che, the first pastor, was ordained and installed in 1889, and ever since has preached the Word boldly and with power, and, we believe, with blessing.
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Cottage prayer meetings and seed-sowing amongst the neighboring villages have been carried on constantly by pastor and people. There has been much weeping and many sore hearts on account of persistent rejection and stolid indifference to the Word of Life. Yet their trust is in Him who hath promised: "They that sow in tears shall reap in joy." The time is not yet, but we patiently wait His own good time.
The present membership is 103.

HONG-SAN CHURCH.
First pastor, Rev. Tu Ho-sui.
This church also has two separate congregations, one at Te-soa and the other at Ang-tung-thau. The origin of this organization is given in the following narrative:

Thirty-five or forty years ago a poor widow, Mrs. Lee, residing at Te-soa, who had been robbed of all her husband's possessions by his relatives and friends, save the house in which she lived, was compelled to go down to the city of Amoy every day to peddle cloth and notions in order to gain a living for herself and family of small children.

One day as she was passing through the narrow thoroughfare she met an acquaintance, who invited her to go with her and hear the foreigner preach the "to-li" (doctrine). So on they went together until they came to a place where a small crowd was collected about an open door. Immediately her attention was arrested by the wonderful message brought to her hearing: "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Oh! that was just what she was looking for: love. No one loved her. Her friends had robbed her, and her portion had been only hatred and abuse. But here was One who loved indeed. Ah, it was a too wonderful message—too marvelous for this poor soul, so buried in ignorance, to understand all at once. Nor is it to be wondered at. Think of the thousands of generations that have passed away, and they (this nation) dwelling in total darkness. In addition to the darkness that surrounds their very souls, think of the difficulty we have in conveying the message of the cross through the medium of the Chinese language--a language than which in the whole world there is none other so different from all others; "none other acquired with so much difficulty by foreigners, or employed by them with so little facility."

Whether it be supposition or fact that Satan was the author of the Chinese language or not, it is nevertheless true that there is no other nation that has been so long and so completely under his sway as China. The language has been one of the highest and strongest walls that has surrounded this nation. Until a little more than a half century ago, so-called natural religion and earth-born systems and false philosophies have had full sway. This could not have occurred had there been more affinity between the Chinese and the languages of Christendom. Now try to convey your ideas of a Saviour—or the doctrines of the Bible--and you are met at the very threshold of your undertaking with the barrier of an unknown tongue. In translation, the task is no less difficult.
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The processes employed in other translations must be abandoned here. Words cannot be transferred nor new ones coined. "Here the translator must seize fast hold of the sense of the original, and then, casting into oblivion the old custom, strive to express the same sense in the Chinese characters."
Then the message is so new—so out of their way of thinking. Of a Saviour, of remission of sins by blood, of redemption through a crucified Christ—they have not the remotest idea. Begin to tell them this wonderful story and you receive at first stares and irresponsive hearts. They cannot comprehend it. It goes in one ear and out of the other.

It demonstrates how we have to preach Jesus, and Him crucified, to such a people, i. e., like to little children. Once will not do, but time and time again is required before they can take it in. It demonstrates, too, why so few come to understand it. They hear it once, go to their homes, and because the laborers are so few, with no one to teach them, they never come to a knowledge of full salvation in Christ Jesus. No other result can be expected when the Church places twenty missionaries in the midst of 3,000,000 souls. That is 150,000 souls to one missionary. Think of it. With this little diversion, we now turn to the story.

So, this soul, longing for that love that passeth understanding, for that peace that floweth like a river, for that comfort that quieteth the heart, wended her way homeward, conscious only of some sweet music, as that ever old yet ever new song was borne and swept along through the darkened chambers of her soul: God so loved the world that He gave His Only begotten Son.

Another day, a short time after this, we find her again sitting at the feet of dear, now sainted, Dr. 'Ialmage, learning the story of the cross, as he unfolded it, in all its simplicity and beauty. From him she learned the meaning of that message more fully, and so learned until the time came that she committed her soul and life into the keeping of her Blessed Saviour. "Ihus her life, her Christian experience, ever flowed on peacefully and quietly like a great deep river.

Indeed, it was a beautiful life. We can see her now, at eighty years of age, a dear old mother in Israel. How glad she was, what a cordial welcome she gave us, when we missionaries visited the little church at Te-Soa, which she loved, and where she loved to meet with God's children and worship Him. She was the first convert to Christianity in Te-Soa. She it was who first invited the missionaries to come there and tell of the love of the wonderful Saviour, whom she already learned to love and follow. To her, we may say, we owe the Hong-San Church, and whose future prosperity and welfare was her deepest concern. God blessed her life, crowned her with His loving favor, granted her long years, permitted her to see the walls of her Zion strengthened—and all her children and many of her grandchildren and neighbors gathered into the fold. No disease had carried her away. She was just tired out, and she laid down and slept in the arms of Jesus. A calm and peaceful end of a sweet and gentle life.

Such was the origin of the church of Hong-San. Had all the other souls in Te-Soa and Ang-tung-thau been as anxiously concerned about their salvation as Mrs. Lee a larger membership would be recorded than is now afforded. Planted in the midst of rankest idolatry, every effort was made by the people to choke rather than to encourage the Word that was being sown in their midst. Thank God the church is planted upon the solid rock,—and she can never be moved. And the Word shall accomplish that which He pleaseth.
Te-Soa became a regularly appointed out-station of the Second Church of Amoy, in 1862, and the present chapel built in 1874.
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Ang-tung-thau became an ont-station in 1865, and its present chapel erected in 1867, the congregation bearing one-third of its cost.

The church organization occurred on November 27th, 1870.
The present pastor, and the first to be installed over this church, the Rev. Iu Ho-Sui, was ordained and installed in 1889.

There is one out-station connected with the church, viz.: Te-thau.
The present membership is 59.

CHIANG-CHIU CHURCH. [Aka Zhangzhou Church]
First pastor, Rev. Ti Peng-teng, 1882-'84; second pastor, Rev. Chhoa Thian-Khit, 1884.
The Chiang-Chiu Church is located in the city of Chiang-Chiu, an important centre of a large district, equal in size to Schoharie County, N. Y. With a population of its own of 200,000, and with five towns and 200 villages with an estimated population of 100,000, lying within easy distance to the city, and at the same time being one of the chief commercial ports (native) of this whole territory, and also a seat of learning where the annual examinations occur, bringing thousands of students within its limit, makes it one of the most strategic and commanding centres that any mission might well congratulate itself in being able to occupy.

Yet, we have been slow in occupying it as we should. True, we have a church there, but we should also have a missionary and his family there to superintend this vast field of usefulness. The London Missionary Society has been less slow in comprehending the situation. They have put a large double house on some land they bought five years ago (1888), and have located there a missionary and his family, and a doctor and his family. Our work is neglected, and has been neglected for twenty years.

Permanent work was begun here under the supervision of Rev. Wm. C. Burns, of the English Presbyterian Mission, in 1853. Preparations were being made at this early date to occupy a place in the city as a regular preaching place, and the native evangelist, Mr. U. Ten-ang, had been sent there with a colporteur for that purpose. The results of that undertaking have already been recorded in a former chapter.

Midst wars and rumors of wars, both the Reformed (Dutch) Church Mission and the E. P. Mission jointly continued the work in the city. In 1863 it was made an out-station of the Chioh-be Church.

Early in the '60s the hottest fires of the dire "rebellion" came sweeping up against the city with all its fierceness and fury. The city was again captured, and a terrible massacre nearly wiped out the little congregation and left the greater part of the city in ruins. In 1865 the work was committed entirely to our care, and from the ashes of this severe persecution we may say the present church has risen. In 1868 lots were purchased and a building contemplated. Three years after, in 1871, the church organization occurred, being set off from Chioh-be. A small chapel was then erected and public worship begun in it. In 1874 the present commodious church was erected. The old chapel was converted into a schoolhouse. The first pastor, Rev. Ti Peng-teng (licensed in 1873), was ordained and installed in June, 1882. The second pastor, Rev. Chhoa Thian-Khit, called from the First Church of Amoy, was installed in 1884. There is one out-station at the present time connected with this church, viz.: Chhoa-poa. Before the Thian-San Church was organized, the congregation at Thian-po and Soa-sia were members of this church, and these places out-stations. The present membership is 98. Thian-San took sixty or seventy of her members.
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TONG-AN CHURCH.
First pastor, Lim Chi-Seng, 1890.
Tong-an is another centre of a wide and fertile valley. Standing on a hill near the city, as far as the eye can reach in almost every direction, village after village may be seen, with their teeming population. There is no foreign missionary residing here. There should be one.

Rev. Wm. C. Burns, in his indefatigable zeal to preach the Gospel in every nook and corner of this territory, it would seem, pushed on until his feet stood within this city too, and thence proclaimed the Gospel message (1853).

In the year 1866 our Mission began negotiating for a room or two, in which they wished to hold public services for the worship of the true God. In the following year a house was rented, and Tong-an became an out-station of the Second Church of Amoy. The first converts were baptized by Rev. Iap Han-Chiong in 1870.

In 1871 larger quarters were secured and a. church organization was formed with thirty-four members. In 1887 the church succeeded in buying the property they had been renting for six years. In 1891, with some funds that a servant in Dr. Kip's family in America had willed to be used for such purpose in Amoy, a new and large church was erected.

The first pastor, Rev. Lim Chi-seng, was ordained and installed in 1890.
There are two out-stations connected with the church, viz.: Poa-thau-chhi and Ko-Soa. The present membership is 99.

Outside the city of Amoy probably there was no new enterprise but what met with bitter opposition. The same spirit was manifested at Tong-an as elsewhere. Once they set the old chapel on fire, but it was discovered and extinguished before much damage was done. And our presence has been more or less resented ever since. It is not the first time that the Ark of the Lord has awakened opposition amongst His enemies. And as in the days of old, so will the day come when Dagon shall fall, and all this opposition shall forever cease, not only in Tong-an, but in the whole of China.
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SIO-KHE CHURCH.
First pastor, Iap Han-chiong, 1884.
Sio-Khe church is located on a branch of the West River, in a little market town or village of Sio-Khe. It has only some seven or eight thousand inhabitants, but it is the largest town of a populous valley twelve miles long and three to four miles wide. It is a beautiful plain, lying at the foot of high mountains, thickly populated and well cultivated. The people are all industrious and quiet, and apparently to-day well disposed toward the Gospel. There are more than 360 villages scattered throughout the plain, bringing the church in touch with thousands of souls. Twenty-five years ago two men came from Chha-thau-po, some ten miles east of Sio-Khe, down to the Amoy hospital for treatment. While there they for the first time heard the Gospel and believed, and on their return home decided to give up the worship of idols and to worship the true God. Not only so, but they began telling others the "good news," and soon they had a little company of believers. These two men told all they could remember of what they had heard in Amoy, when they sent to Chiang-Chiu for some one to come and teach them further. Among others who responded to the call was Dr. Kip, who found there ten persons who had renounced idolatry and were worshipping God, the best they knew how. Soon after a small building was rented, and the place became an out-station of Chiang-Chiu. Alas, the little company could not withstand the severe trials and persecutions that were visited upon them, and all that remains of this enterprise is the deserted house, where the little body of Christians were wont to worship. And yet it was not all in vain. While the Gospel was being preached in Chha-thau-po, some strangers from Sio-Khe were listening. They in turn became converted and believers, and then they desired that the people in Sio-Khe should hear the good news too. But the people of Sio-Khe said they did not wish to hear, and if they attempted to preach they would be driven out. Finally they said: "Let us try; let us go and preach, and see if they will stone us." They secured a small room and preached the whole day unmolested, and the place soon after came under the charge of the Chiang-Chiu Church. Such was the introduction of the work at Sio-Khe, whose usefulness and success has ever been assured.

In 1876-'77 the first small chapel was built and occupied seventeen or eighteen years for regular preaching and other religions services. In 1881 the church organization occurred with seventy members. The present and first pastor, Rev. Iap Han Chiong, was called from the Second Church of Amoy and installed in 1884. The present large church was built in 1884-'85, the money for it being largely contributed by the Sunday-schools of America. At the same time a house for the pastor was built next to the church. In 1886-’87 a missionary's residence was built adjoining the church property. Dr. and Mrs. Kip were the first to occupy it permanently.
In 1888-'89 Dr. Otte's house and hospital were built, when he and Mrs. Otte also took up their quarters there, and thus by the introduction of medicine, the field was better equipped for greater usefulness. Upon Dr. and Mrs. Kip's return to America, Mr. and Mrs. Van Dyck occupied the missionary's house for about two years. And when they returned to America, Mr. and Mrs. Fagg took up their habitation there. Subsequently Mr. Fagg took charge of the work in the theological seminary, when Dr. and Mrs. Kip again moved in. Miss Nellie Zwemer joined the forces at Sio-Khe in 1892, and is living with Dr. and Mrs. Otte. She, with Mrs. Kip, have charge of the girls' school there, and together visit the women of that region. In 1891 (end) the Sio-Khe Church had a membership of 240, and with a glorious history back of her and a bright future before her, what more can be asked than God's continued favor.

There are six out-stations, viz.: Lam-sin, Poa-a, Toa-Khe, Soa-pi, E-che, and Toa-Io-teng, and Ko-Khi.
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THlAN--SAN CHURCH.
First pastor, Tiong Lu-li, 1891.
Thian-po and Soa-sia were out-stations of Chiang-Chiu from 1876-'91. The Thian-san Church was organized iu 1891, and has one out-station, viz.: Leng-Soa. A new chapel and pastor's house was built with the remaining money of the legacy that that servant woman bequeathed to the Mission (the other portion, as already stated, being used to build the church at Tong-an).

The first pastor, Tiong Lu-li, formerly pastor at Chioh-be, was installed in 1891. A complete change had taken place during the twenty years. He had been thoroughly humbled, and has ever since manifested a truly humble and consecrated life. And the Church rejoices that he could be welcomed back to his holy office. The future of the young enterprise is bright; her history is yet to be written. The present membership is 73.

UNORDAINED EVANGELISTS AND OTHERS.
Connected with this organized work, reviewed in the foregoing pages, the names of the helpers, teachers and Bible women should be enrolled. Their labors are confined for the most part to the out-stations and the outlying regions. Some .of them are school-teachers of the parochial schools.

Li Seng-Hong, Tan Thong-lo, Si Kui-lo, Tan Oan-lai, Kho Bok, Tan 'I'ui-goan, Ong Ki-Siong, Tan O-ti, Tan Nui-lo, Ang Chioh, U Pek-Io, Ang Thun, Khng Khoan-ju, Ang Ek, Li Biau-Io, Li Chhun-hiong, Lo Kan-chek, Iu Iok-han, Keh Tong-eng, Lim Put-chai, Keh Thai-Chhong, Chhoa Bian-Seng, Te Chhin-lo, Kho Lin-bin, Lim Kui-Io, Keh Un-tian, Lim Po-tek, Keh Boah-chui, Li Siong-Chhi, Iu Sui-Kiu, Ng Ma-hui, Iu Iok-lai,

BIBLE WOMEN.
Mrs. Kho [wife of evangelist], Mrs. Iu Siu-a, Mrs. Iu Giok-tong, Mrs. Tan [wife of evangelist]

TABLE SHOWING COMPARATIVE INCREASE IN THE WORK, UNDER THE PATRONAGE OF THE REFORMED (DUTCH) CHURCH.

A.D. A.D. A.D. A.D.
1857. 1864. 1879. 1890
Churches 1 3 7 9
Out-stations 1 3 11 12
Communicants 172 348 686 968
Scholars 10 37 143 240
Contributions $930.87 $1,219.99 $3,382.08

Not only for its wonderful growth, not only for its marked spirituality and solid orthodoxy, has the history of the Amoy Church, i. e., the Church of Christ in China, been a remarkable one, but also on account of its consecrated spirit of liberality.

To pause for a moment to consider the amount of money contributed by these native Christians for the past ten years—less than one thousand Christians giving $23,702.94—is a sufficient proof that these are no empty words, but most profoundly teaching that they have in some measure received the sublime inspiration of the gentle command of their Lord and Master: "Freely ye have received, freely give."

If you will turn to General Synod Report of 1892 you will see that the Christians connected with our Amoy churches contributed during the year 1891 the sum of $3,382.08. As 968 members gave this sum, it amounts to very nearly $3.50 per capita.

At first sight, that may not seem very startling. But one or two things must be understood before we can appreciate those figures.

First of all, a Chinaman's estimate of a dollar is about ten times as high as ours, simply because it is ten times as difficult for him to make a dollar. So, really it stands for $35. And this fact we will endeavor to demonstrate. The medium of exchange in China, i. e., the national currency, is a copper "cash" (the only coin the Government issues), equal in our currency to one mill. This is the coin for which they toil—this their medium for buying and selling.

When I tell you that a good mechanic, a carpenter, or mason, earns only three hundred of them a day, and many classes of laborers earn no more than one hundred (i. e., thirty and ten cents respectively), and that it requires 1,040 of them to make a Mexican dollar (i. e., about 1,200 to make an American dollar), and that it requires thirty-six hundred of them to make $350, you may be able to get some idea what it means when they contribute this amount. Three dollars and a half does neither represent the sum or the sacrifices made to accumulate it. Compared with our own country, the struggle for existence and the maintenance of a bare subsistence is tenfold intensified, and the accumulation of fortunes well nigh impossible.
Compare these daily wages with the daily wages of the mechanic, the carpenter and the common laborer of this country (and the income of the wealthy as well), viz.: $3 and $1.50 per diem, and can anyone say that it is an exaggeration to place this sum per capita at $35?

The labor markets and all avenues of business are crammed and jammed because there are no outlets provided for the mighty army of strugglers. Not because there are no avenues. Natural resources abound in this "flowery land." Coal mines, silver mines, and even gold mines, lie buried and untouched. But just on account of that antiquated superstition of an old dragon that is slumbering underneath the soil, whose majestic silence must not be disturbed, they everywhere remain hermetically sealed. Touch them with pick or spade, and dire calamity would sweep over the land from the desert to the sea—so the everlasting grind goes on.

That’s what it means—all this apprehension, all this superstition, besides a hundred other ills with which to combat. Taking our circumstances in consideration, our advantages, our open avenues of industry, our supply and demand, we venture to say that it is as easy for us to contribute $35 per capita as it is for the Christians of Amoy to contribute $3.50.
And so, in the second place, it follows at the lowest estimate, we have ten dollars to use where they have one. Moreover, the Chinaman considers spending one dollar of as much importance as we do spending ten. And where we would hesitate in spending a cent, they wrangle and fuss over a cash (one-tenth of a cent). So it is in all their monetary affairs, whether it be a dollar or a cash, as daily intercourse with them bears painful testimony.
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Bearing in mind, then, some such relative estimations of money value, do we overstate it when we say that the sacrifice is ten times more, and the real amount ten times more than the figures show? Ah, but some one says, that is all very well; but, excuse me, you have most grievously failed to consider that the Chinese have not so many wants as we have; he does not require the food, the homes, nor are the necessities such as ours.

Very good. Shall we say that their wants, needs, etc., etc., are five times less than ours? Oh! more than that. WeIl, then, let us maintain the same comparison here as above, and we will say they are ten times less in every count. But does this alter the situation? The Chinaman, you say, has wants and needs, etc., etc.. be they what they may, ten times less than yours. Still, you make a sad and fatal mistake if you do not remember that they have ten times less capital to supply them. So, too, we must remember that with needs ten times less than ours, and with ten times less capital to supply them, somehow they manage to give $35 (equivalent) per capita to the Lord.

Now. if the Chinamen have wants ten times less than ours, it must follow that we have wants. needs, etc., etc., ten times in excess of theirs, and having ten times as much capital to supply them, we should maintain something like an equality in our benevolence. But the fact is, we do not. For all purposes, foreign, domestic, ministers’ salaries, etc., etc., we somehow manage to give barely $15 to the Lord per capita.

But this is no argument, for we have never yet become acquainted with or heard of a China-man whose wants, needs, etc., etc., .lid not com-pare favorably with ours. The fact is, that our old Edenic grandfather made us all alike. We all have wants like Babel towers, and our needs and necessities are sometimes aggravated by circumstances alone. Be that as it may, let me say to you that the Chinaman has needs and necessities that are never supplied, and never will be until he reaches the better land. Please remember this while you read these figures. That this giving of the Chinese is no spasmodic attack of benevolence, but the steady, healthy growth in their spiritual life, the following table amply testifies:

In 1882 759 Church Members (net) gave $1,877.32
In 1883 758 “ “ “ $1,958.75
In 1884 742 “ “ “ $1,631.77
In 1885 783 “ “ “ $2,107.37
In 1886 804 “ “ “ $2,076.29
In 1887 835 “ “ “ $2,836.70
In 1888 861 “ “ “ $2,367.66
In 1889 855 “ “ “ $2,535.00
In 1890 899 “ “ “ $2,900.00
In 1891 968 “ “ “ $3,382.08
Net total..968 23,702.94
In 1892, 1,008 Church members gave $23,702.94
Yearly average, $2.80
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THE NATIVE HAKKA MISSION. [See "Hakka Roundhouses"; Note: the Hakka are not aborigines or minorities but Han Chinese]
To further demonstrate the characters of the Chinese Christians, we bring this part of the review to a close by a brief mention of their missionary spirit. Having acquired a knowledge of the blessed Gospel themselves, they are endeavoring to carry the "good news" to their brethren still in darkness.

The Hakkas are a race of people (perhaps aborigines) living by themselves and under their own laws, some twenty miles west of Amoy, speaking an entirely different dialect, and, on the whole, a different race from the Chinese. In 1881 a committee was appointed to bring the subject of establishing a mission amongst this people before Tai-hoey. In 1882 $200 was subscribed by the native church for its support and the work begun. The progress has been slow and often discouraging. In 1891 there was a church of eighteen souls; three had been received on confession, two died, one excommunicated, one suspended, three adults baptized and $17.10 contributed.

In one other way do the native Christians seek to make known the message unto their brethren. Every Tuesday at Amoy (and once a month in the country) a company of Christians and missionaries (male and female) meets in one of the chapels, where they hold a short service of prayer, then go out by twos or threes and preach in the streets. The ladies visit the homes and tell the Gospel story there. This is called the Po-to-hoe, which means, "The Proclamation of the Gospel Meeting." Thus in these ways the Gospel is being made known. But there are other ways which we must also consider.
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CHAPTER XIII. TWO NOTABLE POLITICAL EVENTS
The two political movements alluded to in these pages, viz.: "The Tai-peng Rebellion" and "The Anti-Missionary Movement in South China," inasmuch as they both played a part in the history of religious events in the district and city of Amoy, may well claim a special though brief consideration in this narration.

THE TAI-PENG REBELLION.
The reign of Ham-hong, the seventh Emperor of the Manchu Dynasty (1850-'64). Was established upon a crumbling and disintegrating Empire. The affairs of the nation had reached a crisis. The old ship of state had been about stranded by the preceding Emperor, To-Kong, and when Ham-kong took the reins of government, the political affairs of the nation were in a greatly unsettled condition.

His father had been most profuse in his promises of reformatory measures for the good of his subjects, but they had failed to materialize. This made the clamoring of the people still louder and still mere urgent upon the advent of the new arid young Emperor. For thirty years the people had been pleading for justice, and that cruel oppression and abuses might cease. For thirty years they had pleaded in vain. So now at the very threshold of the new order of events the voice of the people was heard in no uncertain sound asking again for reform in order that the ship of state might not become a total wreck.

At first the young Emperor professed to take a deep interest in these demands, and, like his predecessor, promised much, and, like him, performed little for the redress of the people. He soon lapsed into the ways of his fathers. By surrounding himself with wives and concubines, and by indulging in all forms of sensual pleasure and amusement, the nation's welfare and the people's interest were furthest from his thoughts and apparently soon entirely forgotten.

When the people saw their rights thus deliberately trampled in the dust, and seeing at the same time no hope of realizing the needed reform from that source from which they sought it, and had every reason to expect it, their passions were wrought up, and to the highest tension.

Under such a condition of affairs it was not long before the spirit of insurrection against the Government began to manifest itself, especially in the Kwang-si Province. The spark was soon kindled into a flame, until not only Kwang-si, but Hu-nan and Hu-peh were afire with the spirit of rebellion. Now the cry was not only for reform, but the banishment of the Tartar Emperor and the establishment of a purely Chinese Dynasty instead.
As a leader in this cause, one who claimed to be a descendant of the Mings (the preceding Dynasty, 1367-1644), presented himself, and under the title of Thian-te, "Heavenly Virtue," undertook to drive out the Tartar and re-establish the Mings in power.

Such was the condition of the country when we make the acquaintance of Hung Su-chuen, the leader of what has become the notable "Tai-peng Rebellion (1850-'64). In view of the fore-going, it will be readily seen that the time was ripe for such a conflict.

It is now necessary to demonstrate, if possible, how Hung Su-chuen became identified with and the leader in this insurrection, the most marvelous that has engaged the attention of men.

Hung Su-chuen had nothing to do with the movement in behalf of that reform that was started by the people, and of which Thian-te assumed the leadership, but on account of events that he was unable to control, he was obliged to cast in his lot with the insurgents, and finally became the leader.

Hung Su-chuen was a native of the Kwang-tung Province, and at the time of these events was about forty years old, having been born near Canton in 1813. He was a literary graduate and a teacher by profession.

During one of his examination periods at Canton, portions of the Old Testament and some Christian tracts fell under his notice. At the time, the contents of these books made but little ifany impression upon him. In 1837, after failing in an examination, he became despondent, which finally ended in a serious siege of illness. While he was ill he had a most vivid dream, which made such a deep impression upon his mind that he could not forget it. In his dream he was caught up into Heaven and stood in the presence of God and Jesus, "who exhorted him to live a virtuous life," and exterminate imps from the nation. He claimed to be washed from all the impurities of his nature, and to be possessed of a new heart. He spoke of God as "Heavenly Father," and of Jesus as "Heavenly, or Celestial, Elder Brother."

Six years after this passed away, yet no change in his outward life is apparent. He still pursues his literary course and performs the duties of a village schoolmaster in the Province of Kwang-si. But in 1843 his attention is once more directed, by a friend, to the books he had abandoned and shelved some six or seven years before. In them he was led to believe that he had found an interpretation to his dreams. Perceiving the fearful denunciations thundered against all forms of idolatry, he concluded that "the imps" referred to in his dream must be the idols of the land.

He then embraced Christianity as he understood it. Some historians affirm that he was baptized by the missionary Gutzlaff; say he and this "friend" baptized each other and then began to propagate his system of religion, "containing a modicum of Christian truth, together with many singular misconceptions and vagaries of their imaginations."

Hung Su-chuen began his iconoclastic campaign by demolishing the tablet of Confucius that was standing in the village school-room. Such an act created a tremendous furor in the little hamlet where he was teacher. Parents whose children were under his instruction became alarmed and greatly excited; sought an explanation of such startling innovations. His reasons were frankly given. and they proved so sufficient that they became his ardent supporters and followers.

Then came the elders, or headmen, of the village with their remonstrances, but they like-wise fell captive to his arguments and enlisted under his banners. From village to village the new religion spread, until within a very short period the number of converts had swelled to the marvelous number of 5,000, and in 1851 the number had increased to 12,000.

Temples, idols and all forms of idolatry began to fall before the enthusiastic host like grass before the mower. And when it seemed as though the ancient system and customs of 5,000 years were to be swept away without a moment's notice, the officials began to be alarmed and sought to put a stop to this awful desecration. A price was set upon the head of Hung Su-chuen. Dead or alive, the officials wanted him. True as steel were the people to the leader, and rather than betray him to the authorities they would die first. Failing in this, the provincial authorities of Kwang-si sent the Imperial forces against the new sect to exterminate it. Even their effort met with ignoble failure, for it resulted in the total destruction of the provincial troops.
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Up to this time it is fair to assume that Hung Su-chuen and his followers had no other motive than the desire for freedom of worship, and to worship according to the dictates of their conscience.

But now a crisis was at hand. Events that he could not control were changiug the character of his movements. He had not only routed, but he had slain the Imperial guardsmen, and now he assumed that the whole Government would oppose him, and if he expected to succeed he must fortify himself behind stronger barricades than were now in his possession. It was probably then at this time he joined forces with the reformers and became the leader of that greater movement, whose aim was to drive the Manchus from the dragon throne. Be that as it may, he now, at any rate, assumed the name of Tai-peng, "The Grand Pacificator," and proclaimed himself the head of the new Dynasty-Tai-peng thian Kok, i. e., "The Peaceful Heaveny Kingdom."

The Pretender was not popular, and under his leadership the cause made no progress. But when Hung Su-chuen, endowed both with religious as well as with political enthusiasm, became the commander-in-chief of the movement another condition of affairs immediately occurred. He speedily won the affection of all the enlisted troops, and so fired them with his enthusiasm that victory perched upon their banners all along their way from Kwang-si in the southwest to Keang-se in the northeast. Various secret societies joined the movement until there was an army of about 50,000 enlisted men in the field.

This army soon received the sobriqnet of "The Long-haired Rebels," because they cut off their cue (a token of subjection imposed upon the Chinese by the Tartars), ceased to shave their heads and allowed their hair to grow naturally.

The religious tone of the movement was still maintained. Worship of God was observed in every encampment. The camps were made to resound with religious hymns of praise. Frequently before engaging in battle the troops would have a service of prayer. A proclamation was issued setting forth their belief. Among the many documents issued during the period of this notable movement it is difficult to say which are genuine and which are apocryphal. The two inserted here, if not genuine, will give at least some idea of the beliefs of "The Tai-peng" and his followers:

“According to the Old Testament, the Supreme Lord, our Heavenly Father, created in the space of six days heaven and earth, mountains and seas, men and things. The Supreme Lord is a spiritual, invisible, omnipotent Father, knowing everything and everywhere present.

"There is not under Heaven any nation which does not know his power.

"On referring to the reminiscences of past times, we find that since "the creation of the world the Supreme Lord has often manifested His displeasure. How is it then that you people of the earth are ignorant of Him still?

"On the first occasion, the Supreme Lord displayed his wrath by causing a great rain to fall forty days and forty nights, which caused a universal deluge.

"On a second occasion, the Supreme Lord manifested His displeasure and brought Israel out of Egypt.
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"On a third occasion He displayed His tremendous majesty when the Saviour of the world, the Lord Jesus, became incarnate in the land of Judea and suffered for the redemption of the human race. And of late again showed His wrath when, in the year 1837, he sent a celestial messenger, whom he appointed to slay the infernal bands. Moreover, he has sent the celestial King to take the reins of empire into his own hands and save the people. From the year 1848 to that of 1851 the Supreme Lord has been moved by the misfortunes of the people who were entangled in the snares of the Evil One. In the third moon of last year the great Emperor appeared, and in the ninth moon Jesus the Saviour of the world, manifested Himself by innumerable acts of power, and by the massacre of innumerable numbers of the ungodly in many pitched battles. How then can these children of Hell resist the majesty of Heaven?

"How, we add, could the wrath of the Supreme Lord be otherwise than kindled against men who worship corrupt spirits, who give themselves up to unclean actions, and thus deliberately violate the Commandments of Heaven? Why do ye not wake, all ye inhabitants of theearth? Why do ye not rejoice to be born in a time when you are permitted to witness the glory of the Most High?

"Since you fall into an epoch like this, where you will have the surpassing peace of heavenly days, it is time for you to awake and be stirring. Those who fulfill the will of Heaven shall be preserved, but those who disobey shall he torn in pieces.

"At this moment the diabolical Tartar, Hien-foung (Ham-hong), originally a Mantchou (Man-chu) slave, is the sworn enemy of the Chinese race. More than this, he leads our brethren to adopt the habits of demons, to adore evil, to disobey the true Spirit, and thus to rebel against the Most High. Therefore Heaven will not suffer him any more, and men will not fail in their resolution to destroy him. Alas! body of valiant men as ye are, ye appear not to know that every tree has its roots, every brook its source. You seem as though you wish to reverse the order of things, for while running after the least advantage you so turn about that you serve your enemies, and being ensnared with the wiles of the Evil One, you ungratefully rebel agaiinst your rightful Lord. You seem to forget that you are the virtuous students of the Chinese Empire and the honorable subjects of the Celestial Dynasty, and thus you easily stray in the path of perdition without having pity on yourselves.

"And yet, among you courageous men there are many who belong to the Society of the Triad, and have made the compact of blood that they will unite their strength and their talents for the extermination of the Tartar Dynasty. After so solemn an engagement, can there be men who would shrink from the common enemy of us all?

"There must be now in the provinces a great number of resolute men, renowned men of letters, and valiant heroes. We therefore call upon you to unfurl your standard to proclaim aloud that you will no longer live under the same Heaven as the Tartars, but seek to gain honor in the service of the new sovereign. This is the ardent wish of us who are his generals.

"Our army, desirous to act upon those feelings of kindness through which the Most High is pleased to spare the life of man, and to receive us with a kiss of compassion, have shown clemency on our march, and have treated all with mercy. Our generals and our troops observe the greatest fidelity with respect to the rewards due to the country. These intentions are known to you all. You ought to know that since Heaven has brought before you the true sovereign to govern the people, it is your duty to aid in establishing His dominion. Although our diabolical enemies may be counted by millions, and their crafty plans by thousands, they cannot resist the decrees of Heaven.

"To kill without warning is contrary to our feelings; and to remain in a state of inaction, without attempting to save the people, would be contrary to humanity. Hence, we publish this proclamation, urging you, O people! to repent in all haste, and to awaken with energy. Adore the true Spirit and reject impure spirits; be men for once and cease to be imps of the Devil if you wish for length of days upon earth and happiness in Heaven. If you persist in your stupid obstinacy, the day of destruction will arrive, as well for the precious stones as for the pebbles, and then you will vainly gnaw every finger in despair; but it will then be too late to repent."
The second one, it will be observed, was issued for the benefit of foreigners:

"The Heavenly Father, the Supreme Lord, the Great. God, in the beginning created heaven and earth, land and sea, men and things, in six days; and from that time to this the whole world has been one family, and all within the four seas, brethren; how can there exist, then, any difference between man and man, or how any distinction between principal and secondary birth? But from the time that the human race has been influenced by the demoniacal agency which has entered into the heart of man, they have ceased to acknowledge the great benevolence of God, the Heavenly Father, in giving and sustaining life, and ceased to appreciate the infinite merit of the expiatory sacrifice made by Jesus, our Celestial Elder Brother, and have, with lumps of clay, wood and stone, practiced perversity in the world.
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Hence it is that the Tartar hordes and Elfin Huns so fraudulently robbed us of our celestial territory (China). But, happily. our Heavenly Father and Celestial Elder Brother have from an .early date displayed their miraculous power amongst you English, and you have long acknowledged the duty of worshipping God the Heavenly Father, and Jesus, our Celestial Brother, so that the truth has been preserved entire and the Gospel maintained.

Happily, too, the Celestial Father, the Supreme Lord and Great God, has now of His infinite mercy sent a heavenly messenger to convey our royal master, the Heavenly King, up into Heaven, and has personally endowed him with power to sweep away from the thirty-three heavens demoniacal influences of every kind, and expel them thence into this lower world. And, beyond all, happy it is that the Heavenly Father and Great God displayed His infinite mercy and compassion in coming down into this our world in the third month of the year 1848, and that Jesus, our Celestial Elder Brother, the Saviour of the world, likewise manifested equal favor and grace in descending to earth during the ninth month of the same year, where for these six years past they have marvelously guided the affairs of men, mightily exhibited their wondrous power, and put forth innumerable miraculous proofs, exterminating a vast number of imps and demons, and aiding our Celestial Sovereign in assuming the control of the whole Empire.

"But now that you distant English have not deemed myriads of miles too far to come and acknowledge our sovereignty, not only are the soldiers and officers of the Celestial Dynasty delighted and gratified thereby, but even in high Heaven itself our Celestial Father and Elder Brother will also admire this manifestation of your fidelity and truth. We therefore issue this special decree, permitting you, the English chief, to lead your brethren out or in, backward or forward, in full accordance with your own will or wish, whether to aid us in exterminating our impish foes or to carryon your commercial operations as usual; and it is our earnest hope that you will with us earn the merit of diligently serving our royal master, and with us recompense the goodness of the Father of Spirits.

"Wherefore we promulgate this new decree of (our Sovereign) Tae-ping (Tai-peng) for the information of you English, so that all the human race may learn to worship our Heavenly Father and Celestial Elder Brother, and that all may know that, wherever our royal master is, there men unite, congratulating him on having obtained the decree to rule."

The leader, it will be observed, still professed to abhor all forms of idolatry and called upon all the good people of the Empire to unite with him in this crusade of exterminating the idols and temples as well as the rulers, whose laws and actions were vile and inhuman.

The ever-victorious army swept everything before it, and after three years it was in possession of Nankin, the old capitol, and which was immediately proclaimed to be the new capitol of the Tai-peng Dynasty. The slaughter that followed the capture of Nankin was something frightful.

According to the accounts, the army of the Manchus, though well armed and trained, did not strike a blow in self-defense, "but, throwing themselves on their faces and imploring mercy in most abject terms, submitted to be butchered like so many sheep."
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Out of a population of more than 20,000 only about 100 escaped, men, women and children being mercilessly put to the sword.

Amoy, Chiang-chiu and Tong-an all succumbed to the insurgents, and much anxiety was at one time felt concerning their ulterior measures. Some portions of this district still bear the marks of the rebellion to this day, and many years will pass before final restoration is accomplished.

An account of an attempted recovery of Amoy by the Imperialists is before me. It says: The Imperialist admiral, with his fleet of thirty junks, appeared in the harbor. He immediately landed 1,000 men, who marched steadily toward the citadel for two miles, when the rebels made a rush and drove them back to their boats with a loss of about twenty or thirty killed and from twenty-five to fifty prisoners. Next day the rebels began trying the prisoners with great formality. They were exceedingly civil to the Europeans, placing chairs for all who would like to attend.

All the Tartars taken were immediately beheaded, the insurgents making no secret of their intention of utterly exterminating the whole race.

The other important cities that fell into the hands of the insurgents were Soo-chow, Ning-po, Kiu-Kiang and Chin-Kiang. Shanghai was threatened, but on account of foreign protection resisted invasion.

For many years it seemed possible that the Manchus would be overpowered, and that the Tai-peng Dynasty would become established. Nothing seemed possible to stay the tide of success that was ever bearing along the army of the insurgents toward the capital, Pekin.

From Canton in the south to Nankin in central China, the Imperialists had fallen before the conquering army of the insurgents.

And the sympathy of many foreigners, at the beginning at least, was with the Tai-pengs. They hoped that by their advent to power a new order of things would be established and more friendly relations between foreigners adopted. But in these hopes they were to be disappointed. The sequel of the story may be soon told.

After the capture of Nankin, the army of the insurgents was divived and sent into different parts of the Empire in order to subjugate the whole Empire to the Tai-pengs.

One portion of that army marched forward toward Pekin, but it never reached the capital. Within 100 miles of the city it was turned back. From this time the cause of the "Long-haired Rebels" began to decline. Being separated from their leader, the troops soon lost the religious discipline that had been instituted by the Grand Pacificator.

Inferior classes of men were also brought in to take the place of those who had fallen in the conflict, and shortly the religious element which was their chief source of strength, became weaker and weaker, and finally departed altogether.

Hung Bu-chuen became despondent, and even fanatical in the extreme. The military chiefs became suspicious of each other's motives and began quarreling amongst themselves. Corruption and dissatisfaction soon became manifested among the subordinates and soldiery. Then the whole movement collapsed. In time it became nothing more than a guerilla warfare. Commerce became greatly disturbed. The nation was in a great turmoil, and finally all trade was stagnated. Foreigners, though not pleased with the relations that existed between them and the Chinese Government, were compelled to recognize that after all the Pekin Government represented law and order, and its overthrow under the present circumstances would be disastrous. to natives