word translated "power" in Romans 1: 16, "The gospel is the power of God," is in the Greek the word that we have anglicized in common speech as "dynamite." We might, therefore, literally translate Paul's statement: "The gospel is the dynamite of God." That dynamite has been placed under the crust of China's conservatism, and the extraordinary transformations that are taking place in China are, in part at least, the results of its tremendous explosive force.

1

The scope of this book does not permit an extended account of the missionary movement in China. It has been given in many volumes that are easily accessible." Nearly all of the Protestant churches, European and American, are represented and their missionaries are teaching the young, healing the sick, translating the Word of God, creating a wholesome literature, and preaching everywhere and with a fidelity beyond all praise the truths of the Christian religion. Self-sacrificing devotion and patient persistence in well-doing are written on every page of the history of missions in China, while emergencies have developed deeds of magnificent heroism. Men and

The reader is referred to "The Middle Kingdom," Williams; "Christian Progress in China," Foster (1889); "Story of the China Inland Mission," Guinness; "China and Formosa," Johnston (1897); Record of the General Conference of the Protestant Missionaries of China held in Shanghai, 1890; Report of the Ecumenical Missionary Conference held in New York, 1900; "Mission Problems and Mission Methods in South China," Gibson; "Mission Methods in Manchuria," Ross; "Women of the Middle Kingdom," McNabb; "Among the Mongols," Gilmour; "East of the Barrier," Graham; "In the Far East," Guinness; "The Cross and the Dragon," Henry; "From Far Formosa," Mackay; "Dawn on the Hills of T'ang," Beach; "China and the Chinese," Nevins; "Our Life in China," Mrs. Nevins; "Life of John Livingston Nevins," Nevins; "Rex Christus," Smith; "John Kenneth Mackenzie," Bryson; "Princely Men in the Heavenly Kingdom," Beach; "James Gilmour of Mongolia," Lovett; "Griffith John," Robson; "Robert Morrison," Townsend; "With the Tibetans in Tent and Temple," Rijnhart.

women have repeatedly endured persecution of the most virulent kindrather than forsake their converts, and a number "of whom the world was not worthy" have laid down their lives for conscience' sake. There are few places in all the world that are more depressing to a white man than a Chinese city. The dreary monotony and squalor of its life are simply indescribable. Chefoo is usually considered one of the most attractive cities in China, and the missionaries who reside there are regarded as fortunate above their brethren. But even a brief stay will convince the most sceptical that nothing but the strongest considerations of duty could induce one who has freedom of choice to remain any longer than is absolutely necessary. Yet for forty-two years, missionaries have lived and toiled amid these unattractive surroundings, their houses on Temple Hill in the midst of the innumerable graves which occupy almost every possible space not actually covered by the mission buildings and grounds. But steadily the missionaries have toiled on, with faith and courage and love, and they are slowly but surely effecting marked changes. One by one, the Chinese are being led to loftier views of life and while the old city still continues to live in the ancient way, hundreds of Chinese families, amid the numerous population outside of the walls and in the outlying villages, have begun to conform themselves to the new and higher conditions of life represented by the Christian missionaries.

Several schools, a handsome church, a hospital, the only institution for deaf mutes in China and a wide-reaching itinerating work, are features of the mission enterprise in Chefoo. The visitor will be particularly interested in Dr. Hunter Corbett's street chapel and museum. The building is situated opposite the Chinese theatre and is well adapted to its purpose. Dr. Corbett and a helper stand at the door and invite passers-by, while a blind boy plays on a baby organ and sings. The chapel, which holds about sixty or seventy, is soon filled. Dr. Corbett preaches to the people for half an hour and then ad

mits them to the museum which occupies several rooms in the rear. It is a wonderful place to the Chinese who never weary of watching the stuffed tiger, the model railway and the scores of interesting objects and specimens that Dr. Corbett has collected from various lands. Then the people leave by a door opening on the back street, another service being held with them in the last room. Several audiences a day are thus handled. It is hard work, for the men as a rule are from many outlying villages, unaccustomed to listening and knowing nothing of Christianity. But Dr. Corbett speaks with such animation and eloquence that not an eye is taken from him. Few are converted in the chapel, but friendships are gained, doors of opportunity opened, tracts distributed, men led to think, and on country tours Dr. Corbett invariably meets people who have been to the museum and who cordially welcome him to their homes. He declares that after thirty years' experience, he thoroughly believes in such work when followed up by faithful itineration. Seventy-two thousand attended the chapel and museum in the year 1900 in spite of the Boxer troubles. The chapel is open every day, except that the museum is closed on Sundays, and the attendance is now larger than

ever.

After dinner, we strolled down to Dr. Nevius' famous orchard. It is a beautiful spot. Here the great missionary found his recreation after his arduous labours. Yet even in his hours of rest, he was eminently practical. Seeing that the Chinese had very little good fruit and believing that he might show them how to secure it, he brought from America seeds and cuttings, carefully cultivated them and, when they were grown, freely distributed the new seeds and cuttings to the Chinese, explaining to them the methods of cultivation. Today, as the result of his forethought and generosity, several foreign fruits have become common throughout North China. But the orchard is deteriorating as the Chinese will not prune the trees. They are so greedy for returns that they do not like

to diminish the number of apples or plums in the interest of quality.

At sunset, I made a pilgrimage with Mrs. Nevius to the cemetery, where, after forty years of herculean toil, the mighty missionary sleeps. We sat for a long time beside the grave, and the aged widow, speaking of her own end, which she appeared to feel could not be far distant, said that she wished to be buried beside her husband and that for this reason she did not want to go to the United States, preferring to remain in Chefoo until her summons came.

The scene was very beautiful as the sun set and the moon rose above the quiet sea. Standing beside the grave of the honoured dead and under the solemn pines, the traveller gains a new sense of the beneficence and dignity of the missionary force that is operating through such consecrated lives of the living and the dead.

XIX

MISSIONARIES AND NATIVE LAWSUITS

N considering the effects of the operation of this missionary force, we are at once confronted by the complaint of many Chinese that missionaries interfere on behalf of their converts in lawsuits. This complaint has been taken up and circulated by foreign critics until it has become one of the most formidable of the objections to missionary work. The difficulty will be understood when we remember that, though the Chinese are not a warlike people, they are litigious to an extraordinary degree. The struggle for existence in such a densely populated country often results in real or fancied entanglements of rights. So the Chinese are forever disputing about something, and the magistrates and village headmen are beset by clamorous hordes who demand a settlement of their alleged grievances. Naturally the Chinese Christians do not at once outgrow this national disposition. Whether they do or not, their profession of Christianity makes them an easy mark for the greedy and envious. Jealousy and dislike of the native who abandons the faith of his fathers and espouses "the foreigner's religion" frequently hale him into court on trumped-up charges and the notorious prejudice and corruption of the average magistrate often result in grievous persecution. The terrified Christian naturally implores the missionary to save him. It is hard to resist such an appeal. But the defendant is not always so innocent as he appears to be, and whether innocent or guilty, the interference of the foreigner irritates both magistrate and prosecutor, while it not infrequently arouses the resentment of the whole community by giving the idea that the Christians are a privileged class who are not amenable