to market.  On the following morning the English Admiral and General arrived.  They had their interview with the French authorities, and settled that on the 26th the fleets should sail from Talien-Whan and Chefoo respectively to the rendezvous, somewhere opposite Taku.  From that point the Admirals and Generals are to proceed on a further exploration, and to effect a disembarkation on the earliest possible day.  So the matter stands for the present.  The state of Europe is very awkward, and an additional reason for finishing this affair.[6] For if Russia and France unite against us, not only will they have a pretty large force here, but they will get news via Russia sooner than we do, which may be inconvenient.

July 22nd, Sunday.—­The thirteenth since we parted.  It seems like as many months or years.  Some one said to-day at breakfast that it is the last quiet one we are likely to have for a while.  In one sense I hope this may turn out to be true....  To-morrow our cavalry and artillery are to be embarked.  This takes place on the other side of this bay, and I intend to go over to see the operation.

July 26th.—­Noon.—­I am now starting (having witnessed the departure of the fleet) for the scene of action in the Gulf of Pecheli.  The sight of this forenoon has been a very striking one, just enough breeze to enable the vessels to spread their sails.  We have about 180 miles to go to the point of rendezvous....  Meanwhile, one has as usual one’s crop of small troubles.  The servants threatened to strike yesterday, but they were soon brought to reason.

[Sidenote:  The rendezvous.] [Sidenote:  Jesuit letters.]

July 27th.—­Ten A.M.—­We have reached our destination after a most smooth passage, during which we have followed close in the wake of the Admiral....  I am reading the ‘Lettres edifiantes et curieuses,’ which are the reports of the Jesuit missionaries who were established in China at the commencement of the last century.  They are very interesting, and the writers seem to have been good and zealous people.  At the same time one cannot help being struck by their puerility on many points.  The doctrine of baptismal regeneration pushed to its extreme logical conclusions, as it is by them, leads to rather strange practical consequences.  Starting from the principle that all unbaptized children are certainly eternally lost, and all baptized (if they die immediately) as certainly saved, they naturally infer that they do more for the kingdom of heaven by baptizing dying children than by any other work of conversion in which they can be engaged.  The sums which they expend in sending people about the streets, to administer this sacrament to all the moribund children they can find; the arts which they employ to perform this office secretly on children in this state whom they are asked to treat medically; and the glee with which they record the success of their tricks, are certainly remarkable.  From some passages I infer that, in the Roman Catholic view of the case, the rite of baptism may be administered even by an unbeliever.

[Sidenote:  The Pey-tang.]