cordial and ready to talk in the secluded hamlets, but exactly the opposite in the large village where we stopped longest. We soon discovered by the suspicious look they gave each other when we asked a question that they had been cautioned. Two of them carried me eight miles on our departure homeward and entertained me with their ready and intelligent answers to my endless queries. Approaching the subject warily I asked: "So you claim to be the descendants of an emperor, do you?" There was an ominous silence and then: "How can we common, working people know this; the literary men know all about it." Then sotto voce to each other: "The people have told him about this, else how should he know ?" Their frequent allusion to the "people" as they call the Chinese is quite surprising, and shows how fully they realize that they are a separate and superior class or even race. They speak of themselves as the ruling family "and dislike to be called Sia Bó. Ordinarily however they call themselves the "hill inhabitants."

6. They occupy the least accessible regions in the hills. We could not get reliable information on the question whether their fields are exempt from taxation or not. From conflicting reports we inferred that their older and more valuable fields are taxed, while the newer or less valuable are exempt for a period of years.

7.—They are almost exclusively devoted to agriculture and the more indispensable trades, such as tailors, carpenters, blacksmiths, &c. Our host who entertained us so hospitably is a graduate of the First degree and the only one we could hear of. They have had their great men among them of whom they speak with pardonable pride, but scholarship seems to be at ebb tide just now among them.

8.—I did not fail to study the Sia from a missionary point of view, but do not feel qualified to answer the question; What of a mission among them? The above notes show how they look upon themselves and tell plainly that a break in their ranks religiously would cause great agitation, to say the least, for a while among them. After the first break however I should be inclined to consider them more teachable than the Chinese.

9.-They have a dialect of their own, though they also speak the Foochow fluently. As they claim to have come here from the Canton province, and inasmuch as they have been compared with the Hakkas, I add a list of common words which I trust may prove more than an object of curiosity merely. I may say in conclusion that whenever we took up this philological (!) investigation, we always found ready and even enthusiastic assistants, every question calling out a round ringing chorus of answers.

THE INTRODUCTION OF

MAHOMETANISM INTO CHINA.

BY REV. GEO. W. CLARKE.

THE following questions I have put to Mahometans in several provinces, "When was your religion first propagated in China?" "Where did your first teachers enter China?" The answer to the first question is, "During the Tang Dynasty;" to the second, "We do not know." My enquiries were at last rewarded by a Mahometan friend who lent me a small book, called the. The following is a free translation of it.

The entrance of Mahometans into China was on this wise. In the second year of the Emperor Chen-kwan, M, (A. D. 629,) during the night of the eighteenth of the third moon, his Majesty had a dream, in which he saw a strange looking rat, and also a man whose hair was wound into a knot on his head, who drove it away. He awoke greatly astonished, musing whether it was a good or an evil omen. Early the next morning, the Astronomer Royal reported to the Emperor that, during the previous night, he had observed a remarkable sight, an evil cloud enter the Imperial constellation; this doubtless portends calamity. About the same time, I saw in the west, a light of great magnitude preserving the royal stars; this I presume indicates the appearance of a sage in that direction, who is able to suppress fiends and imps. I humbly suggest, that your Majesty should send an officer to this direction to enquire if a sage has appeared. The Emperor said, "Last night I had another dream, in which I saw a dreadful looking being; it had a dark face, red hair, and teeth projecting out of its mouth; it frightened me. The man whose hair was twisted in a knot appeared in a gorgeous robe, his countenance and demeanour were most imposing. He chanted the F, (Koran) and drove away the demon who fled in haste, pursued by the man chanting in higher tones. At last the demon cried aloud to be forgiven, his request was granted and he left the precincts of the Palace. The man after this quickly departed towards the West. I am really perplexed about the meaning of this dream." The Astronomer said, "The man your Majesty saw in your dreams, is the holy prince Mo Ha Meh Teh, whose country (F) is beyond the

, Kia Ku Kwan. (The passage at the extreme west of the great wall leading to Bar-Koul.) This sage was to appear before the end of the world; his doctrine is lofty, his dominions are of vast wealth, and his soldiers are very valiant. At the time of his birth (or incarnation), many wonderful things occurred." At this point of the conversation, the Grand Secretary came in. He said, "The Mahometans are upright, true, honest and thorough in what

ever they do. Then the West is allied to gold, and that is a tough and true metal, therefore the people of that section must be loyal and just. I advise that your Majesty invite some of these people to come and assist to protect, and to restore tranquility in the Empire."

The Emperor commissioned officer, Shih T'ang, to carry a royal invitation and search for the sage. Shih Tang promptly obeyed. The first Kingdom he reached beyond the frontier of China, was, Ha-Mi-Kwoh, i.e. Hamil or Khamil, (a town near Barkoul, in the west of Kan Suh; it was once the capital of a Kingdom of the Turks.) After a time he arrived in, Pu-ho-lo-kuoh, and in an inn he met a merchant from Man-K‘eh, i.e. Mecca. In reply to Shih-T'ang's enquiries about the sage, the merchant replied, "He is in Man-K'eh, which is the cradle of the human race; he is Heaven's Ambassador, and he has received the true classic from Heaven; he is to reform the world, marvellous signs prove this, therefore he is called a Sheng-Ren (Sage). As you have such an important mission, continue your journey, and I will conduct you to Mecca." In due time Shih T'ang arrived in Mecca, and presented the Imperial letter to Mahomet, and fully explained his errand. Mahomet explained to Shih T'ang the reasons why he could not visit China; he said, "The True Lord has given me a great work; constantly heavenly messengers visit me with important communications; every day I receive some portion of the heavenly classic; I have to expound the Ko-ro-ni, i.e. Koran, and conduct the worship of the True Son, morning and evening. I cannot leave my home, but I will send with you some able teachers, who will be able to clear away the evil spirit." Mahomet appointed three Su-ha-pa, i.e. teachers, to accompany Shih T'ang; these were men of learning and of exemplary behaviour, named, Kai Sï, Wu-Wai-Si and Wan-Ko Si. Mahomet said to Shih T'ang, "Take my likeness and present it to your Emperor; he will certainly recognize it. The sage took a large sheet of paper, and fastened it on a wall, and stood before it, and in a short time an exact likeness appeared. He gave it to Shih Tang, with this injunction, "Tell your prince, that he must not worship it." Shih Tang received and made obeisance. Mahomet said privately to his three missionaries, "When you arrive in China, you will find the language difficult, you must dig up some earth and smell it, then you will be able to speak, and you will have a proof of my power." (!!)

Shih Tang left Mecca with the three preachers. Kai Sï and Wu Wai Sï fell sick on the journey and died. Shi Tang and Wan Ko Si were well received by the Emperor, who gladly accepted Mahomet's likeness; and he recognised it to be like the man

who appeared in his dreams. Shih Tang forgot to tell the Emperor not to worship it. Emperor Chen Kwan had it hung up in his Palace, and bowed before it; when he arose, the likeness had disappeared, leaving only a white sheet, which was an evidence to him of Mahomet's power.

The Emperor, during his first conversation with Wan Ko Si, found that his teaching agreed in many points with the doctrine of Confucius and Mencius. He said; "I desire you to live in my country, and to assist me in the government, I will give you a high position, are you willing to accept this offer?" Wan Ko Si replied, "I am a stranger from a great distance, and I have no experience in such matters." His majesty said, "If you agree, I will give you a liberal allowance." Wan Ko answered, "I never had a thought of such honours or wealth, but only to escape the misery of the bitter sea of the future life, this has been my ambition." His majesty was greatly surprised, and said, "Then I wish you to remain and teach your classic, propagate the pure, true and correct Religion, E, and perform your daily worship of the True Lord; doubtless this will be agreeable for you." Wan Ko answered, "I am a foreign legate, a single individual, my strength is not sufficient for such a work." The Emperor, replied, "I will send three thousand soldiers to Mecca, in exchange for the same number of Mahometan troops, to come and help you spread your religion." Wan Ko, made obeisance and replied, "Your Majesty's soldiers have home ties, the separation of which would entail great suffering, the thought is repulsive. I would suggest that your Majesty should write clearly to my Prince, to send some soldiers who have no home ties. If they are sent, provision could be made for them, and the result would prove advantageous to all concerned." This proposal greatly pleased Chen Kwan, and he ordered Wan Ko to write a letter in his name and forward it with haste to Mecca.

When Mahomet received the letter he was greatly pleased, he held a consultation with his ministers, and eight hundred men without any family incumbrances were selected. Upon the eve of their departure, Mahomet addressed them, impressing the duty of faithful obedience to Wan Ko Si's orders. In due time they arrived at Si Ngan Fu, the captital of Shen-Si. Emperor Chen-Kwan, upon their arrival, ordered officer Kin Teh to build a large mosque (Li Pai-Si) and houses adjoining it for the soldiers, which is situated in the Seo-Si-Hang (lane). The above mosque and a tablet is preserved, a testimony to Wan Ko Si's mission and the establishment of Mahometanism in China. Wan Ko left Si Ngan Fu, (date not given) and resided in Canton, from there he made three sea voyages to Arabia. (To be concluded.)