James Gilmour of Mongolia Part 8

'In the winter of 1879-80 I set up a book-stall, with a Chinaman to care for it, at the Outside Lodging, going myself, as a rule, every second day. This winter I followed the example of the pedlars, and, hanging two bags of books from my shoulders, hunted the Mongols out, going not only to the trading places, but in and out among the lanes where they lodged, visiting the Outside Lodging first and the Inside Lodging later in the day. The number of Mongols outside the city became latterly so small that it was not visited very often; but during the Chinese eleventh and the first part of the twelfth month, the number of Mongols to be met with at the Inside Lodging was fair, and the number of books disposed of altogether, both outside and inside the city, amounted to seven hundred and fourteen.

'In many cases the Mongols, before buying, and not unfrequently after buying, would insist on having the book read, supposing that they got more for their money when they not only had the book, but had me let them hear its contents. Of course I was only too glad to have the opportunity of reading, which readily changed to opportunity for talking; and in this way, from time to time, little groups of Mongols would gather round and listen to short addresses on the main doctrines of Christianity. Several men whom I accosted seemed familiar with the name of Jesus, and had some knowledge of Christianity. Some bought the books eagerly; some not only did not buy themselves, but exhorted others not to buy; some openly spoke against Christianity; but a great many of those who listened to an address or took part in a conversation evinced interest in the subjects spoken of, and remarked that salvation by another bearing our sin was a reasonable doctrine. As the purchasers of these books hailed from all parts of Mongolia, the tracts thus put into their hands will reach to even remote localities in the west, north, and east, and my prayer is that the reading of them may be the beginning of what shall lead to a saving knowledge of the truth in some minds. Hoping for some good result, I had my address stamped on many of the books, to enable such as might wish to learn more to know where to come.

'In some cases, Mongols wis.h.i.+ng to buy books had no money, but were willing to give goods instead; and thus it happened that I sometimes made my way home at night with a miscellaneous collection of cheese, sour-curd, b.u.t.ter and millet cake and sheep's fat, representing the produce of part of the day's sales.'

A short time before he returned to England on his first furlough he drew up a report, in which he places on record some of the results of his ten years' experience of Mongol life and habits.

'On one occasion I was living some weeks in a Mongol's tent. It was late in the year. Lights were put out soon after dark. The nights were long in reality, and, in such unsatisfactory surroundings as the discomforts of a poor tent and doubtful companions, the nights seemed longer than they were. At sunrise I was only too glad to escape from smoke and everything else to the retirement of the crest of a low ridge of hills near the tent. This, perhaps the most natural thing in the world for a foreigner, was utterly inexplicable to the Mongols. The idea that any man should get out of his bed at sunrise and climb a hill for nothing! He must be up to mischief! He must be secretly taking away the luck of the land!

This went on for some time, the Mongols all alive with suspicion, and the unsuspecting foreigner retiring regularly morning after morning, till at length a drunken man blurted out the whole thing, and openly stated the conviction that the inhabitants had arrived at, namely, that this extraordinary morning walk of the foreigner on the hill crest boded no good to the country. To remain among the people I had to give up my morning retirement.

'The Mongols are very suspicious of seeing a foreigner writing.

What _can_ he be up to? they say among themselves. Is he taking notes of the capabilities of the country? Is he marking out a road map, so that he can return guiding an army? Is he, as a wizard, carrying off the good luck of the country in his note-book? These, and a great many others, are the questions that they ask among themselves and put to the foreigner when they see him writing; and if he desires to conciliate the good-will of the people, and to win their confidence, the missionary must abstain from walking and writing while he is among them.

'On another point, too, a missionary must be careful. He must not go about shooting. Killing beasts or birds the Mongols regard as peculiarly sinful, and anyone who wished to teach them religious truth would make the attempt under great disadvantage if he carried and used a gun. This, however, is a prejudice that it is not so difficult to refrain from offending.

'The diseases presented for treatment are legion, but the most common cases are skin diseases and diseases of the eye and teeth.

Perhaps rheumatism is _the_ disease of Mongolia; but the manner of life and customs of the Mongols are such that it is useless to attempt to cure it. Cure it to-day, it is contracted again to-morrow. Skin diseases present a fair field for a medical missionary. They are so common, and the Mongolian treatment of them is so far removed from common-sense, that anyone with a few medicines and a little intelligence has ample opportunity of benefiting many sufferers. The same may be said of the eye. The glare of the sun on the Plain at all seasons, except when the gra.s.s is fresh and green in summer, the blinding sheen from the snowy expanse in winter, and the continual smoke that hangs like a cloud two or three feet above the floor of the tent, all combine to attack the eye. Eye diseases are therefore very common. The lama medicines seem to be able to do nothing for such cases, and a few remedies in a foreigner's hands work cures that seem wonderful to the Mongols.

'In many cases, when a Mongol applies to his doctor, he simply extends his hand, and expects that the doctor, by simply feeling his pulse, will be able to tell, not only the disease, but what will cure it. As soon as the doctor has felt the pulse of one hand, the patient at once extends the other hand that the pulse may be felt there also, and great surprise is manifested when a foreigner begins his diagnosis of a case by declining the proffered wrist and asking questions.

'The question of "How did you get this disease?" often elicits some curiously superst.i.tious replies. One man lays the blame on the stars and constellations. Another confesses that when he was a lad he was mischievous, and dug holes in the ground or cut shrubs on the hill, and it is not difficult to see how he regards disease as a punishment for digging, since by digging worms are killed; but what cutting wood on a hill can have to do with sin it is harder to see, except it be regarded as stealing the possessions of the spiritual lord of the locality. In consulting a doctor, too, a Mongol seems to lay a deal of stress on the belief that it is his _fate_ to be cured by the medical man in question, and, if he finds relief, often says that his meeting this particular doctor and being cured is the result of prayers made at some previous time.

'One difficulty in curing Mongols is that they frequently, when supplied with medicines, depart entirely from the doctor's instructions when they apply them; and a not unfrequent case is that of the patient who, after applying to the foreigner for medicine and getting it, is frightened by his success, or scared by some lying report of his neighbours, or staggered at the fact that the foreigner would not feel his pulse, or feel it at one wrist only, lays aside the medicine carefully and does not use it at all.

'In Mongolia, too, a foreigner is often asked to perform absurd, laughable, or impossible cures. One man wants to be made clever, another to be made fat, another to be cured of insanity, another of tobacco, another of whisky, another of hunger, another of tea; another wants to be made strong, so as to conquer in gymnastic exercises; most men want medicine to make their beards grow; while almost every man, woman, and child wants to have his or her skin made as white as that of the foreigner.

'When a Mongol is convinced that his case is hopeless he takes it very calmly, and bows to his fate, whether it be death or chronic disease; and Mongol doctors, and Mongol patients too, after a succession of failures, regard the affliction as a thing fated, to be unable to overcome which implies no lack of medical ability on the doctor's part.

'Of all the healing appliances in the hands of a foreigner none strikes the fancy of a Mongol so much as the galvanic battery, and it is rather curious that almost every Mongol who sees it and tries its effect exclaims what a capital thing it would be for examining accused persons. It would far surpa.s.s whipping, beating, or suspending. Under its torture a guilty man could not but "confess."

Some one in England has advocated the use of the galvanic battery in place of the cat in punis.h.i.+ng criminals, and it is rather curious to note the coincidence of the English and Mongol mind.

'The Mongol doctors are not, it would seem, quite unacquainted with the properties of galvanism. It is said that they are in the habit of prescribing the loadstone ore, reduced to powder, as efficacious when applied to sores, and one man hard of hearing had been recommended by a lama to put a piece of loadstone into each ear and chew a piece of iron in his mouth!

'Divination is another point on which Mongols are troublesome. It never for a moment enters their head that a man so intelligent and well fitted out with appliances as a foreigner seems to them to be cannot divine. Accordingly they come to him to divine for them where they should camp to be lucky and get rich, when a man who has gone on a journey will return, why no news has been received from a son or husband who is serving in the army, where they should dig a well so as to get plenty of good water near the surface, whether it would be fortunate for them to venture on some trading speculation, whether they should go on some projected journey, in what direction they should search for lost cattle, or, more frequently than any of the above, they come, men and women, old and young, to have the general luck of their lives examined into. Great is their amazement when the foreigner confesses his ignorance of such art, and greater still is their incredulity.

'The great obstacles to success in doctoring the Mongols are two:--First: most of the afflicted Mongols suffer from chronic diseases for which almost nothing can be done. Second: in many cases, where alleviation or cures are effected, they are only of short duration, as no amount of explanation or exhortation seems sufficient to make them aware of the importance of guarding against causes of disease. But, notwithstanding all this, many cures can be effected on favourable subjects, and the fact that the missionary carries medicines with him and attempts to heal, and that without money and without price, aids the missionary cause by bringing him into friendly communication with many who would doubtless hold themselves aloof from any one who approached them in no other character but that of a teacher of Christianity.'

CHAPTER VII

THE VISIT TO ENGLAND IN 1882

From 1880 onwards Mrs. Gilmour suffered severely from illness, and medical advisers recommended at length the rest and change of a visit to England. Mr. Gilmour's furlough was also nearly due. Consequently, in the spring of 1882, he and his family returned to England. This visit was helpful and memorable in many ways. The rest so thoroughly well earned was greatly enjoyed. The return to civilisation, the society of loved relatives and friends, the comforts of ordinary English life, and the change of thought and occupation which these involved--all reacted happily and refres.h.i.+ngly upon both Mr. Gilmour and his wife.

But a sojourn at home is not by any means a season of entire rest for the jaded worker. The Churches constantly need the stimulus and awakening that are best supplied by the men who have been filling the hard places in the field. Gilmour also was so full of enthusiasm for his work, and so eager in his desire to benefit the Mongols, that he would doubtless have found for himself many opportunities of pleading their cause, had not the authorities of the London Missionary Society, following their usual custom, furnished him with a long list of deputation engagements, Into these he threw himself with an energy that very greatly enlarged the circle of his friends.h.i.+p, secured very many new supporters for the missionary cause, and obtained for himself, on the part of many, a devout, prayerful sympathy for the remainder of his earthly service.

He had brought with him a large quant.i.ty of ma.n.u.script material dealing with his twelve years of Mongol life and experience. From this he prepared the volume which was published by the Religious Tract Society in April 1883, under the t.i.tle of _Among the Mongols_.

The book was very cordially welcomed by the press, and we single out for quotation a portion of one review which stands out pre-eminent not only for its literary quality, but also as placing on record the impression James Gilmour was able to make upon men entirely ignorant of him and his work by the simple narrative of his experiences. It appeared in the _Spectator_ for April 28, 1883.

'We have a difficulty in pa.s.sing judgment on this book. It is possible, even probable, that the impression it has made on us is individual to this reviewer, and due to an accident which, with other readers, will not repeat itself. Having time, and an interest in nomads, he read a page or two, and read on, and read on, for five hours, till he had finished the book,--which is much too short,--fascinated, lost, carried out of himself and England. He was in Mongolia, sitting under a blue-cloth tent, with savage dogs howling around, and gazing outside, through the doorless doorway, on a vast panorama of poor tufted gra.s.s, stretching away to huge black hills in the distance, and Tartars on camels, Tartars on horses, Tartars on springless, unbreakable ox-carts, hastening up to the encampment; while inside he listened to a quiet Scotchman, resignedly yet clearly explaining everything in a voice---- there was the puzzle. Where in the world had the reviewer heard that voice before, with its patient monotone, as well known as his oldest friend's, its constant digressions and "reflections," its sentences so familiar, yet so new, sentences which, as each topic came up, he could write before they were uttered. "James Gilmour, M.A." Never knew him, or heard of him; yet here was he, talking exactly as some one else had years ago talked a hundred times. So oppressive at last became the will-o'-the-wisp reminiscence, that the reviewer stopped, after an account of the Desert of Gobi, and deliberately read it through again, in search of a clue which might reawaken his memory. It was all in vain, and it was not till another hundred pages had been pa.s.sed, always under the impression of that bewildering reminiscence, that he exclaimed to himself, "That's it! Robinson Crusoe has turned missionary, lived years in Mongolia, and written a book about it." That is this book. To any one who, perhaps from early neglect, does not perceive this truth, our judgment will seem erroneous; but to any one who does, we may quite fearlessly appeal. The student of _Robinson Crusoe_ never expected that particular pleasure in this life, and he will never have it again; but for this once he has it to the full. Mr. James Gilmour, though a man of whom any country may be proud, is not a deep thinker, and not a bright writer, and not a man with the gift of topographical, or, indeed, any other kind of description. He thinks nothing extraordinary, and has nothing to say quotable.

There is a faint, far-off humour in him, humour sternly repressed; but that, so far as we know, is the only quality in his writing which makes him _litterateur_ at all. But Heaven, which has denied him many gifts, has given him one in full measure,--the gift of Defoe, the power of so stating things that the reader not only believes them, but sees them in bodily presence, that he is there wherever the author chooses to place him, under the blue tent, careering over the black ice of Lake Baikal, or hobn.o.bbing in tea with priests as unlike Englishmen as it is possible for human beings to be, yet, such is his art, in nowise unintelligible or strange. It may be, as we have said, that it is an individual impression, but we never read, save once, the kind of book in our lives, did not deem it possible ever again to meet with this special variety of unconscious literary skill. We are aware of a dozen shortcomings, of a hundred points upon which Mr. Gilmour ought to have given light, and has not; but there has been, if our experience serves us at all, no book quite like this book since _Robinson Crusoe_; and _Robinson Crusoe_ is not better, does not tell a story more directly, or produce more instantaneous and final conviction. Heaven help us all, if Mr. Gilmour tells us that he has met any unknown race in Mongolia, say, people with the power of making themselves invisible, for Tyndall will believe him, and Huxley account for them, and the _Ill.u.s.trated London News_ publish their portraits--in the stage of invisibility. We do not say the book is admirable, or perfect, or anything else superlative; but we do say, and this with sure confidence, that no one who begins it will leave it till the narrative ends, or doubt for an instant, whether he knows Defoe or not, that he has been enchained by something separate and distinct in literature, something almost uncanny in the way it has gripped him, and made him see for ever a scene he never expected to see.

'We do not know that we have any more to say about the book. Its merit is that, and no other; and we do not suppose anybody ever proved _Robinson Crusoe's_ value by extracts. But we must say a word or two about the author and his subject. Mr. Gilmour, though a Scotchman, is apparently attached to the London Mission, and seems to have quitted Peking for Mongolia on an impulse to teach Christ to Tartars. He could not ride, he did not know Mongolian, he had an objection to carry arms, and he had no special fitness except his own character, which he knew nothing about, for the work.

Nevertheless, he went, and stayed years, living on half-frozen prairies and deserts under open tents, on fat mutton, sheep's tails particularly, tea, and boiled millet, eating only once a day because Mongols do, and in all things, except lying, stealing, and prurient talk, making himself a lama. As he could not ride, he rode for a month over six hundred miles of dangerous desert, where the rats undermine the gra.s.s, and at the end found that that difficulty has disappeared for ever. As he could not talk, he "boarded out"

with a lama, listened and questioned, and questioned and listened, till he knew Mongolian as Mongols know it, till his ears became so open that he was painfully aware that Mongol conversation, like that of most Asiatics, is choked with _doubles entendres_. As for danger, he had made up his mind not to carry arms, not to be angry with a heathen, happen what might, and--though he does not mention this--not to be afraid of anything whatever, neither dogs nor thieves, nor hunger nor the climate; and he kept those three resolutions. If ever on earth there lived a man who kept the law of Christ, and could give proofs of it, and be absolutely unconscious that he was giving them, it is this man, whom the Mongols he lived among called "our Gilmour." He wanted, naturally enough, sometimes to meditate away from his hosts, and sometimes to take long walks, and sometimes to geologise, but he found all these things roused suspicion--for why should a stranger want to be alone; might it not be "to steal away the luck of the land"?--and as a suspected missionary is a useless missionary, Mr. Gilmour gave them all up, and sat endlessly in tents, among lamas. And he says incidentally that his fault is impatience, a dislike to be kept waiting!'

[Ill.u.s.tration: A MONGOL CAMEL CART (_From a Native Sketch_)]

The book met with a ready and wide acceptance. It soon 'found its public.' It was only to be expected that many of the friends and supporters of the London Missionary Society would welcome it. And there are others, like the reviewer, who 'have time and an interest in nomads,' who were certain to consult it. But in addition to these special cla.s.ses the book did good service in some cases, by deepening the impression already made by other first-rate delineations of missionary enterprise and endurance, and in others by creating respect for missions and missionaries in minds. .h.i.therto strange to that feeling.

In various editions very many thousands of the book have been sold during the nine years which have pa.s.sed since the publication of the first edition.

The success of his book led to the suggestion that he might easily find much useful employment for his pen. He did contribute some papers to the _Sunday at Home_, _Pall Mall Gazette_, and other publications. But in this, as in all other enterprises, loyalty to the great work of his life ruled him. He soon came to the conviction that he ought not to take time from the work of winning souls, and spend it in writing papers and books--and from the moment of that decision he put mere literary work resolutely aside.

'I feel keenly,' he wrote in 1884, on his return to Peking, 'that there is here more than I can do, and writing must go to the wall.'

And as late in his life as 1890 he added, 'I could have made, and could now make, I believe, money by writing, but I do not write. I settle down to teach illiterate Chinamen and Mongols, heal their sores, and present Christ to them.'

Towards the end of 1882 James Gilmour entered upon a long series of meetings on behalf of the London Missionary Society, consisting of sermons and addresses to Sunday School children on the Sunday, and speeches at public meetings during the week. A long series of his letters written to his wife between November 1882 and March 1883 is still extant, and they form an impressive record of the work considered suitable for a wearied missionary at home in search of rest and change.

He visited Edinburgh, Falkirk, Glasgow, Liverpool, Kilsyth, Hamilton, Paisley, Dundee, St Andrews, Arbroath, Lytham, Aberdeen, Montrose, Manchester, Hingham, Cambridge, Norfolk, and Southampton. And this list exhausts only a portion of his excursions on the effort to stimulate and develope the faith and the zeal of the churches at home. His wanderings brought him into contact sometimes with relatives, sometimes with old college friends, now grave pastors fast hastening towards middle life.

The meetings he attended always added to the circle of his friends, for none could hear his ringing voice, and feel the clasp of his hand, and pa.s.s under the influence of his ardent enthusiasm on behalf of the great enterprise of the modern Christian Church without receiving an impression never likely to be effaced.

He in turn experienced a strong and abiding spiritual refreshment from this renewal, after twelve years' absence, of touch and fellows.h.i.+p with the Christian life of Great Britain. His earnestness deepened, he studied with intensest interest movements like the Salvation Army, then coming into great prominence, and other agencies for improving the religious life of the nation, and he rejoiced in all fellows.h.i.+p with other disciples of the Lord Jesus which had for its aim the strengthening of the life of faith.

He rejoiced greatly when at infrequent intervals a Sunday came upon which he was entirely free from engagements. Such rare occasions he utilised very fully for spiritual edification. He was somewhat hampered in his possibilities on these days by the fact that his temporary home was at Bexley Heath, and his strong Sabbatarian views never permitted him to travel by rail or omnibus on the Lord's Day. The following letter shows how he pa.s.sed one of these days.

'Yesterday being a fine day I left home at 7.15 A.M., walked to London (twelve miles), got to Spurgeon's at 10.30. Had a permit from a seat-holder, was close to the platform, heard a good earnest sermon, was introduced to Spurgeon in the vestry after service, went home to one of his deacons for dinner, there met an American who had under Mr. Moody been converted from drunkenness to G.o.d, and whose craving for drink was as instantaneously and as thoroughly expelled as the devils by Christ of old. After dinner visited Spurgeon's Stockwell Orphanages, then walked to Camberwell and dropped in, in pa.s.sing, at the Catholic Apostolic Church and heard a sermon from a man who would have described himself as an Apostle, I suppose, and who ridiculed in a gentle and mild way the idea that all men were to be partakers of the Gospel blessings which he seemed to think were the special property of what he called "The Church"; walked on to Lewisham, heard Morlais Jones: and then walked home in the moonlight, arriving here footsore and weary about 10.20 P.M. I enjoyed the day very much, all but the last four or five miles home at night. I am thankful to find myself so strong. I had a warm bath and slept like a top.'

Those who were privileged to entertain James Gilmour, if congenial, and the old friends who were fortunate enough to secure him for even a brief period, often experienced his power of vivid and entrancing narration.

His twelve years of service had been very full of varied and uncommon experience, and when in the vein he could make the hours pa.s.s almost as minutes. 'During this furlough,' writes Dr. Reynolds, 'I had several opportunities of intercourse with him, and listened to several of his addresses on the progress and need of missionary enterprise in the north of China and Mongolia, and was profoundly impressed by his earnestness, but I was more deeply moved when in quiet _tete-a-tete_ he unveiled some of his special experiences. I should like to mention one. He once had great hope of the conversion to G.o.d of a Mongol, who had given him his entire confidence, and who was suffering from cataract in both eyes.

Gilmour felt that this was a case in which surgical help might restore the sufferer to at least partial sight, and he made arrangements that in the escort of a Mongol the patient should find his way to the medical inst.i.tution at Peking. He started on the pilgrimage when Gilmour, with his brave young wife, were encamped in a great temporary settlement of Mongols, who were in a state of considerable fanatical excitement against the new faith and its foreign teacher. Gilmour said, "We prayed night and day for the success of this experiment, and we arranged to cover all expenses connected with the arrangement." Alas! wind laden with dust, and blinding heat and other apparent accidents conspired against the poor sufferer, and when the necessary time had elapsed after the operation and the bandages were removed, the patient was found to be _stone blind_. The Mongol companion stirred up the poor fellow's suspicion by telling him that he knew why the Missionary had sent him to Peking. "I saw," said he, "the jewel of your eye in a bottle on the shelf. These Christians can get hundreds of taels for these jewels which they take out of our eyes."

'When the blind man was brought back to Gilmour, his companion spread his suspicions and exasperating story in the entire district, and the fanatical hatred was augmented into seething and murderous pa.s.sion, and our dear friends were in imminent peril for several weeks. If they had ventured to escape, it would have been a confession of a vile conspiracy with the Peking doctors, and a signal for their ma.s.sacre. They remained to live down the ominous and odious charge, and in continuous effort to justify the simplicity of their motives and the purity and beneficence of their mission.

'Deeply moved, as I was, by the story of this hairbreadth escape, I asked Mrs. Gilmour more about those fearful weeks of suspense, and she a.s.sured me that they had been perfectly calm, and that they were entirely resigned to G.o.d's will, whatever it might be.'

'Many other trials of faith and patience were described by Gilmour, without one touch of self-approval or self-admiration, and the only trouble that haunted him was that the results of his long journeys and of his various missionary enterprises had been apparently so few.'

It was certain that James Gilmour's power as a speaker would be utilised for the great event of the London Missionary Society's year, the annual meeting at Exeter Hall. This fell, in 1883, on May 10, and he was the last speaker. This involved waiting about two hours and a half for his speech, and corresponding exhaustion on the part of the audience. But none who were present will forget the rapid way in which he secured the attention of his hearers, and the ease with which he held it to the close. He chose to speak of work in China, rather than in Mongolia; the recent publication of his book helping among other reasons to determine this choice. Part of the speech deserves reproduction here, because it outlines very sharply the work that engaged much of his time while resident in Peking, and because nowhere else can such a realistic, sparkling, and lifelike picture of the preaching work of the Peking mission, and consequently more or less of all preaching in great Chinese cities, be found.

'In Peking we have three chapels. A chapel there is merely a Chinese shop, put into decent repair, and a signboard stuck over the top. The Chinese are very fond of giving themselves very high names. You will come to a man sitting in a little box scarcely big enough for himself to turn round in, and if you read his sign, it is some flowing name about a hall; it may be the "Hall of Continual Virtue," or something of that kind, or the "Hall of the Five Happinesses." So our t.i.tle above our chapel just runs in the native idiomatic style, and it is the "Gospel Hall.' Inside there is not very much to see. The counter has been cleared away and the shelves, and, in place of the mud, a brick floor has been put down; and then there are forms arranged for the sitters, and there is a low platform for the speaker. I do not know how it happens, but it does happen, that up in the left-hand corner of the chapel--and it is always the left-hand corner--there is a table and two chairs, and on that table there is a teapot and set of cups, because in China everything is done with tea. You must always begin in that way. These chapels are open six days in the week in the afternoon.

'Now, supposing you come in at the door, the natural thing for the missionary seems to be just to walk up to this table and sit down, and then the next thing is to get a congregation. Sometimes there is no difficulty about getting it, if it happens to be a fair day or there is a crowd in the streets. They simply pour in: but the tide goes different ways sometimes, and does not pour in always like that. I want to give you just a fair, square, honest idea of what the thing is. Sometimes the congregation will not come in, and sometimes, after a little while, one man looks in at the door and sees a foreigner, and he is off. He has seen quite enough and does not want to see any more; and if you were to ask him what he had seen, he would not say he had seen a foreigner; no, he would say he had seen "a foreign devil." And, friends, you would not be very much astonished that some of those ignorant men coming from the country are alarmed when they see a foreigner, if you could only imagine the terrible lies that they circulate about us there; about how we take out people's hearts for the purposes of magic, and steal people's eyes to make photographic chemicals, and administer medicines to bewitch them generally. I say that, if the first man who comes to a chapel on an afternoon is a man who has heard these things, you cannot be astonished that all you see of that man is his back and his pigtail as he goes away.

'Another man sometimes comes--a bolder man, and he comes in, and the most natural thing for him seems to be to walk up to the table and sit down on the other side, and there you and he are a pair.

The proper thing is to pour him out a cup of tea: that is etiquette, and the etiquette seems to be that he should not drink it. Sometimes, after the service begins, I see the native preacher come slyly up, as if he did not mean anything at all; and he walks up to the teapot, and lifts the lid quite quietly, and slips that tea back into the pot again, and puts on the lid and warms it up, and it is ready for the next man who comes.