thing occurs offensive to good taste and philological propriety." A great portion of the tracts consists of extracts from the Bible, copied exactly from Morrison's translation, which version is thus alluded to by the committee of the Bible Society in 1844:-"There seems no room to question the admirable fidelity of the translation of Drs. Morrison and Milne; but since this great work was finished, the knowledge of the difficult language of China has been much matured, and Dr. Morrison himself contemplated a revision. So strongly is the necessity for a revision felt by the missionaries now in the field, that they decline to take any very active part in the work of distribution, till this previous object has been accomplished." NOTE.-With respect to religious toleration and foreign affairs generally, an interesting conversation took place in 1851 between the late Emperor Hien-fung and Ki-shuh-tsau, ex-judge of Kwang-tung. It occurred at an audience granted to the latter on returning to Pekin after completing his term of service. A memorandum containing the account of what passed on that occasion was found among Yeh's papers at Canton, and was translated by Mr. Wade. I quote that part relating to the troubles caused by the propagation of the Christian religion. (The questions are put by the Emperor.) Q. Are the French quiet in Kwang-tung? A. The French continue to give no trouble in Kwang-tung, but it is said that, with the exception of trade, what they most prize is the teaching of their doctrine. Q. What people practise their doctrine in general? Are there "kujui" and "siu-tsai" (licentiates and graduates) amongst them? A. It is the common (lit. the little people) who have no sense. All that they hear of the question is, that by the practice of virtue they may look for happiness, and so the chances are that they are mystified by them. Licentiates and graduates, inasmuch as they have rather more reading and acquaintance with philosophy, which makes them respect themselves, are of course not to be so deluded. Your servant has never heard that such persons had embraced their doctrine. Q. Have The above quotations are quite enough to show in how many ways Hung-siu-tsuen may have been misled Q. Have there been any prosecutions for the profession of the doctrine in Kwang-tung as well (as in Kwang-si)? A. Your servant has heard that some time ago there were some. There had been none from the time of his arrival last year until the fourth moon of the present, when Yeh wrote to him, confidentially, to the effect that in the district of Ying-teh, Li-San-Wan was reported to be playing the Chi-jin Ta-wang (great king of the red men), [the rebels, so called from their wearing red turbans], and that in his behalf certain recreant graduates, already degraded with vagabonds and others, had privily leagued themselves with yamun followers and soldiers, most of whom were professing the doctrine; and he desired your servant to send a subordinate to make secret investigation. Your servant did send a subordinate, who went through the district from village to village in disguise, making inquiries for a month and more, but without any positive evidence of the fact. In the fifth moon your servant handed over his office to Tsui-tung, who again sent to make inquiry in every part of the Ung-yuen and Kiuh-kiang districts. When your servant left Canton the officer sent had not returned, and he cannot say what steps were subsequently taken. Q. Is not the doctrine of the Lord of Heaven [Tien-chu-kiau, the style by which Christianity as taught by the Romanist missionaries is known -Translator], also preached in Shan-si? A. It is. When your servant was a licentiate, and superintending instruction in the district of Hung-tung, in Ping-yang Fu, the outlaw Tsan-shun and others murdered the authorities in the city of Chau, and took the city itself. Hung-tung being but thirty li from Chau, we were on the alert night and day, and one day a confidential despatch was received from the prefect of Ping-yang, stating that in the street of the Shang-kia, in the city of Hung-tung, persons were propagating the doctrine, proselytising, preaching observances, and reciting canonical books; and desiring that, as they were very probably in league with the bad characters of Chau, they should be secretly arrested. On this the district magistrate, in co-operation with the military, seized a Chih-li man, surnamed Wang, who was preaching the doctrine there, and on whose person was found a crucifix, and some books of the doctrine of the Lord of Heaven, all in European characters (lit. characters of the Western Seas). After this, all persons teaching or professing the doctrine were proceeded against according to law. Q. And what did their books say? A. Your servant saw that, besides others, there were some books copied in our Chinese character, which were all about Jesus. Jesus was the by the tracts that fell into his hands.1 Looking back upon all the events that have taken place, how much it is to be regretted that these were the only writings upon which he had to base his belief! under proper teaching, and with trustworthy books to guide him, this man might have been the lever with which the present nation of China would have been moved to the faith of the Protestant Church. Up to the year 1850, with the exception of a few expressions of hatred to the ruling power, it does not appear that Hung-siu-tsuen was anything more than a religious enthusiast whose mind had soured by want of success in his literary career. That he had certain qualities of a governing nature is evident from the com person who was nailed on the cross. They purported to exhort people Vol. I. is entitled 'A true account of the salvation of mankind.' Vol. III. is a collection of various tracts, amongst which is one on Vol. 'Redemption.' IV. is entitled 'Miscellaneous explanations of Holy Scripture.' 'Miscellaneous statements founded on Scripture.' 'A perfect acquaintance with the true doctrine.' (In this volume is contained Afah's autobiography.) 'On obtaining happiness, whether in peace or 'Excellent sayings from the true Scriptures.' tures.'-Medhurst. mand that he had obtained over the minds of his fanatical adherents. These qualities were destined to be employed for graver purposes. The approaching "risings" and troubles in the districts surrounding Kwei-hien, and the consequent involvement of himself and his followers, rapidly called them into action. THE Pekin Gazettes between the years 1848 and 1852 are almost entirely filled with accounts of disturbances in the south and south-western provinces. Kwang-tung and Kwang-si seem to have been the theatre of one constant series of petty feuds and local insurrections. In Kwang-si especially armed bodies of men marched from village to village, pillaging the people's houses and robbing the public granaries in defiance of all authority. The Government in vain did their best to suppress them: when by force of troops one district was restored to peace, another would break out into riot. Some of these outbreaks were deemed of sufficient importance to be called “rebellions;" others are simply termed "risings of local banditti." The emperor and his court were astonished at the inability of their troops to put down these tumults. A memorial from one of the generals of the Manchu forces tries to account for it by the disorganization caused by the want of success in the late war with England. He says1 that— "The troops do not attend to orders, regard retreat on the eve of battle as old custom, and the abandonment of places they should hold as an ordinary affair. . . . . He had heard of this state of things without daring to give it full credence; now, however, having joined 1 Quoted from the quotation of Mr. Meadows, Chinese and their Rebellions.' F |