Yet, on the other side, there are more fruitful sources of difficulty in the ignorance of the people and in the unfair treatment of converts by the Chinese Government.  While the Government, having no conception of religious freedom, extends to Christians of all creeds a compulsory toleration and views them as traitors to their country, is it not natural for their pagan neighbours to treat them with dislike and suspicion?

In this state of mind they, like the pagans of ancient Rome, charge them with horrible crimes, and seize the slightest occasion for murderous attack.  A church [Page 262] spire is said to disturb the good luck of a neighbourhood—­the people burn the building.  A rumour is started that babies in a foundling hospital have their eyes taken out to make into photographic medicine—­the hospital is demolished and the Sisters of Charity killed.  A skeleton found in the house of a physician is paraded on the street as proof of diabolical acts—­instantly an angry mob wrecks the building and murders every foreigner within its reach.  One of these instances was seen in the Tientsin massacre of 1869, the other in the Lienchow massacre of 1905.  Nor are these isolated cases.  Two American ladies doing hospital work in Canton were set upon by a mob, who accused them of killing a man whose life they were trying to save, and they narrowly escaped murder.  But why extend the gruesome list?  In view of their mad fury, so fatal to their benefactors, one is tempted to exclaim:  Unglaube du bist nicht so viel ein ungeheuer als aberglaube du! “Of the twin monsters, unbelief and superstition, the more to be dreaded is the last!”

In China if a man falls in the street, the priest and Levite consult their own safety by keeping at a distance; and if a good Samaritan stoops to pick him up it is at his peril.  In treating the sick a medical man requires as much courage and tact as if he were dealing with lunatics!  These dark shadows, so harmful to the good name of China, are certain to be dissipated by the numerous agencies now employed to diffuse intelligence.  But what of the feeling towards religious missions?

Medical missions are recognised as a potent agency in overcoming prejudice.  They reach the heart of [Page 263] the people by ministering to their bodily infirmities; high officials are among their supporters; and the Empress Dowager latterly showed a disposition to give them her patronage.  But how about the preaching missionary and the teaching missionary?  Are the Chinese hostile to these branches of missionary work?

Unlike Mohammedan or Brahman, the Chinese are not strongly attached to any form of religious faith.  They take no umbrage at the offer of a new creed, particularly if it have the advantage of being akin to that of their ancient sages.  What they object to is not the creed, but the foreigner who brings it.  Their newspapers are in fact beginning to agitate the question of accepting the Christian faith and propagating it in their own way, without aid from the foreigner.  That they would be glad to see merchant and missionary leave them in peace, no one can doubt.  Yet the influence of missions is steadily on the increase; and their influence for good is acknowledged by the leading minds of the Empire.