in this city; never do I wish to receive such another. I landed at the mouth of the small creek which separates the large walled city to the east from the still larger city beyond the walls to the west. My laoban was with me. We passed through the washerwomen. Boys and ragamuffins hanging about the shipping saw me, and ran towards me, yelling: "Yang kweitze, Yang kweitze" (foreign devil, foreign devil).
Behind the booths a story-teller had gathered a crowd; in a moment he was alone and the crowd were following me up the hill, yelling and howling with a familiarity most offensive to a sensitive stranger. My sturdy boy wished me to produce my passport which is the size of an admiral's ensign, but I was not such a fool as to do so for it had to serve me for many months yet. With this taunting noisy crowd I had to walk on as if I enjoyed the demonstration. I stopped once and spoke to the crowd, and, as I knew no Chinese, I told them in gentle English of the very low opinion their conduct led me to form of the moral relations of their mothers, and the resignation with which it induced me to contemplate the hyperpyretic surroundings of their posthumous existence; and, borrowing the Chinese imprecation, I ventured to express the hope that when their souls return again to earth they may dwell in the bodies of hogs, since they appeared to me the only habitations meet for them.
But my words were useless. With a smiling face, but rage at my heart, I led the procession up the creek to a stone bridge where large numbers left me, only to have their places taken on the other bank by a still more enthusiastic gathering. I stopped here a moment in the jostling crowd to look up-stream at that singular natural bridge, which an enormous mass of stone has formed across the creek, and I could see the high arched bridge beyond it, which stretches from bank to bank in one noble span, and is so high above the water that junks can pass under it in the summer time when the rains swell this little stream into a broad and navigable river.
Then we climbed the steep bank into the city and entering by a dirty narrow street we emerged into the main thoroughfare, the crowd still following and the shops emptying into the street to see me. We passed the Mohammedan Mosque, the Roman Catholic Mission, the City Temple, to a Chinese house where I was slipped into the court and the door shut, and then into another to find that I was in the home of the China Inland Mission, and that the pigtailed celestial receiving me at the steps was Mr. Hope Gill. It was my clothes I then learnt that had caused the manifestation in my honour. An hour later, when I came out again into the street, the crowd was waiting still to see me, but it was disappointed to see me now dressed like one of themselves. In the meantime I had resumed my Chinese dress. "Look," the people said, "at the foreigner; he had on foreign dress, and now he is dressed in Chinese even to his queue. Look at his queue, it is false." I took off my hat to scratch my head. "Look," they shouted again, "at his queue; it is stuck to the inside of his hat." But they ceased to follow me.
There are three Missionaries in Wanhsien of the China Inland Mission, one of whom is from Sydney. The mission has been opened six years, and has been fairly successful, or completely unsuccessful, according to the point of view of the inquirer.
Mr. Hope Gill, the senior member of the mission, is a most earnest good man, who works on in his discouraging task with an enthusiasm and devotion beyond all praise. A Premillennialist, he preaches without ceasing throughout the city; and his preaching is earnest and indiscriminate. His method has been sarcastically likened by the Chinese, in the words of one of their best-known aphorisms, to the unavailing efforts of a "blind fowl picking at random after worms." Nearly all the Chinese in Wanhsien have heard the doctrine described with greater or less unintelligibility, and it is at their own risk if they still refuse to be saved.
During the cholera epidemic this brave man never left his post; he never refused a call to attend the sick and dying, and, at the risk of his own, saved many lives. And what is his reward? This work he did, the Chinese say, not from a disinterested love of his fellows, which was his undoubted motive, but to accumulate merit for himself in the invisible world beyond the grave. "Gratitude," says this missionary, and it is the opinion of many, "is a condition of heart, or of mind, which seems to be incapable of existence in the body of a Chinaman." Yet other missionaries tell me that no man can possess a livelier sense of gratitude than a Chinaman, or manifest it with more sincerity. "If our words are compared to the croaking of the frog, we heed it not, but freely express the feelings of our heart," are actual words addressed by a grateful Chinese patient to the first medical missionary in China. And the Chinaman himself will tell you, says Smith, "that it does not follow that, because he does not exhibit gratitude he does not feel it. When the dumb man swallows a tooth he may not say much about it, but it is all inside."
Since its foundation in 1887, the Inland Mission of Wanhsien has been conducted with brave perseverance. There are, unfortunately, no converts, but there are three hopeful "inquirers," whose conversion would be the more speedy the more likely they were to obtain employment afterwards. They argue in this way; they say, to quote the words used by the Rev. G. L. Mason at the Shanghai Missionary Conference of 1890, "if the foreign teacher will take care of our bodies, we will do him the favour to seek the salvation of our souls." This question of the employment of converts is one of the chief difficulties of the missionary in China. "The idea (derived from Buddhism) is universally prevalent in China," says the Rev. C. W. Mateer, "that everyone who enters any sect should live by it. … When a Chinaman becomes a Christian he expects to live by his Christianity."
One of the three inquirers was shown me; he was described as the most advanced of the three in knowledge of the doctrine. Now I do not wish to write unkindly, but I am compelled to say that this man was a poor, wretched, ragged coolie, who sells the commonest gritty cakes in a rickety stall round the corner from the mission, who can neither read nor write, and belongs to a very humble order of blunted intelligence. The poor fellow is the father of a little girl of three, an only child, who is both deaf and dumb. And there is the fear that his fondness for the little one tempts him to give hope to the missionaries that in him they are to see the first fruit of their toil, the first in the district to be saved by their teaching, while he nurses a vague hope that, when the foreign teachers regard him as adequately converted, they may be willing to restore speech and hearing to his poor little offspring. It is a scant harvest.
After a Chinese dinner the missionary and I went for a walk into the country. In the main street we met a troop of beggars, each with a bowl of rice and garbage and a long stick, with a few tattered rags hanging round his loins—they were the poorest poor I had ever seen. They were the beggars of the city, who had just received their midday meal at the "Wanhsien Ragged Homes." There are three institutions of the kind in the city for the relief of the destitute; they are entirely supported by charity, and are said to have an average annual income of 40,000 taels. Wanhsien is a very rich city, with wealthy merchants and great salt hongs. The landed gentry and the great junk owners have their town houses here. The money distributed by the townspeople in private charity is unusually great even for a Chinese city. Its most public-spirited citizen is Ch'en, one of the merchant princes of China whose transactions are confined exclusively to the products of his own country. Starting life with an income of one hundred taels, bequeathed him by his father, Ch'en has now agents all over the empire, and mercantile dealings which are believed to yield him a clear annual income of a quarter of a million taels. His probity is a by-word; his benefactions have enriched the province. That cutting in the face of the cliff in the Feng-hsiang Gorge near Kweichou-fu, where a pathway for trackers has been hewn out of the solid rock, was done at his expense, and is said to have cost one hundred thousand taels. Not only by his benefactions has Ch'en laid up for himself merit in heaven, but he has already had his reward in this world. His son presented himself for the M.A. examination for the Hanlin degree, the highest academical degree in the Empire. Everyone in China knows that success in this examination is dependent upon the favour of Wunchang-te-keun, the god of literature (Taoist) "who from generation to generation hath sent his miraculous influence down upon earth", and, as the god had seen with approbation the good works done by the father, he gave success to the son. When the son returned home after his good fortune, he was met beyond the walls and escorted into the city with royal honours; his success was a triumph for the city which gave him birth.
A
