H 4-5 
 
 ajacttcU Hniocrsitg 2Iibrarg 
 
 Miiata, Sfem ®ork 
 
 CHARLES WILLIAM WASON 
 COLLECTION 
 
 CHINA AND THE CHINESE 
 
 THE GIFT OF 
 CHARLES WILLIAM WASON 
 CLASS OF 1876 
 1918 
 
Cornell University Library 
 BV 2060.H43 
 
 3 1924 023 021 177 
 
Some By- Products 
 of Missions 
 
 ISAAC TAYLOR HEADLAND, Ph. D., 
 
 Author of " Court Life in China," " China's New Day," 
 
 "Chinese Mother Goose Rhymes," "The Chinese 
 
 Boy and Girl," "The Young China 
 
 Hunters," etc., etc. 
 
 CINCINNATI : JENNINGS AND GRAHAM 
 NEW YORK: EATON AND MAINS 
 
v/ '^i f ! ^. 
 
 OOPTBIQHT, 1912, 
 BY JBHNINQS AND QBAHAU. 
 
PREFACE 
 
 Some three or four years ago I began speaking 
 on tlie influence of missions as a factor in the 
 civilization of the world, holding that outside 
 of all religious considerations missions had 
 justified themselves by their influence in the 
 government, the education, the science, the 
 health, the wealth, and the trade of the world. 
 Persons who were interested in the method of 
 the presentation of the subject were still in- 
 clined at times to say, "But this is not mission 
 work." 
 
 I was willing to admit that it was not, and 
 yet I insisted that it was a product of mission 
 work. In traveling about the country I was 
 taken to visit various great enterprises, and 
 was shown their products, but was told that a 
 larger proportion of their income was a result 
 of their by-products than of their direct prod- 
 ucts, and it one day popped into my head that 
 all these things that I had been thinking of as 
 the products of missions were in reality but 
 
 3 
 
4 PREFACE 
 
 by-products. The products of missions are re- 
 generated human beings, while all these other 
 things are simply by-products, consciously or 
 unconsciously, directly or indirectly, the result 
 of mission work. 
 
 There are those of my friends who have 
 thought that I gave the gospel too much credit 
 for our Western — I will not say Christian — 
 civilization. That it is the result of Greek and 
 Eoman pre-Christian forces, all of which I have 
 considered in my thinking, and have accorded 
 them their place; but I believe that, after all 
 credit is given to all other influences, it is still 
 the power of regeneration, the method of ob- 
 taining which Jesus Christ communicated to 
 His followers, that best accounts for it all. 
 
 I have called the book "Some By-products 
 of Missions" because I have only touched upon 
 a few of the great subjects that might be 
 treated under this head. Dr. Barton, from 
 whom I have quoted in several of my chapters, 
 published a few months ago an interesting se- 
 ries of articles in the Misisonary Herald, under 
 the title "By-Products of Foreign Missions." 
 In these he treated of "Industrial Advance," 
 "New Social Order," "Blunted Sense of Re- 
 
PREFACE 5 
 
 sponsibility," "Co-operation and Unity," 
 "Modem Medicine in the East," "A New Com- 
 merce, " " Modem Education, ' ' etc., all of which, 
 and many others, might properly be taken up 
 under this head. May I not hope that many of 
 my readers will take up other lines of thought 
 and call the attention of the people to the di- 
 rect as well as the indirect influences of Chris- 
 tianity in the development of all phases of mod- 
 em progress? 
 
 I make no apology for publishing the book, 
 as I have been asked by the publishers to write 
 it, and repeatedly urged the past two years to 
 put my thoughts into print. The chapters as 
 they stand were given to the theological depart- 
 ment of Boston University, and my only hope 
 is that they may be as kindly received by the 
 public as they were by the students. 
 
 I. T. H. 
 
% Cornell University 
 
 if Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/cletails/cu31924023021177 
 
CONTENTS 
 
 BAPFBB VAGB 
 
 I. An Age of Bt-Pbodxtcts, . . .11 
 
 II. Bt-Pboducts in Govebnment, . 15 
 
 III. Bt-Pbodticts in Tbade, . . .25 
 
 IV. Bt-Pboducts in Science, . . 35 
 V. Bt-Pboducts in Civilization, . . 47 
 
 VI. A Genuine Pboduct, ... 64 
 
 VII. Bt-Pboducts in Civic Life, . . 85 
 
 VIII. Lack of Cheistian Influence, . 96 
 
 IX. The Religions of China, . . 107 
 
 X. Bt-Phoducts in Intellectual De- 
 velopment, .... 123 
 
 XI. Need of Mobal and Religious Edu- 
 cation, 135 
 
 XII. Bt-Pboducts nsr Music, . . 158 
 
 XIII. Bt-Pboducts in Abt, . . . 171 
 
 XIV. Bt-Pboducts in Reflex Influence, 193 
 
 XV. The Gospel and the Wobld's Peace, 211 
 7 
 
8 CONTENTS 
 
 OBAFTEB FAGB 
 
 XVI. Bt-Pboducts in IwraviDtrAL Devel- 
 
 OFUENT, 2^ 
 
 XVII. Products and Bt-Peoducts, . 243 
 
 XVIII. Products and Bt-Peoducts, . . 260 
 
 XIX. Bt-Products in Exploration, . 279 
 
 XX. Bt-Pboducts in Language and Lit- 
 
 EEATUEE 301 
 
 XXI. Bt-Pboducts in Non-Christian 
 
 Ststeus 312 
 
Some By-Products of Missions 
 
CHAPTER I 
 AN AGE OF BY-PRODUCTS 
 
 The present is an age of by-products. On every 
 hand, instead of the small dealer of a few dec- 
 ades past, we see great business firms, combi- 
 nations, trusts, utilizing for personal wealth 
 and public good every scrap of material that 
 was formerly thrown away as worse than use- 
 less by private individuals. 
 
 I recently visited a great sawmill. I found 
 a man on a platform on the riverside, with a 
 long pole, tipped with a hook, in his hand, with 
 which he was guiding great logs to an inclined 
 .plane. Here they were caught by a moving 
 chain, carried to the second story of the build- 
 ing, where they were dumped by a piece of ma- 
 chinery onto another inclined plane. They 
 rolled down to a truck, where they were 
 fastened by two men with jacks, and were shot 
 back and forth with a piston past a belt-saw 
 with teeth on both sides. As it moved forward, 
 a board was taken off; as it came back, an- 
 other board was taken off, and a log twenty feet 
 
 11 
 
12 SOME BY-PRODUCTS OF MISSIONS 
 
 long and twenty-one inches in diameter was 
 (sawed into boards in one and three-quarters to 
 two minutes' time. 
 
 Every scrap of wood was used either for 
 lath, for slats, for scantling, or for fuel, while 
 the sawdust was made into wood-alcohol, and 
 the exhaust steam was carried over to a salt 
 factory neixt door and made to run machinery 
 enough to enable six men to make five hundred 
 barrels of salt a day worth ninety-five cents a 
 barrel. 
 
 The Chinese have a sawmUl. This is noth- 
 ing more nor less than two men, a file, and a 
 big buck-saw. One end of the log is elevated 
 by placing it across another piece of timber, 
 and while one man stands on the log the other 
 stands beneath, blinking his eyes to keep the 
 sawdust out; and what the American sawmill 
 makes into boards in two minutes the Chinese 
 sawmiU does in from two to three days' time. 
 
 What is true of the sawmill is equally true 
 of the packing house. I was in Wichita, Kan., 
 recently. The mayor of the city said to me 
 one Saturday morning: 
 
 "How would you like to visit the Cudahy 
 packing factory this afternoon?" 
 
AN AGE OF BY-PRODUCTS 13 
 
 "Delighted," I answered. I had been bom 
 on a farm, and I remembered distinctly bow, 
 as a boy, my father and brothers, with a neigh- 
 bor or two, used to spend one day preparing 
 to butcher. The next day they killed eight or 
 nine hogs, and the following day they spent 
 "cleaning up." 
 
 The mayor called for me in his auto about 
 one o'clock Saturday afternoon. We were 
 taken at once to the rear of the factory, where 
 the hogs were driven into a little pen. A man 
 hooked a chain to one leg of each of the animals 
 and the other end of the chain to a large wheel. 
 With the revolviag of the wheel the hog was 
 raised from the floor and dropped from the 
 wheel to a moving trolley. It was stuck by the 
 first man it came to, and the blood was caught 
 and used. It passed through a boiling vat, was 
 scraped by machinery, and the hair saved and 
 utilized. 
 
 As the body passed along the line of men, 
 about thirty ia all, one man slit it down the 
 front; another disemboweled it, tossing the en- 
 trails into a trough, where they were examined 
 by Government inspectors to see if the animal 
 was healthy. A third man took off the head; 
 
14 SOME BY-PRODUCTS OF MISSIONS 
 
 a fourth slit it down the back; a fifth cut it in 
 halves with a single stroke of a cleaver; and 
 when it reached the end of the line it was car- 
 ried away in pieces to the shelves. Everything 
 about the hog : hoofs, hair, entrails, blood, even 
 to the contents of the stomach and bowels, were 
 used — everything, I was told, except the squeal; 
 and there were men there with moving-picture 
 machines and phonographs, catching the move- 
 ments and the squeal, which they proposed to 
 sell in their nickelodeons. And I was assured 
 the largest profits of the packing houses come 
 not from the meat, but from the by-products. 
 The by-products of Standard oil are greater 
 and more numerous, perhaps, than of any other 
 single kind of business. To enumerate them 
 would 'be tiresome. Among them, however, 
 there are several that are of paramount impor- 
 tance. The pipe-line, as a method of transpor- 
 tation, is a by-product of Standard oil from 
 which she derives one of her largest incomes. 
 Analine dies are another, and the world had 
 to wait for a good automobile and a flying ma- 
 chine until Standard oil produced gasoline in 
 such quantities and at such prices as would 
 justify its use as fuel. 
 
CHAPTEE II 
 
 BY-PEODUCTS IN GOVEENMENT 
 
 In the last chapter of Matthew, the last three 
 verses, during one of His jSnal conversations 
 with His disciples, Jesus Christ says, "All 
 power is given unto Me in heaven and in earth. " 
 That is one of the most tremendous claims that 
 any living being could make. Moses would not 
 have dared to utter such a sentence. David 
 could not. Paul could not. CaBsar, Alexander, 
 Napoleon would not have dared to make a state- 
 ment of that kind — ^no one that has ever lived 
 but Jesus Christ would dare to say, "All power 
 is given unto Me in heaven and in earth." 
 
 But is it true? That is a fair question. As 
 to whether all power in heaven is given unto 
 Him we need have no concern here; we propose 
 to confine ourself more particularly to the ques- 
 tion as to whether all power on earth is given 
 unto Jesus Christ. 
 
 His next word to His disciples was to "go 
 1., ,. . and teach all nations." The disciples 
 went. And it might be of interest to those who 
 
 w 
 
16 SOME BY-PRODUCTS OF MISSIONS 
 
 have the time and disposition to do so to find 
 out which of the disciples went the farthest. If 
 asked, I have no doubt most of us would an- 
 swer, Paul. But if we will study the First 
 Epistle of Peter we will find that it is written 
 to the Churches scattered throughout Pontus, 
 Galatia, Capadocia, Asia, and Bythnia; 
 Churches which were established by Paul and 
 Silas, all of which Peter had probably visited 
 with Silas and Mark. The letter, we will find 
 by referring to the last verses of the book, was 
 written from Babylon (or Eome), and was car- 
 ried by Sylvanus (Silas). "We find Peter 
 preaching 'va. Samaria, Lydda, Joppa, Caesarea, 
 Antioch; and Paul tells the Corinthians that he 
 could lead around a wife or a sister as well as 
 Cephas or Barnabas — indicating that Peter 
 had been at Corinth. Peter was probably cru- 
 cified at Eome; in other words, we find Peter 
 in all the places Paul had been. 
 
 A similar study of the Seven Churches to 
 which John wrote, together with his banishment 
 and death, will show that John was almost as 
 great a traveler as Peter and Paul. The men 
 who heeded this command to the letter, and 
 went the farthest, are the greatest of the 
 
BY-PRODUCTS IN GOVERNMENT 17 
 
 Twelve. They are not greatest, perhaps, be- 
 cause they heeded this command, but because 
 they were the greatest they were big enough to 
 grasp Jesus' meaning. 
 
 As I have indicated above, the disciples went 
 according to the last command of Jesus Christ. 
 They went to Italy, and Italy became a power. 
 They or their successors in mission work went 
 on to Spain, and Spain became a power. They 
 went to Portugal, and Portugal became a power. 
 And Italy, Spain, and Portugal were the polit- 
 ical powers of the Middle Ages and the Eenais- 
 sance. It was they who discovered China and 
 revealed her to Europe. It was they who also 
 discovered America and revealed her to the 
 world. It was they who first rounded Cape 
 Horn. It was they who first rounded the Cape 
 of Good Hope; indeed, it was they who made 
 the first tour around the world. 
 
 But they did not give the Bible to all the 
 people — they gave it to the priests, who in turn 
 interpreted it to the people, and thus they 
 reached a certain stage of development, where 
 they stopped, as all countries have done that 
 have not given the Bible to all the people, mak- 
 ing each individual responsible both to God and 
 
 2 
 
18 SOME BY-PRODUCTS OF MISSIONS 
 
 man for his own conduct. Witness the Roman 
 Catholic countries of Europe, of South Amer- 
 ica, and Mexico — not one of them stands in the 
 front rank among the nations of the world as 
 first-class political powers. 
 
 Luther went down to Italy; he returned to 
 Germany, translated the Bible into the German 
 language, gave it to all the German people, 
 and Germany became a power. It was taken 
 to England, given to all the English people, and 
 England became a power. It was brought over 
 to America, placed in the hands of all the Amer- 
 ican people, with liberty to study it at wiU, and 
 America became a power; and Germany, Eng- 
 land, and America are the three political pow- 
 ers of the world to-day. It is worthy of note 
 too that England and America are giving more 
 than six times as much toward foreign missions 
 as all the rest of the Protestant world combined. 
 
 All political power, since the coming of 
 Jesus Christ into the world and the establish- 
 ment of Christianity, has been and still is in 
 the hands of the man and the country with the 
 Bible ; and hence Jesus Christ might have said, 
 All political power is given unto Me. 
 
 I realize how dangerous it is to attempt to 
 
BY-PRODUCTS IN GOVERNMENT 19 
 
 give in so few sentences a summary of the po- 
 litical power of the world. I realize that there 
 are those who, not beiug Christians themselves, 
 will recall the temporary Mohammedan upris- 
 ing with the Moorish supremacy of the Dark 
 Ages, and the Mongol invasion of Europe. In 
 spite of all this, however, I am ready to risk 
 the statement that the political power of the 
 world as it stands to-day is the result of the 
 gospel of Jesus Christ, though I realize, as I 
 shall show hereafter, that all the governments 
 are going counter to that gospel. 
 
 It may be urged by some that, while such 
 remarkable transformations might have been 
 brought about in the political conditions of the 
 world in early times, they would be impossible 
 in this age. To all such I answer: 
 
 Fifty years ago Japan was a closed land. 
 I am not disposed to deny that Japan had a 
 civilization of her own, nor am I disposed to 
 deny that among a people of her own kind she 
 bad a certain sort of political power; but the 
 ease with which her doors were opened by Com- 
 modore Perry is the best evidence that it was 
 not of the same character as that which she 
 wields to-day. 
 
20 SOME BY-PRODUCTS OF MISSIONS 
 
 Japan had had Confucianism, Buddhism, 
 and Shintoism for fifteen hundred years, and 
 she slept ; but with fifty years of the preaching 
 and teaching of the gospel of Jesus Christ and 
 the introduction of the by-products of that 
 same gospel, Japan is awake and has become 
 a. power — and such a power that the nations of 
 Europe dare not discuss any questions concern- 
 ing the Orient without consulting Japan. 
 
 It would be interesting here to note the 
 progress that Japan has made in all phases of 
 social, political, commercial, and educational 
 life. How the sexes mingled promiscuously 
 naked in the public bath and in the home; how 
 the government almost at a single bound leaped 
 from the feudalism of the Middle Ages to the 
 constitutional monarchy of the present time; 
 how in a half century, from a few junks trading 
 from port to port, or with China, she has taken 
 a place next to Great Britain as a sea-faring 
 people, and with great banking houses and com- 
 mercial establishments not only throughout her 
 own empire, but throughout the world; how 
 from an inability to resist ten small ships imder 
 the command of Commodore Perry she has 
 within a period of ten years destroyed the fleets 
 
BY-PEODUCTS IN GOVERNMENT 21 
 
 of two great empires ; how her army has been 
 transformed from incompetent soldiers armed 
 with swords and pikes and ehaia armor of the 
 Middle Ages into a multitude of troops that 
 commanded the admiration of the allied armies 
 of the world during the Boxer War, and whose 
 mothers ordered them, when they went to fight 
 with Eussia, to come back either a victor or a 
 corpse ; and how, finally, her few schools teach- 
 ing the Confucian classics have been developed 
 iato a great public-school system, with high 
 schools, colleges, and universities scattered 
 throughout the whole empire. So that the Jap- 
 anese have been the first people to prove that 
 a whole nation may obtain an education along 
 new lines during the lifetime of a single indi- 
 vidual. 
 
 And now I challenge you to study the his- 
 tory of her educational development and see if 
 the first schools were not established by the 
 missionaries, if her first government schools 
 were not imder the conduct of men who went 
 to Japan as missionaries, and if the first schools 
 established by educated natives were not 
 opened as Christian schools by men who had 
 been assisted by Christian people abroad. 
 
22 SOME BY-PRODUCTS OF MISSIONS 
 
 If there are tkose wlio are disposed to insist 
 that trade had most to do with the making of 
 the new Japan, let me call their attention to 
 the fact that Japan had been trading regularly 
 with the Dutch since 1611— three hundred years 
 and more. And these Dutch traders had been 
 promised by the Japanese Shogun that "they 
 in all places, countries and islands under mine 
 obedience, may trafl&c and build homes service- 
 able and needful for their trade and mer- 
 chandises, where they may trade without any 
 hindrance at their pleasure, as well in time to 
 come as for the present, so that no man may 
 do them any wrong. And I will maiutaia and 
 defend them as mine own subjects." They 
 were there for their own personal and private 
 ends, and when these were secured they were 
 satisfied. It was not till a man went with a 
 free Bible, a free school, and a free and efficient 
 system of medicine which would bring relief 
 from pain, with the object of doiug good to 
 the people, that the new regime was brought 
 about. 
 
 Turn now to the greater empire of China. 
 One hundred years ago the Protestant gospel, 
 which represents regeneration and a free Bible, 
 
BY-PRODUCTS IN GOVERNMENT 23 
 
 was taken to the Chinese. China had had Tao- 
 ism for twenty-four hundred years, Confucian- 
 ism twenty-three hundred years, Buddhism 
 eighteen hundred years, and Mohammedanism 
 twelve hundred years, and she made but tardy 
 progress. But with one hundred years of the 
 teaching and preaching of the gospel of Jesus 
 Christ, and the circulation of a free Bible 
 among the people, China is awake and is mak- 
 ing more rapid progress than has ever been 
 made by any nation of similar population or 
 dimensions at any time in the history of the 
 world. 
 
 "When I went to CHna, a little more than 
 twenty years ago, there was just one school 
 opened by the Chinese Government teaching 
 foreign learning, and that was opened and pre- 
 sided over by a man who went to China as a 
 missionary. Dr. W. A. P. Martin, though there 
 were numerous missionary schools, colleges, 
 and universities scattered throughout the em- 
 pire. And it is worthy of note that the first 
 six colleges and universities established by the 
 Chinese Government were opened and presided 
 over by five men who went to China as mis- 
 sionaries: the Tung Wen Kuan and the Pe- 
 
24 [SOME BY-PRODUCTS OF MISSIONS 
 
 king Imperial University by Dr. W. A. P. Mar- 
 tin, the Tientsin University by Dr. C. D. Ten- 
 ney, the Shantung University by Dr. W. M. 
 Hayes, the Nan Yang College by Dr. John C. 
 Ferguson, and the Shansi University by Dr. 
 Timothy Eichards; while the first attempt at 
 a public-school system was also established by 
 Dr. Tenney in the metropolitan province of 
 Chihli, and a scheme for a similar one drawn 
 up for the Shantung Province by Dr. Hayes. 
 One school teaching foreign learning opened by 
 the government twenty years ago, while at the 
 present time there are more than forty thou- 
 sand schools, colleges, and universities opened 
 by the Chinese Government and engaged in 
 teaching the learning of the "West. 
 
 All political power has been given to Jesus 
 Christ. I am not trying to interpret the pas- 
 sage of Scripture with which I began this chap- 
 ter, but such is the verdict of the world nine- 
 teen himdred years after that sentence was ut- 
 tered by the Master. 
 
CHAPTEE in 
 
 BY-PRODUCTS IN TRADE 
 
 Last winter I was invited to deliver a lecture 
 
 in the parlors of Mr. B in Riverdale on 
 
 the Hudson. You know it is a lecture when 
 you get a hundred dollars for it, a talk when 
 you give it at a missionary meeting, and a ser- 
 mon when you preach it on Sunday. Well, that 
 was a lecture. I learned that evening on my 
 
 way to Mr. B 's home that his salary is the 
 
 same as that of the President of the United 
 States, though he is only vice-president of a 
 great life insurance company. I learned also 
 that if Adam had put $100,000 in a bank the 
 year he was created, and had continued to de- 
 posit $100,000 a year every year from that time 
 until 1912 without getting any interest on it, 
 he would not have as much money in the bank 
 to-day as this insurance company has assets. 
 Wealth, wealth, wealth! It is impossible for 
 me to say how many millions of dollars were 
 represented by that audience. 
 
 25 
 
26 SOME BY-PRODUCTS OF MISSIONS 
 
 At tlie close of the lecture Mr. P , tlie 
 
 partner of Mr. M ^, came up and shook 
 
 hands with me and expressed the pleasure he 
 had had in listening to what I had to say. I 
 was told that evening that on one occasion Mr. 
 
 P went down to see Mr. M . They 
 
 transacted some big piece of business, at the 
 
 conclusion of which Mr. M said, "P , 
 
 what are you getting a year now?" 
 
 "Oh, I 'm getting a fair living." 
 
 "Ton are getting $50,000 a year; are you 
 not?" 
 
 "Yes." 
 
 "Well, I 'm reserving this desk for you." 
 
 "What do you mean?" 
 
 "I 'm reserving this desk for you in my 
 office. When you are ready to come and take 
 this desk I have $250,000 a year for you." 
 
 Mr. P took that position, and gave it 
 
 up a year later for something bigger. 
 
 When he expressed the pleasure he had had 
 in listening to what I had said, I answered : 
 
 "Mr. P , I like to talk to men who are 
 
 doing big things, and it is no mere compliment 
 to you to say you are doing big things. Have 
 I overstated the bigness of the gospel or the 
 importance of Christian missions?" 
 
BY-PRODUCTS IN TRADE 27 
 
 " No ; I do n 't think you have, ' ' he answered. 
 ' ' Christian missions have always been the fore- 
 mnners of trade." 
 
 There is your business man; he sees mis- 
 sions from the standpoint of trade; and it is 
 not too much to say that the missionary is the 
 unsalaried drummer for the commerce of the 
 world. 
 
 "But, Mr. P ," I urged, "is not trade 
 
 itself a development of Christian missions?" 
 
 "What do you mean?" he asked. 
 
 "Have you ever seen a Chinese junk or a 
 Japanese junk or a Hindoo junk or an African 
 junk in an American port?" 
 
 "No; I do not think I have." 
 
 "Well, what junks are carrying the trade 
 of the world?" 
 
 "Why, of course, the vessels made in Chris- 
 tian countries." 
 
 "What men have developed the trade of the 
 world? Was it the Chinese, the Japanese, the 
 Hindoos, or the Africans?" 
 
 "No; of course not. It was the men in 
 Christian countries." 
 
 "Now, Mr. P , how do you explain the 
 
 fact that the men in Christian countries devel- 
 oped the trade of the world, and the vessels 
 
28 SOME BY-PRODUCTS OF MISSIONS 
 
 made in Christiaii coimtries are carrying the 
 trade of* the world, if it is not first or last a 
 result of the gospel and Christian missions?" 
 
 "I had not thought of it in that way," he 
 answered. "It does look as if it were." 
 
 "Another thing, Mr. P ," I continued; 
 
 "God says that 'the cattle on a thousand hills 
 are all Mine, the silver and the gold is all 
 Mine.' Now, if the silver and gold is all God's, 
 the coal in the earth is God's too." 
 
 "Yes," he answered; "there is no violation 
 of logic about that." 
 
 "Well, I come from Pennsylvania, and that 
 State is underlaid with coal, and we are making 
 scores of millionaires from the coal they are 
 taMng out of the earth. That is God's coal and 
 God's money. 
 
 "Then," I contiaued, "if the coal in the 
 earth is God's, the gas — ^I mean the natural gas 
 I — ^is also God's. But we are making scores of 
 millionaires from the natural gas they are tak- 
 ing out of the earth. 
 
 "Then, further, if the coal and gas are 
 God's, the oil in the earth is also God's. But, 
 can you think of Standard Oil without coupling 
 it in your thought with multi-millionaires?" 
 
BY-PRODUCTS IN TRADE 29 
 
 "No," lie answered; "I always think of 
 Standard Oil and multi-millionaires at th.e same 
 time." 
 
 So do I; don't you? 
 
 One of the Standard Oil men told me that 
 when they first began taking the oil out of the 
 earth there were people who complained that 
 they had no right to do so; that God had hid- 
 den this oil deep down in the earth to blow up 
 the world when he got ready to do so, and they 
 were robbing God. Now, this may not be very 
 good reasoning or very good sense, but they 
 tacitly admit that it is God's oil. 
 
 I often go to the Duquesne Club, when I am 
 in Pittsburgh, for my luncheons (one man. had 
 the temerity to ask me at a laymen's mission- 
 ary convention who paid for those luncheons). 
 There I see multi-millionaires going about like 
 so many school boys — ^made from the iron they 
 have taken out of the earth. 
 
 I have just been for a trip up through Mon- 
 tana, where we have our copper kings; and 
 down through California, where we have our 
 gold kings ; and out in Colorado, where we have 
 our silver kings ; and then in South Africa we 
 have our diamond kings. But those diamonds 
 
30 SOME BY-PRODUCTS OF MISSIONS 
 
 and that gold and silver and copper and iron 
 and coal and gas and oil miglit have remained 
 buried deep down in the earth for another mil- 
 lion years if a gospel-developed man had not 
 gone to take them out, for I challenge my read- 
 ers to find anywhere in the world a single mil- 
 lionaire^ — not to say multi-millionaire — made in 
 any non-Christian country in the world from 
 any of those things which God hid away in the 
 earth and says "are Mine." He has given His 
 wealth to the man to whom He has given the 
 gospel; for the wealth of the world is in the 
 hands of the gospel-developed man. And in the 
 light of the twentieth century Jesus Christ 
 might have said, "All the power of wealtJi has 
 been given unto Me, and I have given it unto 
 you." 
 
 And we exclaim, "Why, Master, hast 
 Thou given it unto us?" 
 
 And we seem to hear His answer echoing 
 down through the centuries in the form of His 
 last great commission: 
 
 "Go, teach all nations." 
 
 "Go ye into all the world and preach the 
 gospel to every creature." 
 
 "Ye shall be witnesses unto Me to the utter- 
 most parts of the earth." 
 
BY-PRODUCTS IN TRADE 31 
 
 I have given you the wealth; I have given 
 you the power; I have given you the intelli- 
 gence; I have given you the conveyances. GO I 
 
 There are four great sources of wealth: 
 mining, agriculture, stock-raising, and getting 
 control of the forces of nature; and I think I 
 would be safe in challenging my readers to find 
 a single millionaire made in any non-Christian 
 country from any one of these four sources. 
 There are millionaires in China, Li Hung- 
 chang was said to be one; but his money was 
 invested in pawn-shops, and his wealth was 
 made by preying on the poor. There are mil- 
 lionaires in India ; but their wealth, as in China, 
 will be found to be the result of taxation of the 
 poor. 
 
 When Mr. P said that "Christian mis- 
 sions have always been the forerunners of 
 trade," I could not but feel that I was in a 
 position to give him pointers on missions and 
 trade. 
 
 When I went to China twenty years ago 
 we could not get a bag of American flour in all 
 that empire. When I left Peking I saw piled 
 up on the bund in Tientsin stacks of American 
 flour thirty feet high, a hundred feet deep, and 
 a quarter of a mile along the bund, and I said 
 
32 SOME BY-PRODUCTS OP MISSIONS) 
 
 to myself, "The great wheat-raisers of bur 
 Northwest could afford to pay all the expenses 
 of all the missions in China — educational, evan- 
 gelistic, and medical — for the business that has 
 come to them." Standard Oil could afford to 
 do the same. "When I went to China we could 
 not get a can of oil except by having it shipped 
 from San Francisco or Chicago. Now Stand- 
 ard Oil is the light of Asia. They bum it in 
 their lamps ; they bum it in their small stoves ; 
 they cook their food with it. They dip their 
 water and make their tea and wash their dishes 
 and sweep up their dust in utensils made from 
 Standard Oil tins. Nay, they even roof their 
 houses with Standard Oil tius; indeed, in aU 
 kinds of domestic uses the Standard Oil tin ri- 
 vals, and in many cases supplants, the omni- 
 present bamboo. 
 
 And what shall we say of the Singer sewing 
 machine? That company wUl testify that the 
 first sewing machines that they sent to the non- 
 Christian world were carried by the missiona- 
 ries. The natives watched them with open 
 mouth as well as open eyes. They began buy- 
 ing them themselves, and now we see their ad- 
 vertisements in all the native papers. We see 
 
BY-PRODUCTS IN TRADE 33 
 
 itliem pasted on their 'walls; we see them in 
 their shops and in their homes, and hear them 
 singing as we pass along the streets. And I 
 can not look at the tower of the great Singer 
 Building as I enter the harbor at New York 
 without saying to myself, "I helped to buUd 
 that tower," for I was one of the imsalaried 
 drummers that helped to open up one of the 
 largest markets in the world to the Singer sew- 
 ing machine. 
 
 Men, I speak to you now. If you want to 
 talk business, the biggest investment this world 
 has is the gospel of Jesus Christ. It has done 
 more toward the development of man and more 
 toward the development of the world than any 
 other one force. And next to the gospel is the 
 men who carry the gospel. No greater mistake 
 can be made by shortsighted, narrow-minded, 
 selfish business men than to suppose that mis- 
 sions interfere with business. They promote 
 trade. The only business that missions would 
 interfere with, if they could, would be the ship- 
 ping of such intoxicants as injure the health 
 and character of the natives. And the time will 
 come, if it is not even now upon us, when every 
 Mghminded business man of vision and fore- 
 s 
 
34 SOME BY-PRODUCTS OF MISSIONS 
 
 sight will do all in his power to further mis- 
 sions, even though his motive be nothing higher 
 than to promote his own business. 
 
 Indeed, if I were asked to state what would 
 be the best form of advertising for the great 
 American Steel Trust or Standard Oil or the 
 Baldwin Locomotive Works (for we took 
 twenty-seven Baldwin locomotives out of the 
 hold of one steamer in China) or the Singer 
 sewing machine, or any one of a dozen other 
 great business concerns, I should say. Take up 
 the support of one or two or a dozen mission 
 stations, an educational institution, a hospital, 
 a dispensary, or a hundred native preachers or 
 teachers. Every one thus helped would be, con- 
 sciously or unconsciously, a drummer for your 
 goods, and the great Church they represent at 
 home would be your advertising agents. 
 
CHAPTEB IV, 
 
 BT-PEODUCTS IN SCIENCE. 
 
 As THE missionaries went in obedience to the 
 last command of the Master to teach all na- 
 tions, they began establishing schools. They 
 were monasteries and nunneries in old Eoman 
 Catholic times : they are colleges and universi- 
 ties to-day; and it was from the educational ef- 
 forts of these early churchmen that have 
 sprung all the great universities of early 
 Europe. 
 
 With the advent of Protestantism the mis- 
 sionaries continued to go and to teach, and Ox- 
 ford and Cambridge, Harvard, Yale and Prince- 
 ton, and a multitude of other colleges, are the 
 result of gifts from men who were stimulated 
 with the thought that, "religion, morality, and 
 knowledge being necessary to good government 
 and the happiness of mankind, schools and the 
 means of education shall forever be encour- 
 aged," an ordinance which they promulgated 
 in 1787. 
 
 They began taking the young people into 
 
 SB 
 
36 SOME BY-PRODUCTS OF MISSIONS 
 
 their schools and teaching them, and then be- 
 gan to develop a new power in the world — the 
 power of the iatellect, the power of the reason, 
 the power of invention, and the disposition to 
 experiment. 
 
 These yomig people seriously undertook the 
 study of nature and her laws. They soon dis- 
 covered some of the powers of nature. They 
 then began making their thoughts into ma- 
 chines (what is a locomotive or a trolley car 
 but a thought made into a machine, with a 
 power of nature — the expansive power of water 
 or electricity— hitched to it?), and then these 
 powers of nature pulled them over land and 
 sea, and a similar power swishes them through 
 the air. 
 
 Scientists tell us that our civilization is the 
 result of our science; and I answer, Yes, 
 largely. But our science is a result of our gos- 
 pel; and hence all our civilization is only a 
 synonym for the gospel of Jesus Christ — a by- 
 product of the gospel. Trace this thought out 
 to a last analysis, and we have a railroad train, 
 a trolley car, a telegraph, a telephone, a phono- 
 graph, a watch in your pocket, a filling in your 
 tooth, glasses on your eyes, and all the great 
 
BY-PRODUCTS IN SCIENCE 37 
 
 macMnery-filled mills which it has required 
 thought to produce, and thought and intelli- 
 gence to operate. There is no reason to believe 
 that we would have had any of these things to 
 the degree we have them now but for the inspi- 
 ration and intelligence that has been furnished 
 by the gospel, and the Church and schools which 
 are the embodiment of the Word of God, 
 
 It is worthy of note that, while the non- 
 Christian peoples studied the stars, they never 
 made an astronomy. I know what the ancient 
 Greeks did in astronomy; how they constructed 
 a theory (the Ptolemaic) which misled the 
 world for fifteen hundred years. I know what 
 Pythagoras did, and how nearly he came to the 
 Copemican explanation of the solar system; 
 but the science of astronomy as it stands to-day 
 has been made by the Christian peoples. The 
 Chinese predicted an eclipse more than seven 
 hundred years B. C, and many of the facts of 
 astronomy were stumbled upon by the Oriental 
 peoples. They have written books upon the 
 stars and the planets; but the facts of astron- 
 omy were never observed, collected, and classi- 
 fied in anything like a scientific way by any non- 
 Christian people. 
 
38 SOME BY-PRODUCTS OF MISSIONS 
 
 The non-Christian peoples have studied the 
 rocks; but they have never made a geology. 
 They have written books upon rocks and pre- 
 cious stones. They have opened mines of gold, 
 silver, copper, iron, and indeed all kinds of 
 metals. They have polished diamonds, rubies, 
 jade, and all kinds of precious stones. They 
 have worked crystals into goblets and snuff- 
 bottles ; but the classification of all the facts of 
 the strata of the earth and their contents was 
 left as a task for the man with a Bible. 
 
 The non-Christian peoples have likewise 
 studied the flowers ; but they have never made 
 a botany. They have written thousands of 
 books about the flowers; but they have failed to 
 make the slightest observation as to their struc- 
 ture. One day while engaged in translating a 
 botany with an old Chinese graduate scholar, I 
 mentioned the parts of the flower, to which we 
 had just come in our work. 
 
 ""What do you mean?" he asked. 
 
 "I mean the structure of the flower, the 
 regularity or irregularity of sepals, petals, 
 stamens, and pistils," I explained. 
 
 "Wo pu ming pai" (I do not understand), 
 he urged. 
 
BY-PRODUCTS IN SCIENCE 39 
 
 I went to thfi vrindow^ pulled two or three 
 flowers, and pointed out wliat I meant. 
 
 With staring eyes and mouth, agape he ejac- 
 ulated: 
 
 "Wo mei Hi Jmi" (I never observed that). 
 
 Again, the non-Christian peoples have writ- 
 ten books upon the human system; but they 
 have never made a physiology, a science of med- 
 icine, a science of dentistry, a science of optics 
 — ^nor, indeed, any science. Every science, nat- 
 ural and applied, that the world, has to-day, has 
 been made by the man that hats been developed 
 by the gospel of Jesus Christ. Observe that I 
 do not say: by a man who believes in Jesus 
 Christ and His gospel. There are many men 
 who have been developed in Christian schools, 
 or in schools originally established by Christian 
 men, who seem to think it an evidence of big- 
 ness or broadness to focus their minds upon 
 an em, and try to pick to pieces the shell from 
 which they were hatched. There are many 
 other men also — men of great intellectual 
 power and thought and of correspondingly 
 small spiritual power and faith — ^whose time 
 has been so taken up in the development of their 
 ithinking powers and their observation of things 
 
40 SOME BY-PRODUCTS OF MISSIONS 
 
 that they have had no time for the cultivation 
 of their moral and spiritual faculties and the 
 observation and classification of moral and 
 spiritual facts and phenomena. They have done 
 much for the advance of science; but they are 
 the product of a Christian civilization, and but 
 for the gospel and the educational system de- 
 veloped by the man with the Bible, we are quite 
 safe in saying they never would have been. 
 
 Observe, further, that we did not say that 
 all scientific facts have been observed by the 
 man with the Bible. This would not be true. 
 All the great peoples who have established 
 great civilizations of ancient or modem times 
 have been familiar with some, if not all, of the 
 first principles of physics — the lever, the wheel 
 and axle, the inclined plane, the pulley or the 
 screw. Without these the Egyptians could 
 never have built the pyramids or erected their 
 great temples, tombs, or monuments. Without 
 some observation of the facts of astronomy 
 they would not have erected them with refer- 
 ence to the points of the compass as they did. 
 But with the exception of the ancient Greeks 
 and the Moors, we find no non-Christian peo- 
 ples classifying their observations of laws or 
 
BY-PRODUCTS IN SCIENCE 41 
 
 things in anything like a scientific way. The 
 ancient Greeks approximated this in euclid, 
 astronomy, and logic, and the Moors made con- 
 siderable progress in mathematics and astron- 
 omy; but these three sciences, with all other 
 sciences, stand to-day as a by-product of the 
 civilization developed by the gospel of Jesus 
 Christ. 
 
 I suppose it will be admitted that the Chi- 
 nese is the oldest and greatest non-Christian 
 civilization that the world has ever developed. 
 It has risen higher, bas lasted longer, and has 
 exerted a wider influence over more men and 
 women than the civilization of any other pagan 
 people. Moreover, the Chinese are a very prac- 
 tical people, having stumbled upon the mari- 
 ner's compass eleven hundred years B. C, guu- 
 powder some two hundred years B. C, the prin- 
 ciple used in the pipe-organ two thousand to 
 three thousand years B. C, printing five hun- 
 dred years before Guttenberg, while they have 
 made for themselves all the practical utensils 
 of life. Their alchemists began experimenting 
 in their search for the elixir of life some two 
 or three centuries before the Christian era; 
 some of them had an explosion, and it was thus 
 
42 SOME BY-PRODUCTS OF MISSIONS 
 
 they stumbled upon gunpowder. But while 
 they are a very practical people, they have 
 never made an ounce of good gunpowder dur- 
 ing their whole history. Although they discov- 
 ered the mariner's compass some three thou- 
 sand years ago, they have never made a good 
 compass up to the present time; and although 
 they antedated Guttenberg five hundred years 
 in the discovery of printing, their Peking Gor 
 zette was both the oldest and worst-printed 
 newspaper in the world. 
 
 These alchemists developed a system of sci- 
 ence which we shall have occasion to mention 
 further on in speaking of the Taoist religion. 
 Their system, however, we will describe here. 
 It is called Feng Shua; feng meaning wind, and 
 shua meaning water, while the system itself 
 controls or explains the fortune or misfortune 
 — in a word, the luck — of all places and people. 
 The scientists are the soothsayers, and it is im- 
 possible to locate a house, a well, a city, or a 
 cemetery without first consulting these mouth- 
 pieces of nature. Let me give an illustration 
 or two which will do more to make Feng shua 
 clear than a whole volume of abstract explana- 
 tion. 
 
BY-PRODUCTS IN SCIENCE 43 
 
 There is at Tung-chou, fifteen roiles east of 
 Peking, a pagoda thirteen stories high, weigh- 
 ing an indefinite thousand of tons. I once in- 
 quired of a native why this pagoda. He ex- 
 plained that formerly in that locality there was 
 a shaking of the earth. A soothsayer was con- 
 sulted concerning this phenomena. He ex- 
 plained that in that locality there was buried 
 deep down in the earth a dragon, and that every 
 time it winked its eye it caused a shaking of 
 the earth. They further inquired as to how 
 to get rid of this quaking of the earth; to which 
 he answered, "Build something heavy enough 
 on the eye of the dragon, so that he can not 
 wink;" and my friend continued, "we built the 
 pagoda, and he has never winked since." 
 
 At the north side of every cemetery there 
 is a great mound of earth, unless it be located 
 with reference to some mountain-peak, as are 
 some west of Peking, or in some amphitheater 
 of a mountain-chain like the tombs of the Ming 
 dynasty near the great wall north of Peking, 
 to protect the bodies of the departed from the 
 bleak winds of the north. In the center of the 
 capital itself is a great mound, or hill, made 
 from the earth secured in the excavation of the 
 
44 SOME BY-PRODUCTS OP MISSIONS 
 
 artificial lotus lakes of the Forbidden City. 
 TMs mound, called Coal HiU, is placed inune- 
 diately north of the palace buildings for the 
 purpose of protecting the court. An elevation 
 north of a man's house, however, is as liable 
 to bring ill as to protect him, as was well illus- 
 trated in close contiguity to our mission in Pe- 
 king. 
 
 There was a hucmg tai tse, (a yellow girdle 
 man), a distant relative of the royal family, 
 lived in a small Chinese house just across the 
 street to the south of our mission compound 
 in Peking. He had five daughters and no sons 
 — a calamity in a Chinese home, where a girl 
 can do nothing toward the support of the fam- 
 ily, and a boy is necessary to the perpetuation 
 of the worship of the ancestors. This worried 
 the old man, and he called in a soothsayer to 
 inquire the cause of this misfortune. 
 
 The soothsayer went all about the premises, 
 looking wise and muttering incoherent and un- 
 intelligible formulas, but could find nothing 
 that would account for the condition. The 
 house was properly located — ^if it had not been, 
 some other soothsayer would have been at fault. 
 But as he came out to the front gate and looked 
 
BY-PRODUCTS IN SCIENCE 45 
 
 across the street, he discovered that we had 
 built a chiirmey a foot and half above the top 
 of a small Chinese house; and he exclaimed, "It 
 is that foreign devil's chimney that has spoiled 
 the feng shua of your place, and you will never 
 have anything but girls as long as that chinmey 
 stands. " 
 
 The old man donned his silk garments and 
 his hat — a Chinese never wears a hat except 
 on important occasions — and came over to con- 
 sult with the members of the mission. He 
 talked for an hour about everything except that 
 which concerned him most — a Chinese has no 
 idea of the flight of time ; tempus does not fugit 
 with him — and finally came to our chimney, 
 how it had spoiled the feng shua of his place, 
 and would not the honorable pastor kindly tear 
 it down to a level with the roof of the house and 
 restore the luck of his home. 
 
 We wanted to live in peace and harmony 
 with our neighbors, and so we tore the chimney 
 down to the level of the roof of the house — ^and 
 his next two babies were boys. That is science 
 in the greatest non-Christian nation the world 
 has ever developed. We must admit that it 
 worked — at least something worked, in that 
 
46 SOME BY-PRODUCTS OP MISSIONS 
 
 ease; but how would you like to be governed by 
 that style of thinking? 
 
 Again the verdict of the world at the be- 
 ginning of the twentieth century is that all sci- 
 entific power has been given unto Jesus Christ. 
 
CHAPTEE V 
 
 BY-PRODUCTS IN CIVILIZATION 
 
 I WAS talking with a business man in New York 
 recently about missions and the Church, and 
 religious affairs in general; and in the course 
 of the conversation he ejaculated : 
 
 ' * The trouble with you preachers, Headland, 
 is that you don't preach a practical enough 
 gospel." 
 
 "What do you mean?" I asked. 
 
 "Well," he continued, "you tell us about 
 being saved some time, somewhere" — 
 
 "Pardon me," I interrupted; "but to be 
 saved some time, somewhere, will be the most 
 important thing in time or in eternity to you 
 and me. It will, my friend ; I happen to know 
 that, for I have had one foot in the grave for 
 the space of two months, and I think it gives 
 one a different view of life to have been for 
 eight or nine weeks in sight of eternity." 
 
 "Oh, yes, I know what you mean," he con- 
 
 47 
 
48 SOME BY-PRODUCTS OF MISSIONS 
 
 tinned; "but we business men want something 
 that takes hold right now." 
 
 "We have it," I answered. 
 
 "What?" he inquired. 
 
 "The gospel." 
 
 "What do you mean?" 
 
 "You have a filling in your tooth," I an- 
 swered. 
 
 "Yes; what has that got to da with it?" he 
 asked. 
 
 "Why, your tooth is saved by the gospel," 
 I replied. 
 
 "What do you mean?" he asked, with some 
 surprise. 
 
 "I mean to say," I replied, that you can not 
 find a dentist anywhere in the non-Christian 
 world that can fill and save a decaying tooth. 
 Now, that is a practical enough gospel, isn't 
 it?" 
 
 "Is that true?" he asked. 
 
 "It is," I replied; and then I continued, 
 "Look here; do you pay your preacher, when 
 he comes to see you, the same as you pay your 
 dentist when you go to see him?" I had him 
 there. 
 
 "No; of course I do not," he answered. 
 
BY-PRODUCTS IN CIVILIZATION 49 
 
 "You are not quite honest," I replied. 
 
 "Well," he answered, trying to excuse him- 
 self, "you see, when a fellow gets a toothache 
 he will give almost anything to get rid of it." 
 
 And I answered, "0 God, give us a soul- 
 ache, a heartache for the world!" That is 
 what we want. We are so concerned about our 
 own little aches and pains, and our own com- 
 forts and luxuries, that we forget, if we ever 
 knew, the great throbbing, pulsating heart of 
 the other half, or the dull, blind ache of the 
 dark, drear millions who have been left through 
 all these centuries without any knowledge of 
 that great big gospel that brings us liberty, 
 fraternity, government, educational systems, 
 knowledge, science, health ; for, I continued : 
 
 "If you can not find a dentist to fill a de- 
 caying tooth, you could hardly hope to find a 
 surgeon who could set a broken arm or limb, 
 or prescribe intelligently for a diseased stom- 
 ach or a system of aching nerves." 
 
 "Well, scarcely," he answered, laconically. 
 
 "You will be interested in the following 
 story," I continued : "One of the court painters 
 came to me one day in Peking. He was having 
 trouble with his throat. I inquired about th^ 
 
50 SOME BY-PRODUCTS OF MISSIONS 
 
 difficulty, and he told me he had been eating 
 fish in the palace a few days before, and had 
 gotten; a fishbone stuck in his throat. 
 
 " 'Couldn't any one take it out for you?' 
 I inquired. 
 
 " *No,' he answered, 'one of the court phy- 
 sicians gave me medicine to dissolve the bone; 
 but it did not dissolve. I wonder if one of your 
 physicians could remove it.' 
 
 "I took him over to Dr. Hopkins, one of 
 God's noblemen, a man who can preach and 
 teach as well as heal, who lived only two doors 
 from me. The doctor had him sit down in front 
 of the window, open his mouth; he looked iato 
 his throat, saw a little red spot, took a pair 
 of tweezers and pulled the fishbone out." 
 
 As simple a surgical operation as that the 
 court physician in the greatest non-Christian 
 country the world has ever developed could not 
 perform! What, then, about the setting of a 
 broken arm or a broken limb! 
 
 Long ago the Chinese discovered the supe- 
 riority of Western medicine over their own 
 antiquated system, and when they began their 
 great reform measures of 1898, one of the first 
 things they did was to introduce a regular med- 
 ical department into their great colleges and 
 
BY-PRODUCTS IN CIVILIZATION 51 
 
 universities. And when the North China Edu- 
 cational Union began to build their medical 
 school in Peking, besides the officials of the 
 capital subscribing liberally, the empress dow- 
 ager herself gave nine thousand dollars toward 
 the erection of the building; and when it was 
 dedicated she sent her nephew. Prince Chiin, 
 the present regent, father of the emperor, to be 
 present at the dedication. The regent was also 
 present at the dedication of the Methodist Hos- 
 pital and has shown a particular interest in all 
 phases of educational and medical work in and 
 about the capital. 
 
 And well he might, for another incident that 
 occurred in Peking will reveal another phase of 
 Chinese medicine. 
 
 One day one of the leading portrait painters 
 of China came to call on me. He was not feel- 
 ing well, and when I inquired the nature of the 
 malady he simply answered, "Tu tze pu hao;" 
 a polite translation of which would be that his 
 stomach was out of order. He did not ask for 
 treatment nor request an interview with the 
 doctor. I returned his call less than a week 
 thereafter. "When I called at his studio and in- 
 quired about him, his pupUs said, 
 
 "He is dead." 
 
52 SOME BY-PRODUCTS OF MISSIONS 
 
 "How is that?" I inquired. "He called on 
 me less than a week since." 
 
 "Yes," they answered; "but he has been 
 ailing for some time, and one of the men in the 
 shop or store across the way said that he had 
 a prescription which would exactly suit his 
 style of sickness." 
 
 "Was the man a physician?" I inquired. 
 
 "No," they replied; "just a clerk in the 
 store." 
 
 "And what did he prescribe?" 
 
 "He told our teacher to swallow a large 
 green grasshopper," they answered; "about 
 that large," putting the end of the thumb 
 against the middle of the index finger. 
 
 "And what happened?" I asked. 
 
 "He swallowed the grasshopper and died 
 within a few hours." 
 
 Now, my wife, who is a physician, tells me 
 "that grasshopper ought not to have killed 
 him," and my only answer is a counter-ques- 
 tion : 
 
 "Isn't it pretty difficult to say what a live 
 grasshopper in a weak stomach might do for 
 a sick man? All that I know about the matter 
 is that he swallowed the grasshopper and died 
 
BY-PRODUCTS IN CIVILIZATION 53 
 
 withiii a few hours, and Ms wife sued the man 
 in the shop for having killed her husband." 
 
 And so I said to my friend with the filling 
 in his tooth: 
 
 "That is medicine and surgery in the great- 
 est non-Christian country in the world. How 
 would you like to live in a country with no bet- 
 ter religion and no more science than that? 
 Now, my theory is that it is the gospel that has 
 contributed to the production of all our sci- 
 ence." 
 
 "Yes, I have heard you say that before; but 
 I do not believe it. I thiuk it is the white man. ' ' 
 And so do you, my dear reader. 
 
 "Will you be good enough to tell me why 
 you think it is the white man!" I asked. 
 
 "Oh, that is easy. The white man is the 
 most highly developed man. He 's the — the — 
 the best part of the human race." 
 
 "I knew you believed that," I responded, 
 "and I thought you would say it. You remind 
 me of a conversation I had with a young man 
 in a railroad train." And I related the follow- 
 ing incident : 
 
 I was going from Topeka, Kan., to Kansas 
 City last winter on the railroad train. A hand- 
 
54 SOME BY-PRODUCTS OF MISSIONS 
 
 some young fellow about six feet tall, weigMng, 
 I should think, about one hundred and seventy- 
 five or eighty pounds, entered the car and sat 
 down beside ma He was well-groomed, neatly 
 dressed, trim, clean, and intelligent-looking. 
 Like everybody else, I have an unbounded ad- 
 miration for handsome, big men. I should like 
 to be big and handsome myself — ^not for my 
 own sake, but just for the sake of my Master. 
 A big, handsome man comes out on the rostrum, 
 and the audience looks at him, and then, fold- 
 ing their arms, they sink back among their 
 cushions or in their seats and sigh to them- 
 selves, "Well, he 's big enough to know some- 
 thing." Now, honestly, don't you? But a lit- 
 tle man comes out on the rostrum, and he ha^ 
 to prove that he knows it before his audience 
 will believe it 
 
 Now, if I had been in a Chinese railroad 
 train, and such a person had sat down beside 
 me, it would have been easy to have gotten ac- 
 quainted. I should have turned to him, and 
 with a polite bow Wen ta kuei hsing, asked his 
 honorable name. 
 
 "My miserable name is Wang," he would 
 have replied; "what is your honorable cog- 
 iaomen?' 
 
BY-PRODUCTS IN CIVILIZATION 55 
 
 "My miserable name is He. Where are 
 you going? and where did you come from? 
 What are you going to do?" etc., etc., and we 
 would have been acquainted. 
 
 Now, in an American railroad train it is en- 
 tirely different. A man comes and sits down 
 beside you, and you half turn and squint at him 
 out of the comer of your eye, and then 
 straighten up in a sheepish sort of way, as 
 though you had been trying to steal his pocket- 
 book, instead of trying to steal a glance at him. 
 
 I discovered in a round-about sort of way 
 that this young man was traveling for a shoe 
 house — ^traveling for a shoe house! Every 
 great business firm in the country has its men 
 out traveling for it, telling what it is doing, rep- 
 resenting its wares. What the Church wants is 
 ithat every one of its members will go out and 
 be a drummer for the gospel. Too many of us 
 seem to feel that when we have paid five or ten 
 dollars toward the preacher's salary and fifty 
 cents toward missions we have liquidated our 
 obligation toward Jesus Christ. Money can not 
 settle your spiritual obligations. Only service 
 can pay your debt to the Church. 
 
 If ever you start a conversation with a per- 
 
56 SOME BY-PRODUCTS OF MISSIONS 
 
 son in a railroad train, do not tell Mm anything 
 about yourself. He will get tired of you in 
 two minutes. But a man will walk two miles 
 with: you to tell you all about himself. Why? 
 Because you are interested in the other fellow. 
 And the hungiy heart of the world longs for 
 the interest of his fellow-men. 
 
 I talked to him for fifteen minutes about 
 shoes — ^nothing but shoes. I was interested in 
 the make of shoes, the quality of shoes, the sale 
 of shoes, the prices of shoes — shoes. After we 
 had talked for a quarter of an hour about shoes 
 he became tired of it It was shop to him ; he 
 wanted to know who this fellow is who is talk- 
 ing shoes so vigorously. 
 
 "My name is Headland," I informed him. 
 "I have been in China for twenty years, and 
 am away behind the times ia industrial pur- 
 suits. I am on the Laymen's Missionary Move- 
 ment." 
 
 He drew in his breath. He looked at me as 
 though I were a curio, and then he said, with 
 perhaps more frankness than courtesy, remem- 
 bering the interest I had taken in shoes: 
 
 "You know I do not believe in foreign mis- 
 sions." 
 
BY-PRODUCTS IN CIVILIZATION 57 
 
 * ' I did not know it, " I replied. ' * But would 
 you mind telling me why you do not believe in 
 foreign missions?" 
 
 " Yes, I '11 tell you why, ' ' he answered. * ' If 
 I had forty billions of dollars I could spend 
 them all in the United States." 
 
 "But would you do it?" I asked. 
 
 "Well, that is another question," he an- 
 swered. 
 
 "Suppose you did spend it all here, you still 
 would not have all the people converted," I 
 urged. 
 
 "No, but as long as there is so much to do 
 here at home I do not believe in sending so many 
 men and so much money abroad," he insisted. 
 
 "You believe in home missions, then?" I 
 said, interrogatively. 
 
 "Yes, I believe in home missions," he re^ 
 plied, not very enthusiastically. 
 
 "What particular phase of home missions ? ' ' 
 
 "Oh, all kinds." 
 
 "Would you mind telling me what particu- 
 lar home mission enterprise you help to sup- 
 port?" I inquired as innocently as I could. 
 
 "Well," he replied, "I do not help any par- 
 ticular kind." 
 
58 SOME BY-PRODUCTS OF MISSIONS 
 
 "Don't you suppose," I went on, "that 
 there was just as much need of men and money 
 in Jerusalem and Judea and Samaria when 
 Jesus Christ was preaching to His disciples as 
 there is in Topeka and Kansas and the United 
 States to-day?" 
 
 "Oh, yes, I suppose so," he admitted. 
 
 "Well, why do you suppose, when He only 
 had a dozen trained men, and they did not 
 have any money. His last words to them, in 
 Acts 1:8, were to go "to the uttermost part 
 of the earth?" 
 
 He did not have any answer to that question, 
 and I went on: 
 
 "Let me ask you another question. Sup- 
 pose those dozen disciples had believed just as 
 you do, where would you and I have been to- 
 
 "Oh," he exclaimed, "the white man would 
 have gone up anyhow!" 
 
 "I beg your pardon," I urged, quietly. 
 "When Jesus Christ was preaching to His dis- 
 ciples in Western Asia your ancestors and mine 
 were clothed in skins and living in mud-huts 
 and caves in Europe, and if the disciples and 
 their followers had said, 'There is no use of 
 
BY-PRODUCTS IN CIVILIZATION 59 
 
 going to the ends of tlie earth, while there is so 
 much, to do at home, instead of you and I beau- 
 tifully clothed"— and I looked him over crit- 
 ically, from his brightly-polished shoes to his 
 neatly-tied cravat and well-groomed bead — * 
 "and luxuriously reposing among the cushions 
 of a Pullman palace car in America, we might 
 bave been squatting on our haunches gnawing 
 a bone among the unkempt, xmbathed, half -clad 
 members of our tribe in some cave in Europe." 
 
 "I don't believe it," he interjected. "The 
 white man would bave risen in spite of every- 
 thing." 
 
 "Do you not suppose," I inquired, "that the 
 white man has been upon the earth as long as 
 the black man and the yellow man?" 
 
 "Yes, I suppose be has," he admitted. 
 
 "Then, how do you account for the fact tbat 
 we made so little progress till after we got tbe 
 gospel?" 
 
 "Is it true tbat we did make but little prog- 
 ress?" he asked. 
 
 "Let me put tbe question in anotber form. 
 Wby did we not keep pace witb the yellow 
 man?" 
 
 "Didn't we?" be asked. 
 
60 SOME BY-PRODUCTS OF MISSIONS 
 
 "By no means," I answered. "We are told 
 in English, history that 'in the dense forests of 
 the north and west (of Britain) roved groups 
 of savage men, wh.o shot a deer or snared a 
 bustard when they wanted food, ate berries and 
 leaves when game was not to be had, slept in 
 caves or under trees, wherever the sun found 
 them after the day's chase, and led, in short, a 
 life which, in truth, took no thought for the 
 morrow. A gigantic savage wrapped in deer- 
 skin, his naked limbs stained deep blue with the 
 juice of woad, his blue eyes darting ligbtniug, 
 and a storm of yellow hair tossing on his broad 
 shoulders and mingling with the floating ends 
 of his tangled moustache, has been the favorite 
 portrait of the ancient Briton^'* as found m. his 
 native wilds. 
 
 "Different, indeed, is the history of China. 
 A thousand years before that time he had made 
 a mariner's compass. Five hundred years pre- 
 vious to this description of our British ances- 
 tors Chinese literature had become so volumi- 
 nous that he was forced to collect the best of it 
 into an ecyclopedia which we call the Chinese 
 classics. Two hundred years before the time 
 
 ! Collier's History of England, p. 11, 
 
BY-PRODUCTS IN CIVILIZATION 61 
 
 of this description of our British ancestors the 
 Chinese had passed out of the age of feiudalism, 
 had built the Great Wall, and had united the 
 whole country into one great government; their 
 first great history had been written, and curio 
 collectors had begun to gather relics of ancient 
 times. 
 
 "Now, the question arises, how is it that 
 the Chinese were so far ahead of our ancestors 
 at the beginning of our present era, for they 
 were undoubtedly a thousand years ahead of 
 us when Jesus Christ was preaching in Galilee, 
 and the only way I can account for it is that 
 they had a better religion than we had. But 
 whatever the reason may be, it remains a fact 
 of history that we never made any progress 
 worth while until we got the gospel." 
 
 He was cornered on the question of foreign 
 missions. He knew it, and I knew it, but he was 
 not willing to admit it ; and so he jumped right 
 out of that comer into another comer, dodged 
 the question, and started in on a new line. 
 
 "You know, I don't believe in preachers; 
 they are a lazy lot." 
 
 I had heard that before, and I was prepared 
 with an answer. 
 
62 SOME BY-PRODUCTS OF MISSIONS 
 
 "Do you mean to say," I asked, "that all 
 the men that are traveling for your house are 
 up to your average?" 
 
 "Oh, I would not dare say," he answered. 
 . "Well, I would. They are not. There is 
 not a house in the United States in which all 
 the traveling men are up to your average. You 
 are an exceptional man physically," I added, 
 giving him a critical glance. "You are above 
 the average intellectually, and from some of 
 your remarks I judge you to be very good mor- 
 ally. But will you pardon me if I say I do not 
 think you are much religiously? You are, 
 therefore, only about two-thirds developed; 
 your intellectual third and your moral third. 
 Now, in all kinds of business we have all grades 
 of men. But will you pardon me if I say, in 
 spite of your ideas of preachers, that the civi- 
 lization of the world is more the result of the 
 preachers of the gospel than of any other one 
 class of men?' 
 
 He did not have any answer to that There 
 is no answer to it except to admit it. It is a 
 mistake to suppose, as some do, that Confucian- 
 ism, Buddhism, and Mohammedanism have re- 
 tarded the development of the Asiatic peoples. 
 
BY-PRODUCTS IN CIVILIZATION 63 
 
 They tave not. They have raised them to just 
 as high a level as the system can raise them. 
 No man nor any people ever rises above their 
 religion. 
 
 My friend had no answer to my remarks 
 about preachers, and so again he avoided the 
 issue, and, knowing that I had been many years 
 in China, he said: 
 
 "Look here, I do not believe you can convert 
 a Chinaman." 
 
 "Did you ever try it?" I asked. 
 
 "No; I just judge by the looks of him," he 
 answered. 
 
 "I have been sixteen years in China," I re- 
 marked. "That is not a very long time, but 
 long enough to have learned something. I 
 would like to tell you a story." And I told him 
 the following: 
 
JCHAPTEB VI 
 
 A GENUINE PEODUCT 
 
 Many years ago there was a little boy working 
 in a soap and candle store just across tlie city 
 wall from our mission in Peking. 
 
 One day he saw a missionary coming across 
 the street with books in his hands, and he said 
 to his associates: 
 
 "Kuei tze lai liao — ^the foreign devil is com- 
 ing." 
 
 The missionary, who proved to be Dr. L. W. 
 Pilcher, entered the store, put the books down 
 on the counter, and asked: 
 
 "Have you seen these books?" 
 
 They had not seen the books, but the boy 
 bought one. 
 
 Whenever you find a small laboring boy 
 buying a book and studying it you will soon 
 find him going up and up, and it is impossible 
 to predict where he will land. 
 
 This boy, whose name was Ch'en, left the 
 
A GENUINE PRODUCT 65 
 
 soap and candle store and entered the London 
 Mission School. 
 
 He studied diligently. 
 
 He was converted. 
 
 Now, one can be converted in sections. 
 Some men get their head converted, and one 
 man with his head converted without his heart 
 can be more trouble in a Church than all the 
 rest of the men together. 
 
 Then it is possible to have the heart con- 
 verted without the head, and this kind is almost 
 as much trouble as the other. He is all froth 
 and foam without foundation. We had that 
 kind of a man in the great laymen's meeting in 
 Indianapolis. While we were speaking he 
 would listen attentively until we were just about 
 to reach a climax. He thought he saw what was 
 coming before we finished our sentence, and he 
 would lean back and, with a seraphic look on 
 his face, would clap his hands and say, Amen. 
 The first time he said it nobody paid much at- 
 tention except to look surprised at the way he 
 did it. But after he had repeated it a half- 
 dozen times everybody would look in his direc- 
 tion and laugh — and we lost our point. He had 
 a good heart, but a bad balance wheel. 
 
 B 
 
66 SOME BY-PRODUCTS OF MISSIONS 
 
 Then tliese laymen tell me — and whenever 
 a lot of business men agree in telling me any- 
 thing I am ready tO' accept it — they tell me that 
 there is another part of a man that is harder 
 to convert than his head or his heart (putting 
 his hand in his pocket) — yes, his pocketbooL 
 But it is possible to be converted — head, heart, 
 pocketbook, and all — and you are ready to say, 
 not sing merely — ^you can sing anything; most 
 of us sing only for the music anyhow — ^but you 
 can say with all your nature: 
 
 "I'll go where you want me to go, dear Lord, 
 Over mountain, or vale, or sea. 
 And I '11 stay— 
 
 I wish it were written that way — 
 
 "I 'II stay where you want me to stay, dear Lord, 
 You can always depend on me, 
 
 iOh, what a power the Church would be if the 
 [Lord could depend upon every man, woman, 
 and child for whatever there was for him to 
 do! There is just as much need of men and 
 women staying here at home as there is of 
 others going to the foreign field. 
 
 That is the way Ch'en was converted. 
 He went home and told his mother that he 
 
A GENUINE PRODUCT 67 
 
 ■wanted to join the Cliurcli and be baptized at 
 the London Mission. His mother was outraged. 
 "My son join the Christian Church !" But she 
 did not forbid it. She was too wise for that. 
 Mrs. Ch'en knew that to forbid a boy to do a 
 thing he has set his mind on without giving 
 him anything else to do, will make him want 
 to do it the more. She therefore began to think 
 of a way to wean him away from his religion. 
 
 After considering various methods she de- 
 cided to have him engaged and married. If 
 there was anything that would take a boy's 
 mind off his religion it would be the being en- 
 gaged and married. 
 
 She selected a young lady named Li, a mem- 
 ber of a non-Christian family ; and she told the 
 boy he was to be married. 
 
 Of course, he said he would. There was not 
 anything else to do. In China the mother se- 
 lects the wife for her son ; the father selects the 
 husband for his daughter. The mother knows 
 the girls; the father knows the boys. They 
 naturally select the best they can find, engage 
 them to each other without the knowledge of 
 the young people, and in due time they are mar- 
 ried; and if they fall in love they have to do 
 it afterward. 
 
68 SOME BY-PRODUCTS OF MISSIONS 
 
 Ch'en waited imtil all tlie arrangements had 
 been completed and Hs mother, according to 
 Chinese custom, was about to call a sedan chair 
 and send for the young lady. She would be 
 brought and put into his apartments, with 
 certain other Chinese ceremonies, and they 
 would be married. 
 
 But Ch'en said: "No; I propose to be mar- 
 ried over at the mission with the Christian cere- 
 mony.' And he smiled and shut his teeth to- 
 gether. 
 
 And, you know, you can do anything if you 
 just smile and shut your teeth together. You 
 can't do it if you only smile; and you can't do 
 it if you just shut your teeth; but smile and 
 grit your teeth, and you can do anything, for 
 the world is waiting for you to will, to decide 
 what you are going to do, and then the world 
 will pitch in and help you do it. 
 
 Have you ever stood beside the railroad and 
 watched a great freight train passing! There 
 are eight large wheels on the engine driven by 
 the piston, and they each seem to say with 
 every turn, "I will; I will; I will." Following 
 them are two or three hundred other small 
 wheels, all turning the same way, "I wiU; I 
 
A GENUINE PRODUCT 69 
 
 •will; I will; I will;" and all because these eight 
 are turning. Tlie world is waiting for you to 
 decide what you are going to do, and 
 
 Ch'en was married over at the mission with 
 the Christian ceremony. 
 
 But you can not keep a wife and study on 
 nothing a year— in Peking; so Ch'en had to 
 find something else to do. 
 
 The mission wrote ^im a letter, "To whom 
 it may concern," saying that this boy Ch'en 
 was very diligent and reliable, and would make 
 a good servant to any one needing a "boy." 
 
 We needed a servant. In China every one 
 builds a wall around his house; no one has a 
 fence on his farm. We place our houses close 
 together; then we build one waU around the lot. 
 That is a compound. Then we have a gate in 
 the wall and a gatekeeper in the gatehouse. 
 We therefore engaged Ch'en as our gatekeeper. 
 
 He wanted to be a gatekeeper in the house 
 of the Lord — ^he wanted to be a preacher; and 
 he said to himself, "If you want to be anything, 
 begin where you are, and be it with all your 
 might." What a motto for a boy! Principals 
 of high schools and mothers have telephoned 
 me after they had heard these words of Ch'en, 
 
70 SOME BY-PRODUCTS OF MISSIONS 
 
 asking: "What was that you said about 'If 
 you want to be anything?' I want it for my 
 boy." 
 
 Ch'en changed the gatehouse into a gospel 
 hall, for he began preaching therein. Every 
 one who went in or out of that gate was told 
 of the gospel in which he believed. "Whenever 
 he had opportunity he went out to the street 
 chapel and preached there. He took trips with 
 the missionaries out into the country places, 
 where he preached daily, hourly, all the time; 
 and our mission history records that the first 
 two people that joined our Church in Peking 
 were brought in not by the preacher, not by 
 the missionaries, but "by Ch'en, our gate- 
 keeper — one a scholar, the other a coolie;" the 
 highest and the lowest class. 
 
 But Ch'en's wife could not read a word, and 
 he said to himself, "If I am going to be a 
 preacher, my wife ought to be able to read." 
 So he said to her one day, with a kindly smile 
 on his face, "I wish you would study the cate- 
 chism." 
 
 Mrs. Ch'en was a married woman, and sbe 
 did not propose to begin studying now; but she 
 did not say she would not — a woman does not 
 
A GENUINE PRODUCT 71 
 
 say sh.e won't to her husband — ^in China. But 
 she did not study. 
 
 Ch'en waited awhile, and then he said to her 
 a second time, "I wish you would study the 
 catechism." Still Mrs. Ch'en did not. 
 
 Again Ch'en waited, and then he ordered 
 her to study the catechism. Mrs. Ch'en thought 
 matters began to look a bit serious, but she 
 paid no attention to the order. 
 
 Ch'en waited longer than usual this time, 
 and then he commanded her to study the cate- 
 chism. StiU Mrs. Ch'en did not obey. 
 
 Now, when Mr. Ch'en had tried every kind 
 of moral suasion he could think of, and they had 
 aU failed, he took her off to a deserted part of 
 the compound and whipped her until she prom- 
 ised to study the catechism — ^because he wanted 
 to be a preacher. 
 
 I wonder what you would do if your young 
 theological students treated their young wives 
 in that way. And we knew that Ch'en had done 
 it, and we did not bring him up before the 
 Church. Why? Well, first, because we knew 
 he had not hurt her. He did not whip her to 
 hurt her; it was just to make her study the cate- 
 chism. Then, second, we knew that in China 
 
72 SOME BY-PRODUCTS OF MISSIONS 
 
 a man has a right to whip his wife — if he can. 
 And a woman has a right to whip her hnsband, 
 if she can. And she does it; and that is the 
 reason why there has been a woman sitting on 
 the throne of China for the past forty-seiven 
 years. 
 
 Mrs. Ch'en studied the catechism. She 
 learned every word of it. She remembered it 
 till the last day of her life, and she taught it 
 to every one of her children. 
 
 But when her first baby was bom it was a 
 girl. I wish you could have seen that little girl ; 
 she was one of the prettiest children I have ever 
 known, and the first remark made by every one 
 who saw her was, "What a beautiful child 
 Mary Ch'en is I" 
 
 But she was a girl, and that is bad luck in 
 China. But in addition to being a girl, she was 
 bom on the first day of the first month. And 
 Grandmother Ch'en said : "That is because you 
 are a Christian. Tour first baby is a girl bom 
 on New Year's Day; you will never have any- 
 thing but bad luck all your life." 
 
 Ch'en smiled and went on preaching; and 
 his next baby was a boy. 
 
 Old Mrs. Ch'en shook her head and sighed. 
 
A GENUINE PRODUCT 73 
 
 saying, "It will take more than one boy to avert 
 the calamity of the first baby being a girl bom 
 on New Year's Day." 
 
 Ch'en still smiled and continued to preach; 
 and his next baby was a boy. 
 
 Q-randmother Ch'en still shook her head, 
 but not so vigorously as she had before; and 
 Ch'en still smiled and preached; and his next 
 baby was a boy, and his next, and his next, and 
 his next — ^five boys in succession; and Grrand- 
 mother Ch'en had nothing further to say about 
 calamity coming to a Christian's home because 
 his first baby was a girl bom on New Tear's 
 Day. 
 
 As soon as Mary was old enough to study 
 the catechism, Mrs. Ch'en put her to work upon 
 it. As the child sat on her little stool at her 
 mother's feet she would sometimes say, 
 "Mamma, what is this word?" 
 
 Without looking up from her fancy work or 
 sewing, Mrs. Ch'en would answer, "Read a few 
 words before it," and without looking at the 
 book she could tell her the name of the charac- 
 ter; and so she did with all her children. 
 
 Ch'en called the little girl Mary — for the 
 mother of His Lord. His first son he called 
 
74 SOME BY-PRODUCTS OF MISSIONS 
 
 John, for the most beloved disciple; then Jacob, 
 and he started right down the list of the patri- 
 archs. 
 
 There is a lot of character in parents ia'di- 
 cated by the names they give their children. 
 Some parents give their boys big, strong names, 
 and their girls beautiful, aesthetic names. I re- 
 member in my grandfather's family we had 
 Abraham, Isaac, Jacob, and Elijah. And in my 
 father's family we have Abraham, Isaac, Jacob, 
 Elijah, Eli, John, and some more ; and they put 
 Isaac on me. As boys we did not like it. We 
 thought our parents might have been more orig- 
 inal in the names they gave us. But as I look 
 back over my father's and grandfather's fami- 
 lies and find them both keeping to the Old Book,, 
 even in the names they gave their children, I 
 feel rather satisfied. I think it is a recom- 
 mendation rather than otherwise to a boy to 
 have two or three generations of ancestors withi 
 Bible names. There is not much in a name, 
 anyhow. Isaac with Newton is a tremendous 
 combination. And who would not be Benjamin 
 if he could be Franklin, or Abraham if he could 
 be Lincoln? It is the character of the man that 
 counts, and not the name. 
 
A GENUINE PRODUCT 75 
 
 Tliat first boy John! He does not amount 
 to much. Jacob died as a child. But that third 
 boy is almost a saint. Tell me, why is it that 
 two boys, bom of the same parents, nourished 
 at the same breast, fed at the same table, study- 
 ing the same books, in the same seat, at the 
 same school, one will be almost a saint and the 
 other almost a devil? 
 
 One man answered from the audience, when 
 I asked this question, 
 
 "It is heredity, Headland; heredity ac- 
 counts for it all." 
 
 "What," I asked, "heredity from the same 
 parents?" 
 
 He hesitated, with his mouth half open, but 
 did not say anythiug; and I added: 
 
 "Heredity, individuality, and the gospel 
 may account for it, I fancy, but not heredity; 
 alone." 
 
 The third son entered the Peking Univer- 
 sity. He studied. He completed the course. 
 When he graduated he was offered forty dol- 
 lars per month if he would go iato business in 
 Shanghai. This he refused, and became a 
 preacher iu a small Church up outside the 
 Great Wall for two dollars and fifty cents per 
 montii 
 
76 SOME BY-PRODUCTS OP MISSIONS 
 
 The next son graduated. He has been of- 
 fered one hundred dollars a month if he -wotild 
 enter secular employment; but he refused all 
 other offers and became a teacher in the Peking 
 University at five dollars per month. The last 
 of the five boys graduated. He has just about 
 completed the course at Columbia University 
 as a doctor of science, in order to return to 
 China and take some position in the employ of 
 the government. 
 
 Would it not have been a fatal mistake to 
 have turned Ch'en out of Church because he 
 whipped his wife to make her study the cate- 
 chism? It pays sometimes to be lenient with 
 the boy who is in earnest. We learned that 
 from the Master. 
 
 Peter denied his Lord; but the next time 
 he met the Master, Jesus did not say to Em, 
 "Peter, you are a fine disciple — afraid to an- 
 swer a girl truthfully." You remember the 
 next time Peter met Jesus. It was up on the 
 Sea of Galilee. Peter had gone up home after 
 the crucifixion. One evening he said, "I 'm go- 
 ing fishing;" and the rest of the fellows all 
 said, "We '11 go with you;" and they aU went 
 fishing. They fished all night, and they did not 
 
A GENUINE PRODUCT 77 
 
 catch any fish. The next morning they were 
 cold and tired and sleepy and hungry, and a 
 voice came from the shore, 
 
 "Children, have ye any meat!" 
 
 "No." 
 
 Well, you are confining yonr fishing too 
 much to one side of the boat. This was implied 
 in what He said. And the world for the past 
 nineteen hundred years has been fishing too 
 much only on one side of the boat. 
 
 "Cast the net on the right side of the boat," 
 was the order of the Master, and it was so filled 
 with fish that they were afraid to draw it in 
 lest it break. And we have been letting our 
 net down on the other side of the world during 
 the past fifty years, and we have been bringing 
 in nations in a day. 
 
 "When John heard the voice he said, "It is 
 the Lord." Yes, Peter had denied the Master; 
 but as soon as he knew it was He, he jumped 
 into the sea and swam ashore. Ajad Jesus did 
 not say to him: "Peter, you are back at your 
 old job again, are you? Have taken all the rest 
 with you?" No; He did not say that. He did 
 not say anything. Peter just saw a fire of coals 
 and fish thereon; and Jesus had prepared 
 
78 SOME BY-PRODUCTS OF MISSIONS 
 
 Peter's breakfast with His own pierced hands. 
 And He fed him, and then He preached to him. 
 You remember His little sermon? It is very 
 short ; but, oh, what a wealth of meaning there 
 is in it for you and me as well as for Peter ! 
 "Simon, son of Jonas, lovest thou Me?" 
 "Lord, Thou knowest that I love Thee." 
 And Jesus did know that Peter loved Him 
 in spite of the fact that in a moment of weak- 
 ness he had denied Him. Then: 
 
 "Feed My hungry sheep." "Feed My 
 starving lambs." 
 
 And Peter fed the sheep and the lambs with 
 his life. 
 
 " I '11 go where you want me to go, dear Lord, 
 Over mountains, or vale, or sea," 
 I 'II stay where you want me to stay, dear Lord, 
 You can always depend on me. 
 
 And the Master is saying the same thing to 
 you and me to-day: 
 
 "Feed My hungry cheep, feed My starving 
 lambs." 
 
 The papers tell us that two million and five 
 hundred thousand Chinese will starve imless 
 America sends them food. Where does Amer- 
 ica get the food to send to so many famine- 
 
A GENUINE PRODUCT 79 
 
 stricken people? How is it that we liear of 
 famines in CHna, and famines in India, and 
 famines in Africa, and famine and plague and 
 pestilence and poverty in all non-Christian 
 lands? 
 
 But when did you hear of a famine in Ger- 
 many, or a famine in England, or a famine in 
 America, or a famine in any other country that 
 has a free Bible? I can not but look upon these 
 and all other similar conditions as by-products 
 of the gospel. If you can not see them in that 
 way — ^well, all I can say is that it is up to you 
 to account for them in some other more rea- 
 sonable way. 
 
 Ch'en, yes, he had whipped his wife to make 
 her study the catechism; but he was our first 
 preacher in the North China Conference, and 
 we could send him anywhere and be certain that 
 there would be no trouble while he was pastor 
 of the Church. He was at the Conference in 
 Peking at the beginning of the Boxer rebellion 
 of 1900, and was appointed to the same Church 
 where his son had gone some years before. He 
 took his wife and his youngest son and daugh- 
 ter, and reached his Church just two months 
 before the Boxers came. 
 
80 SOME BY-PRODUCTS OF MISSIONS 
 
 When lie arrived the members said to 
 him: 
 
 "Brother Ch'en, you must flee, and hide in 
 the mountains, because if the Boxers catch you 
 they will put you to death." 
 
 His only answer was: 
 
 "I am the shepherd of this flock. When 
 all my flock are hidden away and safe, then 
 I '11 go and hide; not till then." 
 
 In the light of all that happened I do not 
 know of anything that seems more Christlike 
 than that. "I am the shepherd of this flock. 
 When all my flock are safe, then I will run 
 away." He delayed too long. As he was go- 
 ing out of the village the Boxers caught him. 
 The Boxer chief took away his bedding, his 
 clothiug, his money— everything he had; then 
 turned him over to the rabble and said: 
 
 "-Now you may do what you please with 
 him." 
 
 Without the semblance of a trial they cut off 
 his head, and left his body and bones to bleach 
 there upon the plains of Mongolia during the 
 summer of 1900. 
 
 They beheaded his youngest son, as noble a 
 boy as we have ever had in the Peking Univer- 
 
A GENUINE PRODUCT 81 
 
 sity; and the youngest daughter flew to her 
 mother's arms, crying, 
 
 Oh, mamma, what shall we do?" 
 
 "We will all go to heaven together," an- 
 swered her mother in simple faith and trust. 
 
 And they butchered the mother and daugh- 
 ter locked in each other's arms. 
 
 And Ch'en fed the sheep and the lambs with 
 his life. 
 
 " I '11 go where you want me to go, dear Lord, 
 Over mountain, or vale, or sea," 
 I 'II stay where you want me to stay, dear Lord, 
 You can always depend on me. 
 
 And I turned to my friend in the railroad 
 train and said: 
 
 "Do you think Ch'en was converted?" 
 
 There were tears in his eyes as he answered, 
 "I guess he was." 
 
 "Well, it took us ninety years to get one 
 hundred thousand Christians in China. During 
 eight weeks of that Boxer trouble of 1900, ten 
 thousand of our hundred thousand laid down 
 their lives rather than deny their Lord. And 
 the blood of the martyrs is the seed of the 
 Church. In ten years since that time we have 
 added one hundred and fifty thousand other 
 
82 SOME BY-PRODUCTS OF MISSIONS 
 
 Cliristians to the hundred thousand we had be- 
 fore. But the number of persons gathered into 
 the Church is only one of the results of foreign 
 missions. The civilization of the world, traced 
 back to a last analysis, is the result of the mis- 
 sion of the Church. 
 
 "Yet there are tourists who go around the 
 world without ever visiting a mission, and then 
 return and pose as an authority on missions 
 and missionaries. God pity the man or woman 
 whose views of the Church are limited to the 
 number of members that may be gathered 
 within its walls. "We call the United States a 
 Christian country. Whether it is or not I do 
 not propose to say. There are about ninety 
 million people in this coimtry, not more than 
 thirty-three million of whom are members of 
 the Church, and a majority of these are women 
 and children. But may I call attention to the 
 fact that these thirty-three million of men, 
 women, and children dominate and control the 
 sentiment of the United States Government 
 and make it impossible for a man not controlled 
 by Christian principles to exert a dominating 
 influence in the government? 
 
 "Now," I said to my friend, "you would 
 
A GENUINE PRODUCT 83 
 
 not blame Cli'en's sons if they liated those peo- 
 ple who murdered their father, mother, sister, 
 and brother, would you?" 
 
 "No," he answered; "I would not." 
 
 "Nor would you blame them if they de- 
 manded a heavy indemnity for what their par- 
 ents lost." 
 
 Again he said he would not. 
 
 "When the Boxer trouble was over," I went 
 on, "the Chinese Government offered to pay 
 for everything the Christians lost at the hands 
 of the Boxers. "When the missionaries were 
 settling up the indenmity question they went 
 to this boy who had preached in the Church 
 where his parents were massacred, and said to 
 him: 
 
 " 'Wei-ping, what do you want for what 
 your parents lost? They lost everything they 
 had.' 
 
 "His head fell; his chest heaved; tears filled 
 his eyes ; and then he answered, 
 
 " ' I do not want anything, ' And they never 
 took a cash. 
 
 "The next year, when the bishop was about 
 to give him his appointment, before doing so he 
 asked him where he would like to go to preach. 
 
84 SOME BY-PRODUCTS OF MISSIONS 
 
 "Again his head fell; he swallowed with 
 difficulty, and when he could control his voice 
 he answered, 
 
 " 'I would like to go and preach to. those 
 people who murdered my father and mother 
 and sister and brother;' and this was aU he 
 asked. ' ' 
 
CHAPTEE VII 
 
 BY-PEODUCTS IN CIVIC LIFE 
 
 In 1890 I boarded a Pullman palace car in 
 Chicago bound for San Francisco. I could go 
 to bed as comfortably in that conveyance as 
 I could in my own home. I could get up in the 
 morning, go into the diner, and have as good 
 a breakfast as I could at home; and in three 
 days I was carried across vast plains and great 
 rivers, majestic mountains and deep ravines, 
 and put down in San Francisco, three thousand 
 miles away. It was a moving home — a moving 
 hotel. 
 
 There I boarded a floating palace to cross 
 that — shall I say, trackless ocean? No; it was 
 trackless until the gospel of Jesus Christ found 
 it — as all oceans were. But from that time 
 until the present it has been tracked all over 
 by those floating palaces. Again I could go to 
 bed as comfortably in this conveyance as I 
 could at home, and if I did not get up in the 
 morning and take as good a breakfast as I could 
 
 85 
 
86 SOME BY-PRODUCTS OF MISSIONS 
 
 at home it "was not because the breakfast was 
 not prepared. And I did not. I have a habit 
 of not going to breakfast the first morning after 
 I get out to sea. Perhaps you have. But in 
 thirteen days I had crossed that ocean and had 
 reached Japan. 
 
 There I boarded a still smaller floating pal- 
 ace, which took me comfortably over to Shang- 
 hai. There I boarded a very much smaller one, 
 which took me up the coast of China to Tongku, 
 the port of Peking, which was to be my destina- 
 tion. 
 
 At Tongku I went on shore and found a 
 railroad train. It was a little train, and it was 
 not very clean. The seats were made of floor- 
 boards. The backs of the seats were perpen- 
 dicular floorboards. The floor was dirty; the 
 windows were soiled; everything about it was 
 dirty. It made me think of the little palm trees 
 we have in pots in ' our homes. They grow 
 three, four, or five feet high. Why do they not 
 grow as high as the house? They do in the 
 tropics. Why? They are out of their element. 
 Take a gospel-developed thought — and a rail- 
 road train is a gospel-developed thought — and 
 put it out of its element, and it dwarfs. But 
 
BY-PRODUCTS IN CIVIC LIFE 87 
 
 this conveyance took me comfortably and fairly 
 rapidly np to Tientsin, some forty miles away. 
 
 There, after a few days' rest I went down 
 to the riverside and I chartered a boat aU my 
 own to go to Timgchou. It was a houseboat. 
 It was almost high enough for me to stand up 
 in. I could go to bed in that boat ; but, though 
 solitary, I was not alone. It is impossible to 
 go to bed alone in a Chinese houseboat. And 
 it took me from Monday morning till Friday 
 evening to reach Tungchou, eighty miles away. 
 
 Here again I went down to the canal, and 
 I chartered still another boat to make the last 
 stage of my journey to Peking. It was a san- 
 pan. San means three, and pan means boards ; 
 three boards make a boat. Men had ropes at- 
 tached to the front of the boat, and with one 
 end of the rope over their shoulder they walked 
 along the bank of the canal — ^it was not a tow- 
 path ; there was no tow-path — and pulled us up 
 to the walls of Peking. We could not all sit 
 on the top of the boat; so the rest of us hired 
 donkeys and rode up to the walls of Peking. 
 
 Now, I have given this trip for the sake of 
 the contrast: a Pullman palace car, with all 
 the comforts of home, two thousand miles in 
 
88 SOME BY-PRODUCTS OF MISSIONS 
 
 three days in a gospel-developed country, end- 
 ing up on "three boards" and a donkey in a 
 country where the gospel has not gone; and 
 almost every contrast between a country with 
 the gospel and one without is the contrast of 
 this Pullman palace car and the three boards 
 and donkey. There are a lot of people who 
 do not believe in foreign missions. I should 
 like to take those people and put them down 
 on the other side of the world, and let them ride 
 on three boards and a donkey until they believe 
 in a Pullman palace car and the gospel. 
 
 I want my readers to go with me into Pe- 
 king as I foipid it twenty years ago. The 
 streets were built up a foot and half or more 
 above the sidewalk. Why? In order that the 
 water might run off the street onto the side- 
 walk in the rainy season, leaving a dry passage 
 for mules and donkeys and carts. Men do not 
 count in a country without a Bible. I say that 
 advisedly. One of our Chinese students took 
 a trip around the world. When he returned to 
 Peking he said to the students in the course 
 of his address : 
 
 "Wherever I went in non-Christian lands 
 I found men doing the work of animals. In 
 
BY-PRODUCTS IN CIVIC LIFE 89 
 
 Korea they were carrying tremendous burdens. 
 In Japan they were pulling jinrikishas. In 
 China and India and Africa they were doing 
 ' the work which in England, America, Germany, 
 and France is done by the animals. Why, my 
 friends, is this?" he concluded. 
 
 And so I say, men do not count in a land 
 without a Bible. Humanity is cheap. You can 
 buy a man for less than you can buy a horse. 
 A woman costs less than a cow. I have 
 known little girls to be sold on the streets of 
 Peking for two dollars and a half. Only the 
 gospel ennobles humanity and banishes slavery. 
 
 And so I say, they built their streets up a 
 foot and a half above the sidewalk in order that 
 the water might run off the street and leave a 
 dry passage for the animals. There were de- 
 pressions between the street and the sidewalk, 
 in which the water settled, forming pools, some 
 of which were so large and so deep that it was 
 not only possible, but an actual fact, that peo- 
 ple were drowned on the streets of Peking. 
 
 The Chinese do everything the opposite of 
 what we do. They put their vest on outside 
 their coat; we put ours inside. They put on 
 white for mourning; we, black. They shake 
 
90 SOME BY-PRODUCTS OF MISSIONS 
 
 their own hands in greeting; we sliake each, 
 other's hands. They keep their back yard neat 
 and clean; we our front yard. They bring all 
 their kitchen refuse, vegetables, and other dirt 
 and dump them into those pools in the street. 
 They have been doing that for fifteen hundred 
 years, and the top dozen feet of the city of 
 Peking is saturated with all kinds of human 
 and animal filth that your imagination can pic- 
 ture. 
 
 They dig their wells down through this sur- 
 face soil, and wall them up with blocks of stone 
 without any cement of any kind to make them 
 impeivious. And the rain descends and settles 
 down through this surface soil into the well. 
 They dip it out, boil it, and make their tea of 
 it, and drink it — and the fittest of them sur- 
 vive. 
 
 That, however, was twenty years ago. The 
 gospel has gone to Peking since that time, and 
 wherever the gospel goes purity goes ; and dur- 
 ing the last three years pure water from the 
 bills fifteen miles west of Peking has been piped 
 into the city; and now they have a hydrant on 
 every street comer, and each one of these hy- 
 drants as it sends forth its stream of pure, re- 
 
BY-PRODUCTS IN CIVIC LIFE 91 
 
 freshing water gurgles as it flows a by-product 
 of tlie gospel. 
 
 The refuse vegetables which were thrown 
 into the pools would sink down and decay. In 
 the hot summer-time a thick green scum would 
 form on the surface of these pools, broken only 
 by the bubbles that came up from these decay- 
 ing vegetables. Then, during the burning hot 
 days of July and August, when the street was 
 covered with, two or three inches of dust, the 
 street sprinklers would come along with long- 
 handled reed dippers, ladle up this water, and 
 sprinkle the streets with it. 
 
 Then you would come along in your Chinese 
 cart, and the hot rays of the sun would come 
 down, and the odors would come up; and one 
 of the questions which tourists used to ask each 
 other when they were in Peking was, "Wh.at 
 kind of smells did you smell to-day?" to which 
 tbey usually answered, "Smells that I never 
 knew the names of." My friend Carl Fowler, 
 the son of Bishop Fowler, told me recently, 
 when I was in New York, that when he was in 
 Peking, in 1888, he catalogued twenty different 
 odors he had never met anywhere else in the 
 world. 
 
92 SOME BY-PRODUCTS OF MISSIONS 
 
 I have given you only a faint glimpse of tlie 
 dirt of old Peking as I found it twenty years 
 ago. The real dirt you would not allow me to 
 describe, nor would the publishers be allowed 
 to print it, even if I were to write it. Only 
 I may be allowed to add that in the springtime, 
 when every one was suffering from what we 
 call "spring fever," the city authorities had 
 the sewers cleaned. The dirt, at least a large 
 proportion of it, had washed in off the street, 
 and it was taken out, piled up on the sidewalk, 
 where it was allowed to dry for a week or ten 
 days, and was then used for building up the 
 street again. 
 
 This, again, was twenty years ago; but 
 where the gospel goes, cleanliness goes with it ; 
 and so now every great street in Peking is ma- 
 cadamized and as clean as the macadamized 
 streets of an American city to-day. Now, I 
 challenge my readers to name a clean city in 
 any non-Christian country in the world where 
 the influence of the gospel and the missionary 
 have not gone. I do not mean to say, nor to 
 imply, that the missionaries have brought about 
 this condition. But I do say that such a condi- 
 tion can not be found anywhere in the world 
 
BY-PRODUCTS IN CIVIC LIFE 93 
 
 where the gospel has not gone. And so I hold 
 that, traced back to a last analysis, every clean 
 city, with its paved streets, its macadamized 
 streets, its asphalt streets, its cement sidewalks, 
 is a by-product of the gospel of Jesus Christ, 
 for all the forces that have contributed to bring 
 about these conditions are directly or indirectly 
 the result of the Church, or the schools that 
 have resulted from the influence of the Church. 
 
 "When I arrived ia Peking twenty years ago, 
 the streets were lit with street lamps. A street 
 lamp at that time consisted of four posts with 
 a paper house on top, in which was a small lamp 
 about the size of a coal-digger's lamp, and they 
 lit these street lights on moonlight nights. 
 They never lit them on dark nights, for the sim- 
 ple reason that at such times every one had to 
 carry his own lantern; and these little lamps 
 did not give light enough to be of any account. 
 So what was the use of wasting the city oil? 
 But they lit them on moonlight nights, that the 
 cart-drivers might drive along between these 
 lights without falling off into the cesspools, and 
 perhaps drowning themselves as well as their 
 mules. 
 
 That, again, was twenty years ago. But 
 
94 SOME BY-PRODUCTS OF MISSIONS 
 
 wherever the gospel goes, there light goes ; and 
 Peking has not proved g,n exception. Jesus 
 Christ said, "I am the light of the world." 
 What did He mean by that? Before I went to 
 China I would have interpreted that as mean- 
 ing the light that comes into the human heart 
 with regeneration. Perhaps that is what Jesus 
 Christ meant; I shall not attempt an exegesis 
 of the passage. As we have seen, it means the 
 light that comes into the darkened mind with 
 intelligence. Nay, in the light of the twentieth 
 century it means even more than that. It means 
 an oil-lamp; for the non-Christian world up to 
 the present time has never made a decent oil- 
 lamp. If they never made an oil-lamp, they 
 could never make a gas-light or an electric light 
 or an acetylene light or a gasoline light or an 
 oxyhydric light, or any light other than a tal- 
 low candle or a dish of oil with a wick floating 
 therein. 
 
 Jesus also said to His disciples, "Ye are the 
 light of the world." And every kind of arti- 
 ficial light, that is worthy the name of light, 
 that the world has to-day has been made by the 
 man with the Bible, by the man who has been 
 developed by Christian institutions. And so 
 
BY-PRODUCTS IN CIVIC LIFE 95 
 
 now on each, side of those great macadamized 
 streets in Peking there are two rows of incan- 
 descent electric lights, with great arc lights at 
 every cross street, and the streets of Peking 
 are lit as well as the streets of an American city • 
 at night. Is not Jesus Christ the light of the 
 world in a bigger way than the world has ever 
 yet realized? I can not go down any of our 
 principal streets ia our great cities at nights, 
 with their electric lights and electric signs flash- 
 ing out on every hand, without ejaculating: 
 "I 'm the light of the world; the light of the 
 
 world, THE LIGHT OF THE WOKLD is JESUS 
 
 CHRIST." I have heard men say that God 
 could not say, "Let there be light," and there 
 was light. I can say it ; you can say it ; any one 
 can say it, if only he is connected with a mov- 
 ing dynamo. And God Almighty is the dynamo 
 Himself. I can not push an electric button or 
 turn on an electric light— I never do — without 
 repeating to myself, "Let there be light, and 
 there was light." Oh, what a mighty God He 
 is, and what a mighty gospel He has placed in 
 our lands ! 
 
CHAPTER Vni 
 
 LACK OF CHEISTIAN INFLUENCE 
 
 I WISH you could take a ride with me in a 
 Chiaese cart. I do not think you would want 
 to take more than one; but one is interesting. 
 We always take our friends for a ride in a na- 
 tive cart when they visit us in Peking. They 
 never forget it. 
 
 A Chinese cart is a great big Saratoga trunk 
 on two wheels. It has no springs. Why? do 
 you ask? Because the non-Christian world has 
 never yet made a spring vehicle. Now, you 
 eliminate all springs from your life, and see 
 how much of your comfort is gone. Take them 
 off your bed, your chairs, all your furniture, 
 your buggy, your wagon, trolley car, railroad 
 train, automobile; take all the springs out of 
 your life and see what a rough, jolty thing life 
 would be. And so I add, spring vehicles are 
 by-products of the gospel. A Chinese cart 
 has no springs. It has no seat. You sit down 
 taUor-fashion on the bottom of the cart. Now, 
 
 96 
 
LACK OF CHRISTIAN INFLUENCE 97 
 
 on those old dirt streets or roads — the Chinese 
 do not make roads; the cart makes the road — ■ 
 there would be a rut on this side, with none on 
 that. The wheel drops into the rut, and you 
 bump your head on this side of the cart. Next 
 there is a rut on that side ; the wheel drops in, 
 and you bump your head on that side of the 
 cart. Or there may be a drain across the road; 
 both wheels drop in at once, and the jolt makes 
 you wish your brain was placed on a rubber 
 cushion; or, finally, the mule starts suddenly — 
 a mule always does what you are not expecting 
 him to do ; that is the reason why he is a mule, 
 1 suppose — and you bump your head on the 
 back of the cart; and when you get home, the 
 only thing you can remember of your cart ride 
 is the bumps. 
 
 If you were to go with me for such a ride, 
 1 would take you as I did Mr. William Jennings 
 Bryan, for a visit to Liu Li Chang, the book 
 and curio street of Peking. The Chinese are 
 a great literature-loving people, and have been 
 for more than twenty-five centuries, and the 
 focal point of all their literature and learning, 
 insofar as it is contained in books, is this one 
 street; for practically every book published in 
 
 7 
 
98 SOME BY-PRODUCTS. OF MISSIONS 
 
 the empire can be found here. Let me try to 
 give some idea of the extent and character of 
 their literature. 
 
 I once went with Dr. Morrison, that wizard 
 of the London Times, to visit Liu Li Chang. 
 He wanted to secure some medical books and 
 charts. He obtained some books such as he 
 thought he wanted, and finally we found an 
 anatomical chart, if such it could be called ; for 
 it was only an outline of the human body, cov- 
 ered all over with black spots, making it look 
 very much as if it had had the smaU-pox. So 
 many of the Chinese were pock-marked that I 
 could not refrain from suggesting to the dealer 
 in a joking kind of way that the chart seemed 
 to have ch'u hua'rh (blossomed out), the Chi- 
 nese term when referring to that disease. 
 
 "No," he explained; "those spots mark the 
 places where it is safe for the doctor to insert 
 the needle in treatment by acupuncture with- 
 out killing the patient." 
 
 "May I ask," I went on, "about how many 
 patients the doctors would have to kill in mak- 
 ing a chart like this before they discovered all 
 these ten thousand safe spots?" 
 
 He shrugged his shoulders, as though that 
 
LACK OF CHRISTIAN INFLUENCE 99 
 
 were not a part of his business, and simply an- 
 swered, 
 
 "Pu chih tao" — I do not know. 
 
 He showed us a medical encyclopedia which 
 a prince spent thirty years in preparing, copied 
 nine times with his own hands, and it contaiaed 
 twenty-one thousand prescriptions. Prescrip- 
 tions enough in all conscience to cure all the ills 
 of life. But when a Chinese has a headache he 
 pastes turnip skins on his temples or on the 
 sides of his forehead to bring the ache out. 
 When he has a sore throat he pinches it up 
 and down the two sides and the center until 
 it is black and blue, in order that by counter- 
 irritation on the outside he may cure the pain 
 within. He still has a sore throat, but it is on 
 the outside. In the same way he often pinches 
 his forehead and his temples when turnip or 
 radish skins are not to be had. 
 
 Treatment by acupuncture is not an out-of- 
 date method by the Chinese. Not many years 
 ago our "boy," a servant who had been with 
 us for nine years, suddenly fell ill with cholera. 
 The Americaa doctor was summoned at once 
 and gave him a dose of cholera mixture. It did 
 not take effect at once, and a few hours after- 
 
100 SOME BY-PRODUCTS OF MISSIONS 
 
 ward, as my wife was entering th.e compound, 
 she saw the "boy" in the gatehouse, where a 
 native doctor was treating him to a "dose of 
 hatpin under the tongue." 
 
 Some of the prescriptions in this great med- 
 ical encyclopedia consist of powdered snakes' 
 bones and tigers ' teeth for violent diseases — on 
 the principle that virulent diseases require 
 strong remedies — a principle that was prac- 
 tical by our own physicians not many centuries 
 ago. Among their nursery rhymes I found one 
 called a "Doctor's Prescription," which, of 
 course, is only a child's caricature of the doctor. 
 He tells us that 
 
 My wife's little daughter once fell very ill. 
 
 And we called for a doctor to give her a pill. 
 
 He wrote a prescription which now we will give her. 
 
 In which he has ordered a mosquito's liver. 
 
 And then, In addition, the heart of a flea. 
 
 And half pound of fly-wings to make her some tea. 
 
 So far as I know the Chinese have never had 
 any medical schools similar to those in the 
 West, nor any native medical schools like those 
 in which they taught the Four Books and Five 
 Classics. Any one who had an aptitude for the 
 study of medicine, and a disposition to' pre- 
 scribe for those who were ill, could do so, and 
 
LACK OF CHRISTIAN INFLUENCE 101 
 
 not infrequently with, results not unlike that of 
 the grasshopper referred to in a former chap- 
 ter. I was myself acquainted with one of the 
 court painters, who was drawing a stipend as 
 court physician as well as artist. Indeed, it 
 was he who gave my friend medicine to dissolve 
 his fishbone. 
 
 Among the books in these stores we will find 
 a history that would fill a two-horse wagon. 
 This is not a universal history, nor a history 
 of the world, nor a general history of any kind, 
 but simply a history of China. Here, again, we 
 may find an encyclopedia that contains as many 
 volumes as there are minutes in two weeks. 
 Among their poets we will find one who wrote 
 as many separate pieces as there are days in 
 a hundred years. 
 
 When the commission appointed by the late 
 empress dowager to make a tour of the world 
 and examine the constitutions of the various 
 governments they visited, for the purpose of 
 advising her majesty what kind would be the 
 best to adopt as the proposed constitution for 
 China, returned to Peking, it published its re- 
 port in one hundred and twenty-seven volumes. 
 Such are some of the large ways in which the 
 Chinese have evinced their love of literature. 
 
102 SOME BY-PRODUCTS OF MISSIONS 
 
 In a former chapter we referred to the fact 
 that no non-Christian people have ever organ- 
 ized their thought on any one subject into a sci- 
 ence. We might go further and say that no 
 Asiatic people have ever done so. Over against 
 this statement we ought to place another; viz., 
 that none of the world's great religions orig- 
 inated outside of Asia. The Asiatic seems to 
 think in terms of the universal, the European 
 in terms of the particular. The mind of the 
 Asiatic is telescopic; that of the European, 
 microscopic. The Asiatic deals with worlds 
 and gods and universes; the European with 
 atoms, electrones, and microbes. And so the 
 Asiatic has given the world all its great reli- 
 gions, while the European has given it all its 
 sciences. 
 
 Of the world's great religions the Chinese 
 have originated two, adopted two others, and 
 are being rapidly transformed by still another. 
 It is a great mistake, therefore, to suppose that 
 the Asiatic, and especially the Hindoos and the 
 Chinese, are not religious. What Paul said of 
 the Athenians is emphatically true of the Hin- 
 doos and the Chinese; they are very religious. 
 There are probably ten times as many temples 
 and shrines in Peking as there are churches in 
 
LACK OF CHRISTIAN INFLUENCE 103 
 
 Chicago. Almost every square lias its temple, 
 and every home, shop, store, and even well, its 
 shrine. 
 
 Among the books in the shops on Liu Li 
 Chang is one called the Tao Te Ching, written 
 by Lao-Tze, the founder of Taoism, during the 
 sixth century before the Christian era. In it 
 we find the highest level to which the Chinese 
 have risen in their statements of moral or re- 
 ligious truth, when he urges his followers to 
 "recompense injury with kindness." Even 
 Confucius himself could not reach this level. 
 "When asked by his disciples what he thought 
 of Lao Tze's principle, he replied, "Eecom- 
 pense kindness with kindness and injury with 
 justice." Like many teachers of our own time, 
 he was willing to fall below a contemporary 
 in principle in order to be original in his state- 
 ment. 
 
 Li the Confucian books we find the negative 
 form of the Golden Eule, often wrongly attrib- 
 uted to Confucius as its author. On one occa- 
 sion the master in conversation with one of his 
 disciples asked, 
 
 "Tze, what is your principle in life?" 
 
 To which the disciple answered, probably 
 quoting a proverb of his times. 
 
104 SOME BY-PRODUCTS OF MISSIONS 
 
 "My principle in life is not to do to others 
 wliat I "would not have them do to me." A 
 good principle for a man to hold, and one which 
 he may practice all his life withoiit doing any- 
 thing. It is only negative goodness. It is when 
 one begins to do to others as he would have 
 them do to him that he begins to be positively 
 good. And this alone might account for the 
 difference in the results of the teachings of 
 Confucius and Christ, if there were nothing 
 else — though there is somethiag else, as we 
 shall show elsewhere. 
 
 When Mencius, some three hundred years 
 before Christ, was asked by his prince what 
 principle he had that would enable him to gov- 
 ern his people well, Mencius replied: "I have 
 but one principle. Righteousness. Tou be 
 righteous, and your people will be righteous." 
 This, again, was a high type of moral or re- 
 ligious teaching for this follower of Confucius. 
 
 But contemporaneous with Mencius there 
 was another teacher, independent of both Tao- 
 ism and Confucianism, named Mo Tzu, or Mi- 
 cius. "We have preserved among his writings 
 a whole chapter on ' * Universal Mutual Love. ' ' 
 He tells us that if every prince loved every 
 other prince as he loves himself, no prince 
 
LACK OF CHRISTIAN INFLUENCE 105 
 
 would make war upon any other for tlie pur- 
 pose of enriching himself. If a father loved 
 his son, and the son his father; if a mother 
 loved her daughter, and a daughter her mother ; 
 if neighbor loved neighbor as he loves himself; 
 if, in a word — for he goes on in this strain 
 throughout the entire chapter — if everybody 
 loved everybody else as he loves himself, no- 
 body would injure anybody else for the purpose 
 of benefiting himself, and so all the ills of life 
 would be cured if only everybody exercised 
 universal mutual love." 
 
 Now, when Mencius's disciples asked him 
 what he thought of Motze's principle of loving 
 everybody else as one loves himself, he an- 
 swered, "It would bring us into the state of 
 the beasts." They have no more love for their 
 progenitors than they have for any other ani- 
 mals, and hence we would be no better than they 
 are if we did not love our parents better than, 
 we loved anybody else. 
 
 Again, and this is the last of these high 
 moral principles of Chinese literature to which 
 I wish to call your attention, there was, contem- 
 poraneous with the Apostle Paul, a Chinese 
 woman who wrote the first book that was ever 
 written in any language for the instruction of 
 
106 SOME BY-PRODUCTS OF MISSIONS 
 
 girls. It now constitutes tlie first of tlie * ' Four 
 Books for Girls," and in it she says, "First 
 others, then yourself;" equivalent to our own, 
 "Always prefer others rather than yourself." 
 All of these books, with their good moral prin- 
 ciples, can be secured in these bookshops of 
 Liu Li Chang, and will give us some idea of the 
 quality of this class of Chinese literature. 
 Touch the Chinese on science, and they are 
 weak; touch them on morality, and they are 
 decidedly strong; stronger, I think, than any 
 other non-Christian people the world has ever 
 developed. So far as I know, not even the Hin- 
 doos have given statement to so many of the 
 highest moral principles as embodied in the 
 Christian system as have the Chinese. 
 
 The question naturally arises, if all that I 
 have said is true, and our progress is the cause 
 of our religion, and the Chinese have all the 
 great moral principles that we have, why did 
 they not make equal progress? To answer this 
 question it will be necessary to consider the 
 Chinese systems of religion, remembering that 
 morality and religion, as we shall show in an- 
 other chapter, spring from different states of 
 the mind. 
 
CHAPTER IX 
 
 THE RELIGIONS OF CHINA 
 
 The first and most revered of the religions of 
 China is Confucianism. It is the outgrowth of 
 the teachings of Confucius. It is a worship, but 
 not a religion; a worship of genius, but not a 
 worship of God. Neither priest nor idol is 
 found in a Confucian temple. Every man is 
 his own priest, and his only object of worship 
 is an ancestor, an emperor, a statesman, a 
 scholar, or a soldier. Every home of any im- 
 portance has its ancestral tablets. These are 
 small pieces of board fashioned after the style 
 of a tombstone, on which the name of the ances- 
 tor is written or carved. To these homage is 
 offered, and this homage may be translated 
 either worship or respect. The first objection 
 an official will offer to joining the Christian 
 Church is that it does not approve of the wor- 
 ship of ancestors. 
 
 My assistant pastor, Mr. Liu Mark, gave 
 up his salary as a preacher, asking to be al- 
 io? 
 
108 SOME BY-PRODUCTS OF MISSIONS 
 
 lowed to preach, for nothing and teach. English 
 in an official's family for his living. He taught 
 the sons of the official, and not infrequently 
 both father and sons conversed with him about 
 his religion. On one occasion the father said 
 to him, 
 
 "My only objection to your religion is that 
 you do not worship your ancestors." 
 
 "And why do you object on that account?" 
 asked Mark. 
 
 "Because I think everybody should wor- 
 ship his ancestors, ' ' replied the official. 
 
 "You worship your ancestors, I suppose?" 
 said Mark, interrogatively. 
 
 "Most assuredly, I do," he replied. 
 
 "Which of your ancestors do you wor- 
 ship?" asked Mark. 
 
 "My father, my grandfather, and my great- 
 grandfather," he answered. 
 
 "None of them further back than your 
 great-grandfather?" asked Mark. 
 
 "I do not know them any farther back," he 
 replied. 
 
 "And how will they feel?" asked Mark. 
 "Will they not feel imhappy that their sons 
 and grandsons are worshiped, while they are 
 not?" 
 
THE RELIGIONS OF CHINA 109 
 
 "Mei hsiang too"— I never tlioiiglit of that 
 < — replied his excellency. 
 
 "Now, do you not see?" said Mark, "that, 
 no matter how many of your ancestors you 
 worship, their will stili be others that you do 
 not, and that it is impossible to get a perfect 
 worship unless you go back and worship the 
 one God and Father of us all, and thus you 
 honor all your ancesters?" 
 
 The official never offered any further objec- 
 tions to Mark's religion, but allowed one of his 
 sons to join the Church. 
 
 When the great official Li Hung-chang died, 
 a temple was erected for his worship (not sim- 
 ply in his memory) in Peking, another in his 
 native place, and still others in other great 
 cities. Every official or scholar who succeeded 
 in winning great fame may have at least one 
 temple erected for his worship, that in his na- 
 tive city or village, or in the place where he 
 won his laurels. In Shanhaikuan, where the 
 Great Wall enters the sea, there is a temple 
 erected in memory of Wu San-kuei, the general 
 who succeeded in keeping the Manchus out until 
 he asked them to come and help him drive out 
 the rebel who had overthrown the Ming dy- 
 
110 SOME BY-PRODUCTS OF MISSIONS 
 
 nasty. A similar temple is in Changli, for the 
 worship of the great statesman and philosopher 
 Han Yii, and almost every city and village has 
 some temple erected for the worship of some 
 one of its own great sons. 
 
 Confucius was born 551 B. C. He was a 
 moralist only, and not a religionist. His con- 
 cern was man's relation to man, and not man's 
 relation to God. When asked about God, he 
 answered, " I do not know man ; how can I know 
 God?" "When asked about the existence of the 
 soul after death, he replied, "We know not life ; 
 how can we know death?" When asked what 
 he thought of Lao Tze's teaching, to "recom- 
 pense injury with kindness," he replied, "Rec- 
 ompense kindness with kindness, and injury 
 with justice." 
 
 The negative form of the Golden Eule, 
 which is usually attributed to Confucius, did 
 not originate with him, nor was he the first to 
 give it expression. On one occasion he asked 
 a disciple, "Tze, what is your rule of con- 
 duct?" 
 
 "My rule of conduct," answered the dis- 
 ciple, "is not to do to others what I would not 
 have them do to me." 
 
THE RELIGIONS OF CHINA 111 
 
 "Tze," answered the master, "you liave not 
 yet attained to that." 
 
 In estimating Confucianism we should re- 
 member that Confucius made no pretensions to 
 divine help, power, or revelation. He taught 
 men as a man, and taught only about life. He 
 made no pretensions to do what he could not, 
 or to know what he did not know. As a man 
 he has had a greater and better influence upon 
 more people than any other man that has ever 
 lived. And the Chinese people, the greatest non- 
 Christian nation the world has ever developed, 
 are more the result of the influence of Confucius 
 than of any other person. He gathered up and 
 edited the best literature of the past, and made 
 a set of classics which are pure in tone and 
 which have served the Chinese as a course of 
 study for twenty-four centuries. That some 
 later scholar did not prepare a better course is 
 no reflection on the sage. 
 
 But Confucius was not a deep thinker. He 
 was simply a pedagogue. He struck a surface 
 depth which is easy to understand, and hence 
 could become popular. If Confucius had gone 
 deeper his influence would have been narrower. 
 Turn from Lao Tze or Chuang Tze to Confu- 
 
112 SOME BY-PRODUCTS OF MISSIONS 
 
 cius, and it is like turning from Plato or Aris- 
 totle to Socrates. One can not but wisli that, 
 instead of turning the face of China to the past, 
 he had turned it to the future, and that, in- 
 stead of turning men's thoughts manward only, 
 he had directed them Godward. But the sage 
 did a noble work, and it remains for the ' ' Man 
 of Galilee" to do what the man of Lu could not. 
 Confucius inspired the peoples of Eastern Asia 
 in a pursuit of the intellectual just as Jesus 
 Christ has inspired the peoples of Western 
 Europe in the pursuit of the spiritual, and has 
 received the same kind of homage. 
 
 Buddhism. — ^In the year 65 A. D. the Em- 
 peror Ming Ti had a dream in which he dreamed 
 that a prophet had arisen in the West. Under 
 the leadership of a prince, his brother, he 
 formed a company of eighteen, officials and sent 
 them west to search for the prophet. This was 
 about the time Paul was writing his second 
 epistle to Timothy; and one can not but wonder 
 what would have happened if Paul and some of 
 the Epistles and Gospels, with the Old Testa- 
 ment, had been found by this delegation. But 
 God pity us if they had found Paul and taken 
 him to China instead of allowing him to come 
 to Europe! 
 
THE RELIGIONS OF CHINA 113 
 
 They went to India. There they found some 
 Buddhist books and priests, and carried them 
 with some idols back to China; and thus Bud- 
 dhism was introduced into the middle kingdom. 
 And the Chinese say, "Of all sinners Miag Ti 
 was the greatest." 
 
 As a matter of fact Buddhism supplied what 
 Confucianism lacks — a hope of a future life; 
 and this is the reason why Buddhism has got- 
 ten such a strong hold upon the people. Of 
 course, it is implied in the worship of ancestors 
 that the spirits of the ancestors still exist, else 
 why worship them? But the hope is indefinite. 
 So when Buddhism was brought in, with her 
 nirvana and her transmigrations, there was 
 something to feed the hope of the bereaved 
 ones. 
 
 Buddhism, however, brought nothing which 
 corresponds to the Chinese classics or the Bible 
 as an educative force; and the system of reli- 
 gion which does not foster education must 
 surely die. One need only follow the history 
 of the Christian Church where the people are 
 kept in ignorance and subjection, to understand 
 the force of this remark. 
 
 Buddhism undertook to do with priests, tem- 
 8 
 
114 SOME BY-PRODUCTS OF MISSIONS 
 
 pies, worsMp, and idols what Confucianism un- 
 dertook to do with schools. Every nook and 
 comer of the universe was inhabited by a spirit, 
 and Buddhism put an idol — gold, silver, bronze, 
 stone, wood, clay, paper — ^wherever it could be 
 placed, from the kitchen and the front gate to 
 the housetop and the well, and gave the people 
 something to fear and to worship everywhere. 
 But they did nothing to increase the intelligence 
 of the people. The temples are dirty, the 
 priests are filthy and ignorant and foul. 
 
 " And if the priests be foul in whom we trust. 
 What wonder is it a lewd man should rust ?" 
 
 The people affect to despise them, whether they 
 do or not; but when death comes to a home, 
 both Buddhist and Taoist priests are called in 
 to chant their litanies and say their prayers, 
 for, not knowing which may be right or which 
 wrong, they prefer to consult them all. 
 
 At New Year's time the Chinese bum a 
 kitchen god. But before doing so they smear 
 his mouth with molasses, so that he will not re- 
 port any but sweet things about them when he 
 reaches heaven. When friends die, they make 
 all kinds of paper houses, rolls of paper silk, 
 
THE RELIGIONS OF CHINA 115 
 
 carts, horses, sedan chairs, servants, money, 
 even cards and dice, if they were fond of play- 
 iag, and bum them in a bonfire, that the de- 
 parted one may have them in the spirit world. 
 Each year they place silvered paper on the 
 grave as an annual allowance for the spirit. 
 
 Mrs. Headland once said to a princess who 
 had prepared these things for her mother-in- 
 law, 
 
 "You do not think that her spirit wiU want 
 dice, or cards, or the chair in which she was 
 home as a cripple, do you?" 
 
 "I do not know what she may want," re- 
 plied the princess, "but it is a comfort to us 
 to do for her anything that she liked when here, 
 and so we prepare these things." 
 
 And so they prepare all these usefully use- 
 less things just as we put flowers on the casket 
 or on the grave. Human nature and human 
 sorrow and human needs are the same all over 
 the world. 
 
 But the idol that is most worshipped of any 
 in China is the goddess of Mercy. There are 
 some who think that this is the Virgin Mary, 
 carried to China by the Nestorians from 500 to 
 800 A. D., adopted by the Buddhists, and in- 
 
116 SOME BY-PRODUCTS OF MISSIONS 
 
 eluded in their pantheon. She is certainly not 
 a Hindoo goddess, as she has neither the fea- 
 tures nor the figure of the idols brought from 
 that country. 
 
 Taoism (pronounced Dow-ism) is the out- 
 growth of the teachings of Lao Tze, who was 
 an old man when Confucius began his teaching. 
 The highest expression of moral teaching ever 
 reached by the Chinese was reached by Lao Tze 
 in his "recompense injury with kindness." 
 Confucius once visited him, but was unable to 
 comprehend his teaching. 
 
 Lao Tze wrote a book called the "Tao Te 
 Ching," the classic or Bible of the Taoists. It 
 is a small book of only about five thousand 
 words. The word Tao means way, Te means 
 virtue; and so it has been called the "Classic 
 of the Way and of Virtue." His own explana- 
 tion of the Way is so complicated that no critics 
 thus far have been able to comprehend it. The 
 same expression, Tao, is used for Word in the 
 first chapter of John's Gospel, "In the begin- 
 ning was the Word." 
 
 The chief teaching of Lao Tze and his early 
 followers is, "Do nothing, and all things will be 
 done;" a doctrina of inactivity. It is worth;^ 
 
THE RELIGIONS OF CHINA 117 
 
 of note that China's greatest philosopher, 
 Chnang Tze, a contemporary of Aristotle, was 
 Lao Tze's most distinguished disciple. 
 
 Once, when Chuang Tze's disciples were 
 conversing as to what kind of a fimeral they 
 should give their master, he, overhearing them, 
 said, 
 
 "Give me no funeral at all; just throw me 
 out." 
 
 "But," they objected, "the birds will eat 
 you." 
 
 "Bury me," he answered, "and the worms 
 will eat me. You rob the birds to feed the 
 worms." 
 
 The Taoists began experimenting as alche- 
 mists some two or three centuries before Christ, 
 and were the natural scientists of the times. 
 Their search was for the elixir of life. It was 
 in this way that they discovered gunpowder. 
 The great officials of the times despised this 
 search for the elixir of life ; but Chin Shih Hu- 
 ang, the emperor who built the Great Wall, 
 and some of his successors were anxious to get 
 the elixir of life, and, of course, there were al- 
 ways fakirs to find it for them. On one occa- 
 sion one of these Taoists brought a dose to 
 
118 SOME BY-PRODUCTS OF MISSIONS 
 
 the emperor. An old official, who was present 
 when it was brought, drank it. The emperor 
 threatened to put him to death. 
 
 "That is impossible. Your Majesty," said 
 the official. 
 
 ''What do you mean?" asked the emperor. 
 
 "I have taken a dose of the elixir of life," 
 answered the official. 
 
 "That shall not save you," said the ruler. 
 
 "If it can not save me," asked the official, 
 "what is the use of Your Majesty taking it?" 
 And his wit saved his life. 
 
 This pandering to the wants of others has 
 been a characteristic of the Taoists throughout 
 their history. They began to adopt the gods 
 of the Buddhists and add them to their own; 
 and this they continued to do until their pan- 
 theon is equal to that of the Buddhists. 
 
 Lao Tze left China, so the story goes, riding 
 upon a cow. As he was going out of the north- 
 west pass, the gatekeeper made him stop and 
 write a book, the "Tao Te Ching," before he 
 would let him through. As he never returned, 
 he was supposed to have sublimated and gone 
 to the celestial regions, where he holds meetings 
 iwith the best of his followers until the present 
 
THE RELIGIONS OF CHINA 119 
 
 time. Eight of the greatest of his disciples are 
 called the Eight Immortals. One of these is 
 "Liof the Iron Staff." 
 
 Li is said on one occasion to have gone in 
 spirit to a meeting with Lao Tze, leaving his 
 body in charge of a disciple. The mother of 
 the latter died before Li returned, and he was 
 forced to leave the body to go and bnry his par- 
 ent ; so that when Li returned, his body had be- 
 gun to decay. (Why it would not decay while 
 the disciple was watching it, does not concern 
 the Chinese.) When Li returned and found 
 his body in a state of putrefaction, he looked 
 about and saw the body of a lame beggar from 
 which the spirit had just departed, and, slip- 
 ping into that, he has been hobbling about on 
 an iron staff ever since. Most of the Chinese 
 fairy tales are connected with Taoism. 
 
 About the third or fourth century of our 
 era there was a war for supremacy between 
 these three religions. The Buddhists built 
 temples and decorated them with their idols. 
 The Taoists built temples too, and decorated 
 them with pictures of their gods and their im- 
 mortals. The Confucianists built schools and 
 decorated them with paintings of the great men 
 
120 SOME BY-PRODUCTS OF MISSIONS 
 
 of tlie past. This continued for several centu- 
 ries. Sometimes one would lead in popular fa^- 
 vor, and sometimes another. Taoism was al- 
 ways ready to adopt a god or a genius, if by 
 so doing she could win the hearts of the people. 
 It was in this way that Chinese art took its rise ; 
 so that art in Asia, as iu Europe, was developed 
 in connection with religion. 
 
 What these three religions undertook to do 
 for China, Christianity did for Europe and 
 America. Confucianism undertook to develop 
 the iateUectual life of the people. This it did 
 in a very imperfect way. It furnished a system 
 of study which, with the learning of the Chi- 
 nese language, has produced a greater memory 
 development in the Chinese than in any other 
 people in the world ; but it left the thinking fa- 
 cilities, such as reason and invention, practi- 
 cally dormant. Contrast the old educational sys- 
 tem of Confucianism with the great university, 
 college, and public-school system of Europe and 
 America, and we can readily see what a failure 
 Confucianism has been at its strongest point. 
 Or, if we question its failure, we only need to 
 remember that the Chinese themselves have 
 given up the old Confucian system for the 
 
THE RELIGIONS OF CHINA 121 
 
 Christian, system, even adopting every seventh 
 day as a day of rest. 
 
 Buddhism undertook to furnish the Chinese 
 with a system of worship and a hope for the 
 life beyond. In this she also has failed. No 
 Chinese scholar will admit that he is a Bud- 
 dhist. The people as a whole do not admit that 
 Buddhism as a system is worthy of their re- 
 spect. They seek the priests as a last resort, 
 but from childhood they have no respect for 
 the priests, and ridicule them ia their play and 
 in their nursery rhymes, as witness the follow- 
 ing: 
 
 Pat-a-cake, pat-a-cake, little girl fair. 
 
 There 's a priest in the temple without any hair. 
 
 You take a tile and I '11 take a brick. 
 
 And we '11 hit the priest in the back of the neck. 
 
 Taoism undertook to furnish the Chinese 
 with a system of science. She experimented as 
 in alchemy. She tried astrology. She under- 
 took to explain the laws of nature. But all her 
 efforts have resulted in nothing more than 
 Feng shua: demonology, soothsaying, and nec- 
 romancy. And now, at the begianing of the 
 twentieth century, the Chinese people have 
 opened all doors to the learning, the science, 
 
122 SOME BY-PRODUCTS OF MISSIONS 
 
 and the religion of the West, and are sending 
 their brightest pupils to be educated in Europe 
 and America. Nay, sh.e is even sending her 
 princes and her higbest officials to learn about 
 the Christian countries, that sbe may adopt a 
 system of government that has never been de- 
 veloped by any but a Christian people. 
 
CHAPTER X 
 
 BY-PRODUCTS IN INTELLECTUAL 
 DEVELOPMENT 
 
 Fbom what we have seen of the Chinese systems 
 of religion, we are driven to the conclusion that 
 they have failed. They have done what they 
 could, but they are man-made systems, and they 
 can but do a man-made system's work. No peo- 
 ple can rise higher than their religion. Con- 
 fucius and Mencius, Lao Tze and Mo Tze, and 
 the other noble men who worked with and who 
 came after them, have raised China up to their 
 own level, the level of a man; and there they 
 must stop until a longer lever with a greater 
 purchase and power is placed under her. 
 
 That power, as we have seen, is not Taoism, 
 Confucianism, Buddhism, nor Mohammedan- 
 ism. These have all been tried. They have had 
 their chance for from twelve to twenty-three 
 centuries, and they have confessedly failed. 
 "What shall be done now? Shall we withdraw 
 
 183 
 
124 SOME BY-PRODUCTS OF MISSIONS 
 
 and say China is hopeless? Shall we say no 
 people has any right to offer their religion to 
 any other people? or shall we send our mission- 
 aries with the message of the Master — a mes- 
 sage of salvation, of healing, and of intelligence 
 — and see what that wiU do? Jesus Christ as 
 He came to this world was especially designed 
 as a Savior of men, of all men, and of the whole 
 man — ^physically, mentally, morally, spiritually ; 
 and the message which He has left us, if 
 rightly interpreted and applied, can not but 
 bring about the same results among the people 
 of other nations and races as it has among our 
 own. 
 
 I was talking with an eminent psychologist 
 not long since — one of the new psychologists, 
 who do a tremendous amount of experimenting 
 with the brain, the nerves, the eye, ear, nose, 
 throat, taste, touch; a physiological psycholo- 
 gist, or a psychological physiologist, or what- 
 ever we may term the new psychologists, but 
 certainly a master in his own line of work — . 
 and during the conversation I said to him: 
 
 "I suppose you will admit that the human 
 brain is the highest type of physical creation; 
 will you not?" 
 
INTELLECTUAL DEVELOPMENT 125 
 
 ' ' Certainly, ' ' he replied ; " we all hold that. ' ' 
 
 ' ' You believe, as we all do, that the body is 
 only the house in which the real man lives — ^the 
 tools with which he works; do you not?" I 
 went on. 
 
 "Yes," he replied. 
 
 "But this house is important, and these 
 tools are essential to his development." 
 
 "Very few people," he answered, "have 
 any conception of the complicated mechanism 
 of the human body." 
 
 "I suppose, also, that you admit," I con- 
 tinued, "that somehow connected with this 
 brain there is a thinking man — an intellectual 
 man." 
 
 "Certainly I do." 
 
 "Well, now, will you admit that reason is 
 to the thinking man about what the brain is to 
 the physical man — the highest faculty, the most 
 intricate and complicated of the thinking 
 powers, and the most difficult to develop T' 
 
 "Yes," he replied, "the memory is simple 
 and easily developed ; a kind of a storehouse for 
 facts. The imagination runs riot even in a 
 child. But the reason does not appear until 
 later in life, and it requires the solution of a 
 
126 SOME BY-PRODUCTS OF MISSIONS 
 
 long list and a great variety of problems for 
 its development." 
 
 "And what would you say the reason or the 
 thinking man deals with?" I asked. 
 
 "Things," he replied, without hesitation. 
 ' ' The thinking man relates us to the world and 
 the things of the world." 
 
 "Does it not relate us to laws?" 
 
 "To laws as things, again I answer, yes. 
 We think about laws as things," he replied. 
 
 "Does it not relate us to man?" I asked, 
 further. 
 
 "To man as a thing, yes," he replied; "but 
 not to man as a moral being." 
 
 "And how are we related to man as a moral 
 being?" I inquired again. 
 
 "By our moral nature," he replied. 
 
 "What do you mean by our moral nature?" 
 I asked. 
 
 "I mean," he went on to explain, "that man 
 is a moral being as well as an intellectual being. 
 That he has a moral nature that is as distinct 
 from his intellectual nature as it is from his 
 spiritual nature, and that he has moral faculties 
 just as he has intellectual faculties." 
 
 "What do you mean by moral faculties?" 
 I inquired. 
 
INTELLECTUAL DEVELOPMENT 127 
 
 "Wliat do you mean by intellectual facul- 
 ties?" lie asked, ia return. 
 
 "I mean powers of the mind that have cer- 
 tain definite functions, or states of the mind 
 when it does certain definite work," I replied. 
 
 "That is exactly what I mean by moral fac- 
 ulties," he answered. 
 
 "You mean," I asked, "that conscience is 
 to the moral man what reason is to the thinking 
 man?" 
 
 "Exactly. Conscience is just as truly a fac- 
 ulty or state of the mind as reason ; has just as 
 definite functions, and is as capable of develop- 
 ment by the same laws and methods," he as- 
 serted. 
 
 "I am not sure that I understand what you 
 mean," I answered. 
 
 "Man is a trinity," he explained, "without 
 any reference to his physical nature. The psy- 
 chical part is threefold. The lowest of these 
 three is the intellectual or thinking man, with 
 all his faculties and powers. To develop the 
 reason, we have definite studies, such as the va- 
 rious departments of mathematics. Above the 
 thinking man we have the moral man, and con- 
 science is to the moral man what reason is to 
 
128 SOME BY-PRODUCTS OF MISSIONS 
 
 the tMnking man. It is just as much a faculty 
 as reason, and is capahle of development by the 
 same laws and exercises; and yet, unfortu- 
 nately, we do not have, in a single college or 
 university in the world, so far as I know, a sys- 
 tem of study that is designed to develop con- 
 science as mathematics develops reason." 
 
 "You think, then, that our system of educa- 
 tion is defective," I suggested. 
 
 "It is incomplete," he answered. "We 
 have been spending all our energy thus far on 
 the development of our intellectual nature, with- 
 out paying any attention to our moral faculties. 
 What we want is a moral mathematics — a study 
 which will do for conscience and the moral na- 
 ture what mathematics does for reason." 
 
 "That would be difficult to make, would it 
 not?" I objected. 
 
 "Arithmetic, algebra, geometry, trigonom- 
 etry, calculus, and the various other mathemat- 
 ical studies were not easy to make, but we made 
 them. We can make anything we are interested 
 enough to undertake. Most of us have never 
 even thought of the necessity of such a study." 
 
 "How would you undertake to make such a 
 study?" I asked. 
 
INTELLECTUAL DEVELOPMENT 129 
 
 "I am not certain that I know," he an- 
 swered. "It would probably have to be a prac- 
 tical application of a good many things that we 
 already know. It might be that after we had 
 taught the students certain things they would 
 be sent out to do them a la Squeers. It might 
 be that students would be held responsible for 
 and examined in their conduct toward their fel- 
 low-students and their teacher as carefully as 
 in their books." 
 
 "You mean that it would be a science of our 
 relations one with another?" I asked. 
 
 "Certainly," he replied. "As our intellec- 
 tual nature relates us to things, our moral na- 
 ture relates us to our fellow-men. Conscience, 
 our moral faculty, enables us to distinguish be- 
 tween right and wrong and urges us to do the 
 right and avoid the wrong. The way to de- 
 velop one's arm is to use one's arm; the way to 
 develop one's reason is to use one's reason; 
 so, on the same principle, the way to develop 
 one's conscience is not only to know what we 
 ought to do, but to do what we ought to do." 
 
 "Our educational system, as it stands to- 
 day, then, is very incomplete," I suggested. 
 
 "In so far as a thorough education is con- 
 
 9 
 
130 SOME BY-PRODUCTS OF MISSIONS 
 
 cemed, most assuredly, ' ' lie answered. ' ' When 
 we have passed the schools we are only one- 
 third developed. Our moral nature and our 
 spiritual nature still lie dormant, except as they 
 have been helped by the Church or by home in- 
 struction. Most of the schools pay no atten- 
 tion to the moral and spiritual development of 
 the students, though these, or either of them, 
 is of more importance than the education of 
 the intellect, while both of them are totally dis- 
 regarded by the schools." 
 
 "Is not your statement too strong?" 
 
 "What statement?" 
 
 "You say that the moral faculties are of 
 more importance than the intellectual facul- 
 ties," I added. 
 
 "Are they not?" he asked. 
 
 "I have always thought of the intellectual 
 development as being the most important of 
 all," I said. 
 
 "So have most people," he added, "and 
 that is where the trouble lies. But is our rela- 
 tion to things as important as our relation to 
 our fellow-men? Is it as important that I un- 
 derstand the law of gravitation, or that I can 
 operate the laws of electricity or steam, as it is 
 
INTELLECTUAL DEVELOPMENT 131 
 
 that I can operate the 'Grolden Rule' or the 
 'Judge not, that ye he not judged?' You know 
 of young men who spend four years of study in 
 the university trying to understand and he ahle 
 to manipulate the laws of electricity, — and he- 
 come an electrical engineer. But did you ever 
 hear of a man going into college and spending 
 four years in an effort to understand and he 
 ahle to operate the moral laws? "What we want 
 as a result of our college work is a greater 
 number of moral engineers! Our moral nature 
 is higher than our intellectual nature, and more 
 difficult to develop ; and hence we have scarcely 
 hegun upon it, not to say anything of our spir- 
 itual nature." 
 
 "What do you mean?" I asked. 
 
 "I mean to say," he added, "that away 
 above the moral man there is another man, the 
 spiritual man ; and this religious man is as far 
 above the moral man as the moral man is above 
 the intellectual or thinking man. Now, faith 
 is to the spiritual man what conscience is to the 
 moral man and reason to the intellectual man. 
 Just as much a faculty, just as susceptihle of 
 development, and by the same laws and rules 
 as reason. But there is not a theological school 
 
132 SOME BY-PRODUCTS pF MISSIONS 
 
 in the world, so far as I know, that has ever 
 thought of attempting to construct a system of 
 study that would contribute to the development 
 of faith as mathematics does reason. That we 
 have faith there is no question. That it is ca- 
 pable of development no one, I think, has any 
 doubt. The only question that remains to be 
 settled, then, is this : Is it possible to construct 
 a study, or a system of studies, to co-ordinate 
 and correlate a series of laws and facts in such 
 a way that by a thorough, systematic, and con- 
 tinued study of the same we may secure a faith 
 development commensurate with our reasoning 
 power?" 
 
 "You think, then, that the faith of the 
 Christian peoples is not equal to their reason," 
 I remarked. 
 
 "Do you think it is?" he asked. "In my 
 judgment, we are a race of reasoning or think- 
 ing monstrosities and of moral and spiritual 
 pigmies. We think, think, think; there is no 
 problem too big for us to undertake. "We are 
 ready to spend our lives boring down to a last 
 little analysis of some problem in chemistry or 
 physics, or rooting out some new element, or 
 ferreting out some new power of nature; but 
 
INTELLECTUAL DEVELOPMENT 133 
 
 how mucli of the time spent in our education is 
 put on the development of a conscience that is 
 sensitive to the slightest variation from the 
 laws of rectitude and the rules of honesty? If 
 there were as much time and effort spent on 
 the development of a sensitive conscience as 
 there is on the manufacture of a sensitive ther- 
 mometer, the world would be better than it is 
 to-day." 
 
 * ' Our faith does not seem to be very highly 
 developed," I remarked. 
 
 " It is not developed at all, ' ' he added. * * We 
 talk about reasoning out a problem. But who 
 ever heard any one talk about faithing out a 
 matter. We have made reason into a verb, be- 
 cause just as soon as a faculty goes to work it 
 must work as a verb. But who ever heard of 
 conscience or faith having been made into a 
 verb! Why? I answer, simply because we 
 have never yet set conscience or faith to work 
 on the moral and spiritual problems of life." 
 
 "Do you think that the words conscience 
 and faith could be made into verbs?" I asked. 
 
 "Anything can be made into a verb if it can 
 be put to work. There are great spiritual prob- 
 lems which will never be solved tmless they are 
 
134 SOME BY-PRODUCTS OF MISSIONS 
 
 faithed. Who by searcliing, thinMng, reason- 
 ing can find out God? Spiritual problems must 
 be solved by spiritual faculties. No man could 
 solve a problem in euclid by faitb. Nor could 
 any one solve a spiritual problem by reason. 
 You can no more reason tbe things of faith, than 
 you can faith the things of reason. Each must 
 do its own work in its own realm." 
 
 "What, then, is the realm of faith?" I in- 
 quired. 
 
 "The realm of spiritual things," he an- 
 swered. "Eeason links the thinking man with 
 things. Conscience links the moral man with 
 his fellow-men. Faith links the religious man 
 with God. The whole man is thus tied tip to 
 the whole universe." 
 
 "According to this, then, we are only one- 
 third developed," I suggested. 
 
 "Quite right," he answered; "and that the 
 lowest third." 
 
CHAPTEE XI 
 
 NEED OF BY-PRODUCTS IN MOfeALS 
 
 In thinking over my conversation with, my psy- 
 chological friend I could not but admit that he 
 was more than half right in his views of our 
 lack of development and the shortcomings of 
 our educational system, and I determined, if 
 possible, to talk the matter over with some of 
 our leading educators. This opportunity came 
 recently, when visiting one of our State univer- 
 sities, and one of the leading professors said 
 to me: 
 
 "I have been told that proposes to 
 
 spend three million dollars on a department of 
 morals. What do you think of such a use of 
 funds?" 
 
 "The best use that could be made of them," 
 I answered. 
 
 "Would you be willing, if you were at the 
 head of an institution, to sink that amount of 
 money in a scheme as impractical as that?" he 
 asked further. 
 
 "You mean," I returned, "would I make an 
 
 135 
 
136 SOME BY-PRODUCTS OF MISSIONS 
 
 effort to float a project of that kiad with that 
 amount of money?" 
 
 "Well, it amounts to the same thing," he 
 answered. 
 
 ' ' I think I would, ' ' I answered. * ' And then 
 I would try to get three million dollars more to 
 float a department of religion." 
 
 "What do you mean?" he inquired. 
 
 "Just what I say," I answered. 
 
 "But I do not understand," he urged. 
 
 "I would teach hoys and girls the impor- 
 tance of being religious, and how to he reli- 
 gious, just as I would teach them how to he 
 clever." 
 
 "But you do not mean to say that you can 
 teach boys and girls how to be religious and 
 moral?" he rejoined. 
 
 "Why not?" I answered. 
 
 "Why, the way to be moral and religious is 
 just to be moral and religious," he explained. 
 
 "Then, on the same principle, the way to be 
 clever is just to be clever; is it?" I asked. 
 
 "No; to be clever, one has to study," he an- 
 swered. 
 
 "Isn't goodness and piety as important as 
 brilliancy?" I inquired. 
 
BY-PRODUCTS IN MORALS 137 
 
 "Oh, yes; I suppose so. But they; are not 
 so practical," he answered. 
 
 "What do you mean by practical?" I asked. 
 
 ' ' Useful, ' ' he answered. ' ' You can't live on 
 goodness and piety." 
 
 "Live," I answered; "you do not have to 
 live, but you have to die; and goodness and 
 piety are a good deal better to die by than bril- 
 liancy. That is practical; isn't it?" 
 
 "No; but the present age is an age when 
 we want to turn all our knowledge to account." 
 
 "You mean, when we want to transform all 
 our brilliancy into money?" 
 
 "Well, practically it amounts to that." 
 
 "And is that, therefore, the best thing to 
 do?" 
 
 "That is the disposition of the age. You 
 examine the courses of study in our colleges 
 and universities. Notice how many of them are 
 of a practical nature. It is a practical age. 
 Men want to use the knowledge they acquire." 
 
 "In what way?" I asked, for I perceived he 
 was just now leading up to the subject I wanted 
 to discuss; for I had recently listened to two 
 addresses by the presidents of two of the larg- 
 est universities in America, and both of them 
 
138 SOME BY-PRODUCTS OF MISSIONS 
 
 idiscussed the practical nature of the present 
 age— practical being the ability to use for per- 
 sonal ends all the knowledge and power one ac- 
 quires during his college course. 
 
 "Well, for instance, take any college cur- 
 riculum. You will find that a large percentage 
 of the courses of study are of the nature of en- 
 gineering — civil, electrical, mining — or some 
 other practical character which enables a man 
 to make a better living," he explained. 
 
 "Yes, I have observed that," I answered; 
 "but because that is so, is it therefore best? 
 Should it be the whole object of an educational 
 institution to teach men to be smart and enable 
 them to do their less fortunate brothers, or 
 should it be a part of their duty to teach them 
 to be good and make it easier for others to live 
 as well as themselves?" 
 
 "Sure," he answered. I give his own ex- 
 pression: "It is the business of the school to 
 make men smart, and the business of the 
 Church to make them good." 
 
 "I venture," I answered, "that nine-tentiis 
 of the people think as you do. I am inclined to 
 believe that the opinion of the government is 
 the same, for not much attention is given to 
 
BY-PRODUCTS IN MORALS 139 
 
 morality and religion in our State universities. 
 But does that make it right? Have n't we been 
 a bit narrow in the past? Or may I put it in 
 another form? Have we not been so intent on 
 imderstanding nature and the things about us, 
 that we have paid too little attention to our- 
 selves? Have we not been so anxious for the 
 present that we have given too little thought to 
 the future? Have we not thought so much of 
 our stomach and our back that we have forgot- 
 ten that the other fellow has a stomach and a 
 back as well? Have we not thought so much 
 about having to live that we have forgotten that 
 we have to die? I do not mean to say that mo- 
 rality and religion are only good to die by. 
 They are as good to live by as intelligence; 
 but there are other things than living, and 
 there are others who have to live besides our- 
 selves. One of the dangers of an education is 
 that it will make men clever without making 
 them good, and enable them to take advantage 
 of their fellow-men for their own personal ends. 
 In other words, education is liable to become 
 self-culture for selfish purposes. Self-preser- 
 vation may be the first law of nature, but self- 
 sacrifice is the first law of God. " 
 
140 SOME BY-PRODUCTS OF MISSIONS 
 
 "Well, you do not think tliat an education 
 should be self -culture for benevolent purposes, 
 do you?" he exclaimed. 
 
 "Pretty nearly," I answered. "An educa- 
 tion at best is a very selfish thing. It is a pour- 
 ing in — just pouring in — shoveling in, or draw- 
 ing out, of a young mind. The young people 
 who are getting an education are just getting, 
 getting, getting all the time, and not giving out 
 They are being done for, but are not doing any- 
 thing for any one else. Now, does it seem right 
 that the State, or the public, should provide in- 
 stitutions to devote their time — all their time — 
 to a few of these young people in order that 
 they may live the more easily at the expense of 
 the food producers and the clothes producers, 
 unless they can add very materially to the com- 
 fort or happiness of mankind as a whole?" 
 
 "But you can not induce people to spend 
 their time securing an education in order to 
 devote themselves to the good of others," he 
 said. 
 
 "That depends upon how you teach them. 
 If you teach them that the object of an educa- 
 tion is to get more out of life rather than to 
 put more into life, to do others rather than to 
 
BY-PRODUCTS IN MORALS 141 
 
 do for otliers, to try to be happy rather than 
 to try to make others happy, you can not get 
 them to devote themselves to others. But if 
 you teach them that the first twenty-five years 
 of their life should be spent developing them- 
 selves in order that the second twenty-five years 
 may be spent in the service of others, you will 
 probably produce a very different class of 
 scholars." 
 
 "What is that you say?" he asked, in sur- 
 prise. "Do you mean that a fellow should 
 spend twenty-five years in hard study in order 
 to fit himself to work for others?" 
 
 ' ' That is one way of putting it, " I answered, 
 "though I should express it differently. I 
 should spend twenty-five years trying to find 
 myself, and getting right views and right values 
 of life ; then I would spend the next twenty-five 
 trying to express myself in terms of my relation 
 to my fellow-men. There is some excuse for 
 a farmer living who does not do a benevolent 
 deed all his life ; he is producing food for man- 
 kind. There is some excuse also for a laborer 
 who has no time for anything but the support 
 of his family; he is doing the work of the world 
 and is thus a producer. But he is a pitiable 
 
142 SOME BY-PRODUCTS OF MISSIONS 
 
 figure, indeed, who, with an education, produces 
 neither food, clothes, work, thought, comfort, 
 nor consolation, but spends his time trying to 
 secure his own ease and prolong his own life. 
 He is a parasite on the public ; and the system 
 of education that leads or teaches yoimg people 
 to believe that an education is being secured in 
 order that they may live more comfortably 
 rather than that they may help others to be 
 more comfortable and happy is radically wrong. 
 The fruit of an education should be very much 
 like the fruit of the spirit." 
 
 "What do you mean?" he asked. 
 
 "Well I wish that expression of the 'little 
 hook-nosed Jew who trod the air into the third 
 heaven and learnt the most beautiful things' 
 were in some other book, that I might quote it 
 from a man as a man — a great man — rather 
 than as a preacher." 
 
 "What expression?" 
 
 "That expression about the fruit of the 
 spirit." 
 
 "Oh, you mean love and all those other 
 things?" he said, interrogatively. 
 
 "Yes; do you know what they are?" 
 
 "I don't think I do, in the order in which 
 your little Jew names them." 
 
BY-PRODUCTS IN MORALS 143 
 
 "Well, if you do not know them in tlie order 
 in which he names them, there is no use of 
 knowiag them at all," I remarked. 
 
 "Why?" he inquired. 
 
 "Because everything depends upon the or- 
 der in which they come. Paul in those nine 
 words is trying to express his conception of the 
 moral and religious development of a human 
 soul — or his moral and spiritual education ; for 
 that is what it is. Now, if our educational in- 
 stitutions would follow those directions ia the 
 development of young people, instead of only 
 trying to teach them about things, we would 
 have a much more rounded and symmetrical lot 
 of young people sent out from our colleges year 
 by year." 
 
 "Let me get my Testament and look at it," 
 he exclaimed. "I have never thought of it in 
 relation to an education." 
 
 "There are nine of them, you observe," I 
 continued. "Group them in three bunches of 
 three each, for you will not find anywhere else 
 in the world three such clusters of fruit." 
 
 "The first three," he remarked, as he read 
 them over, "are 'love, joy, peace;' but they do 
 not strike me as any particular part of an edu- 
 cation." 
 
144 SOME BY-PRODUCTS OF MISSIONS 
 
 "Indeed," said I, interrogatively; "do you 
 not observe tliat love, joy, and peace, like aa 
 education, take effect upon one's self? They 
 have nothing to do with any one else. They 
 are absolutely the most selfish things ia the 
 world in that you can not give them to any one 
 else. You can not share them with others. No 
 matter how much you may want to do so, you 
 can not divide your joy with your best friend. 
 It is yours, and yours alone." 
 
 "Oh, I do not think you are right!" he ex-» 
 claimed. "Why, I have always been taught 
 that love is the most unselfish thing in the 
 world." 
 
 ' ' Then you have been wrong, ' ' said I, under- 
 standing exactly what he meant, but without ex- 
 plaiaiag myself. "Love is yours. It is yours 
 alone. You may inspire it ia some one else, but 
 you can not divide it with him. Joy likewise 
 is yours. To inspire in others ? Yes, perhaps ; 
 but not to divide. Peace is yours. Yours only, 
 with no power to divide it, however much you 
 may want to do so, with any one else. You may 
 Ue down at night beside your friend, your wife, 
 your husband, at perfect peace with yourself 
 and all the world, while they think and worry 
 
BY-PRODUCTS IN MORALS 145 
 
 and toss upon a bed of unrest ; and gladly would 
 you divide your peace with them, but you can 
 not do so. You may try to comfort them, but 
 you can not share your peace with them. Love, 
 joy, and peace, the firstfruits of the spirit, like 
 an education, are the result of one's own con- 
 duct or effort, and can not be given to us by 
 any one else." 
 
 "Now, aren't you twisting the meaning 
 there?" he said, dubiously. "It looks as if 
 what you say is right, but I had never thought 
 of them in that way before." 
 
 "I think not," I answered. "Love and joy 
 and peace are the personal part of a moral and 
 spiritual education, just as the memory, reason, 
 and imagination are the personal part of an in- 
 tellectual development. Without them we are 
 moral and spiritual imbeciles. They ought to 
 come in youth at the same time with our intel- 
 lectual development, and the cultivation of them 
 (I do not mean any sexual affection, but a dis- 
 position to be affectionate, happy, and peace- 
 ful) ought to be as much a part of our system 
 of education as the teaching of mathematics 
 and science. If these are developed in youth 
 we are prepared for a happy and successful 
 10 
 
146 SOME BY-PRODUCTS OF MISSIONS 
 
 moral and spiritual life; and if not — ^then canes, 
 crutches, and bolsters. Now, what are tlie next 
 fruits of the Spirit?" 
 
 " 'Longsuffering, gentleness, goodness,' " 
 lie read from Galatians. 
 
 "Well, what do you make of that?" I asked. 
 
 "I do not make anything of it," he replied. 
 
 "Do you not see how naturally that follows 
 upon the heels of love, joy, and peace?" I in- 
 quired. 
 
 "Not exactly," he answered. 
 
 "I do not understand how you can fail to 
 see it," I urged. 
 
 "See what?" he asked. 
 
 "See the connection," I answered. "Just 
 as soon as one has within himself a well-devel- 
 oped love, joy, and peace he can not but express 
 himself in longsuffering, gentleness, and good- 
 ness toward his fellow-men. "When one has a 
 well-developed reason, imagination, or invent- 
 ive power, he wants to go to work on things and 
 make machines, poems, pictures, or solve the 
 riddle of the universe ; so when one has a well- 
 developed affection and a well-cultivated dispo- 
 sition he will just as naturally go to work upon 
 his fellow-men in his exercise of longsuffering 
 or patience toward them in their shortcomings, 
 
BY-PRODUCTS IN MORALS 147 
 
 gentleness in their dealings, and goodness in 
 their conduct. It is the conscience of the man 
 in action. It is his moral nature operating on 
 his fellow-men. And it is as much more impor- 
 tant than intellectual development as the man 
 is of more consequence than the machine he 
 operates. And yet we put young people into 
 school and teach them for twenty-five years to 
 develop their thinking powers, paying little at- 
 tention to their morals, and even turning the 
 New Testament and prayer out of our public 
 schools." 
 
 "It does look a good deal more important 
 and more serious than I had ever thought it 
 was," he answered, as he read the words over 
 again and again. 
 
 "Well, what is the last cluster of that fruit 
 of the Spirit?" I asked. 
 
 " 'Faith, meekness, temperance,' " he read; 
 and before I could stop him he finished the 
 verse, " 'against such there is no law.' " 
 
 "Well, there isn't any occasion in the di- 
 vine regime for any law against such things, 
 though there seems to be a good deal of opposi- 
 tion to temperance in some States," I re- 
 marked. 
 
 He smiled. 
 
148 SOME BY-PRODUCTS OF MISSIONS 
 
 "Now, you notice," I continued, "that this 
 last cluster links us up with God, just as the 
 former linked us with our fellow-men, and 
 leaves us in the closing and more mature years 
 of our lives to perfect our own character in the 
 development of meekness and temperance. 
 Love and joy and peace come in youth ; but who 
 ever knew a child to be meek or temperate ! ' ' 
 
 "Yes, or to exercise any great faith?" he 
 added. 
 
 "What do you mean?" I asked in turn, for 
 I was not sure I understood him. 
 
 "Why," he explained, "children and young 
 people want to Jcnow, and are not satisfied with 
 believing." 
 
 "I must confess I do not yet understand," 
 I added. 
 
 "I mean, what you know you do not have to 
 believe, and what you believe you admit you do 
 not know," he explained. 
 
 "I hardly think I agree with you," I re- 
 marked, "at least altogether. Faith, it seems 
 to me, is a faculty which enables us to get a 
 kind of knowledge that reason can not get ; viz., 
 a knowledge of God, of salvation, and of a fu- 
 ture life. For instance, I know I am saved. 
 
BY-PRODUCTS IN MORALS 149 
 
 I did not get that knowledge through, imagina- 
 tion, through intuition, nor through reason, but 
 through faith." 
 
 "But can you know yon are saved?" he 
 asked. "Do you not just believe you are?" 
 
 "By no means," I answered; "I know it." 
 
 "How?" he asked. 
 
 "Well, this is where the man of reason and 
 the man of faith part company," I answered. 
 
 "What do you mean?" he asked. 
 
 "Why, the man of reason holds that all our 
 knowledge comes through reason. And our 
 knowledge of things, I suppose, does, except 
 where faith in a theory helps us. But faith as 
 a faculty helps us to ferret out spiritual veri- 
 ties, just as reason helps us to solve temporal 
 problems ; and when we have ferreted them out 
 — or faithed them out— we are just as certain of 
 them as we are of any other facts." 
 
 "For instance?" he said, interrogatively. 
 
 "Well, then, for instance," I answered. 
 "When I was a boy of eighteen, and one must 
 give personal experience in order to illustrate 
 with personal knowledge, I did not feel satisfied 
 with my life. I felt that T ought to be a Chris- 
 tian. I had not been a bad boy ; that is, I did 
 
150 SOME BY-PRODUCTS OF MISSIONS 
 
 not swear, or steal, or love low company, but 
 I went to church and Sunday school, and was, 
 on the whole, as my teachers and neighbors 
 would have admitted, a good son, a good 
 brother, a good boy. But I was not satisfied. 
 Eevival services were being held in our church. 
 I did not attend them at first because I was 
 teaching at the time, walking seven miles a day 
 to and from school, and I persuaded myself that 
 I had enough to do. 
 
 "About a week after they had begun, my 
 mother asked me if I was not going to attend 
 the services. I answered that I was not; that 
 my long walk and teaching was about all I could 
 do. Then she said: 
 
 " 'Are you afraid to go?' 
 
 *'I shut my teeth together and said to my- 
 self, 'I '11 show mother that I am not afraid to 
 go,' and I attended the meetings every evening 
 of the week. 
 
 "Saturday evening there was a lecture in 
 our schoolhouse, and I took my yoimg lady 
 friend to hear it. As we were driving home she 
 asked : 
 
 " 'Has any one gone to the altar at the re- 
 vival services?' 
 
 "I answered that no one had. 
 
BY-PRODUCTS IN MORALS 151 
 
 " "That is queer,' slie replied. 'There are 
 so many young people in your neighborhood 
 who do not belong to Church, and everybody 
 likes a Christian better than one who is not a 
 Christian. ' 
 
 "Now, that seemed the most reasonable 
 thing I had ever heard, and I decided that on 
 Sunday night I would go forward, kneel at the 
 altar, and seek salvation. I did in all honesty. 
 I prayed. I got rid of everything I had that 
 would separate me from God. I prayed during 
 my walks to and from school, but I did not re- 
 alize a single change. This continued all the 
 week. On Saturday forenoon a meeting was 
 held. The people told me to believe, and I 
 would be converted. I could not understand 
 how I was to believe I had a thing that I did 
 not have or did not know I had. I went home 
 on Saturday morning. My brother and I were 
 sitting in the parlor. He was trying to start a 
 tune which he did not know very well. I had 
 not sung a word the whole week, but I butted in 
 and started the thing for him. Mother looked 
 in from the dining-room and asked: 
 
 " 'Was some one converted at the meeting 
 this forenoon?' 
 
 " 'No,' I answered. 
 
152 SOME BY-PRODUCTS OF MISSIONS 
 
 " 'Are you sure?' she asked. 
 
 "And I said to myself, 'I believe I am; I be- 
 lieve I am ; ' and with, my first ' believe ' came the 
 knowledge that I was, and from that time until 
 the present, thirty-four years, I have known. 
 That is what I mean by faithing out a thing. 
 There is a kind of knowledge that comes by rea- 
 son — a knowledge of things; and then there is 
 a kind of knowledge that comes by faith, just as 
 clear, just as definite, and very much more val- 
 uable and important; and hence I think the rea- 
 son for God's having given us the command- 
 ment as He did." 
 
 "What do you mean?" he asked. 
 
 "I mean that God gave mankind four com- 
 mands in regard to Himself — the first four — 
 the burden of which was that we should love 
 Him with all our heart, mind, soul, strength. 
 The most important relation a man has, if we 
 are to judge from these first four commands, is 
 relation to God; and hence it is the most rea- 
 sonable thing in the world to believe that we 
 can faith out that relation. Then the last six 
 express our relation to our fellow-men: we 
 should honor our father and mother, and love 
 our neighbor as ourself, and never try to do 
 
BY-PRODUCTS IN MORALS 153 
 
 him out of his life, his character, his property, 
 or anything that is his. Now, if the Almighty 
 spent the whole force of the Ten Command- 
 ments on our relation to Him and our fellow- 
 men — our moral nature and our religious na- 
 ture — ^would it be an impractical use of funds 
 to have a department of morals and a depart- 
 ment of religion in every one of our colleges? 
 Wouldn't it be the part of wisdom to get all 
 of our young people linked up to the wh.ole uni- 
 verse, rather than to have them tied down to 
 material things alone?" 
 
 "I do not know but it would. But most 
 people do not think of it in that way," he re- 
 plied. 
 
 ' ' Quite right, ' ' I answered. ' ' A great many 
 people used to think that it looked wise to pre- 
 tend to be agnostics; ignoramuses, for that is 
 what an agnostic admits himself to be. But 
 that time is past. In these days, however, so 
 much attention has been given to a knowledge 
 of laws and forces and powers and things that 
 students seem to think it a sign of weakness 
 to be found studying about moral and religious 
 matters, when in reality the highest and best 
 two-thirds of their psychical nature {fvxv) is 
 
154 SOME BY-PRODUCTS OF MISSIONS 
 
 so dwarfed and undeveloped tliat they do not 
 even have the power to conceive, or to realize 
 the largeness of the worlds of thought that lie 
 beyond their horizon." 
 
 "I do not think I understand what you 
 mean," he remarked. 
 
 "Haven't you heard men say that religion 
 is all right for women and children, but it is 
 not big enough for men? Or, if you have not 
 heard them say it with their mouths, go to any 
 of our churches and look at the congregation 
 and see how they say it with their lives. Gro 
 and listen to some of the baccalaureate ad- 
 dresses in some of our great colleges and uni- 
 versities, and see how the practical character 
 of an education is dwelt upon for fifty-five min- 
 utes, and then the last five minutes are given 
 to a reference to the moral and religious nature 
 in a sort of an apologetic tone, as though it 
 had no right to be there. I am not talking any 
 supposition. I am simply describing what I 
 heard in two great addresses by the presidents 
 of two of our greatest universities not a month 
 ago. Nor am I referring to anything that is 
 uncommon. Go to any of the Conlmencement 
 exercises of our State institutions and you will 
 hear the same thing.'* 
 
BY-PRODUCTS IN MORALS 155 
 
 "But you would not teach, religion in our 
 State institutions, would you?" he asked. 
 
 "Why not?" I rejoined. "I would not 
 teach sectarianism — Protestantism, Catholi- 
 cism, any ism; but I would try to develop good- 
 ness and reverence in young people as I develop 
 intelligence. I would try to give them some 
 conception of what they are. I would try to 
 develop in them some understanding of their 
 whole nature. I would try to show the smarty 
 who thinks he is intelligent because he knows 
 something about the earth, its strata, and its 
 history; the rocks, the minerals, and precious 
 stones ; the animals , the insects, the reptiles, 
 and the birds ; the moss, the lichens, the flowers, 
 and the trees; the combinations of air and 
 water and ten thousand other things; the laws 
 of matter, of magnetism, and of mind ; the mo- 
 tions of the planets and the compositions of the 
 stars ; that he has only begun to understand the 
 elements of things. I would try to impress 
 upon him that if he wished to be really intelli- 
 gent he would ferret out and explain what time 
 and space and infinity and existence and beauty 
 and duty and right are. And then, after he had 
 explained these to his own and my satisfaction, 
 I would urge upon him never to be satisfied with 
 
156 SOME BY-PRODUCTS OF MISSIONS 
 
 his accomplishments uQtU he was able to do his 
 duty toward his fellow-students, his teachers, 
 and his fellow-men, and live in a right attitude 
 toward God and get results from prayer; and 
 then he would be in a fair way in his probation 
 for eternity. Some of those who think they are 
 rich and clever and famous wiU wake up some 
 time to the fact that what they thought was 
 treasure is filthy lucre, that what they thought 
 wisdom was foolishness, and what they thought 
 fame was only notoriety; and they will find 
 themselves starting in upon eternity as half- 
 inch dwarfs because of a misconception of 
 values during the period of their probation and 
 education." 
 
 "But how are you going to find time during 
 a college course for the study of all these 
 things?" he asked. 
 
 "One could not find time during a college 
 course for the study of all these things," I re- 
 plied. "But one ought to find time while young 
 people are in school to make right impressions. 
 iWe do not get an education while in college. 
 We only get a start, a trend. "We ought to 
 learn enough to enable us to study, but we ought 
 to get right impressions and right values of life. 
 
BY-PRODUCTS IN MORALS 157 
 
 We will not all be inclined to follow tlie same 
 course, but we should all know enough, of reli- 
 gion and morals as constituent elements in an 
 education to prevent us from sneering at the 
 highest parts of our nature as unimportant, 
 and focusing our minds on our lower faculties 
 as though they were the highest." 
 
 "Jesus increased in stature (physically) 
 and in wisdom (mentally) and in favor of man 
 (morally) and in favor with God (spiritually)," 
 and He was the perfect Man. 
 
CHAPTER Xn 
 
 BY-PEODUCTS IN MUSIC 
 
 One Sunday in August, 1909, I was invited to 
 give an address in the great auditorium at 
 Ocean Grove, N. J. I arrived at Ocean Grove 
 on Saturday, and was given a ticket of admis- 
 sion to a musical entertainment, the principal 
 performer in wMch. was the great singer Jom- 
 melli. There were more than seven thousand 
 people present, and in addition to her singing, 
 selections were given by others on the piano 
 and on the great organ, one of the largest, I 
 think, in the United States, designed, placed in 
 the auditorium, and directed by Mr. Jones, 
 whom you will easily recognize if you are at 
 Ocean Grove by his Paderewski method of 
 dressing his hair. 
 
 The following morning I spoke to an audi- 
 ence of nine thousand people on "The By- 
 products of Missions," and during the address 
 I called attention to the great organ, the enter- 
 tainment of the previous evening, and to the 
 
 158 
 
BY-PRODUCTS IN MUSIC 159 
 
 fact that one roiglit searcli tlie non-Cliristian 
 world in vain for a hiunan voice, cultivated and 
 developed like that of Jonunelli. 
 
 To my surprise, after the address I discov- 
 ered that Jonunelli was on the rostrum behind 
 me, and at the close of the service asked to be 
 introduced, and also introduced her husband to 
 me. As we were stopping at the same hotel, she 
 inquired if she might talk with me some time 
 during the afternoon, to which I, of course, 
 replied that I should be glad to have the honor 
 of her acquaintance and an opportunity to talk 
 with her. 
 
 During the conversation of the afternoon 
 she said: 
 
 "Mr. Headland, it was a new thought to me 
 that one might search the world, I mean the 
 non-Christian world, around and not find a 
 well-cultivated human voice. Is that true?" 
 
 "You have been around the world, have you 
 not?" I inquired. 
 
 "Yes," she replied, "I have; but I did not 
 think to look for singers. I suppose I was so 
 interested in singing myself that I did not think 
 to hunt for others." 
 
 "You have been in theaters in China, Japan, 
 
160 SOME BY-PRODUCTS OF MISSIONS 
 
 India, and other Asiatic countries, have you 
 not?" I asked again. 
 
 "Yes," she replied, "I wanted to learn 
 something about their music, and so I attended 
 their theaters." 
 
 "Did you find any voice that you thought 
 was being used properly," I inquired, "or any 
 school for the cultivation of the voice?" 
 
 ' ' None, ' ' she answered. 
 
 "Neither will you find any such, though you 
 search the non-Christian world around, ' ' I said. 
 
 "And how do you account for this?" she 
 asked. 
 
 "By the Church," I replied. 
 
 "What do you mean?" 
 
 "I mean that the Church is the cause of the 
 world's music," I answered. 
 
 "Impossible," she replied. 
 
 "You know the history of the development 
 of music, do you not?" I went on. "Was it 
 not a demand on the part of the Church for 
 proper music that developed the first conserva- 
 tories? Were not the first great musical com- 
 positions sacred rather than secular? Were 
 not the first composers churchmen? Follow the 
 history of music, and you trace it back tp the 
 
BY-PRODUCTS IN MUSIC 161 
 
 same source as the Mstory of art. I do not 
 mean to say that music remained under the su- 
 pervision of the Church any more than did art, 
 but it was the demand of the Church for proper 
 music for her worship that has called forth the 
 musical talent of the world; and you, madam, 
 would not have been using that beautiful voice 
 of yours to-day but for the Christian Church. 
 Every human voice that is furnishing the world 
 with the music of to-day, as well as the voices 
 that are hushed forever: Patti, Melba, Eames, 
 Calve, Caruso, Delmores, Nordica, Fremstad, 
 Mary Garden, Alice Nielsen, Zenatello, Bonei, 
 Cavalieri, Constantino, Lipkowska, Baklanoff, 
 Amato, McCormack, Boninsegua, Emmy Des- 
 tinn, Sammarco, Anselmi, Mardonis, Scotti, or 
 Tetrazzini, are, whether they recognize it or 
 not, by-products of the gospel." 
 
 "Yes," she replied, "I had not thought of 
 it in this way before. I suppose we do not give 
 the Church credit for all that it has done in the 
 civilizing and socializing influence it has had 
 upon the world. I had never thought of the 
 Church but as a religious institution. I think 
 most people think of it only as such." 
 
 "No doubt they do," I replied; "but that 
 11 
 
162 SOME BY-PRODUCTS OF MISSIONS 
 
 is a very narrow view. Turn now to the great 
 musical compositions, tliose tliat Iiave most 
 touched the world's heart. Are they; sacred or 
 secular?" 
 
 "Sacred, of course," she replied. "But 
 that is because of the natural human instinct to 
 be religious." 
 
 "Is that true?" I asked. 
 
 "Is it not?" she counter-questioned. 
 
 " If it is., " I replied, ' ' why do not the Chinese 
 and the Hindoos have such music?" 
 
 "Perhaps they are not so religious as we 
 are," she replied. 
 
 ""Who gave us the great religions of the 
 world?" I queried. 
 
 "I have never thought who," she answered. 
 
 "China gave us two : Taoism and Confucian- 
 ism; India two: Briahmanism and Buddhism; 
 Persia one: Zoroastrianism; Arabia one: 
 Mohammedanism ; and Palestine two : Judaism 
 and Christianity. The Europeans never orig- 
 inated a religion that was worth propagating. 
 How comes it that we are more religious than 
 they, when they originated all the religions?" 
 
 "Ah! indeed; I had never thought of that. 
 That is estremely interesting. We are not re- 
 
BY-PRODUCTS IN MUSIC 163 
 
 ligious enough to have made great sacred com- 
 positions without the stimulus of Christianity!" 
 she exclaimed. "I shall always he more inter- 
 ested in religion than I have been heretofore. 
 "We are indebted to it for all the products of 
 our musical genius !" 
 
 "Nay, more," I replied; "we are indebted 
 to it for all our great composers as well." 
 
 "Ah?" said she, with an interrogatory tone. 
 
 "Are we not?" I asked. "Could we have 
 had a Mendelssohn, a Wagner, a Meyerbeer, a 
 Rubinstein, a Verdi, a Liszt, a Eossini without 
 the demand, the stimulus, the preparation, the 
 sentiment, and the inspiration that have come 
 from Christianity?" 
 
 "Indeed, our debt is great," she exclaimed; 
 "greater than it had ever occurred to me to con- 
 sider ! ' ' 
 
 Just as she spoke it began to thunder, as I 
 supposed, and we both bent our ears in an atti- 
 tude of listeners. 
 
 "Ah," she exclaimed, with a flash of appre- 
 ciation in her eyes, "the organ is playing." 
 
 "The organ of the spheres," I answered. 
 
 "No, the organ in the auditorium," she re- 
 plied. 
 
164 SOME BY-PRODUCTS OF MISSIONS 
 
 "Is not that tlninder?" I asked. 
 
 "No; that is the organ," she answered. "It 
 is a very good representation of thunder, is n't 
 it?" 
 
 "It is, indeed. I was convinced that it was 
 thunder, in spite of the fact that the sun is shin- 
 ing," I remarked. "That organ is a great ad- 
 vance on the Chinese sheng." 
 
 "What do you mean?" she queried. 
 
 "Did you not see the Chinese sheng — ^the 
 oldest representative of pipe organs ? " I asked. 
 
 "Oh, you mean the half of a cocoanut with 
 bamboo tubes or pipes of various lengths at- 
 tached?" she said, with an interrogatory ac- 
 cent. "But I did not learn when it was made, 
 whether before or after our pipe organ. And 
 I had not thought of associating the two." 
 
 "Yes, I think the Chinese should be given 
 credit for having made the first pipe organ," 
 I said. "The Emperor Huang Ti appointed a 
 committee about 2697 B. C. to select a series of 
 bamboo tubes of various lengths, so the story 
 goes, to represent the seven musical notes; for 
 they have seven instead of eight, as we have. 
 They did so, and the result is preserved in the 
 sheng, the ancestor of the pipe organ, if we 
 may so call it." 
 
BY-PRODUCTS IN MUSIC 165 
 
 "That leads me to speak of what I wanted 
 to talk to you about," she said; "Chinese mu- 
 sic. They have a system of music, have they 
 not?" she asked. 
 
 "They have," I answered. "The emperor 
 appointed his committee, had them select their 
 musical bamboo tubes, arrange their scale, and 
 begin making their musical instruments, and so 
 far as I know they have not made any marked 
 changes in it from that time until the present, 
 except that modem music of a theatrical or 
 popular class began in the Tang dynasty. 
 They have, therefore, two classes of music: the 
 ritual and the popular. The former is used in 
 acts of worship in which the emperor takes part 
 and holds a place of the highest importance in 
 the government." 
 
 "Have you ever heard any Chinese music 
 that was pleasing to your ear?" she asked. 
 
 "Shortly after I went to China," I replied. 
 "I must confess that I sympathized with that 
 person who described Chinese music as *deli- 
 ciously horrible, like cats trying to sing bass 
 with sore throats.' But before I left China I 
 never passed a shop at New Year's time where 
 an orchestra was playing without stopping to 
 
166 SOME BY-PRODUCTS OF MISSIONS 
 
 listen to the minor strains of some of their 
 stringed instruments. Now, I may be preju- 
 diced, for I am very fond of the Chinese, and 
 am ever seeking to find their good qualities. 
 But my friend, Mr. Van Aalst, who has studied 
 Chinese music more than any other living Euro- 
 pean, says 'the ritual or sacred music is pass- 
 ably sweet, and generally of a minor charac- 
 ter;' and we are told that 'Confucius was so 
 ravished on hearing a piece composed by the 
 great Shun, more than 2200 B. C, that he 
 did not taste meat for three years.' On one 
 occasion, in 1896, I was attending a meeting 
 of the China Educational Association, when 
 the Christian Endeavor Convention met in 
 Shanghai. Among the musical selections given 
 was one by a soloist accompanied by an or- 
 chestra of Chinese instruments consisting of 
 a sheng, a flute, a clarionette, and a stringed 
 instrument corresponding to our violin. I never 
 saw an audience so moved by music. They 
 listened to the first verse with rapture, the 
 second verse with ecstasy, while during the 
 third verse they could not control themselves, 
 but all joined in with the singer with un- 
 bounded enthusiasm. During the fourth verse 
 
BY-PRODUCTS IN MUSIC 167 
 
 all rose to their feet and sang with an abandon 
 I have never witnessed in an audience; and 
 when the song ended they clapped, stamped, 
 waved their handkerchiefs, and almost went 
 wild. Now, I want to add that this was a Chris- 
 tian hymn, composed by the Chinese to a Chi- 
 nese tnne, sung by a congregation of some five 
 hundred young Chinese Christian Endeavorers. 
 But the enthusiasm was refreshing." 
 
 "And what about their musical instruments? 
 They are mostly very crude, are they not?" she 
 inquired. 
 
 "The sheng is simple, crude, and ingeni- 
 ous," I answered. "But it was the introduc- 
 tion of the sheng into Europe, according to va- 
 rious writers, which led to the invention of the 
 accordion and the harmonium. And it is also 
 said that Kratzenstein, an organ builder of St. 
 Petersburg, having become the possessor of a 
 sheng, conceived the idea of applying the prin- 
 ciple to organ stops. It is the most delicate of 
 construction, and is the most delicate of tone, 
 though many other instruments are much more 
 universally employed, especially in the north. 
 The banjo, the violin, the guitar, the harp, the 
 flute, and the clarionette are the most commonly 
 
168 SOME BY-PRODUCTS OF MISSIONS 
 
 used in the north of China. The sheng is com- 
 mon in and about Shanghai and the south. But 
 all of them are very crude. The intervals of the 
 scale are not tempered, and the notes sound 
 false and discordant to our ears. There is no 
 precision in the construction of the instruments, 
 no exactness in the intonation ; the melodies are 
 very much in the same key, equally loud and 
 unchangeable in movement, and naturally be- 
 come wearisome and monotonous to an ear ac- 
 customed to the music of the West. Their mel- 
 odies are never definitely major nor minor, but 
 float between the two, and hence lack the vigor, 
 the majesty, or the tender lamentations of our 
 minor modes, or the charm resulting from the 
 alternation of the two modes. Moreover, they 
 have no satisfactory method of expressing time. 
 In a single word, it is enough tc say that their 
 music is not scientifically constructed, and no 
 more is their musical instruments, and hence 
 can not please an ear that is offended by a lack 
 of exactness. But now let me quote how a Chi- 
 nese says their music atfected him. He says it 
 moved 
 
 " 'Softly, as the murmur of whispered 
 words; now loud and soft together, like the 
 
BY-PRODUCTS IN MUSIC 169 
 
 patter of pearls and pearlets dropping in a mar- 
 ble dish; or liquid, like the warbling of the 
 mango-bird in the bush; trickling like the 
 streamlet in its downward course. And then, 
 like the torrent, stilled by the grip of frost, so 
 for a moment was the music lulled, ia a passion 
 too deep for words.' " 
 
 "It must be admitted," she said, "that that 
 description would fit very well to that of a 
 musical enthusiast in Italy or France. I do not 
 know but their music affects them as ours 
 does us." 
 
 "I think it does," I answered. "But you 
 were asking about their musical instruments, 
 and, indeed, I began telling you about their mu- 
 sical instruments' as a result of hearing the 
 thunder of the organ in the auditorium." 
 
 "Quite right," she replied. 
 
 "The contrast between their instruments 
 and ours is very striking, ' ' I went on. ' ' Theirs 
 are crude, rough, hand-made, in small hovels 
 rather than shops or factories. The strings on 
 most, if not all their stringed instruments, are 
 silk rather than gut, and none that I have ever 
 seen are wrapped with wire. They have noth- 
 ing that corresponds to our organ, piano, or 
 
170 SOME BY-PRODUCTS OF MISSIONS 
 
 large pipe organ; indeed, our musical instru- 
 ments of the largest kind, again, are by-products 
 of the gospel in the intelligence that was neces- 
 sary to make them, and of the Church in its de- 
 mand for them. For, but for the Church, there 
 is little, if any, reason to believe that the manu- 
 facture of musical instruments would ever have 
 reached the condition it has." 
 
 "You seem to give the gospel credit for all 
 our progress in music," said Madam JommeUi. 
 
 "I give the gospel credit for having devel- 
 oped the school that made possible the intelli- 
 gence to make such musical instruments; and 
 then I give the Church credit for having created 
 the demand which led manufacturers to furnish 
 the supply," I answered. 
 
 "And I think you are more than half right, 
 Mr. Headland," she said, as she rose to go. 
 "I have enjoyed very much this conversation. 
 I have a better opinion of the Chinese, a larger 
 view of the Church, and I like the gospel better 
 than I ever did before. I shall read my New 
 Testament with a different relish." 
 
CHAPTER Xni 
 
 BY-PRODUCTS IN ART 
 
 I WAS invited recently to deliver a lecture on 
 Chinese art before the Century Club of New 
 York. I wish to say that I do not pose as either 
 an artist nor an art critic; but I have made a 
 collection of Chinese paintings and have made 
 a sufficient study of European art to justify 
 what I wish to say in this chapter. There were 
 present that evening some of the most noted 
 American authors, artists, and art critics, 
 among whom I think I may mention Mr. F, 
 Hopkinson Smith, Mr. John La Farge, and Sir 
 Caspar Purdon-Clarke. 
 
 After the lecture Mr. John La Farge, who, 
 I believe, deserves to be ranked among Amer- 
 ica's most renowned artists, and who was spe- 
 cially interested in Oriental art, said to me: 
 
 "What do the Chinese regard as the under- 
 lying motive in the beginning of their art?" 
 
 "The desire to express their thoughts in. 
 pictorial form, I think," I replied. 
 
 171 
 
172 SOME BY-PRODUCTS OF MISSIONS 
 
 "And what were their first studies?" he 
 further inquired. 
 
 "Figures, so far as I have been able to 
 learn," I replied. 
 
 "Then leaving figures, what did they seek 
 to do next?" he asked. 
 
 "They began to make pictures of build- 
 ings and maps of conquered territory," I an- 
 swered. 
 
 "Then, of course, they drifted off into land- 
 scapes by adding touches of scenery or flowers, 
 and trees to their figures, I suppose," he sug- 
 gested, 
 
 "Quite right," I replied. 
 
 "Now, in your study of Chinese art, did you 
 discover what it was that gave the first great 
 stimulus to their art, and about what time?" 
 he inquired. 
 
 "Indeed I did," I replied; "it was the intro- 
 duction of Buddhism, about 65 A. D." 
 
 "In what way?" he asked. 
 
 "From about 1100 B. C, when we find the 
 first record of a painting, down to the time of 
 our present era almost everything we come 
 upon in their records are figures, paintings, and 
 maps. About the beginning of our era there 
 
BY-PRODUCTS IN ART 173 
 
 were two great portrait galleries erected, in 
 one of which, were placed pictures representing 
 all the great mythical as well as the great his- 
 toric rulers of the past, and this was called the 
 Chou Kung Li Tien. In the other were placed 
 portraits of the twenty-eight great men who 
 helped to establish the Han dynasty. This was 
 called the Yim T'ai Hall. There is a record of 
 still another gallery, the Han Lu Ling Kuang 
 Tien, in which were painted all kinds of bogies 
 from the mountain and monstrosities from the 
 sea in colors which harmonized with what the 
 artist thought the original ought to be. In or- 
 der not to be behind the men in the preserva- 
 tion of portraits of her sex, the Empress Liang 
 (125 A. D.) had painted for herself imaginary 
 portraits of all the female worthies mentioned 
 in the 'Records of Famous Women' {Lieh Nil 
 Chuan), a noted book of the time, preserved 
 until the present day. Though as early as 65 
 A. D. the Emperor Ming Ti, who introduced 
 Buddhism into China, established the custom of 
 having court painters, a custom which has con- 
 tinued until the present." 
 
 "Ah, indeed, I did not know that they kept 
 court painters," he remarked. 
 
174 SOME BY-PRODUCTS OF MISSIONS 
 
 "Oh, yes; the late empress dowager sup- 
 ported eighteen court painters," I answered. 
 
 "But, to return to the subject," he con- 
 tinued, "you were speaking of the introduction 
 of Buddhism." 
 
 "The first six hundred years after Bud- 
 dhism was introduced into China was a period 
 of almost constant war. From 200 A. D. to 
 600 A. D., a period of four hundred years, there 
 were ninety rulers sat upon the throne or 
 thrones, as compared with thirty during the 
 previous four centuries. But during this same 
 period there were three religions striving for 
 supremacy: Taoism, Confucianism, and Bud- 
 dhism; and each was using everything that 
 would contribute to its permanent establish- 
 ment, either at court or in the hearts of the 
 people. Nothing was more powerful than art, 
 and so the Confucianists decorated their schools 
 with portraits of their scholars, the Buddhists 
 their temples with pictures of their divinities, 
 and the Taoists their temples with pictures of 
 their fairies and immortals, with an occasional 
 genius stolen from the Confucianists or a god 
 from the Buddhists. This decoration or fres- 
 coing of the temples — for it was all done on 
 
BY-PRODUCTS IN ART 175 
 
 the walls, fixed the attention of the people on 
 pictorial representation, and thus the art of the 
 Orient was developed in connection with its re- 
 ligion." 
 
 "The same is true of pictorial art in 
 Europe," said Mr. La Farge. 
 
 "What do you mean?" I inquired; for while 
 I thought I knew what he meant, I wanted to 
 hear him say it. 
 
 "To the Ureeks," said he, "I suppose we 
 must give credit for having reached the highest 
 proficiency in sculpture ; but the first real stim- 
 ulus to European pictorial art was given it 
 when the Italians, the Spanish, the Dutch, the 
 Flemish, and the Germans began to utilize it 
 in the decoration of their churches. This is es- 
 pecially true of portraiture; for, as you know, 
 even portrait painting had npt attained to any 
 degree of development until men and women 
 began to pose as members of the Holy Family 
 and other sacred personages for the altar pieces 
 and other paintings and decorations in Euro- 
 pean churches. But for more than two centu- 
 ries, from Cimabue and Giotto to Titian and 
 Veronese, the great artists confined themselves 
 almost entirely to sacred art in their frescoing 
 
176 SOME BY-PRODUCTS OP MISSIONS 
 
 of the cathedrals and churches, and portrait 
 painting as such was an out^owth of this sa- 
 cred art." 
 
 "The same is true of each of the European 
 countries, in the developmedt of its art, is it 
 not?" I inquired. 
 
 " Yes, " he answered. ' ' Italian art dreamed 
 of beauty, and in a measure it realized its 
 dream, tinted with the colors of a Venetian sky 
 and the glow of heaven in the heart of the artist. 
 Flemish art was in love with truth, and it held 
 its mirror up to nature — but nature to advan- 
 tage dressed ; for the glow of the spiritual also 
 shone in all the Flemish art of the Eenaissance. 
 German art rarely achieved either truth or 
 beauty; but it succeeded in rendering, with a 
 fidelity that was often almost brutal, the virile 
 character of the German people, both before 
 and after the Reformation. But all art that 
 was worthy of note was inspired by the reli- 
 gious zeal of the ages, and executed by men who 
 were more or less true to the religious ideals 
 of their time." 
 
 ""What would you say were the studies most 
 affected by the artists of those times?" I asked. 
 
 He thought for a moment, and then he an- 
 swered : 
 
BY-PRODUCTS IN ART 177 
 
 "The Virgin and the Christ, where it was 
 possible to decorate the churches in the Eoman 
 Catholic countries, portraiture, and then land- 
 scapes among the Protestant peoples. The art 
 idea had caught the hearts of rulers and people 
 alike, and in spite of the fact that they were 
 not allowed to decorate their churches they cul- 
 tivated their art. But their homes were small 
 and dark, and their town halls and public build- 
 ings were decorated with portraits of sheriffs, 
 burgomasters, surgeons, or groups of directors 
 of charitable institutions, or scholars. But art 
 among the Protestant peoples lost that touch 
 of the spirituelle which was not counterbalanced 
 by anything that it gained in strength or natu- 
 ralness. And now, five hundred years after- 
 ward, the pictures most in demand are those 
 that were inspired and executed by men filled 
 with a religious zeal." 
 
 "And now," Mr. La Farge, "I want to ask 
 you what you think of the comparative value of 
 Oriental and Occidental art," I said. 
 
 "I am not sure that I know enough about 
 Oriental art to give an intelligent opinion," he 
 answered. "I am not sure that any Occidental 
 does. There are interesting features about Ori- 
 
 12 
 
178 SOME BY-PRODUCTS OF MISSIONS 
 
 ental art that are different from anytliiiig we 
 have yet conceived of. Their brushwork is one. 
 Their point of view is another. Their perspec- 
 tive is still another. Their materials — ^paper 
 and silk instead of canvas — is another. But it 
 seems to me they emphasize the grotesque, and 
 they lose in a lack of naturalness. You have 
 paid more attention to Oriental art than I have; 
 what do you think?" 
 
 "I wanted your opinion as an artist," I in- 
 sisted. , 
 
 "My own opinion is that the Oriental has 
 almost everything to learn from us, while there 
 are but few — there are some — suggestions in 
 his art for us that we have not already struck in 
 the development of our own art. For instance, 
 his colors are almost all pulverized minerals 
 mixed with water and glue, the same as those 
 used by the Italians of the early Eenaissance. 
 These we have long ago given up for oil and 
 canvas, and thus far we have not had occasion 
 to return to them. His paper and silk, with his 
 method of mounting on scrolls, are convenient 
 and economize space; but I doubt if they con- 
 tribute to the preservation of the picture or en- 
 hance its richness or beauty as we can by our 
 
BY-PRODUCTS IN ART 179 
 
 frames. But, I repeat, you have paid more at- 
 tention to Oriental art than I have. What is 
 your own oj^inion of their comparative values ? ' ' 
 "My own opinion," I remarked, "I fear, is 
 the result of the attitude at preseat assumed by 
 the Oriental toward his own art. The natural 
 disposition of the Yankee, as we dub the Amer- 
 ican, is to be the first to take anything new that 
 will add to what he has. This is one reason why 
 he is what he is. He is always on the lookout 
 for new things that are good. On the other 
 hand, the Oriental has always been a bit slow, 
 except in the case of the Japanese, to learn from 
 the Western Barbarian, as he has termed him. 
 We find in this particular case, however, the 
 tables turned. The Japanese, who was the first 
 to learn about European art, has practically 
 given up his own, which was originally Chiaese 
 art adopted and adapted to Japanese use, while 
 the most noted Chinese artists of the present 
 day, attracted by the naturalness of our birds, 
 animals, and portraits, are adopting our meth- 
 ods instead of their own ; while the late empress 
 dowager, the greatest of Chinese rulers for a 
 century past, left at least three of her own por- 
 traits, painted by Western artists — Miss Carl 
 
180 SOME BY-PRODUCTS OF MISSIONS 
 
 and Mr. Vos — in tlie national gallery. Consid- 
 ering the indifference of the Oriental to West- 
 ern things, his indisposition to change, and his 
 slowness to appreciate the good in others ; and 
 considering the quickness of the Westerner to 
 appreciate, at least, anything that will add to 
 the commercial value of anything, I should say 
 that Western art has every advantage over that 
 of the Orient, else the Oriental would not have 
 adopted it, and the Occidental would have 
 adopted his." 
 
 "I think you are more than half right," said 
 Mr. La Farge, as he bade me good-bye. 
 
 Now, this is the conclusion to which my 
 conversation with this great American artist 
 has led me: That the best art that the world 
 has to-day, or that the world has ever known, 
 has been inspired and executed by the man who 
 has been developed by the gospel of Jesus 
 Christ, and hence is a by-product of the gospel 
 and of missions. 
 
 The history of each individual is the history 
 of all time. The little child with his rattle and 
 his toys, his whistle, drum, and noise is the 
 savage with all his destructive tendencies and 
 
BY-PRODUCTS IN ART 181 
 
 his indifference to everything but his own 
 wishes. The little boy with his blocks builds 
 his pyramids, his Assyrian and Babylonian 
 palaces, his stonehenge or his Sphinx, his Par- 
 thenon or his Acropolis. He is a builder and 
 passes through the building age of the world's 
 civilization — that age which gave to the Chinese 
 a wall stretching fifteen hundred miles from the 
 sea and winding like a great dragon from moun- 
 tain top to mountain top, far up into the desert. 
 Coarse and rough, gigantic and magnificent, 
 almost sublime in its bigness, but not beautiful. 
 Then comes the dark age, when his sleeves and 
 trousers are too short, and her legs and tongue 
 are too long ; when they organize crusades, and 
 shoot and scalp, and go to Sunday school, and 
 talk religion and philosophy, and doubt and 
 dispute. Then comes the Eenaissance, when he 
 begins to brush, and she begins to primp, and 
 the fiowers begin to bloom, and his imagination 
 paints pictures in every field and forest, glade 
 and glen; when he sees "books in the running 
 brooks, sermons in stones, and good in every- 
 thiag." And again he builds; but what he 
 builds depends upon the advantages and the 
 stimulus he has had. The Mohammedan builds 
 
182 SOME BY-PRODUCTS OF MISSIONS 
 
 mosques, tte Buddhist builds temples, the 
 Christian builds cathedrals and churches. But 
 what a striking difference in the results ! These 
 little savages have been studying in different 
 schools, they have been living in different 
 worlds. Those put paper windows in their tem- 
 ples, that are blown off with every passing 
 wind, and the floor of the temple is covered 
 with dust. 
 
 They are but dimly lit during the day, for 
 the light of heaven with difficulty penetrates 
 the paper pasted upon the lattice work. They 
 are more dimly lit at night, for a tallow taper 
 or a pith floating in a bowl of oil is the only 
 light their intelligence has ever devised. Their 
 idols grin at them from the shadows of every 
 comer, and the bat flitting from rafter to rafter 
 scatters dust and dirt upon them as they bow 
 before their gods. Eagged priests, upon whose 
 faces are carved the lines of ignorance and ava- 
 rice, stretch out soiled hands for the more filthy 
 lucre their nation has provided for them to give. 
 
 Now turn to these who have built cathedrals 
 and churches. Words fail to picture their mag- 
 nificence. Their walls and ceilings are deco- 
 rated with angels, in colors that rival a sunset 
 
BY-PRODUCTS IN ART 183 
 
 or a rainbow. Their floors are covered with 
 velvet rugs of silk and wool that deaden every 
 footfall. Their carvings and their statues rival 
 in their perfection the work of their Creator, 
 and their windows, each a work of art in itself, 
 softens the light of the noonday sun and sheds 
 a halo about the bowed heads of the worshipers 
 as they kneel before their God. Their priests 
 are clad in robes of silk and satin such as be- 
 come the servants of the God they worship. 
 And the architecture and the cathedral and the 
 painting and the sculpture and the carpet and 
 the windows, yea, and the priest and his robes 
 are products or by-products of the gospel of 
 the God they serve. 
 
 It is only when we thus consider the differ- 
 ence in the details of the civilization of the East 
 and the West, and see how far they are behind 
 us in every respect of national, social, religious, 
 scientific, and individual progress, and then try 
 to account for these differences on some racial 
 hypothesis, that we see how impossible it is. 
 We only need to go back twenty centuries in 
 history to find the nations that are now lagging 
 behind, leading the race; and the nations, or 
 peoples — for they were then only savage tribes, 
 
184 SOME BY-PRODUCTS OF MISSIONS 
 
 and they did not then deserve to be called na- 
 tions — are now so far in advance in their knowl- 
 edge of the laws and powers of nature, their 
 ability to acquire wealth; that is, to transform 
 the crude stuffs of nature into things of beauty 
 and usefulness, and provide sanitary conditions, 
 comfort, and better facilities in every respect 
 for living one's life. Let me illustrate: 
 
 Twenty years ago, when I arrived in Peking, 
 it was the custom of the city authorities to clean 
 the city sewers in the springtime. These sewers 
 were great underground waterways, which re- 
 ceived not only the washings from the streets, 
 but from the stables, the homes, the kitchens, 
 and the closets; and because the city was so 
 level and without a water system, and as there 
 was but little rain escept during the months of 
 July, August, and September, there was no way 
 of flushing the sewers. Everything that washed 
 into them from September till April or May 
 remained there, decayed, and formed a stench 
 that words fail to describe. One of the main 
 sewers passed through our mission compound, 
 opening into the canal just outside of the back 
 gate of the mission and the front gate of the 
 Peking University; and as we were constantly 
 
BY-PRODUCTS IN ART 185 
 
 passing from one to the other we had occasion 
 to notice it more, perhaps, than others would, 
 though every one who lived in Peking in those 
 days will confirm what I am now writing. 
 
 During the months of March, April, or May, 
 about the time when every one is having spring 
 fever, the city authorities ordered the sewers 
 cleaned; and for days men with shovels and 
 pails would go down into the sewers, shovel up 
 or ladle up this decayed filth, and pile it up on 
 the sidewalk, where it was left for days or weeks 
 to dry. The streets at that time were all dirt 
 roads. Much of this that had washed into the 
 sewer had washed off the street; it was there- 
 fore used, as soon as it was sufficiently dry, to 
 build up the street again. That, in a single sea- 
 son, would have a tendency to destroy the sani- 
 tary conditions of the city. But when we re- 
 member that this same process has been gone 
 through every spring for more than a thousand 
 years, we will understand that most of the sur- 
 face soil, which is mud and steam in the hot, 
 rainy months of July and August, and blows 
 about as dust during at least eight months of 
 the other ten, is not conducive to good sanitary 
 conditions. 
 
186 SOME BY-PRODUCTS OP MISSIONS 
 
 But this is not all, I have referred to the 
 fact that Peking was without a water system 
 with which to flush her sewers. Her only water 
 system was a well, a wheel-bairow, or a mule- 
 cart, and a man. These wells were sunk down 
 through this surface-soil that was saturated 
 with the filth of a dozen centuries, walled up 
 with blocks of stone in such a loose way as not 
 to prevent the surface-water running in; and 
 while the deeper ones, from which the water 
 was used constantly, obtained most of their wa- 
 ter from a deep subsoil, the water in all of them 
 was "bitter," and this only because of the filth 
 that leaked in from the top ; so that the people 
 not only breathed filth in the air, but they drank 
 filth in the water. 
 
 The Chinese are very fond of fruit, of which 
 they eat large quantities. They are also fond 
 of melons and cucumbers, most of which they 
 eat skins, seeds, and all. All the stores— fruit, 
 dried fruit, grocery, and others — ^are open to 
 the street. They are without doors or windows 
 in front, in Ueu of which they have movable 
 boards, which are taken down during the day. 
 Many of the fruit and melon venders spread 
 their wares out on movable tables on the street, 
 
BY-PRODUCTS IN ART 187 
 
 or cany them about on small platforms or tubs 
 swuiig on tbe ends of a pole, cut in slices ready 
 for sale, like the watermelons sold by the Ital- 
 ians and others in our great cities. North 
 China is noted for its dust storms, especially 
 during the autumn, winter, and spring. The 
 dust blows in clouds, settles upon the slices of 
 melons and the cucumbers, clings to the fuzz 
 of the peach and the apricot, and is eaten by the 
 hungry and poorly-fed people because in the 
 autumn fruit is cheaper than bread ; and so they 
 not only breathe and drink filth, but they eat 
 it as well. 
 
 Again, the homes of most of the Chinese — 
 not only in the great cities, but in the country 
 as well — ^are hovels rather than houses. They 
 are built of mud or brick, thatched with straw 
 or corn-stalks, or covered with tiles. Seldom 
 do they have ceilings, while the floors are of 
 clay or very porous brick. One-half of the floor 
 is built up a foot and a half above the other 
 half, and this constitutes the bed. It is built 
 of brick, with a network of flues. Under the 
 front is a small fireplace, over which is a pot 
 in which they do much of their cooking. They 
 build their fire under the bed ; their fuel being 
 
188 SOME BY-PRODUCTS OF MISSIONS 
 
 weeds, cornstalks, old floor-mats, or anything 
 that will bum. The smoke, soot, gas, dirt — all 
 go np under the bed, cooking the food, heating 
 the bricks, and then coming out into th© room 
 and covering the walls and rafters with soot. 
 The people spit upon the floor; it sinks into 
 the porous bricks; they wash their hands and 
 face and their dishes, and then sprinkle the floor 
 with the water, and various other fluids and 
 filth find their way into the brick floors. Their 
 windows are paper, which becomes torn, and 
 the dust blows in ; pigs and chickens also share 
 with the family the protection of the home. In- 
 deed, the word for home is a pig under a roof. 
 From what we have said it will be seen that 
 the people— the great mass of the people — 
 breathe, drink, eat, and live among filth, and the 
 wonder of the ages is that there are four hun- 
 dred millions of Chinese to-day, and the only 
 way it can be accounted for, I think, is because 
 they live so much out of doors. 
 
 Now let us grant that there is much in our 
 own great cities that is not ideal ; that you can 
 duplicate all that I have said about China 'by 
 similar conditions at home; it still remains a 
 fact that in China it is the rule — the govern- 
 
BY-PRODUCTS IN ART 189 
 
 ment ; while here it is the exception and in spite 
 of the government, and usually only among 
 those of the first generation in America. It is 
 possible here to have pure air, pure water, pure 
 food, and their dirt must be within their own 
 doors ; for as soon as their feet touch the brick 
 or cement sidewalk they touch cleanliness, which 
 in a generation at least banishes dirt from the 
 home. 
 
 But the most serious result of this dirt is 
 not its influence upon the individual, but its in- 
 fluence upon the public and upon the world. 
 Every few years there breaks out in these great 
 filthy Oriental cities a plague which strikes ter- 
 ror to the hearts not only of the people among 
 whom it starts, but in the hearts of those also 
 at the remotest ends of the earth. Cholera, bu- 
 bonic and pneumonic plague, dengue, beriberi, 
 and others. Do we ever ask ourselves why all 
 these plagues take their rise in Asia? And do 
 we try to answer that why? One word tells the 
 tala It is dirt. Nay, a better word is filth; for 
 dirt does not express the filthiness of Asiatic 
 dirt. It can not be expressed in the English lan- 
 guage; for the English language, since it has 
 been a language, has never lived long among 
 
190 SOME BY-PRODUCTS OF MISSIONS 
 
 such Tscmg. That is the word that expresses 
 it — Tsang. 
 
 There is but one remedy for this dirt, and 
 that remedy is the gospel. Wherever the gospel 
 has gone, cleanliness has gone, and up to the 
 present the world has never produced a clean 
 city where the influences of the gospel have not 
 gone. If I did not believe in foreign missions 
 for any religious reasons, I would believe in 
 and support them for the sanitary influence they 
 have had upon the world. A member of a great 
 bathtub manufacturing firm told me at the Du- 
 quesne Club in Pittsburgh recently that since 
 the missionaries have gone to China they are 
 shipping thousands of bathtubs to that great 
 empire. 
 
 "When any one of these plagues, such as 
 cholera, strikes a city or a village the people are 
 in terror. The same is true of the people in 
 India as in China. At six o'clock all are well. 
 At seven a father comes out with terror writ- 
 ten on his face and announces : 
 
 "My son is dead." 
 
 "What disease?" some one asks. 
 
 "That disease," he replies, afraid to say 
 the word "cholera;" or, if he be a Hindoo, be 
 
BY-PRODUCTS IN ART 191 
 
 answers, "Tlie disease of the wind," for they; 
 think the wind brings it. 
 
 In a few moments some one announces an- 
 other death in another part of the city, and by 
 nightfall there may be a hundred people fall 
 victims to the scourge. 
 
 In a village near Pei-tai-ho, our summer re- 
 sort of North China, the cholera appeared. The 
 people worshiped their gods. They, as a final 
 resort, celebrated the New Year's festival in 
 August, to try to deceive the cholera god and 
 persuade him that he had struck the wrong time 
 of the year. They did everything but clean the 
 wells and clean up the village. The cholera god 
 was not deceived. They finally decided to es- 
 cort the god over to our foreign settlement. 
 This they did during the night. An English 
 gentleman who had come from Tangshan ill a 
 day or two before died the next morning; the 
 cholera had had its run in the village, and they 
 persuaded themselves that, having gotten a for- 
 eign victim, he was satisfied. 
 
 In the spring of 1897 two members of the 
 senior class of the Peking University, at the 
 close of the summer term, went to spend their 
 vacation preaching at a church up outside the 
 
192 SOME BY-PRODUCTS OF MISSIONS 
 
 Great Wall. They passed the summer quietly 
 and pleasantly, and with renewed health and 
 vigor at the beginning of September started 
 back to Peking. They walked most of the way, 
 and when they reached the city gate were tired 
 and hungry. Not having heard any rumors 
 of plague in the city, they purchased some 
 peaches from a fruit- vender inside the city gate. 
 These they ate, at once fell ill, and one of them 
 died that night, and the other the following 
 morning. 
 
 I repeat here that the health of the world 
 depends upon the spread of the gospel of Jesus 
 Christ. If any one is disposed to question this 
 and say that it is simply the progress of civiliza- 
 tion, I ask. Why is it that civilization— the civ- 
 ilization of cleanliness — ^has gone only with the 
 gospel, or where the gospel has gone? and it 
 remains for them to answer the question on 
 some other hypothesis. 
 
CHAPTER XIV 
 BY-PRODUCTS IN REFLEX INFLUENCE 
 
 ,One evening I was going on the trolley from 
 Bramford, Conn., where I had been giving a 
 lecture, to New Haven, where I expected to 
 take the midnight train for Albany. 
 
 On the same car with me was a man with 
 abdominal capacity sufficient for a brace of 
 aldermen. We were soon engaged in conver- 
 sation, and it was not long until he wanted to 
 know where I had been. 
 
 "I have just come from Bramford," I in- 
 formed him. 
 
 "In business?" he said, interrogatively. 
 
 "No; I was giving a lecture," I answered. 
 
 ""What subject?" he asked. 
 
 "China," I replied. 
 
 "Been to China?" he again said, with a 
 rising inflection. 
 
 "Yes; I have been there sixteen years," I 
 informed him. 
 
 "Gee! how could you live among the Chinks 
 that length of time?" he exclaimed. 
 
 13 193 
 
194 SOME BY-PRODUCTS OF MISSIONS 
 
 "Teaching," I replied. 
 
 "Government school?" agaia interroga- 
 tively. 
 
 "Methodist school," said I, indicatively. 
 
 "What, missionary?" again with surprise. 
 
 "Sort of," I repUed. 
 
 "Well, you know I think a man is wasting 
 his time going over there to convert those 
 heathen," he volmiteered. 
 
 ' ' Ah, indeed ! You converted ? " I asked. 
 
 "Not much," he answered. 
 
 "What business?" I inquired. 
 
 "Liquor," he replied. 
 
 "Saloon?" interrogatively. 
 
 "Yes," sheepishly. 
 
 "Well, you know I think a man is wasting 
 his time trying to make paupers and heathen 
 out of American boys," I said. 
 
 He did not answer for awhile; then: "Do 
 you think all those Chinese will be lost if they 
 do not become Christians?" 
 
 "I hope not," I replied. 
 
 "Well, if they can be saved without being 
 Christians, what is the use of spending so much 
 money going over to convert them?" he in- 
 quired, as though he had me cornered. 
 
REFLEX INFLUENCE 195 
 
 "How much do you spend annually to get 
 them converted?" I asked. 
 
 "Nothing," he replied; "but that is dodg- 
 ing the question." 
 
 "You can go from Boston to New York by 
 way of Buffalo, can't you?" I asked. 
 
 "Yes," he replied; "but it is a long way 
 around." 
 
 "You can go from Bramford to New Haven 
 by road wagon, too; can't you?" 
 
 "Yes; but it is not very comfortable," he 
 answered. 
 
 "A bit slow, too; isn't it?" I volunteered. 
 
 "Sure," he replied. 
 
 "Why do you spend so much money build- 
 ing railroads and trolley lines instead of going 
 by road wagon?" I asked. 
 
 "More comfortable, more direct, quicker, 
 and more sure," he replied. 
 
 "That is what Christianity is as compared 
 with any other religion?" I suggested. 
 
 "But they do not want your religion," he 
 objected. 
 
 "On the same principle, Jesus Christ ought 
 not to have come to the world. The world did 
 not want Him. It had no place for Him — ^no 
 
196 SOME BY-PRODUCTS OF MISSIONS 
 
 decent place for Him to be bom, no house for 
 Him to live in, no pillow for His head, and only 
 a cross on which to die. He did not wait till 
 the world wanted Him. He came because the 
 world needed Him." 
 
 "Well, you know," he said, "I think the 
 Church is losing its hold on the big men even 
 here in America." 
 
 "Do you think so?" I asked. 
 
 "I think so," he added. "At least most of 
 the men I know do not go to church." 
 
 "Did they ever, go?" I asked. 
 
 "Not much, I suppose," he answered. 
 
 "Then the Church never had any hold on 
 them to lose; did it?" I inquired. 
 
 "Well, perhaps not," he answered; "but do 
 you think that the biggest, wealthiest, and most 
 influential men in America take much iaterest 
 in Church work?" 
 
 "I have just been attending a number of 
 laymen's missionary conventions," I replied. 
 "At a missionary dinner given for men m De- 
 troit we had twelve hundred men present. 
 Then we went to Syracuse, N. T., where we 
 had fourteen hundred men at a similar dinner. 
 At Schenectady we had twelve hundred. At the 
 
REFLEX INFLUENCE 197 
 
 Astoria Hotel in New York we had eighteen 
 hundred of the most influential men in New 
 York at a three-dollar dinner on the night of 
 the worst blizzard I have ever been out in." 
 
 ' ' That 's all right, ' ' he answered ; ' ' but were 
 those among the most influential men in New 
 York?" he asked. 
 
 "That is a pretty hard question to answer 
 in so many words," I admitted. "But you 
 think Christianity is losing its hold on America, 
 do you?" I asked. 
 
 "On the big men, yes," he replied. 
 
 "The men control the sentiment of the Na- 
 tion; do they not?" I asked. 
 
 "Yes," he replied. 
 
 "The ordinary men or the influential men?" 
 I continued. 
 
 "The influential men, of course," he an- 
 swered. 
 
 "Do you know about how many people there 
 are in the United States at present?" I in- 
 quired. 
 
 "About ninety million," he replied. 
 
 "And how many of those are Christians?" 
 I continued. 
 
 "You 've got me now," he answered. 
 
198 SOME BY-PRODUCTS OF MISSIONS 
 
 "There are about thirty-three millions," I 
 explained. 
 
 "Yes; but most of those are -women and 
 children," he objected. "Those are not all 
 men. ' ' 
 
 "Quite right," I admitted. "But that 
 thirty-three millions, most of them women and 
 children, control the sentiment of the United 
 States and make it a Christian country." 
 
 He opened his mouth as if to speak. Then 
 he dropped his head as if to think. Just then 
 the car began to slow up and the conductor 
 called out: 
 
 "Change for the New York, New Haven, 
 and Hartford Depot," and I got up to leave for 
 the train. My saloon-keeper friend offered me 
 his hand, and as I took it he said, 
 
 "Well, old man, I didn't believe much in 
 missions, but you know your job all right;" 
 and I took the compliment as a confession on 
 his part that his argument had been answered. 
 
 As I boarded the train at New Haven there 
 were a score or more of gentlemen in dinner- 
 suits who got on with me. I noticed them ; but 
 as I entered the train I was thinking of what 
 he had said : that the Church is losing its hold 
 upon the men. 
 
REFLEX INFLUENCE 199 
 
 I had not had time to change my dress-coat 
 after the lecture, and as I took off my overcoat 
 and laid it down, one of the gentlemen sat 
 down beside me. 
 
 "Well," said he, "it was a big dinner." 
 
 "What dinner?" I asked. 
 
 "Weren't you at the dinner?" he inquired, 
 looking at my coat, without answering my ques- 
 tion. 
 
 "No; I have been giving a lecture up at 
 Bramf ord, ' ' I explained. ' ' What dinner do you 
 refer to?" 
 
 "The dinner given to President Taft," he 
 answered. 
 
 "Where?" I inquired. 
 
 "Here at New Haven — at Yale," he ex- 
 plained. "Didn't you know about it?" 
 
 "No; I just came down from Albany this 
 evening." I answered, trying to justify my ig- 
 norance of such an event. 
 
 "Well, it was a big dinner," he went on. 
 "There were a lot of men there." 
 
 "How many?" I inquired, with as much in- 
 terest as I could summon. 
 
 ' ' Eleven hundred ! " he answered, and looked 
 at me as though he expected me to be aston- 
 ished. 
 
200 SOME BY-PRODUCTS OF MISSIONS 
 
 I was not a particle surprised. I said to my- 
 self: "Twelve hundred at Detroit, fourteen 
 hundred at Syracuse, twelve hundred at Sche- 
 nectady, where they have scarcely any students 
 in college to draw from, and no Bob Taft, son 
 of the President, as they have at Yale, and 
 eighteen himdred at a threc'-dollar dinner in an 
 awful blizzard"— it all ran through my miad 
 in less time than I can write it ; and all these at 
 laymen's missionary dinners — and I looted at 
 him calmly and asked, 
 
 "Could any one go that wanted to?" 
 
 "Could if he had a ticket," he replied. 
 
 "College students and all?" I continued. 
 
 "Certainly," he answered. 
 
 "And men from all the surrounding coun- 
 try?" I went on. 
 
 "We are all from out of town?" he an- 
 swered, by way of explanation. 
 
 "Yes, a good big dinner," I admitted, re- 
 membering that comparisons are always odious 
 to the fellow on whom they reflect. But I could 
 not forget our laymen's dinners, nor could I 
 help silently rejoicing that the Master draws 
 better than the President. Not for a moment 
 did my thoughts reflect upon the President. 
 
REFLEX INFLUENCE 201 
 
 No one would rejoice more than I at the popu- 
 larity of the man who is using all his influence 
 to bring about among the governments the 
 peace the Master taught. But I went to sleep 
 that night with a glad heart. 
 
 The next morning, when I boarded the train 
 at Albany to go up to Saratoga Springs, my 
 friend Fred B. Fisher, of Boston, came and sat 
 down beside me. 
 
 "Well, Headland, we had a big time in Bos- 
 ton! last night," was his first remark. 
 
 "What was it?" I asked. 
 
 "A dinner given to Chapman and Alexan- 
 ider," he replied. 
 
 "The revivalists?" I asked. 
 
 "Yes," he answered. 
 
 "Ah! Is old Unitarian Boston giving din- 
 ners to revivalists in these days?" I exclaimed. 
 
 "Yes; we had a big time," he repeated. 
 
 "How many were present?" I asked. 
 
 "Four thousand people," he replied. 
 
 "What! Four thousand people to meet two 
 revivalists!" I exclaimed. "Why, they only 
 had eleven hundred last night at a dinner in 
 honor of President Taft at Yale." 
 
 "Oh, well," exclaimed Fisher, "Taft may 
 
202 SOME BY-PRODUCTS OF MISSIONS 
 
 be President of the United States, but Jesus 
 Christ is King ! ' ' And I conld not bnt wish that 
 my saloon friend of the trolley car and every 
 one else who thinks that the gospel is losing its 
 hold upon the men could have heard Fisher's 
 bass voice ring out the words above the roar 
 of the railroad train, "Jesus Christ is King!" 
 
 I then began to reflect upon some of the in- 
 cidents which happened during our laymen's 
 campaign which were themselves by-products 
 of missions in their reflex influence upon the 
 home Church or Churches. It is a well-known 
 fact that missions, or the call of the world, is 
 about the only subject upon which all the 
 Churches can unite. But call a general mis- 
 sionary rally, and every Church — Presbyte- 
 rian, Congregationalist, Baptist, Lutheran, 
 Christian, Methodist, and Episcopalian — are all 
 ready to join forces. 
 
 At the Syracuse convention all the denomi- 
 nations: were represented, and all joined in 
 with an equal zeal. Among those who were 
 present there were two yoimg Episcopalian 
 rectors. They were both enthusiastic. With 
 beaming face one of them said to me, 
 
 "What a pity we were ever divided!" 
 
REFLEX INFLUENCE 203 
 
 And as I looked at his black cloth, clean 
 white linen, and sparkling eyes, I could not but 
 echo, 
 
 "What a pity!" And as I gazed at them 
 I continued: "Here we are all together. You 
 Episcopalians are the cream, and we Methodist 
 Episcopalians are the milk. The cream is a 
 good deal richer than the milk, but there is a 
 good deal more milk than there is cream — what 
 a pity we were ever skimmed!" 
 
 Is n't it a misfortune that we are not all go- 
 ing as one great moral and spiritual army, knee 
 to knee and shoulder to shoulder, with the 
 sword of the Spirit and the shield of faith 
 fighting the devil and the dark, non-Christian 
 world ia the interests of truth and the light of 
 the gospel of Jesus Christ, instead of focusing 
 our minds on our own little denominational dif- 
 ferences? 
 
 "What would you think of a lot of neighbor- 
 ing farmers who, when their fields were ripe 
 unto the harvest, instead of gathering in the 
 golden grain, sat about discussing their boun- 
 dary lines, while the rich harvest rotted on the 
 stalks? When we come home from the mission 
 fields, where we have divided up our territory 
 
204 SOME BY-PRODUCTS OF MISSIONS 
 
 and united onr educational forces, and find a 
 half dozen little Churches in a village where 
 there ought to be only one, or at most two, and 
 as many half-supported pastors discussiag 
 their denominational differences, it often seems 
 to us that, while the rich harvest of the world 
 is waiting for reapers, we at home are going 
 about, wasting much of bur time tinkering our 
 line fences. 
 
 I have no disposition to complain of our 
 Protestant Churches. But think, if you can, 
 from the names of our Protestant Churches, of 
 a single one that is built upon any great saving 
 principle or doctrine. Presbyterian — a Church 
 where presbyters or elders have an important 
 influence in the government, but whose doc- 
 trines of salvation are practically the same as 
 those of the Congregationalist, who "wants to 
 be his own pope, his own priest, his own bishop, 
 his own presiding elder, his own preacher, and 
 his own boss." Or like that of the Baptist, 
 which is built upon one single rite, which the 
 greatest of the apostles would not administer, 
 but left to some less important functionary. 
 Episcopalian — a Church governed by a bishop. 
 Methodist Episcopalian — a Church whose 
 
REFLEX INFLUENCE 205 
 
 founder was never anything but an Episcopa- 
 lian on fire with, an evangelistic spirit; and so 
 on to the eiud. Any two of these Churches could 
 be trusted with the spiritual interests of any 
 vUlage of two or three thousand people. 
 
 Another interesting incident in the laymen's 
 campaign was at Dayton, Ohio. I expected a 
 good big meeting, but was hardly prepared for 
 what I found. I knew that Dayton was a city 
 of less than a hundred thousand people, and I 
 hoped that there might be a thousand at the 
 dinner. When I arrived I went to the Young 
 Men's Christian Association secretary and 
 asked, 
 
 "How many tickets have you sold for the 
 dinner?" 
 
 "Sixteen hundred and twenty," he an- 
 swered, "and then we had to stop because the 
 chickens refused to enter the ministry." 
 
 That was an old chestnut that I had heard 
 before ; but then it struck me that this was not 
 a ministerial meeting, and the chickens had no 
 reason to object on that score ; and so I said, 
 
 "Why did n't you persuade the chickens that 
 it was a lay movement, and they would have 
 given their necks to be in it?" 
 
206 SOME BY-PRODUCTS OF MISSIONS 
 
 But there was no occasion for having more 
 present, for the largest church in the city was 
 far too small to hold the people who crowded 
 to the meetings. 
 
 At the close of the meeting in St. Louis, Mr. 
 Campbell White asked that any of the men who 
 wanted to do something worth while should 
 meet him in the church parlors. There were 
 about twenty-five or thirty men present — cer- 
 tainly among the most influential men of the 
 city. Mr. White told them he wanted to estab- 
 lish a 
 
 Foub-Squabe League, 
 the principal features of the constitution of 
 which were that each person who joined it would 
 pledge himself to give into four figures, one 
 'thousand dollars per year or more, to foreign 
 missions, to get three others to join him, to 
 quadruple his own gifts to missions, and to 
 quadruple the gifts of his Church. 
 
 Hardly had Mr. White finished reading this 
 constitution when a man in the rear of the 
 audience arose and said: 
 
 "Mr. White, I have been thinking of some- 
 thing of this kind, though I did not have the 
 genius to express it. I want you to put my 
 name down as the first member of this league." 
 
REFLEX INFLUENCE 207 
 
 Three others asked that Mr. White would 
 put their names down. Then a gentleman sit- 
 ting in the front row said in a quiet way, 
 
 "Mr. White, put my name down." He was 
 a friend of Mr. White, who in surprise said: 
 
 "Why, that is more than you have been 
 giving for missions, is it not?" 
 
 "I never gave a thousand cents before," he 
 answered. 
 
 Another gentleman arose and said: 
 
 "Mr. White, I do not feel able to ^ve a 
 thousand dollars, but I would like to give five 
 hundred dollars, and I would like to organize 
 our whole Church, getting each person to give 
 $500, $250, $100, $50, or $25, and have them 
 all members of this league." 
 
 "No, no;" they said, "let us keep it four- 
 square, not allowing any one to become a mem- 
 ber unless he gives into four figures." 
 
 * * All right, ' ' he said ; ' ' put my name down, ' ' 
 
 Two others, without rising from their chairs, 
 said, "Put my name down." 
 
 Then a gentleman to the left rose quietly 
 and said : 
 
 "When I was a boy my father got me a po- 
 sition in a bank at ten dollars a week. My 
 father left me the heritage of a good name. I 
 
208 SOME BY-PRODUCTS OF MISSIONS 
 
 now happen to be president of the Bank of Com- 
 merce. Pnt my name down." 
 
 The men said to me afterward, "You do not 
 
 know what it means when E , the president 
 
 of the Bank of Commerce, talks like that among 
 this group of men." 
 
 They continued to join until there were nine 
 members out of that group of twenty-fiVe or 
 thirty men. 
 
 E arose quietly and said: "We ought 
 
 to have ten men out of this bunch. I have a 
 boy. He is only fifteen, but he will grow. Put 
 his name down." 
 
 The next day these ten men had a luncheon 
 together, and this same man brought the names 
 of his two brothers, I was told, and offered them 
 as members. Is the Church losiag its hold upon 
 the influential men? 
 
 In arranging the seventy-five cities in which 
 they proposed to hold conventions, no attention 
 was given to Grand Junction, Colo., a little 
 town on the west slope of the Rockies, half way 
 between Denver and Salt Lake City. Now, 
 Grand Junction is an enterprising place. A 
 place where the men drain the mountain streams 
 into their orchards and raise apples by the car- 
 
REFLEX INFLUENCE 209 
 
 load; where they put oil-stoves out if they fear 
 a frost, and refuse to allow nature to nip their 
 buds. 
 
 When the people of Grand Junction heard 
 that there were to be seventy-five great lay- 
 men's conventions held in as many cities across 
 the continent, in their own words, they "got 
 busy. ' ' They wrote Mr. "White, 
 
 "We want a convention." 
 
 Mr. White wrote back: 
 
 "We have arranged for all the conventions 
 we can furnish speakers for. It will be im- 
 possible to give you one." 
 
 They wrote back: 
 
 "We are going to have a convention. We 
 will arrange for it, and you stop off three or 
 four speakers on their way from Denver to 
 Salt Lake City." 
 
 It was done. I was one of the speakers. 
 The town only had some two thousand people 
 at that time; but when we arrived at the hall 
 there were present at the dinner five hundred 
 men and one woman. 
 
 "How is this," I asked, as I sat down at the 
 table, "you have a woman present at this lay- 
 men's dinner?" 
 
 14 
 
210 SOME BY-PRODUCTS OF MISSIONS 
 
 "Well," they explained, "tHs woman rode 
 one whole day on horseback and another whole 
 day in a stage to get here. When she arrived 
 we said to her: 
 
 " 'This is not a meeting for women. This 
 is for men only.' 
 
 " ' Do n 't you worry, ' she replied, ' when this 
 meeting opens I '11 be there.' " 
 
 And she was there. She was introduced to 
 that body of five himdred men, and she sat ia 
 the front row in the gallery at ©very meeting, 
 taking notes, that she might go back and arouse 
 an interest in all the members of her Church 
 in the great work of missions throughout the 
 world. 
 
CHAPTEE XV 
 THE GOSPEL AND THE WOELD'S PEACE 
 
 I LIKE to discuss world-problems with, men who 
 know, or with men who ought to know. For 
 instance, I should like to have discussed war 
 with a man like Napoleon. He was such a 
 bloody brute. Not a great man, but a great 
 butcher. He knew how to win a battle. Just 
 decide to win at all hazards, then keep out of 
 danger yourself, and have no concern how many 
 lives you sacrifice. He thought, as a great many 
 people think, that "Providence is on the side 
 of the heavy artillery." Now, it is a fact that, 
 other things being equal, the side that has the 
 heavy artillery is the most likely to win. But 
 the fact that I win in one particular battle is 
 no evidence that Providence is on my side; nor 
 is the fact that you lose any evidence that 
 Providence is against you. The danger with 
 most of us is in our interpretation of Provi- 
 dence. We too often take it that Providence 
 is with us when we succeed, and against us when 
 we fail. 
 
 m 
 
212 SOME BY-PRODUCTS OF MISSIONS 
 
 To liave discussed war with Washington 
 would have been a very different matter. He 
 had a different view of life. His views of suc- 
 cess were unlike those of Napoleon, and his 
 opinion of Providence was not that of a disin- 
 terested being who was on the side of the heavy 
 artillery, regardless of the justice of the cause. 
 
 I was invited to give a talk to the Twentieth 
 Century Club recently in Boston. After the 
 luncheon I had a talk with Nathan Haskell Dole, 
 a prominent literary man of New England. 
 During the conversation I said, 
 
 "I fancy that the great battles of the future 
 will most likely be fought at sea." 
 
 "I doubt if there will be any great battles 
 of the future," he remarked. 
 
 "What do you mean?" I asked. 
 
 * ' In my judgment, ' ' he returned, ' ' within the 
 next ten years we will have all our international 
 difficulties settled by arbitration." 
 
 "I wish I could be as sanguine," I said. 
 "But come to think of it, war is only interna- 
 tional fisticuffing. If any of us members of this 
 club had any differences we would settle them 
 neither with our fists nor with arms. We would 
 talk the matter over and settle them by mutual 
 
THE WORLD'S PEACE 213 
 
 concession and agreement. In tMs age, in pri- 
 vate life, it is only the uncultured, uneducated 
 bum wlio is ready to slied his coat and go in to 
 settle his private differences with his fists." 
 
 "Do you think so?" he said. 
 
 "I am sure of it, " I answered. ' ' Nationally 
 the world is not quite up to its individual cul- 
 ture. Twenty years ago such prize-fighters as 
 were popular in America could find a place 
 almost anywhere to fight. Now it is prac- 
 tically impossible to find a place in the civilized 
 world where the law wiU allow them to make 
 a ring." 
 
 "You mean in the Christian world," he said. 
 
 "It is all the same," I answered. "I con- 
 sider that one of the greatest triumphs of our ' 
 age — ^to have stopped prize-fighting — and one 
 of the greatest steps toward international 
 peace." 
 
 "And you say you think that nationally we 
 are not quite up to our sentiment individually?" 
 he contiaued. 
 
 "Certainly," I answered. "The world 
 cared nothing for Japan until she knocked out 
 China and Eussia, and then we began to regard 
 her as a first-class power. I felt like regarding 
 
214 SOME BY-PRODUCTS OF MISSIONS 
 
 her as a first-class bully, and for some time, I 
 confess, I looked upon Japan as being in tbe 
 John L. Sullivan state of national existence — a 
 national fisticuffer — and it remains to be proven 
 whether she is or not. Both in the case of China 
 and Russia she seemed to be spoiling for a fight. 
 But that was not what I was about to say. At 
 the present time the world has decided against 
 individual fisticuffing, and there are good pros- 
 pects of its deciding against international fisti- 
 cuffing as well. And why not! The nation is 
 only a combination of individuals ; and there is 
 no reason why we should not soon rise as high 
 in National as in individual sentiment. The 
 prospects are that within the next ten years we 
 will." 
 
 "But do you think all the nations are up to 
 this high standard?" he asked. 
 
 "All but two," I answered. 
 
 "And which two are those?" he inquired. 
 
 "I do not care to name them," I replied; 
 "but it would not require much guessing to dis- 
 cover which two rulers and peoples are the ones 
 who seem to be most spoiling for a fight." 
 
 "Then you think that there are better meth- 
 ods of settling international difficulties than by 
 
THE WORLD'S PEACE 216 
 
 fighting, and that these methods are practical?" 
 he said. 
 
 "Certainly," I answered. "That is a per- 
 fectly sane idea of Jesus Christ when He said, 
 'If he strike you on the right cheek, turn the 
 other.' " 
 
 "How?" he asked. 
 
 "Two dogs can't fight if one won't fight," 
 I answered. 
 
 ' ' Quite right, ' ' he replied ; ' ' but it leaves the 
 one looking awfully like a coward." 
 
 "To those who are looking for cowards," 
 I replied. "But it is better for both yourself 
 and posterity to go off with a whole head and 
 propagate yourself, than to be chewed up and 
 maimed." 
 
 "But the other fellow goes and propagates 
 bimself too," he urged. 
 
 ' ' Quite right, ' ' I replied ; ' ' but he that taketh 
 up the sword shall perish with the sword." 
 
 "Yes; but do you believe that?" he an- 
 swered. 
 
 "Nothing more true in history," I replied. 
 "It does not mean that the maa who takes up 
 the sword will not conquer his opponent at that 
 particular time; but the man who takes up the 
 
216 SOME BY-PRODUCTS OF MISSIONS 
 
 sword often enough will ultimately perish with 
 the sword. All history testifies to that fact. Of 
 the ancient peoples who started out together 
 only two remain — the Chinese and the Jew. 
 They loved peace. They never fought except 
 on strong provocation. The Assyrians, the 
 Babylonians, the Medians, Persians, Egyptians, 
 the Macedonians, even the Greeks and Romans 
 who took up the sword perished with the sword, 
 while the Chinese and the Jew have gone 
 calmly on." 
 
 "It does look as though a long perspective 
 is in favor of peace," he remarked; "but the 
 Jew is a man without a country." 
 
 "But he lives. He has not perished. He 
 loved peace, and he has been preserved. He 
 rejected Jesus Christ, and he has been a man 
 without a country ever since," I remarked. 
 
 "But do you believe that the rejection of 
 Jesus Christ has left him as a man without a 
 country?" he asked. 
 
 "The man with the best type of religion is 
 the man who rules the world," I said, without 
 answering his question. 
 
 "Another thing," I continued. "He that 
 taketh up the dreadnaught shall perish with the 
 
THE WORLD'S PEACE 217 
 
 dreadnaught. There is nothing more sane than 
 this. It has always been true that he who fights 
 long enough will always find some one who can 
 fight better than he can; and then it is all up 
 with him. Even Jim Jeffries will find his Jack 
 Johnson. He who knocks somebody down will 
 always find somebody or his sympathizers to 
 knock him down; but he who' helps somebody 
 up will always find somebody who isi anxious 
 to help him up higher." 
 
 "It sounds very sane to hear you talk tha,t 
 way," he remarked. "I had never thought of 
 it in that light before, and I confess that it does 
 seem that the only safe thing for permanent 
 preservation is permanent peace. Then you 
 would not be in favor of the Chinese arming 
 themselves to try to withstand the powers of 
 Europe," he remarked. 
 
 "If I were the adviser to the Chinese Gov- 
 ernment," I replied, "I would urge them never 
 to build a navy and never to equip an army. 
 I would say to the European Powers: 'You 
 pretend to believe in Christianity, and you pre- 
 tend to believe in peace. Ton want me to con- 
 duct a great educational, social, and business 
 reform. To do this will require a vast outlay, 
 
218 SOME BY-PRODUCTS OF MISSIONS 
 
 and I will not have either the time or the funds 
 to carry on such an internal reform and at the 
 same time prepare to resist the incursions of 
 those who have been studying warlike methods 
 for centuries. I will conduct my internal re- 
 form, and I will trust your principles of justice 
 and fair play to see that I am protected while 
 doing it.' " 
 
 "But, would that be safe?" he asked. 
 
 "The only way to find out whether it was 
 safe," I replied, "would be to test it. It would 
 be right, and it is almost always safe to do 
 right; is it not?" I asked, with a smile. "Be- 
 sides, the Chinese are not a warlike people." 
 
 "That is contrary to the general opinion 
 about the Chinese ; is it not ? " he asked. ' ' They 
 are usually supposed to be a yellow peril." 
 
 ' ' Only by those who do not know, ' ' I replied. 
 "Those who understand the Chinese character 
 and the history of the people know that they 
 have never fought a great battle during their 
 whole history. They do not believe in fighting, 
 in war, nor in soldiers. Twenty years ago they 
 did not even have police on their streets. Every 
 man was a policeman. If two men got into a 
 scrap, the crowd would gather around, several 
 
THE WORLD'S PEACE 219 
 
 men would get hold of tlie two who were fight- 
 ing — if pulling hair and scratching can be called 
 fighting; for the Chinese never learned the 
 beastly art of self-defense — and they would 
 pull them apart, lead them in opposite direc- 
 tions, allowing them to revile each other, their 
 friends, relatives, and ancestors, until their 
 anger was exhausted or their spite satisfied, and 
 then send each in his own direction. In divid- 
 ing up the people they say: 
 
 "The highest-grade man is the scholar, 
 
 "The second-grade man is the farmer 
 (he is a producer), 
 
 "The third-grade man is the laborer 
 (he is also a producer), 
 
 "The fourth-grade man is the merchant 
 (he is only an exchanger), 
 
 "The fifth-grade man is the soldier 
 (he is a destroyer) ; 
 and they say, 'Hao jen pu tang ping' — 'A good 
 man will not be a soldier.' They also say, 'Jen 
 tang ping shih ju tieh ta ting' — 'A man made 
 into a soldier is like a piece of iron made into 
 a naU ; ' it is the last thing you can make of him. 
 Now, a people who crystallize their sentiments 
 about the soldier into such statements as that 
 
220 SOME BY-PRODUCTS OF MISSIONS 
 
 will never, in my jiadgment, be a peril, except in 
 the arts of peace." 
 
 "You say tlie Chineise have never been a 
 fighting people; but did not the Mongols over- 
 run Europe?" he asked. 
 
 ' ' Yes, the Mongols ; but not the Chinese. It 
 took the Mongols one hundred years to conquer 
 the Chinese by the arts of war. The Chinese 
 then set to work to conquer them by the arts 
 of peace. They quietly began to eat and digest 
 them, and in eighty years' time there was no 
 Mongol language at court, no Mongol literature, 
 no Mongol society, and the descendants of the 
 Great Khan, whom Marco Polo wrote about in 
 such glowing terms, were a race of emasculated 
 rulers whom the Chinese vomited back on their 
 Mongol plains and deserts, a better educated, 
 a more civilized, but a less warlike people. 
 
 "The same is true of the Manchus. It took 
 the Manchus more than a hundred years to con- 
 quer the Chinese, and indeed there is no more 
 thrilling chapter in all history than the conquest 
 of the Chinese by their present rulers; nor is 
 there any greater evidence of the Chinese be- 
 ing anything but a warlike people than that 
 same episode. It is as foUows : 
 
THE WORLD'S PEACE 221 
 
 " 'Two Manohu tribes were engaged in a 
 dispute which continued through so many years 
 that the Ming Emperor decided that it shiould 
 cease. He therefore took sides with one tribe 
 and settled the dispute. The son of the chief 
 against whom the emperor decided — ^then a 
 mere boy — said to himself, "I will punish that 
 Ming Emperor when I become a man." When 
 he reached the years of maturity, at the head 
 of his tribe, with one hundred and fifty men, he 
 conquered his father's adversary. He then 
 went from one tribe to another until all Man- 
 churia was under his leadership. Then he un- 
 dertook to conquer Mongolia, and it was not 
 long until he had an army of two hundred and 
 fifty thousand men at his back. He then started 
 for the Ming dynasty; but the great wall kept 
 him out, and it was not until he and his son 
 had passed away that his grandson was placed 
 upon the throne. 
 
 " 'The dynasty against which he fought was 
 the Miug — ^purely Chinese — and one can hardly 
 imagine a great, warlike people, a people who 
 are likely to be a yellow peril with a sword, to 
 have allowed themselves to have been con- 
 quered in that ^ray and to have had forced upon 
 
222 SOME BY-PRODUCTS OF MISSIONS 
 
 them the world-despised queue; for the queue is 
 a Manchu, and not a Chinese, appendage. They 
 were conquered by the sword ; but again by the 
 arts of peace they set about conquering their 
 conquerors. They gave them the Chinese lan- 
 guage, so that the Manchu language in China is 
 practically a thing of the past. They gave them 
 Chinese literature. They made thean promise 
 never to interfere with the Chinese social cus- 
 toms, and especially the habits of the women. 
 And at the present time, in the history of the 
 nations and of the world, who ever thinks of 
 considering the Manchus? People sometimes 
 speak of the Manchus ruling China, and that is 
 about all the world knows of them. The Man- 
 chus are more civilized, more learned, more ar- 
 tistic, more cultured, more refined than they 
 were when they conquered their conquerors ; it 
 is only fair to say they are now conquered by 
 the arts of peace, ^nd are themselves so emas- 
 culated as a dynasty of rulers that only one 
 child has been bom to the last three emperors — 
 none to the last two — and a woman has held the 
 reigns of government for the past forty-seven 
 years. And it may be interesting to give a 
 chapter on her life; for no greater woman ap- 
 
THE WORLD'S PEACE 223 
 
 peared in tlie world during the nineteenth cen- 
 tury than Tzu Hsi — iiie great empress dowager 
 of China. 
 
 " 'The peace of the world, when it comes — 
 and it is far on the way — ^will be a by-product 
 of the gospel and of missions.' " 
 
CHAPTER XVI 
 
 SOME BY-PRODUCTS IN INDIVIDUAL 
 GOVERNMENT 
 
 In 1894 tlie Christian women from England and 
 America and the Christian women of China de- 
 cided to give a present to the late empress 
 dowager on her sixtieth birthday. After think- 
 ing of various things, they decided to give her 
 a New Testament. Now, in order to appreciate 
 the importance of this gift it will be necessary 
 to know something of the early history of this 
 great woman. 
 
 The empress dowager was bom in a little 
 home in Peking, of poor but well-connected par- 
 entage, about the year 1834. At sixteen years 
 of age she was taken into the palace and made 
 the concubine of the Emperor Hsien Feng, a 
 position that no Manchu family would choose 
 for their daughter; for of the hundreds of girls 
 that enter the palace in this capacity scarcely 
 any of them are ever heard of again. 
 
 Unlike most of the concubiaes, however, this 
 
 224 
 
INDIVIDUAL GOVERNMENT 225 
 
 girl began to study, taught by tbe eunuchs ; and 
 she continued at her books until she could read 
 the classical language as well as many of the 
 officials, and wield her brush in writing the ideo- 
 graphs so well that the character for "long 
 life" or "happiness" written by her hand and 
 presented to an official is preserved as an heir- 
 loom in his family. She then devoted herself to 
 pictorial art, and her name will go down in his- 
 tory and appear in the art-encyclopedias with 
 the name of all the great artists of her dynasty. 
 
 Her devotion to her studies, her politeness 
 to her superiors, and her general character and 
 conduct led her to be selected from the hun- 
 dreds of her associates as the ' ' first concubine. ' ' 
 The empress was the second wife of the em- 
 peror — ^his first wife having died. She was not 
 a strong character; she was childless, and the 
 first concubine having given birth to a son was 
 raised to the position of wife and soon began 
 to take a leading place in her husband's favor 
 as well as in the influence of the court. 
 
 Her husband died when her son was three 
 years old, and in spite of much opposition on 
 the part of certain of the princes she contrived 
 to have her son placed upon the throne and her- 
 
 15 
 
226 SOME BY-PRODUCTS OF MISSIONS 
 
 self made regent during his minority, which 
 gave her fifteen years of rule over all China. 
 During these years she was busy also with other 
 matters. She contrived to have her younger 
 sister married to the younger brother of the 
 emperor, her husband, that in this way she 
 might provide an heir for the throne from her 
 own family in case of the death of her son. 
 
 Her son died just as he reached his majority, 
 and on the night of his death she had her sis- 
 ter's oldest son, a lad of three years, brought 
 into the palace ; and the next morning, when she 
 announced the death of her son she proclaimed 
 her nephew as his successor, with herself as 
 regent again during his minority. This gave 
 her another tenure of fifteen years or more as 
 ruler over all China.. And when she was about 
 to die she had her grand-nephew, this same sis- 
 ter's grandson, brought into the palace and saw 
 to it that he was established upon the throne be- 
 fore she took her departure. We have, there- 
 fore, in the empress dowager the spectacle of a 
 little girl, bom in a humble home, becoming the 
 concubine of an emperor, the wife of an em- 
 peror, the mother of an emperor, the maker of 
 two emperors, the regent for two emperors, and 
 
INDIVIDUAL GOVERNMENT 227 
 
 the ruler of all China for the space of forty- 
 seven years in a country where women are sup- 
 posed to have no power. Discover, if you can, 
 another woman who lived during the nineteenth 
 century with such an extraordinary career! 
 
 It was this woman to whom the Christian 
 women from England and America and the 
 Christian women of China decided to give a 
 birthday present on the event of the most im- 
 portant birthday, the 60th, in the life of a Chi- 
 nese monarch. 
 
 The ladies considered the matter carefully, 
 and after thinking of various things they de- 
 cided to give her a copy of the New Testament. 
 They made new type with which to print it. 
 They printed it on the best quality of foreign 
 paper in the best style of the printer's art. 
 They bound it in silver — embossed bamboo pat- 
 tern—enclosed it in a silver box ; this, again, in 
 a red plush box; this, in turn, in a beautifully 
 carved teak wood box, and this, finally, in an or- 
 dinary pine box. They sent it to the British 
 and American ministers, requesting them to 
 send it to the foreign oflSce, and them to send 
 it to the empress dowager. 
 
 Now, there was a lot of ceremony about that. 
 
228 SOME BY-PRODUCTS OF MISSIONS 
 
 But tlie Chinese love ceremony. Sir Eobert 
 Hart tells a story which, illustrates how the Chi- 
 nese love ceremony. He says that soon after he 
 went to China he was calling upon a Chinese 
 official. He sat bolt upright upon his chair. 
 A Chinese official never leans to one side or the 
 other when on official business. He reached 
 down, took a roll of thin paper out of his boot, 
 quietly unrolled one sheet, rolled the rest up 
 slowly and put it into his boot again. He then 
 used this sheet as a handkerchief, passed it to 
 his servant, who received it in both hands, and 
 in a dignified way he went and deposited it in 
 the paper-basket. I need not say what one can 
 not do with dignity and ceremony in China. 
 
 We can imagine this ordinary pine box com- 
 ing into the palace. It does not look promising, 
 and there are some who might think that it 
 would be opened before it reached her majesty. 
 They do not know what attention the empress 
 dowager gave to all her domestic and private 
 affairs if they think so. Her presents were 
 opened in her presence, and woe betide the per- 
 son who took liberty with her affairs. It may 
 not look promising; but, like all Chinese, she 
 did not judge the inside from the appearance 
 
INDIVIDUAL GOVEENMENT 229 
 
 of the outside. The Chinese do everything the 
 opposite of what we do. 
 
 Go down street in any of our great cities, 
 and you will find all the most beautiful things in 
 the show windows. Not so in China. I had the 
 pleasure of entertaining Mr. William Jennings 
 Bryan in Peking when he was making his trip 
 around the world. And let me say just here that 
 Mr. Bryan visited the missions, studied mission 
 work, and when he returned to America was 
 capable of talking intelligently about mission- 
 ary enterprises. 
 
 I had written a guide-book to Peking, and 
 I offered to show him about the city. As we 
 were going down Liu Li Chang, the great book 
 and curio street, I stopped before one of the 
 stores and remarked, 
 
 "We will go in here." 
 
 "That is a junk shop, isn't it?" he asked. 
 
 "Not entirely," I answered, "though there 
 may be some junk in it." 
 
 We entered. There was not a single piece 
 of good ware in the front room. We went into 
 the next room back, where we found some fairly 
 good things. The next room back of that had 
 some very good things; but all his very best 
 
230 SOME BY-PRODUCTS OF MISSIONS 
 
 goods were locked up in a little cubbyhole at 
 the very rear of his premises, the opposite of 
 what you would find it in America. 
 
 The empress dowager has this pine box 
 opened, and in it she finds a beautifully-carved 
 teak-wood box, carved the same as the frame of 
 her portrait now in the Smithsonian Institution 
 in Washington. 
 
 "When this box was opened she found within 
 it a red plush box. Red is the sign of happiness 
 in China. The bride's dress is red. The chair 
 in which she rides is red. All your presents at 
 New Year's time are wrapped in red paper and 
 tied with a red string. Everything that wishes 
 one happiness is red; and hence these ladies 
 had silently wished the empress dowager happi- 
 ness on her sixtieth birthday by this red box. 
 
 This, in turn, was opened, and in it she found 
 a silver box. The basis of our monetary system 
 is gold; that of the Chinese is silver; hence the 
 silver box. And when she opened that she 
 found within it the "Word of God bound up in 
 silver. 
 
 I do not know what influence that New Tes- 
 tament had upon the empress dowager, but that 
 same day the boy emperor, her nephew, whom 
 
INDIVIDUAL GOVERNMENT 231 
 
 she had placed upon the throne, sent a eunuch 
 to the American Bible Society and bought an 
 Old and New Testament such as were being sold 
 to his people. 
 
 One ought to know something about the de- 
 velopment of this boy, for he was as much of 
 a genius in his way as his aunt. Taken out of 
 a big beautiful world at three and a half years 
 of age, where he had other children to play with, 
 and where he could go about at will, into a little 
 world, a half square mile in size, of brick-paved 
 earth, surrounded by three great walls, what 
 hope was there of his ever learning anything 
 either about the world or about the people he 
 was to govern? Shut up in the palace with 
 thousands of eunuchs and concubiaes, maid- 
 servants and the two dowager empresses, the 
 only male figure in the palace, not a child to 
 play with, what hope was there for the lad? 
 
 The eunuchs went out and brought him Chi- 
 nese toys. These he did not like. They then 
 found a foreign store on Legation Street, and 
 they purchased some foreign toys, which, by 
 being wound up, would go of their own energy. 
 That was what he wanted — something that 
 would move. As he grew older they bought him 
 
232 SOME BY-PRODUCTS OF MISSIONS 
 
 other toys, more suited to his age — Swiss 
 watches and cuckoo clocks. I went through his 
 palace in 1901. There was a long window on 
 the south side of the room which was filled with 
 clocks from one end to the other, all ticking a 
 different time. When telHng this to a friend 
 not long since, he remarked, 
 
 ' ' They were not there to keep time — simply 
 to tick-le the emperor." 
 
 That is what they were for — to tickle the 
 emperor. There were tables about the room 
 and clocks on the tables. There was a beautiful 
 desk with a clock upon it. I sat down on a large 
 French, plush-upholstered chair, and a music- 
 box began to play in the seat of the chair; and 
 this set off an electric fan that was on the wall 
 near by, which kept me cool on that hot August 
 day. It was the emperor's reading chair. He 
 could sit and read, and listen to the music, and 
 be kept cool by the fan. The child had gotten 
 all the wonderful toys of modem times into 
 the palace. 
 
 He then heard of the huo lun che, the fire- 
 wheel cart, and he had a small railroad built 
 along the west shore of the lotus lake in the 
 palace grounds, and two small cars and an en- 
 
INDIVIDUAL GOVERNMENT 233 
 
 gine made in Europe, and he could take the 
 court for a ride on this newly-constructed 
 merry-go-round. Then he heard of the huo lun 
 chuan, and he got steam launches, which he put 
 into the lotus lake and the lake at the summer 
 palace ; and these he could hitch to the empress 
 dowager's barge and take the court ladies for 
 a ride on the lake. Then he heard of sending 
 messages by a flash of lightning. That was what 
 he wanted. That would move; and so he got 
 the telegraph into the palace, and soon it was 
 established throughout the empire. He was 
 then told that it was possible to talk to a dis- 
 tance of fifty or one hundred miles. I wonder 
 if you remember the first time you ever heard 
 that. I do, and I did not believe it. We had 
 an old farmer down in Pennsylvania, and when 
 they told him it was possible to talk so that 
 you could be heard to a distance of fifty or a 
 hundred miles, he said: 
 
 "It can't be done. My son John kin holler 
 as loud ^ any man in this keounty, an' he 
 can't be heard more than two miles." 
 
 Kuang Hsii was ready to believe anything 
 he heard about these foreigners, and so he got 
 the telephone into the palace, and now the capi- 
 
234 SOME BY-PRODUCTS OF MISSIONS 
 
 tal and the coast cities are cobwebbed with telei- 
 phones. Then he heard of the ' ' talk-box, ' ' and 
 the officials came to Peking University, bought 
 our phonograph, and sent that into the palace. 
 Later we sent him a cinematograph; in a word, 
 that child, taken out of this big beautiful world 
 at three and a half years of age, and penned 
 up inside of three great walls, moved all the 
 great inventions of modem times into the 
 palace. 
 
 Then he got the New Testament. That was 
 the inspiration. He began studying the Gospel 
 of Luke. I know this, because my assistant 
 pastor and one of my Church members were 
 invited into the palace daily to talk with the 
 eunuchs, and the one who stood behind the em- 
 peror's chair while he studied told my friends 
 that the emperor had a portion of the Gospel 
 of Luke copied in large characters every day, 
 which he had spread out on the table before 
 him, and he added, 
 
 "I can look over his shoulder and see what 
 he is studying ; it is Lu chia fu yin — ^the Gospel 
 of Luke." 
 
 After the emperor had studied the Gospel 
 for a short time there were reports about Pe- 
 
INDIVIDUAL GOVERNMENT 235 
 
 kiBg that lie was going to become a Christian. 
 Indeed, the eunuchs told my friends that the em- 
 peror would line them up and catechise them 
 as to whom they worshiped, nor would he pass 
 them until they confessed that they worshiped 
 Jesus Christ; while two of the court ladies told 
 Mrs. Headland that the emperor said that when 
 he went to the temple he did not worship the 
 idols, but he worshiped Tien chu, the God of 
 heaven (the Christian name for Grod). 
 
 While the emperor was studying the Gospel 
 a eunuch came to me and said: 
 
 "The emperor has heard that there are a 
 great many books translated out of your hon- 
 orable Western languages into our miserable 
 Chinese language, and he would like to have 
 some." 
 
 I was in charge of two tract societies and 
 the books of the Society for the Distribution of 
 General and Christian Knowledge, as well as 
 the college text-books, and so I sent him some. 
 
 The next day he came again, saying, "The 
 emperor wants some more books." 
 
 I sent him more books, and the following day 
 he came with the same request. Every day for 
 six weeks that eranuch came from the palace to 
 
236 SOME BY-PRODUCTS OF MISSIONS 
 
 get more books for the emperor, and I sent him 
 every book I could find that had been trans- 
 lated or written by Christians. Sometimes I 
 had nothing bnt a Christian sheet tract to send 
 him. Finally I went into my wife 's library and 
 took out her Chinese medical books and sent 
 them to him. Indeed, he bought every book 
 that had been written or translated: Eoman 
 Catholic or Protestant, religious, scientific, or 
 social. 
 
 One day the eunuch saw my wife's bicycle 
 standing on the veranda. 
 
 "Na, shih shenmo chef — ^What kind of a 
 cart is that?" he asked. 
 
 "Na chiu shih he tze hsing che — That is a 
 self -moving cart," I answered. 
 
 "Tsen mo chi — How do you ride it?" he 
 continued. 
 
 I took it down and rode a few times around 
 the compound. 
 
 "Che shih huai, tsen mo pu tao. Chiu yu 
 Hang Tee lun tze. This is queer; why doesn't it 
 fall down. It only has two wheels." 
 
 * ' When a thing is moving it can 't fall down, ' ' 
 I explained. Which, by the way, will apply to 
 other things than bicycles. 
 
INDIVIDUAL GOVERNMENT 237 
 
 The next day he came and said, "The em- 
 peror wants this bicycle." 
 
 I sent my wife's bicycle in to the emperor, 
 and not long afterwards it was reported in Pe- 
 king that in trying to ride the bicycle his queue 
 had become tangled up in the rear wheel and 
 he had had a fall ; and so he gave up trying to 
 ride the bicycle, as many another person has 
 done. 
 
 But he got all the great inventions of mod- 
 em times; then he bought the Bible, which led 
 him to secure all kinds of Western books. 
 These he studied for three years, from 1895 till 
 1898, when he began to issue his wonderful 
 edicts. 
 
 Among his first edicts was one in which he 
 ordered that a Board of Education should be 
 established, with a university in Peking and a 
 college in the capitals of each of the provinces ; 
 his object being eventually to have a system of 
 public school education throughout the empire. 
 
 Twenty years ago there was just one school 
 established by the Chinese Grovemment in 
 which foreign studies were taught, and this was 
 opened by a man who went to China as a mis- 
 sionary, and who remains there as a missionary 
 
238 SOME BY-PRODUCTS OF MISSIONS 
 
 to-day. As a result of this edict we have at the 
 present time more than forty thousand schools, 
 colleges, and universities, in which every phase 
 of foreign learning is taught ; and it is worthy 
 of note that the first six colleges and universi- 
 ties opened by the government were through the 
 influence and under the superintendence of five 
 men who went to China as missionaries. 
 
 Another of these important edicts was to 
 establish a Board of Railroads; for the only 
 method of travel in China from time immemo- 
 rial was by mule-cart, mule-litter, sedan-chair, 
 or houseboat — all of them slow and most of 
 them uncomfortable. 
 
 As a result of this edict and the sentiment 
 generated by the new system of education, in- 
 stead of the one hundred miles of railroad 
 twenty years ago, they now have seven thou- 
 sand miles completed, five thousand miles more 
 projected, and they have just succeeded in bor- 
 rowing fifty millions of dollars from Europe 
 and America to continue their railroad con- 
 struction. 
 
 A third important edict was to establish a 
 Board of Mines. I have seen old blind women 
 in midwinter, under the old regime, sitting on 
 
INDIVIDUAL GOVERNMENT 239 
 
 the bare ground feeling about tbem if per- 
 chance they might find a few weois or corn- 
 stalks to light a fire under their brick bed and 
 cook their morsel of food and heat their bed, 
 oblivious of the fact that just beneath them 
 were great veins of coal, if only they dared to 
 open the earth and take it out. They did not 
 dare do so. Why? Because the earth was 
 filled with spirits. There were spirits in the 
 earth, in the air, in the trees, in the mountains, 
 in the valleys — spirits everywhere. One could 
 not dig a well without having a small shrine 
 to bum incense to the spirit of the well. Trees 
 — CJi'eng shen Kao— became gods. But where 
 the gospel and its by-products of intelligence 
 and progress go, the spirits can not stay. And 
 so the spirits are practically banished from 
 China, and they are sinking great shafts deep 
 down into the earth and taking out millions of 
 tons of coal. 
 
 The emperor issued twenty-seven such edicts 
 in about twice that many days, all of them 
 equal in importance to those mentioned in the 
 reformation of old China. Do you ask why 
 the young emperor was led to do this? I an- 
 swer, because the Christian women from Eng- 
 
240 SOME BY-PRODUCTS OF MISSIONS 
 
 land and America and the Christian women of 
 China sent a New Testament into the palace. 
 There were other forces at work, forces which 
 had a tremendous influence upon the yoimg man. 
 He was beguming to get a vision of the weak- 
 ness of his own country — the weakness of their 
 old religious system, their old educational sys- 
 tem, their old agricultural system, their old mil- 
 itary system, and the strength of the countries 
 represented by the missionaries and the minis- 
 ters of the foreign governments. As great a 
 man as Chang Chih-tung wrote, about this time, 
 in a book which the emperor ordered printed in 
 large editions and circulated throughout the 
 empire : ' ' Convert the temples and monasteries 
 of Buddhists and Taoists into schools. To-day 
 these exist in myriads. Every important city 
 has more than a hundred. Temple lands and 
 incomes are in most cases attached to them. 
 If all these are appropriated to educational pur- 
 poses, we guarantee plenty of money and means 
 to carry out the plan. This could be done very 
 well at the present time. The temples really 
 belong to the people who contributed to their 
 establishment. Buddhism and Taoism are de- 
 caying, and can not long exist, whilst the West- 
 
INDIVIDUAL GOVERNMENT 241 
 
 em religion is flourishing and making progress 
 every day. Buddhism is on its last legs, and 
 Taoism is discouraged, because its devils have 
 become irresponsive and inefficacious. If there 
 be a renaissance of Confuciansm, China will be 
 brought to order and Buddhism and Taoism will 
 receive secure protection from the sect of the 
 learned. We suggest that seven temples with 
 their land, out of every ten, be appropriated to 
 educational purposes. The emperor can satisfy 
 the ousted priests by the bestowal of distinc- 
 tions and rewards upon themselves, or official 
 rank upon their relatives. By these means our 
 schools will spring up by the tens of thousands, 
 and after their utility has been demonstrated 
 the affluent gentry will doubtless come forward 
 with subscriptions for a more extended educa- 
 tional enterprise." 
 
 All the great forces that have been at work 
 in bringing about the regeneration of China are 
 themselves by-products of our Christian civili- 
 zation, while the direct inspiration that led the 
 emperor to buy and study all kinds of Western 
 books was that which came from his study of 
 the Gospel of Luke and the New Testament; 
 and hence the present great reform movement 
 
 16 
 
242 SOME BY-PRODUCTS OF MISSIONS 
 
 in all phases of Chinese political, business, so- 
 cial, educational, and religious life is itself a 
 by-product of modem Protestant missions. We 
 say Protestant missions, for while Catholicism 
 has been working in China for centuries past, 
 and had had its influence, most, if not all, of 
 which was for the uplift of China, it was too 
 narrow in its scope and vision ever to have 
 gotteai the great Middle Kingdom out of the 
 ruts of the ages. It required a vitalizing, re- 
 vivifying influence, broad enough to take in all 
 phases of life; and this Protestantism alone 
 was able to communicate to the Chinese. 
 
CHAPTER XVII 
 
 PEODUCTS AND BY-PRODUCTS 
 
 Jesus Cheist thought in terms of empires and 
 He talked in terms of continents and worlds, 
 and He wants all of His followers to do the 
 same. His visions were world-visions. He was 
 a subject of no ruler, a citizen of no country. 
 He was a citizen of the world, an inhabitant of 
 the universe, a subject only of the King of kings. 
 Listen to some of the last commands He 
 gave to His disciples ; commands that have been 
 reverberating among the corrugations of my 
 brain for a quarter of a century. Maybe I have 
 quoted them in another chapter. Maybe you 
 have read them over again and agaia to con- 
 vince others what the gospel ought to do with- 
 out being convinced yourself to the point of 
 action. "Go and teach ail nations." He 
 thought in terms of empires. "Go and preach 
 the gospel to every creature, " " to the uttermost 
 part of the earth." He talked in terms of con- 
 tinents and worlds. 
 
 243 
 
244 SOME BY-PRODUCTS OF MISSIONS 
 
 As a young man this came to me as a per- 
 sonal matter, and as I read His last prayer for 
 His disciples and "for all those who should be- 
 lieve" on Him through their preaching, I heard 
 Him say, "As Thou hast sent Me into the 
 world, even so (in exactly the same way) have 
 I also sent them into the world, I' and I could not 
 understand, and I can not yet, how anybody can 
 read that sentence without the feeling that he 
 ought to have some special share in mission 
 work. By mission work I mean helping the fel- 
 low who has never had a chance. 
 
 It is not enough to say that you believe in 
 home missions. It may be enough for you, but 
 that is because you are small. There are peo- 
 ple — ^little people, shriveled souls — ^whose vision 
 is no larger than their own village. There are 
 others who can not see beyond their own State, 
 and still others who can not see beyond their 
 own country; but they are not Jesus Christ's 
 kind. He could see Jerusalem. He could see 
 Judea. He could see Samaria and Galilee; but 
 His vision reached also to the uttermost parts 
 of the earth. So I insist that your vision will 
 show how big you are. 
 
 Nor do I mean that a person is large just 
 
PRODUCTS AND BY-PRODUCTS 245 
 
 because he goes to a foreign land to work. 
 There are little souls go long distances. They 
 settle down in one small hole and drill and 
 drill and drill. What we want is large men 
 with large visions, who are ready to go, or ready 
 to stay if their roots are sunk too deep at 
 home, and send some one else in their place. It 
 is just as important to be willing to send as 
 to go, and Jesus Christ in this age wants more 
 men at the home base who are willing to pay 
 their representative on the firing-line, or raise 
 up a man on the foreign field who will go out 
 and teach, or preach to his own people. Get 
 a vision. Then take upon yourself a task — a 
 task big enough for you. A vision without a 
 task will make you a visionary. A task without 
 a vision will make you a drudge. But a task 
 with a vision has a fair chance of making you 
 a hero and some one else a man. 
 
 Then, when you have taken upon yourself a 
 task, be a live wire. And remember that a live 
 wire may be one of two kinds : it may be charged 
 by a dynamo and may carry light or power to 
 a thousand neighborhoods, or it may run a 
 dynamo and may set the machinery of a dozen 
 mills in motion. 
 
246 SOME BY-PRODUCTS OF MISSIONS 
 
 Get it on your nerves, and remember, as 
 some one has said, that you have two sets of 
 nerves: sensory nerves and motor nerves. 
 There are thousands of people all over the 
 Church who have had missions and a hundred 
 other good things on their sensory nerves for 
 years. There were times when they could not 
 sleep. There were times when it brought tears 
 from their eyes. There were times when it 
 brought a throbbing to their heart. What they 
 want now is to switch it onto their motor nerves. 
 Get it to move your tongue to talk for missions, 
 and you go into your pockets and bring out 
 gifts for missions. Let the farmer plant for 
 missions, and the carpenter build, and the 
 laborer labor, and the millionaire give of his 
 millions for missions. And then let some give, 
 as the Master gave, their life, their blood for 
 the sake of sending the gospel to the last man 
 in "the uttermost part of the earth." 
 
 Before I had finished my college life this 
 thing got on my sensory nerves, and I decided 
 that if I could not go to the foreign field I would 
 take up a boy in some mission school or college, 
 educate him, and send him out as my repre^ 
 sentative in the uttermost part of the earth. 
 
PRODUCTS AND BY-PRODUCTS 247 
 
 Just as I completed my work in the university 
 I got it switched onto my motor nerves and I 
 was sent to China. I did not get it off my sen- 
 sory nerves, however. I was sent to "teach," 
 and I tried to put my life and my intelligence, in 
 so far as I could, into the boys I taught. But I 
 could not get away from the thought that it 
 would he gratifying to have a boy with a Chi- 
 nese tongue and Chinese thought and a Chinese 
 heart whom my money had educated, and who 
 would go forth and teach or preach the gospel 
 in my stead. I could educate a boy for thirty 
 dollars a year; and so I found a boy, and I got 
 him in this way. 
 
 My wife went to China two years before I 
 did. She was a physician in charge of the hos- 
 pital of the Presbyterian mission in Peking. 
 One day a woman, dying of tuberculosis, en- 
 tered her dispensary, leading a little six-year- 
 old boy by the hand. 
 
 The doctor examined her carefully, but was 
 compelled to tell her there was no hope; medi- 
 cine could not save her life. Nevertheless, as 
 she was a country woman, far from her native 
 village, and had about her all the evidences of 
 poverty, she took her into the dispemsary and 
 
248 SOME BY-PRODUCTS OF MISSIONS 
 
 assured ker that ste would do what she could 
 for her. She told her of the love of the Master, 
 of the power of the gospel, and that, while medi- 
 cine could not save her life, Jesus Christ could 
 save her soul. 
 
 There are those who think that one is talk- 
 ing sentiment when he pretends to know that 
 he is saved. But I want to say that, while I 
 believe in sentiment in its place, I do not talk 
 sentiment in matters of this kind. I know I am 
 saved. I faithed that matter out in my con- 
 version, just as I solved my problems in ge- 
 ometry while in college, by reasoning. Spir- 
 itual problems are solved by faith just as tem- 
 poral problems are solved by reason, and after 
 their solution they are just as much a part of 
 our definite knowledge as the products of rea- 
 son. The reason why there is so much uncer- 
 tainty about the results of faith is that spiritual 
 knowledge is of a higher order and there are 
 fewer people who have tried to acquire spiritual 
 knowledge in a scientific and logical way. 
 
 This woman believed what the doctor told 
 her. Like most of her class, she was not con- 
 cerned about the scientific explanation, the rea- 
 sons, and the logical connections. She simply 
 
PRODUCTS AND BY-PRODUCTS 249 
 
 knew she was saved. Slie was satisfied that a 
 change had come into her life — a change which 
 banished the fear of death and brought her a 
 lasting peace. She did not understand it. She 
 did not try to understand it. She was satisfied 
 with the thing itself, whatever it was. It made 
 life easier, and it banished all the horror of 
 death by substituting for it a hope of a life 
 to come. 
 
 But one day the doctor came into the hos- 
 pital, and there sat the woman, with her little 
 boy in her arms, to whom she was crooning a 
 Chinese lullaby: 
 
 My little baby, little boy blue. 
 Is as sweet as sugar and cinnamon too; 
 Is n't this precious darling of ours. 
 Sweeter than dates and cinnamon flowers ? 
 
 and great tears were rolling down her cheeks. 
 
 "Why, Mrs. Tsan," exclaimed the doctor, 
 "what is the matter? Are you afraid to die?" 
 
 "No, I am not afraid to die," she answered; 
 "but when I die, what is to become of this little 
 boy?" 
 
 And sure enough, what was to become of 
 that little boy? There are no hospitals, no dis- 
 
250 SOME BY-PRODUCTS OF MISSIONS 
 
 pensaries, no foundling asylums, no orphanages, 
 no places of any kind to care for the little folks 
 who are left without parents. These also are 
 by-products of the gospel, and the little ones 
 who are left alone in babyhood and childhood 
 are like so many puppies on the street. But 
 you, my dear reader, do not know what "pup- 
 pies on the street" means unless you have vis- 
 ited an Oriental city. One of these little 
 motherless animals finds a bone or a cabbage- 
 leaf, and a bigger dog attacks it, bites it, takes 
 away its bone, and it goes whining and hungry 
 away, until some morning its little lifeless body 
 is found stretched out in the gutter and it is 
 hauled away with the refuse. 
 
 It is the same with the little human animals. 
 I was coming from church one cold, bright Sun- 
 day morning in midwinter. There were a lot 
 of little mat shacks built against the city wall 
 where the beggars lived. A babe had been bom 
 in one of these hovels during the night or morn- 
 ing; it was thrown out upon the sand, where it 
 lay like a dead rat as I came home from church. 
 On another occasion I- was walking on top of 
 the city wall with one of the ladies of the Wom- 
 an's Foreign Missionary Society. It was just 
 
PRODUCTS AND BY-PRODUCTS 251 
 
 at dusk. I stumbled upon something, and, look- 
 ing to see what it was, I found a chUd's head, 
 the body having been devoured by the dogs. 
 Pardon me for telling these gruesome tales ; but 
 that is the fate of many of the little dead chil- 
 dren in a land without a gospel. 
 
 Every morning there is a big black cart, 
 pulled by a big black cow, comes down the street 
 not two hundred yards from where I have lived 
 for sixteen years. A man goes with it and 
 gathers up the little packages that are wrapped 
 up in floor matting and placed upon the street 
 comers. These he puts in the cart, drags them 
 out of the city, and buries them all in one hole. 
 Such is the fate of the little dead children. 
 Now, what of the living ones? 
 
 Often, as I have gone along the streets on 
 cold wiater nights, I have passed a large pot, 
 two feet or more in diameter, imbedded upon 
 the top of a clay oven. In this pot the nut 
 dealers roast their chestnuts. The clay of the 
 oven will hold the heat a good part of the night, 
 and often as I have returned from church on 
 Sunday night I have seen two of these little 
 ragged street urchins curled up head to feet, 
 clothed in rags, in this pot, the only place they; 
 
252 SOME BY-PRODUCTS OF MISSIONS 
 
 have to sleep. At such times one can not help 
 thinking of those who care nothing except for 
 their own comfort and entertainment, of Laza- 
 rus and the rich man, and of the words of the 
 Master : ' ' Son, remember that thou in thy life- 
 time receivedst thy good things, and likewise 
 Lazarus evil things: but now he is comforted, 
 and thou art tormented." And I can not lielp 
 adding: "God forbid that we should be on the 
 rich man's side of that fixed gulf, whatever it 
 may be, when we long for a drop of water for 
 our parched tongue, because we have appropri- 
 ated the gifts of the gospel and forgotten the 
 poor." And so this poor woman said, "No, I 
 am not afraid to die; but when I die, what is 
 to become of this little boy?" 
 
 And the doctor, her wom9,n's heart moved 
 with compassion for the mother, answered: 
 
 "Mrs. Tsan, give me your little boy. I will 
 adopt him as my boy, and I will take care of 
 him." 
 
 And Mrs. Tsan gave the little boy to the 
 doctor. Then, some six years afterward, I mar- 
 ried the doctor and got that boy, eleven or 
 twelve years old, extra. 
 
 I never got anything better in my life — bet- 
 
PRODUCTS AND BY-PRODUCTS 253 
 
 ter for me and better for the boy. And let me 
 say right here that a thing is never better for 
 you until you have made it better for some one 
 else. Grod gives no gifts outright. With" some 
 He deposits ten talents, with others five, with 
 others one; but the time will come when He 
 will require an account. 
 
 I put the boy in school. I paid his expenses. 
 I helped to teach him. I watched his develop- 
 ment. He was a good boy and a fairly clever 
 boy, and I loved him. But the year before he 
 was about to graduate my wife and I both be- 
 came anxious about him, as he did about him- 
 self. One day, in his junior year, he came to 
 me and said, "Father, I am afraid if I remain 
 in school until I graduate I will go as my 
 mother went." 
 
 "Well, my boy," I answered, "what do you 
 want to do?" 
 
 "I would like to go out into the coimtry," 
 he replied, "and get plenty of fresh air and 
 exercise, and help some one else, and save my 
 life." 
 
 "Why, God bless you, my boy, go!" I ex- 
 claimed, and, giving him some money, I added, 
 "I want you to eat good food and take good 
 
254 SOME BY-PRODUCTS OF MISSIONS 
 
 care of yourself, and if you need money, write 
 and tell me, and I will send it to you." 
 
 He never wrote for another dollar. He went 
 into the army and taught the officers English, 
 and preached to them. "What is preaching? 
 Not getting upon a rostrum and delivering a 
 sermon. That is not preaching. Preaching is 
 just sitting down beside some one in a railroad 
 train, or a trolley car, or in your office or home, 
 or on the side of a well, and telling them of the 
 water of life, or the bread of life, the gospel 
 of salvation. 
 
 After he had been in this work for some time 
 there was an old official opened a school in Yang 
 Chou on the Grand Canal. He employed one 
 of our graduates as principal of the school and 
 my boy as assistant principal, and he told them 
 they might take their New Testaments and teach 
 them all they eared to. If he had not allowed 
 this they would not have gone. Then there was 
 an old viceroy got New Testaments enough to 
 send to every official in his province, and he told 
 them they might put them in their schools if 
 they cared to. And while we are taking the 
 New Testament — the foundation of all our civ- 
 ilization — out of our public schools, these Chi- 
 
PRODUCTS AND BY-PRODUCTS 255 
 
 nese viceroys and officials are putting it into 
 theirs. And at whose instance are we taking 
 it ont? Because of the objections of the Roman 
 Catholic and the Jew! — the one a people who 
 have lost their power in every country they have 
 ever dominated, until at present there is not a 
 first-class power that recognizes Roman Cathol- 
 icism as a State religion ; and the other a people 
 who have never had a country since they re- 
 jected Jesus Christ and the New Testament. It 
 behooves us in the light of this statement to 
 inquire what it is that has made us what we are, 
 and then to beware of taking the foundation out 
 from under our government. 
 
 But, to return to my work and my boy; four 
 years ago I broke down. I am often asked 
 what chair I have in the Peking University. I 
 usually answer that I do not have a chair at 
 all. I have a whole bench. I have been teach- 
 ing astronomy, geology, botany, zoology, physi- 
 ology, physics, mental science, moral science, 
 and physical geography. That is my reg^ular 
 (diet. But I have taught them (or shall I say 
 that the boys have studied them?) in such a way 
 ithat our graduates can come to Columbia, Syra- 
 cusei, Boston, Michigan, Minnesota, Northwest- 
 
^56 SOME BY-PRODUCTS OF MISSIONS 
 
 em, and California Universities and enter for 
 post-graduate work without examinations. 
 Moreover, I have taught them every winter for 
 sixteen years with an ulster that reached to my 
 feet, arctics on my feet, gloves on my hands, and 
 a cap on my head, to keep warm. You ask why? 
 I answer, because every thirty dollars' worth of 
 coal we bum to heat the building, bums up the 
 education of a boy. And you can not live in a 
 land without a gospel and turn away boys anx- 
 ious for an education — so anxious that they are 
 willing to live on food that costs only $1.75 per 
 month— and keep yourself comfortable. God 
 help you, my dear reader, to get this thing on 
 your nerves and spend less upon your own lux- 
 uries and more on needy humanity! 
 
 I broke down. Simply overwork. I took a 
 tropical, Asiatic disease called sprue, and ran 
 down one pound a day for twenty-one days. I 
 said to my physician, 
 
 "Look here, Doctor, I can't keep this up in- 
 definitely." 
 
 * ' Oh, it will stop after awhile, ' ' he answered. 
 
 It got me down to one hundred and fourteen 
 poimds, and then it stopped. They put me on 
 a milk diet, and kept me on it for nine weeks. 
 Then they shipped me home for repairs. 
 
PRODUCTS AND BY-PRODUCTS 257 
 
 As I was going from Tientsin to Shanghai 
 I was searsick and conld not take the milk, and 
 when I arrived at Shanghai I was so weak I 
 conld scarcely move. When Dr. Lqwry and my 
 wife came to take me off the vessel I said to 
 them, 
 
 "If you get me to Seattle alive we will be 
 satisfied." 
 
 I never expected to reach Seattle. I felt like 
 a man with one foot in the grave. And I tell 
 you when you get there you think a good deal. 
 Then comes the time when to be saved is the 
 most important thing in time or in eternity. 
 You do not care for dollars. You do not care 
 for fame. Nothing but the knowledge that if 
 you go down into the grave it is all right, will 
 satisfy you. And my wife will testify that dur- 
 ing those nine weeks I did not have one blue 
 hour. I know what it means to be saved when 
 you think you are going to die. 
 
 They took me over to the hotel, and there 
 was a letter from my boy — the boy my wife had 
 rescued from the street and I had helped to 
 make into a man. I opened it with trembling 
 hands; not from fear, but from love. It was 
 the last letter I would get from him before I 
 
 17 
 
258 SOME BY-PRODUCTS OF MISSIONS 
 
 left CMna; perhaps the last I would ever get. 
 It was covered all over with tear-stains — and 
 there were more on it before I finished reading 
 it. He said: 
 
 "My Deab Fathbe: 
 
 I am sorry yon have broken down. I am 
 sorry you have to go home. I hope you will 
 soon be better, and I hope you will soon be 
 able to come back agaiu." 
 
 Then he wrote another paragraph : 
 
 "But don't worry. It is all right. Ee- 
 member I am here, and I '11 do my best for 
 Jesus Christ." 
 
 If there ever comes a time when you feel that 
 you have one foot m the grave, and some little 
 boy or girl whom you have saved from poverty 
 and distress can write and say: "Do n't worry; 
 it 's all right. I '11 do my best for Jesus 
 Christ," there is nothing that wiU come to you 
 with more of comfort or joy. And I said to my- 
 self : 
 
 "It 'si all right. If I do go down into the 
 Pacific Ocean as my grave, and up to the throne 
 of God, I won't try to apologize for what I have 
 
PRODUCTS AND BY-PRODUCTS 259 
 
 not done. I '11 just trust Jesus Clirist and point 
 back to my boy." 
 
 I often tbink of bim as I am tbus kept away 
 from my work, and always, as I lie down to 
 sleep at nigbt — especially on Saturday nigbt — 
 for tbe day begins in tbe middle of the Pacific 
 Ocean ; and as I lie down on Saturday nigbt be 
 is just getting up on Sunday morning. All nigbt 
 wbile I sleep be is teaching or preaching tbe 
 gospel of tbe Master. Then, as he lies down on 
 Sunday night I get up on Sunday morning; and 
 wbile be sleeps I work. And so for twenty-four 
 hours each day my boy and I work for tbe Mas- 
 ter; for there is no nigbt with us. We do not 
 change night to day, nor day to night ; but by 
 being tbus on the opposite sides of tbe world 
 we can do G-od's work in two bemispberes and 
 among two peoples, and I have a feeling that, 
 though my health may shut me away from 
 China, I have my representative there, who will 
 do bis best for Jesus Christ. 
 
CHAPTER XVIII 
 
 PRODUCTS AND BY-PRODUCTS 
 
 If I were asked what is the most important 
 thing to be done in the establishment of Chris- 
 tianity in ai non-Christian land, I should say the 
 establishment of Christian homes. The indi- 
 vidual is not the unit of a country. The family 
 is the unit. Grod, when He undertook to people 
 a world, did it by the establishment of a home. 
 Again, when He undertook to save a world from 
 a flood, He did it by saving a home. Once more, 
 when He wanted to raise up a nation into whose 
 minds and hearts He could commit His most 
 precious revelation, He did it by raising up a 
 God-fearing man and wife; for Sarah was as 
 important an element as Abraham in the mak- 
 ing of the character of the Jewish people. 
 Those who desire to know the difference between 
 a man with a Christian wife and one with a 
 heathen wife in a non-Christian land may study 
 the history of Abraham and Lot. Both of them 
 were alike called faithful ; but while the record 
 of the one is resplendent with honor, that of 
 
 260 
 
PRODUCTS AND BY-PRODUCTS 261 
 
 the other may not be written. A Christian 
 home in a non-Christian community is to the 
 ordinary home what an arc-light is to a tallow 
 dip, and is a by-prodnct of the gospel the same 
 as the arc-light. 
 
 Mr. Wang, a scholar from the Shantung 
 Province, a graduate of the first degree, was 
 in Peking attending the examinations for the 
 purpose, if possible, of securing his M. A. He 
 failed to take his degree, and one day while 
 walking down the Hatamen great street he 
 dropped iatp our street chapel and sat down to 
 rest and, iucidentally, to listen to the preaching. 
 Something that the preacher said caught his at- 
 tention, caused him to forget his failure, and 
 he became interested in the gospel message. 
 
 After the meeting was over Mr. Wang sat 
 still, and as the missionary, Mr. Leander W. 
 Pilcher, was leaving the church, he said to Mr. 
 Wang, among other things, 
 
 "I hope you will be among the saved." 
 
 "What does he mean?" asked Mr. Wang of 
 Ch'en, the gatekeeper, who was then assisting 
 in chapel work. 
 
 Before Mr. Ch'en answered the question, the 
 following conversation took place: 
 
262 SOME BY-PRODUCTS OF MISSIONS 
 
 "What is your honorable name, sir?", 
 
 "My miserable name is Wang." 
 
 "Where do you live?" 
 
 "I live in the Province of Shantung, the vil- 
 lage of An Chia, near Tai-an-fu." 
 
 "What is your business, sir?" 
 
 "I have no business at present, but am in 
 Peking to attend the examinations." 
 
 "Are you interested in Christianity?" 
 
 "Yes, I am interested in it; but I do not 
 understand it. What does he mean by saying 
 he bopes I will be among the saved?" 
 
 Mr. Wang — or, as he was always called, 
 Teacher Wang, was of a delicate constitution, 
 with muchi tbe appearance of one in the later 
 stages of consumption ; and without directly an- 
 swering Ms question, Mr. Ch'en asked, 
 
 "Would you like to know more about this 
 doctrine?" 
 
 "Indeed I would," replied the scholar. 
 
 Ch'en invited him to his home to drink tea 
 and talk the matter over, introduced him to Dr. 
 Pilcher and the other missionaries, engaged him 
 in conversation, interested him in the message 
 of salvation, and Mr. Wang was soon anxious 
 like the Philippian jailer to learn the process 
 
PRODUCTS AND BY-PRODUCTS S63 
 
 by wliieli a man past middle life might attain 
 that very desirable end. 
 
 Ch'en offered him a room in the mission com- 
 pomid where he could sleep, conversed with him 
 as often as possible, gave him a New Testament 
 and other books to read, took him to hear the 
 preaching, put him with others in a study class, 
 taught him how to pray and what it meant to 
 believe, and in a short time Mr. Wang was con- 
 verted. The mission offered him a small salary 
 if he would become their chapel-keeper and give 
 his testimony in the street chapel where he first 
 heard the gospel. Mr. Wang consented to do 
 this for a time; but he soon felt that he ought 
 to proclaim his newly-found Savior to the mem- 
 bers of his own family and the people of his 
 native village. The mission, therefore, gave 
 him a cart-load of Christian tracts, a number 
 of copies of the New Testament and the Hym- 
 nal, and he set out for Shantung. 
 
 When he arrived at home Mrs. Wang asked 
 him to tell about the trip. He did so. He told 
 ■of the examination and of his failure to pass; 
 of his dejected condition when he went into the 
 street chapel; of the interest shown in him by 
 the boy Ch'en; of the kindness of those whom 
 
264 SOME BY-PRODUCTS OF MISSIONS 
 
 he had always been accustomed to think of as 
 "foreign devils;" of the cleanliness of their 
 home®, their earnestness in their religions wor- 
 ship; of their schools for boys and girls, their 
 training-classes for men and women; of their 
 hospitals and their care of the sick; of the clear 
 way in which they seemed to understand the 
 problems of eternity and what one must do to 
 inherit eternal life — ^problems which had always 
 puzzled him. 
 
 That night, and every morning and evening 
 thereafter, he gathered his family about him, 
 as Ch'en had done in Peking, for fiamily wor- 
 ship. All idols were banished from his home. 
 The worship of his ancestors, whose names he 
 did not know but for a few generations back, 
 was given up, or absorbed in the worship of the 
 great Father of us all. He told how they sang, 
 and how they played musical instruments in 
 their worship at Peking. But he could not sing. 
 He was too old to learn to sing; but he hoped 
 his children would some time learn. In lieu of 
 singing he therefore read the hymns; for the 
 hymn book was almost as sacred to him as the 
 Bible. 
 
PRODUCTS AND BY-PRODUCTS ^65 
 
 One day he was reading the hynm: 
 
 "Ye who seek the throne of grace 
 Do not delay" . . . 
 
 "Will you kindly read that again?" said 
 Mrs. Wang. 
 
 Her husband did so. She thanked him, and 
 he read the remainder of the hymn. She did not 
 ask him to explain the meaning. She thought 
 she imderstood it. But it was peculiar. It is 
 clear enough in English; but in Chinese "Pu 
 yao ch'ih yen" may mean either "Do not delay" 
 or "Do not use tobacco." 
 
 Mrs. Wang smoked. Almost every Chinese 
 woman smokes. I do not see why a woman has 
 not as much right to smoke as a man. I would 
 not advise my lady readers to take advantage 
 of their privilege, but the 'Chinese accord the 
 same rights to their women as to their men in 
 this matter. Mr, Wang had said to himself, 
 
 "I will first preach to my own family and 
 my relatives, if I can not induce them to believe 
 I can not expect to persuade my neighbors," 
 a principle that is worthy of any man's practice. 
 What does your wife and children think of your 
 religion? They know you better than any one 
 
266 SOME BY-PRODUCTS OF MISSIONS 
 
 else does. Do they approve of it? Does it ap- 
 peal to them? It often happens that preachers 
 succeed better where they are not known than 
 where they are. They can preach better than 
 they can practice. Mr. Wang's life was a model 
 for his family. Mrs. Wang was of the same 
 type. When a thing was worth believing it was 
 worth practicing, and if it was worthy of prac- 
 tice it was worth preaching. 
 
 By a simple process of reasoning — a very 
 simple process — ^Mrs. Wang, in the light of this 
 hymn as she understood it, or misunderstood it, 
 came to the conclusion that if she smoked she 
 could not go to heaven. Now, is it not queer 
 that Mrs. Wang, who had never listened to any 
 of the temperance people "railing" on the evils 
 of tobacco, should without inquiry have ac- 
 cepted such a conclusion? She did, however; 
 and she put away her pipe. As her neighbors 
 began to believe, through her husband's preach- 
 ing, she told them what the hymn book said 
 about smoking, and she got them to give up 
 their pipes; and they had a bonfire of women's 
 pipes in the little village of An Chia — the first 
 temperance crusade, so far as I know, that was 
 begun by the Christians in China. And may I 
 
PRODUCTS AND BY-PRODUCTS 267 
 
 just liere remark that the great temperance 
 movement, as it is being carried on so success- 
 fully in many parts of tlie world, is another of 
 the by-products of the gospel of Jesus Christ. 
 
 Within a month Mr. Wang had induced his 
 family to accept the gospel, together with cer- 
 tain relatives and neighbors, and then he began 
 going about the neighboring villages preaching 
 and selling books. 
 
 ' One day he said to his son, a large, over- 
 grown boy: 
 
 "My books will all be sold befor6 I can get 
 another supply from Peking. You take these 
 eighteen names of those who are willing to join 
 the Church, go to Peking, and ask the mission- 
 aries to come down and establish a church in 
 my home — and bring back a wheel-barrow load 
 of books." 
 
 The boy did as he was told. He was him- 
 self one of the converts. He remained in Peking 
 for a few weeks studying in the training-school ; 
 and after securing a promise from the missiona- 
 ries that they would visit his \'illage he took his 
 wheel-barrow load of books and returned home. 
 The missionaries soon followed, baptized some 
 of the converts, established the church in Mr. 
 
268 SOME BY-PRODUCTS OF MISSIONS 
 
 Wang's home after the style of the apostles in 
 the early days, and thus began the building of 
 the Church in the shadow of Tai— the great 
 sacred mountain of the province. 
 
 Mr. Wang preached for three years, going 
 about all the villages within a radius of a score 
 of miles, often when he was too weak to do so. 
 To all his wife's admonitions his only answer 
 was: 
 
 "I must work while it is day. The night 
 will soon come when I can not work." 
 
 The night did come, though it was only the 
 beginning of a long, long day for Mr. Wang. 
 He preached only as many years as his Master, 
 but where he preached there is now a mission 
 station, a men's and a women's hospital, boys' 
 and girls' schools, two presiding elders' dis- 
 tricts, with churches all over that part of the 
 province. 
 
 Mrs. Wang — or ' ' Old Mother Wang, ' ' as she 
 has long been called — is probably the most char- 
 acteristic woman that has been developed by the 
 Church in China. After the funeral of her hus- 
 band she called her son Ch'eng-p'ei to her and 
 said, 
 
 "I want you to take me to Peking, where I 
 
PRODUCTS AND BY-PRODUCTS 269 
 
 can study in the training-school and take up 
 your father's -work." 
 
 Her son took her to the capital, where he 
 studied in the boys ' school, while she entered the 
 training-school, that they both might prepare 
 themselves for the work that the husband and 
 father had laid down. 
 
 Shortly after she had begun her studies some 
 one called her attention to a Chinese character 
 and asked her what it was. 
 
 "I do not know," she answered. 
 
 "Why, that is your own name," they ex- 
 plained. 
 
 "And I began to understand how ignorant 
 I was!" exclaimed Mrs. Wang, as she related 
 the incident. 
 
 But she set herself to study, and it was not 
 long until she was able to read the Gospel of 
 John with such facility that she asked to be sent 
 out as a Bible woman and for a time be allowed 
 to teach what she knew. This she did for a time 
 and then returned to her studies, and after two 
 years she expressed herself as ready to return 
 home and take up her husband's work. 
 
 They left Peking, she and her son, in a Chi- 
 nese cart ; but they had not gone far when the 
 
270 SOME BY-PRODUCTS OF MISSIONS 
 
 cart upset, the old woman became frightened, 
 and did not want to get in the cart agaia. The 
 boy dismissed the cart, hired a wheel-barrow, 
 put his mother on one side, their bedding and 
 clothing on the other, and wheeled her four him- 
 dred miles to her home, in order that she might 
 take up the work that her husband had laid 
 down. 
 
 It takes heroes to perform that kind of tasks, 
 and it requires heroines to bear such heroes. 
 But both Mrs. Wang and her son Ch'eng-p'ei 
 answer to that description as the sequel to the 
 tale will show. For forty years Mrs. Wang pur- 
 sued her labors, going about the villages on a 
 wheel-barrow loaded with books, over which a 
 great umbrella was spread. There were times 
 when the people jeered at her and told her she 
 was crazy. Her only answer to such was, 
 "You knew my husband, did you not?" 
 "Yes, I knew your husband." 
 "He was a scholar, wasn't he?" 
 "Yes; quite right; he was a scholar." 
 "You would not think he was crazy, would 
 iyou?" 
 
 "No one would dare to think him crazy," 
 they admitted. 
 
PRODUCTS AND BY-PRODUCTS 271 
 
 "Yet lie preached this same doctrine that 
 I am trying to preach," she concluded; and this 
 usually ended the discussion. When ' ' old Mother 
 Wang" was eighty years old she made the trip 
 from Shantung to Peking in a cart, in spite 
 of her fear of that vehicle, in order to ask Mrs. 
 Headland to take her into the palace to preach 
 to the empress dowager, "because," she said, 
 and her hands and her voice trembled, ' ' because 
 I am so old it seems to me that there is a prob- 
 ability that the ' Old Buddha ' will be willing to 
 listen to the gospel from my lips." 
 
 In spite of her age and her anxiety, however, 
 it was impossible to get her into the palace, as 
 no Chiaese woman has ever been admitted 
 withiQ the walls of the sacred Forbidden City 
 since the present Manchu dynasty took the 
 throne, in 1644, if we except the empress dow- 
 ager's painting teacher, who before she was ad- 
 mitted was forced to unbind her feet, don a 
 Manchu garb, and dress her hair in the fashion 
 of the court. 
 
 Some thirty years ago Miss Clara Cushman 
 went from Massachusetts to China, intending 
 to devote her life to the uplifting of the Chinese 
 woman. Her father and mother, however, were 
 
272 SOME BY-PRODUCTS OF MISSIONS 
 
 old, and twenty years ago slie was compelled to 
 return and care for them mitil they both went 
 to their reward. The Woman's Foreign Mis- 
 sionary Society then asked her to return to 
 China. Before starting she cabled "Old 
 Mother Wang:" "Don't go to heaven till I 
 come. I want to see you again. " " Old Mother 
 Wang" waited, and the next picture that came 
 from the field was the American heroine of fifty- 
 six sitting at the feet of the old Chinese heroine 
 of eighty-four. Then Mrs. Wang went peace- 
 fully to heaven. 
 
 Wang Ch'eng-p'ei became our second or- 
 dained preacher in the North China Conference. 
 In 1893 he was stationed at Lan Chou, when 
 Eev. J. H. Pyke visited his Church for the pur- 
 pose of holding revival services. Dr. Pyke 
 preached night after night without being able to 
 move the people. One night, after he had fin- 
 ished his address, he asked for testimonies, con- 
 fessions, or prayer. No one moved. Finally 
 Wang Ch'eng-p'ei's little boy arose and said he 
 wanted to confess his sins. When asked by the 
 leader what sins he had, he said : 
 
 "Yesterday I was playing with my little sis- 
 ter. She was tao ch'i (mischievous), and I 
 
PRODUCTS AND BY-PRODUCTS 273 
 
 slapped her. That is my first great sin. I have 
 another, also. Last week grandmother sent me 
 to the store. I could not get back before dark, 
 and I was afraid. I knew Jesus could protect 
 me in the dark as well as in the light, but still 
 I was afraid. I did not trust Him." 
 
 The confession of this child started a revival 
 service unlike any that had ever been known in 
 North China. Old men steeped in wickedness 
 confessed their sins and begged for forgiveness, 
 and there was started here, as a result of the 
 confession of this child, a revival that over- 
 spread all North China, going through the 
 schools, colleges, and theological seminaries as 
 well as the Churches. At this meeting the chil- 
 dren became very happy, and the next day, while 
 they were playing in the sand. Dr. Pyke heard 
 one of them exclaim, 
 
 "Oh, I am just as happy as though I had a 
 double handful of cash!" 
 
 * ' I am just as happy as though I had a double 
 handful of silver," said his little brother, as he 
 scooped up his hands full of sand and let it 
 run down between his bare feet 
 
 At the time of the Boxer insurrection, in 
 1900, Wsyi Ch'eng-p'ei was attending Confer- 
 
 18 
 
274 SOME BY-PRODUCTS OF MISSIONS 
 
 ence in Peking. I think I ought to digress 
 enough, just here to give an account of the cause 
 of the Boxer trouble. It was not a by-product 
 of missions, as has so often been supposed, but 
 a direct product of the avarice and aggressions 
 of the European governments. 
 
 In the spring of 1898 there were two Eoman 
 Catholic priests murdered by the Chinese in 
 Shantung. They were German subjects, and as 
 the German Emperor had long been anxious to 
 start the division of China among the powers, 
 he made this a pretext. He sent his fleet into 
 Chinese waters and ordered them to make the 
 mailed fist a terror in the Orient. They did. 
 They compelled the Chinese to pay a heavy in- 
 demnity to the families of these two priests and 
 to rebuild the churches and houses destroyed. 
 That was all right. If people take life and de- 
 stroy property they should help to support those 
 who are left, and restore the property. And 
 that was enough. But it was not enough for the 
 German Emperor. He took the port of Kiao 
 Chiao with fifty miles of territory around it, and 
 compelled the Chinese Government to promise 
 to allow him to open all the mines and build aU 
 the railroads within the province. This made 
 
PRODUCTS AND BY-PRODUCTS 275 
 
 the governor (Yii Hsien) angry, and lie estab- 
 lislied the Big KJaife Sbciety, of which his own 
 son was a member, determined ultimately to 
 drive every foreigner out of China. When we 
 remember that the German minister was the 
 only one massacred, and that his death was de- 
 termined upon long before it was accomplished 
 — for it was published in the New York Sun four 
 days before it happened — we may rely upon it 
 that this is the true explanation of the Boxer 
 movement. But Germany was not the sole 
 cause. 
 
 When Russia heard that Germany had taken 
 a port and a * ' sphere of influence ' ' in the Prov- 
 ince of Shantung, she demanded and took both 
 Port Arthur and Dalne, without any cause 
 on the part of the Chinese whatever. England, 
 also without cause, took Wei-hai-wei. France 
 in the same way took Kuang-Chou-wan, and 
 Italy tried to take San-men. This all occurred 
 while the emperor was issuing his reform edicts 
 of 1898, and this, and not the missionaries, was 
 the cause of the Boxer uprising. 
 
 Wang Ch 'eng-p 'ei, as we have indicated, was 
 attending Conference in Peking when the Boxers 
 reached that city. Before the Conference closed, 
 
276 SOME BY-PRODUCTS OF MISSIONS 
 
 in spite of the watchfulness of the missionaries 
 as well as the native Christians, the railroad was 
 destroyed, and it was impossible for either the 
 missionaries from other stations or the native 
 preachers from other parts of the province to 
 return to their homes. Some may condemn 
 them as shortsighted and careless. To those 
 thus inclined let me say that as brilliant a man 
 as W. A. P. Martin, who had been in China for 
 fifty years and was then president and founder 
 of the Imperial Peking University, remained in 
 his own home until, when he was on bis way to 
 the British Legation, whence he was fleeing for 
 safety, his cart and mule were forcibly taken 
 from him by the Boxers, and he was compelled 
 to complete his journey afoot. And Sir Eobert 
 Hart, that marvelous statesman, diplomat, and 
 inspector general of the Imperial Maritime Cus- 
 toms Service, who had also been in China for 
 half a century, and had manipulated more 
 treaties for the Chinese Grovemment than any 
 other person, when he entered the British Le- 
 gation and was asked what of his property he 
 had saved, answered, "Only the clothes I have 
 on." 
 
 "We can not blame the missionaries, there- 
 fore, for having been taken by surprise. Wang 
 
PRODUCTS AND BY-PRODUCTS 277 
 
 Cli'eiig-p'ei was made the leader of tlie Cliris- 
 tians who were organized into troops to defend 
 the mission against the Boxers. "When the mis- 
 sionaries were asked to go to the legation, they 
 refused to go unless they could take the stu- 
 dents of the university and the girls' high 
 school, together with such Christians as cared 
 to go with them. This was at first refused, but 
 in a few moments thereafter sanctioned, and 
 they were allowed to occupy Prince Su's palace 
 across the canal from the legation. Here 
 Ch'eng-p'ei was also leader of the Christian de- 
 fenders of the palace. 
 
 On one occasion the Boxers got close up to 
 the walls of the palace and attempted to kill the 
 prisoners with bricks, stones, and clubs, while 
 others were on housetops not far away, ready 
 to shoot down any one who appeared in de- 
 fense of the imprisoned women and girls. 
 Ch'eng-p'ei saw that a sortie must be made, 
 and so he called to his companions : 
 
 "Who will follow me and help to drive away 
 these Boxers and save our women and chil- 
 dren?" 
 
 "You lead, and we will follow," answered a 
 Congregational Christian who was also a leader. 
 
 *■' ^ good brother!" exclaimed Ch'eng-p'ei, 
 
278 SOME BY-PRODUCTS OP MISSIONS 
 
 and with, a flourisli of Ms sword he rushed forth, 
 at the head of a band of brave Christian sol- 
 diers. A Boxer bullet struck him in the chest, 
 and he fell. "Go on, my brothers, drive them 
 away !" he exclaimed. They did so. Then they 
 carried Ch'eng-p'ei, with other brave ones who 
 had fallen, over to the British Legation, where 
 their wounds were as carefully dressed by the 
 physicians and they were as tenderly nursed 
 by the brave missionary girls and women as the 
 foreigners; but Ch'eng-p'ei's life went out in 
 a very few hours, and his name was added to 
 the long list of brave martyrs who laid down 
 their lives rather than give up their faith.. A 
 good product among the many by-products of 
 missions in China. 
 
CHAPTER XIX 
 
 BY-PEODUCTS IN EXPLORATION AND 
 DISCOVERY 
 
 IWhen Jesus Christ was preacliiiig to His dis- 
 ciples in Judea and Gralilee the world was a 
 mystery. It was unknown and unexplored. It 
 had two centers and two seats of civilization, 
 as indicated by their names : the Mediterranean, 
 the center and seat of the civilization of 
 Europe, Asia, and Africa; and Chung Kuo, the 
 "Middle Country" — China — the center and 
 seat of the civilization of the Mongol people of 
 Eastern Asia. Between these, in the real center 
 of the undiscovered world, lay India, to and 
 from which the traffic, the trade, and the trav- 
 elers of both the other civilizations were con- 
 stantly going and coming. 
 
 Each of these centers had already estab- 
 lished its educational and religious systems. 
 The eastern consisted of a kind of speculative 
 philosophy dealing with man, things, law, gov- 
 ernment, morals, and life; while the western 
 
 279 
 
280 SOME BY-PRODUCTS OF MISSIONS 
 
 undertook to discover man in his relation to 
 God, sin, eternity, and death. Each of them 
 worked iadependent of the other — ignorant even 
 of his existence. Confucius in China and Py- 
 thagoras in Greece (500 B. C.) were struggling 
 with the same problems at the same time and 
 answering them in the same general way. Aris- 
 totle and Chuangtzu, likewise in China and 
 Greece, and likewise ignorant of each other, as 
 are most of their successors, for the name of 
 Chuangtzu, even in the twentieth century, is 
 omitted from our encyclopedias, while most of 
 my readers have never heard his name, were 
 working on the same great problems with the 
 same masterly intellects. Isn't it pitiable that 
 a writer in an encyclopedia of the twentieth 
 century should be allowed to say, "In his eight- 
 eenth year (367 B. C.) Aristotle left Stagiera 
 for Athens, then the intellectual center of Greece 
 and of the civilised world," when two other 
 civilizations of equal growth were developed in 
 the adjoining continent? 
 
 These three centers of civilization each had 
 its own separate religions: China had Taoism 
 and Confucianism, neither of which have been 
 [distinctly missionary systems; for they have 
 
EXPLOBATION AND DISCOVERY 281 
 
 made little effort to propagate themselves by 
 the sending out of missionary representatives 
 or religious teachers. India had Brahmanism 
 and Buddhism, the former not missionary, 
 while the latter left its birthplace and propa-, 
 gated itself throughout the Oriental world. 
 Greece, Kome, Scandinavia, and indeed all of 
 Europe, gave up their native systems — a strong 
 argument against those who say that a civilized 
 people will never abandon their native religions 
 for an alien system — ^and adopted that of the 
 Jewish Nazarene. 
 
 In order to get this clearly before our minds, 
 for we want to be honest in our analysis, let us 
 admit that these three systems of civilization 
 developed three distinct lines of thinking. The 
 East was dominated by the thinking of Con- 
 fucius, which was man's relation to man in 
 human government, and it has developed the 
 two oldest systems of government the world has 
 to-day. WhUe they have a system of worship 
 connected with it — ^the worship of ancestors — 
 it is not a religious, but only a moral system. 
 It has developed a people who have done noth- 
 ing toward the discovery of God, and little to- 
 ward the discovery of the world and of things. 
 
282 SOME BY-PRODUCTS OF MISSIONS 
 
 The Hindoo system was dominated by Brah- 
 manism and developed a great religio-socialistic 
 system, the head of which was the priest. They 
 had their Menu to draw up rules of government 
 just as the Chinese had their Confucius, and the 
 Grreeks their Plato ; but his code of laws did not 
 dominate the thinking of the Hindoo people as 
 Confucius did that of the Chiaese. The priest 
 took the place in the social system of the Hin- 
 doos that the government official took in that 
 of the Chinese, and hence turned the thinking 
 of the people to a contemplation of universal 
 laws, universal principles — the universal. They 
 undertook to think out God, infinity, eternity, 
 salvation; and they have sat in mystic contem- 
 plation until they have thought themselves out 
 to the border of the universe and have arrived 
 everywhere, anywhere, nowhere, unless it be in 
 abstract infinity and universal nothingness. 
 They did not develop a government that would 
 stand the test of time, neither did they get a 
 grasp of things that would enable them to pro- 
 vide for their people. 
 
 One could almost imagine that the above de- 
 scription referred to the Jew, except for three 
 things: the Jew gave no place to caste, no place 
 
EXPLORATION AND DISCOVERY 283 
 
 to idols, and had an infinite conception of the 
 value of things ; and hence he kept fast hold of 
 his one God, was left without a government, but 
 with a fair share of the wealth of the world 
 within his coffers. 
 
 Now let us turn to the European type of 
 civilization. As the disposition of the Hindoo 
 was to think in terms of the universal, that of 
 the European was to think in terms of the par- 
 ticular. The former was telescopic, without the 
 ability to make a telescope; the latter was mic- 
 roscopic, with the ability to make boith a tele- 
 scope and a microscope, but without the dispo- 
 sition to think in terms of the universal, but 
 always anxious to divide, dissect, analyze, and 
 classify the jiniversal in terms of the particular. 
 Hence he was never able to make a religion that 
 was worth propagating, for religion deals with 
 the universal; but he began to make all kinds 
 of science, for science deals with the particular. 
 
 But to make science and discover and under- 
 stand things he must have schools. These were 
 given him by his priests, who were always in 
 the beginning missionaries from some country 
 that had already accepted the gospel. Let us 
 admit that these colleges and universities were 
 
284 SOME BY-PRODUCTS OF MISSIONS 
 
 modeled after tlie style of those of Isocrates 
 and Plato at Athens and the museums at Alex- 
 andria; but "the university," we are told by 
 the author of that article in "Chambers's En- 
 cyclopedia," is, however, usually considered to 
 have originated in the twelfth or thirteenth 
 centuries, and to have grown out of the schools 
 which, prior to that period, were attached to 
 most of the cathedrals and monasteries, provid- 
 ing the means of education both to churchmen 
 and laymen and bringing together the few 
 learned and scientific men who were to be found 
 in Europe. Such an institute of the higher 
 learning was at first called studium or studium 
 generate. "When a teacher of eminence ap- 
 peared, such as Abelard, or Peter Lombard, or 
 Imerius at Bologna, a concourse of admiring 
 students flocked round him, and the members of 
 the studium generate formed themselves, for 
 mutual support, into a corporation, on which 
 the general name of universitas came to be be- 
 stowed. In this way the oldest universities 
 arose spontaneously. 
 
 "The crowds drawn from every country of 
 Europe to Paris, Bologna, and other educa- 
 tional resorts, had first local immunities be- 
 
EXPLORATION AND DISCOVERY 285 
 
 stowed on them for tlie encouragement of learn- 
 ing, and to prevent them from removing else- 
 where ; and the academical societies thus formed 
 were by papal bulls and royal charters consti- 
 tuted an integral part of the Church and State. 
 "One great difference existed between the 
 constitution of the two most important univer- 
 sities of early times. In Paris the teachers 
 alone constituted the corporation; in Bologna 
 the university consisted of the students or 
 scholars, who at first held the supreme power 
 and appointed the academic officials. In this re- 
 spect Bologna became the model of the subse- 
 quent universities of Italy and the provincial 
 universities of France, which werre corporations 
 of students; while the universities of Britain, 
 Germany, Holland, and Scandinavia were like 
 Paris, corporations of teachers, and the Span- 
 ish universities occupied an intermediate po- 
 sition. Along with a general resemblance, there 
 was much difference in the constitution and 
 character of the pre-Reformation universities, 
 the form of each being the result of a combina- 
 tion of various circumstances and ideas acting 
 on an originally spontaneous convocation of 
 teachers and scholars." 
 
286 SOME BY-PRODUCTS OF MISSIONS 
 
 Now, if any one is disposed to question the 
 origin of the whole university system of Europe 
 and America, let him look up the history of each 
 institution. John Harvard was a preacher. 
 Tale was founded "under the trusteeship of 
 the ten principal ministers of the colony" 
 of Connecticut. Princeton is Presbyterian; 
 Brown, Baptist; Wesleyan, Methodist; Am- 
 herst, Congregational. But it is useless to enu- 
 merate the list. We have given enough to in- 
 dicate that the Church sent the missionaries, 
 the missionaries established monasteries and 
 nunneries, and these in the pre-Reformation 
 period developed into the schools, colleges, 
 and universities, until the post-Reformation pe- 
 riod, when the Churches began to establish col- 
 leges and universities and help to build up a 
 Christian government, which opened State uni- 
 versities and a public school system ; so that all 
 our educational regime is a by-product of mis- 
 sions. 
 
 Now let us go back to the fifteenth century 
 and take a view of the map of the world. Asia 
 was a mystery. Africa was an unknown coim- 
 try. The Atlantic was the bugaboo of the world, 
 though Europe, the last of the three conti- 
 
EXPLORATION AND DISCOVERY 287 
 
 nents to awake, was beginning to wonder. Sh!e 
 wanted to know. She began to dig in the earth, 
 and read the history of past ages. She began 
 to qTies.tion the heavens and doubt the decisions 
 of Ptolemy. She began to want to see farther 
 out into space. She began to doubt that the 
 earth was flat and to believe that it was round. 
 She began to question whether one would fall 
 off if he got too near the edge. She believed 
 that it would be possible to sail around the 
 world, and doubted that if one went down 
 around one side it would be impossible to get 
 up the other. Her thought was in a ferment. 
 She wanted to know. But we call attention to 
 the fact that it was the people who had been de- 
 veloped by the schools that had been estab- 
 lished by the Church, carried first by the mis- 
 sionaries, that wanted to know. 
 
 To know, they must go. Bartolommeo Diaz, 
 venturing farther upon the South Atlantic than 
 any others before his time, finally rounded the 
 Cape of Good Hope, though unaware of the fact, 
 and took possession of ports of the coast of 
 Africa in the name of his king, about the year 
 1485-6. In 1497 Vasco da Gama, also of Portu- 
 gal, fitted out a fleet of four vessels, manned 
 
288 SOME BY-PRODUCTS OF MISSIONS 
 
 by one huiidred and sixty men, determined to 
 find a southern route to India. Taking Diaz 
 with him as an under officer, they left Lisbon 
 on the 8th of July, 1497, and after encountering 
 fearful storms, doubled the Cape of Good Hope 
 the 19th of November, and after touching many 
 places on the east coast of Africa, reached Cali- 
 cut in India on the 20th of May, 1498. 
 
 In the meantime Columbus had been brav- 
 ing the storms of the Atlantic in an effort to 
 discover a passage to India by sailing directly 
 west, instead of which he made the greatest dis- 
 covery the world had reserved, so familiar to 
 every American school boy that it is unneces- 
 sary to record here what happened in 1492. 
 What Columbus failed to do, however, was re- 
 served for Fernando de Magellan, who sailed 
 on September 20, 1519, from San Lucar with 
 five ships and two hundred and thirty-six men, 
 struck the mouth of the La Plata, rounded the 
 coast of Patagonia, discovered and sailed 
 through the Strait of Magellan, and reached the 
 Philippine Islands, where he lost his life in a 
 fight with the chief on the 26th of April, 1521. 
 His companions continued their voyage, reach- 
 ing Spain on September 6, 1522, thus complet- 
 
EXPLORATION AND DISCOVERY 289 
 
 ing the first voyage ever made around the 
 world. 
 
 It would be interesting to follow Captain 
 Drake, who lost his life in his discovery of the 
 Sandwich Islands as did Magellan in the Phil- 
 ippines. It would be equally interesting to fol- 
 low the Cabots, and Eoss, and Cook, and Wiley, 
 and hosts of other naval officers who rank 
 among the explorers, all from countries devel- 
 oped by the gospel, in vessels made by gospel- 
 developed men, often discovering and revealing 
 to the world! islands in the Pacific Ocean with 
 missionaries already upon them. We do not 
 overlook the fact that many of these discoveries 
 were made by men who were far more inter- 
 ested in discovering a passage to India for pur- 
 poses of trade ; and hence the man who is writ- 
 ing the history of the development of trade 
 could reasonably claim that these discoveries 
 are the results of the merchants rather than the 
 missionaries. But a long view of the growth 
 of trade will reveal the fact that these traders 
 themselves are the result of a Christian rather 
 than a pagan system of civilization, and hence, 
 in a last analysis, are the result of the work 
 of the missionaries. 
 
 19 
 
290 SOME BY-PRODUCTS OF MISSIONS 
 
 My friend Oscar Huddleston, of the Philip- 
 pines, a very large and handsome man, with 
 a very large suit-case, and I were compelled 
 to take a hack early one morning at Snmmer- 
 field, Kan., while on laymen's missionary work, 
 to catch a motor car some seven miles distant. 
 I had two suit-cases of my own. There was an 
 insurance agent also in the hack, and we had 
 difficulty in storing our luggage between the 
 seats. 
 
 "Pity that the cannibals hadn't eaten all 
 the missionaries," the insurance agent re- 
 marked. 
 
 "In that case you would have been out of 
 business," I answered. 
 
 "What do you mean?" he asked. 
 
 "Why^, a world without a gospel means a 
 world without insurance companies. Life and 
 property are not protected where paganism 
 reigns." 
 
 "Oh! I guess the white man would have 
 developed insurance companies, all right," he 
 continued. 
 
 "The white man never worked in that di- 
 rection before he got the gospel," I answered. 
 "Look up the early history of Europe." 
 
EXPLOBATION AND DISCOVERY 291 
 
 "Well, I would have run the risk," he re- 
 plied. 
 
 "Your business is to induce people not to 
 take too much risk, isn't it?" I asked. 
 
 "Sure," he replied. 
 
 ' ' Then, are you quite reasonable in this mat- 
 ter?" I asked. 
 
 *'Well, I 'd run the risk on the cannibals 
 and the missionaries," he replied. "I don't 
 believe much in missions, anyhow." 
 
 "Well, you do believe in government, do n't 
 you?" 
 
 "Yes." 
 
 "And in education?" 
 
 "Yes." 
 
 "And in trade?" 
 
 "Yes." 
 
 "Well, you just look up"— 'and I went on 
 to give him the contents of chapters one, two, 
 and three of this book, which made him want 
 to discuss other subjects. But I refused to let 
 him do so until I gave him this parting shot: 
 
 "My friend, if the missionaries had never 
 carried the gospel to your ancestors and mine, 
 instead of our riding in a spring carriage in 
 Kansas, America might have remained a wil- 
 
292 SOME BY-PRODUCTS OF MISSIONS 
 
 demess until this day, and you and I might 
 have been squatting on our haunches gnawing 
 a breakfast bone after the style of our unevan- 
 gelized ancestors of Europe." 
 
 We then talked of other things until we 
 reached the railroad station; but as we had 
 been good-natured throughout the discussion, 
 he came to me after we entered the car, and as 
 he sat down beside me he said, 
 
 "Say, you are the best-fortified missionary 
 I ever met." 
 
 "Perhaps your experience has n't been very 
 extensive." 
 
 "Well," he continued, "the difference be- 
 tween you and me is that you believe in inspi- 
 ration and conversion and I do not." 
 
 "Then you have not been converted?" I re- 
 marked, interrogatively. 
 
 "Not much," he replied. 
 
 "Well, I have," I answered. 
 
 "You think you have," he continued. 
 
 "I know I have," I insisted. 
 
 "How do you know you have?" he asked. 
 
 "Let me explain in a round-about way," I 
 answered. "You will admit that the brain is 
 the highest type of physical creation, won't 
 groti?" 
 
EXPLORATION AND DISCOVERY 293 
 
 "Yes." 
 
 "Well, you will also admit that connected 
 ■with the brain in some mysterious way there 
 is a thinking man?" 
 
 "Yes." 
 
 "And that reason is the highest faculty (or 
 state of the mind) of this thinker?" 
 
 "Yes." 
 
 "And that it is this reason that enables us 
 to solve a problem in mathematics?" 
 
 "Yes." 
 
 "Now, if your reason was not developed, if 
 you had not exercised your reason, you could 
 not solve mathematical problems?" 
 
 "Yes." 
 
 "You will admit also that thinking relates 
 us only with things, won't you?" 
 
 "Yes." 
 
 "Will you admit also that above thinking 
 man we have another man, which we call the 
 moral man?" 
 
 "Surely." 
 
 "Well, will you allow that that moral man 
 has a conscience?" 
 
 "Most assuredly." 
 
 "Do you think that conscience may be de- 
 
294 SOME BY-PRODUCTS OF MISSIONS 
 
 veloped by exercise or dwarfed by lack of ex- 
 ercise?" 
 
 "It certainly can." 
 
 "Then it is just as much a faculty (or state 
 of mind) as reason, isn't it?" 
 
 "I hadn't thought of it in that way," he 
 replied; "but, yes, I '11 admit it." 
 
 "Then it holds the same relation to the 
 moral man as reason does to the thinking man. 
 It is the highest faculty." 
 
 "Looking at it that way, yes." 
 
 "But the moral man relates us to our fel- 
 low-men," I went on, "just as the thinking man 
 relates us to things." 
 
 "So it seems." 
 
 "Now, will you take another step and ad- 
 mit that, besides having a thinking department 
 and a moral department, we also have a re- 
 ligious department to the mind?" 
 
 "Some people have," he admitted. 
 
 "Do not all peoples?" I asked. "Do you 
 know of a people without some form of religion 
 or worship? I do not mean a person, but a 
 people." 
 
 "Yes, all peoples, so far as I know, have 
 some form of religion." 
 
EXPLORATION AND DISCOVERY 295 
 
 "Well, will you admit that faitli is to the 
 religious man what conscience is to the moral 
 man and reason to the thinking man — the high- 
 est state of the religious mind, or the highest 
 faculty?" 
 
 "Yes, I suppose so." 
 
 "Then faith may be developed." 
 
 "I suppose so." 
 
 "But faith links us to God just as reason 
 links us to things." 
 
 "Yes, I presume so." 
 
 "Then the way to solve religious problems 
 is to set faith to work on them, just as we solve 
 mathematical problems by setting reason to 
 work on them." 
 
 "So it would seem." 
 
 "Now, if I had never studied mathematics 
 would you have much respect for my opinions 
 on geometry or trigonometry?" 
 
 "Not much." 
 
 "Well, that is just how I feel about your 
 opinions on religion and conversion." 
 
 "Say, old man, you 've got me," he ad- 
 mitted. "I can't talk with you on theology." 
 
 "Well, I think I could pay you the same 
 compliment on insurance. And, frankly, I 
 
296 SOME BY-PRODUCTS OF MISSIONS 
 
 would not try to. I never try to pose as an 
 authority on a subject that I do not know much 
 about." And I parted from the man with a 
 cordial handshake on his part as well as mine, 
 and a bit wiser, I hope, on both missions and 
 religion. 
 
 Let us turn, now, to the exploration of 
 Africa during the nineteenth century. From 
 the time of Pharaoh Necho, about six hundred ■ 
 years before the Christian era, who, as Herod- 
 otus tells us, sent an expedition down the Eed 
 Sea, with orders to sail around what was then 
 considered an island, and which they succeeded 
 in doing within the space of three years, until 
 the beginning of the nineteenth century Africa 
 was a closed continent. Something was learned 
 of the shores both east and west, but little was 
 known of the central plateau. 
 
 "The discovery of diamond fields and coal 
 mines in the Transvaal Eepublic, ' ' says Bayard 
 Taylor, "and of a gold region to the north of 
 Limpopo, promises to change the character of 
 the country in a very short time. Indeed, these 
 new sources of wealth have already given a 
 fresh importance to South Africa and will 
 hasten the complete exploration of the regions 
 
EXPLORATION AND DISCOVERY 297 
 
 first penetrated by Moffat, Anderson, and Liv- 
 ingstone." 
 
 In a later chapter Bayard Taylor goes on to 
 say: "The Protestant missionaries were really 
 the first explorers of South Africa, and to com- 
 prehend how much those missionaries dared, in 
 their zeal for the conversion of the native tribes, 
 we must remember how the hostility between' 
 the Dutch Boers and the Hottentots, especially 
 the Namaquas and Bushmen, had been con- 
 firmed by generations of warfare. It was a 
 settled, chronic enmity, and the suspicion which 
 it engendered could only be overcome by slow 
 degrees. ' ' 
 
 Mr. Taylor goes on to rehearse in a book of 
 three hundred and eleven pages, in the "Li- 
 brary of Travel," the history of the opening up 
 of South Africa, two hundred and fifty pages of 
 which are culled from the writings of these 
 three missioniaries and their travels, and says: 
 "The patience, zeal, and integrity of the Scotch 
 character was admirably adapted to this ardu- 
 ous work, and in the annals of missionary enter- 
 prise there are no more deserving names than 
 those of Campbell, Moffat, and Livingstone." 
 
 In his work on Central Africa, after review- 
 
298 SOME BY-PRODUCTS OF MISSIONS 
 
 ing the explorations of the ancients as recorded 
 by Herodotus and Eretosthenes, and the fur- 
 ther explorations of the Portuguese during the 
 eighteenth century, especially the Portuguese 
 traveler Lacerda, he tells us that "two German 
 missionaries, Krapp and Eebmann, who were 
 stationed at Mombas, on the Zanzibar coast, 
 learned, through their intercourse with the na- 
 tives, of the existence of high mountains, cov- 
 ered with snow, in the interior ; and in the year 
 1850 [six years before Captain Burton, the first 
 of the explorers of Central Africa, started on 
 his expedition] the former succeeded in pene- 
 trating far enough to attain a distant view of 
 the great peak of Kilimandjaro, the height of 
 which has since been estimated at twenty thou- 
 sand feet above the sea. Although Dr. Krapp, 
 in subsequent journeys, did not reach the moun- 
 tain range, he established its existence, with 
 the fact that the peaks of Kilimanjaro and Ke- 
 nia rose above the limit of perpetual snow. He 
 also brought reports of a large lake beyond the 
 mountains, and waters flowing northward, which 
 he conjectured to be the sources of the Nile." 
 "By glancing at the map of the world in 
 1810," says Dr. Barton, "as printed in. the story 
 
EXPLORATION AND DISCOVERY 299 
 
 of tlie American Board, we see that when this 
 board was organized all the interior of Africa 
 and Australia is marked as unexplored. It is 
 understood that practically nothing was then 
 known with certainty about the interiors of 
 China and Japan. " It is true that Marco Polo 
 has given us his travels of the thirteenth cen- 
 tury, but, though it was these travels that in- 
 spired Vasca da Gama and Columbus to under- 
 take to discover other easier passages to the 
 Indies, the story itself was regarded as for the 
 most part pure fiction. It was not until the time 
 of Abbe Hue — ^notwithstanding the travels of 
 Xavier and the other fathers of the Eoman 
 Church — that a reliable record of the interior 
 of China, Tibet, and Mongolia was given to 
 Europe. 
 
 Now, it would have to be admitted by a 
 writer on explorations that the discovery of the 
 world was largely directly due to the inordinate 
 desire for wealth and trade on the part of the 
 explorers. But when we come to inquire who 
 these traders were we find them all coming from 
 the Christian countries of Europe, and we are 
 forced to the conclusion that trade is a result 
 of the intelligence developed by the schools 
 
300 SOME BY-PRODUCTS OF MISSIONS 
 
 which, were established by the Church, and that 
 these explorations were but an indirect product 
 of this same intelligence. 
 
 But now come to the more direct testimony, 
 and without hesitation we assert that the his- 
 toiy of the exploration of Southern and Central 
 Africa can not be written without the credit be- 
 ing given most largely to Moffat, Anderson, 
 Campbell, Livingstone, Krapp, and Eebmann. 
 When we turn to China we go at once to Hue 
 and the other early Jesuit and Lazarist fathers, 
 while for a detailed study of the empire we must 
 go to the records and reports of the various 
 mission stations that are scattered throughout 
 the country. 
 
CHAPTER XX 
 
 BY-PEODUCTS IN LANGUAGE AND 
 LITEEATUEE 
 
 At the beginning of the nineteenth century lit- 
 tle effort had been made to reduce the lan- 
 guages of the less-favored peoples to writing, 
 and of course nothing had been done toward 
 giving them a literature. The business of the 
 missionary was to preach the gospel, but this 
 he could not do until he had first learned their 
 language or taught them his own. Merchants, 
 travelers, and explorers had sometimes pre- 
 ceded him, but they were interested, for the 
 most part, only in learning enough of the lan- 
 guage of the natives to serve the purposes of 
 travel or trade, and one of the most interesting 
 productions of trade throughout the world is 
 the jargon that has been produced by the com- 
 bination of the languages of the traders. 
 
 At the head of all these jargons stands "pid- 
 gin English," the combination of the two great- 
 est business languages of the world, for I think 
 it will be readily admitted that there are no two 
 
 301 
 
302 SOME BY-PRODUCTS OF MISSIONS 
 
 peoples in the world who can surpass the Eng- 
 lishman and the Chinese as traders. What hap- 
 pened, now, when they came together? The 
 Englishman could not talk Chinese, nor could 
 the Chinese speak English, and they were both 
 too anxious to barter and earn to take time to 
 translate and learn. Am I saying too much also 
 when I add that in most cases they were not 
 of such caliber that the making of a grammar 
 or a dictionary was an easy matter? They 
 were there to make money, and not to make 
 books. 
 
 As the Englishman was the stronger of the 
 two, had ferreted out the paths of the sea, and 
 come a long distance, he compelled the China- 
 man to take the heavy end of the job, as all su- 
 perior men do, making him learn the English 
 words, while he consented to speak them after 
 the Chinese idiom. For that is what "pidgin 
 English" is — English spoken according to the 
 Chinese idiom, for business (pidgin) purposes ; 
 and, as Dr. Barton has well said, " 'Pidgin Eng- 
 lish' seems quite good enough for their uses, 
 and in fact is one of the mercantile contribu- 
 tions to the philological museum of the world." 
 Nor will the Chinese accustomed to this jargon 
 
LANGUAGE AND LITEEATURE 303 
 
 tindersitand a word you say so long as you falk 
 good English. 
 
 I remember on my way to China, at the hotel 
 at which we were stopping, one of the ladies 
 wanted to give her children a bath before put- 
 ting them to bed. She called the "boy," as 
 all sei^ants are called in China, no matter how 
 old they may be, and said to him, 
 
 ' ' Get me some hot water, I want to give the 
 children a bath." 
 
 The boy looked dazed, but did not go. 
 
 The lady repeated her order in a bit higher 
 tone. 
 
 The "boy" looked about him with an anx- 
 ious, if not frightened, look, for he might lose 
 his place if he could not understand his orders, 
 but did not move. 
 
 Again the lady gave her order, with perhaps 
 just the least little bit of petulance ; but the boy 
 did not move. 
 
 Just then her husband, who was a suave and 
 quiet gentleman, and who had traveled in all 
 countries and could make himself understood 
 in all languages, entered the room. 
 
 "Papa," said his wife, "I never saw such 
 a stupid 'boy' as this one is. I have told Mm 
 
304 SOME BY-PRODUCTS OF MISSIONS 
 
 again and again to get me some hot water, so 
 that I can give the children a bath; but he 
 doesn't seem to understand a word I say." 
 
 The husband turned quietly to the boy and 
 said in an even tone, 
 
 "Catchee one piecee bath, chop, chop;" and 
 the "boy" went off like a shot from a gun. 
 
 But the Chinaman does not have a high re- 
 gard for the man who talks "pidgin English" 
 to him. 
 
 For years the East India and other com- 
 panies had been trading with China, but it was 
 not until Eobert Morrison went out, in 1807, 
 that a dictionary of the Chinese language was 
 made that they could use. "When Dr. Morrison 
 found it was impossible for him to enter China 
 he became the translator for the East India 
 Company, in whose employ he remained for 
 many years, putting both the Old and the New 
 Testament into Chinese. 
 
 But Dr. Morrison's work was only a begin- 
 ning, and the world is inclined to overestimate 
 the work of these beginners, as compared with 
 their successors, because of the interest that al- 
 ways attaches to first things. Dr. S. Wells Wil- 
 liams made a very much better dictionary and 
 
» LANGUAGE AND LITERATURE 305 
 
 prepared a book, "The Middle Kingdom," 
 which, has revealed China to the English-speak- 
 ing peoples, while Dr. James Legge performed 
 the herculean task of putting all the Chinese 
 classics into English, thus giving us, in our own 
 language, the best products of all Chinese lit- 
 erary work. These, with the works of Chal- 
 mers, Edkins, Martin, Smith, and other mission- 
 aries, have given us a reasonably clear idea of 
 the philological, sociological, political, and lit- 
 erary character of the Chinese people. While 
 for studying the language, it will be admitted 
 that Mateer has given us the best of all helps. 
 
 "How much the world owes to the philo- 
 logical achievements of the missionaries, ' ' says 
 Dr. Barton, "could hardly be recorded in a 
 single volume, even of large proportions. They 
 have made a far greater contribution to this 
 subject than all other students of language 
 combined. 
 
 "Commissioner Sir H. H. Johnston, of 
 British Central Africa, emphasizes the huge 
 debt that philologists owe to the labors of mis- 
 sionaries in Africa. He reports that nearly two 
 hundred African languages and dialects have 
 been illustrated by grammars, dictionaries, vo- 
 
306 SOME BY-PRODUCTS OF MISSIONS 
 
 cabularies, and Bible translations ; that many of 
 these tongues were on the point of extinction, 
 and some have since become extinct; and that 
 we owe all the knowledge we have of them to 
 the intervention of the missionaries. 
 
 * ' When we turn to the Pacific Islands we find 
 that our knowledge of the many languages 
 spoken there is due almost, if not whoUy, to 
 the missionaries. A^we go over the groups, 
 the Sandwich Islands, Ponape, the Mortlooks, 
 the Marshall and Gilbert Islands, as well as the 
 more remote, the Fiji, the New Hebrides, and 
 the Solomon Islands, we can not but be im- 
 pressed with the value of the missionaries' 
 contribution to the world's knowledge by their 
 discovery of the languages spoken by these 
 peoples and the embodying of the same in an 
 orderly literature. It seems but yesterday that 
 Dr. Hiram Bingham was with us, who, together 
 with Mrs. Bingham, gave to the Gilbert Island- 
 ers their own tongue, with a grammar and dic- 
 tionary, embodying it in hymns, a New Testa- 
 ment, a Bible dictionary, and other books. 
 
 "Starting with William Carey in India, who 
 is credited with translating the Bible in whole 
 or in part into twenty-four Indian languages 
 
LANGUAGE AND LITERATURE 307 
 
 and dialects, until the present time, the mission- 
 aries have been searching out the unknown 
 tongues spoken by that great polyglot people in 
 order to put them in permanent form as the 
 channel through which Christian truth may be 
 conveyed. 
 
 "In a word, wherever missionaries have 
 gone they have been students of the vernacular 
 before they were preachers of the gospel; and 
 they have been architects of grammars, vocabu- 
 laries, and lexicons, and creators of a Christian 
 literature in the form of Bible translations be- 
 fore they erected churches. 
 
 "If missionaries had not done this work, 
 who would have undertaken it! It could not 
 have been expected that independent students 
 of philology would have been content to bury 
 themselves for a lifetime in the center of Africa 
 or upon an island in the midst of the Pacific 
 or in the interior of China, simply for the pur- 
 pose of giving to the world a correct knowledge 
 of the vernacular spoken by the people ia those 
 different regions. The sacrifice demanded 
 would have been too great for the promised re- 
 ward. No one would expect that the merchants 
 who touched but the fringes of the great East- 
 
308 SOME BY-PRODUCTS OF MISSIONS 
 
 em countries ■would give mucli attention to the 
 niceties of the language of the people with 
 whom they traded, 'Pidgin English' seems 
 quite good enough for their uses, and ia fact is 
 one of the mercantile contributions to the philo- 
 logical museum of the world. 
 
 "It is only the missionaries, as a class, who 
 have had a motive strong and permanent 
 enough to carry men and women of the highest 
 intelligence and training into the uttermost 
 parts of the earth and there hold them at the 
 task of language study until it eventuated in an 
 extensive and orderly literature. 
 
 * ' Over four hundred effective and living ver- 
 sions of the Bible, translated for the most part 
 by missionaries and native co-workers trained 
 by them, are now in use. These have stood the 
 test of scientific scrutiny and are the crowning 
 proof of the thoroughness with which the chief 
 languages of Africa and the East have been 
 mastered by the missionaries. 
 
 "It is not claimed that the missionaries have 
 done extensive work in comparative philology. 
 Their task has been to make themselves masters 
 of one, two, or, as in the case of Dr. Elias Biggs, 
 of Turkey, of several languages, not for the 
 
LANGUAGE AND LITERATURE 309 
 
 purpose of comparing one with, another, but 
 solely for the purpose of coming into the closest 
 relations with those to whom the conquered lan- 
 guage was a household tongue. Philologists of 
 the West have made the accurate preliminary 
 work of these pioneers the field for their own 
 investigations and comparisons. 
 
 "The literary work of the missionaries has 
 introduced into all of these countries the mod- 
 em art of printing and has built up extensive 
 printing establishments in all the Eastern cen- 
 ters of population which are jiroducing millions 
 of pages annually of vernacular literature. 
 This iaoludes not only the Bible in whole or in 
 part, but all kinds of educational books, besides 
 translations and original productions, religious, 
 scientific, and literary, for the general enlight- 
 enment of all classes. 
 
 "This work has now made such progress 
 that many presses which began under the direc- 
 tion of missionaries and were aided with funds 
 from the missionary societies are now owned 
 and conducted by native firms^ Much of the 
 publication work of the missionaries themselves 
 in some countries, like Japan and India, is now 
 done entirely by native companies. 
 
310 SOME BY-PRODUCTS OF MISSIONS 
 
 "But we have digressed from philological 
 contributions to literary output, which is never- 
 theless a part of the same subject. It is through 
 this extensive output that comparative philol- 
 ogy is kept up to date and that the rapid 
 changes taking place in so many of the Eastern 
 languages are traced. This study is materially 
 aided by the great number of vernacular peri- 
 odicals published upon mission presses and 
 forced to keep up with the modem linguistic 
 trend in order to command the attention of their 
 clientele. Educated native scholars are now 
 carrying on this work. 
 
 "The missionaries are following closely, as 
 are the native scholars, the linguistic changes 
 that are taking place in languages spoken by 
 peoples that are making rapid progress in gen- 
 eral education, like the Bulgarian, the Arme- 
 nian, and Turkish, some of the languages of 
 India, the Chinese, and the Japanese. It is the 
 business of the missionary to keep close watch 
 of all literary changes in order that he may put 
 his message into such form that it will command 
 respectful hearing. 
 
 "If it were possible to bring together in one 
 place samples of all the grammars, dictionaries. 
 
LANGUAGE AND LITERATURE 311 
 
 hymn books, Bibles, school books, and works of 
 general literature of every kind and from all 
 parts of the world which have been written or 
 translated during the last century by missiona- 
 ries or under their supervision, it would make 
 one of the most complete exhibits of the lan- 
 guages and dialects spoken by more than five- 
 sixths of the people of the world that could be 
 produced. On the other hand, if there could be 
 collected all that has been done in this direction 
 by others than missionaries, or by those work- 
 ing with them, we would find but a meager ex- 
 hibit; showing conclusively how indebted we 
 have been and yet are to the missionaries for 
 their persistent, scholarly, and accurate endeav- 
 ors along philological and literary lines. While 
 the work in this respect has been unquestionably 
 missionary, it has at the same time been highly 
 scientific; and while it has contributed directly 
 to the success of missionary work, it has added 
 enormously to the philological knowledge of the 
 world. 
 
 "The results of this labor are now available 
 for the Church to employ in reaching the intel- 
 lects as well as the hearts of the people of the 
 East." 
 
CHAPTER XXI 
 
 BY-PRODUCTS IN NON-CHRISTIAN 
 
 SYSTEMS 
 
 While giving a series of lectures recently at 
 the Boston University on "The By-Products of 
 Missions," Sir Wilfred Grenfel was delivering 
 a similar series at Harvard on "The Adventure 
 of Life." I afterwards met him, and in talking 
 over the matter he asked me what I meant by 
 the "by-products of missions." I called his 
 attention in a brief way to the contents of the 
 foregoing chapters, when he exclaimed: 
 
 ' ' Why, yes ; I had never thought of it in that 
 way before. The fact is that all our civilization 
 and progress, traced back to a last analysis, is 
 the result of the gospel of Jesus Christ as car- 
 ried by the missionaries!" I wonder if there 
 is any one who would feel disposed to deny that 
 statement. 
 
 For some time I had been thinking of the 
 changes that had been brought about in the non- 
 Christian religious systems by the influence of 
 
 312 
 
NON-CHRISTIAN SYSTEMS 313 
 
 the gospel, and while attending the ' ' Orient in 
 Providence" I had an opportunity to talk the 
 matter over with an eminent Japanese pro- 
 fessor. 
 
 "What inflnence, if any," I asked him, "is 
 Christianity having on the. native religions of 
 Japan?" 
 
 "It is changing them entirely," he an- 
 swered. 
 
 "Can yon point out any definite changes that 
 are being brought about?" I inquired further; 
 "for there are a great many people who are 
 ready to make assertions, but the world wants 
 definite facts." 
 
 "Well," he answered, "take, for instance, 
 the Young Men's Buddhist Association. This 
 has been established since the Young Men's 
 Christian Association went to Japan, and is 
 modeled after the same pattern. It gives lec- 
 tures, holds study classes, has a gymnasium and 
 reading-rooms, as well as methods for enter- 
 taining the young men after the style of its 
 Christian prototype. It never had anything 
 of that kind before, indeed Buddhism never 
 thought of making any effort for the saving of 
 the young men by gathering them off the street 
 
314 SOME BY-PRODUCTS OF MISSIONS 
 
 until it learned it from the Young Men's Chris- 
 tian Association." 
 
 "That is an important change," I admitted. 
 "Yon are sure that it is the result of the sug- 
 gestion and influence of the Young Men's Chris- 
 tian Association?" 
 
 "Where else could it have come from?" he 
 asked. "No Buddhist would deny that they 
 developed it as a result of seeing the work of 
 the Young Men's Christian Association. But 
 that is not the only change," he continued, 
 "that has come to Japanese Buddhism as a 
 result of Christian influence and Christian ex- 
 ample." 
 
 "Ah, indeed!" I exclaimed. 
 
 "Before the opening of Christian schools 
 the Buddhists never thought of opening schools 
 for the instruction of the children of their fol- 
 lowers." 
 
 "And have they schools now that correspond 
 to our Church schools?" I inquired; for this 
 was a suggestion of change which I had never 
 thought of before. 
 
 "They not only have schools for men," he 
 answered, "but schools for women and girls 
 as well ; and these schools are modeled after the 
 
NON-CHRISTIAN SYSTEMS 315 
 
 style of our own. They teach the leading tenets 
 of Buddhism outside of the regular course of 
 study, just as our schools aim to instil into the 
 minds of the children the great principles of 
 the gospel. Indeed, I regard that as one of 
 the greatest social influences that the gospel 
 has had in Japan. It is an effort on the part 
 of the Buddhists to put the new wine of the 
 gospel into the old skins of Buddhism." 
 
 To me this was very interesting, more so, 
 perhaps, hecause I had been thinking so long 
 upon this subject; but I do not see how it can 
 fail to interest any one as a sidelight in the illu- 
 mination of the world. 
 
 ''And are there any other results of this 
 character?" I inquired. 
 
 ' ' Many of them, ' ' he answered. ' ' The Bud- 
 dhists are now publishing newspapers and mag- 
 azines similar to those of the Church in Amer- 
 ica, and these are having a large influence upon 
 the people — a wider influence, though not per- 
 haps, as deep and lasting as that of the schools. 
 It is simply an adoption of Christian educa- 
 tional methods to keep their people with them. 
 These newspapers and magazines are not of a 
 bad type and are doing a good deal toward the 
 
316 SOME BY-PRODUCTS OF MISSIONS 
 
 enlightenment of the people. They furnish 
 them with something to reaxi, and bind them 
 together into a kind of a social community." 
 
 "I was not aware," I said, "that the Bud- 
 dhists had gone so far in adopting our methods. 
 Perhaps they have taken others?" 
 
 "Indeed they have," he answered. "They 
 now have Sunday schools similar to our own, 
 in which they sing hymns and play on organs 
 not very unlike those which we use in our 
 churches. They have established orphanages, 
 in which they rescue children and care for them 
 much as we do in ours. They have hospitals, 
 where they care for the sick and thus win for 
 themselves a large number of adherents that 
 they could get in no other way. They have even 
 established women 's societies, which are under- 
 taking to do for the women of Japan what our 
 own women's societies are doing for the womeu 
 of Christian lands." 
 
 From what my Japanese friend told me it 
 will be seen that Buddhism in Japan, if not in 
 other countries, has been materially altered by 
 its contact with Christianity. Has the reverse 
 been true? Who can tell of anything that Chris- 
 tianity has adopted from Buddhism? Is there 
 
NON-CHRISTIAN SYSTEMS 317 
 
 not some significance in this for those esoteric 
 Buddhists who have never seen Buddhism in 
 the countries where it has had its opportunity 
 for centuries? 
 
 "And may I ask," I went on, "if there have 
 been changes in the customs of the Shiatoists 
 similar to those you have just described in Bud- 
 dhism?" 
 
 "I have not tried to tell of all the changes 
 iu Buddhism," he answered, "because those 
 which have come to one religion have come also 
 to the other, and what I shall now speak of as 
 peculiar to Shintoism might just as well have 
 been described in connection with Buddhism. 
 In Japan we have had our national shortcom- 
 ings, peculiar to all non-Christian peoples. 
 Some of these are connected with our marriage, 
 and others with our funeral ceremonies. In- 
 deed, under the old regime the ceremonies con- 
 nected with both marriage and death were 
 either very loose or very uncertain. Some men 
 would take a wife with but very little ceremony, 
 and get rid of her with even less. One of the 
 strict rules of the Church was that a man should 
 take but one wife; she should be given to him 
 at the altar, and except in an extreme case, 
 
318 SOME BY-PRODUCTS OF MISSIONS 
 
 he might not put her away. This appealed to 
 the better eleanent of the Japanese, and it is not 
 too much to say that the faithful Buddhists and 
 Shintoists were among these better people." 
 
 "And so they adopted the marriage cere- 
 mony, did they?" I inquired. 
 
 "They did," he replied. "It is not uncom- 
 mon at the great Shiuto temple, Eibiya Dai 
 Jingu, in Tokyo, to see marriages being sol- 
 emnized, and it is worthy of note that the 
 priests will never perform a marriage cere- 
 mony at this temple for less than fifteen yen, 
 so that they are making it a source of income 
 for the templa" 
 
 "And do they take part in funeral ceremo- 
 nies as well?" I asked; for he had spoken of 
 both marriages and funerals. 
 
 "Before the coining of Christianity to Ja- 
 pan," he answered, "neither the Buddhists nor 
 the Shintoists would have anything to do with 
 fxmerals or marriages. But they soon found 
 that these were the two occasions when the 
 heart was most susceptible to influence, and 
 when people were most in need of sympathy and 
 comfort. And taking their cue from the Chris- 
 tians, they conduct the funeral ceremonies of 
 
NON-CHRISTIAN SYSTEMS 319 
 
 their dead just as they take part in the -wed- 
 dings, but they will not officiate at a funeral any 
 more than at a wedding without remuneration. 
 They charge for conducting a funeral according 
 to the number of priests they furnish, and, of 
 course, according to the length of the family's 
 purse or their reputation for wealth in the com- 
 munity." 
 
 In China, so far as I have seen, little if any 
 influence has been brought to bear upon Bud- 
 dhism that has effected any change. China is 
 a large place; the people are a great people, 
 firmly bound to their customs, and it is not 
 likely that these religious changes will appear 
 at an early date among them. 
 
 The same can not be said of India. I was 
 talking with a noted Hindoo professor, who 
 was a delegate to some religious meeting in 
 America not long since, and I put the same 
 question to him that I did to my Japanese 
 friend. 
 
 "What changes, if any, have been brought 
 about in Hindooism by the influence of the gos- 
 pel?" 
 
 "Among the greatest changes," he an- 
 swered, "outside of the regular preaching to 
 
320 SOME BY-PRODUCTS OF MISSIONS 
 
 tlie people, are the development of sucli soci- 
 eties as tlie Brahma Samaj and the Aryan Sa- 
 maj, which, though they are strictly Hindoo — ' 
 that is, in no way connected with the Church— ^ 
 are yet believiag ia a God and preaching a doc- 
 trine that seem to be learned more from the 
 Bible than from any other source." 
 
 I began looking up the matter, and I was 
 not surprised to find that the Brahma Samaj 
 is a theistic communion which owes its origin 
 to Eaja Eam Mohan Eai, who was bom in the 
 district of Bordwan in 1772. He mastered the 
 Sanskrit, Arabic, and Persian languages at an 
 early age, was impressed with the fallacies of 
 the religious worship of his countrymen, studied 
 the Hindu Shastras, the Koran, and the Bible, 
 gave up polytheistic worship as false, and at 
 first taught the principles of monotheism as 
 found in the ancient ITpanishads of the Vedas, 
 though most likely influenced more by the mono- 
 theism of the Bible. 
 
 In 1816 he established a society consisting 
 only of Hindus, in which texts from the Vedas 
 were recited and theistic hymnsi were chanted. 
 "In 1830 he organized a society for prayer- 
 meetings, which may be considered as the foun- 
 
NON-CHRISTIAN SYSTEMS 321 
 
 dation of the present Brahma Samaj," and one 
 need not go far to find the example and the in- 
 spiration which led him to start a prayer-meet- 
 ing. While the society at first admitted only 
 Hiadus, when they dedicated their first build- 
 ing, we are told that "it was a place of public 
 meeting for all sorts and descriptions of peo- 
 ple, without distinction, who shall behave in an 
 orderly, sober, and religious manner." 
 
 Those who are interested in the trust-deed 
 of the building will find it under the "Brahma 
 Samaj" ia the "Encyclopedia Britannica," 
 where we are told that "the new faith at this 
 period held to the Vedas as its basis. The 
 founder. Earn Mohan Eai, soon after left India 
 for England, where he died in 1835." The so- 
 ciety maiutaiued a bare existence till 1841, when 
 Babu Debendra Nath Tagore, of Calcutta, took 
 it up, gave it a printing-press, established a 
 paper, "to which the Bengali language now 
 owes much for its strength and elegance." 
 About the year 1850 some of the followers dis- 
 covered that the greater part of the Vedas is 
 polytheistic, and a schism took place. "Be- 
 tween 1847 and 1850 branch societies were 
 formed in different parts of India, especially in 
 
 21 
 
322 SOME BY-PRODUCTS OF MISSIONS 
 
 Bengal, and the new Church made rapid prog- 
 ress, ' ' says the * ' Britannica, " " for which it was 
 largely indebted to the spread of English edu- 
 cation and the labors of the Christian mission- 
 aries." 
 
 It is not necessary to follow them further in 
 their progress except to say that later, about 
 1860, the younger Brahmans, headed by Babu 
 Kesab Chandra Sen, tried to carry their reli- 
 gious theories into practice by excluding all 
 idolatrous rites from their social and domestic 
 ceremonies, and by rejecting the distinction of 
 caste altogether." This was a definite charac- 
 teristic of the Church from the beginning; it 
 is not improbable that it was from this source 
 that Kesab Chandra Sen got his inspiration. 
 This caused the schism to widen into a "visible 
 separation," and the two parties were known 
 thereafter as the progressives and the conserv- 
 atives. The former have made considerable 
 progress. "They have built a church in Cal- 
 cutta which is crowded every Sunday evening, 
 and they encourage the establishment of branch 
 Samajes in different parts of the country." 
 
 After the death of Kesab Chandra Sen the 
 leadership of the sect was taken up by Moo- 
 
NON-CHRISTIAN SYSTEMS 32S 
 
 zoomdar, whose "Oriental Christ" and other 
 books on the doctrines of the Brahma Samaj 
 are an exhibition of a deep piety which only an 
 Oriental — and I was about to add, a Hindu- 
 could set forth. But not simply a Hindu of the 
 Hindus, but a Hindu who has been touched, 
 whether consciously or unconsciously, by the 
 Spirit of the Master. 
 
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