BR 85 .C67 1886 
 Cook, Joseph, 1838-1901. 
 Orient, with preludes on 
 current events 
 
Boston Monday Lectures. 
 
 BY JOSEPH COOK. 
 
 BIOLOGY. With Preludes on Current Events. Three Colored Illustrations. 
 
 12ino. Sixteenth thousand $1.50 
 
 TRANSCENDENTALISM. With Preludes on Current Events. 12mo. Tenth 
 
 thousand 1.50 
 
 ORTHODOXY. With Preludes on Current Events. Seventh Thousand . . 1.50 
 
 CONSCIENCE. With Preludes on Current Events. Fifth Thousand . . 1.50 
 
 HEREDITY. With Preludes on Current Events 1.50 
 
 MARRIAGE. With Preludes on Current Events 1.50 
 
 LABOR. With Preludes on Current Events 1.50 
 
 SOCIALISM. With Preludes on Current Events 1.50 
 
 OCCIDENT. With Preludes on Current Events. (A new volume) .... 1.50 
 
 ORIENT. With Preludes on Current Events. (A new volume with Portrait) . . 1.50 
 
 " I do not know of any work on Conscience in which the true theory of ethics is so 
 clearly and forcibly presented, together with the logical inferences from it in support of the 
 great trutlis of religion. The review of the whimsical and shallow speculations of Matthew 
 Arnold is especially able and satisfactory." — Professor Francis Bowen, Harvard Univer- 
 sity. 
 
 "These Lectures are crowded so full of knowledge, of thought, of argument, illumined 
 with such passages of eloquence and power, spiced so frequently with deep-cutting though 
 good-natured irony, that I could make no abstract from them without utterly mutilating 
 tliem." — /fer. Dr. Thomas Hill, ex- President of Hansard Universiti/, in Christian Register, 
 
 "Joseph Cook is a phenomenon to be accounted for. No other American orator has 
 done what he has done, or any thing like it; and, prior to the experiment, no voice would 
 have been bold enough to predict its success." — Rev. Professor A. P. Peabody of Harvard 
 University. 
 
 "Mr. Cook is a specialist. His work, as it now stands, represents fairly the very latest 
 and best researches." — George M. Beard, 31. D., of New lork. 
 
 "By far the most satisfactory of recent discussions in this field, both in method and 
 execution." — /"ro/essor Borden P. Bowne of Boston University. 
 
 " Mr. Cook is a great master of analysis. He shows singular justness of view in his 
 manner of treating the most difficult and perplexing themes." — Princeton Review. 
 
 "The Lectures are remarkably eloquent, vigorous, and powerful."— jR. Payne Smith, 
 Dean of Canterbury. 
 
 "They are wonderful specimens of shrewd, clear, and vigorous thinking." — Rev. Dr. 
 Angus, the College, Regent's Park. 
 
 "These are very wonderful Lectures." — J?ev. C. H. Spurgeon. 
 
 "Traversino; a very wide field, cutting right across the territories of rival specialists, the 
 work on Biology contains not one important scientitic misstatement, either of fact or 
 theory."— iSi6/io^fteco Sacra. 
 
 " Vigorous and suggestive. Interesting from the glimpses they give of the present phases 
 of speculation in what is emphatically the most tlioughtful community in the United 
 States." — Zonrfon Spectator. 
 
 " I admired the rhetorical power with which, before a large mixed audience, the speaker 
 knew how to handle the difficult topic of biology, and to cause the teaching of German 
 philosophers and theologians to be respected." — Pro/essor Schoberlein, of Gottingen Uni- 
 versity. 
 
 "His object is the foundation of a new and true metaphysics resting on a biological basis, 
 that is the proof of the truth of philosophical theism, and of the fundamental ideas of 
 Christianity. These intentions he carries out with a full, and occasionally with a too full, 
 application of his eminent oratorical talent, and with great sagacity and thorough 
 knowledge of the leading works in physiology for the last thirty years." — -Pro/esso?- Ulrici, 
 University of Halle, Germany. 
 
 HOUGHTON, MIFFLIN & CO., Publishers. 
 
^ J ^'' 
 
I Boston Monday Lectures. 
 
 ORIENT, 
 
 WITH PRELUDES ON CURRENT EVENTS. 
 
 By JOSEPH COOK. 
 
 Let us begin as Orientals and end as Occidentals, for these are 
 the two halves of wisdom. 
 
 Amiel : Joiirnal Intime. 
 
 B 
 
 [feiiii^^ 
 
 BOSTON AND NEW YORK! 
 HOUGHTON, MIFFLIN AND COMPANY 
 
 1886. 
 
Copyright, 1886, 
 By JOSEPH COOK. 
 
 All rights reserved. 
 
 The Riverside Press, Cambridge : 
 Electrotyped and printed by U. 0. Iloughton & Co. 
 
To 
 
 THE MANY SCORES OF FRIENDS 
 
 IN 
 
 ENGLAND, SCOTLAND, GERMANY, INDIA, CHINA, 
 JAPAN, AND AUSTRALIA, 
 
 WHOSE KINDNESS TO ME AND MINE, ON A TOUR OF THE WORLD, 
 
 HAS ENCIRCLED THE EARTH FOR US WITH 
 
 A CHAIN OF MEMORIES, 
 
 EVERY LINK IN WHICH IS GOLDEN, 
 
 Wijis 23oofe 
 
 IS RESPECTFULLY, GRATEFULLY, AND AFFECTIONATELY 
 
 DEDICATED, 
 
 IN ASPIRATION FOR THE SUCCESS OF 
 
 INTERNATIONAL REFORM, 
 
 AND THE GROWTH OF THE SPIRIT OF A 
 
 COSMOPOLITAN CITIZENSHIP. 
 
"If intellectual faculties are common to all men, reason is also; if 
 reason is common to all, then conscience, which commands us what ta 
 do and what not to do, is common also; if this is so, there is a com- 
 mon law also ; if this is so, we are all members of some political com- 
 munity ; and if this is so, the whole world is in a manner one state." 
 — Marcus Aurelius : Thoughts, iv, 4. 
 
 " The sun-orb sings, in emulation, 
 'Mid brother spheres, his ancient round : 
 His path predestined through creation 
 He ends with step of thunder sound. 
 The angels from his vision splendid 
 Draw power whose measure none can say ; 
 The lofty works, uncomprehended. 
 Are bright as on the earliest day. 
 
 " And swift and swift beyond conceiving, 
 The splendor of the world goes round ; 
 Day's Eden-brightness still relieving 
 The aAvful Night's intense profound : 
 The ocean tides in foam are breaking, 
 Against the rocks' deep bases hurled, 
 And both, the spheric race partaking, 
 Eternal, swift, are onward hurled." 
 
 Goethe, Faust (Taylor's tr.), Prologue in Heaven. 
 
INTRODUCTION. 
 
 The object of the Boston Monday Lectures is to present 
 the results of the freshest German, English, and American 
 scholarship on the more important and difficult topics con- 
 cerning the relations of Religion and Science. 
 
 They were begun in the Meionaon in 1875. The au- 
 diences gathered at noon on Mondays were of such size 
 as to need to be transferred to Park Street Church in Octo- 
 ber, 1876, and thence to Tremont Temple, which was often 
 more than full during the winter of 1876-77 and in that of 
 1877-78. The very capacious auditorium of Tremont Tem- 
 ple was destroyed by fire in August, 1879 ; and in Novem- 
 ber of that year the lectures were transferred to the Old 
 South Meeting-House, the most interesting of the historic 
 edifices of New England. 
 
 The audiences have always contained large numbers of 
 ministers, teachers, and other educated men. 
 
 The thirty-five lectures given in 1876-77 were reported 
 in the Boston Daily "Advertiser," by Mr. J. E. Bacon, 
 stenographer, and most of them were republished in full in 
 New York and London. They are contained in the first, 
 second, and third volumes of Boston Monday Lectures, 
 entitled " Biology," " Transcendentalism," and " Ortho- 
 doxy." 
 
 The thirty lectures given in 1877-78 were reported by 
 Mr. Bacon for the " Advertiser," and republished in full in 
 
Vlll INTEODUCTION. 
 
 New York and London. They are contained in the fourth, 
 fifth, and sixth volumes of Boston Monday Lectures, en- 
 titled " Conscience," " Heredity," and " Marriage." 
 
 The twenty lectures given in 1878-79 were reported by 
 Mr. Bacon for the "Advertiser," and republished in full 
 in New York and London. They are contained in the sev- 
 enth and eighth volumes of Boston Monday Lectures, en- 
 titled " Labor " and " Socialism." 
 
 In 1880, 1881, and 1882, Mr. Cook made a tour of the 
 world, as traveler and lecturer. 
 
 During his absence there was given in Tremont Temple, 
 in the Boston Monday Lectureship, a course of ten lectures, 
 which are now included in the volume entitled " Christ and 
 Modern Thought." The lecturers were : — 
 
 President James McCosh, D. D., LL. D., of Princeton 
 College. 
 
 Ex-President Mark Hopkins, D. D., LL. D., of Wil- 
 liams College. 
 
 President E. G. Robinson, D. D., LL. D., of Brown 
 University. 
 
 Rev. S. W. Dike. 
 
 Rev. Thomas Guard, D. D. 
 
 Rt. Rev. Thomas M. Clark, D. D., LL. D. 
 
 Prof. George R. Crooks, D. D., LL. D., of Drew 
 Theological Seminary. 
 
 Rev. G. B. Thomas, D. D. 
 
 Rev. John Gotton Smith, D. D. 
 
 Chancellor Howard Crosby, D. D., LL. D. 
 
 In the volume made up of the lectures of these gentle- 
 men, there was published a preliminary lecture on " The 
 Methods of Meeting Modern Unbelief," given by Mr. Cook 
 in London. In the English edition there was included 
 Wendell Phillips' Reply to Chancellor Crosby's View of the 
 Temperance Question. 
 
INTEODUCTION. ix 
 
 After returning from his tour of the world, Mr. Cook 
 gave in the Boston Monday Lectureship, in Tremont Tem- 
 ple, the twelve lectures which are included in the ninth and 
 tenth volumes of the Boston Monday Lectures, entitled 
 " Occident " and '* Orient." They were reported steno- 
 graphically by Mr. Bacon, and republished in full in New 
 York, Chicago, London, and other cities. 
 
 The following is from the Report of the Boston Mon- 
 day Lectureship for 1883: — 
 
 1. The published reports* of the Boston Monday Lectures 
 are now estimated to reach in America, England, Scotland, 
 India, and Australia more than a million readers weekly. 
 
 2. The audiences in Boston for the season of 1883 — the 
 seventh of the Lectureship — have been of unprecedented 
 quantity and quality, often exceeding the seating capacity 
 of Tremont Temple. 
 
 3. The Monday Lectures given in past years now make 
 eight volumes in their American form, and of these several 
 have reached a fifteenth or sixteenth edition. There are in 
 England thirteen different forms of these volumes as repub- 
 lished in London. It is affirmed by their numerous publish- 
 ers that no volumes on similar themes have ever been circu- 
 lated more widely than these through England, Scotland, 
 India, and Australia. 
 
 4. During Mr. Cook's recent absence from Boston, he 
 made a tour of the world, the journey extending through 
 two years and seventy-seven days. He lectured oftener, on 
 the average, than every other working-day, while on the 
 land. In all the great cities visited there were immense 
 audiences. The principal subjects of the lectures were the 
 chief questions now in discussion between Christianity on 
 the one hand, and philosophy and physical science on the 
 other. It is believed that topics equally difficult and seri- 
 ous were never before carried through a tour of similar ex- 
 tent and success. 
 
X INTRODUCTION. 
 
 There were 135 public appearances in the United King- 
 dom, 42 in India and Ceylon, 5 in China, 12 in Japan, and 
 50 in Australia. 
 
 5. Among the distinguished gentlemen who have given 
 written permission for the use of their names on the Honor- 
 ary Committee of the Boston Monday Lectureship, are : -~ 
 
 Rev. James McCosh, D. D., President of Princeton 
 College ; Rev. R. S. Stores, D. D., Brooklyn, N. Y. ; Rev. 
 RoswELL D. Hitchcock, D. D., New York city ; Rev. 
 William M. Taylor, D. D., New York city ; Prof. Ed- 
 wards A. Park, D. D., Andover, Mass. ; Prof. J. P. Gul- 
 liver, Andover, Mass. ; Bishop F. D. Huntington, Syra- 
 cuse, N. Y. ; Rev. T. M. Post, D. D., St. Louis ; Prof. S. 
 L Curtiss, Chicago Theological Seminary ; President 
 George F. Magoun, Iowa College ; Bishop Benjamin N. 
 Paddock ; Hon. A. H. Rice, Ex-Governor of Massachu- 
 setts ; Hon William Claflin, Ex-Governor of Massachu- 
 setts ; Prof. Borden P. Bowne, Boston University ; Sam- 
 uel Johnson, Boston ; Wendell Phillips, Boston ; 
 Rev. N. G. Clark, D. D., Boston ; Rev. Otis Gibson, 
 San Francisco ; Gen. John Eaton, Department of the 
 Interior, Washington, D. C. 
 
 ^ A. J. Gordon, President. 
 
 M. R. Deming, Secretary and Treasurer, 
 G. A. FoxCROFT, Business Manager, 
 
 As the matter in the Preludes refers to current reform, 
 the expressions of the audiences, whether favorable or un- 
 favorable, are retained as recorded by the stenographer; 
 but these have been omitted in the Lectures, as the latter 
 have been considerably revised and enlarged since delivery. 
 
 Among the more salient points of the present volume 
 will be found — 
 
 I. A study of the character and career of Keslmb Chun- 
 der Sen and of the contributions of the Brahmo Somaj of 
 
INTEODUCTION. XI 
 
 ludia to the science of Comparative Theology. (See Lect. 
 III. and Appendix III.) 
 
 2. A discussion of the origin and possible future of re- 
 cent reforms in Japan. (See Lect. V., Appendix IV., and 
 especially Appendix V.) 
 
 3. A series of descriptive passages concerning Palestine, 
 the Taj Mahal, the Himalayas, China, and the Southern 
 Pacific Ocean. (See Lecture I., Appendices I. and II., 
 and Lectures IV. and VI.) 
 
 4. A consideration of the achievements and probable 
 future of civilization is Australasia. (See Lecture VI.) 
 
 5. A discussion of the International Duties of Christen- 
 dom and of the prospects of Imperial Federation in the 
 British Empire. (See Prelude VI.) 
 
LIST OF CITIES 
 
 VISITED IN MR. COOK'S TOUR OF THE WORLD, 
 
 Instead of a map showing the course of Mr. Cook's 
 tour of the world, a list of cities is here given in the order 
 in which they were visited. The names of those in which 
 lectures were delivered are starred. Those marked with 
 three stars are those in which courses of lectures were 
 given. The time occupied by the whole tour was two years 
 and seventy-seven days. 
 
 I. England, Scotland, Ireland, and Wales. 
 
 New 
 
 Steamship " Arizona 
 
 York to Liverpool. 
 Liverpool. 
 London.* 
 Birmingham .** 
 Stratford-on-Avon. 
 Cardiff.** 
 Brecon.* 
 Swansea.** 
 Oxford. 
 Sheffield.* 
 Bradford.* 
 Newcastle.* 
 Dewsbury.* 
 Leeds.* 
 Edinburgh.*** 
 Glasgow.*** 
 Ayr. 
 
 Mauchline. 
 
 Glasgow.** 
 
 Stirling.* 
 
 Balloch. 
 
 Glasgow.* 
 
 Kilmarnock.* 
 
 Dundee.** 
 
 St. Andrews. 
 
 Perth.* 
 
 Glasgow.* 
 
 Aberdeen.* 
 
 Elgin.* 
 
 Inverness.* 
 
 Blair Athol. 
 
 Edinburgh. 
 
 Sunderland.* 
 
 Stockton.* 
 
 Durham.* 
 
XIV 
 
 LIST OF CITIES VISITED. 
 
 Middlesbrough* 
 
 EdinbuTL^h. 
 
 Newcas tie-on- Tyne.* 
 
 Jarro\v-on-Tyne.* 
 
 Darlington.* 
 
 Batley.* 
 
 Keighley * 
 
 York* 
 
 Haiiley* 
 
 Birmingham.* 
 
 Walsall* 
 
 Manchester.* 
 
 Bolton* 
 
 Manchester.** 
 Liverpool.* 
 Aberavou.* 
 INIerthyr Tydfil.* 
 Edinburgh. 
 Bolton.*" 
 Bradford.* 
 Leicester.* 
 Walsall.* 
 Leicester. 
 Nottingham.* 
 Huddersfield.* 
 Edinburgh.* 
 South Shields.* 
 'Halifax.* 
 Hawick.* 
 Melrose. 
 Haddington. 
 Edinburgh, 
 
 Dumfries.* 
 
 Craigeuj)uttock. 
 
 Ecclefechan. 
 
 Londonderry.** 
 
 Dublin.** 
 
 Newry.* 
 
 Belfast.* 
 
 Dublin.* 
 
 Belfast.*** 
 
 Dublin.* 
 
 Wolverhampton.* 
 
 Bolton.* 
 
 Manchester.* 
 
 London.* 
 
 Aberdare.* 
 
 Cardiff.* 
 
 Swansea.* 
 
 Treorky.* 
 
 London. 
 
 Huddersfield.* 
 
 Upper Holloway * 
 
 London.*** 
 
 Rochdale.* 
 
 Hull.* 
 
 London. 
 
 Tunbridge Wells. 
 
 Cambridge. 
 
 Ely. 
 
 Bedford. 
 
 Olney. 
 
 Canterbury. 
 
 Dover. 
 
 II. Germany and Switzerland. 
 
 Brussels. 
 
 Battle-field of Waterloo. 
 
 Antwerp. 
 
 Cologne. 
 
 Bonn am Rhein.* 
 
 Ems. 
 
 Gottingen. 
 
 Berlin. 
 
 Leipzig.* 
 
 Halle. 
 
 Bonn. 
 
 Bingen. 
 
 Heidelberg. 
 
 Baden 
 
LIST OF CITIES VISITED. 
 
 XV 
 
 Strasburg. 
 
 Berne. 
 Interlaken. 
 Geneva. 
 Coppet. 
 
 Chamounix. 
 
 Martigny. 
 Lucerne. 
 Fluelen. 
 Andermatt. 
 St. Gotthard 
 
 III. Italy and Greece. 
 
 Biasca. 
 
 Stresa. 
 
 Milan. 
 
 Padua. 
 
 Venice. 
 
 Florence. 
 
 Rome.* 
 
 Pompeii. 
 
 Naples.* 
 
 Mediterranean. 
 
 Athens. 
 
 Greece to Egypt. 
 
 IV. Egypt and Palestine. 
 
 Alexandria. 
 
 Prom Alexandria to Jaffa. 
 
 Jaffa. 
 
 Jerusalem. 
 
 Bethlehem. 
 
 Jaffa. 
 
 Jaffa to Port Said. 
 
 Port Said. 
 
 Cairo. 
 
 The Pyramids. 
 
 Suez. 
 
 The Eed Sea. 
 
 Aden. 
 
 V. India and Ceylon. 
 
 Bombay.*** 
 
 Poona.** 
 
 Ahmednagar.* 
 
 Jubbulpore. 
 
 Allahabad. 
 
 Agra. 
 
 Delhi. 
 
 Cawnpore. 
 
 Lucknow.* 
 
 Allahabad.* 
 
 Benares * 
 
 Calcutta.*** 
 
 Darjeeling. 
 
 Calcutta. 
 
 Bay of Bengal. 
 
 Steamer to Madras. 
 
 Madras.*** 
 
 Bangalore.** 
 
 Trichinopoly. 
 
 Madura.*** 
 
 Tinnevelly. 
 
 Tuticorin. 
 
 India to Ceylon. 
 
 Colombo. 
 
 Kandy.*** 
 
 Colombo.* 
 
 Galle.* 
 
XVI 
 
 LIST OF CITIES VISITED. 
 
 VI. China and Japan. 
 
 Galle to Hong Kong. 
 
 Hong Kong. 
 
 Canton.* 
 
 Hong Kong. 
 
 China Sea. 
 
 Nagasaki.* 
 
 Steamer, Inland Sea. 
 
 Yokohama.* 
 
 Toluo.*** 
 
 Yokohama.* 
 
 Steamer to Yokaichi. 
 
 Yokaichi to Nagoya. 
 
 Nagoya to Sekigahara.* 
 
 Sekigahara to Kioto. 
 
 Kioto. 
 Nara. 
 Kobe.** 
 Osaka.* 
 Kobe. 
 Kioto.** 
 
 Steamer, Inland Sea.* 
 Nagasaki* 
 Steamer, China Sea. 
 Shanghai.*** 
 Steamer to Foochow. 
 Foochow.* 
 
 Steamship " Menmuir," Foo- 
 chow to Sydney. 
 
 VII. Australia, Tasmania, New Zealand, and the Pacific 
 , Ocean. 
 
 Sydney.*** 
 
 Launceston, Hobart. 
 
 Bathurst.* 
 
 Hobart.*** 
 
 Sydney.* 
 
 Launceston.* 
 
 Goulburn.* 
 
 Melbourne.** 
 
 Melbourne.*** 
 
 Sandihurst.** 
 
 Ballarat.* 
 
 Melbourne.* 
 
 Melbourne. 
 
 Sydney. 
 
 Ballarat.* 
 
 Steamer to Brisbane. 
 
 Melbourne.** 
 
 Brisbane.*** 
 
 Geelong.* 
 
 Ipswich.* 
 
 Melbourne. 
 
 Brisbane.* 
 
 Steamer to Adelaide. 
 
 Steamer to Sydney. 
 
 Adelaide.*** 
 
 Sydney. 
 
 Gawler.* 
 
 Steamship *' Zealandia," from 
 
 Moonta Mines.* 
 
 Sydney to San Francisco.* 
 
 Adelaide.*** 
 
 Auckland.* 
 
 Steamer to Melbourne. 
 
 Honolulu.* 
 
 Melbourne. 
 
 
 VIII. A 
 
 MERICA. 
 
 San Francisco.** 
 
 Omaha.* 
 
 Oakland.* 
 
 Chicago.* 
 
 Denver.* 
 
 Albany. 
 
 Lincoln.* 
 
 Boston.* 
 
CO]SrTEE"TS. 
 
 LECTURE I. 
 
 PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 
 
 PAGE 
 
 Man at his Climax 16 
 
 The Sinlessness of Christ 16 
 
 God in History in Palestine 16 
 
 A Progressive Revelation 17 
 
 Chief Scenes of the Holy Land 19 
 
 Approach to Jerusalem during an Eclipse . o . . 21 
 Palestine a Bridge between Egypt and Assyria . . . .23 
 
 Possible Future of Syria 23 
 
 Modern Jews in Palestine 24 
 
 The Euphrates Valley Railway 25 
 
 The Jordan Canal 26 
 
 England in Egypt 27 
 
 Possible Restoration of the Caliphate 28 
 
 The Future of Mohammedanism 33 
 
 Abraham's Oak 36 
 
 Bath in the Jordan and in the Dead Sea 38 
 
 Nazareth 40 
 
 The Sea of Galilee 44 
 
 Damascus 46 
 
 Ruins of Baalbec . 48 
 
 LECTURE IL 
 
 ADVANCED THOUGHT IN INDIA. 
 
 Aden 69 
 
 Heat in the Red Sea 70 
 
 The Indian Ocean 71 
 
 Oriental Skies at Night 72 
 
 b 
 
XYlll CONTENTS. 
 
 Landing at Bombay 74 
 
 Peculiarities of the Hindu Temperament 76 
 
 Lectures in Bombay 77 
 
 The English Language in India .78 
 
 Lectures in Poona, Allahabad, and Benares .... 80 
 
 Lectures in Calcutta 80 
 
 Alexander Duff and Lord Macaulay 81 
 
 The Himalayas from Daijeeling 81 
 
 What is India ? 83 
 
 Chief Dates in Indian History 84 
 
 Twelve Questions on India .... , , 86 
 
 LECTURE III. 
 
 KESHUB CHUNDER SEN AND HINDU THEISM. 
 
 Eclectic Theism and the Brahmo Somaj 105 
 
 Ram Mohun Roy 105 
 
 Debendra Nath Tagore 106 
 
 Keshub Chunder Sen's Ancestry 107 
 
 His Youth and Education 108 
 
 His Reverence for the Inner Voice 110 
 
 His Doctrine of Inspiration 110 
 
 His Relations to Unitarianism 112 
 
 His Genius as an Orator 114 
 
 His Devotional Training of his Pupils 115 
 
 Ce;*emonies in his Church 120 
 
 Criticisms of his Opponents 121 
 
 Merits and Demerits of his System 122 
 
 The Theosophists of India 124 
 
 Esoteric Buddhism 126 
 
 The New Dispensation 133 
 
 Parsee Worship at Sunset 137 
 
 Parsee Towers of Silence 139 
 
 On Shipboard near Singapore 141 
 
 LECTURE IV. 
 
 woman's work for woman in ASIA. 
 
 Twenty-One Million of Widows in India 163 
 
 Their Desolate Lives 164 
 
CONTENTS. XIX 
 
 Abolition of Suttee 165 
 
 Child-Marriages 166 
 
 Need of Medical Missionaries 168 
 
 Zenana Teaching 169 
 
 Summary of Evils and Remedies . . . . . . 1 69 
 
 Lectures in Ceylon 171 
 
 The Bitter Cry of Asia 171 
 
 Glimpses of the Cantonese 174 
 
 LECTURE V. 
 
 JAPAN, THE SELF-REFORMED HERMIT NATION. 
 
 Physical and Spiritual May in Japan 205 
 
 A Nation born in a Day 205 
 
 Nagasaki 206 
 
 Faces of Aged Men and Women in Japan .... 206 
 
 The Japanese Landscape 209 
 
 First View of Fuji-Yama 209 
 
 Yokahama 210 
 
 Japanese Art 212 
 
 Japanese Appreciation of Natural Scenery . . . .212 
 
 Twelve Lectures in Japan 213 
 
 Central Traits of the Japanese Character 213 
 
 Causes of the Reform of Japan 215 
 
 Extent of the Reform 218 
 
 Decadence of Reformed Buddhism 221 
 
 Meaning of Nirvana 222 
 
 Mr. Neesima 224 
 
 Female Seminaries in Japan 226 
 
 Perils of the Japanese Future 227 
 
 LECTURE VI. 
 
 AUSTRALIA, THE PACIFIC OCEAN, AND INTERNATIONAL REFORM. 
 
 The Yang Tse Kiang River 244 
 
 Lectures at Shanghai 244 
 
 Foochow and the Min River 245 
 
 Last View of Asia 245 
 
 The Zone of Calms 245 
 
 Crossing the Equator 246 
 
XX CONTENTS. 
 
 Southern Constellations 247 
 
 The East Indian Archipelago 248 
 
 First View of Australia 248 
 
 An Anglo-American Alliance 249 
 
 Chief Dates of Australian History 250 
 
 Promises of the Australian Future 251 
 
 Sydney, Melbourne, Adelaide 253 
 
 Botany Bay 254 
 
 Proposed Australian Confederation 255 
 
 Perils of the Australian Future 255 
 
 Climatic Influences in Australia 256 
 
 British Imperial Federation 257 
 
 New Zealand 258 
 
 The Sandwich Islands 258 
 
 Aloha 258 
 
 Aspirations of Humanity as a Whole 259 
 
 American Influence Abroad 260 
 
 Landing at the Golden Gate 261 
 
 PRELUDE L 
 
 NATIONAL AID TO EDUCATION. 
 
 Illiteracy in the United States 3 
 
 High Schools and Normal Schools 11 
 
 Peril of Bondage to the Uneducated 11 
 
 Three Plans for National Aid to Schools 12 
 
 Senator Blair's Bill 13 
 
 PRELUDE XL 
 
 REVIVALS TRLE AND FALSE. 
 
 Lessing's Test of the Worth of Creeds 53 
 
 American Methods in Revivals 54 
 
 Imitation of these Methods Abroad 54 
 
 Leading Traits of the Church for the Times .... 56 
 
 The Hidden Half of Christian Unity 60 
 
 Conversation on Personal Religion 61 
 
 Preaching to the Will 66 
 
 Keshub Chunder Sen on Self- Surrender to God ... 67 
 
CONTENTS. 
 
 XXI 
 
 PRELUDE III. 
 
 LIMITED MUNICIPAL SUFFRAGE FOR WOMEN 
 
 One Fifth of our Population in Cities 95 
 
 Woman's Vote and the Whiskey Rings 96 
 
 Success of Woman's Suffrage in Wyoming .... 98 
 
 Objections to the Ballot for Women 100 
 
 Growing Perils of Municipal Misrule 103 
 
 PRELUDE IV. 
 
 RELIGION IN COLLEGES AT HOME AND ABROAD. 
 
 Increase of Numbers of College Students . 
 
 Moral Poltroonery in College . 
 
 Franklin's PJan for Moral Perfection . 
 
 Anticipation of Marriage 
 
 Presidents Hopkins, Woolsey, and McCosh 
 
 Tennyson's " Palace of Art " . 
 
 Harvard University in its Religious Aspects 
 
 Balance of Culture 
 
 Scipio Af ricanus 
 
 147 
 148 
 152 
 153 
 154 
 157 
 157 
 159 
 160 
 
 PRELUDE V. 
 
 FOREIGN CRITICISM OF AMERICA. 
 
 Two Britains and Two Americas 183 
 
 Ignorant Critics of the United States 184 
 
 Merits and Demerits of American Journalism . . . .186 
 
 Australian Daily Journals 187 
 
 Comparison of British and American Newspapers . . . 188 
 
 American Manners 192 
 
 Climatic Influences in England and America . . .198 
 
 PRELUDE VI. 
 
 INTERNATIONAL DUTIES OF CHRISTENDOM. 
 
 Christianity as an International Power 
 Moral Confederation of Christendom 
 
 235 
 
XXU CONTENTS. 
 
 Arbitration as a Remedy for War 236 
 
 Abolition of the Slave-Trade by Sea and Land . . . 238 
 
 Eights of Neutrals in Modern Wars 238 
 
 David Dudley Field's Proposed International Code , , 241 
 
 APPENDIX. 
 
 I. The Taj Mahal 265 
 
 II, In the Himalayas 276 
 
 III. Death of Keshub Chunder Sen 283 
 
 IV. Twenty-four Questions on New Japan .... 289 
 V. The Future of Japanese Civilization ; a Speech at B[ioto . 311 
 
PALESTINE, EGYPT, AND THE FUTURE 
 OF ISLAM. 
 
 WITH A PRELUDE ON 
 
 NATIONAL AID TO EDUCATION. 
 
 THE ONE HUNDRED AND FIFTY-SEVENTH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, FEBRUARY 19, 1883. 
 
" The laws of the United States present innumerable precedents in 
 which Congress has exercised the power to contribute toward the gen- 
 eral education of citizens of the new states, and in no instance has 
 its constitutional right to do so been questioned." — Chief Justice 
 Waite. 
 
 "In the year 1900, each of the States lying between Maryland and 
 Texas will have a colored majority within its borders ; and we shall 
 have eight minor republics of the Union in which either the colored 
 race will rule, or a majority will be disfranchised." — A. W. TouRGtE. 
 
 The scenery of Palestine is a fifth Gospel." — Ernest Kenan. 
 
 " There sits drear Egypt, mid beleaguering sands, 
 Half woman and half beast, 
 The burnt-out torch within her mouldering hands 
 That once lit all the East." 
 
 J. R. Lowell. 
 
ORIENT 
 
 PRELUDE I. 
 
 NATIONAL AID TO EDUCATION. 
 
 Aristotle said that whoever meditates on the art 
 of governing men will perceive that it depends on the 
 education of children. 
 
 The most significant storm map of the United 
 States is the chart illustrating the illiteracy of our 
 population. I open it before you in the plates 29, 30, 
 and 31 of Walker's " Statistical Atlas of the United 
 States," and beg you to hover above it long with im- 
 partial and searching gaze. Notice how thick and 
 dark the clouds of illiteracy are becoming in the 
 Southwest, and on the Gulf, and in Texas, and in the 
 lower part of the Mississippi Valley. See how the 
 gray mists gather on the great rivers of the beauti- 
 ful lands of Georgia, Alabama, and the Carolinas, 
 and on the mountain regions of Tennessee and Ken- 
 tucky, and especially above the foreign population 
 and largest cities of the Northern States. Neither the 
 census of 1870 nor that of 1880 is faultless in accu- 
 racy ; but in their chief outlines their results are to 
 be trusted, when they agree, as they do on the points 
 
4 ORIENT. 
 
 I am now emphasizing. In the chart whicli I hold 
 before you the light yellow represents the school at- 
 tendance. The other colors represent the population 
 engaged in gainful occupations and in personal ser- 
 vice. Speaking roundly, everybody except infants 
 and the aged ought to be at school or at work ; and 
 the margins of these squares show you the proportion 
 of our population that is neither at school nor at 
 work. Such of you as have an eye for scientific illus- 
 trations will notice tliat by the often broad margins 
 here a really immense population is indicated, and it 
 is out of these marshes that the clouds rise which 
 cover the map of illiteracy. These most suggestive 
 charts I often keep lying open before me in my 
 study, and I sometimes bend over them in solitude, 
 with keen, patriotic pain and suffused eyes. They 
 represent the darkest hour in the educational his- 
 tory of the foremost Christian republic of all time. 
 
 Notice, first, the illiteracy of the United States as 
 a whole : — 
 
 ' 1. Five millions of the fifty millions of the popula- 
 tion of the United States over ten years of age can- 
 not read ; six and a quarter cannot write. 
 
 2. Of the ten millions of voters of the United 
 States, one in five cannot write his name. 
 
 It is true, indeed, that one in five of our population 
 is an evangelical church member. That fact repre- 
 sents a most hopeful side of our civilization. But at 
 the extreme left we have among the voters one in 
 five who cannot write, and this is the most alarming 
 part of our national condition. 
 
 3. The nation is now charged with the education of 
 
NATIONAL AID TO EDUCATION. 5 
 
 eighteen millions of children and youth. Of these 
 ten and one half millions are enrolled in public and 
 private schools, but the average attendance is only 
 six millions. Seven and one-half millions, or five 
 twelfths of the whole, are growing up in absolute 
 ignorance of the English alphabet. 
 
 4. At the present rate of the increase of the num- 
 ber of children not attending school, there will be in 
 ten years more children in the United States out of 
 schools than in them. (Senator Blair's Speech on 
 Aid to Common Schools. " Congressional Record," 
 June 15, 1882, p. 9.) 
 
 Statements parallel to these have been made by 
 our distinguished National Commissioner of Educa- 
 tion, General John Eaton, of Washington, whose au- 
 thority I have here, in print or writing, for all these 
 propositions. Within a fortnight he has sent to me, 
 most kindly, elaborate collections of documents, some 
 of which lie on this table ; and he will send, I have 
 no doubt, to any teacher or lecturer making a special 
 study of national aid to education, similar collections. 
 You can verify these statistics for yourselves. Sena- 
 tor Blair, of New Hampshire, in introducing his fa- 
 mous bill for the prevention of national illiteracy, put 
 all these facts and many more before Congress. I 
 am selecting out of the great quiver of startling cir- 
 cumstances, illustrating the extent of national illiter- 
 acy, a few arrows that have the sharpest points, and 
 that are so feathered that the flight of them may be 
 far and sure. 
 
 5. In all but five of the states there were enough 
 illiterate voters to have reversed the result of the last 
 presidential election in each of these states. 
 
6 ORIENT. 
 
 6. It is estimated by the statisticians of the gov- 
 ernment that the total annual profit to the country 
 by the conversion of illiterate into educated labor 
 could not be less than 1400,000,000 a year. (Gen- 
 eral John Eaton, National Commissioner of Educa- 
 tion, Address before the Union League Club of New 
 York, December 21, 1882, pp. 19, 20.) 
 
 Notice, next, the illiteracy of cities in the United 
 States : — 
 
 1. In thirty-four cities, according to their own 
 latest official reports, from 50 to 82 per cent, of the 
 children of school age are not enrolled at all. 
 
 2. In eighty-six cities the average attendance is 
 only about two thirds of the enrollment, or one third 
 of the population of school age. These eighty-six 
 cities contain over eight millions of inhabitants, or 
 nearly one sixth of the total population of the coun- 
 try; but more than a third of their population of 
 school age never enter the school-room at all. 
 
 You thought we had compulsory education. So 
 we have, on paper, in many cities ; but in very many 
 no compulsory education, even on paper. 
 
 3. New York, superbest city of my native state 
 and of the hemisphere, and ultimately to be as large 
 as London, has 114,000 children not enrolled in school 
 at all ; and the average attendance is but 132,000, 
 out of a school population of 385,000. You say that 
 many who are not in the public schools are in private 
 schools, and I make allowance for that fact; but it 
 does not account for the enormous difference between 
 132,000 and 385,000. Suppose that it accounts for a 
 quarter of that difference ; what are you to do with 
 
NATIONAL AID TO EDUCATION. 7 
 
 the remaining three quarters, or nearly 200,000 chil- 
 dren, growing up at the mouth of the Hudson with- 
 out a knowledge of reading and writing ? 
 
 4. Chicago, proud queen of the great lakes, en- 
 rolls less than half (forty-three per cent.) of her 
 children in the public schools ; less than a third are 
 habitually in school ; fifty-seven per cent, never at- 
 tend at all, and of these very few receive instruction 
 in private schools. 
 
 5. St. Louis has a school population of 106,000. 
 Of these 55,000 are enrolled, 36,000 is the average 
 attendance, and 50,000 are growing up in a savage 
 state, aggravated by contact with the depravity of 
 the worse parts of city life. 
 
 6. Cincinnati has an average attendance at school 
 of but 27,000, or less than a third of the whole num- 
 ber of her school population ; while 51,000 are not 
 enrolled at all. Out of the school population of the 
 entire state only 28,650 are in private schools, and of 
 these probably not more than 10,000 can be found 
 in Cincinnati, so that 40,000 children in that city 
 are to-day growing up in dense ignorance. (Senator 
 Blair's Speech, cited above, p. 9. See also the Tables 
 on Illiteracy, prepared by General Eaton.) 
 
 Cincinnati is not the worst of our great cities, and 
 Ohio is the mother of Presidents, and in most re- 
 spects a model commonwealth. Three of these cities 
 have sprung up in the Northwest, — that region of 
 our country which has had enormous aid from gov- 
 ernment for common-school purposes. 
 
 Notice, thirdly, the illiteracy in the Southern States. 
 I place this topic after the theme of illiteracy in 
 
8 ORIENT. 
 
 northern cities, lest I should seem to be moved by 
 partisan feeling, or should be accused of not remem- 
 bering with sufficient vividness the mighty financial 
 reverses of the South at the close of the Rebellion. 
 I beg leave to state that I quite agree with Mr. Mayo 
 in his admirable address before the gathering of the 
 friends of social science at Saratoga, last summer, 
 when he says, after traveling three years through 
 the South, that he believes the population of that sec- 
 tion of our Union has done more in proportion to its 
 wealth for common-school education in the last ten 
 years than the northern portion of our Union. Never- 
 theless, here are two facts of huge significance : — 
 
 1. Thirty-two and three tenths per cent, of the 
 voters in the South are illiterate. Of these 69.7 are 
 colored and 30.3 are whites. 
 
 2. In spite of all the appliances of education, the 
 increase of illiterate voters in the South from 1870 to 
 1880 was 187,671. " In more than one third of the 
 Union the ignorant voters are almost one third of the 
 total number of voters." (President Hayes's Address 
 at Cleveland, October, 1882.) 
 
 Notice, lastly, illiteracy in the territories : — 
 
 1. In New Mexico forty-five per cent, of the white 
 population over ten years of age, and sixty-nine per 
 cent, of the colored population, cannot write. 
 
 2. In Alaska, to our most searching shame, — a 
 territory wholly under the control of Congress, and as 
 large as the whole American Union east of the Mis- 
 sissippi and north of the Gulf States, — Congress 
 leaves a population of 30,000 hardy people without 
 any legal provision at all for the education of their 
 children. 
 
NATIONAL AID TO EDUCATION. 9 
 
 Storm East, storm West, storm North, storm South, 
 storm especially in the Southwest ! 
 
 While illiteracy, either as a haze or a dark threat, 
 occupies so much of our national sky, what is to 
 happen if the opinions of his excellency, the present 
 Governor of Massachusetts, prevail concerning the 
 withdrawal of state aid from normal schools, or the 
 reduction of the salaries of male teachers in the com- 
 mon schools ? Summarize the points in his recent 
 message which are unfriendly to the present Massa- 
 chusetts school system, and call his excellency's edu- 
 cational policy Butlerism. Let the system of gov- 
 ernmental action he recommends be adopted, let But- 
 lerism prevail, and are the storms which national 
 illiteracy is sure to engender likely to be averted? 
 Is Butlerism the Ariel to control the Caliban of the 
 ignorant suffrage of the United States ? That is a 
 fair question. A very bold one, indeed ; but it is the 
 business of the independent platform to be bold. I 
 am not a politician. I am not trying to grind any 
 axe on any one of the forty political grindstones of 
 this Republic, nor have I any political head to be 
 decapitated. [Laughter.] My conviction is that 
 national illiteracy and Butlerism stand to each other 
 in the relations of fire and fan. Butlerism and na- 
 tional illiteracy put together would ruin the nation. 
 [Applause.] 
 
 On former occasions I have defended the normal 
 schools of this state, and, indeed, they are sufficiently 
 defended by Colonel Higginson's recent beautiful 
 apologue of the farmer and his plow. (See " Jour- 
 nal of Education," 1883.) We exempt the plow 
 
10 ORIENT. 
 
 from legal seizure wlien a man cannot pay his debts. 
 Why? Because this instrument is one of the chief 
 means by which its owner is supposed to obtain his 
 livelihood. What the plow is to the man who de- 
 pends on the soil for his sustenance, the normal 
 schools, educating teachers for the common schools, 
 are to the whole common-school system. The un- 
 kind remarks of his excellency concerning the state 
 normal schools are contrary to what the Peabody 
 Fund and its administrators have taught us, for a 
 great portion of that fund goes for the education of 
 teachers. His excellency's remarks almost amount 
 to saying : " Cut down the tree. It is of no use to 
 us. All we want is its shade." [Laughter.] 
 
 Give us the normal schools to educate a competent 
 class of teachers, and give us high schools, with prac- 
 tical courses of study, as a link of silver between the 
 common schools, or the link of iron, and the univer- 
 sities, or the link of gold, and we can hold our popula- 
 tion together through all its orders, from its less well 
 educated to the best educated classes. One of the 
 hugest needs of this country and of many another 
 country is a middle link of education between the 
 best cultured and those who have only elementary 
 instruction. The masses of our people very soon will 
 cease to believe in highly intellectual and thoroughly 
 trained men as leaders, unless there be high schools 
 to lift pupils from the very bottom of the social scale 
 and educate the brightest minds into sympathy with 
 the best educated circles. Our government rests on 
 the people at large ; but in any severe strain it de- 
 pends on the silver link more than on the golden or 
 
NATIONAL AID TO EDUCATION. 11 
 
 the iron. A man who is too highly educated in this 
 country loses a certain amount of political influence. 
 A man who is very ignorant must, of course, lose in- 
 fluence ; but if we have not high schools, if we have 
 not advanced grammar schools, to carry the best in- 
 tellects of the people up into the region where they 
 at least appreciate the highest thought, although 
 they may not be able to produce it, we are likely to 
 be led from the bottom, and not from the top of so- 
 ciety. Unless we have normal schools, and high 
 schools as a middle link, we cannot be led even by 
 the middle portion of our population, but shall be led 
 by the lowest. In the name of political necessity 
 and of the interest of all classes of the people, I de- 
 fend the high schools and the normal schools. I de- 
 fend that continuity of educational institutions which 
 begins at the lowest round of the common-school lad- 
 der, — a round that ought to stand in the gutter and 
 lift the worthy pupil, of whatever social rank, to the 
 upper round, on a level as high as education has 
 reached anywhere on earth. Let us make the Amer- 
 ican educational ladder continuous, with no gaps, so 
 that the poorest man, if he have the ability, may go 
 up to the very top. Without vigorous intermediate^ as 
 well as primary and collegiate education, any nation 
 under universal suffrage is likely to fall into bondage 
 to the uneducated. 
 
 National aid to education is the only adequate rem- 
 edy for the national evil of illiteracy. If the attitude 
 of Congress is to be taken as representing that of the 
 people at large, public opinion is yet very far from 
 having risen to the height the facts require us to 
 
12 ORIENT. 
 
 reach, if we are to meet the demands of this case. 
 Many a country is much more sensitive to its illiter- 
 acy than we appear to be to that of our own nation. 
 At this moment Greece expends more for her common 
 schools, in proportion to her wealth, than we do. So 
 does Japan ; and the latter country has a larger pro- 
 portion of her children in school than we have. As 
 a nation, we are not in advance of Prussia in expen- 
 ditures for common schools. Even England and Scot- 
 land are verging close upon New England in their 
 taxes for the abolition of illiteracy. The truth is 
 that, instead of being, as a whole, at the front of the 
 educational advance of civilization, our proud nation 
 is gradually dropping into a laggard place. Of course, 
 in some particulars we have difficulties to contend 
 with which foreign nations do not have in equal de- 
 gree ; but so do they have difficulties which we have 
 not. We have a great foreign immigration. We 
 have lately made citizens of the vast colored popula- 
 tion in the Southern States. No matter from what 
 source illiteracy has arisen among us, it is our duty 
 to cancel it, in spite of all difficulties, and to lead the 
 world in the abolition of ignorance, for our form of 
 government more than any other necessitates the edu- 
 cation of the people at large. 
 
 There are three plans put forward as antidotes for 
 the giant mischiefs of illiteracy in the United States : 
 
 1. An appropriation of 1100,000,000 during the 
 next ten years, beginning with $15,000,000 annually, 
 with a gradual decrease ; the money to be distributed 
 on the basis of the illiteracy of citizens over ten years 
 of age in the different states and territories, accord- 
 
NATIONAL AID TO EDUCATION. 13 
 
 ing to the census of 1880, exclusively for common 
 schools, unsectarian in character, one tenth of the 
 sum to be used for the training of common-school 
 teachers. This is the proposal made in the Senate 
 bill reported by Mr. Blair, of New Hampshire. 
 
 2. An appropriation of $10,000,000 annually for 
 five years, on the same basis, for a similar purpose, 
 no state to receive a larger sum than its own appro- 
 priation, and on condition of having provided three 
 months' schooling a year for all its children, five per 
 cent, to be appropriated to the training of teachers. 
 This is the proposal made in the House bill reported 
 by Mr. Sherwin, of Ilhnois. (The Rev. A. D. Mayo's 
 Address before the Social Science Association, at 
 Saratoga, September 5, 1882.) 
 
 3. The creation of a perpetual fund, to be com- 
 posed of the accretions to the Treasury from annual 
 sales of public lands, railroad revenues, and other 
 sources, the interest of which shall be distributed to 
 the states at first upon the basis of illiteracy, and 
 afterward according to population ; one third to be 
 appropriated to the support of agricultural colleges, 
 and the remainder of such interest to the common 
 schools. This proposal has been pending in Con- 
 gress for several years. (See Senator Blair's Speech, 
 cited above, p. 12.) 
 
 This last is a majestic scheme. Next to Civil Ser- 
 vice Reform, it ought to rouse most thoroughly the 
 enthusiasm of our cultured circles and younger men, 
 and so force upon Congress prompt action in obedi- 
 ence to the will of the educated part of society. 
 Questions of detail as to the management of the 
 
14 ORIENT. 
 
 funds given by the nation in aid of education in the 
 states can only be settled by experience. Distinguish 
 carefully national contribution from national control 
 in this matter. The expenditure of the national 
 funds would, of course, be watched by national offi- 
 cers ; but state rights would not be invaded at all. 
 If there be doubt as to the constitutionality of the 
 first and second of the proposals just mentioned, 
 there can be none as to that of the third. As 
 to precedents, it is most certain that we have al- 
 ready given large parts of the public land in the 
 Western and Northwestern States for the support of 
 common school education. President Hayes has said 
 that Ohio owes her present preeminence in the 
 United States as an educated commonwealth far more 
 to the national aid which the government gave to 
 her common schools, by setting apart land in the 
 Northwest Territory for their support, than to any 
 other cause whatever. Her fat soil, her mighty com- 
 mercial opportunities, her vigorous population have 
 not done for her what this governmental aid did. 
 We of the old thirteen States have not had as much 
 aid as we have given ; but under these new measures 
 we should obtain some aid, and we need it, especially 
 where the great cities are thrusting their illiteracy 
 into such alarming prominence. It is only fair that 
 in any new aid the oldest States should have as- 
 sistance according to the extent of their illiteracy. 
 Such a use of public funds is certainly not opposed to 
 precedent. Daniel Webster said it was not contrary 
 to his interpretation of the Constitution to give a 
 large part of the proceeds of the sale of public land 
 
NATIONAL AID TO EDUCATION. 15 
 
 to the quenching of illiteracy and the support of the 
 common-school education throughout the nation at 
 large. 
 
 My supreme argument in favor of this superb 
 scheme of national aid to education is the condition 
 of the South. It was the North that forced upon the 
 South a large illiterate vote. This was a noble act, 
 justified by the circumstances of the time. But the 
 war itself is not fought out until we enable the South- 
 ern States to conquer the perils of the illiteracy 
 which came into existence there by the downfall of 
 slavery and by the enfranchisement of the blacks. 
 Let us deliver America from bondage to the unedu- 
 cated ; let us end the war ; let us have peace. [Ap- 
 plause.] 
 
LECTURE I. 
 
 PALESTINE, EGYPT, AND THE FUTUEE OF ISLAM. 
 
 Once, and once only, and in Palestine, has ap- 
 peared on earth a perfect life. In the Holy Land, 
 and there only, and there but once, has been seen 
 man at his climax. The sinlessness of Christ forbids 
 his possible classification with men. Events are 
 everything and places nothing in the Holy Land, ex- 
 cept as the latter illustrate the former. The scenery 
 of Palestine is vrell said to be a fifth Gospel ; the 
 uncovering of buried ruins in the Holy Land is a 
 sixth ; the indubitable, current fulfillment of proph- 
 ecy as to Jerusalem, the Jevrs, and Christianity, is 
 a seventh ; but these gospels are empty and worth- 
 less without the first four. 
 
 What is to be seen in Palestine ? To the south, 
 God in History ; to the east, God in History ; to the 
 north, God in History ; to the west, God in History. 
 What is to be heard in Palestine? On Lebanon 
 at noon, on Calvary at midnight, on the Mount of 
 Olives at sunrise, in the Garden of Gethsemane at 
 sunset, God, God, God, who was, and is, and is to 
 come ! He at whose words the hills melt and the 
 mountains smoke has spoken through Palestine as 
 through no other trumpet of earth and time. It is 
 the voice and not the instrument that is holy. 
 
 Now that the mythical theory in explanation of 
 
PALESTINE, EGYPT, AND THE FUTUKE OF ISLAM. 17 
 
 the origin of Christianity is completely overthrown, 
 the enlightened traveler in the Holy Land will take 
 as companions there not Strauss and Renan, but Ne- 
 ander and Ewald and Keim and Stanley and Farrar 
 and Weiss and Edersheim. 
 
 The most important question ever raised by re- 
 ligious or philosophical inquiry — How can the soul 
 be delivered from the love of sin and the guilt of it ? 
 — has received in Palestine, and not in Greece, not 
 in Rome, not in India, nor elsewhere, a satisfactory 
 answer. 
 
 A progressive revelation extending through many 
 ages, and contained in both the events and the incul- 
 cations recorded in the Holy Scriptures, is unified by 
 the single purpose of teaching the necessity and the 
 methods of deliverance from the love and the guilt 
 of sin. 
 
 It is no more certain that it was given to Greece 
 to teach art, philosc^hy, and eloquence, and to Rome 
 to teach politics and jurisprudence, than that it was 
 given to Palestine to instruct men in the way, the 
 truth, and the life of reconciliation with God. 
 
 Wholly peculiar was this mission, and as certainly 
 supernatural as it was natural, and hardly less as- 
 tounding in the latter aspect than in the former. 
 The natural is always based on the supernatural. 
 Only a natural supernaturalism explains either na- 
 ture or history. 
 
 It is historically incontrovertible that in Palestine 
 
 appeared He whose precept, example, and pierced 
 
 Right Hand have lifted heathenism off its hinges, and 
 
 turned into new channels the course of the dolorous 
 
 2 
 
18 ORIENT. 
 
 and accursed ages. All the details of his earthly- 
 life illuminate his message. Christ was a Revela- 
 tion ; and these are indubitably 
 
 " those holy fields, 
 Over whose acres walked those ble.ssed feet, 
 Which ' eighteen ' hundred years ago were nailed 
 For our advantage on the bitter cross." 
 
 1 King Henry IV. I. 1. 
 
 God in a progressive Apocalypse, the esoteric 
 Egyptian religion, the Decalogue, the Psalms, the 
 Prophets, the Sermon on the Mount, the Crucifixion, 
 the Resurrection, the progress of Christianity through- 
 out the ages, — these are the stupendous themes 
 which assail the awakened soul in the Holy Land, 
 and fill the air as with the presence of archangels. 
 In their company one prefers frequent withdrawal 
 from average human companionship. As to the ho- 
 liest of the soul's experiences in such solitude, speech 
 is silvern ; silence is golden. 'i 
 
 The wise student in travel will not allow the heav- 
 enly visions to be obscured by the common dust of 
 the Holy Land; the great historic events, and the 
 transfigured places, by the trivialities, the squalor, the 
 offensive moral details of Arab and Turkish life. A 
 strong grasp on great essentials, a rigorous inatten- 
 tion to unessentials, make the day electric among the 
 holy hills : the reverse of these conditions may cause 
 much of a traveler's time there to become disen- 
 chanting and commonplace. It is important to be 
 much alone in Palestine. 
 
 1. What are the experiences which live longest in 
 the crowded gallery of memories which a traveler 
 brings back from the Holy Land ? 
 
PALESTINE, EGYPT, AND THE FUTUKE OF ISLAM. 19 
 
 The approach to Jerusalem for the first time ; the 
 cloud of historic presences ; the holy hush of the 
 soul ; the earliest glimpse of the gray wall through 
 the olive orchards ; the unutterable thoughts of the 
 events which have ruled the world from Olivet and 
 Calvary ; the trance of religious emotion ; the en- 
 trance through the Jaffa Gate near that tower of 
 Hippicus, which Christ saw and Titus spared ; the 
 ringing of the horse's hoofs on the pavement of Jeru- 
 salem. 
 
 The first visit to Gethsemane with its ancient 
 olives and its immeasurably moving associations. 
 
 The earliest gaze from the height of the Mount of 
 Olives westward upon Jerusalem as a whole, and 
 eastward into that strange depression in which the 
 Dead Sea lies. 
 
 The Holy Sepulchre, with its ever-burning lights 
 shining on crowds of pilgrims from all Christendom, 
 — Greek, Russian, Armenian, Syrian, Catholic, and 
 Protestant, all gathered beneath one dome. 
 
 The first view of what was probably Calvary, — the 
 skull-shaped height north of Jerusalem, visible from 
 the walls and from Olivet and Scopus, and fully meet- 
 ing, as no other place does, the requirements of the 
 Scriptural picture of the Crucifixion and of the mul- 
 titudes who came together at that sight, when the 
 heavens were darkened and the rocks rent. 
 
 All the history of the Roman siege of Jerusalem, 
 written, as it were, on the sky and on the hills. 
 
 The Jews' wailing place, in a city that has seen 
 twenty-seven sieges ; the poor, clean costumes of the 
 Jewish women ; the fine-fibred complexions ; the end- 
 
20 ORIENT. 
 
 lessly pathetic undulating cry, continued hour by hour, 
 in presence of the few remaining great stones of the 
 temple : " The heathen, O Lord, are come into thine 
 inheritance ; " and the answering echo of fulfilled 
 prophecy : " They shall lay thee even with the 
 ground, and thy children within thee." 
 
 A bath in the Jordan and one in the Dead Sea, in 
 which it is nearly impossible to sink. 
 
 A morning in the fields in which Ruth gleaned 
 with Boaz. 
 
 A morning, a noon, a sunset, a night in the Church 
 of the Nativity at Bethlehem. 
 
 A noon beneath Abraham's oak and at the cave 
 of Macpelah. 
 
 A morning at Jacob's well in presence of Ebal and 
 Gerizim. 
 
 The unchanged stupendous outlook from the hill 
 behind Nazareth, vast snowy Hermon in the north- 
 east, the Jordan Valley and the Esdraelon plain to 
 the south, Carmel and the Mediterranean to the west, 
 , — the very horizon that Christ saw. 
 
 A Sabbath on a convent roof at the edge of the 
 sea of Tiberias, and among the flaming oleanders of 
 the plain of Gennesaret. 
 
 A morning among the nets that fishermen spread 
 on the ruins of Tyre, and another at Sidon. 
 
 Damascus and its sea of gardens and its street 
 called Straight. 
 
 Baalbec with its colossal hewn stones, the largest 
 ever built into any structure erected by man. 
 
 Lebanon uttering its farewells to the setting and 
 its greetings to the rising sun, and in company with 
 moon and stars. 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 21 
 
 2. Is Palestine ever to rise from the desolation 
 into which she has been trodden down by six hun- 
 dred years of the tyranny of the Mohammedan races ? 
 The hoof of the Turkish power is said to cause every 
 green thing it touches to wither. When the tread of 
 this hoof ceases to be felt in Palestine, will her vine- 
 yards bend once more with heavy clusters, will her 
 valleys grow green again, will her deserts blossom as 
 the rose ? 
 
 Crossing the peaceful, undulating wheat-fields of 
 the plain of Sharon on a beautiful afternoon, it was 
 my fortune on a second visit to the Holy Land to 
 commence the ascent of the highlands of the interior 
 of Palestine just at sunset. Up rose the shield of the 
 orb of night, broad, clear, shimmering in its golden 
 vividness, with a beauty not often seen outside of 
 Oriental climes. Its shape was strange, however, and 
 a sickly pallor began to overspread its disk. I knew 
 not what was to happen, and supposed that some op- 
 tical illusion was caused by the state of the atmos- 
 phere. In a very few minutes more the lower limb 
 of the moon began to be eaten away by a dense black 
 shadow, and little by little the obscuration extended 
 over the whole orb. The night was unspeakably 
 solemn. The moon appeared like a translucent ball 
 of amber floating among the constellations. Its posi- 
 tion was not far from the Pleiades, Taurus, and Orion. 
 The air seemed fuller of historic presences than the 
 sky of stars. While we ascended the limestone slopes 
 and drove through the gnarled dark ravines this 
 eclipse went through its various stages. Before we 
 reached the Holy City it had passed away. Above 
 
22 ORIENT. 
 
 Mount Zion and the Valley of the Kedron and the 
 Mount of Olives hung the orb of night in fleckless 
 azure. Great Sirius was flashing above Bethlehem. 
 The outlook into the heavens above, as into the heav- 
 ens within the soul, appeared supernatural. I do not 
 know when, by any entrance into Jerusalem, which I 
 have approached from various points several times in 
 different visits, I have been so impressed as by this 
 approach during an eclipse and by this entrance after 
 its departure. In that eclipse of the moon I had be- 
 fore me a representation of Palestine under the de- 
 grading tyrannies of Islam. The full orb in the top 
 of the heavens is reformed Palestine. For one I be- 
 lieve that we shall see this orb floating unobscured 
 just as soon as Turkish power is driven out of Europe 
 and Asia Minor. May Providence speed the day of 
 such deliverance ! Would God that Palestine were 
 under a wise European protectorate ! 
 
 Palestine is a bridge between the Valley of the 
 Nile and that of the Tigris and Euphrates. In the 
 most celebrated earlier ages of sacred history these 
 valleys contained the foremost civilization of the 
 earth, except that which was coming into existence 
 in Rome and Greece. In the great periods of Old 
 Testament history, Egypt and Assyria were constantly 
 sending armies over the bridge of Palestine. Intel- 
 lectual, social, military, religious influences stormed 
 to and fro over this narrow highway, and Palestine 
 was able thus to take into its very heart the foremost 
 impulses and the best thought of the world, as well 
 as the worst. Sometimes trodden down under the 
 tyrannies of Babylon, the Holy Land was yet the 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 23 
 
 teacher of its greatest oppressors. Large parts of its 
 population, however, were so infected by the poisons 
 of the Valley of the Tigris and Euphrates as to drop 
 off from the divine stem and wither, and have drifted 
 into oblivion in history. 
 
 Palestine never will be as great politically and in- 
 dustrially as she has been until the Valley of the Nile 
 and that of the Tigris and Euphrates are again as 
 great as they once were in matters political and liter- 
 ary, commercial and religious. Fill up the Valley of 
 the Nile with a better civilization ; let liberty and 
 order be introduced into Asia Minor; let the his- 
 toric soil between Mount Lebanon and the head of 
 the Persian Gulf be traversed by a railway which 
 would not need to be as long as the Pacific Railway 
 from Omaha to San Francisco, and would by no 
 means be as difficult to build ; let the advance of the 
 Occident toward the rising sun bring noble industries 
 into Egypt and the old lands once governed by the 
 Medes and Persians ; let either Russia or England, 
 or any power to whom God in his providence may 
 assign this huge task, regenerate the valleys of the 
 Nile and Euphrates, and I believe that Palestine may 
 again rise and shine politically and industrially, and, 
 if God will, religiously. 
 
 As I do not see any immediate prospect of the 
 swift regeneration of the Valley of the Euphrates, 
 and no very definite promise of that of the Nile, I 
 am not one of those who think that Palestine soon, 
 under the stimulus of colonization from America or 
 Europe, or under incitements from the return of the 
 Jews, is to rise to industrial or political greatness. 
 
24 ORIENT. 
 
 She is, indeed, greatly altered in her physical capac- 
 ties. The old terraces are broken down. The foxes 
 have their holes and the birds their nests where 
 prophecy predicted that they should have them. I 
 am not sure that mountainous Palestine can ever be 
 made to seem to be a fertile region to those who have 
 had homes on the fat lands of the Rhine or the 
 Thames, the Hudson or the Mississippi. To-day Pal- 
 estine, in large parts, is so desolate that the twitter- 
 ing birds cannot fly over it without haversacks. You 
 are confronted in nearly all directions with desola- 
 tion fulfilling prophecy to the letter. 
 
 Nevertheless, there are signs of improvement in 
 many portions of the Holy Land, and on these a 
 visitor there dwells with the utmost interest. There 
 is a new Jerusalem growing up outside the walls of 
 the old city. As travelers here will justify me in 
 saying, the new city is much more pleasant as a res- 
 idence than the old one, and in everything except 
 historic associations is the more dignified part of that 
 great collection of stone dwellings on the ancient 
 sites of the sacred city. Russia is doing marvelous 
 things for the progress of the Greek Church at Jeru- 
 salem ; the Armenian and the Romish Churches are 
 effecting many improvements there. 
 
 3. Are the scattered Israelites of the world likely 
 to be restored in any large numbers to the land of 
 their ancestors ? 
 
 A certain amount of immigration is setting into 
 the Holy Land from all parts of the Jewish world — 
 not a very deep tide nor broad, only a little rill ; and 
 not always the young people at that. You go to the 
 
PALESTINE, EGYPT, AND THE FUTURE OP ISLAM. 25 
 
 Jews' wailing-place, and in the hours you stand there, 
 watching the swaying forms of the mourners, as they 
 read the lamentations of the prophets over the beau- 
 tiful stones of their temple, you notice again and 
 again that the proportion of old men is very large. 
 With fine quality of fibre, clearness of skin, no vicious 
 opaqueness of complexion, such as you meet with only 
 too often in the polygamous Arab or Turk, these peo- 
 ple are plainly elect even yet ; but they have com© 
 there to die. They have schools, they teach pupils 
 to be sent into various parts of the world ; Jerusalem 
 is becoming the headquarters of modern Israel ; biit 
 there is not depth nor breadth enough in this immi- 
 gration to produce swift changes in the Holy Land. 
 It appears certain that nothing can regenerate Pal- 
 estine to the extent of its capacity, in the present 
 state of the Nile Valley and the Euphrates, except 
 the withdrawal of all Syria from under the Turkish 
 power. 
 
 4. What are the prospects of a railway through 
 the Valley of the Euphrates ? 
 
 Should the Turkish Empire dissolve and the states 
 in the Valley of the Euphrates and in Asia Minor be- 
 come prosperous, their interests would gradually force 
 the construction of a railway from Constantinople, 
 or from the site of ancient Antioch, to the head of 
 the Persian Gulf. England has most weighty rea- 
 sons for building such a road. It would greatly 
 shorten her path to India. It would be a bulwark 
 against the aggressions of Russia in Western Asia. 
 It would be the line of simplest inter-communication 
 between the markets of Asia and Europe. Ex- 
 
26 ORIENT. 
 
 tended to the west bank of the Indus, and connected 
 with the system of rapid inter-communication in 
 India, the Euphrates Valley railroad would bring 
 London within seven days of Calcutta, and become 
 a crowded highway between Occident and Orient. 
 Since the capture of Kars, Russia dominates in the 
 Valley of the Euphrates ; but a railroad from Con- 
 stantinople to India ought to be constructed and pro- 
 tected by international agreement between the greater 
 and lesser powers that need it most. Americans are 
 naturally surprised that a road so easy of construc- 
 tion, and politically and commercially so important, 
 has not already been built. 
 
 5. What is to be said of the proposed canal be- 
 tween the Mediterranean and the Red Sea through 
 the Valley of the Jordan ? 
 
 It were unpardonable not to notice the scheme for 
 a Jordan canal, although the enterprise may turn out 
 to be only a dream. The Suez Canal is easily blocked 
 in time of war or cholera. Ships are not allowed to 
 move through it at a greater speed than that of five 
 miles an hour. A second canal must be opened be- 
 tween the Red Sea and the Mediterranean. Eng- 
 land, India, Australia, and all other commercial na- 
 tions demand this increased facility of intercourse. It 
 is thought to be cheaper to cut a canal through Pales- 
 tine by the way of the Jordan Valley and the Dead 
 Sea than through the sands of Egypt. Open a canal 
 from the coast near Acre across the Plain of Esdrae- 
 lon to the Jordan, and the waters of the Mediterra- 
 nean would be admitted to the Dead Sea. The cut- 
 ting would need to be only twenty -five miles long 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 27 
 
 and of no great depth. The head of the gulf of 
 Akaba is separated from the Dead Sea by a bold 
 ridge and rocky upland not yet surveyed. It might 
 be difficult, but of course not impracticable, to cut 
 through these. Once beyond this barrier, the waters 
 would flow down the slope from the Red Sea to the 
 Dead Sea. The immense depression in which the 
 latter lies would be filled. A lake would be formed 
 extending to the northern shore of the Sea of Gahlee. 
 Jericho and Tiberias would be covered. The waters 
 would rise on the east of the Mount of Olives to 
 within ten miles of Jerusalem. That city would thus 
 become an important sea-port. It might be made, 
 commercially as well as religiously, the joy of the 
 whole earth. I venture no prediction as to the suc- 
 cess of this scheme, but the London journals dis- 
 cuss it gravely, and a responsible company has been 
 formed with a British lord at its head, to carry out 
 the bold and strategic enterprise. 
 
 6. Does England wish to rule Egypt ? Is the land 
 of the Nile, as well as the Suez Canal, likely to fall 
 under the control of the British Empire ? 
 
 There are two Englands. A republican England, 
 which believes in government of the people, for the 
 people, and by the people ; and an England of the 
 privileged classes, which has very haughty, imperial- 
 istic ideas and precedents. Republican England does 
 not wish to annex Egypt. Republican England is no 
 more aggressive than our republic is. It is as anxious 
 to do justice to every weak nation on the borders of 
 the British Empire as we, since the abolition of slav- 
 ery, are anxious to do justice to our neighbors. But 
 
28 ORIENT. 
 
 imperialistic England, sometimes called Tory Eng- 
 land, is yet a mighty force in history; and its last and 
 probably greatest leader, Lord Beaconsfield, was ac- 
 customed to say that England is essentially an Asiatic 
 power. That party wishes to make England an 
 African power as well as an Asiatic, and it may yet 
 have opportunity to do so. It is to be remembered 
 that Mr. Bright resigned his position in a proud 
 British cabinet because he felt that the moral law 
 was not observed in the actions of England toward 
 Egypt. Mr. Gladstone, replying to his former col- 
 league, said that he and Mr. Bright agreed perfectly 
 as to the general proposition that the moral law ap- 
 plies to the relations of nations as well as to those of 
 individuals ; but that they differed as to the applica- 
 tion of that law to the particular case of Egypt. The 
 Brights and Gladstones and those who follow them 
 will treat Egypt, I have no doubt, with perfect jus- 
 tice. I am not assailing the party they represent ; 
 but the imperialistic party may come to power in 
 Parliament at any time. It has fought unjust wars 
 in China sometimes, in India not twice or thrice only, 
 in South Africa at least once, and not infrequently 
 in the Levant. That party is exceedingly anxious 
 that the whole of Egypt, as well as the Suez Canal, 
 should be under British control. 
 
 7. When Turkey is driven out of Europe, is it 
 possible that the Mohammedan Caliphate may be 
 restored to Cairo or Mecca ? 
 
 Nearly everj^ able man that you meet among the 
 Arabs and Turks and Egyptians thinks the Caliphate 
 likely to become Arabic whenever the Turks lose 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 29 
 
 Constantinople. At Jerusalem I heard of nothing 
 so much in the political world as the probable revival 
 of such a Caliphate. There are now only about 
 2,100,000 of the Turkish Mohammedans in Europe ; 
 but there are 175,000,000 Mohammedans in the 
 world, and of these only 20,000,000 are Turks. What 
 if these 2,100,000 Mussulmans in Europe should be 
 unseated from the saddle of Constantinople? What if 
 the prestige of their present position should be lost? 
 Do you believe that the vast majority of Mohamme- 
 dans who are Arabs would consent to be dominated 
 by 20,000,000 Turks, who would have no Constino- 
 ple to give them eclat ? The truth is that the down- 
 fall of Constantinople as a Turkish capital would 
 very probably be followed by an effort to reestablish 
 the Caliphate, and to place it either at Cairo or at 
 Mecca ; at least under Arab control, somewhere in 
 the more Southern lands of Islam. 
 
 8. What ought to be the attitude of England to- 
 ward the Moslem world as a whole ? 
 
 Here is a very recent elaborate English book on 
 the future of Islam, written by a gentleman who 
 spent a long time in Mecca. (" The Future of 
 Islam," by W. S. Blunt. London, 1882.) He en- 
 ters into the matter as a politician, and arranges 
 175,000,000 of the Moslem world in their subdivi- 
 sions, and he makes out a strong case to the effect 
 that England ought to aid the reestablishment of the 
 Caliphate, to put herself into the position of protector 
 of the Caliphate, and thus draw under her general po- 
 litical influence the whole world of Islam. That is 
 an imperialistic idea. There would be vigorous oppo- 
 
30 ORIENT. 
 
 sition to it made by republican England. Parties in 
 Great Britain are keenly divided about the English 
 Egyptian policy ; but it is a sign of the times when 
 a cautious conservative like Joseph Cowen, member 
 of Parliament, goes to Newcastle, and affirms in a 
 public speech that England must annex Egypt, and 
 that her doing this will be the destruction of the 
 European Turkish Empire and the beginning of a 
 North African British Empire. Many a friend of 
 the Beaconsfield foreign policy thinks that England 
 has as much right to govern in Cairo as she has to 
 rule in Calcutta. ( See Dicey's " Egypt," and G. 
 W. Vyse's "Egypt.") Many a recent British po- 
 litical essay maintains precisely this proposition. 
 Egypt is the key to the whole British Empire. 
 There is no safety for England's interests in the 
 Suez Canal, certain writers think, unless England 
 governs the whole of Egj^pt. She must govern the 
 canal or put herself in danger of losing India. So 
 considerate, so tender-hearted, so Christian a man as 
 David Livingstone once said, in Bombay, with the 
 applause of a great audience, that what England has 
 done for India she must ultimately do for all Africa. 
 Over the taffrail of many a ship I have leaned 
 with British officers, naval and civil, who were 
 friends of the imperialistic policy in English politics, 
 and have heard them say : " We must take Egypt. 
 If we do not, France will. We must extend our do- 
 minions up the Nile ; we must push our Cape settle- 
 ments north, through the Dutch colonies ; and who 
 knows but that we shall ultimately annex Liberia to 
 Sierra Leone ? " Only the other day, a British ship 
 
PALESTINE, EGYPT, AND THE FUTUKE OF ISLAM. 31 
 
 off the coast of Liberia demanded, in the haughty, 
 imperialistic tone which republican England detests 
 as much as you and I do, the rectification of a cer- 
 tain boundary according to English ideas. We find 
 our American Stanley in conflict at the centre of 
 Africa at this moment with French authorities. He 
 represents Belgium. The great powers of the world 
 have their eye on Africa, and England means to have 
 her usual share — that is, the lion's half. It is no 
 doubt true, my friends, that there is vehement op- 
 position to these ideas in England. Many a repub- 
 lican English gentleman of Mr. Bright's or Mr. Glad- 
 stone's opinions, I have heard say : " We do not want 
 Egypt. To annex it to the empire would bring us 
 into war with the great powers of Europe. If we 
 were to try and keep it, we could not manage it so 
 as to make it profitable to ourselves, and the compli- 
 cations it might lead to, if we were to take it, no man 
 can foresee. Under Gladstone we should never attack 
 Egypt. We must hold our place in the Canal — the 
 world agrees that we should have free passage through 
 it ; but what do we want of Egypt as a whole ? Per- 
 haps we ought to control one railway across the 
 Delta ; and by and by there may be a railway opened 
 down the Euphrates Valley, giving us a new road to 
 India." With such a railway open to her use, if not 
 under her control, and with another across Egypt, it 
 is very difficult to see why England needs the whole 
 of Egypt ; but the imperial party has always had 
 large wants. "We can govern Egypt," some Eng- 
 lishmen say, " better than her own people can ; there- 
 fore we ought to do it." Over and over the im- 
 
32 ORIENT. 
 
 perialistic party has attacked weak nations in the 
 Orient, for no other reason than to advance British 
 interests. 
 
 What is the secret whisper of diplomacy in Eu- 
 rope? " Let England have Egypt; let the Ottoman 
 Empire be driven out of Europe ; let Russia have a 
 large part of Asia Minor, and, perhaps, Constantino- 
 ple, if she will not attack England when she takes 
 Egypt ; let France have Tunis ; let Italy have, per- 
 haps, Tripoli ; let Germany and Austria move down 
 the Danube." Who knows but that Austria and Ger- 
 many may unite in making annexations along the val- 
 ley of that river, when the Turks are driven out, and 
 so be prevented from attacking England, if she wishes 
 to put Egypt in her waistcoat pocket ? At any rate, 
 it will be essential to fill the mouth of the Northern 
 bear with a fat slice of Asia Minor, and, possibly, 
 with that huge sweet morsel, for which the bear has 
 been longing for so many centuries, a passage out of 
 the Black Sea into the Mediterranean and a strong 
 foothold in Constantinople itself. Perhaps these re- 
 arrangements of the map could be made and no great 
 war arise. 
 
 Napoleon used to say: *' Whoever governs Egypt 
 is best qualified to govern both Europe and Asia." 
 He wished to deprive the British Empire of its pos- 
 sessions in the East and to restore the ancient road 
 to India. He wrote to the French Directory : " By 
 seizing and holding Egypt, I grasp and command the 
 destinies of the civilized world." Napoleon professed 
 the Mohammedan faith when he went into his Egyp- 
 tian campaign. There are documents, which lately 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 33 
 
 have come to light, showing that Napoleon had mighty 
 schemes of Asiatic dominion, and that this profession 
 of the faith of Islam was intended to be the com- 
 mencement of the fulfillment of gigantic projects as to 
 the world of Islam. If he had succeeded in Egypt — 
 if British naval power had brought no speedy end to 
 the career of the great Bonaparte in the Valley of the 
 Nile — who knows but that his wings would have 
 spread ultimately from Gibraltar to the foot of the 
 Himalayas ? His ghost walks yet in the shadows of 
 the Pyramids, as well as on the banks of the Seine. 
 There are men advising England now to follow the 
 old Napoleonic ideas. France is too much divided 
 against herself to carry out the schemes of her great- 
 est emperor. England has the power, and, if she can 
 conciliate Germany and France and Italy, and most 
 especially Russia, who knows but that she will yet 
 execute the mighty plan of the great Napoleon ? 
 
 9. Will Mohammedanism spread more rapidly than 
 Christianity in Africa ? What influence will the re- 
 forms now in progress in the Valley of the Congo 
 have on the future of Islam ? 
 
 If the International Association of the Congo suc- 
 ceeds in opening the heart of Africa to Christian civ- 
 ilization, Islam will lose its chief recruiting grounds. 
 In case the Free State of the Congo becomes pros- 
 perous, Christianity is likely to make rapid advances 
 in the heart of the Dark Continent, and so to close 
 the most important field of Mohammedan propagan- 
 dism. The career of Islam is likely to be brought to 
 a pause in Africa, as it has been in Europe, and must 
 soon be in Asia, by the rivalry of Christianity. 
 
34 ORIENT. 
 
 10. Has Mohammedanism self-regenerating power ? 
 Is Islam likely to be reformed from within ? 
 
 The Wahhabite reformation in the eighteenth cen- 
 tury resulted in the decapitation of its leader in front 
 of St. Sophia's at Constantinople. The sect he 
 founded numbers now only about 8,000,000, and is in 
 a state of decline. 
 
 The political power of Mohammedanism is likely 
 to receive a severe shock from the perhaps not dis- 
 tant dissolution of the Turkish Empire, and yet it 
 may endure for ages in Arabia. There is a Moham- 
 medan University in Cairo in which many thousands 
 of pupils are taught fanatical devotion to Islam. 
 The teachers sit at the feet of the pillars in the great 
 Azhar Mosque with their scholars gathered in semi- 
 circles on the marble pavements around them. This 
 theological school is now practically independent of 
 Turkish control. It is the headquarters of Arabian 
 theology. It has declared itself the home of indepen- 
 dent thought in Islam. It supports with vigor the 
 Arabic and Egyptian party of reform. At the same 
 iime, it preserves moderation of tone, and favors no 
 schism. On the downfall of the Turkish Empire, 
 this school is likely to demand the return of the Cal- 
 iphate to Cairo, and to restore to the Arabian mind 
 its lost religious leadership. 
 
 Until it gives up polygamy and the Koran, Mo- 
 hammedanism carries fatal diseases within itself, but 
 when it gives up these it will cease to be Moham- 
 medanism. Under severe pressure from Christian 
 governments, Islam may abandon slavery and learn 
 to live at peace with Christianity ; but, left to itself, 
 
PALESTINE, EGYPT, AND THE FUTURE OF ISLAM. 35 
 
 it is almost certain to continue to make death the 
 penalty for the abandonment of the Mussulman faith 
 by any subject of a Mohammedan power. Unless 
 polygamy and the Koran are abandoned, the relig- 
 ious and the political power of Islam must decline 
 together. In presence of the advances of Christian- 
 ity, intelligent Mussulmen themselves admit that the 
 proper symbol of the present prospects of their faith 
 is a waning crescent. 
 
 " The moon of Mahomet 
 Arose, and it shall set ; 
 While, blazoned as on Heaven's immortal noon. 
 The Cross leads generations on." 
 
ILLUSTRATIVE EXTRACTS FROM LETTERS 
 AND JOURNALS. 
 
 Abraham's Oak, Hebron, May 9. 
 
 I HEAR the morning wind in Abraham's oak, and 
 think of that most mysterious historical process by 
 which first one man, then a family, then a people, 
 then a church separated from the world have fulfilled 
 to the letter prophecies written in the oldest books 
 known to man. Abraham began circumcision of the 
 flesh ; his family recognized only God as their ruler ; 
 Moses brought the descendants of the family out of 
 Egypt organized as a church rather than as a state, 
 himself claiming no headship ; the long history of 
 the nation, until a king was permitted to be chosen, 
 was that of a theocracy ; the kings were contrary to 
 the fundamental idea of a society ruled only by the 
 King of kings ; after the captivity the Jews were 
 much more a church than a state, except in so far as 
 Herod, an usurper, and his family broke in upon the 
 order of the theocracy ; Christ came, and an uni- 
 versal church took the place of the chosen nation, 
 was its successor and expansion, in fact ; and that 
 church recognizes as its Supreme Ruler only God, 
 and teaches circumcision of the heart. 
 
 I care little for difiiculties in respect to the method 
 of interpreting particular details in this transcend- 
 
ABE AH am' S OAK. 37 
 
 ently grand succession of events, all pointing to one 
 end. It is historically beyond all dispute that the 
 chosen church has succeeded the chosen nation, as 
 that did the chosen family, and that the chosen man. 
 God intends to do^what He does do. History, there- 
 fore, is not only a record of what God has done, but 
 of what He from eternity intended to do. Provi- 
 dence designs to accomplish whatever it does accom- 
 plish. Every large and small event, every cause and 
 consequence among events, because after their occur- 
 rence actual, were before their occurrence inten- 
 tional. You can judge, therefore, why I am moved 
 by standing where the chosen man lived, and the 
 chosen family lie buried. It is not that Abraham 
 touched this spot, but that God has touched it. Cir- 
 cumcision of the flesh, the type of final circumcision 
 of the heart, began here a course of entirely indis- 
 putable events, which we are certain that Providence 
 intended from the first to bring to pass, because it is 
 safe to say that God intends to do what He does do. 
 The theocracy begun here in one man spread to a 
 family, then to a nation, then to a universal church ; 
 and that kingdom promises perpetuity as no other on 
 the earth does. Now, as from the beginning, cir- 
 cumcision of the heart is the condition of citizenship 
 in the theocracy, the only true government on earth 
 and the only in heaven. This vast historic process 
 is what moves me here ; and, as the oak sounds, ages 
 seem to pass through its boughs, and the giant 
 branches to stretch their arms, like God's plan, east, 
 west, north, south, above all nations and times, not 
 excepting yours and mine. I seal up here with this 
 letter a leaf from the oak. 
 
S8 ORIENT. 
 
 Bank of the Jordan, Morning, May 6. 
 Moses on Mount Nebo yonder, at that death of his 
 which was the beginning of centuries of an historic 
 life not ended yet ; the weary exiles from Egypt 
 passing across this river in a grant multitude after 
 forty years' wanderings ; Elisha and Elijah and the 
 chariots of fire; the baptism here of Him who has 
 now for eighteen hundred years governed the best 
 portion of the world, — such is the spiritual land- 
 scape, as I sit here among the willows, tamarisks, and 
 oleanders at the very edge of the swift, murmurous, 
 flashing Jordan. You see this historical outlook, 
 however, from across the Atlantic as well as I ; let 
 me, therefore, describe only the physical scene, al- 
 though this is far less impressive than the invisible 
 spiritual scene. The Plain of Jericho is only about 
 ten miles broad, and is very desolate, except at its 
 centre along the west side, where three or four small 
 streams burst from unquenchable fountains. Coming 
 this morning from Jericho to the Jordan, the road- 
 side was almost treeless and verdureless through the 
 two miles nearest the river, except only the last two 
 or three hundred yards, where a tangled mass of rich 
 vegetation makes a scene almost like a park in Eng- 
 land or America. The water lies low, and is not vis- 
 ible until you are just at its edge. It is brown, but 
 not muddy ; it resembles the water of the Nile more 
 than that of the Tiber. I bathed at the point where 
 the Greek pilgrims annually immerse themselves in 
 the river. I walked in a strong current on the st^ny 
 bottom completely across the one hundred and fifty 
 or two hundred feet breadth of the sacred stream, 
 and plucked some foliage of which I inclose a part. 
 
THE DEAD SEA. 39 
 
 Shore of the Dead Sea, Noon, May 6. 
 I write to you now on the shore of the Dead Sea, 
 1,292 feet below the surface of the Mediterranean, 
 and 3,800 feet below Jerusalem, and yet the heat on 
 this 6th of May, with a south wind blowing, is hardly 
 greater here on the edge of the lowest sheet of water 
 in the world than it is often in the New England 
 June. This is my exceedingly good fortune on this 
 journey ; for usually, even in early spring, the air 
 here is like the blast of a furnace. Comprehensible 
 enough, however, even to-day, as I look at the dim 
 haze of evaporation shutting off the view southward 
 at a distance of some ten or twelve miles, is the fact 
 that the Jordan is lost here. The river is simply 
 drawn up into the thirsty air. The Dead Sea bowl 
 has its outlet into the winds and the clouds. The 
 mouths of these gape wide coming fiercely heated now 
 from Arabian, now from African, now from Syrian, 
 now from Persian deserts. In some terrible moment of 
 geologic history, the crust of the earth seems to have 
 broken here all the way from beyond the south end 
 of the Dead Sea to the upper sources of the Jordan. 
 The eastern part stood firm and makes now the wall 
 of the Moab mountains ; the western sank to a slope 
 and forms the descent from the ridge of Palestine to 
 the Dead Sea. All the south end of this mysterious 
 lake, however, is very shallow, while the rest is very 
 deep ; and my theory is that an earthquake and vol- 
 canic agency burned and submerged the formerly 
 fruitful region at that south end where stood the lep- 
 rous cities of the plain. 
 
 Falling on my face with arms folded in this water, 
 
40 ORIENT. 
 
 I float like so much wood in common water. Lying 
 on my back with bands on my hips, I could sleep in 
 the centre of the lake ! In a bath here I have 
 tried every position, and never knew a hammock so 
 restful as these waves. The beach is pebbly ; the 
 water clear : the shores silent, rocky, almost verdure- 
 less, except for tufts of stunted shrubs at two places. 
 I shall mail this letter at Jerusalem, but it is signed 
 and sealed here, and made dry by sand from this 
 sounding shore. 
 
 Nazareth, May 16. 
 
 Yesterday at sunset, after a ride past the moun- 
 tains of Gilboa and through Jezreel, Nain, and Endor, 
 I came to the green, solemn, quiet, narrow valley 
 among the gnarled hills from which Nazareth looks 
 on the wide Plain of Esdraelon. At this moment I 
 am writing at the top of the hill behind the town, on 
 its northwest side, at a point where a portion of the 
 ancient city must have stood, and which, by the com- 
 mon confession of travelers, commands positively the 
 richest and most extensive prospect to be obtained at 
 any one place in all Palestine. 
 
 On every side the view is wonderful : snowy, gigan- 
 tic Hermon, 9,376 feet high in the distance on the 
 northeast; the rounded, thinly wooded, breez}'^ sum- 
 mit of Tabor on the east ; the brown, blue, and purple 
 wall of the Moab mountains next ; then the great 
 rent in which lie the lower Jordan and the Dead Sea, 
 plainly enough lower than the Mediterranean, and so 
 low as to be both of them invisible from here, though 
 the depression seems on that account none the less 
 mysterious ; southeast, the brown, rocky slopes of 
 
NAZARETH. 41 
 
 Little Hermon and of the mountains of Gilboa, with 
 the most important battle-fields of Palestine between 
 them; then south and southwest, the twelve miles' 
 wide expanse of the green, yellow, and brown Plain 
 of Esdraelon ; beyond it on the southwest the eigh- 
 teen miles long and partially wooded low ridge of Mt. 
 Carmel, terminating in the sea; lastly, blue, shore- 
 less toward the west, far-flashing, through two bold, 
 wide stretches, one south and one north of Mt. Car- 
 mel, the Mediterranean itself. 
 
 Hermon, Esdraelon, and the Mediterranean are the 
 commanding objects here. 
 
 But the filling up of the great outlines is soft with 
 thick wild thyme on the hills, the deep green of the 
 fig-trees and the silver-grayish green of the olives in 
 the valleys, rustling yellow and green wheat fields 
 on the hill slopes, in fat narrow glens, and on the 
 one great plain. 
 
 Think of Esdraelon as of the shape of a barbed 
 spear head or Indian's arrow. Its general form is tri- 
 angular : its point near the Mediterranean, its broad 
 end toward the Jordan. But three lesser plains run 
 from the broad end completely to the Jordan Valley, 
 or nearly to it ; and these I call the Jennin barb, the 
 Jezreel stem, and the Mt. Tabor barb of the spear 
 head. In the Jezreel stem, between Mt. Gilboa on 
 the south and Little Hermon on the north, a space 
 about two miles wide, all the great battles of the 
 Plain of Esdraelon have been fought. There King 
 Saul was ruined ; there Gideon overthrew the Midi- 
 anites ; there Sisera was defeated ; near there Napo- 
 leon, with 5,000 men, successfully resisted 30,000 in 
 
42 ORIENT. 
 
 a conflict lasting seven hours. Mt. Carmel forms 
 the southwestern side of the main portion of the ar- 
 row head ; and over against it, these Nazareth moun- 
 tains constitute the northwestern side. Opposite the 
 widest portion of the plain, and looking down from a 
 height of 1,637 feet above the sea, this hill of Naza- 
 reth, where I write, has incomparably the most glo- 
 rious and educating points of view to be found in 
 Palestine for that youth and that early manhood 
 which were certainly passed here, and which have 
 governed now for eighteen centuries the deepest edu- 
 cation of the world. 
 
 It was fit that He should look on this great and 
 wide sea whose kingdom was to be chiefly beyond 
 that shoreless horizon of the west. It was appro- 
 priate that the sublimity of Hermon should be gazed 
 upon from here by Him whose reign is to be more 
 lasting than the mountains that cannot be moved. I 
 am amazed as I look north, south, east, and west at 
 the natural and historical grandeur, comprehensive- 
 ;ness, and beauty of every part of the view. I think 
 whose feet trod these hills of wild thyme and I am 
 silent. 
 
 Nazareth, May 20. 
 
 It draws toward sunset as I pause here at the 
 edge of a rustling grove of olive-trees in the centre 
 of the green, quiet, solemn valley from which Naz- 
 areth and its chief hill look on Esdraelon, Tabor, 
 Carmel, the Mediterranean, and Great Hermon. In 
 all Palestine there is, it is said, no more rich and ex- 
 tensive prospect than that I have just named, seen 
 from the hill on the north of Nazareth, and certainly 
 
OUTLOOK FROM NAZARETH. 43 
 
 the other views I have myself had are each inferior 
 to that. During the youth and early manhood of 
 the life that has changed the course of the ages, He, 
 who was chief among ten thousand, must have often 
 looked here upon the wide, far-flashing sea, beyond 
 which, in Gentile nations, his kingdom was to have 
 during eighteen centuries its chief seats ; and upon 
 snowy gigantic Hermon, itself not to be as enduring 
 as that kingdom. I am astonished that in reading 
 much of Nazareth I never understood how incom- 
 parably grand this prospect north, south, east, and 
 west is from the hill, on the slope of which Nazareth 
 was and is built, its highest houses not looking on 
 the wonderful view, but themselves within a bow- 
 shot now of the points that command the outlook, 
 and anciently perhaps yet nearer. I am impatient 
 when I hear this little valley, a mile long and half a 
 mile wide, the town on its northwestern side, spoken 
 of as secluded. It is secluded only as an eagle's nest 
 is at the summit of far-looking mountains. It stands 
 on the heights of the ranges extending from Mt. 
 Tabor to near the sea, on the north side of the great 
 Plain of Esdraelon. If a swallow's nest beneath the 
 *eaves of a palace is secluded, then is Nazareth so, 
 for it is built at the edge of the colossal roof of the 
 palace of Palestine. It may be secluded from the 
 population, but not from the natural scenery, and es- 
 pecially not from the historic sites of the oldest his- 
 tory of the Holy Land. This is a shallow valley at 
 the summit and on the edge of a range of mountains, 
 and Nazareth is thus a mountain city. 
 
 The sun has set, and with it the Mediterranean 
 
44 ORIENT. 
 
 wind, which makes the heat here very endurable by- 
 day, goes down in force a little ; at midnight it will 
 be cool and still. In the twenty acres of square, flat- 
 roofed stone houses which make up the modern Naz- 
 areth, the great Franciscan church and convent, and 
 a new Protestant church, are the most conspicuous 
 buildings. There on the hill-slope are perhaps 5,000 
 people, more than half Christian, an exception to the 
 rule in this or any part of Palestine, as the town 
 itself is anomalous in its superior neatness and or- 
 der. A few minutes before I began this letter, I 
 met in a path of the copse of cactus yonder a mis- 
 sionary lady, plainly Protestant, not yet thirty years 
 of age, her face radiant, and possibly twenty girl- 
 pupils, many of them with interesting faces, troop- 
 ing along with her on a sunset walk. Wheat rustles 
 near me ; sheaves are piled not far off ; yonder three 
 camels are at this moment being made to kneel down 
 to be disburdened of their heavy loads of bundles 
 from the yellow harvest. Sheep led by shepherds 
 are being called home from the hills to the entrance 
 to the town. As I seal up these flowers and leaves 
 in this letter they have on them a slight evening 
 dew. 
 
 ^ Sea of Galilee, May 19. 
 
 The evidences of Christianity appear to me more 
 powerful than ever, as I sit here on the shore of the 
 Sea of Galilee, in sight of the elevation where prob- 
 ably the Sermon on the Mount was pronounced, and 
 of the spots where the cities stood whose destruction 
 was predicted, and which have disappeared so com- 
 pletely that scholarship to-day is at no agreement 
 
SEA OF GALILEE. 45 
 
 with itself as to their special localities. The charac- 
 ter exhibited in the Sermon on the Mount appears to 
 me here, even more vividly than ever before, a perfect 
 guaranty of the honesty and good judgment of Him 
 vrho delivered it. Daniel Webster said on his death- 
 bed, and caused to be written on his tombstone, that 
 the Sermon on the Mount cannot be a merely human 
 production. But the honesty and good judgment of 
 which there is such proof, made the claim of miracu- 
 lous power.' Here were the cities which saw the 
 mighty works upon which He who delivered the Ser- 
 mon on the Mount laid such emphasis that He de- 
 nounced in terms the most fearful those who were not 
 convinced by these deeds. In the honesty and good 
 judgment of the Sermon on the Mount, I find a guar- 
 anty for the honesty and intelligence of the claim as 
 to miraculous power. This basin of the Sea of Gal- 
 ilee, moreover, in the opening of the first century, 
 was not a spot in which things could be done in a cor- 
 ner. Crowded places of trade, Roman palaces, Jew- 
 ish synagogues and villages, flocks of boats, and every- 
 where, except along the southeast shore, a murmur of 
 men as constant as that of the waves, made the local- 
 ity a metropolis. Because it was such, it was chosen 
 by our Saviour as the chief scene of his teachings. 
 Yet here those mysterious claims were put forth in 
 the face of noon and with success, and side by side 
 with the Parables and the Sermon on the Mount. 
 
 I have been here three nights and two days, one of 
 them a Sabbath, and shall carry away with me vivid 
 memories of almost every nook of the lake, and of all 
 that is known as to the now obscure special sites, 
 
46 ORIENT. 
 
 the indeterminateness of which troubles me little, 
 as the general scene is yet what it always was. The 
 Sea of Galilee is pear-shaped. Lying six hundred 
 feet below the Mediterranean, its shores have in 
 places a tropical vegetation, contrasting strangely 
 with the almost totally verdureless upper portions of 
 the cliffs. As the breadth of the lake is from six to 
 seven miles, and its length twelve and one half, our 
 Saviour in crossing the sea to find retirement for de- 
 votion was accustomed to go at least fi¥e miles for 
 that purpose. 
 
 Damascus, May 28. 
 
 Contrasts of life and death fill all the scenery of 
 the East ; but nowhere, not even from the summit of 
 the Pyramids, nor in the Jordan Valley, have I seen 
 the two set in more magnificent antithesis to each 
 other than in this Plain of Damascus, on which I look 
 as I write. Rainless for half the year, the level tract 
 would be only a desert of drifting sand except for 
 the river Barada, which here bursts out upon the 
 thirsty acres, and fills a space fifteen miles long by 
 seven wide with almost tropical growths of olives, 
 figs, oranges, apricots, pomegranates, walnuts, lemons, 
 quinces, peaches, mulberries, plums, pears, hazel-nuts, 
 apples, cocoanuts, and a long Hst of other fruits. 
 
 In the centre of this green, heavil}^- wooded region 
 lies Damascus, all its wealth due to the mountain 
 river. Bomb never burst with death more effectu- 
 ally than the Anti-Lebanon stream here bursts with 
 life. Seven canals divide the waters ; and in the 
 plain every drop is under strictly legal protection. 
 But north, south, east, and west of the space reached 
 
DAMASCUS. 47 
 
 by the moisture, all is brown and barren as Sahara 
 itself. Death sets in at full tide at the edge of life at 
 full tide. The mountains, except along the narrow 
 gorges of streams, are absolutely verdureless lime- 
 stone, rusty in places with gravel. No wonder that 
 Mahomet, born in a thirsty land, should have been 
 reported to have said, as he stood here ; " Man can 
 have but one Paradise : mine is above ; I will not 
 enter this city." Henry Thomas Buckle, the his- 
 torian, at whose grave near Damascus I stood this 
 morning, and who died here in his fortieth year, 
 lamenting in his last words that his life's work was 
 but just begun, said when he stood on this height : 
 " This indeed repays me for all the toil and trouble I 
 have had in coming here." 
 
 It is near sunset, and all the billowy green of the 
 vegetation of the plain shows admirably in the slant 
 javelins of radiance poured over the height of Kubbet 
 Seijar. Here, looking on the farthest hills visible 
 toward the Euphrates, it is not difficult to pass in 
 imagination to that river ; thence to the far, gigantic, 
 snowy, and ice-bound tops of the Himalayas ; then 
 down the slope of China, then across the Japan 
 mountains, then above the Pacific to the Sandwich 
 Islands, thence to the Rocky Mountain Range, the 
 Mississippi, the Great Lakes, the Adirondacks, and 
 Boston. In America, my own, everything seems 
 strangely near as I look not west, but east, and re- 
 member that when one passes far enough east one 
 comes out at the west. All other history connected 
 with this view of Damascus fades into insignificance 
 compared with the one fact that at a place somewhere 
 
48 ORIENT. 
 
 yonder, but now lost to memory, Paul began the 
 career that brought a new life to Europe. 
 
 Ruins of Baalbec, May 29. 
 The colossal ruins at Baalbec, now that I stand 
 among them, impress me chiefly as a symbol of the 
 deserved fate of a cruel and polluted paganism, and 
 of the building of a true religion upon a false. Here 
 are substructures with stones sixty-three and sixty- 
 four feet long and thirteen high : probably they are 
 Phoenician. Above these lie the ruins of two tem- 
 ples, a lesser, two hundred and fifty feet long ; a 
 greater, one thousand feet : from famous inscriptions 
 which I have just been studying, it is known that 
 the temples are Roman, of the age of Antoninus Pius, 
 whose name is chiseled here. Last and upon all 
 other earlier structures stood a massive Christian 
 church or basilica, itself now destroyed, though the 
 creed it honored governs the most enlightened parts 
 of the world. Thus this accumulation of acres of 
 broken pillars, capitals, friezes, pediments, arches, 
 gmd platforms, exhibits in the dates and succession of 
 its parts the order it has pleased Providence to follow 
 in the religious history of mankind. I know not 
 that something of the magnificence of these six great 
 columns yet remaining erect out of the larger temple 
 is not fitly enough transferred to the best temple of 
 the true religious creed. There was a noble side 
 even to the false religions, and that can be found 
 here ; but the infamies and abominations that these 
 stones have witnessed make the ruddy sunset glow 
 now falling upon them seem a not unnatural blush. 
 
BAALBEC. 49 
 
 The world sees no longer the most civilized and pow- 
 erful of its nations making it a part of religious wor- 
 ship to give up wives and daughters to Baal. In this 
 very temple, Roman, Greek, and Phoenician united in 
 doing that age after age. I remember the actor who 
 was killed here for becoming a Christian ; and also 
 the death of Cyril in Constantine's time. The men 
 who reared these pillars could not be satisfied, after 
 they had murdered Cyril, until they had tasted his 
 liver. 
 
 I stand by the side of fragments of columns to the 
 top of which, as they lie prostrate, I cannot reach. 
 Three men joining hands could not encircle a pillar 
 of the large, and hardly one of the nineteen stand- 
 ing in the small, temple. Up and up, seventy feet, 
 stately stones are shot in smooth shafts, and then 
 crowned with a frieze fourteen feet high. More mas- 
 sive than those of Greece, the columns here are yet 
 of great apparent lightness as seen from afar ; they 
 have the solidity of Egyptian and the grace of Athe- 
 nian architecture combined. Many critics think them 
 finer than anything else of the kind in all Western 
 Asia, in Africa, or in Europe. 
 
 On one of the delicately sculptured niches I found 
 a dragon and a snake represented well. These rep- 
 tiles hiss no longer here in the name of Rome, of 
 Greece, and of Heaven itself. Baalbec is a ruin : 
 God be thanked ; a ruin ! 
 4 
 
n. 
 
 ADVANCED THOUGHT IN INDIA. 
 
 WITH A PRELUDE ON 
 
 REVIVALS, TRUE AND FALSE. 
 
 THE ONE HUNDRED AND FIFTY-EIGHTH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TBEMONT TEMPLE, FEBRUARY 26, 1883. 
 
" We believe that, in his adorable wisdom, our moral Ruler has at- 
 tached an inestimable importance to our life on earth ; that all men 
 who in this life repent of sin will, at their death, enter on a course of 
 perfect and unending holiness ; that all who throughout the present 
 life remain impenitent sinners will remain so forever; that both the 
 just and the unjust will be raised from death at the last day, will stand 
 before the judgment-seat of Christ, and will receive from Him their 
 awards according to the deeds done in the body ; so that the wicked 
 will go away into endless punishment, but the righteous into endless 
 life."— r^e Worcester Creed, 1885. 
 
 " America has received the true religion of the old continent ; the 
 church of ancient times has been there, and Christ is from thence ; 
 but, that there may be an equality, and, inasmuch as that continent 
 has crucified Christ, they shall not have the honor of communicating 
 religion in its most glorious state to us, but we to them." — Jona- 
 than Edwards : Revival of Religion in New England. 
 
 Outside of Indus, inside Ganges, lies 
 
 A wide-spread country famed enough of yore ; 
 
 Northward the peaks of caved Emddus rise. 
 
 And southward Ocean doth confine the shore : 
 
 She bears the yoke of various sovranties 
 
 And various eke her creeds. While these adore 
 
 Vicious Mafdma, those to stock and stone 
 
 Bow down, and eke to brutes among them grown. 
 
 Camoens. 
 
 " Wherever there is intelligence, in all stages of life, there dwells 
 Christ, if Christ is the Logos. I plead for the eternal logos of the 
 Fathers — a more universal Christ, — and I challenge the world's as- 
 sent. This is the Christ who was in Greece and Rome, in Egypt and 
 India. In the bards and poets of the Rig Veda was He. He dwelt 
 in Confucius and in Sakya Muni." — Keshub Chdnder Sen. 
 
PRELUDE 11. 
 
 EEVIVALS, TEUE AND FALSE. 
 
 Spieitual efficiency is the measure of the worth of 
 all creeds, sects, and churches. Efficiency in what ? 
 In delivering men from the love of sin and the guilt 
 of it. We know beyond a peradventure that without 
 this double deliverance there can be no peace under 
 the moral law which conscience reveals, and which 
 ethical science itself proclaims, and which all the 
 pages of revelation flame with, like so many Sinais. 
 Lessing said that the ultimate test of the worth of 
 sects would be found in their ability to produce new 
 men, religious lives, spiritually regenerate popula- 
 tions. This is nothing but the yet unfathomed say- 
 ing of the Scriptures : *' By their fruits ye shall know 
 them," — that is, creeds, theologies, sects, churches, 
 ages. This is the scientific test, this is the biblical 
 test, and to this crucial standard of judgment we must 
 bring unflinchingly our luxurious churches, liberalis- 
 tic literature, and siren pulpits. 
 
 American theology has been full of faults, which it 
 becomes us to remember with humiliation of spirit ; 
 but it has attained, also, by the favor of Providence, 
 a few peculiar excellences, which it becomes us to 
 recognize with gratitude as Divine gifts. These 
 have sprung, no doubt, in part from the necessities of 
 
54 ORIENT. 
 
 our condition and in part from the traits of American 
 character. We are regarded as a practical nation, 
 and I am willing to maintain the proposition that our 
 theology is richer than any other on earth on the 
 practical side. As a means of producing, by the bless- 
 ing of Heaven, new lives in large populations, I had 
 rather have scholarly and aggressive American theol- 
 ogy of the New England new-school type, or of the 
 Presbyterian type, or of the Baptist, Methodist, or 
 Episcopalian, than average German, Anglican, or even 
 Scottish theology. Since the days of Jonathan Ed- 
 wards and George Whitefield and John Wesley, no 
 church on earth has been more distinguished than the 
 American for revivals, unless it be the Scottish, in 
 the time of the covenanting contest, or possibly the 
 German, in a few of its most heroic years. In a wide 
 outlook over the eifect of presentations of religious 
 truth to large populations, American theology, re- 
 garded as a summary of the points in which our 
 evangelical bodies agree, and judged mercilessly by 
 its fruits, need not as yet blush at its comparative 
 record. 
 
 Professor Christlieb, of Bonn, is now earnestly en- 
 deavoring to introduce into Germany several of the 
 methods of the free churches in Great Britain and 
 the United States as a means of putting an end to the 
 torpor, the barrenness, the iciness of much of the life 
 of the state churches in the Fatherland. While a 
 few people on this side of the Atlantic seem anxious 
 to transplant from Germany the ideas that have pro- 
 duced torpor there and are at the bottom of a large 
 part of the spiritual ineffectiveness of the European 
 
REVIVALS, TRUE AND FALSE. 65 
 
 state churches, the most evangelical of the German 
 professors are endeavoring to transplant into Ger- 
 many the incisive, practical ideas and methods of ag- 
 gressive evangelical Christianity as they have been 
 developed m Scotland and England, and especially 
 under the free-church system of the United States. 
 Would to God there were a thousand Edwardses, a 
 thousand Whitefields, a thousand Wesleys, a thou- 
 sand Lyman Beechers, a thousand Finneys, a thou- 
 sand Moodys on the globe, and that ten of each of 
 these classes could go around the world as evangelists 
 every ten years ! [Applause.] 
 
 The churches of different nations are rapidly ac- 
 quiring a better knowledge of each other. National 
 deficiencies ought to be supplemented by international 
 imitations. The learning of the German universities 
 is superior to ours. In a great variety of particulars 
 we are behind Germany in matters of theoretical and 
 scientific import ; but we are in advance of Germany 
 in the practical matters of church life. We are in 
 advance of England as a whole ; we are ahead of 
 every nation on earth in this matter, probably, unless 
 it be Scotland, and are likely soon to be in advance 
 of Scotland herself. Filling up our deficiencies by 
 the study of those traits which supplement our own, 
 let us be careful not to underrate the special gifts 
 which God has poured out upon American Christian- 
 ity ; let us reverence the practical side of aggressive, 
 evangelical. Christian work ; let us see to it we do 
 not lose the traits which the rest of the world needs. 
 We seem to be singled out by Providence for the 
 defense of those aggressive methods by which free 
 
66 ORIENT. 
 
 churches can become strong in free states, and by 
 which alone republics can be made safe. Nothing, 
 according to my judgment, is more needed to-day in 
 German church life, or in the average Anglican, or 
 in that portion of the Church of Scotland that is yet 
 an establishment, or by Protestanism on the Conti- 
 nent of Europe at large, than an imitation of Ameri- 
 can, evangelical, aggressive methods. This may look 
 like professional or personal bias ; but I am not an 
 evangelist, I am not a preacher. I am simply a stu- 
 dent of the signs of the times, a lecturer, a friend of 
 the church. The American methods of revival work 
 in its best form, experience has shown to be superior 
 to any which have been developed on foreign shores. 
 We need not go abroad for instruction in the practi- 
 cal matters of Christian aggressiveness. 
 
 What will be the leading characteristics of the 
 church for the times, if we are to take American ex- 
 perience as indicating the probable lines of develop- 
 ment in Christian aggressiveness in free churches in 
 ages to come ? 
 
 , 1. The church for the times will reach the whole 
 population. 
 
 John Wesley said once : " Beware how you invite 
 rich men into your churches until you are sure they are 
 Christian. Beware how you manage your churches 
 in such a way that rich men will become a neces- 
 sity to you. If your church buildings are so luxuri- 
 ous that you need an enormous income, wealthy men 
 will be necessary to you, and they will rule you, and 
 then you must soon bid farewell to Methodist disci- 
 pline, and, perhaps, to Methodist doctrine." A wiser 
 
REVIVALS, TRUE AND FALSE. 67 
 
 thing was never said ; a more unpopular thing, per- 
 haps, could hardly be repeated at this hour. As I 
 am not a pastor or preacher, and as no one can sup- 
 pose that I am making oblique personal references 
 here, I venture to say that, even in republican Amer- 
 ica, and especially in the wealthy and fashionable 
 society of cities, there are more than a few luxu- 
 rious churches that do not want poor men as mem- 
 bers. When a revival occurs, the question con- 
 cerning many converts is, not " Are they soundly 
 Christian?" but "How much are they worth?" 
 [Laughter.] " What is their social standing ? " 
 " Am I willing to have one of these converts next me 
 in a pew ? " " Are they likely to add anything im- 
 portant to the financial or social strength of our soci- 
 ety ? " Under the voluntary system, we must have 
 money and must draw rich men into the churches ; 
 but if they stand there on their money-bags, and ask 
 to be measured not according to the height of their 
 Christian character, but according to the height of 
 these pedestals of worldliness — wealth, social posi- 
 tion, hereditary rank, connection with public affairs 
 — then I say the time has come for us to cast abroad 
 God's truths as scythes, and mow down all these 
 unnatural growths ! On the floor of God's house 
 he is tallest who is nearest to God. [Loud ap- 
 plause.] 
 
 Let nobody suppose that I am opposing rich men 
 as a class. A man is a man even though his father 
 was rich. [Laughter.] There have been in this 
 country and there are now among us rich men who 
 are apostles. Lately there fell in New York city the 
 
68 ORIENT. 
 
 central trunk of a banyan-tree, of whicli it has been 
 well said by Dr. Cuyler that it threw down a stem 
 into almost every land of the globe. William E. 
 Dodge spread abroad his benefactions, his personal 
 Christian effort, his oversight of great religious en- 
 terprises, until he was a power in India, a power in 
 the Sandwich Islands, a power in Japan, a power in 
 half the States of this Union. [Applause.] We have 
 many men, not known to the public and not very 
 wealthy, who are the almoners of the churches, of 
 the philanthropic institutions, of the colleges and the 
 schools. On the whole, there is no country in the 
 world where wealth is more generous than here, unless 
 it be Great Britain, but wealth there is concentrated 
 in a privileged class and in a powerful middle class, 
 so that a comparison can hardly be made at all 
 points with fairness. Everything considered, many 
 wealthy men here must be regarded as princes of 
 generosity. But the time comes, occasionally, when 
 it is necessary to say that men must be measured 
 by character, and not by their purses or their so- 
 cial pedestals. We must resist, therefore, the idea 
 that any church is too good to be enlarged from any 
 part of the population of a city. For one, I think, 
 there is no church even in Boston that ought to be 
 above adding to its membership converts from the 
 North End. [Applause.] I have heard of a church 
 in New York city that lost a large part of its mem- 
 bership by people emigrating up the island ; and, 
 finally, the population around it became so bad that, 
 according to Dr. Pentecost's admirable statement, the 
 church itself emigrated. There were no longer any 
 
REVIVALS, TRUE AND FALSE. 59 
 
 people around it which its members cared to associate 
 with. [Laughter.] 
 
 These shrewd pastors behind me are men of brav- 
 ery. They have entered the ministry not from finan- 
 cial motives, for there are no financial motives to 
 lead men into the ministry. They have obtained 
 a collegiate education, they have gone through long 
 years of professional training, and now they stand as 
 God's apostles before the masses of the people. They 
 preach to save souls, and yet there are times when 
 even their courage is tried by lofty pride in wealthy 
 churches, and an unexpressed feeling that some men 
 are too corrupt in their past connections, or too low 
 in their present social standing, or too poor to be at- 
 tractive persons in a luxurious house of God. I call 
 any such meeting place for a select few a club-house. 
 A luxurious church that is not ready to receive mem- 
 bership from any quarter of the population is a so- 
 cial preserve, and not a church. [Applause.] 
 
 The worst two evils within the domain of Chris- 
 tendom in our time are probably luxurious living 
 among church-members and loose thinking among re- 
 ligious teachers. When the two go together and we 
 have a religious club instead of a church, — a club 
 in which, of course, it would be uncourteous to sup- 
 pose that there are any sinners, a club that has for- 
 gotten that all men are brethren, and that the busi- 
 ness of the church is to stand between the living and 
 the dead ; when we have a number of such churches 
 connected by close social ties, and, perhaps, giving 
 direction to great central currents in the religious life 
 of a city, — the time then has come to unite all the 
 
60 ORIENT. 
 
 powers of the pulpit, the press, and the platform 
 against the choking of God's most holy truth by- 
 purse-strings and by ribbons and by dashes of the 
 lavender waters of liberalism. One fifth of our pop- 
 ulation lives in large cities. Under the voluntary 
 system of church life in the United States it is likely 
 to be our prevailing trouble that when Judas carries 
 the bag and betrays his Lord, he will not always 
 have the grace to go and hang himself [laughter], 
 and that church members will not usually have the 
 grace to hang him. 
 
 2. The church for the times will emphasize the 
 hidden half of Christian unity. 
 
 If it cannot secure church union, it will secure 
 Christian union. It will call often for union meet- 
 ings of all evangelical denominations, and organize 
 united efforts for common purposes. 
 
 3. The church for the times will ascertain what 
 hinders individuals from accepting Christianity ; it 
 will receive questions and organize searching inqui- 
 ries as to the current obstacles to conversion. 
 
 If I were a pastor, I should do again what I did 
 once, when for a year I was acting pastor : keep a 
 question-box open constantly for those timid people 
 who cannot go to a pastor's study and discuss their 
 difficulties with him. I might have a committee to 
 examine the questions and weed out frivolous and 
 vexatious ones ; but very few of these would be put 
 in after all, as you would find by experience. Sev- 
 eral pastors, to my knowledge, have tried question- 
 boxes in their churches, and, with a certain wise 
 oversight, differing in each individual case, these en- 
 
REVIVALS, TRUE AND FALSE. 61 
 
 terprises have turned out well. Either in my Sab- 
 bath-school or at the church door, I would have a 
 question-box always open for anonymous written 
 inquiries on the topics discussed in the pulpit or in 
 the Sabbath-school. I would bring out in all ways 
 the secret intellectual and moral difficulties of my 
 parish, and thus I would learn to fire, not into the 
 air, but at the white of the eye. Romanism has its 
 confessional, and Protestantism ought to be permit- 
 ted to have its question-box, to reveal the wants of 
 the people. The secret of securing attention is to 
 say the thing that needs to be said ; but one method 
 of ascertaining what needs to be said is to study 
 carefully the secret questions the people are raising. 
 
 4. The church for the times will teach church- 
 members to give a reason for the faith that is in 
 them. 
 
 There ought to be in every Sunday-school one 
 class in Christian apologetics, besides occasional 
 courses of lectures on this subject before every con- 
 gregation. 
 
 5. The church for the times will teach all church- 
 members to converse on personal religion with the 
 religiously irresolute. 
 
 In the winter season most of the devotional meet- 
 ings of the church, or, at least, one such meeting a 
 week, ought to be closed by conversations between 
 the church-members present and any religiously ir- 
 resolute persons who are willing to remain for such 
 conversations. At a devotional meeting, you have 
 made an earnest address on some incisive point of 
 evangelical truth, and at the close of the service you 
 
62 ORIENT. 
 
 announce the doxology. But before it is sung you 
 give notice that all who are religiously irresolute are 
 requested to remain for conversation with church- 
 members. If any must leave, they go out while the 
 hymn is being sung ; but those who remain, by that 
 act open the door to conversation. Without any dis- 
 courtesy you may approach such persons on the most 
 sacred topics of personal religion. Let your church- 
 members converse with every one of those who re- 
 main ; go with these members yourself, and hear 
 enough of the conversation to know whether wise 
 advice is given. You say church-members cannot be 
 trusted to do this work ? They can with a proper 
 amount of teaching from their pastor. He is a 
 wretched church-member who does not Ijnow how to 
 answer the question, " What must I do to be saved ? " 
 But here is a man whose bargains the last week, it 
 may be, have run as close to lies as the eyelid to the 
 eyeball, and the neighbor he has cheated sits at his 
 side, and this shrewd merchant is expected to talk 
 with his neighbor on the conditions of salvation. 
 The discipline is as good for the merchant as for his 
 neighbor. [Applause.] Nothing makes a live man 
 out of a dead man so soon as to set the dead man at 
 the work of producing life in another dead man. 
 These conversations quicken the church immensely. 
 
 6. The church for the times will prepare for re- 
 vivals, as the spring prepares in its earlier for its 
 later season. 
 
 Religious conversations ought to be made a stand- 
 ard part of devotional meetings in the church, in our 
 climate, in the winter. But the whole world is not 
 
REVIVALS, TRUE AND FALSE. 63 
 
 in our climate. There are churches that ought to 
 be like the tropical forests, always bringing forth 
 fruit, always filled with blossoms, — buds here open- 
 ing, fruit there dropping. Our seasons are such that 
 in the long evenings of winter we have special op- 
 portunities ; and this proves only that our church 
 affairs should be managed something as the agricul- 
 tural affairs of our zone are. Let us always be pre- 
 paring to put in the seed, or putting in seed, or reap- 
 ing the harvest. 
 
 7. The church for the times will protect the fruit 
 of revivals, as the summer ripens the births of 
 spring. 
 
 My central idea concerning revivals is that what 
 are called the evils of revivals, by those who oppose 
 them, usually arise because proper work has not been 
 done before the revivals, or is not done after them. 
 A revival is only like the opening of the clouds in 
 the spring and the beating down of the sunlight ; or 
 like the dropping of the gentle showers and the ver- 
 nal rains. What will the sunlight, what will the 
 rain do without the deep planting of the seed, or 
 without the careful watching of the fields after the 
 tender shoots have sprung forth ? 
 
 Mr. Moody's revivals have turned out thoroughly 
 well in every case where they have been followed up 
 properly. A few men say his work here or there has 
 not eventuated well. Did the pastors follow it up ? 
 Was the seed deeply planted before he came ? He 
 is nothing but the shower, he is nothing but the 
 opening in the clouds. God seems to speak through 
 some evangelists ; He gives them power to open the 
 
64 ORIENT. 
 
 heavens and let the sunlight in upon spiritual fields. 
 By endowment of Heaven, this capacity was in Ed- 
 wards, it ,was in Whitefield, it was in Wesley and 
 Finney, and it is in many an evangelist of to-day, 
 thank God ; but we must remember that the plant- 
 ing of the seed and the protection of the green shoots 
 are quite as important as allowing the sunlight and 
 rain to fall upon the fields. In this city I happen to 
 know that certain revered pastors — who sit on this 
 platform at this moment and whom I must not name 
 — have followed up carefully the converts who came 
 forward in their fields of labor in Mr. Moody's re- 
 vival. If you go to these pastors and ask. what has 
 been the result of Mr. Moody's effort here, they will 
 say it has been glorious. In two or three instances 
 reformed drunkards have become large benefactors 
 of the churches, both spiritually and financially. 
 The men who have followed up these converts give 
 you a good report of Mr. Moody's work; but the 
 men who folded their hands, the men who said, " Let 
 the harvest take care of itself," the men who were 
 immersed in luxurious lives and had torpid congrega- 
 tions, and who did not care to soil the skirts of their 
 churches with any acquisitions from unpopular por- 
 tions of our masses, — these persons, if you approach 
 them, have usually only a cold answer to give to 
 any question as to the effect of Mr. Moody's work 
 here. I care nothing for the answers of such men. 
 I repudiate such men as authorities on this theme. 
 Greatly as we in America revere Mr. Moody's work, 
 I found in Edinburgh deeper reverence for it than 
 I find, on the whole, in Boston. I found in Lon- 
 
REVIVALS, TRUE AND FALSE. 65 
 
 don, on the whole, higher esteem for it than I have 
 been able to find, usually, in New York. On both 
 sides of the Atlantic, wherever I have been in fields 
 he has visited, I have had abundant proof that his 
 work, when followed up by the local pastors, has 
 eventuated successfully. Look at Oxford ! Were not 
 the young men reached there ? Why were they 
 reached? Chiefly because God's truth was boldly 
 preached and made fruitful by his Spirit ; but partly, 
 also, because Mr. Moody's hands were held up by 
 men of position in the Established Church. Were 
 his hands held up here? Did Harvard professors 
 stand by him here, as Oxford professors stood by him 
 in the British Islands, as Edinburgh professors stood 
 by him in Scotland ? I happen to know a dozen 
 men of great learning and culture who thought it an 
 honor to go into the inquiry meetings and converse 
 with the religiously irresolute in Edinburgh and in 
 London. [Applause.] 
 
 Dr. Crafts, of Brooklyn, lately sent out an hun- 
 dred letters to preachers and Sabbath-school super- 
 intendents, with the question: "How many of you 
 came into the church during periods of religious 
 awakening, commonly called revivals ? " The answer 
 was, four sevenths. As I part from this theme allow 
 me to ask this audience the same question. I will ex- 
 plain exactly what I mean to do, so that none of you 
 can suppose I am trying to catch any of you unawares. 
 I am about to ask all Christians in this assembly to 
 rise — all Christians, Protestant or Romish, evangel- 
 ical or unevangelical. This is putting the case very 
 broadly and at a disadvantage to the propositions I 
 
66 ORIENT. 
 
 am defending. Then I am to ask all those Christians 
 to sit down who did not come into the church in 
 some period of religious awakening, by which I mean 
 a period in which a considerable number came into 
 the church under special effort. I do not mean a 
 month's special effort, or that the effort was in the 
 Methodist form, or the Congregationalist, or the 
 Presbyterian, or the Episcopalian. I mean simply a 
 religious awakening, occurring under some particular 
 measures intended to make religion a personal mat- 
 ter. How many of the Christians in this assembly 
 came into the church under such effort ? I believe 
 we shall find that more than half did so. 
 
 8. In every religious service the church for the 
 times will make religion a personal matter, and will 
 preach so as to secure immediate decision of the soul 
 to accept God in Christ as both Saviour and Lord. 
 
 We have had preaching to the intellect, we have 
 had preaching to the emotions, we have had preach- 
 ing to the fancy ; the time is coming when no preach- 
 ing will be considered thoroughly evangelical unless 
 it is addressed to the will. [Applause.] In every 
 religious service religion ought to be made in some 
 way a personal matter. I would have every prayer 
 include in it petitions implying the total self-surren- 
 der of the will to God. It is a serious conviction of 
 mine that we might improve the ordinary form of 
 closing public religious services. Perhaps it is not 
 too much to say that no man has a right to pronounce 
 the benediction. We have a right to invoke it ; but 
 we can invoke it effectively only by total self-surren- 
 der to God. I wish every religious service were 
 
REVIVALS, TRUE AND FALSE. 67 
 
 closed by a form including the petition " Thy king- 
 dom come, thy will be done in every one of us this 
 instant as in heaven ; " and then a moment of silent 
 self - consecration, implying that every individual is 
 reined up to the duty of immediate, total, affection- 
 ate, self-surrender to God as both Saviour and Lord, 
 after which I would have the benediction invoked 
 upon all such as have thus surrendered. In Calcutta, 
 Keshub Chunder Sen, leader of the theistic move- 
 ment in India, has arranged a ritual for his people, 
 who are not Christians, but simply believers in a per- 
 sonal God and providence and prayer. At one point 
 of that service, all the people present rise and utter 
 the words " Give us light." They then remain in 
 silent prayer for some seconds. A little later the 
 congregation, with the minister, call out : " Victory to 
 God ! Victory to God ! " Then there is another si- 
 lent prayer. At the end of that inexpressibly solemn 
 act of devotion the pastor says : " Peace ! Peace ! " 
 This has the spirit of Christianity ; I wish that in our 
 Christian rituals there were something like it. Unless 
 we have this address to the will, we leave out the 
 most effective portion of every religious service. Only 
 those who say "Victory to God ! " deserve to have or 
 can have the benediction effectively pronounced over 
 them. I am not a friend of innovations; but I wish 
 exceedingly that in the ordinary closing of religious 
 exercises there were always something to rein up 
 every hearer to total self-surrender to God. 
 
 Now, my friends, you will favor me with this ex- 
 pression which I have explained in advance, and on 
 which I have allowed you time to think. Will all 
 
68 ORIENT. 
 
 Christians in this assembly please rise ? [Appar- 
 ently 2,500 of an audience of over 3,000 rose.] This 
 assembly represents all evangelical bodies. It is a 
 most cheerful fact that certainly more than 2,000 
 people rise here as Christians. Will such of you as 
 did not come into the Church in some period of spe- 
 cial religious awakening, commonly called a revival, 
 such of you as didi'Tiot come in through a gateway of 
 special religious effort, sit down, and will the rest 
 remain standing? [The request was heeded.] At 
 least four sevenths of the 2,000 or more Christians 
 of this assembly have remained standing ; two thirds, 
 some of the gentlemen behind me say ; some, three 
 fourths. I thank you most cordially for this expres- 
 sion. Any form of special religious effort that has 
 brought half or four sevenths of our Christians into 
 the church is sufficiently justified in experience by the 
 Divine approval. 
 
LECTURE II. 
 ADVANCED THOUGHT IN INDIA. 
 
 Through the gate of the Red Sea, Sinai on the 
 left, the Pyramids on the right, you enter the Indian 
 Ocean, the North Star hanging low behind your 
 ship and the Southern Cross rising from the heated 
 horizon in front. 
 
 At Aden you see a British Gibraltar — an island 
 that is little more than a cinder, but carved into mili- 
 tary might ; heavy batteries frowning from the lower, 
 middle, and upper slopes ; great reservoirs for water 
 in the parched red rock ; 30,000 people, large military 
 detachments, huge men-of-war, a position that domi- 
 nates Arabia and Northeastern Africa, and, of course, 
 insures a proper respect for British interests in the 
 whole length of the Red Sea and the Suez Canal. 
 
 Nowhere on the highways of travel around the 
 earth do you find a hotter region than between the 
 sands of Arabia and those of Sahara. On your tour 
 of the world, you afterward cross the Equator, once 
 in the region of the East Indies and again south of 
 the Sandwich Islands ; but you suffer little from 
 heat in the former case, and, in the latter, under the 
 cool trade-winds from the Andes, you wear your 
 ulster in the evening as you pass the Line. In the 
 Red Sea, however, it is possible that you may need 
 
70 ORIENT. 
 
 a double Scotch cap, with the interstices filled with 
 pounded ice, to prevent sun-stroke. In spite of the 
 broad punkahs which servants of the ship now swing 
 above the tables in the cabin, in spite of your con- 
 stant use of the wide fans of the Orient, in spite of 
 your dressing as nearly as possible in gauze, in spite 
 of your punctual attention to cold baths, in spite of 
 your total abstinence from intoxicating drinks and 
 wine and beer, you need to guard against sun-stroke 
 by a thick sun-hat. At Suez the fashion of careful 
 travelers to the Orient is to put on solar helmets. 
 You begin there to carry everywhere in the sunshine 
 an umbrella, covered on the outside with white. 
 There is an uncompromising fierceness in the sun- 
 beams, utterly unknown to one who has not been in 
 the Tropics ; something searching and deadly charac- 
 terizes the impact of the javelins of light and heat even 
 at sunrise, but especially when the king of the broil- 
 ing day is directly overhead or in the mid-afternoon 
 sky. " Stand out of the sunshine ! Keep out of the 
 glare of the sun ! " You hear constantly these novel 
 directions given in anxious tones to inexperienced 
 children. Without being forced, as many are, to use 
 protecting spectacles, you fall into the habit of hold- 
 ing your eyelids half closed, a tendency which may 
 become such a habit as to endure after your return to 
 temperate latitudes. You are sometimes in a ship 
 that moves with a slow, hot wind, and so you have no 
 relief afforded by the breezes of the ocean. Occasion- 
 ally a ship has been known to pause in the Red Sea, 
 reverse its course, lose time, and move against the 
 wind for a few hours, in order to relieve its passengers 
 
ADVANCED THOUGHT IN INDIA. 71 
 
 from the effects of the intolerable heat. There is, 
 however, in the Red Sea, as there is not in the best 
 season at Bombay and Calcutta, a great difference 
 between the temperature at night and by day. The 
 sands radiate heat rapidly. There is an Arabian 
 proverb which says that " The servant in the cool- 
 ness of the morning forgot to provide water for the 
 heat of the day." You make the most of the slight 
 relief the nights give ; you sleep on deck, and take 
 every precaution ; but, even in December, when the 
 sun is south of the Equator, you come out of this 
 terrific funnel between the two hottest deserts of the 
 world, exceedingly glad to find yourself in average 
 health. If you enter the open Indian Ocean without 
 anything like dizziness or the approaches of sun- 
 stroke, you may regard yourself as probably proof 
 against the heats of India in its cooler season and of 
 the Equator on the sea in any part of the world. 
 Whoever has gone through the Red Sea in August 
 unscathed is likely to be able to look the sun in the 
 eye anywhere on the planet. 
 
 How shall I approach the land of pearls and palms, 
 of religions more ancient than Christianity, and of 
 philosophies which were old when Greece was young ? 
 You are afloat on the Indian Ocean, and Hindustan 
 has not yet come into sight. The dim tawny head- 
 lands of Arabia pass out of view. The noons, under 
 the soft monsoon, are temperate in heat ; the sea is 
 gentle in its mood day after day. In the tropic 
 azure, Orion blazes almost overhead every evening 
 before you leave the decks. You gaze long at the 
 marvelous flashing of Sirius and Canopus, Aldeb- 
 
72 ORIENT. 
 
 aran and Procyon. Jupiter, at nine o'clock, is a 
 great flame directly above the masts ; red Mars burns 
 lower down in the Eastern sky. The Pleiades are 
 north of you when they pass the zenith. An hour 
 before dawn, on the morning after you leave Aden, 
 you behold for the first time the holy splendor of 
 the Southern Cross. Ursa Major, at about the same 
 hour, illuminates the sinking northern sky. On the 
 Mediterranean shore of Egypt the apparent height 
 of the North Star is three of your hand's breadths, 
 the arm stretched fully out. At Aden, as you enter 
 the Arabian Sea, its height is hardly more than one 
 hand's breadth. 
 
 It is a trait of the sensitive traveler that he is 
 more or less distinctly conscious of all that is hap- 
 pening under the meridian he is crossing. Your 
 soul touches on your left thirsty Persia, the plains 
 of Tartary, the forests of the Ural Mountains, the 
 polar ice. On your right the waves and winds have 
 unobstructed course all the way from the frozen seas 
 beneath the Southern Cross. You dream of Mada- 
 gascar, Mauritius, Paul and Virghiia, Cape Moun- 
 tain, the sources of the Congo and the Nile. You 
 behold Livingstone dying while on his knees in 
 prayer for the regeneration of Africa. You see Stan- 
 ley crossing the Dark Continent, and now founding 
 colonies and suppressing the slave-trade on the banks 
 of the Congo. 
 
 In spite, however, of all else that in sky and sea 
 and beyond the sea rivets your attention, your 
 thoughts are gradually absorbed by India. You hear 
 in imagination more distinctly with every sunrise 
 
ADVANCED THOUGHT IN INDIA. 73 
 
 the rustle of its palms and bamboos and mango- 
 trees, the flow of its rivers, the mysterious voices of 
 its past, the multitudinous stir of its present millions, 
 the advancing footsteps of its future. 
 
 You have in your hand a globe, the companion of 
 many a studious hour, and you notice that India, 
 from north to south, — that is, from the top of Cash- 
 mere to Cape Comorin, — is as long as a line from 
 Boston to Pike's Peak. A line of similar length on 
 the map of Europe extends from Gibraltar to Con- 
 stantinople. The breadth of India, from the western- 
 most mouth of the Indus to the easternmost mouth 
 of the Ganges, is slightly more than the distance from 
 Boston to Omaha, or from Paris to St. Petersburg. 
 The distance from Bombay to Calcutta is only that 
 from Boston to St. Louis. 
 
 Gibbon estimated that imperial Rome, at the height 
 of her power, governed only 120,000,000 of men. 
 The British Empire governs in India alone 250,000,- 
 000. India is only as large as all Europe, less Rus- 
 sia ; but it has a population as large as that of Eu- 
 rope. In a territory only about as large, to speak 
 roundly, as that of the United States east of the 
 Mississippi and Missouri, India has five times our 
 present population. You think that here would be 
 superb opportunity for usefulness, if only the English 
 language were understood by the masses of the peo- 
 ple. You ask whether it will be possible to gather 
 large assemblies to listen to discussions on religious 
 and philosophical themes and exclusively in the Eng- 
 lish tongue. You are in great doubt as to what 
 may happen, but you are resolved to be a student, at 
 
74 ORIENT. 
 
 least; and yet you leave open half your time for 
 the work of lecturing. In regard to this latter mat- 
 ter, you make no predictions ; you promise yourself 
 absolutely nothing. You have been told in Edin- 
 burgh and elsewhere that there is no opportunity on 
 earth for usefulness, through English lectures, like 
 that in India at the present moment ; but you have 
 not credited this statement. You have regarded it 
 as, perhaps, only an indication of sentimental attach- 
 ment to India, or of a desire to encourage you in a 
 difficult enterprise. 
 
 It is a glorious morning in the Orient. Far over 
 the purple and azure waves toward the sunrise you 
 see for the first time the Western Ghauts, that jagged 
 ridge which shuts out the ocean from India on the 
 west. A little later the distant towers and domes 
 of a city begin to come into view at the foot of low 
 hills, clad with palms and mango-trees and a great va- 
 riety of strange tropical vegetation. In another half 
 hour, after turning a picturesque point of land, you 
 are afloat in a magnificent harbor, large enough to 
 'hold all the British fleets and alive with shipping of 
 all nations. You land at a massive granite pier, at 
 the edge of a great esplanade, in the second city of 
 the British Empire — queenly Bombay. 
 
 You have landed with speed ; otherwise you would 
 have been met by a steam launch, containing a lecture 
 committee. That launch is on the water and chases 
 you in, and before you reach your hotel the commit- 
 tee overtakes you. To make a long story short, that 
 evening and the next day about a dozen prominent 
 merchants, preachers, and civilians, arrange for a 
 
ADVANCED THOUGHT IN INDIA. 75 
 
 course of six or eight lectures, to be given in one of 
 the largest halls, and the city is at once placarded 
 from end to end — with what subjects ? Philosophical 
 themes, religious topics, nothing very sensational in 
 the titles, no music promised, a prominent presiding 
 officer mentioned in connection with each lecture — 
 an important matter in any British community ! 
 
 The great esplanade of Bombay is surrounded by 
 magnificent government buildings, with deep veran- 
 das, under screens. Everything in the architecture 
 suggests the necessity of protection against heat. The 
 city is young. It was not built and rebuilt ; at least, 
 the British part was not. This municipality is not 
 as old as Boston. You admire the broad streets, laid 
 out by British engineers. Of course, in the native 
 quarters you have hovels and real squalor, but still it 
 is not the squalor of our populations of the temperate 
 zones, for these children have no filthy clothes upon 
 them ; they have no clothes at all, except on their 
 heads. Literally, the only wardrobe of seven children 
 out of ten on the streets consists of anklets and ear- 
 rings. 
 
 Bronze, fine bronze, admirable for its quality — 
 that is the complexion of these Hindus of the lower 
 class. It is not a coarse, oleaginous bronze. You 
 learned to admire this bronze when you were at Aden 
 and saw the Somali boys by scores swimming around 
 your ship. They dive for a shilling or a penny. You 
 throw a piece of silver from the upper deck, and be- 
 fore it has sunk out of reach the Somali boy catches 
 it in the green depths of the sea, in spite of the dan- 
 ger from sharks. You ask him to dive under your 
 
76 ORIENT. 
 
 ship, or, as the sailors say, to write his name upon 
 the keel of the steamer, and in a few seconds after 
 disappearing at one side he comes up on the other side 
 of the vessel. These boys swarm on deck. You can- 
 not avoid patting your hand on their curly heads, 
 and sometimes on their shoulders. It is a very fine 
 bronze, this. You find the same in Hindustan, only 
 a little finer. 
 
 The first thing that impressed me in India was the 
 good quality of the temperament of the Hindu. He 
 is supple, subtle, fine, keen-edged. He is not strong. 
 He is enervated, no doubt, by his child-marriages, by 
 the climate, by his diet of rice, by frequent famines, 
 and by poor conditions among the lower classes gen- 
 erally. You find many Brahmins, however, who have 
 this same excellent quality of organization, together 
 with normal size of body and brain. They have 
 physical vigor — not equal to that of the Briton, or 
 German, or American ; but they are forceful, as well 
 as keen-edged. The Sikhs and the Rajpoots are tall, 
 well-developed, strong men. The Gourkas, from the 
 slopes of the Himalayas, are short, but thick-set and 
 famed for military valor. The Marathi Brahmins, 
 the very best of the Brahmin class, in the central por- 
 tion of India, have in many cases the real vigor of 
 mountaineers. 
 
 It is not true that all the natives of India are 
 sheep ; nevertheless, your first impression is that 
 they are. The Hindu is ovine, the Briton is bovine, 
 and it is not a wonder that the latter rules the for- 
 mer. The Bengalee is especially timid and inclined 
 to avoid all physical contests. He makes a poor 
 
ADVANCED THOUGHT IN INDIA. 77 
 
 soldier. He usually yielded almost without opposi- 
 tion to those who oppressed him in the days before 
 the East India Company entered upon its career in 
 Hindustan. To this hour he has the reputation of 
 being, physically, a poltroon ; but in other respects 
 he has a high character. He makes the best account- 
 ant among the races of India. He is a good teacher; 
 he is naturally a writer and speaker. You may say 
 of the Bengalee that he is born with an essay under 
 his arm and a speech on his lips. There are all classes 
 of Hindus, of course ; but the general feeling you 
 have, at first, is that these people would not be great, 
 even if they were Christians. After weeks and 
 months, however, that impression changes. If your 
 experience is like mine, you come to feel that if child- 
 marriages were abolished, if polygamy were driven 
 out of all parts of India, if the diet were somewhat 
 changed, if the conditions of life were improved, you 
 might develop, on the Ganges especially, and even 
 further south, a stalwart race, quite worthy of their 
 origin on the slopes of the Himalayas, north of the 
 great wall, which shuts out India from the rest of 
 Asia. 
 
 The day comes for the opening of your course of 
 lectures in Bombay, and you expect a great humilia- 
 tion. You drive down at night along a back street, 
 in order to be ready to hide your diminished head ;, 
 but you find that the large hall which has been en- 
 gaged is already overflowed and that hundreds are 
 being turned away. I am anxious to do justice to 
 India, and by showing what you experience there I 
 shall show what India is. You say this gathering 
 
78 ORIENT. 
 
 must have been drawn together by the name of the 
 chairman. It is, of course, not a ticketed assembly. 
 Here are, you think, before you go into the house, 
 the English people of Bombay, who, perhaps, may 
 have thought it something of a novelty to listen to a 
 lecturer from America, and it may be have come out 
 to sneer. You have probably more enemies in this 
 dense gathering than friends. You go before that 
 assembly, as you go before every one, if your expe- 
 rience is like mine, resolved to remember your ene- 
 mies, and never to overrate the friendship of any au- 
 dience before which you may stand. But you enter 
 the house and look about almost in vain, outside the 
 platform, for an English or American face. Red 
 and white turbans are packed to the roof. You 
 turn to your chairman and say : *' Where are the 
 police ? There will be disorder here if I deliver to 
 this audience the lecture I had in mind. I may not 
 please all these Hindus." " Speak here as you would 
 in London. Speak here as you would in Edinburgh," 
 he replies. " There is no need of policemen here. 
 There are four in the hall ; but they will not be re- 
 quired. This audience will be as orderly as any you 
 ever met in the British Empire." But you say: 
 *' They cannot understand English, all of them ; and I 
 cannot promise, knowing nothing of this assembly, to 
 keep the house quiet. I am a perfect novice here and 
 might easily make very grave mistakes." The chair- 
 man says : " Go forward as you would in London or 
 Edinburgh. I will be responsible for the rest." 
 
 You soon find that a Bombay Hindu audience un- 
 derstands English apparently as well as this Boston 
 
ADVANCED THOUGHT IN INDIA. 79 
 
 assembly does. In the sea of Oriental faces, keen, 
 incisive countenances flash out. The bronze glows 
 like colored porcelain with a light behind it. Bright 
 eyes meet yours, and gleam responsively under the 
 red turban, and not less under the Parsee hat. The 
 Parsees, by the way, are simply a fragment of the 
 old Persian race, somewhat acclimated in India. 
 They are the foremost mercantile class, and are well 
 represented here. Nearly all of them speak English 
 perfectly. After addressing this assembly for a few 
 minutes, you come to feel that there is no danger of 
 disorder or of your being misunderstood. The next 
 night a considerable number of seats are sold, in order 
 that those people who cannot come until late may 
 have an opportunity of getting places. In this way 
 your lecture committee has a slight income ; but you 
 have made up your mind not to charge anything for 
 your work on missionary soil. There is an income 
 from the necessary sale of seats to provide people 
 with an opportunity of being present under pleasant 
 circumstances ; but, without this, there would have 
 been nothing to provide for the expenses, except what 
 generous Christian merchants and civilians gave for 
 the support of the course of lectures. After three 
 nights in this commodious hall, you are turned out 
 of it, on account of the numbers who are not able to 
 get in. You go into the Town Hall, the very largest 
 assembly room in the city, holding about as many as 
 Tremont Temple, and your friends find it necessary 
 to go there early, if they are to obtain seats. Large 
 numbers of the audiences have only standing room. 
 Each lecture is nearly two hours long. A series of 
 
80 ORIENT. 
 
 six lectures closes with a call for an additional 
 course. 
 
 At last, terribly overworked, you fly out of Bom- 
 bay, supposing that this is the only city in India, un- 
 less it be Calcutta or Madras, that will give you audi- 
 ences that understand English thoroughly well. You 
 have a similar experience in Calcutta, a similar one in 
 Madras. You are convinced that in the great Presi- 
 dential cities English is well enough understood to ena- 
 ble you to address audiences in that tongue. Between 
 Bombay and Calcutta, however, you give lectures to 
 fine audiences in Poona, Ahmednagar, Lucknow, and 
 Allahabad. Even in fanatical Benares, on the bank 
 of the Ganges, and afterward in Southern India, in 
 Bangalore and Madura, you have crowded assemblies, 
 made up almost exclusively of natives, who listen to 
 the severest things you are inclined to say concerning 
 the hereditary misbelief and the imported unbelief of 
 Hindustan. During three lectures in the immense 
 Town Hall at Calcutta many hearers are obliged to 
 stand, and the most distant people in your audience 
 'are two hundred feet away from your platform, and 
 they are natives. You have Keshub Chunder Sen 
 to move a vote of thanks at your last lecture. You 
 come, little by little, into the feeling that the English 
 tongue is the mightiest weapon of public iisefulness 
 in Hindustan to-day. 
 
 Nowhere, except, perhaps, in the case of the Span- 
 ish in South America, has a language spread more 
 rapidly through great populations not born with it 
 on their lips, than English has in India. The Span- 
 ish grandees would not condescend to learn the Ian- 
 
ADVANCED THOUGHT IN INDIA. 81 
 
 guage of their servants. Thus the servants were com- 
 pelled to learn the language of the masters, and so 
 even savage tribes in South America now sometimes 
 speak Spanish. Surrounded constantly by far too 
 obsequious and cringing Asiatics, the average British 
 official in India does not suffer from a deficient sense 
 of his own personal dignity. He is not eager to 
 learn the dialects of his multitude of servants. They 
 must, therefore, learn English. The classical tongues 
 of India, which are the admiration of all scholars, 
 and almost objects of worship to Brahmins, are, of 
 course, not the vernacular. Hindustanee has wide 
 prevalence, but no one inferior tongue is of universal 
 currency. India has sixty distinctly different lan- 
 guages and more than one hundred dialects. Uni- 
 versity instruction, as conducted under British au- 
 thority, always requires a knowledge of English. 
 There is universal demand for instruction in Eng- 
 lish among the educated classes. A knowledge of it 
 is an avenue to employment in the great mercantile 
 houses and in the schools and in the civil service. 
 Two of the greatest names among those of men to 
 whom India is indebted for the early introduction of 
 English into her schools and governmental papers are 
 Alexander Duff and Lord Macaulay. 
 
 One year ago to-day, my friends, fleeing out of the 
 steaming vat of Calcutta, it was my fortune to begin 
 a short period of rest in the Himalaya Mountains. 
 I summarize my memories of India, usually, by go- 
 ing back to Darjeeling and looking abroad over all 
 Hindustan, as if the whole of it were in sight. 
 
 The Himalayas, as a mountain range, dazzle both 
 
82 ORIENT. 
 
 Alps and Andes, not out of sight, but into a position 
 of positive inferiority. On a bill in a park at Dar- 
 jeeling, among tea plantations, you bave in view 
 twelve mighty peaks, every one of which is over 
 20,000 feet high. You count twenty stupendous, far- 
 flashing summits, every one overtopping the giant 
 of the Alps. Mont Blanc is less than 16,000 feet 
 high, but Kinchinjunga, on which you look through 
 the unobscured azure of two days, is 28,000 feet in 
 elevation. Mount Everest, supposed to be the high- 
 est peak on earth, is 29,000 feet high, — five miles of 
 the earth's crust thrown into the azure. You remem- 
 ber Mont Blanc as seen from Geneva and Chamounix, 
 and you have intense reverence for Switzerland, its 
 waterfalls, its lakes, its avalanches, its holy solitudes, 
 its stealthy glaciers, its everlasting snows, its roseate 
 peaks. When you are in presence of the Himalayas, 
 Switzerland seems to you like a toy. Here are 
 mountains surpassed nowhere on earth, and nowhere 
 in the human range of vision, except in the moon. 
 The lunar mountains, which are higher than any on 
 ' the earth, are rolled over our heads nightly and are 
 strangely unappreciated. Except the Yosemite Val- 
 ley, there is no mountain scenery that I compare in 
 my secret thoughts with the Himalayas. Of course, 
 the summits around the Yosemite are not as grand 
 in height, but there is a certain impressiveness in El 
 Capitan, and a combination of beauty and sublimity 
 in the valley, which make me rank the Yosemite sec- 
 ond to the Himalayas, while I place all that Switzer- 
 land can show as third in dignity among the mighty 
 scenes in mountains on our globe. 
 
ADVANCED THOUGHT IN INDIA, 83 
 
 Look abroad from the Himalayas, and what do you 
 see ? Three things. First, this unsurpassed range 
 of mountains ; next, the northern Indian plain — his- 
 toric, electric with mightj^ associations, the cradle of 
 great political changes, the birthplace of great relig- 
 ions, a brown and green expanse, fringed with palms 
 and bamboos, through which flow the Indus and the 
 Ganges ; then, thirdly, the southern portion of the 
 peninsula, high mountains on the west side, low ones 
 on the east, and a triangular stretch of high table- 
 land between them, called the Deccan. 
 
 As your memories take you back to it, what is In- 
 dia? It is Bombay, with its magnificent harbor, its 
 Elephanta caves, its stately English government of- 
 fices, its aristocratic bungalows on Malabar Hill, its 
 Parsee Towers of Silence, on which the vultures 
 strip the flesh from the bones of the dead ; its Par- 
 sees worshiping on the wharves and shores at the 
 setting of the sun, with their faces turned toward the 
 west ; its Hindus burning corpses ; its multitudinous 
 mixture of sects and nationalities, like that of Alex- 
 andria of old. It is Allahabad, with its junction of 
 the Jumna and the Ganges crowded with the festi- 
 vals of rehgious pilgrims. It is Delhi, with its ruins 
 of Saracenic grandeur, its stately Kutub Minar, — a 
 campanile more imposing than Giotto's famous tower, 
 — its magnificent mosques and marble palaces, and 
 its conflict of creeds, philosophies, and politics. It is 
 Lucknow, with its pathetic memories of the siege of 
 1857. It is Cawnpore, with its monuments to British 
 martyrs. It is Agra, with the tomb of Akbar and 
 the peerless Taj Mahal, a structure of which Bishop 
 
84 ORIENT. 
 
 Heber said, most justly, that " it was designed by 
 Titans and finished by jewelers." It is Benares, 
 with its stately residences for the few and its squalid 
 streets for the many ; its gaudy temples, with frivo- 
 lous or filthy rites ; its crowds of pilgrims, bathing in 
 the Ganges ; its burning ghats, where the dead are 
 reduced to ashes. It is Calcutta, with its palaces and 
 schools and fleets and toiling thousands. It is Ma- 
 dras, with its surf-boats, its vigorous missions, its firm 
 grasp on both the land and sea. It is the sacred 
 Ganges, a wide, tawny, shallow flood, rolling through 
 a brown and dusty tropical plain. It is a toiling pop- 
 ulation of pinched and oppressed lower classes. It is 
 a decaying native nobility, their magnificence slowly 
 paling under British rule. It is Occidental civiliza- 
 tion making fatal inroads upon Oriental fashions. 
 It is caste going out of date. It is Christianity sub- 
 duing a subtle but effete paganism. It is the Hima- 
 layas, with their inspired heights and solitudes under 
 sun and moon, contemplating all and prophesying 
 better ages to come. India signifies the commingling 
 of Occident and Orient ; India is already the rudder 
 of reform for all Asia. You become passionately at- 
 tached to this land for its own sake, and because you 
 feel that whoever is useful in India is reaching Asia 
 at large. 
 
 As you look abroad over India from the Himalayas, 
 the organizing dates of her history seem to be writ- 
 ten in the sky and to be whispered to you by her 
 palms and mangos, her tamarinds and banyans, her 
 bread-fruit trees and bamboos. 
 
 1400 B. c. — Arrangement of the Vedas by Vyasa. 
 
ADVANCED THOUGHT IN INDIA. 85 
 
 1200. — Events of the mighty epic poem called the 
 Mahabharata. 
 
 1000. — Events of the epic of Ramayana, by Vahl- 
 miki. 
 
 800. — Institutes of Menu. 
 
 500-543. — Gotama Buddha. 
 
 327. — Invasion by Alexander. 
 
 270-240. — Reign of Asoka. 
 
 200 B. c.-lOOO A. D. — Obscure mediaeval rajahs. 
 
 1219 A. D. — Invasion by Genghis Khan. 
 
 1600. — Organization of the East India Company. 
 
 1605. — Death of Akbar, two years after that of 
 Queen Elizabeth of England. 
 
 1640. — Founding of Madras. 
 
 1648. — Date of the completion of the Taj Mahal. 
 
 1666. — Death of Shah Jehan. 
 
 1668. — Bombay begun. 
 
 1689. — Calcutta founded. 
 
 1707. — Death of Aurungzebe. 
 
 1757. — Battle of Plassey. 
 
 1857. — Sepoy mutiny. 
 
 1858. — The Queen becomes the direct ruler of 
 India. 
 
 1877. — Proclamation of her Britannic Majesty as 
 Empress of all India. 
 
 Hindus in India, Greeks in India, Mohammedans 
 in India, British in India, — these are the chief divi- 
 sions in the long story of the Valley of the Ganges, 
 — four invasions, three by land and one by sea. 
 
 Xavier (1506 - 1552) arrived in India as a mis- 
 sionary in 1540; Schwarz (1726-1788) in 1750; 
 Carey (1761-1834) in 1794; Judson (1788-1850) 
 
86 ORIENT. 
 
 in 1813; Heber (1783-1826) in 1824; Wilson 
 (1804-1875) in 1829; Duff (1806-1878) in 1830. 
 Lord Macaulay was in Calcutta in 1834. The uni- 
 versities of Calcutta, Bombay, and Madras were 
 founded in 1857. 
 
 If this audience will bear with me, I will read a 
 few of the scores of questions which I was constantly 
 putting in India, and indicate very briefly the an- 
 swers which were given to me there : — 
 
 1. What are the chief religious difficulties of the 
 best educated Hindus, and what are those of the 
 most ignorant ? 
 
 The chief religious difficulties of the best educated 
 Hindus are attachment to caste ; Brahminical pride 
 of intellect, and love of subtle disputes, without prac- 
 tical results ; the obliteration of the sense of sin by 
 mere ceremonialism in religion ; English education 
 in universities preserving a neutral attitude toward 
 all faiths ; contagion of agnostic, positivist, and pan- 
 theistic speculation from the West ; a mistaken con- 
 viction that Christianity is losing its influence in the 
 educated circles of the Occident. 
 
 The most ignorant Hindus are under the control of 
 superstition connected with the hereditary misbelief ; 
 they are the dupes and almost the slaves of the 
 priestly class ; and here is the power of paganism, 
 here is the horror of a false faith. What is this 
 man doing ? He lies down in the dust and measures 
 his length, rises to his feet, and then measures his 
 length again. He is passing over hundreds of miles 
 in this way. Why is he going through these austeri- 
 ties ? In order to shorten the eight million four hun- 
 
ADVANCED THOUGHT IN INDIA. 87 
 
 dred thousand re-births, and cut off some portion of 
 the long line of transmigrations through Avhich, as 
 he thinks, all souls not specially favored must go. 
 The theory of the average Hindu is that he must be 
 re-born, and that, if he has preeminent merit in this 
 life, he will be born on a higher scale. Every man 
 must go through millions of transmigrations, and emi- 
 nent merit here will lessen the number of these, and 
 so bring heaven nearer. Austerities of the most hor- 
 rible kind you see practiced at Benares, and you ask 
 why men endure them, and the answer is : " To 
 shorten the eighty-four." The two wheels on which 
 the chariot of Hinduism in the ignorant populations 
 moves are positive belief in transmigration and in 
 caste. Whoever can break these wheels may smite 
 Hinduism into fragments. 
 
 2. What are the most frequent types in the relig- 
 ious experience of Hindu converts ? that is, by what 
 aspects of Christian truth are the most conversions 
 made? 
 
 By those aspects which justify its claim to be a Di- 
 vine Revelation ; those which awaken a sense of the 
 necessity of the deliverance of the soul from the love 
 and the guilt of sin ; and those which show that 
 Christianity, and it only, can effect this deliverance. 
 
 3. What are the most mischievous forms of im- 
 ported unbelief in India ? 
 
 Positivism, pantheism, agnosticism, as represented 
 in the various schools of rationalism in Europe. The 
 passing fashions of sceptical circles in the West are 
 often influential at the Antipodes after they are thor- 
 oughly outgrown and discredited in the places of 
 their origin. 
 
88 ORIENT. 
 
 4. Is it advisable, as a general rule, in India, that 
 the members of churches organized by missionary 
 labor should be taught and expected to pay one tenth 
 of their income for the support of their churches ? 
 
 Missionaries of the American Board generally an- 
 swer this question in the affirmative ; but others say, 
 Not yet. 
 
 5. What definite plan ought the churches to sup- 
 port for the abolition of the abuses of the opium 
 trade ? 
 
 All Christian India should petition Parliament for 
 the entire abolition of the trade, and for such new 
 treaties with China as shall be worthy of Christian 
 statesmanship. 
 
 6. What attitude ought the Christian churches to 
 take in India as to the evils of caste ? 
 
 It should never be recognized in the church and 
 constantly opposed outside the church. 
 
 7. What ought to be the position of the Christian 
 churches in India as to the mischief of child-mar- 
 riages ? 
 
 They should petition government to abolish them 
 by law, as it did suttee, or the burning of widows, in- 
 fanticide, and the exposure of the aged on the banks 
 of the Ganges, and suicide under the wheels of the 
 car of Juggernaut. 
 
 8. What is the attitude of English officials and of 
 foreign society in general in India toward the relig- 
 ious reformation of the empire? 
 
 Some of the most efficient friends of missionary 
 effort have been found among the great civilians of 
 India ; as, for, example, Lord Lawrence and Sir 
 
ADVANCED THOUGHT IN INDIA. 89 
 
 William Bentinck. The Christian fame of a Gen- 
 eral Havelock has become one of the treasures of the 
 whole world. It is to be confessed, however, that 
 large parts of fashionable society in governmental 
 circles in India are of too coarse a spiritual fibre to 
 relish aggressive Christian work, or to appreciate the 
 missionary movement which is preparing for India 
 and all Asia a new civilization. It used to be the 
 proverb that Indian officials sent from England leave 
 their Christianity at the Cape of Good Hope on the 
 voyage out, and take it up again there on the voy- 
 age home. Nothing as cynical as this would now be 
 true. 
 
 9. What reforms do the educated classes of India 
 wish to effect in its political condition ? 
 
 They ask for commissions of inquiry into the work- 
 ing of the British government ; they demand freedom 
 of the press ; they aspire to the use of representative 
 institutions for all India. As definite steps toward 
 the last of these changes, they propose the extension 
 of the elective principle to all first class municipali- 
 ties of British India ; the concession to the munici- 
 pal boards of the three Presidency towns and a few 
 other great Indian cities of the right to elect mem- 
 bers of the legislative councils ; the extension of the 
 scope of these councils so as to include questions 
 of finance. (See Dr. W. W. Hunter's Lectures on 
 " England's Work in India," p. 135.) 
 
 10. What do progressive and cultivated Hindus 
 think is likely to be the future of British power in 
 India ? 
 
 Peaceful supremacy for perhaps an hundred years 
 
90 ORIENT. 
 
 to come if these reforms are slowly granted and due 
 wisdom is exercised ; otherwise, extinction. 
 
 11. Of what use will an exhaustive study of Ori- 
 ental false religions, and especially of the sacred 
 books of the Brahmins and the Buddhists, be in the 
 illustration and defense of Christianity ? 
 
 As Max Miiller has said, in his introduction to his 
 edition of the " Sacred Books of the East," he who 
 seriously puts forward any of these as a rival of the 
 Christian Scriptures lacks scholarship. Nevertheless, 
 the best ethical maxims and the noblest imaginative 
 passages of Oriental pagan sacred books have a value 
 of substance, though not of form, perhaps nearly 
 equal to that of the best ethical and poetical parts of 
 Greek literature. Nothing in history or philosophy, 
 however, in Asiatic pagan books, equals what has 
 been transmitted to us on these topics by the Greeks. 
 The foremost theists of India have given up wholly 
 the doctrine of the inspiration of the Vedas. Keshub 
 Chunder Sen professes solemnly that it is only in the 
 Bible that he and his followers find the satisfaction 
 of their deepest spiritual wants. The}^ know well 
 what the light of Asia is, and affirm that it is twi- 
 light. In a thorough study of comparative religion, 
 Christianity has nothing to fear and much to gain. 
 
 12. What has been the rate of progress of Chris- 
 tianity in India, and what is its present numerical 
 strength in all India and Ceylon ? 
 
 In the last ten years not only has the ratio of in- 
 crease of former decades been kept up, but a great 
 advance has been made upon it, especially in India, 
 where the growth has risen to 100 per cent. It was 
 
ADVANCED THOUGHT IN INDIA. 91 
 
 my fortune to exhibit often to Hindu audiences ta- 
 bles of statistics like these in support of the proposi- 
 tion that Christianity has come to India to stay : 
 
 Native Christians 
 
 1851. 1861. 1871. 1881. 
 
 India 91,092 138,731 224,258 417,372 
 
 Burmah No returns. 59,366 62,729 75,510 
 
 Ceylon 11,859 15,273 31,376 35,708 
 
 Total 102,951 213,370 318,363 528,590 
 
 Communicants. 
 
 India 14,661 24,976 52,816 113,325 
 
 Burmah No returns. 18,439 20,514 24,929 
 
 Ceylon 2,645 3,859 5,164 6,843 
 
 Total 17,306 47,274 78,494 145,097 
 
 In the first of these decades the ratio of increase 
 was fifty-three per cent.; in the second, sixty-one per 
 cent.; in the last, eighty-six per cent. In Ceylon the 
 percentage of increase in the past ten years is sev- 
 enty, while in India it is one hundred. None of the 
 European or American churches can exhibit such an 
 increase. There is every reason to believe that this 
 rate of increase will be exceeded in the next ten 
 years. (See the New York " Independent " for Feb- 
 ruary 1, 1883, p. 8.) It may be possible, as the 
 " Indian Witness " suggests, that there are many per- 
 sons now living who will see from ten to fifteen mil- 
 lion Protestant Christians in India before they obtain 
 release from toil in this earthly vineyard. The larg- 
 est aggregate increase of native Christians was in Ma- 
 dras, where, in place of 160,955 Christians ten years 
 ago, there are now 299,742. The distribution among 
 
92 ORIENT. 
 
 the provinces and the rate of increase is shown by 
 the following table : — 
 
 Madras 299,742 86 per cent 
 
 Bengal 83,583 67 " 
 
 Burmah 75,510 27 " 
 
 Ceylon 35,508 70 " 
 
 Bombay 11,691 180 " 
 
 N. W. Provinces 10,300 64 " 
 
 Central India 4,885 92 " 
 
 Punjab 4,672 155 " 
 
 Oudh 1,329 111 " 
 
 The Calcutta Missionary Conference, a most re- 
 markable gathering, containing representives from all 
 the provinces between the Himalayas and the sea, 
 publishes these statistics, and has but just risen from 
 its knees on the banks of the Hooghly, where it has 
 been offering devout thanks to Almighty God for the 
 progress of Christianity in India at a speed never 
 equaled anywhere on earth except in the time of the 
 apostles. No part of the world can show such a rate 
 of increase of the number of native Christians as 
 India can during the last decade. A mighty ava- 
 lanche is already poised for falling. 
 
III. 
 
 KESHUB CHUNDER SEN AND HINDU 
 THEISM. 
 
 WITH A PRELUDE ON 
 
 LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 
 
 THE ONE HUNDRED AND FIFTY-NINTH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TEKMONT TEMPLE, MARCH 5, 1883. 
 
" There ought to be no pariahs in a full grown and civilized nation ; 
 no persons disqualified except through their own default. Difference 
 of sex is as entirely irrelevant to political rights as difference in height 
 or in the color of the hair." — John Stuart Mill. 
 
 " Woman represents and largely is the conscience and the heart of 
 Christendom. More than man she beat down slavery in this country. 
 More than men she is to mould the future of the world." — K. S. 
 Stokks. 
 
 " A pagan, kissing, for a step of Pan, 
 The wild-goat's hoof-print on the loamy down, 
 Exceeds our modern thinker who turns back 
 The strata — granite, limestone, coal, and clay, 
 Concluding coldly with, ' Here 's law ! Where 's God 1 ' " 
 
 Mrs. Browning. 
 
 " God sends his teachers unto every age. 
 To every clime, and every race of men. 
 With revelations fitted to their growth 
 And shape of mind, nor gives the realm of Truth 
 Into the selfish rule of one sole race : 
 Therefore each form of worship that hath swayed 
 The life of man, and given it to grasp 
 The master-key of knowledge, reverence, 
 Infolds some germs of goodness and of right." 
 
 Lowell. 
 
PRELUDE III. 
 
 LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 
 
 Why should limited municipal suffrage be granted 
 to women ? By limited municipal suffrage is meant 
 the right of voting limited to city elections and to 
 such women as can read and write and pay a volun- 
 tary tax for the privilege of exercising the franchise, 
 and are residents of the cities in which they vote, and 
 in other respects have the qualifications required of 
 male voters. 
 
 1. More than a fifth of the population of the 
 United States now lives in cities. The misgovern- 
 ment, illiteracy, intemperance, and immorality of the 
 larger cities are among the hugest practical evils of 
 our civilization. Whatever will tend to purify great 
 cities effectively will be an incalculably important 
 blessing to the world at large, for the tendency of 
 population to mass itself in cities and the dispropor- 
 tionate growth of crime in cities are phenomena of 
 all advanced modern nations. The success of gov- 
 ernments of the people, for the people, and by the 
 people is inseparably bound up with the success of 
 good government in cities. 
 
 2. Self-support is more difficult for women than 
 for men, and so women have selfish reasons which 
 men have not for attachment to the house, and 
 
96 ORIENT. 
 
 hence, if they have the power, may be expected to 
 defend the interests of home more carefully than men 
 have done. 
 
 It is more difficult for a woman to maintain her- 
 self alone than for a man to do so, because the most 
 gainful occupations are not open to her, and because 
 she is physically unfitted for the severest physical 
 and mental labor ; and because natural laws, with a 
 sternness unknown in the case of man, require of 
 woman periodic rest ; and because most women, even 
 if they start an independent business, do not expect 
 to maintain it, but to merge it, after marriage, with 
 that of their husbands. In view of the greater diffi- 
 culty of their self-support, women are more depen- 
 dent than men on good laws for their protection, and 
 hence may be expected to be more solicitious than 
 men to purify legislation so far as it touches the 
 home, which is the very centre and palladium of 
 free society and especially of the society of cities. 
 
 3. Women, as a class, illiterates excepted, are 
 more free from intemperance and immorality than 
 men, and hence may be expected to cast a purer 
 vote for the reform of cities. 
 
 The caution of this proposition is, I hope, not a 
 discourtesy to the sex whose interest I am endeavor- 
 ing to defend. Omitting illiterates, chiefly found — 
 among women — in our recently immigrated popula- 
 tion, the very froth of society is almost the only place 
 in which intemperance can be found in this country 
 among females. I am not speaking of England, nor 
 of the Continent ; but of the United States. In the 
 middle class, if I may use such a phrase here, and in 
 
LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 97 
 
 the upper part of what we call the poorer class and 
 in the lower part of the wealthier class, women in the 
 United States are, as a rule, not only temperate, but 
 abstinent.* It is a most amazing thing to find in- 
 temperance among women in any of these circles. 
 What we really ought to call the summit of Ameri- 
 can society is to be found in the best educated and 
 the most efficiently religious, and not in the wealthier 
 classes. 
 
 A few years since, thank God, one of the queens 
 of American society, at the White House, at Wash- 
 ington, turned the wine-glass upside down. [Ap- 
 plause.] That precedent has been set and will al- 
 ways remain a fact in American history, and it in- 
 dicates what the real summit of society in America 
 thinks of intei:gperance. 
 
 4. Women, as more dependent on home than men, 
 suffer more from the vices of great cities, and hence 
 may be expected to do more for the reform of cities 
 than men have done, 
 
 5. By endowment of Heaven, women are more at- 
 tached to children in their tenderest years than men 
 are, and care more in most cases for the interests of 
 fathers, sons, brothers, and husbands than these male 
 classes do for themselves in matters of morals [ap- 
 plause], and so may be expected to purify the vote 
 of cities in the interest of its households. 
 
 6. Municipal suffrage for tax-paying women has 
 worked well for many years in England. 
 
 Jacob Bright says he believes England will lead 
 America in the matter of giving municipal suffrage 
 to tax-paying ladies ; and, indeed, Great Britain does 
 
 7 
 
98 ORIENT. 
 
 lead the United States at this moment in the matter, 
 and Scotland is likely soon to lead us unless reform 
 with us progresses much more rapidly than it has 
 done of late. * 
 
 7. A general right of suffrage for women has 
 worked well for fourteen years in Wyoming, and the 
 success of the larger privilege of voting justifies a 
 hope that a narrower measure would eventuate well. 
 
 You doubt the success of female suffrage in Wyo- 
 ming Territory. I claim no authority on this mat- 
 ter ; but it has been my fortune to visit Wyoming 
 three times, and to meet civilians, preachers, and 
 teachers there, and to study carefully the press of 
 the territory, and my conviction is that it can be 
 established, by overwhelming evidence, that woman 
 suffrage in Wyoming, on the whole,, is a success. 
 [Applause.] As I am not a woman suffragist, I 
 am not led by the necessities of a theory to interpret 
 the experience of Wyoming in a particular way. I 
 hold in my hand a tract, recently issued, a republica- 
 tion of a somewhat elaborate leading article in the 
 'J.aramie '' Sentinel " of Feb. 3, 1883, and in it I find 
 that the three governors of Wyoming, Campbell, 
 Thayer, and Hoyt, all the governors that the terri- 
 tory has had since woman suffrage became its law, 
 in 1869, have uniformly indorsed and spoken in the 
 highest terms of its practical workings in all their 
 messages and official documents. No one can be 
 found to oppose this law who wants to see good gov- 
 ernment in the territory. The women prize and ex- 
 ercise their political rights as highly and generally as 
 the men. There is a less percentage of women who 
 
LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 99 
 
 stay away from the polls than of men. It is no un- 
 common thing for wives and husbands to differ in 
 their political opinions ; but this, as a rule, produces 
 no ill social effect. It is treated as a circumstance 
 to be looked on with good-humor. " Our elections," 
 this authority affirms, " were formerly an improved 
 and revised edition of a Donnybrook Fair. Under 
 the refining influence of woman's presence, they are 
 now as civil, quiet, and orderly as are our churches or 
 any other social gathering." 
 
 How do ladies vote in Wyoming ? It is perfectly 
 proper for a lady to walk to the polls, with a gentle- 
 man as attendant, or even alone. In most cases ladies 
 get into their carriages, with their husbands or their 
 sons, and drive to a sort of bay-window, and, without 
 stepping out of their carriages, drop their votes into 
 a box at that projection of the office where votes are 
 counted. A most dignified procedure. Poor women 
 may, of course, not go to the polls in carriages ; but, 
 with their husbands and sons with them, and under 
 guard of the police, such is American honor that 
 no indignity need be feared for them, even in the 
 great cities. You think that women cannot vote 
 without mixing with the roughs at the polls. It is 
 astounding how beclouded, benighted, belated, and 
 barbaric some of the objections to woman suffrage 
 are, and especially on this very point. [Applause 
 and laughter.] 
 
 This article closes by saying : " We speak that 
 which we know, and, as an evidence of good faith, 
 we write and publish this here at home, where all 
 the facts are known, and where, if we misstated or 
 
100 ORIENT. 
 
 misrepresented the matter, it would be at our own 
 peril." For ten years such documents as these have 
 been published in Wyoming. I have taken pains to 
 gather everything I could find opposed to this evi- 
 dence. Very kind friends have sent me official pub- 
 lications again and again from Wyoming ; civilians, 
 as well as preachers. The truth is that the prepon- 
 derating opinion goes to show that Wyoming is satis- 
 fied that woman suffrage is, on the whole, beneficial 
 to her ; and she would not go back, if she could, to 
 the old arrangements. [Applause.] 
 
 8. Women are less connected than men with par- 
 tisan political intrigue, corrupt rings, and the temp- 
 tations of business ; and hence may be expected to 
 give a vote more nearly according than man's with 
 the merits of the case in each election. 
 
 9. Voting would increase the intelligence of women, 
 and be a powerful incitement to female education. 
 
 10. It would enable women to protect their own 
 industrial, social, moral, and educational rights. 
 
 Horace Greeley used to contend that seduction 
 should be punished by death. In how many cities 
 of this country is it punished with severity or to the 
 extent of the law ? Let women vote, even in the 
 limited way that I am proposing ; let them have a 
 voice in the defense of their own rights [applause], 
 and the time will come when man will be treated as 
 sternly for immorality as woman is to-day [applause], 
 and may God hasten that hour. [Loud applause.] 
 
 Velvet life wants no vote. Dulcet drones, dear, 
 respectable people in effortless, luxurious circles, pe- 
 tition even a Massachusetts legislature against having 
 
LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 101 
 
 political responsibilities thrust upon them. [Laugh- 
 ter.] The authoress of a battle-hymn of the repub- 
 lic, she who has heard the cry of humanity for the 
 alleviation of its terrible distresses, may well look 
 upon these very respectable drags on the wheels of 
 progress with scorn. [Applause.] An eagle does 
 not occupy his time in catching flies. [Laughter 
 and applause.] 
 
 11. Thousands of women of the best social posi- 
 tion petition for the right of limited municipal suf- 
 frage, and only a few hundreds have petitioned 
 against it. 
 
 12. Limited municipal suffrage for women would 
 be an experiment by which the merits of woman's 
 suffrage could be gradually ascertained by experi- 
 ence, without danger to the constitution of society, 
 for state and national power would yet be exclu- 
 sively in the hands of men, and if this experiment 
 should not work well it could be discontinued. 
 
 13. Excluding all illiterate votes, elections that 
 turn on large moral issues like license or no license, 
 prohibition or its opposite, or on education in cities, 
 would not be beyond the comprehension of the mass 
 of female votes, as instructed and led by the best 
 culture in their own class and by public discussion 
 at large, and so would not greatly increase the danger 
 from ignorant voters. 
 
 14. Woman's interests in the great moral issues at 
 stake in city government are so immense that gradu- 
 ally all women of conscience possessing the right of 
 suffrage would be expected to use it, and so a limited 
 municipal suffrage would not greatly increase the 
 evils of absenteeism at the polls. 
 
102 ORIENT. 
 
 15. For nearly half a century the cause of a lim- 
 ited female suffrage has been winning more and more 
 golden opinions, not only among philanthropists and 
 reformers, but among legislators. We have had, 
 for instance, six grave governors, and one governor 
 not very grave, in this Commonwealth, who have 
 recommended enlarged woman suffrage. The indus- 
 trial, educational, and social rights of women have 
 been advanced immensely in the last generation, and 
 experience has justified these changes. Who wants 
 to go back to the position in which we were a gener- 
 ation since in regard to the industrial, educational, 
 and general legal rights of women ? 
 
 16. My supreme argument, however, is my last. 
 The whiskey rings and other corrupt classes, who are 
 chiefly responsible for the misgovernment of great 
 cities, fear nothing so much as limited municipal suf- 
 frage for women, and this terror of the enemies of 
 civilization points out the most effective weapon that 
 can be used against them. [Applause.] 
 
 You think that I have forgotten three things : 
 first, the dangers of an ignorant vote ; secondly, the 
 dangers of absenteeism at the polls; and thirdly, 
 the dangers of voting under the dictation of priests 
 and political rings. As these propositions show, I 
 have forgotten none of these things. I begin by ex- 
 cluding the illiterate vote. I begin by excluding all 
 women who are not willing to pay a tax for the right 
 of suffrage. I begin by putting into the very defini- 
 tion of limited municipal suffrage such qualifications 
 that the class who are most open to the misleading 
 influences of priests and political rings are shut out. 
 
LIMITED MUNICIPAL SUFFRAGE FOR WOMEN. 103 
 
 I would not vote for municipal Suffrage for women in 
 New York city at this moment without the reading 
 test. I would not vote for it in Chicago, or St. 
 Louis, or San Francisco, or New Orleans. So far 
 from being a fanatic on this subject am I that I re- 
 gret exceedingly the absence of the reading test for 
 men in New York, and would vote at a moment's 
 notice for the restoration of it to the place it once 
 held in my native commonwealth. I am in favor of 
 compulsory voting. I want Civil Service Reform 
 carried in its very best shape, and applied not only to 
 national, but to state and municipal, affairs. I am 
 by no means of opinion that limited municipal suf- 
 frage, such as I now defend, will bring the millen- 
 nium, or that it will be without great disappointments 
 in many ways ; but my feeling is very strong that 
 we are justified by experience and by good sense, 
 amounting to much more than a theory, in trying 
 such an experiment as the General Court of Massa- 
 chusetts and many legislatures of other states are 
 now asked to undertake, by petitions annually in- 
 creasing in number and urgency. Even states as 
 conservative as New Hampshire and Massachusetts 
 have already given to woman in cities an educational 
 vote. But a temperance vote is even more clearly 
 her right in natural justice than an educational. The 
 cause is rising to a high tide of urgency, under the 
 impulse of a desire for protection from both intem- 
 perance and illiteracy. 
 
 This is a cause in which the whole world is inter- 
 ested. In speaking of it here, I have in mind Mel- 
 bourne, Sydney, Calcutta, Bombay, Paris, and Lon- 
 
104 ORIENT. 
 
 don, and the multitude of municipalities which are 
 drifting into the same dangers which threaten our 
 great cities. The right management of great towns 
 will be an absorbing question as suffrage broadens in 
 the twentieth century. Let America remember that 
 on this topic her responsibilities are world-wide. In 
 view of the growth of representative institutions in 
 our day, in view of the massing of men in cities, in 
 view of the general elevation of woman's condition in 
 Asia, in view of her enlarging industrial and educa- 
 tional and legal rights in Europe and America, who 
 dares predict that a century hence there will not be 
 something in our immensely misgoverned cities like 
 limited municipal suffrage for women ? I believe 
 that this reform is coming, and that it will come to 
 stay. God grant that our fashionable society may 
 have the wisdom to ride in his chariot, and not be 
 dragged behind its wheels ! [Applause.] 
 
LECTURE III. 
 
 KESHUB CHUNDER SEN AND HINDU THEISM. 
 
 India has originated two of the most widely spread 
 religions of the globe — Hinduism and Buddhism. 
 Is it now likely to originate another, Eclectic Theism, 
 including all those portions of Christian and non- 
 Christian faiths which agree ? This is the question 
 naturally raised by the career of the eminent Hindu 
 reformer, once leader of the theistic organization 
 called the Brahmo Somaj, and now of its most pro- 
 gressive portion called the New Dispensation, the 
 eloquent Babu Keshub Chunder Sen, of Calcutta. 
 
 In the line of religious endeavor Keshub Chunder 
 Sen is a lineal successor of Ram Mohun Roy, whose 
 studies of Christianity began at about the time when 
 the great Scottish missionary Duff was commencing 
 his marvelous career at the mouth of the Ganges. 
 
 Ram Mohun Roy was born of Brahmin parentage 
 at Bordwan, Northern India, in 1774, and died at Bris- 
 tol, while on a visit to England, in 1833. From early 
 studies under Mohammedan teachers he imbibed a 
 hatred of idolatry. He highly reverenced the Chris- 
 tian Scriptures, and at last came to regard them as 
 ultimate authority concerning religious truth, but he 
 never became a member of any Christian organiza- 
 tion. It may be claimed with justice that in theory 
 
106 ORIENT. 
 
 he was a vacillating adherent of a shallow but con- 
 servative form of Unitarianism. His principle was 
 to preach a reformed Hinduism to Hindus and a re- 
 formed Christianity to Christians. He founded in 
 Calcutta a Vedantic institution, to revive the ancient 
 monotheism of India. His reform had in it both a 
 Christian and a Vedantic element, and these, as in- 
 herited by his successors, have struggled for suprem- 
 acy over each other in the movement he began. The 
 organization he formed grew into something which 
 was called a theistic church, with a house of wor- 
 ship, congregation, membership, covenant, and public 
 declaration of faith. 
 
 Extraordinary devotional exercises became a part 
 of the discipline of the Brahmos, under the devout 
 leadership of Debendra Nath Tagore, a reformer who 
 followed Ram Mohun Roy as chief guide of the the- 
 istic movement. The infallibility of the Vedas was 
 formally given up, and theism proclaimed by Ram 
 Mohun Roy's successors, about the year 1850. The 
 Brahmo Somaj (God Society) then addressed itself 
 to the formation of a definite national creed. This 
 included only what is known in the theological schools 
 of the West as natural religion. Brahmo marriages 
 and intermarriages, although prohibited by the Hindu 
 rules of caste, began from the year 1861. This stage 
 of progress led to a rupture between the older and 
 younger party of Brahmos and the establishment of 
 the Brahmo Somaj of India, in 1860. 
 
 The leader of the younger party of Brahmos was 
 Keshub Chunder Sen. Under his incitement, rad- 
 ical social changes were advocated. An Indian Re- 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 107 
 
 form Association was established in 1870 ; an active 
 missionary organization was constituted ; preachers 
 began to travel from one part of the country to the 
 other ; the doctrines of love for God and communion 
 with God (Bhakti and Yoga) began to be explained 
 with new intensity ; sacraments and ceremonies were 
 instituted ; and, at last, the New Dispensation, as 
 the highest development of the Brahmo Somaj, was 
 proclaimed, in 1880, under the spiritual and intellec- 
 tual leadership of Keshub Chunder Sen. 
 
 Ram Comul Sen, the grandfather of Keshub Chun- 
 der Sen, was a remarkable man. He was born in 
 1783 and died in 1844. The second son of a poor 
 man who lived in a village just opposite to the town 
 of Hooghly, he began life at nineteen years of age as 
 a compositor, and up to his thirty-sixth year had at- 
 tained no higher position than that of clerk in the 
 Asiatic Society. The distinguished Orientalist, Dr. 
 H. H. Wilson, recognized his talents and moral worth, 
 and so influenced him that in a few years he became 
 the native head of the Calcutta Mint and Bank of 
 Bengal. He extended his education as he rose in 
 social position, made himself a very fair Sanscrit 
 scholar, spoke and wrote English remarkably well, 
 and was the author of a copious and accurate Ben- 
 gali and English Dictionary. There was no pub- 
 lic and important movement of his time in which he 
 was not an active worker. In a score of learned so- 
 cieties and local committees in Calcutta he was the 
 guiding spirit. He was the chief leader of the Hindu 
 community in that city, and an adviser of the gov- 
 ernment of Lord William Bentinck. He was the 
 
108 ORIENT. 
 
 founder of a large and very influential family in Cal- 
 cutta. A strict vegetarian, he cooked his own meals 
 at the end of the day's hard work. A rigid and most 
 devout Vaishnavite, he was the author of a collection 
 of prayers exhibiting profound religious instincts. 
 (" Theistic Quarterly Review," January, 1881, p. 
 106.) 
 
 Keshub Chunder Sen was born November 18, 
 1838. He was educated at the Hindu College in 
 Calcutta. In college, although at first fond of mathe- 
 matics, he devoted himself almost exclusively to Eng- 
 lish literature and mental and moral philosophy. He 
 passed four years in collegiate study, but is not a 
 graduate of the final examinations of Calcutta Uni- 
 versity, which was established only two years before 
 his quadrennial terminated. He became an active 
 member of the Brahmo Somaj about 1859. His de- 
 vout character and his eloquence at once made him 
 a leader. He visited England in 1870, and was re- 
 ceived with distinguished honor, especially by the 
 Unitarians, and was introduced to the Queen. Two 
 volumes of his addresses in England have been pub- 
 lished at Calcutta, and have lately been followed by 
 a third volume, containing English lectures of his in 
 India. Besides editing a weekly religious newspaper 
 and directing the instruction of theological students 
 and various religious assistants, he preaches often to 
 his people in a tabernacle in Calcutta, and once a 
 year delivers, in the great Town Hall there, to an im- 
 mense assembly, an elaborate oration in English on 
 some point of faith or practice connected with the 
 religious movement he represents and which he hopes 
 to make national in its influence. 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 109 
 
 Keshub Cliunder Sen is now forty-five years old, 
 and is by far the most interesting religious figure 
 lately produced by the millions of Hindustan. Many 
 regard him as nearly or quite a Christian, and others 
 as simply a fanatic and rhapsodical dreamer, anxious 
 to immortalize himself. Others think he is a com- 
 bination of these two characters. My own opinion 
 concerning him was made up very slowly. I ob- 
 tained, when I first went to Calcutta, everything he 
 bad published, and in a very few days was honored 
 by interviews with some of his leading apostles, as 
 they are called, and was invited to his house. I had 
 long interviews with him, which I, of course, have no 
 right to describe in public in detail. Suffice it to say 
 that I must have been in Keshub Chunder Sen's com- 
 pany, at different times, fifteen or twenty crowded 
 hours. On invitation, I made an expedition with 
 him and his pupils up the river Hooghly, and he 
 called on me at my place of residence in Calcutta ; 
 and I was prepared, with written questions in most 
 cases, to examine his characteristic views, so that I 
 feel, after a study of all he has published and after 
 the very best opportunities to meet him in private, 
 that I ought to understand what he aims at. 
 
 Let me say, once for all, that I regard it as indis- 
 putable that he is an honest man. He seems to me 
 not only an honest, but a profoundly devout man, of 
 extraordinary natural equipment in the intuitive re- 
 ligious faculties. His enemies say he is not a pro- 
 found man, and some of them call him even a shallow 
 man. Most of them affirm that he is a very politic 
 man, and that he is ambitious to be at the head of a 
 
110 ORIENT. 
 
 new religious movement. I will not affirm that he is 
 a Bacon, or a Leibnitz, or a Kant. He is a man of 
 the Emerson type, powerful in the intuitive, rather 
 than in the analytical, faculties. It was Mr. Burlin- 
 game, I believe, who said that in Asia there are at 
 least ten thousand Emersons. The characteristic 
 type of mind in India is the intuitive, and not the 
 philosophical. Mr. Sen speaks through his lofty moral 
 feelings. He sees religious truths through his con- 
 science, rather than through mere reason. All his 
 teaching must be understood from the point of view 
 of his idiosyncrasies, or it will be misunderstood from 
 the outset. He is not an Occidental ; he is a thor- 
 ough Oriental, and feels the touch of God within 
 him, as the Oriental always has done at his best. 
 He listens to the Inner Voice with the devoutness of 
 one of the best of the Quaker mystics. He instinc- 
 tively believes in Providence. He is perpetually in- 
 culcating the duty and the blessedness of prayer and 
 of self-surrender to all the loftiest impulses of con- 
 science, which, as he teaches, are really supernatural 
 touclies of God upon the spirit of man. 
 
 Keshub Chunder Sen holds a certain doctrine of 
 inspiration which has often startled his British and 
 American readers. He believes that, at certain mo- 
 ments, he is himself inspired ; but after cross - ex- 
 amining him again and again on this theme, I am 
 convinced that by his inspiration he means very little 
 more than we mean by illumination of the Holy 
 Spirit ; or, certainly, not more than the Quaker 
 mystics have meant by the Inner Light and the In- 
 terior Voice. According to the ritual lately sug- 
 
KESHUB CHUNDER SEN AND HINDU THEISM. Ill 
 
 gested by Keshub Chunder Sen for the examination 
 of candidates for the holy order of missionaries in 
 his theistic organization, the candidate is asked : 
 "Is this order thine own choice or art thou called 
 to it ? " The candidate answers : " Called." " By 
 whom ? " asks the minister. " By the Holy Spirit." 
 " How dost thou know it ? " The reply is significant : 
 " My best impulses and aspirations tend in this direc- 
 tion. My ideas, tastes, and capacities are all adapted 
 to it. My whole life has naturally grown into it." 
 In Mr. Sen's divinity school it is taught that what 
 genius is in the intellectual world inspiration is in 
 the religious. It is an occasional divine gift, and 
 one that is sometimes vouchsafed even in our day. 
 When I put to Mr. P. C. Mozumdar, one of the very 
 ablest of Mr. Sen's coadjutors, the question: "How 
 does Mr. Sen distinguish with certainty and precision 
 the subjective from the objective in his religious ex- 
 periences ; that is, how does he make sure that any 
 impression which he calls inspiration is not from his 
 own faculties, but really from God himself ? " the 
 only answer was : " That is one of the secrets of re- 
 ligious genius." 
 
 Precisely here is the weakest and most dangerous, 
 and yet to the average Hindu mind the most fasci- 
 nating, part of Keshub Chunder Sen's claims and in- 
 culcations. Without pretending to offer any objec- 
 tive proof of the reality of his inspiration, he does 
 teach unqualifiedly the very startling doctrine that 
 some of the communications which come to him in his 
 highest moments of devotion are infallible. He grants, 
 however, that the reality of his inspiration must be 
 
112 ORIENT. 
 
 tested by the accord of his teachings with those of 
 every inspired authority in religion. It is reassuring 
 to find that he holds, in so many words, that the 
 spirit of the prophets must be subject to the prophets. 
 He regards the Christian Scriptures as incomparably 
 the most important sacred books of the world. Fa- 
 miliar with all the sacred books of Asia, he and his 
 followers find only in the Bible that which satisfies 
 their deepest spiritual wants. All their study of com- 
 parative religions brings them back with unabated 
 hunger and enthusiasm to the study of the Christian 
 Scriptures. 
 
 Mr. Sen would not trust any inspiration of his own 
 that should seem to be opposed to fundamental bib- 
 lical truth. Nevertheless, he believes that supplemen- 
 tary truth may be discovered through prayer, and 
 that it has been revealed to him that a new dispensa- 
 tion of the Holy Spirit is to come into the world ; and 
 that his church, which is named the Church of the 
 New Dispensation, is to lead tliis movement ; and 
 that it is to unify all the religions of the earth, — 
 Christian, Mohammedan, and Pagan, — so far as they 
 agree with the inmost voice of conscience. This is 
 what he calls revealed theism, as distinguished from 
 rationalistic theism, or mere cold deism, which he 
 abhors. 
 
 He is far more than a deist. He calls Martineau 
 and Parker cold. He cannot tolerate the radical and 
 rationalistic forms of Unitarianism, although it has 
 treated him with the utmost courtesy. There was a 
 time when it was supposed that Mr. Sen would be 
 the leader of a reform of religion in India and make 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 113 
 
 his new creed substantially Unitarian ; but I asked 
 Mr. Sen, point-blank: " What do you think of Uni- 
 tarianism ? " His answer was : " It is an icicle. I 
 take pains to call myself not a Unitarian but a Uni- 
 trinitarian." What does he mean by that phrase ? 
 He holds a certain doctrine of the Trinity. Scholars 
 in theology would not regard it as altogether a 
 sound one. He delivered in the Town Hall in Cal- 
 cutta, just before I visited that city, a really re- 
 markable address on " That Marvelous Mystery of 
 the Trinity." But when I came to examine it I 
 found that it would not bear a theological analysis. 
 It was not Unitarianism, however. In order to probe 
 his conviction, I put to him this question, in pres- 
 ence of his theological pupils : " Do you believe 
 in the preexistence of Christ ? " " Yes, as a divine 
 attribute," was the answer, which is not orthodoxy. 
 In his lecture on the Trinity, Mr. Sen goes so far as 
 to say : " Even the coeternity of the Son with the 
 Father, pure theism has fearlessly upheld and pro- 
 claimed." As explained by Babu Mozumdar, Mr. 
 Sen's chief disciple, this language means only that 
 Christ existed from eternity in the thought of God as 
 a part of the divine plan for the future good of man- 
 kind. "The future Christ, as God meant to create him, 
 was the seed of that dispensation yet undeveloped. 
 In that stage, Christ certainly had no personality." 
 ("Theistic Quarterly Review," July, 1879, p. 4.) 
 
 As his very loose and incorrect use of theological 
 terms shows, Mr. Sen has not had a thorough theo- 
 logical education. I was amazed to find that he had 
 never read Canon Liddon's Lectures on the Divinity 
 8 
 
114 ORIENT. 
 
 of our Lord, and I gave him a copy of the book. He 
 does not much believe in studying books of theology. 
 He is, as I think, unjustly charged with neglecting 
 study ; but he does not regard it as the chief means of 
 arriving at a knowledge of religious truth. In his lec- 
 ture on the question : " Am I an Inspired Prophet ? " 
 he said : " I am not a wise man. How can he 
 who scarcely reads two books in three hundred and 
 sixty-five days be reckoned a wise or a learned man ? 
 Yet am I studious. I study not the books of the 
 West nor the books of the East, but the vast volume 
 of human nature." His principle is to lean little on 
 the intellect, but heavily on the conscience and the 
 whole moral nature as a guide in religion. He is, 
 however, far from being unbalanced in the extreme 
 sense of the mystic who believes only in the moral 
 feelings. 
 
 He has sound, rounded sense, or he could not be 
 the orator he is. He is an orator born, not made. He 
 has a splendid physique, excellent quality of organi- 
 zation, capacity of sudden heat and of tremendous im- 
 petuosity, and lightning-like swiftness of thought and 
 expression, combined with a most iron self-control. 
 You cannot throw him off his balance before any 
 audience, with a manuscript or without one. He is 
 unquestionably the most eloquent Asiatic I ever heard. 
 He speaks English as perfectly as any man in this 
 assembly ; he seems to have learned it from the pages 
 of Addison or Macaulay, and not from colloquial 
 usage. His English is extremely pure, and is pro- 
 nounced without the slightest foreign accent. Six 
 feet in height, with bronze complexion and quite reg- 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 115 
 
 ular features, he is a commanding figure, in his 
 Asiatic costume, whether seen in public or in private. 
 As you may see from his portrait, which I hold in my 
 hand, he has the oratorical temperament ; his lips, 
 cheeks, forehead, eyes, and whole form proclaim this. 
 But he is not a philosopher, I am sorry to say ; and 
 so he does sometimes drop into rhapsody, and his 
 moral feelings carry him away. He seems to lack 
 balance occasionally, and so draws down upon himself 
 severe criticism at times. In spite of all this, how- 
 ever, I think him one of the most devout Asiatics I 
 have seen, and undoubtedly a man of intellectual as 
 well as of religious genius, but chiefly strong in the 
 latter. He usually fascinates every one who comes 
 near him, and he has a strange ascendency over his 
 immediate followers, several of whom are men of 
 high intellectual endowments and finished education. 
 In Keshub Chunder Sen's house what happens ? 
 How does he instruct his theological students? He 
 has a theological school, quite well patronized, and I 
 have here on the table several of the examination- 
 papers used in it. They include many Christian 
 books, and the questions are very keen on the topics 
 of Providence and prayer and inspiration. In his 
 own dwelling, the Lily Cottage, on Circular Road, 
 in Calcutta, — a mansion with deep verandas on both 
 lower and upper stories, and standing in large, open 
 grounds, among graceful and stately palms, — he has 
 what he calls a sanctuary. I must introduce you to 
 this holy of holies of Mr. Sen's home, if you are to 
 understand this theistic reformer of India. He 
 showed the room to me with a manner of intense 
 
116 ORIENT. 
 
 reverence for it, and I willingly regarded it as a sa- 
 cred place, for here I saw revealed the very heart of 
 natural religion, as understood by a man of high re- 
 ligious genius, outside the pale of Christianity. 
 
 Mr. Sen meets his theological pupils and his chief 
 religious associates in his sanctuary nearly every 
 day except Sunday, when he is usually engaged in 
 preaching at his tabernacle. The room is fitted up 
 in Asiatic style. He has a little platform, not more 
 than three or four inches high, on which he is seated 
 in the Asiatic manner. There are mats scattered 
 about the floor for the seats of pupils and apostles. 
 Musical instruments stand in the different corners, 
 — not elaborate instruments, but of the simple an- 
 cient Hindu patterns, sometimes one-stringed lyres, 
 such as the Rishis^ or Hindu saints and recluses, 
 were accustomed to use in their meditations in the 
 solitudes of the Himalayas. After music, Mr. Sen, 
 seated on this platform, enters into a very long 
 prayer. His pupils and followers devoutly believe 
 that in the best parts of his prayer he is inspired. 
 They note carefully not merely his language, but his 
 intonations. When the divine afflatus seems to come 
 to him in his devotions, they feel that they are com- 
 muning, through him, with the Holy Spirit. They 
 actually believe this, and are correspondingly solem- 
 nized. They hold in reverence, however, not the or- 
 gan, but the divine influence that plays through it. 
 
 You might easily be misled by the manner of some 
 of Keshub Chunder Sen's students toward him. I 
 have been seated in his presence when one of his fore- 
 most followers came into the room, and immediately 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 117 
 
 bowed down and kissed Mr. Sen's feet. Mr. Sen has 
 been accused over and over again of allowing per- 
 sonal homage ; but kissing of the feet is a courtesy- 
 some missionaries have experienced. The disthi- 
 guished American missionary, Dr. Thoburn, of Cal- 
 cutta, said to me that he frequently had been obliged 
 to treat a little sternly Asiatics who had offered to 
 kiss his feet with an appearance of personal homage. 
 It is not, in Asia, understood that you regard a man 
 as divine because you kiss his feet, for that is one of 
 the forms of exhibiting extreme reverence. I have 
 seen Mr. Sen's feet kissed, and I have seen him 
 anathematized in English papers for allowing per- 
 sonal homage. It must be admitted that it is a 
 dangerous freedom for him to permit this form of 
 salutation outside of unmixed Hindu circles, where 
 the ceremony is understood. 
 
 After more music, perhaps Mr. Sen offers another 
 long prayer, or some other teacher of peculiarly 
 devout temperament offers another, or several do 
 this. It is believed when these prayers agree, all 
 the apostles seeming to be moved in the same way, 
 that an infallible truth is revealed. They insist 
 on that word "infallible." They affirm that inspi- 
 ration is a gift of our day, and that when two or 
 three are met together, as Christians say, or when 
 a worshiping circle is formed in the Hindu fash- 
 ion, and prayers are found to agree in the im- 
 pulses they leave upon genuinely devout hearts, it 
 must be believed that God is in those impulses. 
 There is a poet and musician of high rank usually 
 present at these devotions. Filled with the spirit of 
 
118 ORIENT. 
 
 the religious exercises, which continue sometimes 
 four or live hours, and this several days in the week, 
 this poet comes forward at the close of the prayers 
 and, striking his harp, extemporizes a hymn. His 
 rapt words are most carefully taken down by a ste- 
 nographer ; the poet is allowed to correct the record ; 
 and thus have come into the possession of the Church 
 of the New Dispensation, so called, more than a thou- 
 sand original Hindu hymns. Mr. Sen's followers 
 believe that these are in some sense inspired. They 
 found their church upon the doctrines gathered thus 
 out of the mountain-tops of devotion. If you go to 
 them and say that they ought to look into Julius 
 Miiller's theology, or Canon Liddon on the Divinity 
 of our Lord, or seek a knowledge of religious doctrine 
 by the study of systematic intellectual presentations 
 of religious truth, they are likely to treat you with 
 much pity and scorn. They say : " Yes, indeed, that 
 is what the theologians of the West do. They study 
 and do not pray. We depend for light on a direct 
 ,gaze into God's face." " What we mean to say is, 
 that our doctrine and principles of faith and practice 
 are not derived by processes of reasoning, but excited 
 in our hearts by prayer and inner experiences, so 
 that we cannot but view them as directly dispensed 
 unto us by the Spirit of God. For a long time the 
 Brahmo Somaj has ceased to believe in reason as the 
 source of religion, and professed to look up to God 
 for the direct revelation of truth in the soul. The 
 Brahmo Somaj has always held the faculty of faith 
 to be the organ for the discernment of spiritual reali- 
 ties, and assigned in such matters a subordinate place 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 119 
 
 to reason." (" The Liberal and the New Dispen- 
 sation," Mr. Sen's newspaper, Calcutta, May 14, 
 1882.) " The New Dispensation is very different 
 from what is known as Deism. It is also very differ- 
 ent from that order of Theism which is only another 
 name for natural religion. This may be called Ra- 
 tionalistic Theism^ and is legitimately assailable by 
 philosophy. The religion of the New Dispensation is 
 Revealed Theism^ the deep spiritual religion produced 
 in the soul by the direct contact and manifestations 
 of the Divine Spirit in the history of man's soul and 
 the life of the community called together by that 
 Spirit." (Ibid. July 30, 1882.) 
 
 In the religious services in the tabernacle, where 
 Mr. Sen, when his health permits, presides, there is a 
 most impressive ceremony, in which the whole con- 
 gregation stand up and petition God for light. There 
 is then a silence of several minutes, the whole of it 
 occupied, presumably, in secret devotion. Every 
 member of this church of the New Dispensation 
 seems to be a man of prayer. Remember that these 
 persons do not profess to be Christians. They say 
 little against Christianity. Except by asserting the 
 sufficiency of his form of theism, I could not find 
 that Mr. Sen ever says a word against Christianity. 
 He is an eclectic. He wishes to absorb into his sys- 
 tem of faith and practice all those parts of Christian- 
 ity that can be made to accord with his theistic prin- 
 ciples. In moving the vote of thanks in the Town 
 Hall at the close of a course of lectures which I had 
 the honor to give in Calcutta, Mr. Sen said that In- 
 dia is ruled by Christ. On another occasion, in that 
 
120 ORIENT. 
 
 massive audience chamber, holding more than 3,000 
 people, he said : " The crown of India does not be- 
 long to Great Britain. It belongs only to Jesus 
 Christ our Lord." He is almost constantly advanc- 
 ing propositions that are nearly Christian in tone, 
 and yet at frequent intervals he puts forward views 
 which too closely resemble mere Hinduism. At times 
 he exclaims : *' Blessed Jesus, I am thine. I give 
 myself, body and soul, to thee. Let India revile and 
 persecute me and take my life-blood out of me, drop 
 by drop, still thou shalt continue to have my hom- 
 age." But almost in the same address he can say : 
 " Christ's dispensation is said to be divine. I say 
 that this dispensation, the Brahmo Somaj, is equally 
 divine." 
 
 He has introduced into his church several ceremo- 
 nies imitated from old Hindu practices. There is 
 great reverence for fire among many Oriental sects, 
 and Mr. Sen has endeavored to transmute one of the 
 old ceremonies, in which the use of fire is very promi- 
 nent, into an impressive theistic symbol. He brings 
 before his worshiping audience a vessel of metal filled 
 with oil, and places at its side sticks of scented wood. 
 He hghts the oil and takes the wood, and, before the 
 whole congregation, throws it, stick by stick, into the 
 flames, saying : " Thus perish our lust, our pride, our 
 worldliness, our unjust anger, all our divergencies 
 from God." The ceremony is exceedingly impres- 
 sive, for at the end of it the congregation cries out 
 repeatedly, " Victory to God ! " and then he pro- 
 nounces over them, or invokes upon them, the bene- 
 diction : " Peace, peace ! " Several ceremonies of this 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 121 
 
 kind, introduced by him, with slight changes from 
 the old Hindu ways, appear to be intended to con- 
 ciliate Hindus. Some of his ceremonies are open to 
 criticism. For instance, he has introduced the drama 
 and theatrical performances, to show the progress of 
 the sinner from a state of rebellion against God into 
 a state of complete union with him. He employs in 
 his own house, sometimes in a room adjacent to the 
 sanctuary, theatrical exercises, to illustrate religious 
 truths. He has dances, which he calls sacred, imi- 
 tated from Hindu customs. The criticism which many 
 acute missionaries make upon him is that his com- 
 posite set of ceremonies and religious doctrines has 
 in it so many appeals to ancient Hindu prejudices 
 that it can never lead the mass of the Hindu popu- 
 lations out of their attachments to hereditary mis- 
 beliefs. Mr. Sen replies that he is anxious only that 
 Christian truth should be presented to India in an 
 Oriental dress, and that there should be something 
 national left in the religion of Hindustan. 
 
 Mr. Sen has been greatly blamed for allowing a 
 daughter of his to be married to a wealthy Hindu 
 prince before she had attained the age which he him- 
 self had fixed as the least th^t should be insisted on 
 in the reform of child marriages in India. The mem- 
 bers of the less progressive part of the Brahmo 
 Somaj, from which the church of the New Dispensa- 
 tion is a secession, were especially bitter in their 
 charges against Mr. Sen in regard to this marriage. 
 He and his friends, however, as well as the most in- 
 telligent British and American residents of Calcutta 
 whom I met, assert that only a betrothal and not a 
 
122 ORIENT. 
 
 marriage took place before the proper age had been 
 reached by the parties, and that the accepted Brahmo 
 principles were really not violated in spirit and hardly 
 in form in this case. 
 
 At the centre of the whole theistic movement un- 
 der Keshub Chunder Sen, however he may be praised 
 or blamed, are the sanctuary which I have described, 
 and himself in communion with God, and the impulse 
 of the Holy Spirit revealed through the individual 
 consciences of his associates in worship. 
 
 What are the merits of the theistic movement of 
 India, and especially of the church of the New Dis- 
 pensation, as led by Keshub Chunder Sen ? 
 
 1. It unflinchingly opposes caste and idolatry. 
 
 2. It rejects utterly the hereditary misbeliefs of 
 Hinduism as to transmigration of souls, the infalli- 
 bility of the Vedas, and the spiritual worth of ascetic 
 practices. 
 
 3. It is in deadly hostility to child marriages, as it 
 was to the burning of widows, the exposure of the 
 <aged to death on the banks of the Ganges, and other 
 familiar abuses fostered by Hinduism. 
 
 4. It supports most vigorously the causes of educa- 
 tion, temperance, and all philanthropic reform. 
 
 5. It is utterly opposed to materialism, atheism, ag- 
 nosticism, and every form of mere deism. 
 
 6. It asserts an ethical monotheism, the fact of a 
 supernatural Providence, and the duty and blessed- 
 ness of prayer and of total self-surrender to God. 
 
 7. It adopts from Christianity whatever it can rec- 
 oncile with its theistic principles, and regards the 
 Scriptures as the most important of the sacred books 
 in use among men. 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 123 
 
 8. It seeks, on these positions as a basis, a real and 
 formal union of all the religious sects of every nation 
 in the Christian, the Mohammedan, and the pagan 
 world. 
 
 What are the defects of the church of the New 
 Dispensation ? 
 
 1. It teaches no effective method of delivering men 
 from the guilt of sin. 
 
 2. It has not exhibited power to deliver men thor- 
 oughly from the love of sin. It has never yet brought 
 men in large numbers and of ordinary education into 
 a spiritually regenerate state. It possesses, in short, 
 no trustworthy doctrine of the New Birth, nor of the 
 Atonement, and so lacks religious efficacy in the 
 points of transcendent moment. It is hence weak, 
 both as a religion and as a philosophy. In practice, 
 its effects, as compared with those of Christianity, 
 are very inconsiderable, and likely to remain so. 
 
 3. It adopts self-contradictory principles in its at- 
 tempts to reconcile the various religions of the world. 
 Its eclecticism is sometimes so broad and inclusive as 
 to become explosive. 
 
 4. It carries its doctrine of inspiration to the verge 
 of fanaticism. Wholly without objective proof of the 
 reality of this inspiration, the church of the New 
 Dispensation claims to have received through its 
 leader an infallible revelation for our day. This claim 
 is as mischievous as it is untenable, and, if pushed, is 
 likely to ruin the reputation of the movement with 
 serious and well-educated men, not only in the West, 
 but also in India itself. 
 
 5. Theism, in its devoutest and most scholarly form, 
 
124 ORIENT. 
 
 is simply a torso, of which Christianity is the neces- 
 sary completion. A scientific doctrine of conscience, 
 or a profoundly spiritual life, points to the necessity 
 of man's deliverance not merely from the love of sin, 
 but also from the guilt of it. Theism alone, however, 
 without aid from Christianity, has never been able to 
 effect for man this double deliverance. Only Chris- 
 tianity, with its fathomless truths concerning the ne- 
 cessity of the New Birth and of the Atonement, can 
 do this. To set up theism, even its best form, as 
 a rival to Christianity, is to prefer the torso to the 
 whole figure, or the vestibule to the temple. 
 
 As compared with the immense population of India, 
 the number of Keshub Chunder Sen's followers is 
 as yet exceedingly small. Something less than two 
 hundred societies, with from fifty to an hundred mem- 
 bers in each, include them all. The weekly audience 
 in his tabernacle at Calcutta numbers only about 
 three hundred. There are twenty-four Brahmo mis- 
 sionaries, who act without salary and are supported 
 by the income derived by the mission office from the 
 sale of Brahmo publications, from contributions, and 
 various collections. Mr. Sen presides with almost 
 autocratic spiritual authority over this body of mis- 
 sionaries. (" Faith and Progress of the Brahmo So- 
 ciety," by P. C. Mozumdar, 1882.) 
 
 Among the opponents and rivals of pure theism 
 in India there should be noticed the Theosophists 
 of Bombay. Their creed is a singular compound of 
 Hindu occult science with Occidental forms of spir- 
 itism, materialism, and atheism. It is vehemently 
 anti-Christian at every point. The Theosophists are 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 125 
 
 led by two American adventurers — Colonel Olcott 
 and Madame Blavatsky. When I was in Bombay, 
 there came to that city an American infidel, only re- 
 cently imprisoned at Albany for infamous crime. He 
 was the editor of perhaps the foremost infidel news- 
 paper rag of this continent, — a sheet which I hope 
 very few of you ever see and which deserves to be 
 handled only with the tongs. Tliis man was on trial 
 a few years ago for distributing infamous literature 
 through the mails, and, under our righteous Ameri- 
 can enactments as to that black crime, was sent to 
 the Albany penitentiary for several months. When 
 he left prison, " Scribner's Monthly " published an 
 account of him, and the title of the article was " The 
 Apotheosis of Dirt." When he came to Bombay he 
 was received with open arms by the Theosophists, 
 put on their platforms, and furnished with the very 
 best opportunities to attack Christianity in all its as- 
 pects. India thus came to understand the Theoso- 
 phists, for they knew what the career of this infidel 
 editor had been, and yet locked hands with him in 
 ostentatious public attacks on Christianity. The 
 Theosophists were boasting that they had drawn 
 hundreds of pupils out of the missionary schools. All 
 their documents show that one of their foremost ob- 
 jects is to injure the progress of Christian missions. 
 As the public of India was not acquainted with Amer- 
 ican vulgar infidelity, I thought it my dufy to ex- 
 pose the career of this jail-bird, and I did so. The 
 man came to one of my last lectures, carrying under 
 his coat a horsewhip, which he did not use ! He ob- 
 tained almost no hearing in Bombay. I was assured 
 
126 ORIENT. 
 
 that he drew several hundred pupils out of mission- 
 ary schools in Ceylon. He had few to listen to him 
 in Japan. I heard of his great disappointments in 
 San Francisco ; but, nevertheless, in every city where 
 he went he was received with open arms by small 
 coteries of atheistic or spiritistic circles, and by those 
 uneasy classes represented by the secular unions and 
 liberal infidel leagues in Great Britain and in this 
 country. I found these people in various parts of 
 the world reading almost the same literature and 
 feeding themselves with the same atrociously unfair 
 intellectual discussions. Men are measured by their 
 reading, their heroes, and their pet measures. Bishop 
 Huntington has said lately that we need not greatly 
 fear any skeptical movement that we cannot intel- 
 lectually respect. The last news from the American 
 leaders of the Theosophists of India is that they 
 have emigrated from Bombay, and have been una- 
 ble to obtain any pleasant footing in Calcutta, and 
 so have gone to Madras, which all through India is 
 called the benighted presidency. 
 
 Mr. Sinnett's " Esoteric Buddhism " has attracted 
 much attention in England and the United States 
 among people who have read with admiration Ed- 
 win Arnold's "Light of Asia," and who are too little 
 acquainted with the East to perceive that this light 
 is twilight. Mr. Sinnett is now known to have been 
 one of Madame Blavatsky's dupes. By the revela- 
 tions of an assistant of hers in Madras, Madame 
 Blavatsky, author of " Isis Unveiled," has been 
 proved to be a charlatan of the most audacious kind. 
 Sliding panels in doors, and various other mechan- 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 127 
 
 ical arrangements for producing portents, have been 
 discovered in her official rooms at Madras, and her 
 career as an impostor is ended. 
 
 Keshub Chunder Sen is a most vigorous opponent 
 of theosophy and spiritism, as well as of agnosticism 
 and materialism, although he has a brother who is 
 reputed to be a spiritualist. Mr. Sen is the editor of 
 a really able English paper, called '' The Liberal," and 
 in it he has frequent passages of his own, which for 
 devotional depth are not often surpassed by our best 
 religious literature. 
 
 Conversing once with Keshub Chunder Sen, I 
 happened to use the rather strange English words 
 theoscopy and theopathy^ as I was emphasizing the 
 scientific fact that natural laws are only the habits of 
 God, and so ought to give us a constant sense of 
 his omnipresence. Whatever gives a vision of God 
 prompts to total, affectionate, irreversible self-surren- 
 der to Him. That surrender itself, more than any 
 other natural cause known to man, gives a new and 
 inner sense of the Divine Presence, and so theoscopy, 
 or the seeing of Grod, leads to theopathy, or similarity 
 of feeling with God, Mr. Sen grasped my hand with 
 a sudden, impulsive gesture, and said that these two 
 words expressed ideas which lie at the very centre of 
 his own system of religious faith and practice, and 
 were infinitely dearer to him than life itself. They 
 are by no means the whole of Christianity, however, 
 but only one of the glorious vestibules to it. 
 
 In order to show how grand a temple the flaming 
 Hindu soul can make of a mere vestibule, I quote the 
 whole of one of the familiar sermons of Babu P. C. 
 
128 ORIENT. 
 
 Mozumdar to his people, as given in his own trans- 
 lation from Bengali ('' The Liberal," Oct. 8, 1882). 
 Bhakti and Yoga, which this sermon discusses, may, 
 perhaps, be translated as Intense Love for God, and 
 Communion with God. The impassioned style of 
 this address reveals the genuineness of the spiritual 
 emotions which prompted it, and unveils the most 
 characteristic and valuable part of the religious dis- 
 cipline of the church of the New Dispensation. 
 
 YOGA, OR COMMUNION WITH GOD. 
 
 \Translated from Bengali.^ 
 Sermon, Sunday, September 24th, 1883. 
 Like my Bhakti, my Yoga is also an acquired virtue. I 
 was not a Yogee when I began my religious life. I did 
 not know what Yoga was, had never heard its name, and I 
 never thought that I should have to walk in this path at 
 any time. My only aspiration was to become thoroughly 
 pure, to reform my character, and to submit completely to 
 the will of God. This was my sole religion, and I never 
 thought that there was anything like Yoga that should 
 torm a part of it. Thus did I pass the first fifteen years 
 of my religious life, when, by the grace of God, my heart 
 began to be filled with Bhakti. This Bhakti grew to mad- 
 ness in course of time, and I felt, at last, that it was 
 essentially necessary for me to cultivate Yoga to make my 
 Bhakti lasting. The madness of love seemed to be very 
 transitory, and it appeared to me that nothing but Yoga 
 could keep the fire burning in me. I felt that, as I believed 
 in God, I should be one with Him ; as my heart swelled 
 with his love, my eyes should behold Him constantly. But 
 Yoga was quite unknown in the Brahmo Somaj at that time. 
 Thousands of people were drawn toward Bhakti, its influ- 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 129 
 
 ence was felt throughout the whole community, but people 
 were very slow to appreciate the merits of Yoga. The fire 
 of Bhakti easily spreads itself and catches the hearts of 
 many ; but Yoga attracts very few toward it, as it is very 
 difficult to understand and hard to cultivate. In hundreds 
 of years you will find but a handful of men devoted to its 
 cultivation. Therefore, though I became a staunch votary 
 of Yoga, my friends did not follow it. I understood that 
 life was not worth having if I were not one with my Divine 
 Father. No precepts or scriptures taught me this truth ; I 
 did not read of Yoga in any book ; as the grace of God de- 
 scended in my heart in the shape of Bhakti, so did the wind 
 of Yoga blow into my soul and I knew not whence it came. 
 From two sides did these two things descend upon me as 
 blessings of Heaven. Bhakti sweetened my Yoga and Yoga 
 sanctified my Bhakti. They were twin brother and sister. 
 Yoga without Bhakti ends in pantheism, and Bhakti without 
 Yoga terminates in superstition. But in my life the rocks 
 of Yoga are adorned with the beautiful gardens of Bhakti. 
 "When I open my eyes, I behold the God of Yoga with one 
 eye, and the God of Bhakti with the other. I see my God 
 in everything — in fruit and tree, in sun and moon, in air 
 and light, and in fire and water. He is to me True and at 
 the same time Beautiful. Where I saw earth and cfey be- 
 fore, there I see my God now. I did not practice any aus- 
 terities to attain this God- Vision. I opened my eyes, and 
 saw my Father everywhere and in everything. This is true 
 Yoga. Whenever I look around me, I see the burning 
 presence of my God — his infinite force filling every cre- 
 ated being, his wisdom manifest in the whole universe, and 
 his heavenly love embracing all creatures. This vision was 
 not the result of much reading or learning, but it was a gift 
 of Heaven. I did not realize this in the beginning of my 
 religious life ; but now the fire of Divine Presence burns in 
 and around me with infinite force, and, like a strong wind, 
 9 
 
130 ORIENT. 
 
 his Presence touches my whole frame. My Yoga began to 
 be deeper and deeper day by day, and now I am immerged 
 into it day and night. I am not without Him even for a mo- 
 ment, and I cannot imagine how at one time I was a stranger 
 to this state. You may doubt my existence ; but you can- 
 not doubt, in the least, the existence of God, who dwells in 
 me. He is one with me. I need not offer you proofs of 
 his existence. If you see me, you will see Him also. You 
 cannot deny the one and accept the other. God will be 
 manifest to you as a thing — a person. I do not believe in 
 the God of books. I believe in Him only whom I see with 
 my own eyes. Brethren, do not believe in the God of im- 
 agination ; be a Yogee and a Bhakti, and all your wants 
 will be removed. Where I have seen Him you will see 
 Him also. Despair not. 
 
 The best description of the faitb and practice of 
 the followers of Keshub Chunder Sen is found in the 
 words of the ritual prepared by himself for the cere- 
 mony of the initiation of a new member in his The- 
 istic Society. 
 
 On the presentation of the candidate the minister shall 
 thus interrogate him : — 
 
 Dost thou know and believe in the essential principles of 
 the New Dispensation ? 
 
 Candidate. Yes. 
 
 Minister. Art thou called by the Lord to join his 
 church ? 
 
 Candidate. Yes. 
 
 Minister. Art thou resolved to submit to the discipline 
 of the church and to bear witness unto the truth in thy 
 daily life ? 
 
 Candidate. Yes ; so help me God. 
 
 Minister. Dost thou believe that God is one, that He is 
 infinite and perfect, almighty, all-wise, all-merciful, all-holy, 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 131 
 
 all-blissful, eternal, and omnipresent, our Creator, Father, 
 Mother, Friend, Guide, Judge and Saviour ? 
 
 Candidate. Yes. 
 
 Minister. Dost thou believe that the soul is immortal 
 and eternally progressive ? 
 
 Candidate. Yes. 
 
 Minister. Dost thou believe in God's moral law as re- 
 vealed through the commandments of conscience, enjoining 
 perfect righteousness in all things ? Dost thou believe that 
 thou art accountable to God for the faithful discharge of 
 thy manifold duties, and that thou shalt be judged and re- 
 warded and punished for thy virtues and vices here and 
 hereafter ? 
 
 Candidate. Yes. 
 
 Minister. Dost thou believe in the Church Universal, 
 which is the deposit of all ancient wisdom and the recepta- 
 cle of all modern science ; which recognizes in all prophets 
 and saints a harmony, in all scriptures a unity, and through 
 all dispensations a continuity ; which abjures all that sepa- 
 rates and divides, and always magnifies unity and peace ; 
 which harmonizes reason and faith, yoga and bhakti, asceti- 
 cism and social duty in their highest forms ; and which shall 
 make of all nations and sects one kingdom and one family 
 in the fullness of time ? 
 
 Candidate. Yes. 
 
 Minister. Dost thou believe in natural inspiration, gen- 
 eral and special ? Dost thou believe in providence, general 
 and special ? 
 
 Candidate. Yes. 
 
 Minister. Dost thou accept and revere the Scriptures ? 
 
 Candidate. Yes, so far as they are records of the wis- 
 dom and devotion and piety of inspired geniuses, and of the 
 dealings of God's special providence in the salvation of na- 
 tions, of which records only the spirit is God's but the let- 
 ter man's. 
 
132 ORIENT. 
 
 Minister. Dost thou accept and revere the world's pro- 
 phets and saints ? 
 
 Candidate. Yes, so far as they embody and reflect the 
 different elements of Divine character, and set forth the 
 higher ideals of life for the instruction and sanctification of 
 the world. I ought to revere and love and follow all that 
 is divine in them, and try to assimilate it to my soul, mak- 
 ing what is theirs and God's mine. 
 
 Minister. What is thy creed ? 
 
 Candidate. The science of God, which enlighteneth all. 
 
 Minister. What is thy gospel ? 
 
 Candidate. The love of God, which saveth all. 
 
 Minister. What is thy heaven ? 
 
 Candidate. Life in God, which is accessible to all. 
 
 Minister. What is thy church ? 
 
 Candidate. The invisible kingdom of God, in which is 
 all truth, all love, all holiness. 
 
 Minister. Then avow thy faith in the presence of God 
 Almighty. 
 
 Candidate. This day the of 188 , I ... do 
 
 in the presence of the Holy God solemnly avow my full 
 faith in the essential principles of Pure Theism and enter 
 ^he Church of the New Dispensation. So help me God. 
 
 Minister. In the name of God I charge thee to eschew 
 all manner of untruth and sin and sectarianism, and lead a 
 life of faith and purity, love and devotion, unto the glory of 
 God and of his holy church. 
 
 Candidate. Most merciful God, grant unto me thy re- 
 deeming grace that I may magnify thy truth and prove 
 worthy of thy church. 
 
 Minister. May the Lord bless thee and be with thee for 
 ever ! 
 
 The minister shall then present unto the candidate the 
 Flag of the New Dispensation, and two of the members of 
 the congregation shall stand forward and present unto him, 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 133 
 
 on behalf of the church, a copy of Scriptual Texts, a copy 
 of the New Samhita, and a carpet for daily devotion, and 
 embrace him with brotherly love. 
 
 The candidate shall then bow reverently before the Lord, 
 and the whole congregation shall say, — 
 
 Peace, Peace, Peace. 
 
 Very naturally, Keshub Chunder Sen quotes all the 
 mystics. His object is to bring together all the de- 
 vout hearts of the world. I part from this theme by 
 reading, as a contrast to the sermon I have cited, Mr. 
 Sen's last and really worst production, and yet it 
 shows to what the man is tending : — 
 
 THE NEW DISPENSATION -EXTRAOEDINARY. 
 
 NEW year's DAT, JANUAllY IST, 1883. 
 
 Keshub Chunder Sen, a servant of God, called to be 
 an apostle of the Church of the New Dispensation, which is 
 in the holy city of Calcutta, the metropolis of Aryavarta. 
 
 To all the great nations in the world and to the chief re- 
 ligious sects in the East and West ; 
 
 To the followers of Moses, of Jesus, of Buddha, of Con- 
 fucius, of Zoroaster, of Mohammed, of Nanac, and to the 
 various branches of the Hindu Church ; 
 
 To the saints and the sages, the bishops and the elders, 
 the ministers and the missionaries of all these religious 
 bodies : 
 
 Grace be unto you and peace everlasting. 
 
 Whereas, sectarian discord and strife, schisms and enmi- 
 ties prevail in our Father's family, causing much bitterness 
 and unhappiness, impurity and unrighteousness, and even 
 war, carnage, and bloodshed ; 
 
 Whereas, this setting of brother against brother and 
 
134 ORIENT. 
 
 sister against sister in the name of religion has proved a 
 fruitful source of evils and is itself a sin against God and 
 man : 
 
 It has pleased the Holy God to send unto the world 
 a message of peace and love, of harmony and reconcilia- 
 tion. 
 
 This New Dispensation hath He in boundless mercy 
 vouchsafed to us in the East, and we have been commanded 
 to bear witness unto it among the nations of the earth. 
 
 Thus saith the Lord : Sectarianism is an abomination 
 unto me, and unbrotherliness I will not tolerate. 
 
 I desire love and unity, and my children shall be of one 
 heart, even as I am one. 
 
 At sundry times have I spoken through my prophets, 
 and, though many and various my dispensations, there is 
 unity in them. 
 
 But the followers of these my prophets have quarreled 
 and fought, and they hate and exclude each other. 
 
 The unity of Heaven's messages have they denied, and 
 the science that binds and harmonizes them their eyes see 
 not and their hearts ignore. 
 
 Hear ye, men, there is one music, but many instruments ; 
 one body, but many limbs ; one spirit, but diverse gifts ; one 
 blood, yet many nations ; one church, yet many churches. 
 
 Blessed are the peacemakers, who reconcile differences 
 and establish peace, good-will, and brotherhood in the name 
 of the Father. 
 
 These words hath the Lord our God spoken unto us, and 
 his new gospel He hath revealed unto us, a gospel of ex- 
 ceeding joy. 
 
 The Church Universal hath He already planted in this 
 land, and therein are all prophets and all scriptures harmon- 
 ized in beautiful synthesis. 
 
 And these blessed tidings the loving Father hath charged 
 me and my brother apostles to declare unto all the nations 
 
KESHUB CHUNDER SEN AND HINDU THEISM. 135 
 
 of the world, that, being of one blood, they may also be of 
 one faith and rejoice in one Lord. 
 
 Thus shall all discord be over, saith the Lord, and peace 
 shall reign on earth. 
 
 Humbly, therefore, I exhort you, brethren, to accept this 
 new message of universal love. 
 
 Hate not; but love ye one another and be ye one in 
 spirit and in truth, even as the Father is one. 
 
 All errors and impurities ye shall eschew, in whatever 
 church or nation they may be found ; but ye shall hate no 
 scripture, no prophet, no church. 
 
 Renounce all manner of superstition and error, infidel- 
 ity and skepticism, vice and sensuality, and be ye pure and 
 perfect. 
 
 Every saint, every prophet, and every martyr ye shall 
 honor and love as a man of God. 
 
 Gather ye the wisdom of the East and the West ; and 
 accept and assimilate the examples of the saints of all ages, 
 
 So that the most fervent devotion, the deepest commun- 
 ion, the most self-denying asceticism, the warmest philan- 
 thropy, the strictest justice and veracity, and the highest 
 purity of the best men in the world may be yours. 
 
 Above all, love one another and merge all differences in 
 universal brotherhood. 
 
 Beloved brethren, accept our love and give us yours, and 
 let the East and the West with one heart celebrate the jubi- 
 lee of the New Dispensation. 
 
 Let Asia, Europe, Africa, and America, with diverse in- 
 struments, praise the New Dispensation and sing the Fa- 
 therhood of God and the Brotherhood of Man. 
 
 There are Unitarians, there are friends of merely 
 natural religion, there are theists, in the Occident, 
 who look upon Keshub Chunder Sen as a man who 
 is bringing in the religion of the future for the whole 
 
136 ORIENT. 
 
 world through the gate of Asia. Compared with 
 evangelical Christianity in India, the movement 
 which Mr. Sen leads is a bubble. It has a certain 
 power; but, as Christianity begins to obtain hold 
 of the better educated classes, that movement will 
 wane in influence. This religious reformer deserves 
 the prayers of all good men that he may yet be 
 led into a more profound knowledge of Christianity. 
 My objection to his method is not that he prays too 
 much ; but that he studies too little. I should not 
 be surprised if, in his advanced years, he should 
 retire to the Himalayas, and there, as a devotee, 
 through a life of comparative solitude and austerity 
 and the profound inspirations of secret prayer, en- 
 deavor to make himself a prophet for the ages. It is 
 in the man to do this. He is not a fanatic. A man 
 more remarkable for religious than for intellectual 
 genius, thoroughly honest, he is led by his moral feel- 
 ing rather than by this and the judgment combined. 
 He will at any cost try to push his effort for the uni- 
 fication of the religions of all races. America and 
 Europe will hear more of that movement. Keep 
 your eyes upon it, and offer, at the same time, devout 
 prayers that Keshub Chunder Sen and all his follow- 
 ers may be led into the Himalayan Heights of Sinai, 
 and there see the need of an Atonement and of the 
 New Birth to deliver men from the love of sin and 
 from the guilt of it. 
 
PARSEE WORSHIP AT SUNSET. 
 
 At half-past five o'clock, as the sun was going 
 down behind the rim of the Indian Ocean, I often 
 saw a score of Parsees worshiping on the shore at 
 Bombay with their faces turned devoutly toward the 
 west. Approaching the water the Parsee first per- 
 forms an ablution of his hands and face. Sitting 
 erect he unbinds the cord which he uses as a girdle, 
 and which is a symbol of good thoughts, good words, 
 and good deeds. He holds the cord in his hands, and 
 appears to be measuring yard lengths upon it, while 
 he is uttering in a low tone passages from a prayer- 
 book. Sometimes he passes the cord across his face, 
 bows his head toward the sun, and has the air of 
 one absorbed in introversive devout thought. The 
 prayer-book is occasionally held in his hand, but usu- 
 ally he recites from memory. After some minutes he 
 is seen to kneel, touch his forehead to the earth, rise, 
 and kneel again and again with his forehead to the 
 ground. After a few more prayers, uttered while 
 he is sitting erect, his girdle is restored to its place, 
 and lie often finishes his devotions before the sun has 
 disappeared. I saw several aged men, however, read- 
 ing their prayer-books with their faces turned toward 
 the west after the disk of the sun was, oat of sight. 
 A Parsee gentleman fell into conversation with me, 
 
138 ORIENT. 
 
 and I questioned him somewhat closely as to the 
 mental attitude of the worshipers at these cere- 
 monies. " When an educated Parsee recites prayers 
 at sunset," I asked, " is he thinking of the sun or of 
 its Creator ? " " The educated Parsee," was the 
 answer, " thinks of the great Being behind the sun, 
 but perhaps an ignorant Parsee thinks chiefly of the 
 sun itself. The prayers have much the tone of the 
 148th Psalm." *'Fire and hail, snow and vapors, 
 mountains, fruitful trees, praise the name of the 
 Lord." 
 
 The Parsee prayers ascribe glory to the sun and 
 the sea, while it is the peculiarity of the mighty 
 psalm here cited that it calls on the sun and the sea 
 to ascribe glory to their Creator. This Parsee gen- 
 tleman was intelligent enough to recommend to me 
 Spiegel and Haug as among the chief writers on Par- 
 seeism. He admitted that Parsees can be found who 
 go through these ceremonies often, and yet cheat 
 every day in their bargains. A moderate amount of 
 serious light was in the faces of the worshipers as 
 'they turned away. Among the older men who were 
 worshiping in the park near the sea with their faces 
 toward the west, I saw two or three with peaceful 
 and noble spiritual moods illuminating their regular 
 and somewhat massive features with the light from 
 the Sun behind the sun. 
 
PARSEE TOWERS OF SILENCE. 139 
 
 PARSES TOWERS OF SILENCE. 
 
 It was a bright, and not cool, morning when 
 Mrs. C. and myself, armed with a letter of introduc- 
 tion from Sir Jamsetjee Jeejeeboy, drove along the 
 crest of Malabar Hill to the grounds in which stand 
 the famous Parsee Towers of Silence. All the fresh- 
 ness of the hour was needed to prevent a natural 
 feeling of dissuasive horror, which might have pre- 
 vented our visit had we yielded to our shudders 
 rather than to our judgments. On a palm near the 
 inclosure we saw a group of gorged vultures sunning 
 themselves in the rising light of the east. We as- 
 cended a broad stone staircase and passed into a 
 stony field of some seven or ten acres, with tall 
 palm-trees and a few not very stately lower growths 
 scattered over it. Five towers of costly hard black 
 granite, the largest of them about twenty-five feet 
 high by fifty in diameter, stood on the heights of 
 this field. They are colored white and are without 
 ornament. Each one has a well in the centre. From 
 the opening of this pit, an inner floor slopes at a 
 gentle incline upwards to the rim of the tower. 
 Corpses are placed on this slope. Those of men 
 lie at the outer edge, those of women in the mid- 
 dle, those of children at the rim nearest the well's 
 mouth. 
 
 The theory of the Parsees is that earth, fire, and 
 water are too sacred to be defiled by the touch of a 
 corpse. They expose a naked dead body on these 
 Towers of Silence, and expect the sun and the wind 
 
140 ORIENT. 
 
 and the rain, with the help of insects, to dispose of 
 the fleshy part of the mortal remains. At Bombay, 
 however, and in most other places within the tropics, 
 swifter messengers than insects are sent to do the 
 work of causing a corpse to disappear. No sooner is 
 the naked body exposed than scores of vultures sweep 
 down upon it. Within fifteen minutes, in most cases, 
 the fleshy part is entirely removed from the osseous 
 structure, and the gorged birds take their positions 
 on the parapets of the towers. I counted twenty of 
 these plethoric cormorants sitting almost motionless as 
 a living coping around the edge of one of the largest 
 structures. When the bones are dry they are picked 
 up with tongs by men appointed for the purpose, and 
 dropped into the well. Thus the dust of the rich 
 and that of the poor are, at last, found in one recep- 
 tacle. A Parsee is accustomed to say that God sends 
 the vultures to do their horrid work in these towers, 
 and that he had rather be eaten by birds than by 
 worms* Monier Williams, reporting at' length the 
 defenses which the Parsees offer for their methods of 
 disposing of corpses, endeavors to be tolerant of their 
 shocking characteristics, and would seem to regard 
 them as not more repulsive than Christian methods 
 of burial. The disfigurement of the body, however, 
 by the vultures ; the picking out of the eyes and 
 the heart, not to mention a thousand and one other 
 easily imaginable necessary horrors of the process, 
 are a sufficient condemnation of the rather barbaric 
 Parsee custom. In ordinary burial the figure may 
 remain for years untouched within a leaden coffin, or 
 even within a wooden one. Member is not separated 
 
MY RECORD IN INDIA. 141 
 
 from member, even after the body returns to dust. 
 Shakespeare's imprecations against any who should 
 move his bones might well be called down upon the 
 Parsee vultures. Near the Towers of Silence the 
 reservoirs of water for Bombay lie, with wide gleam- 
 ing surfaces, exposed to the sun. It is one of the 
 questions agitated by the municipal government of 
 the population who drink this water whether the 
 vultures can be trusted not to pollute it, in case 
 corpses filled with contagious diseases are carried to 
 the Towers of Silence. It has been proposed to 
 cover the reservoirs in order to prevent the contam- 
 ination of the water, and another project is to force 
 the Parsees to erect new towers at a distance from 
 the city. 
 
 On Shipboard, near Singapore, April 5, 1882. 
 
 Twenty-one towns visited ; forty - two public ap- 
 pearances ; eighty-four consecutive days in India 
 and Ceylon ; three months precisely, from January 
 5 to April 5, between landing at Bombay and arrival 
 at Singapore ; such is the substance of my record in 
 India. When my ship turns the end of the Malay 
 Peninsula and sets her prow toward Hong Kong, I 
 shall feel myself in China. From Singapore east- 
 ward, letters go to America by the way of the Pacific, 
 so that, when I pass this corner of the world, I shall 
 begin to feel the winds from the Sierra Nevada and 
 the Rocky Mountains, and even from my own Adi- 
 rondacks and Lake George ! 
 
 The Ganges is a part of my soul. The Himalayas 
 have entered into the substance of my spirit. They 
 
142 ORIENT. 
 
 will remain there forever. The Taj Mahal is pos- 
 sessed of a perraanent place in my daily thoughts. 
 At any moment I feel as if I could touch the Kutub 
 Minar, the temples of Benares, the University tow- 
 ers of Bombay, Calcutta, and Madras. I see vividly 
 the mighty harbors of the presidential cities of India, 
 the stately bungalows in which I have been a guest, 
 the crowded railway trains, the swarming markets, 
 the multiplex life of 250,000,000 of men between 
 Ceylon and Cashmere. I have my favorites among 
 the tropical trees, which are no more strange to me, — 
 the whole family of palms, areca, talipot, palmyra, 
 cocoa-nut, and date ; the peepul, the mango, the tam- 
 arind, the margosa, the Pride of India, the bamboo, 
 the coffee shrub, the tea plant, the bread fruit, the 
 mighty banyan. I remember the Bengal tigers in 
 their jungles, and the elephants in the forests of Cey- 
 lon and in the temples. I see the green parrots flying 
 through the gardens of the Taj Mahal. There is a 
 little bird, the barbet, or coppersmith, with a single 
 mellow note like that of the cuckoo, a drop of celes- 
 tial melody, which I have heard with intense delight 
 from the foot of Kinchinjunga to the southernmost 
 palms of Ceylon. 
 
 After all, however, the most interesting objects I 
 have seen in India have not been its rivers, nor its 
 mountains, nor its trees, nor its monuments, but its 
 men. No sight between the Himalayas and the sea 
 has moved me as much as my audiences. They have 
 appeared to me more worthy of study than any other 
 fascinating view on which my eyes have rested. 
 Brahmins, Parsees, Mohammedans, students, clerks, 
 
MARVELOUS ENRICHMENT OF LIFE. 143 
 
 merchants, English, Scotch, Americans, but especially 
 the educated English-speaking Hindus in their most 
 critical stage of transition from their traditional un- 
 belief to a new philosophical and religious faith, and 
 crowding to hear discussions addressed to them in 
 English on the highest themes, — these varieties of 
 human types remain in my memory and make my 
 months in India a marvelous enrichment of life. 
 
WOMAN'S WORK FOR WOMAN IN ASIA, 
 
 WITH A PRELUDE ON 
 
 RELIGION IN COLLEGES, AT HOME AND 
 ABROAD. 
 
 THE ONE HUNDRED AND SIXTIETH LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, MARCH 12, 1885. 
 
" In consequence of our increasing enlightenment we have become 
 capable of comprehending Christianity in its purity. Let mental 
 culture go on advancing ; let the natural sciences go on gaining in 
 depth and breadth, and the human mind expand as it may, it will 
 never transcend the height and moral culture of Christianity as it 
 shines and glows in the gospels!" — Goethe: Conversations with 
 Eckermann. 
 
 " Jesus represents within the sphere of religion the culmination 
 point beyond which posterity can never go ; yea, which it cannot even 
 equal. He remains the highest model of religion within reach of our 
 thought. No perfect piety is possible without his presence in the 
 heart." — David F. Strauss. 
 
 There are no homes in Asia \" — W. H. Seward, 
 
 " Rise, woman, rise 
 To thy peculiar and best altitudes 
 Of doing good and of enduring ill, 
 Of comforting for ill, and teaching good. 
 And reconciling all that ill and good 
 Unto the patience of a constant hope, — 
 Rise with thy daughters. If sin came by thee. 
 And by sin, death, — the ransom-righteousness, 
 The heavenly life and compensative rest 
 Shall come by means of thee." 
 
 Mrs. E. B. Browning. 
 
PRELUDE IV. 
 
 BELIGION IN COLLEGES, AT HOME AND ABKOAD. 
 
 It is an exceedingly significant fact that for fifty 
 years the number of our college students has in- 
 creased more than twice as fast as that of our popu- 
 lation. In 1880 there were only 4,021 college stu- 
 dents in the United States ; now there are 62,435. 
 (See American Almanac for 1883, p. 47.) What 
 aspiration this one fact reveals in the American 
 masses ; what heroic self-help on the part of many 
 young men ; what generous assistance from parents 
 of large incomes ; what pathetic self - denial in the 
 case of many a father and mother of limited or nar- 
 row means, but resolved to lift their son to an oppor- 
 tunity better than their own ! Webster once invoked 
 a curse upon himself if he ever forgot what his father 
 did for his education. Carlyle felt through his whole 
 life that he was standing on his father's shoulders. 
 Let men who are not self-made remember who made 
 them. Accursed is everything that brings a cloud or 
 even a haze between a young man and father and 
 mother, brother or sister ! Let students saturate 
 their individual secret college lives with home life 
 and home life with college life. 
 
 It is said that three bad men give a tone to a regi- 
 
 10 
 
148 ORIENT. 
 
 ment. Six bad men will give a tone to almost any 
 college class. With such great classes as our univer- 
 sities of the first rank now have, it is uncommon not 
 to find that number of bad men in a class. Under 
 the subtle operation of precedents in college life, a 
 few wild youth may give a lasting taint to many a 
 society organized in their university. A college full 
 of undergraduates is a world in itself ; but its mem- 
 bers are not selected to match each other in moral 
 matters. 
 
 A young man who goes into college cringing and 
 ducking, and acts like a poltroon in his first few 
 weeks, in presence of a few rough-shod moral mis- 
 leaders in his class, is very likely to be trampled on 
 through his whole four years. A young man who 
 allows himself to be ridden over by the moral roughs 
 of a college for four years is likely to be ridden over 
 by the moral roughs of professional life, and most 
 especially by those of politics and commerce. He is 
 not likely to have courage to stand erect in presence 
 of the huge vices of our time. It is, therefore, of 
 the utmost consequence that a young man entering 
 college should be taught, in the first place, to con- 
 front undergraduate giddiness with moral courage 
 and manliness. 
 
 If a young man is ruined in college, it is at least 
 possible that he is not worth saving. If a young 
 man, after such training as now usually precedes a 
 college course, cannot stand up in college against 
 the ordinary moral temptations of the place, against 
 the sneers of a few dissipated classmates, against 
 the petty annoyances that may be inflicted on him 
 
RELIGION IN COLLEGES. 149 
 
 in his earlier college years because of his moral at- 
 titude, then I say that such a young man is prob- 
 ably not worth saving for the great purposes of a 
 courageous public life. We must look upon such 
 men as, in most cases, weaklings and poltroons, and 
 try to create a soul under the ribs of their death by 
 pointing out their cowardice. 
 
 Some men, I know, are naturally shy and others 
 brave ; but to each temperament Providence assigns 
 special weapons of self-protection. The sharp-horned 
 elk in the wilds of Africa has been known to be some- 
 times a fatal antagonist of a lion. A Dean Stanley, 
 in his preparatory school, used to kneel down at his 
 bedside, in the midst of jeers from all quarters of a 
 great apartment, and sometimes under missiles hurled 
 at him from this corner or that, and offer his prayers 
 as he did aforetime on his father's hearth. A shyer 
 boy, perhaps, never went into a rough public school ; 
 but in after life this man exhibited the same bravery 
 to the very end that he manifested as a mere youth. 
 His character in his public career, like that of many 
 another scholar, was formed in part by the experi- 
 ence he had of standing up with vigor in defense of 
 his moral ideals when he was in the preparatory 
 school and in college. 
 
 In class pride and in the mechanical arrangements 
 of students in colleges, there is a subtle temptation 
 to make complaisance the rale, even in presence of 
 vice. Young men are arranged alphabetically on the 
 seats of the university class-rooms, and, perhaps, a 
 man of high moral principle sits side by side with a 
 moral leper. A wilted debauchee is not a fruit of the 
 
150 ORIENT. 
 
 Tree of Life so much as a husk and a pod. The sap 
 of youth is ah-eady drawn out of him by his vices. 
 He is a cinder already, but you may sit beside him 
 for four years. Still, of course, you must be cour- 
 teous. A hero must be a gentleman; but a gentle- 
 man may also be a gentleman^ and the full height 
 of culture is obtained only by emphasizing both parts 
 of this word. You must do what decency requires, 
 but you need not invite that man to your room; you 
 need not form any social affiliations with him. You 
 may treat him with courteous good-humor here and 
 there; possibly you may have an opportunity to say 
 a serious word to him more than once before your 
 quadrennial shall end. Marvelous opportunity this 
 is for you to rescue a brand from the burning ! 
 
 Do you say that this is unpopular language in 
 universities ? I have seen too many college brands 
 burned to thin ashes not to be willing to use this lan- 
 guage with entire frankness face to face with the 
 haughtiest university on earth. I am some years out 
 of the university, and I tell young men who are now 
 in college, that, ten years after they are out of it, if 
 they will call the roll of the dissipated men that they 
 knew in their quadrennial, they will usually find seven 
 out of ten of them approaching early graves. I do 
 not know one man who had the reputation of a dissi- 
 pated person in my college course that now has a po- 
 sition of any honor in a profession. The test of the 
 seaworthiness of new ships is to launch them in the 
 surf. 
 
 Ten years of self-support show of what substance 
 young men in college were really made. It is possi- 
 
RELIGION IN COLLEGES. 151 
 
 ble that a wealthy man's son in college may be dissi- 
 pated, and yet live a smooth outer life ; but after he 
 is out of college, let him be forced to take care of 
 himself, let him begin to work in some serious busi- 
 ness, let him enter a toilsome profession, and very 
 soon his fibre shows that it has not much firmness. 
 He is morally disintoned, if not melted, by his vices. 
 His will is weak, even if his body has not been severely 
 injured. The result in most cases is that he stum- 
 bles in his first efforts, and, stumbling there, he stum- 
 bles more or less in his second, and competition passes 
 him by. In the rough contests of professional life he 
 is very soon under foot and forgotten. 
 
 Some dissipated men have been saved by an ex- 
 acting profession, and some by a happy marriage, 
 which no dissipated man deserves ; but these are ex- 
 ceptional cases. You must not look forward to any 
 such issue of your dallying with vice. It is indeed 
 possible that as you grow older you will see that the 
 apples of Sodom are full of dust and ashes, and are 
 not food for rational souls. Mere ambition may lift 
 you into something like honor, if not into religious 
 principle. It is possible that love may take up the 
 harp of your life, and — 
 
 " Smite on all the chords with might. 
 Smite the chord of self, which, trembling, 
 May in music pass from sight." 
 
 Perhaps this is what will happen, also, with sen- 
 suality, and with indolence, and with all those loath- 
 some habits which you have hugged to your bosom 
 in your dissipated college course. But the proba- 
 bility is that these vipers will continue to feed on 
 
152 ORIENT. 
 
 your heart's core until you pass into your grave. I 
 say, therefore, to the young men of honor in college, 
 Shake off from the very first all company that is not 
 respectable. Daniel Webster read through the life 
 of Lord Byron, and said that there was not a single 
 trait in Byron's earlier character that he could re- 
 spect ; and that, therefore, he cared for no close as- 
 sociation with the soul of Byron, simply because he 
 was not respectable. He admired his genius, but re- 
 membered that in the long course, under the opera- 
 tion of the law of the survival of the fittest, he comes 
 nearest to success who is nearest to God. 
 
 By what methods may a man secure the right 
 moral management of his life in college ? 
 
 1. Association of the intimate kind only with re- 
 spectable fellow-students, no matter how long the 
 period of college acquaintanceship may be, nor what 
 class sentiment may dictate. 
 
 2. Devout cultivation of all the affections, sancti- 
 ties, honors, and blisses of home life. 
 
 3. Settlement of a plan for success in this world 
 a*nd the next. 
 
 Benjamin Franklin, whom Thomas Carlyle called 
 the father of all shrewd Americans, and of whom 
 the French love to say that he wrenched the sceptre 
 from tyrants and the lightning from heaven, was 
 accustomed, at the close of every day, even in the 
 busiest parts of his mercilessly crowded life, to exam- 
 ine his actions and motives, and place against himself 
 marks, black or white, according to the judgment of 
 the innermost moral sense. While he was an ambas- 
 sador at Paris he kept up this habit, and carried 
 
RELIGION IN COLLEGES. 153 
 
 with him a little book ruled in thirteen columns in 
 one direction and in seven in the other, and contain- 
 ing the names of the cardinal virtues, in which it was 
 his purpose to make himself, if possible, perfect. 
 
 The next world is clearly visible from many of the 
 heights of youth. Let young men cultivate assid- 
 uously the wisdom which these moments give the 
 soul. Take your loftiest moods and make them the 
 guiding constellations of your lives. 
 
 " Falter not to seize thy fore-wish, 
 Where the many fear to clasp ; 
 Noble minds may all accomplish 
 They perceive and promptly grasp." 
 
 4. Preparation to meet the demands of your own 
 intellectual and spiritual growth. 
 
 One mischief among young men is that they do not 
 anticipate their own mental and moral development. 
 Have not you outgrown the love of rocking-horses 
 and kites and candies, and are you not likely to out- 
 grow many of your present tastes? Provide for 
 what you will be when, at forty years of age, or 
 thirty -five, or thirty, you are in the midst of a 
 crowded professional life. 
 
 5. Anticipation of marriage. 
 
 Remember what you will desire when you have a 
 fireside of your own. A most delicate theme, you 
 say, to mention to university students. Would God 
 that it were mentioned somewhere every week in the 
 ears of young men in colleges ! Would God that the 
 future fire of the hearthstone could lie as a living 
 coal on every tempted heart in our circles of young 
 men in university towns ! When I left Phillips 
 
154 ORIENT. 
 
 Academy, a great professor in Andover Theological 
 Seminary said, in a farewell address to my class : " In 
 view of the temptations of a college life, it would be 
 well for every young man to have laid on his heart 
 a livmg red-hot coal of God Almighty's wrath." 
 Put upon the hearts of young men large gatherings 
 of coals out of their anticipated future family fires. 
 Take the burning incense off the marriage altar, and 
 place it, while yet you are in college, on your heart, 
 and through the ascending clouds of that holy obla- 
 tion vice will reveal itself to you as the unspeakably 
 odious thing it is. 
 
 6. High intellectual aims, unflinchingly pursued in 
 face of every discouragement. 
 
 If a young man is tempted in college, let him aim 
 to be first in his class, and very soon temptation will 
 lose its attractiveness. My conviction is that most 
 young men underrate the extent of self-improvement 
 they are capable of achieving under the permanent 
 pressure of high aims or the* necessities of a profes- 
 sion. 
 
 ' 7. Intellectual and moral nearness to the greatest 
 and best men and persistent aloofness from the weak- 
 est and worst in college faculties. 
 
 It perhaps ill becomes me to speak of the living 
 among our revered college instructors ; but I cannot 
 resist the temptation to mention three or four men 
 who stand as watch-towers on the stormy coasts of 
 university careers — Mark Hopkins [applause] , Pres- 
 ident Woolsey, James McCosh. 
 
 At least twelve hundred students have been grad- 
 uated from Princeton College since President Mc- 
 
RELIGION IN COLLEGES. 155 
 
 Cosh became the head of the institution, and only 
 six or eight of them have gone into the world be- 
 lieving nothing. [Applause.] President McCosh is 
 a philosopher of most eminent rank, abreast of mod- 
 ern science, and almost monthly publishing discus- 
 sions that lead thought in the most learned circles, 
 here and abroad. Sixteen years minister with a col- 
 league in a Scottish church of fourteen hundred com- 
 municants, sixteen years professor of philosophy at 
 Belfast University, and now nearly sixteen years 
 president of Princeton College, this citizen of two 
 hemispheres has to-day a voluntary class of some 
 three hundred students in philosophy, and at the 
 same time is one of the highest authorities in the 
 world of advanced theological thought. He is not 
 a sectarian. If he thought he had a drop of sectarian 
 blood in his veins. President McCosh would be glad 
 to open them and let it out. [Applause.] But he 
 believes in clear ideas, he believes in spiritual pur- 
 poses, he believes in conscience, he believes in natural 
 religion and in revealed, and he allows his light to 
 shine to the thirty-two points of the compass. In 
 spite of his learning, in spite of the dignity of his 
 office, in spite of the majesty of his character — or, 
 rather, on account of it — he is accustomed to take 
 young men to his study for personal conversation on 
 religion and for prayer. Very few skeptical and dis- 
 sipated young men leave Princeton without knowing 
 what the president's private advice is in its relations 
 to these high matters. I have read a statement of 
 President McCosh concerning four young men who 
 were particularly given to skepticism, and who re- 
 
156 ORIENT. 
 
 fused, even under tbese influences, to be brought into 
 anything like what he would call a reasonable mood. 
 These four young men, although they left college 
 nearly or quite agnostic, atheistic, or infidel in their 
 general positions, all became Christian believers 
 within ten years and three of them preachers. [Ap- 
 plause.] May Almighty God multiply in our colleges 
 men like Thomas Arnold and Mark Hopkins and 
 President Woolsey and James McCosh, and a starry 
 list of others whom your reverent thoughts will call 
 to mind ! 
 
 With emotions fitly expressed only by a famous 
 poem of Matthew Arnold's, I stood once a long while 
 alone in the stately chapel of Rugby, at the side of 
 the marble slab in the floor covering the spot where 
 Thomas Arnold lies at rest until the heavens be no 
 more. A ray of the westering English sun fell upon 
 it in benediction ; but it seemed to come from the 
 American heavens, so dear is this man's memory to 
 hundreds here who never saw his face. 
 
 I know not what may be the horror of a man who 
 feels that he has ruined the physical life of another 
 or poisoned the body ; but what ought to be the un- 
 speakable horror of any college professor or president 
 who by his sneers at Christianity poisons a soul ? A 
 man who exerts a bad influence from a college chair 
 becomes a block over which young men by scores, and 
 possibly by hundreds, may stumble into moral disaster 
 or a crippled state of soul, which will prevent stal- 
 wartness in their public lives, when they are called 
 on to perform the highest duties. Would God that 
 the few Gallios who reach college chairs, and treat 
 
RELIGION IN COLLEGES. 157 
 
 religion with empty unconcern, could read with due 
 appreciation Tennyson's poem on the temple of cul- 
 ture in the " Palace of Art ! " After three years 
 of isolated pride, Tennyson's soul, according to this 
 poem, fell down in despair, called on God to teach 
 it to pray, and to show it the means of deliverance 
 from guilt. These acts are the loftiest pinnacles of 
 culture. 
 
 Would God that we could have in the churches at 
 large such a vernal season as to melt all the masses 
 of ice in the frozen altitudes of culture and transform 
 them into bursting, perennial, crystalline springs and 
 living, leaping streams on the mountain-sides of our 
 universities, flowing down into the lower slopes of 
 education, and fertilizing the great valleys with an 
 inundation without ebb, and so passing as triumphant, 
 far-flashing rivers, with universal benedictions, into 
 the ocean of eternity! [Loud applause.] That is 
 the service the world needs from college professors. 
 Let them be rivers, and not glaciers, even if they are 
 on the stately summits of Harvard. [Laughter and 
 applause.] 
 
 Let me defend here the good name of my Alma 
 Mater, for there is not a paving-stone nor an elm-tree 
 in the grounds of Harvard University, in Cambridge 
 yonder, that is not a treasure to me. Her religious 
 condition is vastly better now than it was a generation 
 ago ; immensely better than it was at the opening of 
 the century. Thirty years ago only nine per cent, of 
 the students of Harvard were professed Christians ; 
 to-day the proportion is thirty-two per cent. (The 
 Rev. C. F. Thwing, in '' Christian Union" March 1, 
 
158 ORIENT. 
 
 1883. Sec also his excellent volume on " American 
 Colleges," pp. 55-68.) There are little swirls of re- 
 action now and then in the Harvard College life; 
 but she must not be judged by these, but by her 
 averages of influence, — not that I regard a student 
 there as at any time in a hot-house intended to cause 
 the growth of evangelical piety ! [Laughter.] A 
 man who goes through Harvard and stands erect is 
 likely to be able to stand erect afterward. [Ap- 
 plause.] Harvard is now either the best or the worst 
 place in our colleges in which to grow Christians, 
 just as the open field is the best or worst place in 
 which to grow a stalwart oak. If the oak yields, 
 it snaps and lies prostrate ; but if it stands erect, if 
 it throws out victorious branches to all the buffeting 
 tempests, then, on account of the buffeting, it grows 
 the stronger, and at the last becomes rounded and 
 mighty toward the four quarters of the heavens. Its 
 strength has been derived from the very winds that 
 have assailed it by day and by night. Let a young 
 man thus stand erect in college, and the more stern 
 the conditions of his temptation the stronger he is 
 likely to be in his spiritual maturity. 
 
 8. Establishment of the chief points of religious 
 belief. 
 
 You cannot study the whole system of theology be- 
 fore you are graduated. But set apart some portion of 
 your time — I do not care if it is the whole leisure of 
 every Sunday — for the study of the points on which 
 you are most in doubt, and as to which you most feel 
 your need of confirmation of conviction. Let several 
 hours a week be used for special spiritual education, 
 
KELIGION IN COLLEGES. 159 
 
 such as you require. Each man's case differs from 
 that of every other man in many points. Let every 
 young man go to the best and not to the second best 
 adviser for religious guidance. If any college profes- 
 sor, hearing an account of your peculiar temptations, 
 turns upon you and asks simply, with a pagan stare : 
 " What have you been eating ? Is not something 
 the matter with your stomach?" turn from that 
 man, shake off the very dust of your feet against him, 
 and remember that the days of paganism have passed 
 with men of clear ideas. It is atrocious to find col- 
 lege professors giving stones, when they are asked to 
 give bread. You will find professors to meet your 
 need, if you search for them. 
 
 There ought to be a pastor in every university, 
 some man of eminent native endowments, of unsul- 
 lied splendor of character, of unstinted largeness of 
 intellectual acquisitions, of burning spiritual zeal, and 
 broad, balanced love of progress. Let such a person 
 stand before young men, and he will draw them as 
 the magnet draws the needle. It cannot but be that 
 a wise preacher will produce in his hearers the im- 
 age of God, if only he is himself rightly intoxicated 
 with God. Of what are our trustees dreaming, that 
 they leave many colleges and schools, which are the 
 most important parishes of New England, almost 
 wholly without pastors of adequate equipment? 
 
 9. Let young men seek balance of culture. If I 
 were to develop one feature in the countenance at the 
 expense of another, I should be doing very much what 
 is done in many college courses. It is the balance of 
 features that makes the expression of the human face. 
 
160 ORIENT. 
 
 The operation of an exclusively secular college course 
 is to enlarge the eyes and lips, and sometimes the 
 chin [laughter], and leave the other features un- 
 changed. This is the style of human being that is 
 apt to be produced by a merely scientific and classical, 
 and not distinctively religious, university — a trun- 
 cated, topless moral cone — the loftiest thing in the 
 student not yet developed. Let young men remem- 
 ber that it is symmetry of development that secures 
 strength. The effort of our time to make men spe- 
 cialists is a glorious and necessary one, indeed ; but 
 it has grave dangers. The fragmentariness and nar- 
 rowness of the culture of our average specialists are 
 not enough emphasized. There is nothing much 
 worse in the educational hazards of our time than a 
 tendency to drill men out of all symmetry, into mere 
 specialists. Any college that does not seek to give its 
 students moral training, in some such sense as to lift 
 them up to the really highest ideals of religious aspi- 
 ration, is a one-sided affair and should be criticised in 
 the name of culture. 
 
 ' Rawness of thought in ethical and religious matters 
 characterizes the graduates of secular governmental 
 universities in India and Japan to such a degree that 
 the crudest speculations of the agnostic and material- 
 istic school are often received as the maturest wisdom 
 of the Occident. The native reformers of Bengal, 
 under the lead of Keshub Chunder Sen, are protest- 
 ing with not a little success against the complete 
 secularization of the courses of university studies in 
 India. 
 
 10. Scipio Africanus never began any public enter- 
 
RELIGION IN COLLEGES. 161 
 
 prise of importance without first going to the Capi- 
 tol and sitting some time alone, receiving, as he 
 thought, coinmunications from the gods. This pa- 
 gan, one of the very noblest of the Romans, con- 
 queror of Hannibal, his daughter the mother of the 
 Gracchi, moved through his crowded and tumultuous 
 life in the atmosphere of secret prayer. I keep a 
 marble antique bust of Scipio Africanus in my par- 
 lor, and every day it is an inspiration to me, — the 
 scar on the forehead, the massiveness of the head, the 
 uprightness of the look, the wary, searching, terrible 
 Roman courage of the man ! Nothing apologetic or 
 craven about him, nothing unbalanced, nothing de- 
 ceitful, his soul a globe of intense white fire ! He 
 would, as I believe, have been a Christian, and even 
 a devout student of the innermost mysteries of Chris- 
 tianity, if it had been presented to him. Mr. Emer- 
 son objected strenuously to the abolition of devo- 
 tional public exercises in colleges. Hegel called 
 prayer the highest act of the human spirit. 
 
 Let us unhesitatingly give the leadership of the 
 highest education in the world to Him who was man 
 at his climax, and so bring the whole earth into 
 God's bosom ! [Loud applause.] 
 11 
 
LECTURE IV. 
 woman's work for woman in ASIA. 
 
 In the Southern Pacific Ocean, as I was pacing the 
 deck of my ship and looking toward the Fiji Islands, 
 I was told on indisputable authority that, in this 
 paradise of the great deep, young girls were once 
 fattened and sold in the public market as stall-fed 
 cattle, for food. 
 
 We are informed by entirely trustworthy African 
 travelers that sometimes, when a king of the tropical 
 regions of the Dark Continent dies, a river is turned 
 out of its course by artificial means, a deep and broad 
 excavation dug in its dry channel, a score or more of 
 the king's male servants beheaded at the edge of this 
 pit, and another score of human beings, called his 
 "V^ives, put into the pit alive. A platform of wood 
 supporting the dead body is then constructed above 
 them, and other wives are placed on the platform, 
 clasping the limbs of the corpse. The earth is then 
 shoveled into the pit upon all this palpitating mass 
 of humanity, and the river is brought back to its 
 course. 
 
 Such is or was recently, the condition of women 
 under the darkest shadows of paganism ; but in In- 
 dia, under enlightened government, multitudes of 
 women are in a condition scarcely less horrible. 
 
WO>IA>'S WOEK FOE WOMA>' IN ASIA. 163 
 
 According to an authentic and most recent official 
 statement, which I hold in my hand, there are 21,000,- 
 000 of widows in India, and half of these were never 
 wives. Even under the rule of a Christian empress, 
 paganism makes the condition of widows in India so 
 desolate that it is a common remark among Hindus 
 that, as a fate for a young woman, the old form of im- 
 molation by fire is preferable to enforced widowhood. 
 Distressing beyond our conception must be a Kfe com- 
 pared with which suttee is a blessing ; and yet suicides 
 are occurring in India almost every week, prompted 
 onlv bv the terrible sufferincrs incidental to widow- 
 hood enforced by law and social custom. 
 
 How early may a Hindu girl be married ? At eight 
 years, perhaps earlier. She may be betrothed, possi- 
 bly, when she is in her cradle. Her intended husband 
 is oft^n an aged Brahmin, who soon dies. But the 
 Hindu rule is that, if the person to whom the girl is 
 betrothed, and whom, it may be, she has never seen, 
 dies, the girl must remain a widow for life. The the- 
 ory is that it is honorable in a woman to do all she 
 can for the preservation of the health and the ad- 
 vancement of the temporal and spiritual prosperity of 
 her husband. If evil befalls him, suspicion fastens 
 upon her; if he dies, the extreme Hindu teaching is 
 that it is right to treat her with disrespect, and that 
 all the honor you give the husband should rebound 
 as dishonor shown to his widow. The multitude of 
 widows who never were wives shows how many per- 
 sons betrothed have been separated by death before 
 marriage occurred. 
 
 Among orthodox Hindus, the widow must take off 
 
164 ORIENT. 
 
 her ornaments and sell them to maintain herself. She 
 must *'eat her jewels." I do not affirm, by any 
 means, that these rules of pagan orthodoxy are always 
 carried out to-day with the higher classes of Hindus ; 
 but, with 250,000,000 of people in Hindustan, there 
 are, excUiding Mohammedans, probably 150,000,000 
 among whom such rules are very thoroughly followed. 
 When the widow has " eaten her jewels," she may 
 be supported by the family to which she belongs, but 
 not before. Even when the time comes in which she 
 may legally be supported, she is expected to practice 
 very frequent fasts. The rule is that she shall take 
 but one meal a day. Whether ill or well, when her 
 fast-day occurs, she must abstain wholly from food 
 for twenty -four hours. She shaves her head. A 
 Hindu woman is naturally proud of the glorious or- 
 nament of her black tresses, and when she loses them 
 and all her ornaments, she is degraded in social 
 standing, — not in the sense of dropping into infamy, 
 but she becomes almost a chattel in a family. She is 
 really the drudge of the household in which she ob- 
 tains a precarious support. She may be kicked and 
 cuffed ; she may be thrust into corners with the rats 
 and bats and the rubbish of the house ; she may be 
 made to undergo the severest physical labor of which 
 she is capable. All this, in most cases, does not 
 touch at all the pride of the head of the household, 
 nor his sympathy. She is a widow ; she is a thing. 
 
 In many places in Northern India I saw little 
 white stone monuments at prominent spots on hill- 
 slopes and in the vicinity of temples, and occasion- 
 ally by the sea-shore. These memorials were erected 
 
woman's work for woman in ASIA. 165 
 
 in honor of those who had performed suttee ; that is, 
 to widows who had burned themselves on the fune- 
 ral pyres of their husbands. A certain holy dignity 
 was supposed to belong to this act. A lady well ac- 
 quainted with the opportunities of observation which 
 I had in the East was told by a cultured Hindu gen- 
 tleman in Bombay that in very many cases suttee is 
 undoubtedly preferable to enforced widowhood; and 
 that, as the government forbids suttee and does not 
 forbid enforced widowhood or child marriages, an old 
 remedy for one of the miseries of Hindustan has 
 been taken out of the hands of its population ! A 
 remark of that kind may be a bubble, indeed, but it 
 shows which way terrible currents of distress run. 
 Suttee has destroyed its thousands, but the custom of 
 child marriages its tens of thousands. 
 
 The British government ought to prohibit child 
 marriages, as it did suttee. It should prohibit them 
 as it did the crushing of men and women under the 
 wheels of the car of Juggernaut. It should prohibit 
 them as it did the exposure of the aged and of the 
 very sick on the banks of the Ganges, and the filling 
 of their mouths and nostrils with the sacred mud, 
 even before life was extinct, and occasionally, no 
 doubt, for the purpose of bringing life to an end. 
 Just as the British government has prohibited thug- 
 gery and hook-swinging, so the best reformers are 
 now claiming it might and ought to prohibit the child 
 marriages, which are the pedestal on which enforced 
 widowhood stands. 
 
 If the noble constituency of the various American 
 women's missionary societies should unite with their 
 
166 ORIENT. 
 
 English and Scottish coadjutors in sending to her 
 Britannic Majesty a memorial urging the prevention 
 of child marriages in India by the law of the empire, 
 they would, in my judgment, be doing not only a 
 benevolent but also a timely and dignified act. 
 
 It will be said that the British government in In- 
 dia has deliberately adopted the policy of neutrality 
 in regard to the religion of its subjects. Child mar- 
 riages and enforced widowhood, however, are no 
 more a part of Hindu religion than were suttee and 
 hook-swinging and exposure under the wheels of the 
 car of Juggernaut. Government abolished the latter, 
 and has thus set a precedent which may be followed 
 in the abolition of the former. In the Native Con- 
 verts' Remarriage Act, the British government of 
 India distinctly disregards Hindu custom and law by 
 giving Christian women the opportunity of securing 
 a divorce and the right of remarriage. There is thus 
 opened to wives a privilege which, according to 
 Hindu law, had belonged only to husbands. Many 
 njemorialists, among whom are hundreds of native 
 gentlemen and a large number of missionaries, Eng- 
 lish, Scotch, German, and especially American, ask 
 the government to follow up this precedent. Child 
 marriages, in certain circumstances, might be treated 
 only as betrothals. The government is hindered from 
 taking an active part in the abolition of child mar- 
 riages, not by the want of power, but chiefly by the 
 fear of venturing on a step which might cause com- 
 motion in British India. (See President Woolsey 
 on Christianity and Child Marriages in India, the 
 " Independent," December 21, 1882.) 
 
woman's work for woman in ASIA. 167 
 
 It is impossible to speak frankly on many delicate 
 portions of my theme this morning ; but who doubts 
 that child marriages explain a portion of the phys- 
 ical weakness of the Hindus? Who doubts that 
 this race, which came from the northwest side of 
 the Himalaya Mountains, and belongs to the same 
 stock with ourselves, would be developed under far 
 more favorable circumstances for the production of 
 strength if child marriages were abolished ? 
 
 The seclusion of woman in zenanas is so rigid that 
 medical science, as well as instruction in Christianity, 
 ought to be carried to the doors of Hindu house- 
 holds by women. 
 
 A man is not consulted as a physician by a woman 
 in a Hindu household. You find some of the poorer 
 classes of the Hindus ready to go to the hospitals 
 that the missionaries open, and obtain medicine ; but, 
 as a general rule, a Hindu woman had rather die 
 than receive assistance from a man as a physician, at 
 least, if the assistance requires that he should enter 
 the zenana, the sacred female apartments of the 
 Hindu home. An American medical missionary was 
 not long ago called on to save the life of a wife of a 
 prominent Hindu gentleman, after the native physi- 
 cians had failed to be of service. He could not see 
 the patient ; he was refused admission to the zenana. 
 Finally, as the case was urgent and as the head of 
 the household had a somewhat unusual freedom from 
 Hindu prejudices, the physician was permitted to 
 go into the room where the woman lay ill. She 
 stretched her arm through a curtain. He was not 
 allowed to feel the pulse ; but the husband felt it, 
 
168 ORIENT. 
 
 under the direction of the physician, and thus a cer- 
 tain amount of information was obtained in dubious 
 style. A slit was cut in the screen, and the poor 
 patient made to protrude her tongue through it ; and 
 so the physician obtained further knowledge as to 
 her physical state, prescribed the proper remedies, 
 and her life was sayed. But that husband would 
 rather have seen his wife on her funeral-pile than 
 have allowed this missionary to see her. Who can 
 remedy these terrible mischiefs endured by women in 
 Asia, except female medical missionaries ? They are 
 wanted throughout all India. They are wanted in 
 large numbers. An angel from heaven itself, as has 
 been often said, would not be welcomed in many 
 Hindu zenanas more cordially than a well-instructed 
 female physician. 
 
 There comes a new life into a household, and in 
 those sacred hours when a mother trembles between 
 this world and the next, she is usually treated like a 
 thing, even in the best orthodox pagan-Hindu fami- 
 lies. She is put into the worst room, probably, and 
 for days and weeks no one is allowed to go near her. 
 The air of the room may be like that of a miniature 
 Black Hole of Calcutta, and yet there is no attempt 
 made to purify it. She has only coarse food. Any 
 touch of this mother by other members of the house- 
 hold is pollution. Many lives have been lost simply 
 by this barbaric exposure under circumstances when 
 all human instincts called for the use of the highest 
 medical skill. Send India, then, medical missiona- 
 ries, equipped with the best learning of our Occi- 
 dental science ; send medical missionaries, femalea, 
 
woman's work for woman in ASIA. 169 
 
 with their hearts aflame with the Gospel ; and, be- 
 yond any doubt, you will be doing for India what 
 Christ our Lord meant that his disciples should do, 
 when he said to them : " Heal the sick, preach the 
 Gospel." The two duties go together, and we are to 
 follow them to the ends of the earth. 
 
 Among the evils of woman's condition in Asia, I 
 ask you to keep long and often in your thoughts the 
 almost total neglect of the education of 'daughters ; 
 the arbitrariness of divorce ; the bondage to coarsest 
 and severest physical toil ; infanticide, especially in 
 China ; the binding of the feet of Chinese women ; 
 the vices of the scoundrel whites in the sea-ports of 
 the Orient ; and lastly, polygamy. 
 
 The chief remedies for the evils of woman's condi- 
 tion in Asia are zenana teaching by female mission- 
 aries ; homes for temporary assistance to women ; fe- 
 male medical missionaries ; female schools ; admission 
 of women to university examinations ; abolition of 
 child marriages by law ; a pure gospel taught to the 
 whole community; native helpers in abundance; and 
 new fashions set by imperial courts and by the upper 
 classes. 
 
 The Parsees of Bombay, a remnant of the old Per- 
 sians, are beginning to educate their daughters almost 
 as thoroughly as their sons. Throughout Asia the 
 cry is rising that women must be taught the elements 
 of education. The most surprising, and perhaps the 
 most significant, increase in missionary work in India 
 in the past decade has been in the department of 
 woman's work. Not only have four new ladies' so- 
 cieties entered the field since 1871, but there has 
 
170 ORIENT. 
 
 been an amazing development of indigenous work- 
 ers. In 1871 there were 947 native Christian female 
 agents engaged in missionary work. In 1881 there 
 were no less than 1,944. The number of European 
 and Eurasian ladies reported is 541. The successors 
 of Lydia and Priscilla and Phebe and Persis and the 
 daughters of Philip already outnumber the 586 men 
 who not many years ago monopolized the use of the 
 title " missionary." The progress of zenana work has 
 been astonishing. Ten years ago Bengal had more 
 zenana pupils than all the rest of India put together. 
 Now the Northwest provinces have the largest num- 
 ber of this class of pupils. The total number of fe- 
 male pupils has increase(J from 31,580 to 65,761. 
 
 It is not enough to send female physicians to India. 
 A sufficient number of native women must be taught 
 medical science, to make the supply of female native 
 physicians unfailing. A most hopeful scheme is now 
 being discussed in Bombay for the opening of the 
 great medical colleges of India to women, and for 
 the founding of hospitals under the exclusive care 
 of female physicians of the very highest qualifica- 
 tions. Women who enter the career of physicians 
 must be able to compete with men. Their training 
 and knowledge must be such as no rival can bring 
 into discredit. 
 
 A new leader of reform has lately appeared in In- 
 dia, in the person of a learned young Brahmin widow, 
 Rama Bhai, whose eloquence holds great audiences 
 spell-bound in Bombay and Poonah and other im- 
 portant cities, as she dwells on the education of fe- 
 males, the remarriage of widows, the folly of the 
 
woman's work for woman in ASIA. 171 
 
 caste system, and the evils of child marriages. Since 
 the Ganges began to roll, no such figure as Rama 
 Bhai has been reflected in its waters ! 
 
 Japan, however, has gone further of her ov^^n im- 
 pulse in the direction of education for woman than 
 any other Asiatic country, and the reform has there 
 the patronage of the highest persons in the court. 
 The Empress of Japan, who is childless, is making 
 herself the patroness of female education. Most of 
 the great missionary bodies are opening vigorous 
 schools for young women. 
 
 Consider how vast Asia is, and how populous with 
 brothers and sisters, and little children, as innocent 
 and sunny-eyed as your own. Imagine yourselves 
 moving along the Asiatic coast from Arabia to Japan, 
 and entering the crowded sea-ports, at the mouths of 
 the giant rivers. After five lectures in four consecu- 
 tive days, under a vertical sun and to great assemblies, 
 in the rustling paradise of Ceylon, I left that island 
 on the last day of March, less than a year ago, and 
 soon found myself in the mighty port of Singapore, 
 near the Equator. Blue Sumatra lay in the distance; 
 Borneo, with its pagan tribes and its birds of para- 
 dise, was not far away. British fleets were there, 
 almost a squadron of powerful vessels, laden with 
 the products of the East Indies. A similar sight met 
 me in the majestic harbor of Hong-kong. British 
 power is visible in half the outlooks on any coast 
 of the globe, in the ocean highways in the Eastern 
 hemisphere. And so, pausing at Canton and giving 
 there a lecture, I drifted, after nearly a month's voy- 
 age, into Japan — an idyl of Nature seen in the idyl- 
 
172 ORIENT. 
 
 lie season of Ma3\ There was much, of course, to 
 give cheerfulness ; much to awaken encouraging 
 thought as to the future of Asiatic reform ; but as I 
 coasted along Ceylon, and the Malay penmsula, and 
 vast China, day after day, 1 seemed to hear across 
 the roar of the waves the turbulent sound of the bil- 
 lows of humanity, breaking with a wail on the stern 
 coasts of our yet barbaric days. Three hundred mil- 
 lion human billows in China, half of them women ; 
 two hundred and fifty million such billows in India, 
 multitudes upon multitudes coming out of the unseen 
 and storming across the ocean of time to break on 
 the shores of eternity ! The sound of that sea was 
 a wail from servile labor, and from the loftiest ca- 
 pabilities of souls, dwarfed by ignorance and false 
 faiths, and from infanticide, polygamy, concubinage, 
 enforced widowhood, and many a nameless condition 
 preventing the development of woman into the an- 
 gelic being she is by nature, even without education. 
 I heard the wail of these waves until I found myself 
 resolved, whatever else I might do or might not do, 
 ^o echo the sound of that ocean in the ears of Chris- 
 tendom, until, if God should permit, some adequate 
 enthusiasm for the reform of woman's condition in 
 the Orient is awakened in the Occident. Every city 
 of 50,000 inhabitants in America and Europe ought 
 to send one female missionary into pagan lands. 
 
 Put female education in Japan into the hands of 
 Almighty God, and under his guidance the reform in 
 that empire may become the day-star of the amelio- 
 ration of woman's condition throughout the millions 
 of Asia. The wail of the billows of humanity in In- 
 
woman's work for woman in ASIA. 173 
 
 dia, in Ceylon, in the Malay peninsula, in Asia at 
 large, especially in China, in the East Indies, in the 
 Fiji Islands, and even in the Dark Continent, may 
 one day turn into a shout of rejoicing. Provided only 
 that the Occident does its duty, this transition may 
 be swift. But if the wail goes on for a century or 
 two more, I believe it will sound in our ears at the 
 Judgment Day. We have power to send medical 
 missionaries to these populations ; we have power to 
 send both secular and sacred education to women 
 throughout Asia. He who knoweth to do good, and 
 doeth it not, to him it is a sin. Let this stern truth 
 sound in the ears of sensitive women ! Let it sound 
 in the ears of strong men ! Let it fill the whole at- 
 mosphere of Occidental Christendom, until we are 
 aroused to make God's opinion our own as to what 
 should be done for women in Asia, Africa, and all 
 the isles of the sea ! 
 
GLIMPSES OF THE CANTONESE. 
 
 Canton, April 15. 
 Cantok is approached from Hong-koiig by river 
 steamboats through ninety miles of bold and beauti- 
 ful Chinese scenery. Sailing northward from near 
 the equator, it was exceedingly delightful to find 
 April like itself, after having found January like 
 July. The cool northeast winds were blowing from 
 the mountains above Hong-kong harbor, and the ver- 
 nal sun flashing over its mixed azure and amber as 
 we moved briskly across it and into the magnificent 
 breadth of the Canton River toward the north. Bold 
 hills against the horizon ; green rice lands next the 
 stream ; flocks of brown and gray Chinese junks 
 ,basked in the windy sunshine. On many hills we 
 saw pagodas. Several of these towers had shrubs 
 and small trees growing on their ruinous summits. 
 This was the China of my dreams, although the de- 
 cayed aspect of these religious structures was a sur- 
 prise. 
 
 The hills recede farther from the shore, the wet 
 rice-fields broaden, islands appear now and then in 
 the stream, and finally, far toward the north, two 
 spires and several towers, rising from a long strip of 
 low huddled houses against the sky, are pointed out 
 to us as Canton. We are soon abreast of the centre 
 
GLIMPSES OF THE CANTONESE. 175 
 
 of this far from spectacular irmnicipality, and find it 
 looking like several square miles of the outskirts of 
 New York, or of the wooden suburbs of Chicago. 
 The houses are rarely more than one story high, and, 
 at a distance, as well as near at hand, not a little un- 
 couth, poverty-stricken, and barbaric. Boats dart to 
 and fro on the river. Whole families live in small 
 craft not twenty feet long. Junks of ancient fash- 
 ion are mingled with those of more modern shape. 
 Several vessels of considerable size are decorated with 
 flowers, and we learn that they are devoted to infa- 
 mous purposes. There are no carriages in Canton, 
 no horses, no bullocks on the streets, and even no 
 hand carriages in general use. 
 
 As soon as we arrive we are assailed by the bearers 
 of sedan chairs, and our captain has already recom- 
 mended to us a guide who goes before us in a special 
 chair. A man weighing more than two hundred and 
 fifty pounds* usually has four coolies, who groan a 
 little as they adjust their bare, lemon-colored shoul- 
 ders to the poles and straps. We are soon in the 
 midst of a maze of narrow lanes from six to ten feet 
 wide, and fronted on every hand by the multiplex 
 shops of the ingenious and industrious Chinese. 
 
 Workers in tin and brass, and iron and wood, ply 
 their trades almost within touch, as we are borne 
 along through the crowds in the resounding alleys. 
 Here are markets with dried fish and strange fruits, 
 shops exposing tempting arrays of jewelry, precious 
 stones, especially the Chinese jade, book-shops, tai- 
 lors' establishments, music stores, collections of curios, 
 and every now and then a pagan temple. We feel 
 
176 ORIENT. 
 
 ourselves in the midst of a human hive filled with 
 the busiest kind of bees, going in and out, each laden 
 with some form of honey or wax. The cells are nar- 
 row ; the passages generally are crowded ; there is a 
 universal hum. 
 
 No city I have ever visited resembles Canton, 
 though there are streets in Venice nearly as narrow 
 and as crowded with shops as these. Take hoofs and 
 wheels out of a city, and passageways need not be 
 broad and may easily be kept clean, as they are here. 
 Odors of sandal-wood fill the air in various places 
 which we pass. There are certain strange smells in 
 the poorest quarters. These are often offensive ; but, 
 on the whole, the better parts of Canton are remark- 
 ably tidy for quarters so constantly overcrowded. 
 
 Gay banners hang in front of the shops, and bear 
 in Chinese characters the often grandiloquent names 
 of the establishments. As the eye becomes accus- 
 tomed to the dim whirl of novelties and begins to 
 notice details, the plan of the shops is seen to be sim- 
 ple and convenient. The wide fronts are left open 
 for light. The buildings are usually of one story, 
 with lofty tile saddle roofs. In these there are fre- 
 quently large openings, which admit a flood of light 
 and fresh air to the interior. The shops are deep, 
 and run back into various recesses, of which a few 
 glimpses obtained give the observer a desire to see 
 more, they are so neat, comfortable, and often elegant 
 in appearance, A counter usually stands to the right 
 as you enter. A row of seats on the left, at the bot- 
 tom of the first room, forms another counter. Not 
 far from the rear counter there is a religious shrine, 
 
GLIMPSES OF THE CANTONESE. 177 
 
 at which, at night, a lamp is kept burning. Often 
 there is a gallery, with ornamental balustrade under 
 the tall roof. 
 
 Received most cordially by those who are devoting 
 their lives to the religious regeneration of China, 
 our social duties and one or two public appearances 
 take much time, but we managed to study very care- 
 fully, and with the best of personal assistance, the 
 Temple of the Five Hundred Genii, of the Five Genii, 
 and of the combined Buddhist, Taoist, and Confu- 
 cian worship, called the Temple of Horrors, as also 
 the water clock, military headquarters, and the great 
 Examination Hall. Perhaps the most sumptuous ar- 
 chitecture and costly apartments we saw in any 
 buildings were in the Mercantile Club Rooms. These 
 are unmixedly Chinese in design ; but, except the 
 ugly and loathsome dragons, they were not unpleasing 
 to our western and perhaps rather relaxed standards 
 of taste. The heavy black wood furniture, the canoe- 
 shaped roofs, the sacred mottoes in gilt letters on red 
 ground, the paintings of storks and flowers, all seemed 
 to justify themselves by their merits. 
 
 In the hall of Five Hundred Genii, rude busts of 
 distinguished men stand in long rows. Incense is 
 burned before them. The heads are all of Chinese 
 type, round and somewhat lacking in height. It 
 would be tedious to describe in detail the uncouth 
 images in the temples, or the worship, if such it could 
 be called, which we saw people offering before them. 
 The Chinese suppliant shakes a set of bamboo sticks 
 in a box as one might rattle arrows in a quiver until 
 one drops out. On this is a certain number which 
 
 12 
 
178 ORIENT. 
 
 he carries to an official in the temple, who finds in a 
 large collection of written prayers another number 
 corresponding to it. This prayer the suppliant takes 
 to some soothsayer or fortune teller and has it inter- 
 preted. If the wishes of the worshiper are not met 
 by the interpretation, he often goes back to the box 
 and shakes out another prayer, and repeats this pro- 
 cess until he obtains the answer he desires. Thus 
 the pagan petition to an idol is, " My will, not thine, 
 be done." 
 
 The Examination Hall interested us as one of the 
 chief doorways to the Chinese aristocracy. Twelve 
 hundred students can be shut up here, each in his 
 brick cell, about five feet deep by four wide and 
 seven high. Each is expected to write in a given 
 time, without assistance, a valuable essay on some 
 text of the Chinese classics or other assigned theme. 
 Out of some 1,000 who entered at the last examina- 
 tion, only 120 passed successfully. 
 
 The last meal I took in China was with a distin- 
 guished native, who had founded a Christian college 
 'and was a millionaire. He had bird's-nest soup for 
 breakfast, each cup of which cost five dollars, and 
 each guest had two cups. His house was palatial in 
 its appointments. He was a man of vigor as well as 
 of refinement, of large quantity as well as of excel- 
 lent quality ; speaking English brokenly, but a prince 
 in his manners. China contains a large number of 
 persons of that type. I once heard General Grant 
 affirm that the three ablest men he saw abroad were 
 Bismarck, Gladstone, and Li Hung Chang, prime 
 minister of China. I found China close at hand 
 
GLIMPSES OF THE CANTONESE. 179 
 
 looking as if she might be able ultimately to insist 
 on the keeping of treaties with even domineering 
 Britain and haughty America. 
 
 The Chinese are the most interesting objects in 
 China. In a gnarled oak the roughnesses and protu- 
 berances are naturally noticed earlier than the sound, 
 strong timber at the heart of the tree. In the British 
 character, for example, pugnacity, self-assertion, ego- 
 tism, force themselves early on the attention of the 
 observer ; but he who studies the Englishman thor- 
 oughly will find sound timber underlying a some- 
 what forbidding exterior growth. So with the China- 
 man, one sees his faults more readily than his virtues. 
 The general failures in a nation's effort, century after 
 century, to attain the highest well-being are indica- 
 tive of the average defects in the character of its citi- 
 zens. China makes progress up to a certain point, 
 and there pauses and petrifies in egotistic, unimagi- 
 native conservatism. Industrial arts have flourished 
 in China, but have never attained there the highest 
 efflorescence and fruitfulness. The Chinese brain is 
 fine-grained, but not large. It is fairly symmetri- 
 cal, but is rarely massive. On the average it lacks 
 height. The Chinaman is ingenious, patient, mild ; 
 but in the loftier departments of imaginative and re- 
 ligious activities of soul he is often prosaic and sec- 
 ond rate. The chief faults of the Chinese character 
 are unprogressiveness, self-satisfaction, narrowness of 
 intellect, and thorough-going secularity. The chief 
 virtues are filial piety, mildness of temper, persever- 
 ance, ingenuity, and worldly shrewdness. 
 
 China has educated in the Occident so many 
 
180 ORIENT. 
 
 young men who are now rising to positions of influ- 
 ence in the Celestial Empire that she very soon will 
 have leaders who will understand and defend her 
 rights under Christian international law and be able 
 to protect her citizens from injustice at home and 
 abroad. 
 
 When Constantinople and Bombay, Calcutta and 
 Shanghai shall once be connected by railways, it will 
 be possible to make a tour of the world in six weeks. 
 A fortnight will cover the distance from San Fran- 
 cisco to London ; a fortnight that from London to 
 Yokohama ; a fortnight that from Yokohama to San 
 Francisco. China will ultimately be traversed by 
 great and prosperous railways. Offers to open iron 
 roads are even now being pressed upon the govern- 
 ment at Pekin by various competing European syn- 
 dicates. 
 
V. 
 
 JAPAN, THE SELF-REFORMED HERMIT 
 NATION. 
 
 WITH A PRELUDE ON 
 
 FOREIGN CRITICISM OF AMERICA. 
 
 THE ONE HUNDRED AND SIXTY-FIRST LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED .IN 
 
 TREMONT TEMPLE, MARCH 14, 1883. 
 
" Every four years there springs from the vote created by the whole 
 people a President over the United States. I thinlc the world offers 
 no finer spectacle than this ; it offers no higher dignity. If there be 
 on earth and amongst men any divine right to govern, surely it rests 
 with a ruler so chosen, and so appointed." — John Bright. 
 
 " Almost all travelers are struck by the fact that every American is 
 in some sense both a patriot and a person of cultivated intelligence. 
 No such wide diffusion of the ideas, tastes, and sentiments of edu- 
 cated minds has ever been seen elsewhere, or ever conceived of as attain- 
 able. Yet this is nothing to what we might look for under a govern- 
 ment equally democratic in its unexclusiveness, but better organized 
 under a graduated suffrage, assigning to education as such the de- 
 gree of superior influence due to it." "Political life is indeed in 
 America a most valuable school, but it is a school from which the 
 ablest teachers are excluded, the first minds in the country being as 
 effectually shut out from the national representation and from public 
 functions generally as if they were under a formal disqualification." 
 — John Stuaet Mill. 
 
 ' " The educational system of Japan is the best in the world." — Gen- 
 eral Grant. 
 
 *' Whoever would see the Eastern World before it turns into a 
 Western World must make his visit soon." — Daniel Webster: 
 TTie Landing at Plymouth. 
 
PRELUDE V. 
 FOREIGN CRITICISM OF AMERICA. 
 
 Average Britons reverence pedigree ; average 
 Americans, performance : the highest Britons, ances- 
 try ; the highest Americans, achievement. 
 
 There are two Britains and two Americas — a tory 
 and a republican England, as there was once an oli- 
 garchic American government under the slave power 
 and a republican government in opposition to it. In 
 our Civil War very few in England understood that 
 there were two Norths and two Souths. There are 
 an Americanized England and an Anglicized Amer- 
 ica, but the former enlarges its boundaries more rap- 
 idly than the latter. 
 
 The tory England of the privileged classes and cer- 
 tain sides of American fashionable society sympathize 
 closely with each other, as do republican England and 
 our most progressive American reformers. Neverthe- 
 less, as Charles Sumner's experience, first as an ex- 
 tremely ardent admirer, and finally as a most vehe- 
 ment and searching critic of England, shows, even 
 the best classes of the Anglo-American world often 
 most seriously misunderstand each other in great 
 matters, in spite of the speed and fullness of intercom- 
 munication between England and America in our 
 brisk day. 
 
184 ORIENT. 
 
 It is a little amazing to open an English historian 
 like McCarthy and read that during our Civil War 
 those who endeavored to show that it was not easy to 
 find a convenient dividing line for two confederations 
 on the North American Continent were commonly 
 answered that the Mississippi formed exactly a suita- 
 ble boundary. It was an article of faith with some 
 Englishmen who then most eagerly discussed seces- 
 sion that the Mississippi flowed east and west and 
 separated neatly the seceding states from the states 
 of the North. [Laughter.] This was the wisdom of 
 a certain portion of London club life. (See " History 
 of Our Own Times," by McCarthy, vol. ii. chap, 
 xliv.) John Bright used to say, during the hot 
 contest against slavery, that every morning the lead- 
 ing newspapers of London went into the streets of 
 Europe to curse the American Republic. It was a 
 liberal British politician who declared that the Re- 
 publican bubble had burst. Lord Russell spoke of 
 our war as a contest in which the North was striv- 
 ing for empire and the South for independence. Mr. 
 Gladstone himself once said that Jefferson Davis had 
 made an army, a navy, and a nation. There were 
 three Englands during our Civil War — that of the 
 operative and middle classes, usually for us ; that of 
 society in London and the shop-keeping class, depend- 
 ent on society, usually against us ; and then the 
 government, strictly so called, which never took for- 
 mal ground in favor of the South, but seemed at sev- 
 eral times on the very point of doing so. The densest 
 ignorance was found not with the operatives, who in 
 Lancashire endured a cotton famine, rather than as- 
 
FOREIGN CRITICISM OF AMERICA. 185 
 
 sist in breaking the blockade of the Southern States ; 
 not with the middle class, represented by a John 
 Bright or a Stuart Mill ; but with the haughty fas- 
 tidiousness of London luxurious circles ; and even 
 with the " Thunderer," which, whenever it spoke on 
 American affairs, was commonly a blunderer. [Laugh- 
 ter.] The British government itself was often ex- 
 ceedingly in need of information ; for instance, when 
 President Lincoln issued the emancipation proclama- 
 tion, the only ofl&cial reply made by England to that 
 great act of our nation was that it could not be made 
 clear to British common-sense why we emancipated 
 the slaves in precisely those States where we had no 
 power to carry out the proclamation, and did not 
 emancipate them in the States of which we already 
 had military possession. [Laughter.] That was one 
 of the sapient remarks of Earl Russell himself. Two 
 English noblemen were once standing before Michael 
 Angelo's statue of Moses, which was intended for the 
 tomb of Julius IL, and one of them asked : '' Why 
 should Julius IL be represented with horns ? " The 
 other replied : " They were a peculiarity of the Sforza 
 family." No less a man than Keshub Chunder Sen, 
 as we one day launched our small steam-vessel on 
 the Ganges, turned to his American guest and asked : 
 "Have you any rivers in America as large as this? " 
 [Laughter.] I might have told him that it is a fact 
 of physical geography that the seven largest rivers of 
 Asia — the Oby, the Amoor, the Hoangho, the Yang- 
 tse-kiang, the Yenesei, the Indus, and the Ganges — 
 taken together, do not carry to the ocean as much 
 water as the Amazon alone. Fearful of falling un- 
 
186 ORIENT. 
 
 der suspicion of exaggeration, I was silent ; for I re- 
 membered that Mr. Spurgeon once showed me in his 
 study two pamphlet cases with the peculiar titles : 
 " Bull on Bragging " and " Jonathan on Exaggera- 
 tion." [Laughter.] 
 
 In discussing foreign criticisms of the United 
 States, my object is not to annoy either our critics or 
 ourselves ; but to strike, if possible, a fair balance 
 between the ignorant and the wise criticisms and 
 between justifiable and unjustifiable self-estimation. 
 Notice, first, a few points in the list of not very 
 ignorant, unfavorable criticisms of America by for- 
 eigners. 
 
 1. Our newspaper press is deeply colored by our 
 national and local peculiarities, good and bad ; but as 
 yet more thoroughly by the latter than the former. 
 Nevertheless, although it nowhere represents ade- 
 quately our best traits, we are justly proud of it, on 
 account of the merit of its upper portion. There is, 
 however, a long tail to the kite of American journal- 
 ism, and a considerable portion of it is bedraggled 
 ty the gutters. I have no patience with third and 
 fourth-rate American journalism ; nor with our peo- 
 ple for having patience with it. I am proud of first 
 and often of second-rate American journalism ; but 
 I am ashamed of our people for not giving our best 
 newspapers as good a support as they give to fifth- 
 rate and sometimes to seventh-rate effort in the news- 
 paper world. Allow me to say that I hope I do not 
 lack appreciation for our best newspapers. They 
 pay more for news than the British newspapers do. 
 American first-class newspapers seem to me to he su- 
 
FOREIGN CRITICISM OF AMERICA. 187 
 
 perior to the British in the discovert/ of news, while 
 the British are superior to the Americans in the dis- 
 cussion of it. 
 
 It is most interesting to compare the journalism of 
 the outskirts and edges of the British Empire with 
 that of the frontiers of the American Union. I con- 
 fess I am somewhat humiliated by being obliged to 
 admit that I think the British Empire throws the 
 blood of its heart out into its finger-tips more thor- 
 oughly than we do the blood of the best parts of our 
 civilization into the finger-tips of our frontiers. The 
 newspapers of Australia are better than those of our 
 Pacific slope. Look at this superb daily journal 
 from Sydney, in New South Wales, Australia, the 
 "Herald" [unfolding a paper before the audience], 
 and which is called the " Times " of the Southern 
 Hemisphere. The moment you take it in your hand 
 you feel that here is a very different stock of paper 
 from that which usually goes into even our best 
 American sheets. You- can carry that newspaper 
 around the world, and unfold it every other day, 
 without its becoming a rag ; but there are many 
 first-class American newspapers which you cannot 
 use three days without finding them drop to pieces, 
 of such poor quality is the paper. San Francisco 
 publishes no paper equal to the Sydney " Herald " 
 or the Melbourne " Argus," both of them provincial 
 sheets in the British Empire. The mere unprinted 
 paper of the Sydney " Morning Herald " costs two- 
 pence half -penny, and the paper is sold for two-pence 
 — that is, four cents — the income being derived 
 largely from advertisements. You observe that this 
 
188 ORIENT. 
 
 paper does not display its advertisements ; they are 
 all set solidly, an indication that space is worth some- 
 thing in this sheet. But our very best dailies, with 
 the exception of about three in New York and two 
 in Chicago, are full of garishly displayed advertise- 
 ments ; and what shall I say of journals in other 
 parts of the country ? It is a sign of wide circula- 
 tion in a journal to have compact advertising col- 
 umns, without great loss of space occupied by scream- 
 ing type. ^ 
 
 Our dailies are improving rapidly ; perhaps those 
 of Chicago even more rapidly than those of New 
 York. It does not become me to criticise the Boston 
 press, for the best representatives of which I have 
 great reverence. I wish exceedingly that the best of 
 our newspapers were patronized ten times as well as 
 they are. They deserve an immensely larger follow- 
 ing than they have. I am obliged to notice, as I 
 travel across the continent, that the wings of Boston 
 dailies tire beyond the Hudson. Very few of them 
 fly to Chicago. We have disadvantages here, because 
 the ocean is on one side of us ; we can send a daily 
 only one wa}^ New York has much the same disad- 
 vantage, in spite of the complexity of our railway 
 system and her superior facilities for gathering news. 
 Chicago has physically great advantages for the pur- 
 poses of a daily newspaper, as it can send one four 
 ways. That city is likely to be the newspaper cen- 
 tre of the country. 
 
 You say British newspapers are dull, and many of 
 them are. But the best of them are not dull to 
 men of thought and action. They grapple with dif- 
 
FOREIGN CRITICISM OF AMERICA. 189 
 
 ficult subjects ; they always furnish a leader or two 
 on the most intricate and complex matters of pub- 
 lic interest. Our journalism, I fear, is open to criti- 
 cism for running into scrappy discussions, that catch 
 the eye of the multitude, but do not really fix the 
 attention of educated readers. Our dailies are not 
 as ready as the best parts of the English press are 
 to discuss difficult themes every morning, three hun- 
 dred days of the year. On the other hand, our news- 
 papers are probably more entertaining than the Eng- 
 lish. It will not do to speak of English journalism as 
 all of it dull, because there is a class in society that 
 finds mere scrappiness dull and thorough discussions 
 in leading articles interesting. Let short paragraphs, 
 as compact and incisive as sonnets, be made numer- 
 ous on the editorial pages. They need, nevertheless, 
 to be accompanied by leading articles containing a 
 wider sweep of information and argument, and them- 
 selves as compact as sonnets, in spite of length. It 
 is said that such articles are not read ? Let them be 
 on the most strategic and blazing of current themes, 
 and the more thorough they are the more certain are 
 they to command attention by rewarding it. There 
 is room in America for a great improvement of our 
 discussion of the news which we gather at such enor- 
 mous cost. Why is it that our newspaper editors 
 do not oftener remember the remark of the pres- 
 ent editor of the " Tribune," that the day is coming 
 when the position of a first-class editor will be more 
 influential in the United States than that of a mem- 
 ber of the Cabinet at Washington ? 
 
 It is often said by our foreign critics that we are 
 
190 ORIENT. 
 
 governed by newspapers ; but my reply usually has 
 been : " No, not by newspapers, but by news, which 
 is a very different thing." The glory of our press 
 is that it is willing to expend enormously for news. 
 Its chief fault is that it does not discuss this news 
 with as much thoroughness as the English would do, 
 with the serious purpose of leading public sentiment. 
 Of course, it is to be admitted that the arrange- 
 ment of our politics is such that newspaper polit- 
 ical discussion is often not very effective. " In the 
 United States," says Walter Bagehot in his admirable 
 book on the English Constitution (p. 22), " the same 
 difficulty oppresses the press which oppresses the leg- 
 islature. It can do nothing. It cannot change the 
 administration ; the executive was elected for such 
 and such years, and for such and such years it lasts. 
 People wonder that so literary a people as the Amer- 
 icans — a people who read more than any people who 
 ever lived and who read so many newspapers — 
 should have such bad newspapers. The papers are 
 not so good as the English, because they have not 
 tlie same motive to be good as the English papers. . . , 
 The 'Times' has made many ministries. If a Wash- 
 ington paper could have turned out Mr. Lincoln there 
 would have been good writing and fine argument in 
 the Washington papers. But the Washington news- 
 papers can no more remove a president during his 
 term of place than the ' Times ' can remove a lord 
 mayor daring his term of office. Nobody cares for a 
 debate in Congress which comes to nothing, and no 
 one reads long articles which have no influence on 
 events. The Americans glance at the heads of news 
 
FOREIGN CRITICISM OF AMERICA. 191 
 
 and through the paper. They do not enter upon a 
 discussion. They do not think of entering upon a 
 discussion which would be useless." 
 
 Do political parties own newspapers? Do counting- 
 rooms put ropes around the necks of editors ? What 
 the people want in a newspaper is not only news, 
 but intellectual and moral leadership. The chief 
 writers for our daily press are brave and scholarly 
 men, but they seem to lack a large portion of charac- 
 teristic American courage in their discussion of issues 
 unpopular with great leading parties in both church 
 and state. The press of Chicago criticises our East- 
 ern press for timidity in presence of the foremost lit- 
 erary, political, and religious powers in society. The 
 East values newspapers less and books more than the 
 West does. The best parts of the Chicago press con- 
 tain much that is raw and crude, and sometimes ut- 
 terly vulgar. The leading sheets of that city are to 
 be praised as yet chiefly for their vigor and enter- 
 prise. The quality of the journalism of Chicago is 
 by no means equal to the quantity of it ; but there is 
 improvement in it, there is life, there is courage, and 
 well there may be, on account of the geographical 
 position of the city, which is the queen of our lake 
 region and of the upper half of the Valley of the Mis- 
 sissippi. Sunday editions are an industrial and moral 
 nuisance with which first-class English dailies almost 
 never trouble their printers and editors and the pub- 
 lic. Our critical weeklies, with one or two excep- 
 tions, the foreign critics sneer at mercilessly. It is 
 amazing that with 53,000,000 of people here and 
 less than 40,000,000 in Great Britain, she should 
 
192 ORIENT. 
 
 look in vain for a parallel among us of her " Spec- 
 tator," or " Saturday Review," or " Athenaeum." 
 Her great quarterlies she thinks superior to ours in 
 weight, as they certainly are in number; but I never 
 found a Briton bigoted enough not to admit that our 
 best illustrated monthlies surpass everything of their 
 class produced abroad. It is safe to assert as a sum- 
 mary that there is much more room than is popu- 
 larly supposed to exist for the improvement of both 
 American and British journalism, through the imita- 
 tion by each of the best traits of the other. 
 
 2. What is to be said of American manners from 
 the point of view of our foreign critics ? " Webster," 
 said Thomas Carlyle, writing to Emerson, "is a dig- 
 nified, perfectly bred man, though not English in 
 breeding." (" Correspondence of Carlyle and Emer- 
 son," vol. i. p. 248.) Far be it from me to assume that 
 American manners must be moulded exclusively by 
 British or French or German or Italian ideals. We 
 are the foremost Christian republic of all time, and 
 soon to be the wealthiest, as we are already the most 
 progressive, of the nations. We have a right to a 
 standard of manners of our own ; but we are most 
 certainly open to criticism yet, as we were in the 
 days of Charles Dickens's first visit, as to a number 
 of large, avoidable mistakes in the field of man- 
 ners. How shall I introduce the distasteful topic 
 on which Dickens spoke so frankly, and which Mr. 
 Emerson called " a fury of expectoration ? " This is 
 a most persistent, but let us hope not an incurable, 
 American disease. There is not a cuspidor in the 
 public rooms of the House of Commons, nor in the 
 
FOREIGN CRITICISM OF AMERICA. 193 
 
 hall where the members sit. I have been in many a 
 great English hotel, in which I have looked in vain, 
 outside the smoking-room, which I never visit, 
 for one of those characteristic American utensils. 
 [Laughter.] What would a senator from Congress 
 do in Parliament ? This disease of ours results 
 partly from our climate, no doubt, which is drier 
 than that of England. Miners and ploughboys in 
 Australia fall into this American habit. The cli- 
 mate there, at least in the central portion of that 
 continental island, is very dry. We have a reputa- 
 tion for excelling all civilized populations in coarse- 
 ness in this matter. You would no more think of 
 seeing in a first-class hotel in England or in the House 
 of Commons or Lords, — whatever may be the case in 
 the smoking-rooms on either side the main floor, — 
 one of these utensils than you would think of seeing 
 one in a church here. The fact that we can manage 
 our churches properly shows that we could, if we 
 would, manage other places properly. It is afiirmed 
 on the authority of official statistics that Russians 
 and Britons consume annually only one pound of to- 
 bacco per individual, but that Americans consume 
 three pounds, — that is, about six pounds per man, 
 not per woman, thank Heaven ! [Laughter and ap- 
 plause.] There is a certain lawlessness about our 
 habits in regard to our use of the weed which our 
 continent gave -to the world that I have not seen 
 elsewhere, unless it be in the ruder portions of Ger- 
 many. Certainly in England well-dressed persons 
 are more cautious about invading the rights of others 
 through the use of this weed than they are here. 
 
 13 
 
194 OKIENT. 
 
 If a man smokes or chews tobacco, and you af- 
 firm that he has a right to do so, it by no means 
 follows that he has a right to make me smoke by 
 smoking in my face, or to offend a whole company of 
 people in a railway carriage, or even on the street, 
 by a display of his offensive habit. [Applause.] I 
 am ashamed of the good-nature of Americans on this 
 point. We ought, as Herbert Spencer told us, to be 
 a little more ready to growl in the English fashion in 
 regard to small but real invasions of propriety, and 
 we shall be ready to do this, no doubt, as soon as our 
 population is more dense and it begins to cost more 
 to let infelicities run their course. We shall arrest 
 them when it is necessary to do so. Every genera- 
 tion our ministry is taking a higher and higher posi- 
 tion on the matter. There are a number of confer- 
 ences of our powerful Methodist Church that will not 
 now ordain a man who is an habitual user of tobacco. 
 [Applause.] The greatest orator of Boston and of 
 the United States I once heard say that he hoped the 
 ^time would come when no gentleman would smoke 
 on the public streets. [Applause.] For one, I echo 
 that sentiment of Mr. Phillips, and I wish we might 
 have a far sterner public sentiment on this matter, 
 not merely among men but among ladies. If the 
 gentler half of our population, the fastidious half, 
 will assert its rights with a little bit of queenhness, 
 men who have good habits will be immensely encour- 
 aged, and men who have bad will be made to feel the 
 pressure of discouragement. [Applause.] 
 
 3. De Tocqueville thought that the bad manage- 
 ment of our great cities will ruin us ultimately unless 
 
FOREIGN CRITICISM OF AMERICA. 195 
 
 we keep a large standing army to govern them. 
 This sentiment is heard constantly among our for- 
 eign critics. 
 
 4. The corruption of our civil service is a theme 
 on which it seems as if Von Hoist, author of the 
 most pessimistic European criticism of us written of 
 late, must have been sent here to find ground for un- 
 favorable opinions. I do not know that this author 
 was subsidized by anybody in Germany to find out 
 our faults and disgust Europe with American institu- 
 tions, but if he had been, his employers would have 
 had reason to be highly satisfied with the results of 
 his work. Let us study Von Hoist, although he 
 gives an hundred pages to the political chicanery of 
 a Martin Van Buren, and hardly half a dozen to the 
 great constitutional arguments of Webster against 
 the doctrines of the South as to nullification and se- 
 cession. 
 
 5. Bondage to the uneducated, to illiterate voters 
 or to the half-educated — this is the sternest of Amer- 
 ican woes, as our haughtiest foreign critics think. In 
 view of the extent of our illiteracy, it is difficult to 
 show that there is not yet in this country something 
 like bondage to illiteracy. In spite of the merits of 
 our common-school system, our illiteracy is so great 
 that in many closely-contested elections we are liter- 
 ally under bondage to the uneducated or half-edu- 
 cated. 
 
 6. Sharp dealing and distrust Charles Dickens 
 thought the worst vices of American commercial, po- 
 litical, and even social life. When Richard Grant 
 White was on the tower of Windsor Castle one day 
 
196 ORIENT. 
 
 (" England Without and Within," by Richard Grant 
 White, p. 155), the old keeper there pressed cer- 
 tain attentions on him, which the musing traveler 
 tried to shake off. " I beg your pardon," said the 
 keeper, " but I think you must be an American 
 gentleman. I should not have thought it if you had 
 not been so suspicious. American gentlemen are al- 
 ways suspicious, . . . being so accustomed, you see, 
 sir, to be taken in at home." [Laaghter.] A more 
 just or acute remark than this has not often been 
 made concerning our characteristic American mental 
 attitude. 
 
 Every man here is his own manager, every man 
 his own protector. It is characteristic of our alert, 
 pushing, fairly well-educated, shrewd American that 
 the look of his eye is : " Cheat me if you can." 
 [Laughter.] Far more often do you find this look 
 here than abroad. It is a good thing, this self-reli- 
 ance, if it do not degenerate into self-assertion. It is 
 a good thing, this acute caution, if it do not become 
 mere suspiciousness. It is charged against us that 
 we are more shrewd than conscientious in the colli- 
 sions of trade and politics. It is affirmed, and with 
 some truth, I fear, that there is among Americans a 
 tendency to sharp dealing in little things that is not 
 found in British and German society. Undoubtedly 
 there is rascality enough in the British Islands, and, 
 indeed, more physical brutality than here ; but many 
 an American critic has admitted that there is less 
 sharp dealing in small matters. In Great Britain 
 everj^thing centres in London, and if a rascal is found 
 out anywhere in the islands, he is gazetted in the 
 
FOREIGN CRITICISM OF AMERICA. 197 
 
 great metropolis ; while here you may know in one 
 city that a man is a rascal, but not be able to pro- 
 claim the fact easily in any one of a dozen cities to 
 which that man may flee. There is opportunity to 
 bring penalty on the dishonest man in Great Britain 
 that there is not here. In a first visit abroad I twice 
 found my American bankers falling into bankruptcy, 
 and when I went abroad the last time I had an Eng- 
 lish banker ; that is, I depended on a house in Lon- 
 don. It is very humiliating to be obliged to make 
 these confessions ; but, for one, I have come home 
 with the conviction that there is left yet some room 
 for our improvement in the matter of honesty in 
 little things. An American may be, and usually is, 
 the soul of honor in great things ; but we allow an 
 amount of sharp dealing in little things that would 
 disgrace a man in many circles abroad. Do not say 
 I have brought a railing accusation against the Amer- 
 ican character at large. We are more enterprising 
 than any other people ; competition is fiercer here 
 than anywhere else on earth ; there is vastly more 
 opportunity to rise here than elsewhere, if one only 
 has self-reliance and capacity. Temptation to sharp 
 dealing is a great national allurement of ours, and 
 should be resisted with all the sagacity and force 
 of the American character. 
 
 7. We are accused of having a fickle temperament. 
 Britons, it is said, bear a long and steady strain in 
 commerce, in politics, and in war better than Ameri- 
 cans. " We do not care to be troubled with this 
 theme any further," we say very often of an impor- 
 tant but wearisome public duty. " We are too busy 
 
198 ORIENT. 
 
 with our own affairs to attend to it. We have heard 
 enough of it." " Let us not have this man's name in 
 the newspapers any more." " Hush up the matter. 
 What if we have not reached the truth concerning it 
 as yet? We have no time to investigate it thor- 
 oughly. Let it drop." This comes partly from Ameri- 
 can overwork, from American haste, from the absorp- 
 tion of individuals in their own affairs, where all have 
 a chance to rise ; but I fear there is in our tempera- 
 ment a certain fickleness which proceeds from other 
 causes. 
 
 It is most certain that the physical fibre of Amer- 
 icans is refined by our climate. The magnetic pole 
 of the earth is in the forehead of this continent. 
 The magnetic intensities of our latitudes are greater 
 than those of similar parallels abroad. Our climate 
 is drier, and for this and a multitude of other reasons 
 we are developing something of the Greek tempera- 
 ment and the Italian. If you put Greek and Italian 
 finesse with Anglo-Saxon daring, may God have 
 mercy on the civilization that will be developed, un- 
 less Christianity purifies it ! Give the American as 
 much conscientiousness as he has will and finesse, 
 and I regard him as incomparably the noblest human 
 creature on earth. But there are many things that 
 develop our will and our tendency to sharp dealing 
 more rapidly than our conscientiousness. Our very 
 temperament leads us, perhaps, into the Greek and 
 Italian quality of fickleness. 
 
 Improved fineness of fibre may explain our supe- 
 rior capacities for art. We are undoubtedly devel- 
 oping in this matter far more rapidly than Britain 
 
FOKEIGN CRITICISM OF AMERICA. 199 
 
 ever did, and are surpassing her through delicacy of 
 touch. The dangers of our new temperament are 
 numerous ; but its blessings are very great. Amer- 
 ican oratory depends on it to a large extent. We 
 are more fluent than our British ancestors. It has 
 been said that whoever is brought up in the electric 
 climate of our country, under our Northern Lights, 
 in our nearness to the magnetic pole of the world, 
 under our common-school system and our opportuni- 
 ties for political advancement, is born with a speech 
 in his mouth ; but if a Briton is born with a speech 
 in his mouth, it is a speech with a stammer in it 
 and a halt. Nevertheless, he utters very good sense 
 usually, and there is in him capacity for a long pull 
 and a strong pull. I have the feeling that the Briton 
 is our superior in endurance, while we are his supe- 
 rior in the matter of incisiveness, insight, and swift- 
 ness in presence of any difficulty. 
 
 " The new times," says Emerson (" Fortune of the 
 Republic"), "need a new man, the complemental 
 man, whom plainly this country must furnish. Freer 
 swing his arms ; further pierce his eyes ; more for- 
 ward and forthright his whole build and rig than 
 the Englishman's, who, we see, is much imprisoned 
 in his backbone." 
 
 8. We are criticised for having too little original 
 literature. British and German literary circles have 
 a mild mania for something in poetry and prose that 
 is distinctively American. We are savagely criti- 
 cised for saying " I guess," where the Englishman 
 says " I fancy." It is enough to mark us in the eyes 
 of certain critics as a nation of Philistines that we 
 
200 ORIENT. 
 
 " guess," and " reckon," and " calculate." Britons, 
 who forget that these phrases are never used by per- 
 sons of thorough culture and careful habits of speech 
 among us, are also very likely to forget how many 
 millions of Englishmen have trouble with the letter 
 h. The American vulgarism, after all, although its 
 use is not to be defended for an instant, was once 
 good Chaucerian English. Six times in as many 
 pages of " Chaucer " I found this American phrase : 
 
 " Her yellow hair was braided in a tress, 
 And fell adown her back, a full yard long, I guess." 
 
 Our American colonies, founded just after Shake- 
 speare's time, brought his English to America, and 
 our long colonial isolation fixed it in our usage, while 
 British English has been Johnsonized and thereby 
 not improved. American English to this day is 
 more nearly Shakespearean than British English. 
 
 9. We are criticised for lack of participation in 
 the affairs of the Old World. We are said to have 
 no sympathy with the struggles of weak nations out- 
 side America. Following the advice of Washington 
 to keep out of entangling foreign alliances, we have 
 rarely, except once, in the case of Greek indepen- 
 dence, expressed an opinion on affairs in the other 
 hemisphere. We are sharply criticised for this by 
 the best English and German philanthropists, and 
 especially by those of France, for France has made it 
 her glory to help weak nations. 
 
 10. We are criticised for overwork and the haste 
 that makes waste. Every American, so Europe 
 thinks, is born half an hour too late, and is trying all 
 his life to make up lost time. This is Herbert Spen- 
 
FOREIGN CRITICISM OF AMERICA. 201 
 
 cer's criticism, and is one of the most just ever passed 
 upon us. 
 
 To look, now, at a few points on which opinion 
 is divided abroad, I will mention, first, protection, 
 which the mass of Britons, of course, do not believe 
 in. If you are ever annoyed in British society by 
 the persistent presentation of the advantages of free 
 trade, turn about upon your critic and say : " Free 
 trade may be a very good thing ; but do you believe 
 in free trade in land ? " [Laughter.] That ques- 
 tion usually staggers a Briton like a cannon-ball 
 amidships. Several of the great states of Australia 
 do not believe in free trade just now, although 10,000 
 miles of ocean between England and Australia con- 
 stitute protection for these colonies. Americans have 
 the advantages of free trade between the various 
 States of the Republic, and of moderate protection 
 against the rest of the world. Opinion is divided as 
 to the separation of church and state, but the most 
 advanced of English reformers believe in the Ameri- 
 can ideal on that matter. 
 
 What are the favorable foreign criticisms on 
 America? Is it admitted that on a few points we 
 have indisputably acquired a certain superiority to 
 Europe ? In machinery we are confessedly superior. 
 For nearly every purpose to which labor-saving ma- 
 chines are applied, American inventions lead the 
 world. Our watchmakers dazzle the Swiss and Eng- 
 lish ; our cutlery outsells the British, even in Shef- 
 field. The London *' Times " once said there was 
 not a more amazing outburst of genius in old Greece 
 in the matter of art than there has been in America 
 
202 ORIENT. 
 
 in the matter of machinery. It is confessed that our 
 best engraving far surpasses the English. I heard 
 one of the foremost publishers of Edinburgh, Mr. 
 Nelson, whose name is held in honor on both sides 
 the Atlantic, say he could find nobody in the British 
 Islands to do for him such work as is issued every 
 month in the " Century " and in " Harper's Maga- 
 zine." Our railways, on the whole, are to be re- 
 garded as the best in the world, although Britons 
 will be slow to adopt our system for their small 
 islands. Where there must be great rivers of night 
 travel flowing constantly, sleeping-coaches must be 
 introduced ; but there is very little night travel be- 
 tween even London and Edinburgh, and so there are 
 only two or three railway lines that have sleeping- 
 coaches in Great Britain. The compartment coach 
 has advantages of its own in a mild climate like that 
 of the British Islands. The American system of 
 checking luggage is the best in the world. ^ 
 
 Our best writers of monographs in science have 
 the most unfeigned respect of the leaders of science 
 in Europe. For example, take the recent essay of 
 Professor Abbot, of Cambridge, on the Fourth Gos- 
 pel ; take certain publications of the Smithsonian 
 Institution ; take such scientific treatises as Professor 
 Peirce used to issue in astronomy ; take the very 
 best of our work in regard to electric lighting, and 
 it is confessed that we are not surpassed even in the 
 most advanced circles of science abroad. Our com- 
 mon-school system, on the whole, is greatly admired, 
 though probably it is not superior to that of Prussia, 
 nor to that which England and Scotland will soon 
 
FOEEIGN CRITICISM OF AMERICA. 203 
 
 have. The aspiration of our masses, the temperance 
 reform, the absence of a law of primogeniture and 
 of a hereditary house of legislation, our just land 
 laws, our high wages, — are all eulogized abroad. 
 
 The best way to decide how much truth there is 
 in foreign criticisms of America is to notice what 
 your own secret thoughts are as you return to your 
 country after a long absence. As I crossed the con- 
 tinent lately I kept a blank book open before me, in 
 which I entered on the right hand pages what I ad- 
 mired in American civilization, and on the left what 
 I disliked. A very singular and suggestive manu- 
 script thus came into existence. The lists which I 
 have now given of unfavorable and favorable criti- 
 cisms made by foreigners are almost precisely what 
 my criticisms were as I came back to my native 
 land. 
 
 America has ceased to be excessively sensitive to 
 European criticism, or even to British. The poet 
 Tennyson said to an American Northern gentleman, 
 in a London parlor, during our civil war : '' I wish 
 you to understand, sir, that my sympathies and those 
 of society here are on the side of the South." " I 
 wish you to understand, sir," the American replied, 
 " that we of the Northern States do not care where 
 your sympathies lie. We expect to fight this war 
 out on our own plan, for our own good and that of 
 the human race." Tennyson treated his acquaint- 
 ance with increased respect after this speech. Amer- 
 ica is of age. Nevertheless, in Occident, as in Ori- 
 ent, the worth of international criticism increases 
 with its intelligence so rapidly in our day that the 
 
204 ORIENT. 
 
 wisdom of Robert Burns deserves cosmopolitan ap- 
 plication ; — 
 
 " O, wad some power the giftie gie us 
 To see ourselves as ithers see us ; 
 It wad from mony a blunder free ufl. 
 And foolish notion." 
 
LECTURE V. 
 
 JAPAN, THE SELF-EEFORMED HERMIT NATION. 
 
 Physical May in Japan is endlessly beautiful ; 
 but her spiritual springtime is yet more fascinating, 
 although it has not reached May yet, but is in early 
 April. How swift and vast the change from her re- 
 cent hermit January and February, and her stormy, 
 revolutionary March ! Civilization in Japan puts 
 forth buds of joyful promise. The spring brooks 
 flash and foam where a little while ago the land was 
 locked in the snows and ice of feudal politics and of 
 traditional religious misbeliefs. The landscape is full 
 of pleasant sights and sounds and odors. Now and 
 then the song of birds fills the fresh air. It is good 
 to be in Japan in the vernal season of the regenera- 
 tion of an empire, and to have opportunity to cast a 
 few seeds into the giant virgin furrows of reform, 
 never before as promising as now in the Far East. 
 
 What is to be seen in the land of the Rising Sun ? 
 A nation born in a day. What are the chief traits 
 of its inhabitants ? Those which have made them a 
 population of artists and reformers. 
 
 Approaching Japan from the west, over the misty 
 and often turbulent Chinese Sea, you awake one 
 bright spring morning and find yourself in the pres- 
 ence of the paradise of green, conical islands which 
 
206 ORIENT. 
 
 surround the harbor of Nagasaki. The celebrated 
 missionary, Xavier, lived and labored on the island 
 of Firando, not far to the north. You are soon sail- 
 ing close under Pappenberg, the Tarpeian Rock of 
 Japan, where, in 1638, hundreds of Japanese Chris- 
 tians, who had accepted Xavier's doctrine, were cast 
 headlong upon the tusks of the reefs at the foot of 
 the precipices and into the sea. The birds sing audi- 
 bly, in spite of the throbbing and the clanking of 
 your ship's engines. The pines seem to stand as sol- 
 emn mourners at the summit of the cliff, and to gaze 
 in perpetual sadness down the murderous crags. You 
 repeat Milton's sonnet on the massacre of the Pied- 
 montese, and cannot deny yourself the delight of an- 
 ticipating the ultimate religious regeneration of 
 Japan, as you recall the heroism of her early Chris- 
 tian martyrs, when as yet in the seventeenth cen- 
 tury they had been taught only the corrupted faith 
 of Rome. 
 
 The faces of many aged women and men whom I 
 s?iw in Japan interested me exceedingly by their 
 thoughtfulness, symmetry, gentleness, and a kind of 
 patient force, not unaccompanied by a considerable 
 spiritual elevation. If you wish to know the real 
 traits of a people, study the faces of its men and 
 women in their advanced years, before the strength 
 of the body has begun to crumble, and when ripeness 
 of the soul is at its best. I think the faces, especially 
 the eyes, of virtuous people in advanced life among 
 the Japanese, are more nearly civilized than those 
 of any other population I saw in Asia. The eyes are 
 sensitive and sober, penetrating, and usually consci- 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 207 
 
 entious, fairly forceful, and almost never arrogant or 
 evasive. The children of a nation do not reveal its 
 characteristic traits so thoroughly as its aged people, 
 for their faces have not been chiseled by the experi- 
 ences of life. One finds in the countenances of those 
 who have fought the battle of their earthly careers 
 the marks of both their natural and their acquired 
 spiritual postures and activities. The faces of its old 
 men and women are the best map of any nation^ s ca- 
 pacity and actual life. 
 
 The islands of Japan are best compared to those of 
 Great Britain. They lie off the coast of Asia, much 
 as those of Britain do off the coast of Europe, and are 
 not far from the same size. There are four islands, 
 however, in the Japanese group, that are of very 
 considerable extent. The central and largest one is 
 rather longer than Great Britain. From its extreme 
 southern portion to its northernmost point its length 
 is equal to the distance from New York to Chicago ; 
 from the tip of the lowermost of the four large islands 
 to the tip of the uppermost, the distance is that from 
 New York to Omaha, or from Edinburgh to Naples, 
 in a straight line. 
 
 Passing through the Straits of Shimonoseki, any 
 American or Briton ought to hang his head, for 
 here, in gallant self-defense, a Japanese prince re- 
 sisted the domineering entrance of English and Amer- 
 ican vessels into his waters ; an act for which Japan 
 was obliged — not merely by Englishmen, but by 
 Americans — to pay a large indemnity. After any 
 amount of intricate lobbying, it appears that a por- 
 tion of this money, now amounting, with its interest, 
 
208 ORIENT. 
 
 to $1,800,000, is likely to be paid back by our Con- 
 gress ; but a larger sum than goes to Japan is to be 
 given to tlie ofi&cers and crew of the vessel that we 
 thrust into that most unrighteous sea fight, or will 
 be in other ways retained by us. The Shimonoseki 
 indemnity was wrung from Japan by a process no 
 better than robbery. Thank Heaven that we are 
 doing a little to show that we revere justice ! Great 
 Britain has done nothing in the matter as yet. 
 
 The Inland Sea of Japan is a gleaming silver and 
 azure plain, 200 miles long, surrounded by bold and 
 picturesque hills of vivid green, and dotted with hun- 
 dreds of islands of surpassing beauty in their forms, 
 groupings, and verdure. The eye never wearies of 
 the study of its terraces of waving wheat, its hill- 
 sides clothed in thick green copse, and their summits 
 crowned by the murmurous gnarled Japanese pines, 
 outlined against a sky as soft as that of the Mediter- 
 ranean. Plainly, this land has never been ground by 
 glaciers. Whoever would grasp the controlling fact 
 C9ncerning Japanese landscape scenery must remem- 
 ber that the islands of Japan are volcanic in their 
 origin, and that what we call the " drift " in geology 
 has never been passed as a gigantic rasp over the 
 conical hills thrown up by force of earthquakes and 
 inner fires. Japan is part of a mighty submerged 
 mountain-chain, extending from the Kurile Islands 
 far southward, and lying on the edge of a great de- 
 pression in the sea-bottom. There are twenty active 
 volcanoes in Japan, and several more in the Ku riles. 
 The chief peculiarity of Japanese scenery is that the 
 hills have not been worn down by glacial action, ai^d 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 209 
 
 SO there are a certain sharpness, symmetry, and name- 
 less grace in Japanese landscape views that I have 
 not found in other parts of the world. The tops of 
 the hills are frequently as sharp as they can be with- 
 out land-slides. Often there is breadth on them for 
 but one row of pines. When a delicate haze over- 
 spreads the landscape, it causes the hills to appear 
 higher than they are, and the trees on their tops to 
 look unnaturally large. Japanese landscape-painting 
 has been criticised for making trees too large for the 
 hills on which they stand ; but one glance at the 
 characteristic scenery around the Inland Sea shows 
 that what appears disproportioned in Japanese rep- 
 resentations of landscape is really a close copying of 
 Nature. 
 
 Early one morning you are looking anxiously to- 
 ward the east for a first view of Fuji-Yama while it 
 is wholly covered by dark gray and purple clouds, 
 which become fleecy white a third of the way up the 
 arch of the sky. Gradually, as the sun beats upon 
 this vaporous eastern wall, it falls apart, and above 
 it looks out something white and vast, with an out- 
 line that does not crumble in the sunlight. This is 
 Fuji-Yama, the sacred mountain of Japan. You will 
 never forget its glorious height, its saintly snows, its 
 dazzling contrast with the azure behind it, nor the 
 fleecy, multiplex vapors with which its breast is en- 
 swathed and its feet covered down to the very edge 
 of the far-flashing sea across which you gaze toward 
 the whole celestial vision. When, later, you turn 
 northward into the Bay of Yeddo, you see nearly 
 the whole outline of the mountain rising against 
 
 14 
 
210 ORIENT. 
 
 the sky, like an open inverted fan. Standing wholly- 
 alone, and having an altitude of over 14,000 feet, 
 Fuji-Yama draws to itself from all Japan admira- 
 tion and sometimes adoration. The natives really 
 worship it as itself a god, and not merely as the 
 Greeks revered Olympus as the dwelling-place of 
 the gods. Fuji is said to have risen suddenly, in 
 the third century before Christ, in a great earth- 
 quake, from the level of the sea. As its birth was 
 portentous, it may well have originated devout awe 
 among the inhabitants of the tottering island through 
 whose crust it shot toward the sky. 
 
 You land at Yokohama, a beautiful city, partly on 
 a sea-washed plain, partly on a bluff, and your chief 
 anxiety, after twenty-seven days at sea, is to escape 
 into the green fields as soon as possible. After an 
 outline study of the city, you employ a mellow, sunny 
 afternoon in a rural excursion, which turns out to be 
 idyllic. I must show you the land and people before 
 I show you their reforms, and I ask you now to look 
 upon a landscape which certainly is not easily matched 
 a!nywhere on the globe. You roll smoothly along in 
 your man carriages, jiyirikishas^ which are simply 
 magnified children's carts, drawn by men — Pullman 
 cars. You look abroad over the blessed, billowing 
 grain, and remember the dearest country haunts 
 with which you are familiar on the other side of 
 the globe. Fuji gazes at you from the west. Mis- 
 sissippi Bay flashes from below you on the east. 
 Here are the waters through which floated the ships 
 of our American Commodore Perry, who was sent to 
 Japan, in 1853, by Daniel Webster, the first of our 
 
JAPAN, THE SELF-EEFORMED HERMIT NATION. 21 1 
 
 statesmen, to insist on the opening of Japan to West- 
 ern commerce and the earliest circle of that typhoon 
 of reform which has since swept over the empire. 
 On this shore stood the natives, who thought Perry's 
 steamers were imprisoned volcanoes. At the edge of 
 these waters, in 1854, he set up a mile of telegraph 
 wire, and had a locomotive put into action on an iron 
 track. You pluck familiar flowers of the temperate 
 zone in a walk through the green fields. Here are 
 white clover and red, the violet, the dandelion, and 
 the wild strawberry. The cherry blossoms, so prom- 
 inent in Japanese art, are but a little past their prime, 
 while the camelias and the azaleas, in the fullest blaze 
 of their beauty, are drinking the mild sunbeams and 
 the fresh sea-wind. At the foot of the bluff your 
 jinrikishas roll through a picturesque village, and fol- 
 low smooth roads back to Yokohama, through won- 
 derfully verdant landscapes of rice-fields and pine-clad 
 hills. Many of the slopes are covered with thickets 
 of the most graceful bamboos, and now and then you 
 see a somewhat chilled and undergrown palm. The 
 wheat-fields rustle on the right and on the left. The 
 pine-trees sing. The sunlight falls as a benediction 
 on land and sea. You seem to hear a tremulous ce- 
 lestial music in the sky between Fuji and the great 
 deep. Looking up, you find that your fancy has not 
 misled you. Far above the green, solemn country, 
 are floating in the sea-breeze Japanese kites, with 
 ^olian attachments, raining down a concord of sweet 
 sounds — now low, now loud, now apparently near, 
 and now distant, but always mysteriously ravishing 
 to the ear and soul. Poems have been written by 
 
212 ORIENT. 
 
 scores, in many languages, to express the mysterious 
 meanings of the music of an jEolian harp; but of 
 all positions in which this most pathetic and touch- 
 ing of musical instruments can be placed, the best 
 is in the evening twilight and the fragrant winds 
 of spring, far aloft between the sea -shore and the 
 stars. 
 
 In spite of the fascinations of the theme, I have 
 no time to pause on Japanese art further than to say 
 that I believe that since the old Greeks there has 
 been no nation that has had a larger spark of celes- 
 tial genius in this matter than the Japanese. Al- 
 ready their art is coloring more or less many portions 
 of Occidental art. Probably no one school in art has 
 done more to acquire a cosmopolitan influence during 
 the last thirty years than that of Japan. No people 
 known to history has ever exhibited a more intense 
 love of the beautiful in nature than the Japanese. 
 The native encyclopaedias are accustomed to point 
 out the fine scenes of the noblest cities, lakes, and 
 n^ountains. You bathe in Lake Biwa ; and, opening 
 a native description of that wonderful sheet of water, 
 you find much mention made of its eight beauties. 
 No Greek, Roman, German, or English eyes taught 
 the Japanese to see beauty in nature. Its enchant- 
 ment seems to have been a passion with them for 
 ages. Carlyle says that descriptions of scenery were 
 not common in European literature until after Goethe 
 gave to the world the "Sorrows of Werther." But 
 here are the eight beauties of Lake Biwa as described 
 by the Japanese in their own books when as yet they 
 were a hermit nation : — 
 
^ 
 
 JAPAN, THE SELF-REFORMED HERMIT NATION. 213 
 
 " The Autumn moon from Ishiyama ; 
 The Evening Snow on Hoia Yama ; 
 The Blaze of Evening at Seta ; 
 The Evening Bell of Mii dera ; 
 The Boats sailing back from Yabase ; 
 A Bright Sky, with a Breeze, at Awadzu ; 
 Eain by Night at Karasaki ; 
 The Wild Geese alighting at Katada." 
 Ernest M. Satow, " Central and Northern Japan," p. 89. 
 
 You give twelve lectures in Japan ; six in English, 
 and six through an interpreter. As you study your 
 crowded native audiences in Yokohama, Tokio, Na- 
 goya, Kobe, Osaka, Kioto, and Nagasaki, you grad- 
 ually form definite conceptions of the peculiarities of 
 the physical, mental, and moral temperament of the 
 Japanese. Undoubtedly, they have the temptations 
 to falsehood and sensuality which are peculiar to the 
 most sensitive races. Aspiration, honor, industry, 
 patience, and cheerfulness, however, are natural to 
 the Japanese character, and need only to be crowned 
 by thorough training in Christian conscientiousness 
 to transform the native sensitiveness of organization 
 into a blessing and make it consistent with the judi- 
 cial type of mind. The Japanese have been called 
 the French of the East. They seem to me to be 
 more sober than the Gauls were, as Julius Csesar 
 found the latter, and more gifted in art, more aspir- 
 ing, while not less generous, courteous, and brave. 
 The Japanese are occasionally criticised for being 
 physically small. I call them the diamond edition of 
 humanity ; but they are marvelously well-formed, fine- 
 grained, and compact in organization. A great phy- 
 sician told me that he measured the height of an 
 
214 ORIENT. 
 
 hundred as they came into his dispensary, and that 
 the average was five feet two inches, which, I be- 
 lieve, exceeds the height of Isaac Watts or Napoleon 
 Bonaparte. 
 
 The Japanese are exceedingly fine steel. The edge 
 of the battle-axe in the Japanese soul, I think, is 
 sharper by nature than in the Briton, or in the Ger- 
 man, or in the American. There is not as much 
 weight in the axe. There is not so much length of 
 helve. This is the power of the German, the Briton, 
 and the American, that, even with a dull edge, there 
 are such size and weight in the axe and such length 
 in the helve that the edge cuts its way through this 
 rough world. The Japanese is the more delicate 
 structure ; sharper, but, perhaps, without as much 
 weight in the metal. Nevertheless, there is still 
 great weight behind the helve, as in the Saxon or in 
 the Frenchman, great smoothness in the helve and 
 toughness. In ordinary aifairs the Japanese will do 
 better without education than the Briton or the 
 American. They are a people of an ancient civiliza- 
 tion ; they show the marks of it in their faces. The 
 quality of steel is so good that a little education shar- 
 pens them immensely. They improve faster under a 
 given amount of training than the German peasantry, 
 or the British, or the average American. This is say- 
 ing very much ; but I respect immensely the fibre 
 of the Japanese steel, the form of the axe, and its 
 achievement in cutting down the mighty tree of 
 feudalism, and in beginning to cut down the still 
 mightier tree of paganism in the Japanese Empire. 
 
 What were the principal causes of the reform of 
 Japan ? 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 215 
 
 1. The rivalry of the eraperor and his chief general, 
 the former called the Mikado and living at Kioto, 
 and the latter the Shogun and living in the city now 
 called Tokio and exercising really imperial power. 
 
 2. The opposition of Japanese scholars, and espe- 
 cially those of the school of the Prince of Mi to, to 
 this dual government and to the usurpations of the 
 Shogun. This prince was born in 1622 and died in 
 1700, and is regarded as the real author of the move- 
 ment which culminated in the revolution of 1868. 
 
 3. The fall of Pekin, the accession of the Tartars, 
 and the overthrow of the Ming dynasty in China, 
 and the dispersion of many refugee Chinese scholars 
 throughout Japan. 
 
 4. The oppressiveness and corruptions of the feudal 
 system, of which the Shogun was the head. 
 
 5. The influence of Western secular civilization on 
 Japan after her gates were opened by the American 
 Commodore Perry, in 1853, and by subsequent Brit- 
 ish and other European intercourse. 
 
 Perry arrived opposite Yokohama July 7, 1853, 
 and made a treaty there March 8, 1854. Webster 
 and Everett did more than any other American 
 statesmen for the opening of Japan. It ought to be 
 of interest to citizens of New England that the very 
 first official document ever written by an American 
 concerning the opening of Japan was penned by 
 Daniel Webster, when he was Secretary of State 
 under Mr. Fillmore. Our own Edward Everett fol- 
 lowed up the enterprise most vigorously. To-day, in 
 the Bay of Yeddo, you have two islands named for 
 these two Americans. No thoughtful citizen of our 
 
216 ORIENT. 
 
 republic can pass these spots without thanking God 
 that the genius of these statesmen unlocked one of 
 the rustiest gates of the Far East. 
 
 6. The introduction of Christianity into Japan at 
 various periods from the time of Xavier until that of 
 the self-supporting Japanese churches of the present 
 day. 
 
 7. The native aspiration of the Japanese. 
 
 In this list of causes which have led to the reform 
 of Japan, you will notice that I have not put into the 
 foreground foreign influence. Japan was reformed 
 from within. (See Griffis, " The Mikado's Empire," 
 especially chap, xxviii.) Foreign influence was more 
 the occasion than the cause of her entrance upon a 
 new political, educational, and religious career. It 
 ought to be remembered constantly that the dual gov- 
 ernment of Japan, under what were called the spirit- 
 ual and the temporal emperors, never had the cordial 
 support of the best scholars of the empire. The Prince 
 of Mito secured the publication of a history of Japan 
 in more than two hundred volumes, but containing not 
 much more matter than Bancroft's " History of the 
 United States." It became a classic and educated 
 the best circles of the Japanese into opposition to the 
 usurping Shogun at Tokio. Little by little patriotic 
 public sentiment was aroused. * As the Shogun was 
 the head of the feudal system, I suppose his power 
 would liave been overthrown with violence, even if 
 foreigners had not opened the ports of Japan. It is 
 sometimes said by British writers that the bombard- 
 ment of one or two Japanese towns introduced the 
 empire to a new career, and that cannon-balls and 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 217 
 
 powder and British bravery are to be credited with 
 all the impulses that set in motion the recent great 
 reforms. The truth is that without any bombardment 
 of Kagoshima, or Shimonoseki, or any other place that 
 has been approached by Britons or Americans in our 
 capacity of pirates, the Japanese feudal system would 
 have been overthrown. The head of it certainly 
 would have been cut off, for before Perry landed 
 public sentiment was ripening for the overthrow of 
 the Shogun. The head of the feudal system once re- 
 moved, it was easy to bury the body. It is true that 
 feudalism was put down after the country was opened 
 to foreigners; but the best judges, both foreign and 
 native, are of opinion that it would have been put 
 down without any incitement from abroad. 
 
 There is a very suggestive parallel between the 
 dispersion of the Greek scholars through Europe 
 after the fall of Constantinople, and the dispersion 
 of the Chinese scholars through Japan after the fall 
 of Pekin. The downfall of the great city of the 
 Bosphorus was the beginning of a new period of cul- 
 ture for all Western Europe, and so the downfall of 
 Pekin was the beginning of entirely new impulses in 
 Japan. 
 
 Notice that feudalism in Japan was very oppres- 
 sive, very corrupt. Great nobles spent their days in 
 debauchery. They had, indeed, some military abil- 
 ity ; they were proud of their reputation with their 
 fellows, and were accustomed to commit suicide at the 
 shghtest infraction of their personal honor. Harikari, 
 in Japan, was abolished only of late ; but these men, 
 in spite of their bravery and their honor, were often 
 
218 ORIENT. 
 
 exceedingly tyrannical and utterly debauched, and 
 lived on taxes wrung from a comparatively virtuous 
 peasantry. 
 
 The chief influence, after all, in the reform of 
 Japan came from the native excellence of the Japan- 
 ese character. If the head of the Chinaman is turned 
 toward the past, that of the Japanese is turned toward 
 the future. The most beautiful trait of the Japanese 
 is aspiration or willingness to adopt improvements, 
 and to better them on every opportunity. 
 
 What is the extent of the reformation in Japan ? 
 
 1. It is represented in outline by the celebrated 
 charter oath of the emperor taken in 1868, and faith- 
 fully kept to this hour. 
 
 "A deliberative assembly shall be formed. All 
 measures shall be decided by public opinion. The 
 uncivilized customs of former times shall be broken 
 through. The impartiality and justice displayed in 
 the workings of nature shall be adopted as a basis of 
 action. Intellect and learning shall be sought for 
 throughout the world, in order to establish the foun- 
 dations of the empire." 
 
 Think of such a proclamation as that issued by an 
 Asiatic prince whose family antedates the Roman 
 Empire ! The Mikado claims to be the one hundred 
 and twenty-third of his race in succession from an 
 emperor whose date is about 660 B. c. It is affirmed 
 that the dynasty of Japan is the oldest known to his- 
 tory. This document is the real basis of the new 
 government. The Emperor promises the organiza- 
 tion in 1890 of a national parliament, based on rep- 
 resentative institutions. When the Emperor took the 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 219 
 
 oath, he was only sixteen years of age. Its words 
 were put into his mouth by the real leaders of the 
 revolution — Okubo, Kido, Iwakura, San jo, and other 
 rising officials, many of whom had received important 
 impulses toward reform by what they learned of the 
 Occident in studying in missionary schools. These 
 men were almost all business managers, factors, and 
 retainers of the territorial nobles. 
 
 2. A large measure of freedom of the press is guar- 
 anteed, and newspapers are numerous and influential. 
 
 3. The feudal system is overthrown. An heredi- 
 tary nobility, with at least 600,000 retainers, is dis- 
 armed. The rule of the Shogun is ended. The 
 Mikado has supreme power. 
 
 4. The army, navy, and post-office system have 
 been reorganized on the best western models. 
 
 5. A university has been opened at Tokio, common- 
 school education made compulsory, and seventy per 
 cent, of the children of school age brought under in- 
 struction. Schools for female education are efficiently 
 patronized by the Empress and the nobility. 
 
 6. Practical ownership of the land has been taken 
 from a few privileged classes, and given into the 
 hands of the people. The Emperor retains a title in 
 the soil ; but the peasants can buy and sell leases of 
 it for long periods. 
 
 7. Most of the restrictions as to the admission of 
 foreigners to the empire have been abolished. 
 
 8. The preaching of Christianity and the growth 
 of self-supporting Christian churches and schools are 
 generally tolerated. 
 
 9. The sending of embassies to the Western na- 
 
220 ORIENT. 
 
 tions, beginning with the visit of Iwakura Tomomi 
 and his associate ministers to the United States, in 
 1872, and so making the circuit of the world, has in- 
 spired Japanese statesmen with Western ideals, and 
 brought the empire into friendly relations with Occi- 
 dental powers. 
 
 10. Native authors, teachers, politicians, and re- 
 formers, exhibit prodigious activity in executing the 
 common purpose of regenerating Japan, by the adop- 
 tion of the best portions of the civilization of Europe 
 and America. 
 
 There is no quarter of Japan so obscure or distant 
 as to have failed to hear not merely the rumble, but 
 the thunder of the wheels of progress. The empire 
 of Japan has risen from the low plane of feudalism to 
 its present height of civilization almost as rapidly as 
 its sacred mountain Fuji-san is said to have risen 
 from the level of the sea — in a single night. 
 
 These political changes are the background of the 
 picture of the advance that Christianity is making in 
 .Japan. Only a very few years ago the inland towns 
 of the empire could not be approached by preachers 
 of Christianity, except in a private way. The best 
 educated classes of the people are now more eager to 
 hear the relations of Christianity to the future of 
 their civilization discussed than to listen to political 
 harangues, and they are living in a conflagration of 
 enthusiasm concerning political reform. I have given 
 question-box lectures in Japan, and have been much 
 struck by the juxtaposition of political and religious 
 inquiries on the same sheet of paper. For instance, 
 these four, which I remember, were given to me at 
 
JAPAN, THE SELF-KEFORMED HERMIT NATION. 221 
 
 Kioto by a young professor : " Ought there to be a 
 property qualification for the franchise ? What is 
 the true definition of inspiration ? Should there be 
 an upper house in our legislative assemblies ? How 
 do you reconcile fate and free will?" 
 
 It is a significant sign of the times in Japan that 
 large assemblies will listen patiently and applaud- 
 ingly to denunciations of Reformed Buddhism. On 
 one occasion, in the city of Kioto, before an audience 
 crowding the largest available hall, I was requested 
 to occupy two hours in discussing the relations of 
 Christianity to the future of the Japanese Empire. 
 The request came from certain members of the leg- 
 islative assembly of the city. It was understood that 
 the interpreter, the eloquent youn^ professor, Ichihara, 
 would occupy as much time as the speaker. The re- 
 sult was that we occupied together three hours and 
 forty-five minutes, and discussed with entire frank- 
 ness not merely the inherited misbeliefs of the Japa- 
 nese, but especially their imported unbelief. The lat- 
 ter, for the educated classes in Japan, is a greater 
 danger at present, probably, than the former. Never- 
 theless, the severest things I could say against Re- 
 formed Buddhism and Shintoism and European and 
 American infidelity were received patiently and ap- 
 plausively by an audience quite as willing to express 
 dissent as assent. For saying the same things in 
 that city ten years previously, we should probably 
 have lost our lives. 
 
 Buddhism in Japan is making a vigorous effort to 
 reinstate itself in the affections of the people. Many 
 new temples are in course of erection by the Reformed 
 
222 ORIENT. 
 
 Buddhists. Old temples are often repaired, at great 
 expense. The men who understand Japan best, how- 
 ever, think that this is only a spasm of a dying crea- 
 ture. 
 
 The Reformed Buddhistic doctrine differs greatly 
 from the Buddhism taught in the Himalaya Moun- 
 tains and in Western China. I had an instructive 
 conversation with the foremost Buddhist priest of 
 Kioto, and was at the time in company with one of 
 the most learned of the missionaries of that city, and 
 we found that by Nirvana this priest does not mean 
 at all the cessation of personal existence, and, of 
 course, not of consciousness. To the Reformed Bud- 
 dhists of Japan, Nirvana means the Western Heaven, 
 and it differs not much from the average idea of par- 
 adise. The question as to the meaning of Nirvana is 
 a difficult one, because the answer to it depends upon 
 geography and dates. At certain periods of its ex- 
 istence Buddhism has been understood to mean by 
 Nirvana absolute extinction of individuality and con- 
 ,sciousness. But with the masses of the Reformed 
 Buddhists of Japan, the anticipation in regard to the 
 future is not annihilation, but sometimes very like 
 the outlook of the uninstructed Roman Catholic peas- 
 ant. Max Miiller, when appealed to by two of the 
 missionaries of the Reformed Buddhism of Japan to 
 say whether their doctrines agreed with those of 
 Gautama, the Buddha, replied, frankly : " No. You 
 Reformed Buddhists have added a large number of 
 doctrines to pure Buddhism. Some of the additions 
 are most mischievous, and some of them are approxi- 
 mations to Christianity. You have no thorough-going 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 223 
 
 right to call yourselves orthodox followers of the 
 founder of Buddhism. Your doctrines are not to be 
 discovered in the earliest Buddhistic literature." I 
 quoted this statement of Max Miiller to this distin- 
 guished Buddhistic priest, and asked him what reply- 
 he had to make. His only answer was, that in the 
 forests of the Himalayas and in the sacred temples 
 of Thibet there are many Buddhistic sacred books of 
 which Max Miiller and the scholars of the Occident 
 know nothing at all. 
 
 American missionaries, especially the learned and 
 eloquent Dr. Verheck, who may almost be called the 
 founder of the University of Tokio, have had an im- 
 portant influence in educating several young men in 
 Japan, who have become prominent as leaders of the 
 reformed party in the government. It is to be re- 
 membered that Commodore Perry opened the doors 
 of Japan when she was a hermit. America has prob- 
 ably as much moral influence on Japan at this mo- 
 ment as any other Western nation, and this because 
 we were the first people to establish important rela- 
 tions with her, as soon as the opening of her ports 
 commenced ; and because American missionaries are 
 more numerous in proportion to the population than 
 those of any other nation ; but especially because 
 America is not suspected of having any political mo- 
 tives for her operations in the Far East. Although 
 Great Britain controls India, on one side of Japan, 
 and Australasia, on the other, it is, in my judgment, 
 probable that America exercises a larger moral in- 
 fluence in the Japanese Empire at this moment than 
 Great Britain. 
 
224 ORIENT. 
 
 The use of the Roman alphabet in printing Japa- 
 nese words is a reform which seems now certain of 
 success in Japan, and will enable the student to learn 
 as much in two years as he formerly did in ten. 
 
 No other set of missionaries has carried its system 
 of self-support in native churches as far as those of 
 the American Board. I am not inclined to criticise 
 the policy of the Board in requiring native churches 
 to support themselves as far as possible ; this sys- 
 tem has the hearty respect of the Japanese ; but I 
 think the system has been pushed by this Board in 
 the Far East quite as far as the present condition of 
 the native churches will warrant. There is a native 
 church in Osaka which lately sent back funds to the 
 American Board, stating that it was quite equal to 
 the test of self-support. There are a dozen other na- 
 tive churches that are wholly self-supporting. The 
 ideal of the young Japanese Christians under the 
 leadership of the American Board is that they must 
 soon support themselves and be entirely free from 
 dependence upon this country, not merely for money, 
 but for teachers, both religious and secular. The 
 Japanese are a spirited people, very quick to perceive 
 the obligations of honor, and a Japanese Christian is 
 yet a Japanese in these particulars. 
 
 The career of Mr. Neesima, of Kioto, has been 
 quite as remarkable in Japan as it was in this country. 
 His history is a romance. In studying geography, in 
 his early youth, he learned that the Western nations 
 had been made great by their use of the Bible. He 
 was moved to make inquiries as to this book; but 
 found no satisfaction for his curiosity, and finally he 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 225 
 
 ran away from his father's house, drifted to Shang- 
 hai, and there obtained passage in a ship which took 
 him eventually to America. The vessel was one of 
 Hon. Alpheus Hardy's, and, when the captain reached 
 Boston, he took Mr. Neesima to this distinguished 
 merchant, and said : " Here is a young man who 
 wishes to know something of Christianity. I thought 
 you might be able to tell him something important 
 on that matter." The boy was fortunate in falling 
 into a circle in which Christianity is not merely a 
 creed, but a life. His benefactor sent him to Phil- 
 lips Academy, at Andover, afterward to Amherst 
 College, and then to the Andover Theological Semi- 
 nary. President Seelye, when asked by the Ameri- 
 can Board to describe Mr. Neesima's career in col- 
 lege, answered : '•' You ask me to gild gold," Mr. 
 Neesima went home to Japan possessed of the zeal of 
 an apostle. He is now at the head of an educational 
 institution at Kioto which is likely to grow into a 
 university. At present its chief business is to teach 
 young men Christianity and the outlines of the Occi- 
 dental sciences ; but it is Mr. Neesima's earnest de- 
 sire to add to the school a fully equipped theological, 
 medical, and legal department. His whole soul is in 
 the work of regenerating the educational life of Japan, 
 and at the same time promoting the growth there of 
 the most vital forms of Christianity. The work of 
 Mr. Neesima in Japan is perhaps exactly paralleled 
 by that of no other young man there ; and, neverthe- 
 less, there are several Japanese teachers who have re- 
 ceived a thorough education in this country and are 
 exerting an influence greatly similar to his. The 
 
 15 
 
226 ORIENT. 
 
 pastor of the self-supporting church at Osaka, Mr. 
 Samayama, was educated at Evanston, Illinois, and 
 is revered by his congregation and wide circles of ac- 
 quaintances as one of the fathers of the modern Japa- 
 nese Church. 
 
 It must be confessed that some young Japanese, 
 who in this countr}^ have united with our churches, 
 have not led consistent Christian lives after they re- 
 turned ; but I heard of no case of a Japanese that has 
 received in this country a thorough theological educa- 
 tion who has failed to stand up unflinchingly for his 
 faith in his native land. It is an interesting point 
 to notice that Japanese students sent to Europe very 
 rarely return Christians, while a large number who 
 are sent to America return convinced that Christian- 
 ity should be the religion of the Far East. This 
 difference is probably owing to the readiness with 
 which Japanese students here are received into the 
 better circles of society, and the great difficulty and 
 frequent impossibility of obtaining any entrance to 
 what calls itself society in Europe. 
 
 It is most cheerful news that the Empress of Japan, 
 who is childless, has made herself the patroness of 
 female education. The Methodist bodies among the 
 missionaries of Japan deserve high honor for their 
 zeal in advancing this great cause. The city of Na- 
 gasaki, one of the most beautiful in Japan, exhibits 
 to the traveler who approaches it no building of equal 
 prominence or dignity with the Female Seminary 
 wliich has just been founded by the Methodist mis- 
 sion. One of the finest mission buildings in the Far 
 East is occupied by the female school of the Metho- 
 dists in Tokio. Other denominations are doing much 
 
JAPAN, THE SELF-REFORMED HERMIT NATION. 227 
 
 in the same direction ; but probably the Methodists 
 lead in this reform, which has incalculably important 
 relations to the whole topic of the regeneration of 
 Asia. There are admirable female schools conducted 
 under the auspices of the American Board. Dr. 
 Hepburn, of the Presbyterian Board, is well known 
 as the great scholar of the Japanese missions. He is 
 the author of the standard Japanese-English diction- 
 ary, and is often appealed to most confidently by 
 the embassies of various nationalities to decide ques- 
 tions of interpretation arising between foreign gov- 
 ernments and the Japanese Empire. All the Protes- 
 tant missionary bodies in Japan are doing superb ser- 
 vice, and are really united in spirit. I was greatly 
 impressed by the union of sentiment among mission- 
 aries, not only in Japan but in China and in India. 
 Soldiers who are face to face with the enemy must 
 close up their ranks. The conflict with paganism 
 brings out in the vanguard of the churches the hid- 
 den half of Christian unity. 
 
 Let me now answer the question : What dangers 
 are yet before Japan as a reformed country ? 
 
 1. The too speedy introduction of representative 
 institutions. 
 
 2. The growth of party spirit under political ri- 
 valry, and enlarged freedom of public discussion. 
 
 8. Imported heresies in political economy, such as 
 socialism and nihilism. 
 
 4. A large public debt, burdensome taxation, and 
 threats of bankruptcy. 
 
 5. The death-struggle of reformed Buddhism, Shin- 
 toism, and other native hereditary misbeliefs. 
 
 6. Imported unbelief. 
 
228 ORIENT. 
 
 Japan needs to know the difference between the 
 cream of the Occident and its driftwood and scum. 
 Several teachers from the West have assui'ed Japan 
 that Christianity is waning in power in the Occident. 
 Nihilism, socialism, agnosticism, positive atheism float 
 into Japan on the waves of our literature. Japan 
 will soon be too well educated to be misled as to the 
 real sources of the greatness of England, Germany, 
 and America. I hold in my hand at this moment 
 the catalogue of the stock in trade of the chief Jap- 
 anese book-shop in Tokio, and I ask any one who 
 doubts my assertion to look into it for proof that 
 there is in that one establishment as good a collec- 
 tion of English books as you will find in almost 
 any book-shop in the Occident. I hold in my hand 
 the examination papers of the Japanese University. 
 They are as searching as those of Harvard or Yale, 
 or Oxford or Cambridge, the classics only excepted. 
 
 After lyeyasu, one of the greatest of Japanese he- 
 roes, had won the battle of Sekigahara, he sat down 
 and tied on his helmet, and said : " After victory 
 tighten the cords of your armor." His wisdom is 
 peculiarly necessary to Japan at the present hour 
 of her great transitional period. Let her study the 
 West until she learns that it is Christianity that has 
 made the foremost of Occidental nations free, intel- 
 ligent, powerful, and progressive. Only a scholarly 
 and aggressive Christianity can guarantee the pros- 
 perity of the Japanese future. Her inherited misbe- 
 liefs, which cannot endure the light of real research, 
 Japan is vigorously casting off. God grant that the 
 Land of the Rising Sun may speedily cease to be the 
 land of bats ! 
 
VI. 
 
 AUSTRALIA, THE PACIFIC OCEAN, AND 
 INTERNATIONAL REFORM. 
 
 WITH A PRELUDE ON 
 
 INTERNATIONAL DUTIES OF CHRISTENDOM. 
 
 THE ONE HUNDRED AND SIXTY-SECOND LECTURE IN THE 
 
 BOSTON MONDAY LECTURESHIP, DELIVERED IN 
 
 TREMONT TEMPLE, MARCH 26, 1883. 
 
" Throb on, strong pulse of thunder ! beat 
 From answering beach to beach : 
 Fuse nations in thy kindly heat 
 And melt the chains of each. 
 
 ♦* For lo ! the fall of Ocean's Wall, 
 Space mocked and time outrun ; 
 And round the world the thought of all 
 Is as the thought of one." 
 
 Whittier : Cable Hymn. 
 
 " Our helm is given up to a better guidance than our own ; the 
 course of events is quite too strong for any helmsman, and our little 
 ■wherry is taken in tow by the ship of the Great Admiral which knows 
 the way and has the force to draw men and states and planets to their 
 good." — Emerson : The Fortune of the Republic. 
 
 " There is no topic so pregnant as this of the mutual influence of the 
 branches of the English race. The whole future of the planet de- 
 pends upon it." — Professor Seelet: Expansion of England. 
 
 I ** The evening-colored apple-trees 
 
 Are faint with July's frosty breath ; 
 And at the turning of the year. 
 
 When August wanders in the cold, 
 The raiment of the nursling here 
 
 Is rich with green and glad with gold." 
 
 Kendall : Moss on a Wall. 
 
PRELUDE VL 
 
 INTEHNATIONAL DUTIES OF CHBISTENDOM. 
 
 As, in the individual, an inner regeneration must 
 precede any thorough outward reformation, so, in 
 the whole world, which is made up of individuals, we 
 must look to religion as the basis of secular reform. 
 Nothing less stern than this is fit to be preached in 
 the name of science or revelation. [Applause.] 
 
 1. The growth of Christianity is already so great 
 that it is responsible for the maintenance not only of 
 national, but also of international, morality. 
 
 2. But international morality cannot be maintamed 
 without leading to the reformation of international 
 
 law. . 
 
 Such has been the marvelous growth of the Chris- 
 tian nations in our century that in the last eighty- 
 three years Christianity has gained more adherents 
 than in the previous eighteen centuries. In the first 
 1,500 years of the history of Christianity it gained 
 100,000,000 adherents; in the next 300 years, 100,- 
 000,000 more; but in the last 100 years it has 
 gained 210,000,000 more. These are facts of colossal 
 significance, and they cannot be dwelt on too graph- 
 ically or too often. By adherents of Christianity I 
 mean nominal Christians — that is, all who are not 
 Pagans, Mohammedans, or Jews. At the present 
 
232 ORIENT. 
 
 rate of progress, it is supposed that there will be 
 1,200,000,000 of nominal Christians in the world in 
 the year 2,000. (Dr. Daniel Dorchester, "The Prob- 
 lem of Religious Progress.") 
 
 Not reformation only, but regeneration, is the de- 
 mand of Christianity, of every individual, every peo- 
 ple, and the whole unified family of the world's na- 
 tions. As with the poet or the orator, it is not the 
 inspired word that gives the inspired mood, but the 
 inspired mood which gives the inspired word ; so it is 
 regeneration of the world that is to bring about its 
 reformation, and not its reformation its regeneration. 
 It is religion that is to be the basis of all really hope- 
 ful and permanent secular reform, and not secular re- 
 form that is to bring in by and by a perfect religion. 
 My conviction is profound that the preaching of the 
 Gospel must go before any pervasive self-supporting 
 success of great philanthropies, even in pagan nations, 
 and that we must look for the world's regeneration 
 in a large part before we can expect its reformation 
 throughout any very wide and untroubled portion of 
 its now vexed, fickle, and degraded populations. The 
 perfection of civilization will not be reached until the 
 world, as a whole, learns the strange new wisdom 
 which is not the cause, but the result, of total and af- 
 fectionate self-surrender to God. 
 
 When once a royal procession was passing a bridge 
 across the Spree, in the city of Berlin, Julius Miiller, 
 then a young man, fell into that river and was in 
 peril of death. He yielded to God utterly as he sank 
 in the waves ; he gave up his soul completely to his 
 Father, his Saviour, his Lord ; and the bliss of that 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 233 
 
 surrender, the inner f ruitf ulness of it, the strange, 
 new, unexpected power and peace which came from 
 it were his inspiration throughout all his subsequent 
 devout and learned career. He found that yielding 
 to God utterly gives an inner sense of God, just as, 
 on a lower plane, the poet or the orator finds that 
 yielding utterly to the inner impulse of conscience 
 gives an intellectual power, a moral insight, a capac- 
 ity of expression, a freshness, an incisiveness of 
 phrase entirely unobtainable by mere will or by any 
 method of intellectual prudence. Yield to the winds 
 of the uppermost heavens, if you would produce any 
 divine effect through speech. 
 
 Take the most advanced of present nations, and 
 how near are they to having the inner wisdom of self- 
 surrender to God ? Do they possess any considerable 
 amount of the genius that comes from harmony with 
 the divine laws of the human spirit and of the de- 
 velopment of history at large ? Only that inner wis- 
 dom and that genius can give us the utmost human 
 progress. The principal periods of vital reform in 
 history have come from really slight touches of this 
 wisdom in a few circles or individuals ; but to see 
 whole nations moved by it and the world melodiously 
 loyal to it would be to witness the fulfillment of a 
 prayer which is universal and yet to be answered, 
 that God's will may be done on earth as in heaven. 
 
 3. The united Christian sentiment of the globe has 
 power to seize by the throat and break the neck of 
 any unjust international movement. 
 
 4. As the slave-trade, piracy, and other interna- 
 tional evils have been wholly or nearly abolished, so 
 
234 ORIENT. 
 
 all the abuses that remain in the conduct of nations 
 toward each other must be reformed. 
 
 5. It must be proclaimed unflinchingly that even 
 commerce is not to stand in the way of righteous 
 judgment in the affairs of nations. [Applause.] 
 
 Why did Great Britain recently make war with 
 Egypt? Because of commercial reasons. There was 
 likelihood that Egypt would run away with the funds 
 that were needed to pay certain European creditors, 
 and so England and France declared war. John 
 Bright resigned his position in a proud English cabi- 
 net simply because he felt that commerce in Eng- 
 land's relations to Egypt had throttled moral law, 
 and because he believed that the moral law should 
 throttle every unjust thing in commerce. [Ap- 
 plause.] The time is coming when not merely states- 
 men of the most eminent rank will be ready to speak 
 sternly to any unscrupulous leaders of commerce ; 
 the press also, and perhaps, by and by, the parlor and 
 then the pulpit, will acquire a similar courage. Our 
 brave men in pulpits have usually done their duty ; 
 but occasionally they need to be encouraged to far 
 franker attacks than they usually make upon the 
 vices of the respectable portions of Christendom. 
 [Applause.] It will not be greed and selfish desire 
 for commercial aggrandizement that will ultimately 
 control the international relations of the globe. 
 Merchants did not govern the American republic 
 when once the evil of slavery was vividly seen by 
 the churches. Money is mighty, but not almighty. 
 
 6. It is chiefly, to-day, the inertness, the greed, 
 and occasionally the moral unscrupulousness of nom- 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 285 
 
 inal Christians, under temptation of gain, which main- 
 tain the worst international abases of the world. 
 
 Make the nominal Christians real ones, and the 
 principal evils of our time will vanish out of it, as 
 the snow-drifts disappear under the vernal heat. As 
 slavery was abolished, so a multitude of abuses yet 
 notorious in the international relations of populations 
 called Christian would disappear were once nominal 
 Christians made aggressive ones. 
 
 7. Commerce itself, in spite of its selfishness, and 
 even on account of it, may become a chief support of 
 international reform. 
 
 8. Communication between nations is becoming so 
 swift and pervasive that it must lead to contact among 
 nations^ and contact to conference^ and conference to 
 concert^ and concert to cooperation^ and cooperation 
 to virtual moral confederation. 
 
 What is wanted is not a union of Christian or 
 even of Protestant or English-speaking nations ; but 
 an alliance consistent at once with self-government 
 in the different nations, and with a cosmopolitan and 
 Christian internationalism in their concerted action. 
 
 Not proposing the formal political confederation of 
 Christendom, but its close moral alliance, part with 
 part, throughout the whole earth, I defend a number 
 of definite measures that would secure, if carried, 
 what scholars have been asking for these fifty years, 
 — universal peace, justice in the relations of strong 
 nations with weak, and a general advance of Chris- 
 tian principle throughout all the departments of in- 
 ternational law. 
 
 Let me name twelve measures required by inter- 
 national morality : — 
 
236 ORIENT. 
 
 1. Arbitration in place of war, in every case to 
 which it can be applied ; and treaties including agree- 
 ments to use arbitration before resorting to war. 
 
 Mr. Bright, in 1849, supported Mr. Cobden when 
 the latter presented a petition of 200,000 names to 
 Parliament asking that arbitration be made a remedy 
 for war in every case to which it is applicable. The 
 petition was not granted ; its supporters were re- 
 garded as fanatics. Some of the greatest philanthro- 
 pists of Europe put themselves on Mr. Cobden's side, 
 Victor Hugo among them ; and so, little by little, 
 the ear of the world was obtained. In 1873 the 
 House of Commons passed a resolution praying the 
 Queen to put a provision making arbitration a remedy 
 for war into every treaty she should make with for- 
 eign nations. The lords never passed that measure. 
 Our own House of Representatives, in 1874, passed a 
 similar resolution. This last winter a distinguished 
 Massachusetts senator, whom may God bless, intro- 
 duced that resolution once more, and it will not al- 
 ways sleep, even in our upper house. Our martyred 
 President Garfield announced that arbitration was 
 the settled policy of his administration. He wished 
 to bring together all the nations of this continent, 
 and to enter into a treaty with them to make arbitra- 
 tion a remedy for war in every case to which it is ap- 
 plicable. Commerce was asleep ; Commerce was count- 
 ing its dollars in its tills; Commerce was bending over 
 its muck-rake and forgetting the glorious rewards 
 of philanthrop}^ which are far-flashing crowns in his- 
 tory long after individual or even national wealth is 
 forgotten. Little Peru, in South America, called for 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 237 
 
 a convention to make arbitration the rule of this 
 hemisphere. It is only of late that we have begun 
 to appreciate our interests in South America as mer- 
 chants. Britain is in advance of us commercially in 
 that part of the world so far from her, so near to us. 
 It was for our interest to hold this convention ; but 
 we were far too busy to attend to the matter, even 
 when Garfield proposed it. What we want is that 
 not merely among English - speaking nations, but 
 throughout the whole globe, it should become the 
 practice to make arbitration an international system, 
 and thus a remedy for all wars to which arbitration 
 can be applied. [Applause.] I am not a defender 
 of the principle of non-resistance. There are wars 
 that are just ; but, as Mr. Bright is reported to 
 have said, no war since the time of William III. 
 has been thoroughly justifiable, except that of the 
 Northern States for the abolition of slavery and the 
 preservation of our Union. [Applause.] 
 
 2. The complete abolition of the slave-trade on the 
 sea. 
 
 You say that we have abolished it. Not we. 
 Great Britain has put forth herculean efforts to 
 abolish the slave-trade, and is yet efigaged in that 
 majestic business. Between Africa and Persia the 
 slave-trade is vigorous yet. In the Indian Ocean 
 slave-traders are constantly watched by British men- 
 of-war. America ought to help in that chase. [Ap- 
 plause,] She is too penurious to do so. Commerce 
 holds her back. Why should she attend to this 
 matter ? Here again we must take the Churcli by 
 the hand a little earnestlv, and Commerce also, and 
 
238 ORIENT. 
 
 awaken both to tlie prompt performance of tills inter- 
 national duty. Great Britain is really carrying out 
 her antislavery principles better than we are. She 
 has at this time many men engaged in suppressing 
 the slave-trade. She has called on us for assistance, 
 and some other nations are helping her; but, in 
 spite of our general agreement in our present opin- 
 ions about maritime rights, and our pride in having 
 abolished slavery, we are yet behind the British Em- 
 pire in this matter. 
 
 The time will come when Christianity will demand 
 that we should put an end to the slave-trade on the 
 land. David Livingstone wished to have this policy 
 adopted even in his time. The horrors of the inter- 
 nal slave-trade in Africa are at this moment un- 
 speakable. Personal contact with them, such as a 
 Stanley or a Livingstone has had, shows that Africa, 
 even in our time, is a shield with streams of blood 
 running down to its edges. Along the slave-trails 
 that lead to the eastern and northern ports of Africa, 
 murders and other atrocities occur so frequently that 
 it is no exaggeration, but literal fact, to say that the 
 trails are blood-stained. They are marked by the 
 bones of thousands who have fallen on them. The 
 slaves who are shipped off in Moorish and Arabic 
 vessels from the coasts of Africa are far more numer- 
 ous than you dream ; and yet America sits here in 
 her Bostons, her New Yorks, her Chicagos, and thinks 
 herself enlightened and advanced and philanthropic, 
 while Great Britain, mighty as she is, finds herself 
 unable to repress this trade. 
 
 3. The wider protection of the rights of neutrals in 
 all wars. 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 239 
 
 4. Common laws as to copyrights and patents. 
 We steal more books from England than she does 
 
 from us ; but she steals more patents from us than 
 we do from her, and I would put the two abuses to- 
 gether and reform them. 
 
 5. Postal union facilities of all kinds. 
 
 6. International bills of exchange. 
 
 7. The extension of international law to the Orient, 
 Africa, and all the weakest nations. 
 
 8. Mixed courts, made up in part of judges from 
 one nation and in part of judges from another, for 
 the trial of international offenses by individuals. 
 
 In China and Japan there are mixed courts now ; 
 but they are full of abuses which it is the office of in- 
 ternational morality to reform. 
 
 9. An international police. 
 
 10. A scholarly codification of international law as 
 far as it now exists in a positive form, and the adop- 
 tion of a brief summary code by the advanced nations. 
 
 Of course no nation could be held responsible to 
 such a code until it should have adopted it for itself. 
 Let the eight principal powers of the Occident — 
 England, Germany, Austria, Russia, Italy, France, 
 Spain, and the United States — adopt such a code, 
 and it would make its own way, ultimately, through 
 the world. Forty-six nations have agreed to define 
 maritime rights in certain ways; sixteen nations are 
 united now in a postal union. 
 
 11. A high court of arbitration in case of disputes 
 between two nations. 
 
 12. An annual conference of nations^ with a view 
 to facilitate intercourse, prevent abuses, and secure 
 international peace. 
 
240 ORIENT. 
 
 When the Panama Canal is cut, why should the 
 United States and England not guarantee its military 
 neutrality ? All wars should be kept out of it and 
 the Suez Canal, and out of the seas near either end 
 of each. The interests of neutrals in modern Euro- 
 pean wars have become so important that the great 
 powers have often guaranteed the military neutrality 
 of Belgium, the Rhine, and Switzerland. In Aus- 
 tralia I heard statesmen saying that after the Pan- 
 ama Canal is cut, the time will come when Cobden's 
 doctrine will look practical — that the great highways 
 of commerce on the chief oceans should have their 
 neutrality guaranteed by the leading powers of Chris- 
 tendom. 
 
 The time is coming when to the English-speaking 
 nations of the world and the self-reformed hermit 
 nations of Asia, the Pacific Ocean will be only what 
 the Mediterranean was to the Roman Empire. 
 
 Napoleon Bonaparte, speaking at St. Helena of the 
 Peace of Amiens, said : " [ had a project for general 
 peace by drawing all the powers to an immense re- 
 duction of their standing armies. And then, perhaps, 
 as intelligence became universally diffused, one might 
 be permitted to dream of the application to the great 
 European family of an institution like the American 
 Congress, or that of the Amphictyon in Greece, and 
 then what a perspective before us of greatness, of 
 happiness, of prosperity ; what a grand and magnif- 
 icent spectacle ! " 
 
 Immanuel Kant, in 1795, proposed, in the interests 
 of universal peace, a plan of international action con- 
 sisting of these details : (1.) No state to be merged 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 241 
 
 in another by exchange, or gift, or force. (2.) Ulti- 
 mate abolition of standing armies. (3.) No state 
 debts with reference to external politics. (4.) No 
 state to interfere by force in the affairs of another. 
 (5.) Every state to have a republican constitution, 
 or one in which all the citizens share in making laws 
 and deciding on questions of peace and war. (6.) In- 
 ternational law to be based on a confederation of free 
 states. (7.) A citizenship of the world limited to 
 the notion of the free access of all men to and their 
 residence in any state upon the earth's surface. 
 (8.) An international conference at stated inter- 
 vals. (See Kant's works, ed. Leipzig, 1838, pp. 
 411-466.) 
 
 Bentham, in 1789, advocated a similar plan. He 
 was willing that a fixed contingent should be fur- 
 nished by the several states for the purpose of en- 
 forcing the decrees of an international court ; but he 
 thought that public opinion and the progress of a 
 free press would prevent the necessity of such an 
 extreme measure. 
 
 David Dudley Field, of New York, has written 
 the most searching and suggestive volume yet pub- 
 lished on a proposed International Code. In case 
 of the disagreement of any two nations, parties to an 
 adopted code, he would have them seek a settlement 
 through the advice of a Joint High Commission, of 
 their own appointment. If its advice is not taken, 
 he would have a High Tribunal of Arbitration ap- 
 pointed to give a final decision. His suggestions as 
 to how this tribunal should be chosen are drawn up 
 with great sagacity, and yet, no doubt, would need to 
 
 16 
 
242 ORIENT. 
 
 be modified by experience. On the supreme matter 
 of infractions of the rule of loyalty to the adopted 
 code, his proposal is : "If any party hereto shall be- 
 gin a war in violation of the provisions of this code 
 for the preservation of peace, the other parties bind 
 themselves to resist the oJBfending nation by force." 
 (Field's " International Code," second edition, 1876, 
 p. 871.) 
 
 International reform, you say, is a mere kite flown 
 in the winds of philanthropic discussion, and is useful 
 only as a toy. Your Sumner was accustomed to fly 
 it, however, and so was your Longfellow : — 
 
 " Down the dark future, through long generations, 
 War's echoing sounds groAv fainter and then cease ; 
 And, like a bell with solemn, sweet vibrations, 
 I hear once more the voice of Christ say : ' Peace.' " 
 
 Longfellow : The Arsenal at Springfield. 
 
 Charles Sumner, through his whole career, was a 
 defender of the principles on which scholars are en- 
 deavoring to build universal peace. He believed in 
 war, indeed, such as our Northern States fought to 
 abolish slavery and maintain the Union ; but his aim 
 was to spread the white robe of peace around the 
 whole earth. This same kite has been flown by 
 John Bright, by Cobden, by Immanuel Kant, by 
 Bentham, by President Woolsey, by David Dudley 
 Field. When the suspension bridge was built at 
 Niagara, the first thing done was to send a boy's 
 kite over the chasm. That kite carried a silken 
 cord across the roaring abysses beneath it ; and that 
 cord drew after it wires, and the wires cables, and 
 the cables a bridge which now bears the thunder of 
 
INTERNATIONAL DUTIES OF CHRISTENDOM. 243 
 
 traffic between two empires. Just so this thought of 
 a league of advanced populations ; this idea that it is 
 the duty of Christendom to maintain international 
 morality, and thus to lay the basis for reform of 
 positive international law ; this scheme of an Anglo- 
 American alliance ; this theory that it is possible and 
 desirable to bring all enlightened nations together in 
 a cosmopolitan moral confederation, may be a kite 
 flown in the winds of discussion ; but if joii fly it 
 often enough and long enough on both sides of the 
 Atlantic and Pacific, and both north and south of 
 the Equator, it may ultimately carry over the roaring 
 abysses of international prejudice a silken cord of 
 Christian amity ; and that cord may draw after it 
 wires and cables, and by and by a bridge, which will 
 bear the weight of the heaviest international reforms, 
 and uphold at last, please God, the feet of the White 
 Christ Himself, as He walks into the dawn of the 
 millennial day. [Applause.] 
 
LECTURE VI. 
 
 AUSTRALIA, THE PACIFIC OCEAN, AND INTERNA- 
 TIONAL REFORM. 
 
 One morning in the Chinese Sea you wake to find 
 yourself opposite the mouth of the Yang Tse Kiang 
 River, which has but three superiors in point of 
 length in the whole world, — the Nile, the Missis- 
 sippi, and the Amazon. Two hundred miles from 
 the coast this giant stream colors the ocean yellow. 
 As you stand on your ship's deck, on one edge of the 
 river at its mouth, and look with a glass across its 
 flashing amber and gold in the sunrise, you cannot 
 see the opposite shore. It flows through the most 
 populous river valley of the globe. Ocean steamers 
 ascend it to a point seven hundred miles from its 
 mouth. It is the commercial highway of China. In 
 the multitudinousness of the human lives connected 
 with its banks, it far surpasses at present the Ama- 
 zon, the Nile, or even the Mississippi. You land at 
 Shanghai, and give a course of lectures there, — a 
 city in a level plain, stately mercantile palaces, Brit- 
 ish, French, German, American, fronting the curve 
 of the small but crowded river that flows through it. 
 The highest hill in the city or vicinity is said to bo 
 the swelling arch of a certain bridge over this stream, 
 so completely flat is the whole country in this portion 
 of China. 
 
AUSTKALIA AND THE PACIFIC OCEAN. 245 
 
 From Shanghai you drift down the gray and green 
 and yellow coast to Foochow, in order to catch a tea 
 ship to Australia. On the Min River you find your- 
 self in a mountainous region, sublimer than the Dan- 
 ube flows through anywhere except at the Iron Gates. 
 You pass your last night in Asia in a stately man- 
 sion on the shore of a river more beautiful than the 
 Rhine, and in a chamber with an outlook superior 
 in most physical respects to that from the castle at 
 Heidelberg. The city of Foochow is the port of a 
 vast tea region ; and it is from that portion of the 
 Asiatic coast that you take your departure into the 
 Tropics. 
 
 Your last view of Asia you obtain as you lose sight 
 of the bold scenery on the river near Foochow. A 
 loud thunderstorm is lashing the barley terraces, the 
 tea plantations, the pine forests, and the grand, 
 templed hills, as you lift up your right hand and 
 say, "May God hasten the regeneration of Asia!" 
 and so, with a tumult of emotion, both of sadness 
 and of hope, you turn your face, probably forever, 
 from the most thickly peopled continent of the world. 
 
 Three hundred miles of steaming sea, heavy clouds, 
 and incessant tropical showers ; then a zone of calms, 
 comparatively clear sky, and little rain ; then a second 
 long stretch of steaming sea, low, black clouds, and 
 numberless vigorous showers — such is the order of 
 your experience in crossing the mystic line which 
 separates the northern from the southern half of our 
 wheeling globe. Your decks are drenched at sunrise 
 by an unusually heavy downpour, in which the rain 
 seems to fall in sheets and streams, rather than in 
 
246 ORIENT. 
 
 drops. This clears up the sweltering heavens, and 
 soon you shoot into a completely quiefc ocean, and 
 move on for several days under a most peaceful, azure 
 sky. The zone of calms, as Coleridge's Ancient Mar- 
 iner says, is a terror only to sailing vessels, and these 
 lie around j^ou in stately torpor ; but the engines of 
 your steamer rejoice in the quietude of the winds. 
 
 Day by day the sun rises and sinks, and the stars 
 and the crescent moon come out with indescribable 
 majesty and beauty. Twelve showers at one mo- 
 ment walk around the rim of the sky over the dis- 
 tant purple of the tropical ocean. The waves, es- 
 pecially near noon, are of a deep, crystalline blue, 
 which you never saw surpassed in intensity of color 
 even in the Mediterranean. About ten o' clock one 
 Monday morning, the sun shining with vigor, but not 
 fiercely, on a steel-gray and violet sea, in which no 
 land is in sight, you are told by the ship's officers 
 that you are crossing the Equator. There is no 
 mark on sea or sky ; but there is nevertheless above 
 you and beneath you a geographical reality, of which 
 the effects are visible through all the zones. Here 
 the trade-winds rise, and to this region they return. 
 Here begins the mighty system of currents of air, 
 flowing from the Equator to the Poles and back 
 again. Your thoughts dart around the world on 
 the track of the Equator ; hang above Borneo and 
 Sumatra, the Indian Ocean, the great African lakes, 
 the sources of the Nile, the Atlantic, the Amazon, 
 the Andes, and look outward to the tropical lines of 
 Cancer and Capricorn, and beyond them to the two 
 silent, snow-capped Poles, and beyond these to Him 
 
AUSTRALIA AND THE PACIFIC OCEAN. 247 
 
 who upholds them. Here, first, as you dip into the 
 Southern Hemisphere, and find the sun north of you 
 at noon, you begin to feel the sphericity and the com- 
 parative insignificance of the size of our globe. 
 
 In a voyage across the central zone of the earth, 
 it is in the nights that the chief sublimities of the 
 tropics step forth. Ursa Major and the Southern 
 Cross stand over against each other at equal heights, 
 and converse with each other across the whole breadth 
 of the world, and gaze on land and sea with looks of 
 benediction, and on each other with harmonious in- 
 terblending of light and movement, and upon infinite 
 space around them, and upon the unspeakable Omni- 
 presence in it, with an awe and worship which, strike 
 you dumb for many an hour. The Southern Pole is 
 dark. There is no Southern Polar star visible to 
 the naked eye. A large region around the Southern 
 Pole is comparatively ray less. But at about the 
 same distance from the Southern Polar point that 
 Ursa Major lies from the Northern hangs the South- 
 ern Cross, a group four or five times as large as the 
 Pleiades, and containing one star of the first magni- 
 tude, two of the second, and one of the third. The 
 largest star is at the foot of the Cross, the next largest 
 at the top, and the two point to the Southern Pole. 
 Above the Cross five stars, two of them of the first 
 magnitude, form a canopy as if of an archangel's 
 hand, brooding above the sacred symbol. In the 
 two dark places which resemble key-holes in the 
 sky, and which sailors call the coal-sacks^ you seem 
 to be looking into regions to which is reserved the 
 blackness of darkness forever. The Magellanic clouds 
 
248 ORIENT. 
 
 appear like detached portions of the Milky Way. 
 The lesser cloud has been found to contain 200 single 
 stars, 37 nebulae, and 7 star clusters. In the larger 
 cloud there have been counted 582 single stars, 291 
 nebulae, and 46 sun clusters. The scale of the uni- 
 verse slowly reveals itself to you in many nights of 
 solitude at sea. The apparent distance between the 
 large and the small star which lie so close to each 
 other at the bend of the handle of the Great Dipper 
 is five hundred times what the whole breadth of the 
 earth's orbit would appear to be if seen from the 
 nearest fixed star. 
 
 " The fires that arch this dusky dot, 
 Yon myriad worlded way, 
 The vast sun-clusters' gathered blaze, 
 
 "World-isles in lonely skies, 
 Whole heavens within themselves, amaze 
 Our brief humanities." 
 
 Tennyson. 
 
 You glide smoothly through the East Indian Archi- 
 pelago ; you see the black, naked natives among 
 their straw huts and under the cocoanut palms on 
 fehore. All along the sandy beaches, the heavy tim- 
 ber, filled with a tropical tangle of vine and mosses, 
 almost dips into the leaping waves. Uncouth canoes 
 ply among the coral reefs. You see the groves in 
 which are to be found the orang-outang and the 
 birds of paradise. 
 
 Australia at last rises from beneath the Southern 
 Sea. It is a gray, windy June morning ; and the tem- 
 perature and clouds of a northern November come 
 whisthng up from the ice-fields of the South Pole. 
 You sit in your ocean-chair, in your ulster, and write 
 
AUSTRALIA AND THE PACIFIC OCEAN. 249 
 
 with a stiff hand in the frosty air. Bold, blue 
 mountains, with many purple bays and green-wooded 
 headlands, form the coast on which you look across 
 five or seven miles of angry, foaming, autumnal sea. 
 
 As you write at the foot of ftie mast, the blue sky 
 begins to smile above the brown and purple shores. 
 The sociable gulls flock above the wake of your ship. 
 The stormy petrels skim the wrinkled waves. Now 
 and then shoals of porpoises shoot with easy grace 
 from the green, huge, watery hills and slide down 
 them, half revealed and half concealed among the 
 azure currents and silver foam-bells. 
 
 God willing, an Anglo-American alliance will yet 
 encircle the world ! You are in Australia partly for 
 the purpose of studying what the prospects are for 
 the moral federation of the English-speaking popula- 
 tion of the globe. 
 
 Happy valleys, like that of Rasselas, lie under the 
 cool sunlight as you gaze westward on Australia 
 from your ship, which . coasts southward now, along 
 gigantic coral reefs. Forests of gray gum-trees, 
 which shed their outer bark, but not their foliage, 
 rustle in the fastnesses, where yet roam the emu and 
 the kangaroo. The silver shafts of the mellow after- 
 noon suns fall in benediction on hedgeless pastures 
 and bleating flocks. Pleiades hangs over the North- 
 ern Sydney head as your ship, at five o'clock on the 
 morning of your nineteenth day from Foochow, turns 
 into the famous Sydney Bay, a harbor of whose 
 beauty you have read much, but which exceeds, as 
 does the noble and proud young city on its shores, 
 your high expectations. 
 
250 ORIENT. 
 
 What are the organizing dates of Australian his- 
 tory ? 1606, the island discovered by the Dutch ; 
 1770, East Coast discovered by Captain Cook ; 1788, 
 Sydney founded; 1837, Melbourne founded; 1851, 
 gold discovered in Y^ttoria ; 1853, transportation of 
 convicts to Australia forbidden. Around these six 
 points crystallize Australian years thus far. 
 
 It has pleased Almighty Providence to bring into 
 existence in Australia the most brilliant group of 
 cities in the Southern Hemisphere. Melbourne, Syd- 
 ney, Adelaide, are incomparablj^ the most important 
 municipalities south of the Equator. Brazil, with its 
 ten millions of people, has a larger population than 
 Australia ; but far more than half of them belong to 
 a servile class, or to one which was lately in bondage. 
 There is no slavery in Australia, thank God, and not 
 likely to be. Although some abuses in the labor 
 trade have occurred in the northern parts of Queens- 
 land, you see in the faces of your superb audiences 
 at Sydney, Melbourne, Adelaide, and Brisbane, the 
 thunderbolts that will ultimately put an end to the 
 unrighteousness of the coolie traffic in Australia. 
 You find in the three or four millions of its present 
 population the pilgrim fathers and mothers of the fu- 
 ture of Australasia. Here are as many people as 
 the United States had when they broke off from the 
 British Empire. 
 
 What is the attitude of this mass of human be- 
 ings toward great questions of religion and politics ? 
 What are the promises and what the perils of the 
 religious future of Australasia ? 
 
 Among the promises, notice : — 
 
AUSTRALIA AND THE PACIFIC OCEAN. 251 
 
 1. The quantity of the prospective population — 
 100,000,000, at least. There is room in Australia 
 and the islands near it for 200,000,000 of people. 
 Look at the map and observe that Austraha, al- 
 though it could be buried in the United States, 
 would leave very little extra space. Excluding 
 Alaska, we have just over, while Australia has just 
 under, 3,000,000 square miles of soil. The interior 
 of Australia is by no means as nearly a desert as our 
 older geographies led us to suppose. If you will dig 
 artesian wells for your flocks, you can drive them 
 from one end to the other of the continent, and sup- 
 port them all the while from the natural pasturage. 
 One day you are conversing in the beautiful city of 
 Adelaide with a Scottish gentleman, prominent in 
 politics and education and a great holder of prop- 
 erty in the interior of Australia. You mention to 
 him the Australian desert. '' Why," he says, " I 
 am soon to send 3,000 cattle to the very country of 
 which you are speaking, and they will stay there 
 twelve months." With proper reservoirs for the 
 rain and with artesian wells, the interior of Aus- 
 tralia can be made vastly efficient in multiplying the 
 wealth of the country in flocks and in herds. You 
 remember, too, what gold mines are in Australia ; 
 and how, to this hour, the fear of exhausting them 
 is a thing that belongs to the next century. Some 
 are exhausted, or appear to be ; but as you visit Bal- 
 larat and Sandhurst, you find the industrial attitude 
 and sentiment among the miners and great specula- 
 tors reminding you of some of the very best days of 
 our Californian gold fever. 
 
252 ORIENT. 
 
 2. The quality of the population, — English and 
 Scotch, and chiefly Protestant. 
 
 Thank Heaven that the Southern lands are not 
 likely to be settled by Asiatics, but by the foremost 
 Western peoples ! No doubt there is a great future 
 before Japan and China ; but it is fortunate that 
 Australia is not to be indebted to them for more 
 than a fragment of its population. It is quality 
 that makes nations great. The pioneers of Austra- 
 lian civilization are picked men. The vast breadth 
 of ocean which separates this continental island from 
 Great Britain and Europe acts as a protective tariff 
 with regard to the things of character. It appalls 
 drones. Second-rate men have rarely pluck enough 
 to go across this breadth of sea. 
 
 3. Its inheritance of high ideals and approved in- 
 stitutions in education, politics, and church life. 
 
 4. Its achievement up to the present time in edu- 
 cation, politics, and religion. 
 
 My conviction is strong that Australia is more 
 thoroughly filled with the best influences of British 
 civilization than our Pacific slope is with the best of 
 American. Australia has herself done better things 
 for her churches and her schools than our Pacific 
 slope has yet done for its own. 
 
 5. The freedom of the population from precedent, 
 and its inclination and opportunity to choose the 
 newest and best fashions in everything. 
 
 6. Its broad suffrage, and the consequent political 
 necessity that it should make education and religious 
 training general. 
 
 7. Its separation of church and state, and the con- 
 
AUSTRALIA AND THE PACIFIC OCEAN. 253 
 
 sequent necessity that the churches should depend on 
 self-help, and not on state help ; the unity, purity, 
 and aggressiveness this necessity will foster. 
 
 8. Its close moral and educational, as well as polit- 
 ical connection with England and Scotland. 
 
 9. Its distance from corrupting neighbors and the 
 usual paths of wars. 
 
 10. Its prospective political confederation. 
 
 11. Its mobility of ranks in society, and the conse- 
 quent aspiration of the masses for culture. 
 
 12. Its central position and immense opportunity 
 for usefulness in Japan, China, and India. 
 
 You think it strange that intercolonial tariffs 
 should be kept up between the Australasian colo- 
 nies, and so do the best men of those colonies them- 
 selves. The presence of a little common danger — 
 say the appearance of a couple of Russian privateers 
 off the Australian coast — would precipitate the con- 
 federation of these rival provinces. They now tax 
 each other. They are as proud of their separateness 
 as in twenty-five or fifty years they may be of their 
 union. 
 
 Each leading city expects to be the capital of the 
 confederation. There are at least three cities that 
 are prominent candidates for this position, — Syd- 
 ney, Melbourne, and Adelaide ; and admirable cities 
 they are, either of them worthy of being the capital 
 of a great nation. Sydney, the first one you visit, — 
 Sydney, with its hundred bays ; Sydney, possessed of 
 the finest harbor in the Southern Hemisphere, unless 
 it be that of Rio ; Sydney, which is a dream of beauty 
 in its position by land and sea, — is a royal child, not 
 
254 ORIENT. 
 
 unworthy of its parentage in stalwart emigrant pop- 
 ulations from England. 
 
 There was once a Botany Bay near Sydney ; but 
 if you go to Australia and speak of the population 
 there as being descended from convicts, your mouth 
 is soon closed, not by a haughty reply without fact 
 behind it, but by actual evidence. It is true that 
 convict families have had successors in Australia ; 
 but the whole system of the transportation of convicts 
 became a gehenna. Australia herself was one of the 
 foremost powers in that combination of forces which 
 caused its abolition. Since 1853 this transportation 
 has ceased, and that date now is a long way off. 
 
 The population has increased faster, in many por- 
 tions of Australia, than in any part of our Amer- 
 ican Union during the last twenty years. The 
 result is that the present atmosphere of society in 
 Sydney reminds you of that of London. The pres- 
 ent atmosphere of Adelaide reminds you of Edin- 
 burgh. Melbourne can receive no higher compli- 
 ment from your present speaker than the assertion 
 that she is the most like Boston of any city he has 
 visited on a tour around the world. Melbourne is 
 aggressive, incisive, almost breathless in her activ- 
 ity — the most American of all the Australian cities. 
 Sydney would not like this praise of Melbourne, and 
 Melbourne would not like my praise of Sydney ; and 
 yet, after all, their rivalry is more good-humored 
 banter than serious commercial collision. There are, 
 no doubt, some important conflicts of interests be- 
 tween the two ; but they will drift, within fifty, or 
 at most a hundred years, as I think, into the most 
 peaceful confederation. 
 
AUSTKALIA AND THE PACIFIC OCEAN. 255 
 
 As one nation, Australians will feel that their 
 responsibilities are continental. Australasia, first or 
 last, will naturally draw into the circle of its polit- 
 ical control most of the islands south of the Equator. 
 Confederation will strengthen all the excellent ten- 
 dencies of the country, and enhance the value of the 
 inheritance and achievement of the population — its 
 freedom, universal suffrage, high education, immense 
 industrial opportunity, political and moral example, 
 and separation of church and state. 
 
 In Australasia, as I believe, are to originate impor- 
 tant forces facilitating reform throughout the East. 
 From the centre of a population of 100,000,000 un- 
 der the Southern Cross will be shot javelins of Chris- 
 tianity and of lofty political and educational influ- 
 ences into the very heart of Japan, India, and China, 
 and even of the Dark Continent itself. 
 
 Notice next a list of the perils in the religious 
 future of these colonies under the Southern Cross : — 
 
 1. The concentration of its population in cities, 
 and the comparative smallness of the rural popu- 
 lation. 
 
 2. The necessity of managing cities under univer- 
 sal suffrage and party government. 
 
 3. The absence of an aristocracy and a leisured 
 class, to set a high standard in manners and social 
 fashions. 
 
 4. The formation of new classes in society, espe- 
 cially of a lawless and explosive lower class, a push- 
 ing middle class, and an overworked upper class. 
 
 5. The crude, transitional state of the democratic 
 thought of the masses in our day. 
 
256 ORIENT. 
 
 6. The rising to power of a generation that has not 
 seen England or Scotland. 
 
 7. The opportunity to gain wealth swiftly, and 
 hence haste to be rich. 
 
 8. Passion for amusement and luxury, 
 
 9. Excessive secularism, arising from the complete 
 abolition of church and state in a population not ac- 
 customed to the exclusive use of the voluntary system 
 in church affairs. 
 
 10. Sectarian rivalry from the same cause. 
 
 11. Bondage of pulpit to pews under the voluntary 
 system. 
 
 12. Climate, increasing the danger of the charac- 
 teristic vices, and weakening the characteristic virtues 
 of the British people, — energy and purity suffering 
 always some diminution in sub-tropical regions. 
 
 After all, I regard this climatic influence as by no 
 means the least of the perils of the northern Austra- 
 lian populations. Britons in Queensland are in the 
 climate of Spain and Algiers. Tasmania is like 
 England in her climate. New Zealand resembles 
 portions of the mother island, but the most of Aus- 
 tralia lies in a sub-tropical climate ; and already, in 
 the younger population, you begin to find developed 
 some of the fringes of the vices of Spain and Italy, 
 and of the whole region of the sub - tropical world. 
 Such intemperance as Britons hardly survive at home 
 is swiftly fatal in Australia. Let the populations 
 under the Southern Cross be delivered from the vices 
 peculiar to highly heated climates ; let Christianity 
 purify civilization there in such a manner that it may 
 shine with beams as keen as those of any northern 
 
AUSTRALIA AND THE PACIFIC OCEAN. 257 
 
 constellation ; and there will not be on the face of 
 the globe in one hundred years — except probably in 
 the American Republic — a more influential gather- 
 ing of English-speaking people than in Australasia at 
 large. 
 
 Australia is the most Americanized portion of the 
 British Empire. It is so vast that in the few months 
 which you spend in it, in meeting crowded lecture 
 appointments, you cannot see half of it. But Aus- 
 tralia concentrates its population in large towns. In 
 fifteen cities of Australia and Tasmania in which you 
 lecture, you find more than half the population. The 
 towns cling to the river-courses and the best sea-ports. 
 Australia is, and for ages is likely to be, a crescent 
 of population. The tips of it are at Port Darwin in 
 the north, and at Adelaide in the south. The chief 
 thickness of it is at Brisbane, Sydney, and Melbourne. 
 This crescent will enlarge until, perhaps, there may 
 be in it, in Australia alone, an hundred millions of 
 people. Near the crescent will burn two stars of 
 the first magnitude — Tasmania and New Zealand. 
 Minor stars, like the Fijis and other islands under 
 British control, will surround this group, and so the 
 whole constellation will float through the azure of 
 history. 
 
 British Imperial Federation is favored by the best 
 minds in Australia. Victoria is the determined ad- 
 vocate of Australian confederation. New South 
 Wales, as yet, has treated this great proposal with 
 much coolness. Several of her statesmen fear that 
 local confederation might lead to a movement for 
 Australasian independence, and so defeat or delay 
 
 17 
 
258 OKIENT. 
 
 Imperial Federation. It is to be devoutly hoped that 
 such wisdom will preside over the political, educa- 
 tional, and religious counsels of the British Empire 
 that the mother islands and Australasia may belong 
 to one political organization as long as Ursa Major 
 and the Southern Cross belong to one sky ! 
 
 Pausing only for a single lecture at beautiful Auck- 
 land, in green New Zealand, you move northward, 
 through the placid Pacific and its clustered islands, 
 its tropical showers, its refreshing trade- winds, and 
 beneath its amazing night skies, in which a vast 
 comet blazes among the southern constellations. At 
 last the shadows once more begin to fall southward 
 at noon. 
 
 On a dazzling day, full of peace on sea and land, 
 the Sandwich Islands lift themselves from the steel- 
 blue and violet seas. You meet a chief justice, sev- 
 eral professors and missionaries, see the king, gather 
 a collection of curiosities and state documents, deliver 
 a lecture, and return to your steamer through the 
 .tropical dusk, all inside of five hours. 
 
 You are leaving at Honolulu the last land that you 
 are to visit before you see once more America, your 
 own. There is a crowd on the wharf, partly of 
 Americans, but chiefly of natives ; and, as your ma- 
 jestic steamer drops off shore into the scented dark, 
 you hear many voices call out " Aloha," which is the 
 Hawaiian for " Farewell, and God bless you." You 
 have studied these islands from afar, and understand 
 very well that this call is in some sense the wail of a 
 race about to be exterminated. Morituri salufamus, — 
 " We who are about to die salute you." There is 
 
AUSTRALIA AND THE PACIFIC OCEAN. 259 
 
 endless pathos in the tender intonation of the final 
 courteous wish of the natives as you drift from their 
 shore. You find summed up in that wail your whole 
 experience of listening to the innermost heart of hu- 
 manity. In that wail you hear the millions of India 
 utter their desire for progress, the millions of China 
 call out for a better future, Japan express herself 
 with emphasis on the side of advanced civilization, 
 the islands of all the seas lift up their prayer to 
 Almighty God for regeneration. 
 
 As the Southern Cross sinks from view below the 
 rim of the sea, and your tour of the world begins to 
 approach completion, you feel, for more than an hour 
 or a day, like turning back upon your course and vis- 
 iting again every people that you have found strug- 
 gling toward the light. Your heart is on the Thames 
 and the Rhine, indeed ; it is on the Tiber and the 
 Ilissus ; but you find your enthusiasms for classical 
 lands overborne by the tides of new Oriental and 
 Southern enthusiasms. Your heart is on the Ganges 
 and on the Yang Tse Kiang ; it is on the slopes of Fuji- 
 Yama and the Himalayas ; it is on the shores of Aus- 
 tralia and in the islands of the Pacific; it is here in 
 the Hawaiian group at the foot of Mauna Loa. You 
 feel almost ready to make a resolve to go back around 
 the globe before you die, if God will, and this time 
 toward the setting sun, and meet once more all the 
 nations that the English speech can reach. You lean 
 in the midnight against the mast of your ship, and 
 look upward to the familiar constellations which now 
 begin to rise out of the north. They are tremor less 
 in spite of the tossing of all beneath you, and your 
 
260 ORIENT. 
 
 heart is as fixed as they, never, on land or sea, to be 
 disloyal to international duties. America is dear to 
 you as never before. The first sight of it, as you 
 strain your lonely and thirsty eyes eastward, av^akens 
 unspeakable emotion. You have been a pilgrim long. 
 On the sunrise of your twenty-fifth day from Syd- 
 ney, the blue heights of the Coast Range, above the 
 dim mists that shroud the Farallone Islands and the 
 Golden Gate, greet you from your own skies. El 
 Capitan seems near. Whether you have any friends 
 left to you in your native land, you do not know. 
 You make no predictions, no promises ; but you are 
 resolved that, whatever may betide, you will do your 
 utmost while j^ou live to lift your own nation to a 
 sense of cosmopolitan obligations. 
 
 Nowhere on the globe is there a nation which has 
 such influence beyond its own borders as our own. 
 Great Britain has more political, but the United 
 States more moral, influence than any other nation. 
 It is because of the advance of education and democ- 
 ,racy ; it is because of the progress of Christianity, 
 that at the bottom of the wail of every struggling 
 people you find American aspirations. In Switzer- 
 land I heard the news of the death of Garfield, and 
 all the Alps seemed quivering in sympathy with our 
 national bereavement. In Ceylon I heard of the 
 death of Longfellow, and all the tropical forests 
 seemed trembling in pain at our grief. In the Inland 
 Sea of Japan I heard of the death of Emerson, and 
 all the sacred groves seemed uttering their sympathy 
 with our loss. Wherever on the earth I have put my 
 ear upon the breast of the nations and listened, not to 
 
AUSTKALIA AND THE PACIFIC OCEAN. 261 
 
 what the people are ready to say publicly in the face 
 of tyranny, but to what they say at firesides and in 
 their secret thoughts, I have always heard the echo 
 of President Lincoln's prayer, that governments of 
 the people, for the people, and by the people, may not 
 perish from the earth. There is another prayer ut- 
 tered by One whose pierced palms are moulding the 
 ages into the pattern which He loves — a prayer that 
 we all may be one. You land in America resolved 
 to make that prayer your own while life lasts. You 
 return hoping that those pierced palms which have 
 lifted heathenism off its hinges and turned into new 
 channels the dolorous and accursed ages, may deci- 
 sively mould you and your nation and all the earth 
 until the ideal of the Heart behind them becomes 
 that of the entire family of man. Your supreme wish 
 is to draw the whole globe into God's bosom so 
 closely that the sound of His pulses may become the 
 marching song of all the ages. 
 
 " Ring, bells, in unreared steeples. 
 The joy of unborn peoples ; 
 Sound, trumpets, far off blown ; 
 Your triumph is our own." 
 
APPENDIX. 
 
APPENDIX I. 
 
 THE TAJ MAHAL. 
 
 Bishop Heber lias described the Taj Mahal as a 
 dream in marble, designed by Titans and finished by- 
 jewelers. Early in the morning, before the sun is 
 up, the dazzlingly white form of this marvelous struc- 
 ture, as seen from the plains around Agra, is said to 
 appear light blue. As the sun rises, it takes a rose- 
 ate hue from the glowing East. When a storm is 
 impending, and dark purple clouds fill the sky, it 
 has a delicately soft violet color. The most striking 
 effect is produced by moonlight, in which its domes 
 are changed to silver, and seem to float through space 
 as an aerial vision. 
 
 It was my fortune to see the Taj Mahal first at sun- 
 rise. On a crystalline morning, as our train glided 
 along the palm - clad banks of the turbid Jumna, 
 through brown, level fields, on looking up from the 
 fascinating page of history which I was reading, I 
 saw, unexpectedly and at no great distance, the won- 
 derfully graceful domes and minarets of the Taj in 
 the fresh gardens around it, on the southern border 
 of the sacred affluent of the Ganges. Symmetry, dig- 
 nity, stateliness, but not massiveness, were the chief 
 
266 APPENDIX. 
 
 characteristics of the architecture as viewed from a 
 distance. The domes were gleaming silver bubbles 
 at the edge of the sky, themselves almost as trans- 
 parent in appearance as the azure itself. Aspiration 
 and a certain devoutness were expressed by the pure 
 white of the towering pinnacles ; but the flame of 
 the building by no means rose to the sky as prayer- 
 fully and overawingly as that of a Gothic cathedral. 
 The Taj, however, is not a temple, but a tomb. It 
 was built to be a resplendent and stately memorial of 
 domestic affection rather than a public shrine of re- 
 ligious devotion. Shah Jehan erected the Taj Mahal 
 as a memorial of a beloved wife, Banoo Begum. He 
 is himself buried in it, at her side. It is to be judged 
 by the effectiveness with which its architecture 
 achieves its own predetermined and peculiar pur- 
 poses. To compare the Taj with Milan Cathedral or 
 with York Minster, and condemn it, because it is less 
 religiously impressive than they are, is unfair, for it 
 is not a building of parallel aims. For a similar rea- 
 , son it cannot be justly contrasted with the Parthe- 
 non. I'he solace of bereavement is the hope of im- 
 mortality, and so the Taj is naturally enough covered 
 with sacred texts inlaid in precious stones, and in- 
 tended to lift the thoughts of all observers to a world 
 to come ; but no religious services are held in the 
 building. It is a spot intended not for public and 
 congregated worship, but for private grief and secret 
 prayer. If public worship is to be performed on the 
 grounds of the Taj, the place for it is in one of the 
 two mosques which face the central building. This 
 itself is consecrated exclusively to the memory of the 
 
THE TAJ MAHAL. 267 
 
 dead, and to the sacred sorrows, meditations, and de- 
 votions of mourners. 
 
 The Great Moghul Emperor Akbar, fourth in de- 
 scent from Tamerlane, was a contemporaiy of Shake- 
 speare and Queen Elizabeth. In building the tomb 
 of his father, Humayun, at Delhi, he set the architec- 
 tural example which his grandson. Shah Jehan, af- 
 terward copied in the Taj. The magnificent tomb of 
 Humayun is yet standing at Delhi. It is one hun- 
 dred years older than the Taj, but is of almost ex- 
 actly parallel design. It is constructed of reddish 
 stone, while the Taj is of pure white marble. It has 
 little ornamentation, while the Taj has much. It 
 has no minarets at its corners, while the Taj has 
 four. In nearly every other point the resemblance 
 between it and the more famous building is so start- 
 lingly close that the substantial parts of the design 
 of the Taj Mahal must be held to be less the work 
 of Shah Jehan than of Akbar. He gathered at his 
 court representatives of all the best culture known to 
 him. Nominally a Mohammedan, Akbar, in theology, 
 philosophy, and art, was distinctively and sometimes 
 defiantly an eclectic. 
 
 It is conceded by all reputable historians of the 
 Moghul Empire that Byzantine and Florentine ar- 
 tists were in the employment of Shah Jehan. Man- 
 rique, a Spanish monk of the Augustinian order, who 
 was in Agra in 1641, attributes the design of the Taj 
 Mahal to a Venetian, by name Geronimo Verromeo. 
 After his death, the work is believed to have been 
 made over to a Byzantine Turk. Austin, a French 
 artist, is said to have been consulted as to the orna- 
 
268 APPENDIX. 
 
 mentation before it was completed. His portrait in 
 pietra dura was once to be seen at the back of the 
 throne in Shah Jehan's palace, in the fort of New 
 Delhi. He is mentioned by Bernier and Tavernier. 
 Florentine work in pietra dura dates from about 1570. 
 Nevertheless, as a glance at the building will show, 
 the general design of the Taj, and even of its orna- 
 mentation in mosaic, is not Italian, not French, not 
 Hindu, but the purest Saracenic. The truth seems 
 to be that in some of the details of the ornamentation 
 foreign artists were employed ; but that all the chief 
 parts of the plan, found as they are in the tomb of 
 Humayun, which was erected in 1556, are to be at- 
 tributed to Saracenic art. 
 
 The Taj Mahal is a modern building, of a date 
 not more remote than the colonization of Boston or 
 the landing on Plymouth Rock. Inscriptions over its 
 windows and gateways state that it was finished in 
 1648. It is said to have been begun in 1630, and to 
 have employed the compulsory labor of 20,000 men 
 , for seventeen years. 
 
 At two o'clock ill a cool, bright afternoon, I drove 
 with my wife to the Taj, and we spent there five 
 hours, ending with the sunset and moonlight, and al- 
 lowed the architecture and the gardens to exert upon 
 us their full allurement. Next day, after visits to 
 Akbar's tomb and Shah Jehan's Pearl Mosque, we 
 were again at the Taj Mahal in the afternoon and 
 moonlight for many hours, which passed as if in a 
 kind of trance. 
 
 The grounds of the enclosure around the Taj are 
 1,860 feet long by more than 1,000 wide, with the 
 
THE TAJ MAHAL. 269 
 
 narrow end next the Jumna, whicli here runs in a 
 beautiful curve from west to east. They are sur- 
 rounded by a massive wall, fifteen feet high, and 
 filled with abundant and choice trees and flowers. 
 The roses of the Taj gardens are celebrated through- 
 out India for their size, colors, fragrance, and variety. 
 The south end of the grounds contains a lofty and 
 elaborate gateway of red stone, with white marble 
 trimmings, and is flanked by a wall, with many pil- 
 lared recesses and cusped arches on both the outer 
 and inner sides. Entering through this stately por- 
 tal, itself a noble monument of Saracenic art, the ob- 
 server sees the white marble front of the Taj, about 
 1,500 feet from him, shut in by the luxuriant foliage 
 of the gardens, and usually screened by the spray of 
 a straight line of fifty or more fountains, throwing 
 up each a single jet, some fifteen feet high. 
 
 As we entered, the fountains were not playing ; 
 but the quiet water, in the long, straight tank in 
 which they stood, reflected beautifully a portion of 
 the Taj. My feeling is that it would be an improve- 
 ment to place between the southern gate and the Taj 
 a broad pool, wide enough to mirror all its domes and 
 minarets, and thus double the impressiveness of the 
 vision. The fountains might be arranged much more 
 gracefully around the marble edges of such a pool than 
 in a straight line in a tank, as they now stand. 
 
 We walked down the gardens at the side of the 
 fountains, and soon found ourselves on the lowermost 
 platform of the Taj, at the north end of the grounds. 
 This is only four feet above the level of the gardens, 
 but there rises from it a central platform of white 
 
270 APPENDIX. 
 
 marble, 313 feet square and 18 high. On this the 
 Taj is erected, a rectangular building, 187 feet in 
 depth and breadth, but with its corners cut off, so 
 that the whole forms an eight-sided ground plan. 
 The central dome, 50 feet in diameter, rises with its 
 finials 243 feet. Four smaller domes surround it. 
 At each corner of the great platform, and wholly de- 
 tached from the central building, there stands a min- 
 aret 137 feet high. 
 
 Everything, from the base of the great central plat- 
 form upward, is of pure white marble. On the right 
 hand and the left, however, at a distance of perhaps 
 fifty yards, stand two subsidiary structures of red 
 stone, each facing the Taj, and ornamented with 
 white marble and with domes of the same material. 
 These are mosques ; but only one of them faces to- 
 ward Mecca, and only this is used for religious pur- 
 poses. The other is called the False Mosque, and 
 was added to balance the true one, so as to preserve 
 the symmetry of the architectural group. 
 
 Ascending the great marble platform, we advanced 
 across it to the dazzlingly white side of the Taj, and 
 entered the building through its very lofty portal, 
 which impressed us by the purity of its material, the 
 symmetry of its design, and the serious texts written 
 in bold mosaic around its margins. On the exterior 
 the Taj has texts of the Koran worked with black 
 marble into the white marble as borders for its gigan- 
 tic porches and its windows. Arabesques of similar 
 inscriptions ornament the summits of the eight sides. 
 Around the base are chiseled delicate carvings of the 
 lotus flower and the lily. The ornamentation of the 
 
THE TAJ MAHAL. 271 
 
 exterior nowhere strikes one as excessive, and har- 
 monizes admirably with the general effect of the 
 architecture. The moment we entered the interior, 
 however, the sense of the ornament everywhere in- 
 troduced in the lower half of the great octagonal hall 
 beneath the central dome became intense, and for a 
 while almost oppressive. The tombs of Banoo Begum 
 and of Shah Jehan are nearly under the centre of the 
 dome. The long marble sarcophagi blazed with the 
 richest inlaid work. They were once thickly set with 
 precious stones. Around them has been placed an oc- 
 tagonal marble screen, some seven feet high, and on 
 it, as well as on the pilasters of the solemn chamber, 
 the skill of the worker in various colored marbles has 
 been poured out in a lavish deluge. The screen is 
 about two inches thick, and is so perforated as to 
 look, at a little distance, like white lace-work. Seen 
 near at hand, its borders are found to be inlaid every- 
 where with work as fine as the best specimens of Flor- 
 entine mosaic. The chief subjects represented by the 
 colored stones are flowers and leaves. In the bendings 
 and juxtapositions of the figures the laws of perspec- 
 tive and of light and shadow are observed with the 
 happiest effect. It is in this inlaid work that Italian 
 aid was probably given to the Moghul designers of 
 the Taj ; and yet the abundance and general arrange- 
 ment of the ornamentation are not Italian, but Sara- 
 cenic. 
 
 On the pilasters and walls of the lower half of the 
 octagonal inner chamber, the work in pietra dura 
 flames out from every quarter. Half way up the pil- 
 lared shade a frieze extends around the hall, bearing 
 
272 APPENDIX. 
 
 quotations from the Koran. Here are jasper from 
 the Punjaub, carnelians from Bagdad, turquoises from 
 Thibet, agate from Yeman, lapis lazuli from Ceylon, 
 coral from Arabia and the Red Sea, garnets from 
 Bundelkund, diamonds from Poonah, loadstone from 
 Gwalior, sapphires from Lunka, chalcedony from Vil- 
 lait, onyx and amethyst from Persia. Most of these 
 precious stones were received in place of tribute from 
 different nations under Shah Jehan's rule, or as pres- 
 ents. The white marble came from Jeypore, in Raj- 
 pootana ; the yellow from the banks of the Nerbudda. 
 There are no windows of glass in the Taj. The 
 great recesses, where windows would be placed in a 
 Gothic cathedral, are filled with marble lattice- work, 
 so beautifully designed as at once to admit the light 
 and exclude the direct rays of the sun. The dome 
 has in it no openings whatever, and so the interior 
 lacks that expression of aspiration which is the chief 
 glory of St. Peter's, or St. Paul's, or of the Pantheon. 
 Neither does the outline of the interior of the dome 
 correspond with that of the exterior. The true tombs 
 df Shah Jehan and of his wife are in the basement of 
 the building, in a space entered only by a sloping mar- 
 ble passage, and lighted from its single door. The 
 highly ornamented sarcophagi, in the octagonal hall 
 above, are placed exactly over the true tombs below. 
 So in Akbar's magnificent tomb among the giant tam- 
 arinds of Secundra, near Agra, the vault in which his 
 body lies is in the base of the structure ; but the cele- 
 brated block of marble which is shown as his memo- 
 rial, and is inscribed with ninety-nine names of the 
 Deity, is at the summit. 
 
THE TAJ MAHAL. 273 
 
 Coming out into the light of a low western sun, we 
 ascended one of the minarets, and afterward the great 
 southern gate, and gazed upon the whole architec- 
 tural group, taken as a unit. We were more and 
 more impressed by its combination of vigor and bold- 
 ness with symmetry and beauty ; nor did we feel that 
 the ornamentation was, on the whole, excessive. Al- 
 though the entire impression is undoubtedly feminine, 
 the proportions of the building are so large and noble 
 that it cannot with any justice be called a mere jewel 
 or toy. Zoffany's remark, that all the Taj needs is 
 a glass case, appeared to us as unappreciative as it is 
 surly. Bunker Hill Monument, or even the Kutub 
 Minar, is not as high as the central dome of the Taj. 
 Its breadth and elevation are both underrated on ac- 
 count of the matchless symmetry of the whole struc- 
 ture. If I had some difficulty in indorsing Bishop 
 Heber's remark that the Taj was designed by Titans, 
 I had none at all in affirming that its plan would have 
 been worthy of the feminine genius of a Raphael, al- 
 though not of the entire mind of a Michel Angelo. 
 
 The green parrots flew, screaming, above the rust- 
 ling tamarinds and bamboos and mangoes and deli- 
 cate acacias and stately palms of the gardens. From 
 secluded distances came the notes of the mourning 
 dove and of the barbet, a small bird with tones re- 
 sembling those of the cuckoo, — a little drop of celes- 
 tial melody to which I have listened with inexpres- 
 sible delight at a thousand places throughout the 
 whole length of India, from the Himalayas to Ceylon. 
 The twilight passed swiftly. The stars appeared 
 with a lustre peculiar to Eastern skies. It was when 
 
 18 
 
274 APPENDIX. 
 
 the moon came up that the full impression of the 
 architecture and of the gardens fell upon us and 
 dissipated all tendency to criticism. We wandered 
 again into the hall beneath the dome, and listened to 
 the long, tremulous echoes which make this resound- 
 ing marble sky a kind of acoustic miracle. Hindu 
 women, with tinkling bangles on their ankles, walked 
 around the tomb of the beloved wife, and the dome 
 transformed the tinklings into a shower of musical 
 sounds, which were themselves reechoed in successive 
 showers, until they faded away into the mist of silence. 
 Above the tomb hung, in the very centre of the hall, 
 an ostrich egg, symbol of the care which Providence 
 has of helpless human hopes, left in the deserts of 
 time, as the ostrich leaves her eggs in the sand, ap- 
 parently forgotten, but, at last, brought to the birth 
 by the genial heat of earth and sky. This symbol is 
 very common, even in churches in the East, among 
 Oriental Christians, and is found nearly everywhere 
 in Mohammedan mosques. 
 
 There lay on the tomb of Banoo Begum fresh 
 'flowers, and yet I did not feel like accepting one of 
 them when it was offered to me, so loathsome is even 
 the corpse of polygamy, when seen near at hand. It 
 is impossible to forget that the Taj was a memorial 
 not so much of a wife as of a mistress. Polygamy 
 stains the historical associations of this white and 
 holy architecture, and goes far toward justifying the 
 remark of Talboys Wheeler, one of the historians of 
 India, that, in spite of the innocence and purity of the 
 marbles, the soul of the building is dead. This wo- 
 man, who was called the Light of the World, may 
 
THE TAJ MAHAL. 275 
 
 have been by nature one of the noblest ; but the 
 polygamistic system which degraded her and her 
 children has left some of the fairest regions of the 
 globe without a single specimen of what a human 
 home should be. 
 
 Lying down in the twilight and gazing into the 
 sky above the Ganges plain, and meditating long on 
 the means by which the regeneration of Asia is to be 
 achieved, I could hear the voice of that continent in 
 its better future uttering above the tomb of Banco 
 Begum, in the Taj Mahal, its execration of the ha- 
 rem and its malison against polygamy. 
 
 In the silvery sea of light we walked slowly througli 
 the arches of the western mosque, and looked east- 
 ward, on the palpitating, golden disk of the nearly 
 full moon, rising behind the marble domes. The 
 Jumna rolled silently past. Orion blazed from the 
 mid-heaven. Akbar, Shah Jehan, Aurungzebe, were 
 the ghosts in the historic sky. The whole scene was 
 glorious exceedingly, and attached us mysteriously to 
 Asia. It was necessary, however, to confess that the 
 great souls whose memory haunts the Taj Mahal are 
 few ; and that its associations, if compared with those 
 of the Parthenon, are as starlight in contrast with 
 sunlight. But in sorceries of symmetry in architec- 
 ture the Taj has but one superior on the whole earth, 
 and that is the Parthenon. It is more than much to 
 be second in a list in which the Parthenon stands 
 first. 
 
APPENDIX 11. 
 
 IN THE HIMALAYAS. 
 
 Coleeidge's hymn to Mont Blanc does not ex- 
 aggerate the impressiveness of that glorious peak of 
 Europe ; but some yet unwritten and nobler hymn 
 is deserved by Kinchinjunga. Darjeeling is the 
 Himalayan Chamounix. The overpowering fact here 
 is, however, that everything in the mountain scenery 
 is on a grander than Alpine scale. From the obser- 
 vatory hill in Darjeeling, where I am writing, more 
 than twelve peaks can be counted which rise above 
 20,000 feet, and there are none below 15,000 in the 
 line between earth and sky. 
 
 ' The snowy range stretches like an army of archan- 
 gels from north to east around an eighth of the hori- 
 zon. The waterfalls call from the distant precipices. 
 The bees hum in the grass at my feet. The air is 
 still, crystalline, holy. The shadows of the clouds 
 chase each other over the seas of evergreen oaks, the 
 giddy chasms, the stealthy glaciers, the everlasting 
 snows. 
 
 The chief peculiarity of Darjeeling is that its 
 depths are almost as impressive as its heights. The 
 town of white bungalows is built on the crest of a 
 
IN THE HIMALAYAS. 277 
 
 wooded ridge, some three miles long and surrounded 
 on the east, north, and south by gigantic ravines. As 
 I look downward, the stupendous slopes, covered with 
 tea - plantations, pastures, and forests, descend, in 
 three directions, some six thousand feet in eleven 
 miles. From the lowest point the eye can reach in 
 the valley of the Runjeet River, below me, to the 
 crest of Kinchin junga, the distance, in a vertical line, 
 is not less than five miles. 
 
 This scenery is probably unmatched on the' earth, 
 though not on the moon, in which the telescopic 
 mountains, many miles high and rolled above our 
 heads daily, are strangely unappreciated, and yet are 
 not to be forgotten face to face with Everest and 
 Kinchinjunga. 
 
 The Himalayas dazzle the Swiss Alps — not into 
 nothingness, nor out of sight, nor into tameness ; but 
 into a rank of incontestable inferiority. 
 
 The Alps, however, have more variety and beauty, 
 although less sublimity and grandeur, than the Him- 
 alayas. In the outlook from Darjeeling, while the 
 majesties are unapproachable by those of any other 
 known terrestrial view, one misses keenly the lakes 
 which give such a charm to the prospect from the 
 Rhigi, the near glaciers and avalanches of Chamou- 
 nix, and the half-mile waterfalls, the gigantic trees, 
 and the astounding precipices of the Yosemite Val- 
 ley. 
 
 Mont Blanc is only 15,810 feet high, while Kin- 
 chinjunga is 28,000 and Everest 29,000. Kinchin- 
 junga, forty miles distant from Darjeeling, appears 
 to be, as it is, more than twice as high as Mont Blanc, 
 
278 APPENDIX. 
 
 as seen from Geneva. Mont Blanc, as viewed from 
 Chamounix, is seen from a high mountain valley ; but 
 Kinchin junga, as viewed from the Runjeet, lifts itself 
 more than 25,000 feet above the level of the observer 
 into the clouds. As seen from Senchal, six miles 
 from Darjeeling, Everest, although it is the highest 
 known summit in the world, is less impressive than 
 Kinchinjunga, for it is one hundred and fifty miles 
 away ; but its majesty, even in the distant view, ex- 
 ceeds that of Monte Rosa and Mont Blanc, as seen 
 from the towers of the Cathedral of Milan. 
 
 " I climbed the roofs at break of day, 
 Sun-smitten Alps before me lay. 
 
 I stood among the silent statues 
 And statued pinnacles mute as they. 
 How faintly flushed, how phantom fair, 
 Was Monte Rosa, hanging there, 
 
 A thousand shadowy penciled valleys 
 And snowy dells in a golden air," 
 
 Tennyson : The Daisy. 
 
 Everest is properly described by no one word except 
 its native name, Deodhunga — Giod-height. 
 , Darjeeling lies only some four hundred miles north 
 of Calcutta and has little snow; but its weather is 
 often icy on days when the tropical Hooghly is en- 
 swathed in a steaming vapor-bath. It is reached by 
 a half-day's railway journey, across flat, palm-clad, 
 deltaic Bengal, to the Ganges ; a ferry over that 
 broad, yellow stream, which greatly resembles the 
 Missouri in the turbidness and waywardness of its 
 currents, and especially in the blown sand of the flats 
 in the bare portions of its bed at low water ; a night's 
 journey by narrow-gauge railway to Siligori, on the 
 
IN THE HIMALAYAS. 279 
 
 outer edge of the marshes at the foot of the hills ; 
 and then a day's travel by steam tramway across the 
 famous jungles in these marshes and along the grand 
 ascent through Teendaria and Kurseong. 
 
 In moving up the slopes of the Himalayas from 
 the Ganges Plain to Darjeeling, the fascinated trav- 
 eler has opportunity to study the vigorous tropical 
 vegetation at the base of the hills ; the gradual 
 change of this into the oak forests of the middle 
 heights ; the tree ferns succeeding the palms and the 
 bamboos ; the mosses festooning both the rocks and 
 the trees ; the trickling rills in the cool ravines ; the 
 dashing mountain brooks, with their crystal pools ; 
 the trailing plants choking many of the kings of the 
 forest ; the far, grand outlook over the gray, dusty 
 plains, and the gleaming, tawny rivers, on their way 
 through the parched lowlands ; the numberless curves 
 of the iron road ; the audacious grades up which the 
 engine climbs, like a thing of life ; the occasional 
 villages of bamboo huts ; the sturdy Nepaulese, with 
 their broad knives in their girdles ; the savage Bhoo- 
 tans and Thibetans, with many of the Mongolian 
 traits in their features; the tea - plantations, with 
 their capacious bungalows for the masters and rows 
 of huts for the coolies ; the small, gray, patient oxen ; 
 the rather undersized but vigorous Himalayan po- 
 nies ; the prayer flags above Buddhist villages ; the 
 slight falls of snow ; and, at last, the bursting into 
 view of Kinchinjunga itself and its companion giants. 
 At from 12,000 to 10,000 feet above the sea the 
 southern slope of the Himalayas produces fir-trees, 
 dwarf rhododendrons, aromatic rhododendrons, juni- 
 
280 APPENDIX. 
 
 per, boUy, currants, cherries, pears, lilacs, primroses, 
 
 and violets; at from 10,000 to 8,000 and lower, oak, 
 chestnut, olives, figs, laurel, maple, barberry, lily of 
 the valley, and white rose ; at from 8,000 to 6,000 
 and lower, the magnolia, peach, strawberry, and 
 most of the flowers of Germany and England; at 
 from 6,000 to 4,000 and lower, tree ferns, plantains, 
 walnuts, and birches ; at from 4,000 to 3,000, rice, 
 barley, buckwheat, maize, yam, cummin, mint, and 
 rue ; at from 1,000 to the plains, figs, dates, magno- 
 lias, lotus-trees, ginger, orchids, mangoes, twelve kinds 
 of bamboos, and many varieties of palms. In spite, 
 however, of the number and interest of the objects 
 in view, the approach to Darjeeling does not equal 
 that to the Yosemite Valley by the Mariposa or the 
 Calaveras grove of mammoth trees ; nor that to Cha- 
 mounix from Geneva by the way of Vevay, the 
 Rhone Valley, and the Tete-noir Pass. 
 
 In Darjeeling there are some 500 British residents, 
 besides pupils in an important school, which prepares 
 young men for the entrance examination for the Cal- 
 cutta University. The whole population of the place 
 is upward of 90,000 ; but so scattered are the native 
 quarters, and so exclusively do the English occupy 
 the summit of the ridge, that the main portion of the 
 place is very British in appearance. Each house is 
 surrounded by well-kept grounds ; fine, broad roads 
 lead along the slopes; there is abundant greenness 
 and not a little attention to landscape gardening. A 
 Union chapel and an English church are among the 
 principal buildings. The number of grounds for 
 playing lawn-tennis and other EngHsh games indi- 
 
IN THE HIMALAYAS. 281 
 
 cate the tastes of the leisured and wealthy proprie- 
 tors of the tea-plantations, which abound on all the 
 lower slopes. 
 
 The Buddhist temple of the town is, on the whole, 
 a repulsive place; architecturally ugly and morally 
 without dignity. We saw in it a curious Buddhist 
 library, of perhaps 150 volumes ; a dozen or so of un- 
 tidy monks and a few savage-looking worshipers. In 
 the vestibule stood a praying machine, consisting of 
 a cylinder, about six feet high, placed upright, and 
 filled with something like a mile's length of cloth, 
 covered with printed prayers. This is whirled by a 
 crank underneath it, and every revolution is equiva- 
 lent to the utterance of all the prayers within the 
 cylinder. A dozen or more smaller cylinders were 
 in the same vestibule ; and yet smaller ones, of which 
 I purchased a specimen, were in motion in the hands 
 of the priests, as they walked about the temple. 
 Prayer flags, as seen at Darjeeling, are strips of 
 white cotton, about a yard in breadth and from ten 
 to twenty feet long, attached lengthwise to poles and 
 covered with printed prayers. Every motion of the 
 flag in the wind is supposed to be of the same devo- 
 tional value as would be the utterance of the prayers 
 inscribed on the cloth. 
 
 The Himalayas are fitly called the Abode of Snow. 
 The regions around the South Pole of the earth de- 
 serve this name by preeminence. It is affirmed on 
 high authority that a possible accumulation of snow 
 at the South Pole, in connection with certain con- 
 junctions of the planets, might cause an instantane- 
 ous change in the position of the axis of rotation of 
 
282 APPENDIX. 
 
 the earth. The result would be a deluge, and the 
 effacement of the present continents and the forma- 
 tion of new ones; but it is understood by men of 
 science that even in such an upheaval of the great 
 deep, the tops of the Himalayas would remain above 
 the waves, and thus form a beginning for a new ca- 
 reer of the life of plants and animals and men in a 
 renovated world. 
 
APPENDIX III. 
 
 THE DEATH OF KESHUB CHUNDER SEN. 
 
 A HEROIC soldier of religious reform, a saint, a 
 seei-, has passed into the world into which all men 
 haste. 
 
 No Asiatic interested me as much as did Keshub 
 Chunder Sen. I came near enough to him to under- 
 stand something of his nature, his environment, his 
 struggles, his triumphs, his defeats, his hopes. On 
 no one born in India did I build more expectation 
 than on him as to the future of reform among the 
 educated circles of Hindustan. How noble he was ; 
 how serious ; how worthy of spiritual leadership ; how 
 intense ; how eloquent ; how prayerful ! I saw in his 
 soul the Oriental type, and was taught much by it, 
 and had hoped to be taught more. The news from 
 the Ganges that Keshub Chunder Sen is dead over- 
 whelms me with a more profound sense of personal 
 bereavement than I can now remember to have felt 
 before at the departure of any public man. A most 
 interesting and noble career ended at an age of less 
 than forty-six. Oh, my brother, my brother, how 
 lonely the world seems without thee ! 
 
 Rammohun Roy never ceased to be a Brahmin. 
 
284 APPENDIX. 
 
 When he died at Bristol, England, in 1833, the sa- 
 cred Brahminical thread was found around his shoul- 
 ders. He was a vacillating adherent of a conservative 
 form of Unitarianism. He was consistent in his op- 
 position to idolatry ; but he never efficiently attacked 
 caste. He instituted an agitation which led to the 
 abolition of the burning of Hindu widows ; but he 
 did not permit their remarriage. He was a writer of 
 much logical power, but inspired his associates with 
 little spiritual fervor. 
 
 Debendranath Tagore, who reorganized the Brahmo 
 Somaj, at Calcutta, after Rammohun Roy's death, 
 was a man of devout and lofty soul ; but he did not 
 wholly break with Hindu customs as to caste. 
 
 It is to Keshub Chunder Sen that India owes the 
 most thorough opposition any of her native reform- 
 ers has yet made to caste, child-marriages, and en- 
 forced widowhood, as well as to idolatry, polytheism, 
 pantheism, and materialism in all their forms. When 
 yet comparatively young and acting in closest fellow- 
 ship with Debendranath Tagore, he demanded that 
 only those who had cast away the Brahminical sacred 
 thread should be allowed to act as preachers in the 
 Brahmo Somaj. This reform was not granted to 
 him ; and, therefore, with some of the most earnest 
 and progressive of the Brahmos, he seceded from the 
 original society, and founded in 1860 a new organiza- 
 tion, which cut the hist bonds that bound it to Brah- 
 minism. It was under his leadership that the Indian 
 Reform Association was organized, after his return 
 from his visit to England in 1870. He stimulated 
 discussions as to tlie evils of child-marriages. He 
 
DEATH OF KESHUB CHUNDER SEN. 285 
 
 broke with all the rules of orthodox Hindu society 
 in favoring the remarriage of widows and marriages 
 between persons of different castes. In the face of 
 the bitterest opposition he secured from the govern- 
 ment of India a law legalizing such marriages. Only 
 those who know how the topic of marriage is inter- 
 woven with the whole net-work of legal and social 
 usages in India will appreciate the courage and the 
 wisdom of this effort to engraft Occidental and 
 Christian ideas as to the home and the family upon 
 Oriental customs having the highest sanction of age 
 and Brahminical approval. 
 
 But Keshub Chunder Sen was an orator as well as 
 a reformer. In his earliest manhood it was the force 
 and beauty of his public speech which first gave him 
 influence as a leader. Oriental in his rhetoric, and 
 too little given to theological study, he sometimes of- 
 fended severe Occidental tastes by both his manner 
 and matter ; but, as he grew more mature, he was be- 
 coming more balanced and massive. His best pro- 
 ductions have an almost classical grace and vigor. 
 They are likely to have a long life among Brahmos 
 of the progressive type ; for they breathe the loftiest 
 spirit of reform, of patriotism, and of religious aspi- 
 ration. Once a year, in the latter portion of his life, 
 he was accustomed to proclaim the principles of his 
 society in an elaborate oration in the Town Hall at 
 Calcutta. That great audience-room, holding from 
 three to four thousand, was usually crowded when he 
 appeared in it. 
 
 Keshub Chunder Sen was not a reformer and ora- 
 tor merely ; he was also a religious seer. When his 
 
286 APPENDIX. 
 
 influence over his followers is closely analyzed, it will 
 be found that his deep communion with the unseen 
 world was the chief source of the authority he was 
 allowed to exercise among his friends and disciples. 
 At a time when his supporters were becoming dis- 
 heartened and disunited, he instituted daily devo- 
 tional exercises for them in his own house. He led 
 these services with such a spirit that schism was ef- 
 fectually overcome. Sometimes the exercises were 
 three and five hours in duration. Any religious doc- 
 trine which was habitually impressed upon the minds 
 of the worshipers in these assemblies for prayer was 
 regarded as infallibly revealed to them by the Holy 
 Spirit. This startling claim was the centre of the 
 religious philosophy of the Progressive Brahmo So- 
 maj, as led by Keshub Chunder Sen. He held, in- 
 deed, that the spirit of the prophets must be subject 
 to the prophets ; but he regarded inspiration as quite 
 possible in our day. He always spoke with reverence 
 of all the sacred books of the world, and with the ut- 
 most reverence of the Psalms, the Prophets, and the 
 New Testament Scriptures. The crown of India, he 
 once said, " does not belong to Victoria. It belongs 
 to the Founder of Christianity." He went so far as 
 to assert in words " the coeternity of the Son with 
 the Father," and to declare that the more men honor 
 the Son, the more they honor the Father. But, by 
 the preexistence of Christ, he meant only the ex- 
 istence from eternity in the Divine Mind of a plan 
 to bring Christ into the world. He seems not to have 
 grasped completely the truth of Christ's Deity as re- 
 vealed in the Gospels ; but had his devotional moods 
 
DEATH OF KESHUB CHUNDER SEN. 287 
 
 led him to feel as deeply the need of an atonement 
 as they did that of the new birth, he would probably 
 have found God in Christ, both a Saviour and Lord. 
 He emphasized in every way the truths of reason and 
 Scripture concerning the Holy Spirit. His religion 
 he called Eclectic Theism, or the New Dispensation 
 of the Spirit. It was undoubtedly his most sacred 
 conviction that he was himself in some sense inspired 
 as a teacher of this New Dispensation. 
 
 Who will take the place of the reformer, the ora- 
 tor, and the seer ? His chief coadjutor for years has 
 been Babu Mozumdar, a remarkable man as re- 
 former and orator and religious teacher, but not 
 likely to command, or to desire, that personal allegi- 
 ance which Keshub Chunder Sen secured. My fear 
 is that the most progressive friends of Keshub Chun- 
 der Sen may push to wild extremes his doctrine of 
 inspiration and reverence him as their guide yet, al- 
 though his soul has passed into the skies. He may 
 be more influential after his death than he was be- 
 fore. His words may now be treasured as those of 
 an inspired prophet, and give direction to the future 
 movements of that portion of the theistic societies of 
 India which he led. It has been frequently predicted 
 — and even by Babu Mozumdar himself — that the 
 death of Keshub Chunder Sen would only add to the 
 authority of the New Dispensation. 
 
 Babu Mozumdar, who has left delightful memo- 
 ries of himself in England and America, on his tour 
 of the world, is now, perhaps, in Japan ; or, possibly, 
 on the long voyage thence to India. Probably the 
 first news he will receive on setting his feet once 
 
288 APPENDIX. 
 
 more on his native shores will be that of the death of 
 his great leader. There are less than two hundred 
 Brahmo societies in India, and not all of them are 
 progressive enough to sympathize with Keshub Chun- 
 der Sen. The numbers represented by Hindu The- 
 ism are small ; but it has an important leavening in- 
 fluence in the educated circles of a land containing 
 more people than any Caesar ever governed. 
 
 The progressive Brahmos are in the vestibule of 
 Christianity, with their faces turned toward the in- 
 ner doors ; while radical Unitarians in the Occident 
 are in the same vestibule, but often with their faces 
 turned toward the outer doors. The Brahmo Creed 
 is not yet fixed. It is likely to crystallize much about 
 the final opinions of Keshub Chunder Sen. Would 
 that Providence had led him to a deeper knowledge 
 of Christianity before snatching him from this world ! 
 Mere Theism, in the form in which he held it, can- 
 not save India. Christianity can. 
 
 Boston, Mass. 
 
APPENDIX IV. 
 
 TWENTY-FOUR QUESTIONS ON NEW JAPAN. 
 
 Answered in writing by the Rev. Dr. Verbeck, of Tokio ; by the Rev. 
 
 Mr. Ibuka and other Japanese, of Tokio ; by the Rev. Dr. Greene 
 
 and Professor Gordon, of I^oto; and by the Rev. J. H. Neesima 
 
 and other Japanese, of Kioto. 
 
 [Oral answers were given by a missionary meeting at Yokohama, 
 Dr. Hepburn presiding ; by a missionary meeting at Tokio, Dr. Ver- 
 beck presiding ; and by a missionary meeting at Kobe, the Rev. Mr. 
 Gulick presiding, to the following written questions by JVIr. Cook.] 
 
 THE QUESTIONS. 
 
 1. What are the chief objections made by edu- 
 cated natives of Japan to the acceptance of Christian- 
 ity ? 
 
 2. What are the chief hindrances to its acceptance 
 by the uneducated among the Japanese ? 
 
 3. What are the most mischievous forms of inher- 
 ited misbelief among the Japanese ? 
 
 4. What are the most mischievous forms of im- 
 ported unbelief ? 
 
 5. What is the position of the Japanese newspaper 
 press, both native and English, in relation to Chris- 
 tianity ? 
 
 6. What has been the religious and philosophical 
 
 19 
 
290 APPENDIX. 
 
 attitude of the foreign teachers who have been in- 
 vited to Japan to give instruction in the modern sci- 
 ences ? 
 
 7. What is the average religious effect of a liberal 
 education obtained in the highest seats of learning 
 now accessible in Japan ? 
 
 8. What books, opposed to evangelical Christianity 
 and a theistic philosophy, are the most read by the 
 educated Japanese ? 
 
 9. What books defending Christianity are the most 
 useful in Japan ? 
 
 10. By what aspects of Christian truth are the 
 most conversions made? 
 
 11. What is the effect of liberal education in Amer- 
 ica or Europe upon the religious opinions of Japanese 
 students ? 
 
 12. What policy do the foreign residents of Japan 
 recommend on the subject of exterritoriality ? 
 
 13. How far are Japanese native churches at pres- 
 ent self-supporting ? 
 
 , 14. Is it advisable to encourage native Christians 
 in Japan to pay a tenth of their income to their 
 churches, for the support of the Gospel ? 
 
 15. What systems of self-help have been found the 
 most efficient among the native churches of Japan ? 
 
 16. What is the attitude of the Japanese govern- 
 ment toward active Evangelical Protestantism in na- 
 tive churches ? 
 
 17. What are the present prospects of the Shinto, 
 the Buddhist, and the Confucian creeds in Japan ? 
 
 18. What are the^ condition and influence of the 
 Greek Church and of Roman Catholicism in Japan ? 
 
QUESTIONS ON NEW JAPAN. 291 
 
 19. What is being done for the amelioration of the 
 condition of woman in Japan, especially for female 
 education, and what more ought to be done? 
 
 20. What hindrances does the progress of Chris- 
 tianity in Japan experience on account of merely 
 nominal Christianity, or infidelity, or immorality in 
 the lives of European and American residents ? 
 
 21. How far should the study of the English lan- 
 guage be pushed in connection with mission schools ? 
 
 22. How far should native Japanese converts be 
 expected and taught to adopt Western manners and 
 customs in social intercourse, dress, and style of liv- 
 ing, when they adopt Christianity ? 
 
 23. What criticisms, whether just or unjust, are 
 made by the most intelligent and devout among Jap- 
 anese Christians on the methods of the foreign mis- 
 sionaries now in Japan ? 
 
 24. What mistakes do the churches and average 
 public sentiment in the West make as to the religious 
 and political condition of Japan ? 
 
 ANSWERS BY DR. VERBECK, TOKIO. 
 
 1. The religious sentiments of educated natives 
 are and for many generations (feudal system) have 
 been very imperfectly developed. A large majority 
 of them probably regard Christianity with indiffer- 
 ence ; but as Confucianists they look upon all religion 
 and everything related to it as good enough for and 
 perhaps beneficial to the common people, but with 
 more or less of contempt as far as they themselves 
 are concerned. The educated Japanese (as well as 
 the uneducated) is very apt to attend to and accept 
 
292 APPENDIX. 
 
 whatever is in vogue for the time being, or whatever 
 may improve his social status. But what is in vogue 
 in Japan at the present time is not religion, but the 
 all-absorbing topic of politics. Hence it is that, when 
 Christianity is discussed by members of the class in 
 question, it usually is from a political point of view. 
 As regards social, and especially official, standing, an 
 educated native's public profession of Christianity 
 might and probably would be more or less prejudicial 
 to it. When the Christian Church in Japan will have 
 attained a certain amount of prestige (and by that 
 time Christian knowledge will be widely diffused 
 among all classes), the educated Japanese will not be 
 disinclined to accept Christianity, if otherwise pre- 
 pared for it. 
 
 2. Faithful or superstitious attachment to Bud- 
 dhism and ignorance and sensuality. 
 
 3. Outside of Buddhistic superstitions and some 
 popular delusions, — ghosts, foxes, etc., — the com- 
 mon Japanese, especially as compared with the Chi- 
 nese, seem to be remarkably free from ineradicable 
 superstitions and prejudices. This is shown by the 
 advanced age of many of our best Christians, and by 
 the general readiness of this people to adopt foreign 
 things (medicines, machines, processes, laws, man- 
 ners, and even ideas). 
 
 4. Materialism, and to some extent Atheism. 
 
 5. The native papers are wrapped up in rather 
 wild politics. Much of what was said under 1 ap- 
 plies to them. Articles "very favorable to Christian- 
 ity have from time to time appeared, and also very 
 bitter ones. Christianity is chiefly discussed by them 
 
QUESTIONS ON NEAV JAPAN. 293 
 
 from a political stand-point, and tben usually with a 
 hostile tendency. One of the English papers (there 
 are three) always speaks with respect of Christian- 
 ity, and generally of missions and missionaries. 
 
 6. A number of them have been and are earnest 
 Christian men. Some skeptic (Morse) Japanese stu- 
 dents may listen with pleasure to a skeptical foreign- 
 er's teachings, and may follow him; but I doubt if 
 they have any real respect for him. 
 
 7. It is naught at present ; but this want, at least 
 as far as the utter absence of moral teaching is con- 
 cerned (especially in view of the general decay of the 
 native religions), is felt by influential members of the 
 educational department, so much so that various ways 
 have been proposed and discussed by them for the re- 
 moval of this evil (among others an eclectic system). 
 
 8. Mill, Spencer, Buckle, the volumes of the disap- 
 pointing '^ International Series," etc. 
 
 9. Martin's " Evidences of Christianity " has been 
 and is one of the most widely read and useful books 
 of this kind. It is in Chinese, with pointing to 
 make it intelligible to a tolerably educated Japanese. 
 The Scriptures are extensively sold. 
 
 10. This reply is rather venturesome ; but, stating 
 it roughly, I should say that two fifths are led toward 
 Christianity by the apparent influence of its redemp- 
 tive aspect ; two fifths by its moral (ethical) aspect ; 
 and one fifth by its civilizing aspect. The moral as- 
 pect of Christianity — such as that e. g. set forth in 
 the Sermon on the Mount — always impresses the 
 Japanese when it is brought to their attention (but 
 it is less effective than the redemptive aspect of 
 
294 APPENDIX. 
 
 Christianity in really leading a man to a sincere ac- 
 ceptance of Christ ; it is more apt to end in mere ad- 
 miration from without). 
 
 11. Not good, with a few happy exceptions (Nee- 
 sima). 
 
 12. There is no emigration, properly so called, of 
 Japanese to foreign parts. As a general thing a Jap- 
 anese when at Rome will do as the Romans do. He 
 is easily influenced by his surroundings ; he is a crea- 
 ture of policy. In America he may, to all appear- 
 ances, be a Christian. When he comes home again 
 he is no more a Christian. 
 
 13. See statistics. 
 
 14. I should not favor it unless it took its rise spon- 
 taneously in individual churches. By urging it as a 
 general rule I should fear I might lay the foundation 
 for a superstition in connection with church contribu- 
 tions. The voluntariness of the gifts might also be 
 impaired. 
 
 15. No personal experience. 
 
 16. Indifferent, if not favorable. As long as native 
 Christians lead honest and quiet lives, the govern- 
 ment does not interfere in the least. (The burial 
 question is a Buddhistic rather than a political ques- 
 tion.) 
 
 17. Not very bright, I should say. In spite of 
 considerable efforts to uphold them, they are declin- 
 ing. 
 
 18. Roman Catholicism spreads widely among the 
 lower classes, but the elements gathered in are weak. 
 The Romanists have very little access to the educated 
 classes. 
 
QUESTIONS ON NEW JAPAN. 295 
 
 19. A good deal is done in this department both 
 by the government secularly and the mission schools 
 secularly and religiously, and all that seems to be 
 wanting is a wider extension of the methods now in 
 operation. The importance of this department can- 
 not be overstated. 
 
 20. Outside of the serving classes and those coming 
 in direct relations with immoral foreign residents, in 
 the way of trade or otherwise, I doubt if the hin- 
 drances from this source are as great as might be 
 supposed. I think many of the natives have a clear 
 idea that immoral foreigners are violating the doc- 
 trines and conventionalities of their own civilized 
 countries. 
 
 21. The intelligence of the people is often under- 
 rated, even by those who reside here, chiefly on ac- 
 count of its not always moving in the same lines 
 which we foreigners have been trained in. 
 
 The want of truthfulness is justly ascribed to the 
 Japanese ; it is a deep - seated characteristic. The 
 mere number of baptized Christians and church mem- 
 bers is not a sufiicient index of the attitude of the 
 people at large toward Christianity ; it is an index of 
 that attitude toward Christianity, as it depends on 
 foreign missions in this country. As regards the po- 
 litical condition, foreigners at home have no idea of 
 the vastness of the spread of the purest radicalism 
 among all classes of this people. 
 
 1. I have not referred to the anti-foreign feeling 
 prevalent among the people. It is so strong that 
 many measure a man's patriotism by the degree of 
 this feeling. I am convinced that it arises on the 
 
296 APPENDIX. 
 
 one hand, no doubt, from Buddhistic and Shintoistic 
 jealousy of Christianity; but, on the other hand, 
 chiefly (nine tenths) from political jealousy (exterri- 
 toriality). If the exterritorial rights claimed and 
 possessed by foreigners in Japan were abolished or 
 given up, one would hear comparatively little of ha- 
 tred of foreigners. As the Japanese are constituted, 
 few things are more calculated to offend and hurt 
 their vanity than exterritoriality. 
 
 2. The money question, as it continually arises in 
 connection with the work of the foreign missions in 
 this country, I have also not touched upon in the 
 above replies. It is a serious problem, and I see no 
 way open for a solution which would be sure of pro- 
 ducing satisfactory results, and especially no way that 
 would be acceptable to either the missionaries in the 
 field or their constituents at home. One thing seems 
 to me clear : if a system were used according to which 
 not a dollar of foreign money passed out of the hand 
 of the missionary into that of the native convert (lay 
 or ordained), a great part of native prejudice and ob- 
 jection to Christianity would be removed. 
 
 3. A large share of native impatience under foreign 
 control or oversight over native churches would be re- 
 moved, together with the removal of exterritoriality. 
 
 ANSWERS BY THE REV. MR. IBUKA AND OTHER 
 JAPANESE OF TOKIO. 
 
 1. The chief objections made by the educated Jap- 
 anese to the acceptance of Christianity are six, viz. : — 
 
 (a.) Supernatural element in Christianity; e. g, 
 miracles and divinity of Christ. 
 
QUESTIONS ON NEW JAPAN. 297 
 
 (5.) The opposition of Christianity to ancestral 
 worship, especially among those who have received 
 Chinese education. 
 
 (tf.) The doctrine of future existence, which they 
 consider as a pious fraud. 
 
 ((i.) Its supposed disadvantage to the growth of 
 national spirit and to the independence of the coun- 
 try. 
 
 (e.) Alleged conflicts between Christianity and 
 modern science. 
 
 (/.) Supposed hindrances of Christianity to the 
 progress of civilization. 
 
 2. Among the hindrances to its acceptance by the 
 uneducated the following may be mentioned : — 
 
 (a.) The fear of offending the government and 
 their friends. 
 
 (5.) The observance of the Sabbath. 
 
 (c.) Ancestral worship. 
 
 (f?.) Simplicity of Christian worship. 
 
 (e.) Dislike of change. 
 
 (/.) Strictness of Christian morals. 
 
 (^.) Sacrifices and obstacles inherent to Christian 
 profession. 
 
 3. The rationalistic tendency of Confucianism 
 among the educated class. 
 
 4. Western Atheism, Materialism, Secularism, Ag- 
 nosticism, and gross forms of Utilitarianism. (Renan, 
 Strauss, and other critics of more refined form on 
 Christianity are not yet extensively known.) 
 
 5. The native newspapers of Tokio are mostly 
 indifferent to Christianity, excepting a few which 
 are ready to attack it whenever they have oppor- 
 
298 APPENDIX. 
 
 tiinity. Buddhists and Shintoists have organs of 
 their own. 
 
 6. At present most of those instructors who have 
 greatest influence over the youthful minds are against 
 Christianity. 
 
 7. Unfavorable to Christianity. 
 
 8. Buckle's " History of Civilization " (translated) ; 
 John S. Mill's works (his "Essays on Religion and 
 Utilitarianism," translated) ; " Huxley on Proto- 
 plasm " (translated) ; Draper's " Conflicts between 
 Science and Religion," and " The Intellectual De- 
 velopment in Europe ; " Thomas Paine's " Age of Rea- 
 son " (translated) ; IngersoU's " Lectures on Gods " 
 (translated) ; Herbert Spencer's works, Bain's works. 
 
 9. Dr. Martin's " Evidences of Christianity," and 
 Dr. Williamson's " Natural Theology," in Chinese. 
 
 10. («.) The great comfort which Christianity 
 gives to the afflicted. 
 
 (6.) Excellency of Christian morals. 
 
 11. It is not uncommon that our students who 
 went to America return converted ; but we have not 
 known or heard of a single instance of the student 
 who was converted in France, Germany, or England. 
 
 12. [No answer.] 
 
 13. There are some self-supporting native churches ; 
 but, generally speaking, they are only partially so. 
 
 14. Doubtful. 
 
 15. [No answer.] 
 
 16. At present indifferent ; but at times unfavor- 
 able. 
 
 17. Shintoism is fast declining in its power. Bud- 
 dhistic faith is losing its hold upon the minds of the 
 
QUESTIONS ON NEW JAPAN. 299 
 
 people ; but the priests are making a vigorous at- 
 tempt to withstand Christianity. 
 
 18. Romanism has little or no influence among the 
 educated class ; but it is gaining its adherents among 
 the uneducated mass. They are said to far outnum- 
 ber the Protestants. The Greek Church is making 
 considerable progress. 
 
 19. The condition of woman in Japan is not so de- 
 graded as foreigners usually imagine. But female 
 education is to be encouraged much further. 
 
 20. To an immense degree. 
 
 21. [No answer.] 
 
 22. At present to the utmost degree and as far as 
 possible. A strong Christian college is the great 
 want. 
 
 23. They ought to be taught to adopt Christianity 
 only. 
 
 Among the hindrances to the evangelical work in 
 Japan we respectfully submit the following to your 
 consideration : — 
 
 1. The want of insight on the part of missionaries 
 into the Japanese character. 
 
 2. The want of their attention to current events. 
 
 3. Indiscreet employment of native preachers. 
 
 4. The want of their respect toward the Japanese 
 people. 
 
 6. Their sectarian bias. 
 
 6. Low standard of Christian literature among 
 some missionaries. 
 
 N. Tamuea. M. Nyemura. 
 
 H. KozAKi. K. Ibuka. 
 
300 APPENDIX. 
 
 ANSWERS BY DES. GREENE, GORDON, AND CURTIS, 
 OE KIOTO. 
 
 1. The chief objections to the acceptance of Chris- 
 tianity on the part of educated Japanese are : — 
 
 (1.) The supernatural element. 
 
 (2.) The belief that Christianity leads men to un- 
 dervalue the virtues of filial piety and patriotism. 
 Special stress has recently been laid upon this ob- 
 jection ; and it has been argued that Christianity, by 
 lessening the patriotic spirit, will, if v^^idely accepted, 
 seriously reduce the strength of the nation, and not 
 improbably result in a state of weak dependence upon 
 some foreign power. 
 
 (3.) The belief that Christianity is opposed to in- 
 tellectual progress. 
 
 (4.) The belief that the teachings of Christianity 
 are in conflict with modern science. 
 
 2. Objections to the acceptance of Christianity by 
 the uneducated : — 
 
 , (1.) Prejudice against Christianity as a foreign re- 
 ligion. 
 
 (2.) Fear of petty persecution from friends and 
 neighbors. 
 
 (3.) The sacrifices which Christianity demands, es- 
 pecially those connected with its strict morality, and 
 the difliculty of keeping the Sabbath. 
 
 3. Among the educated classes, Confucianism, be- 
 cause of its agnostic character; but among the unedu- 
 cated, the various forms of Buddhism. 
 
 4. Materialism, Agnosticism, and Atheism. 
 
 5. The principal native newspapers are indifferent 
 
QUESTIONS ON NEW JAPAN. 301 
 
 to Christianity, though the organs of the various sects 
 of Buddhism assail Christianity as vigorously as they 
 know how, and the " Jiji Shimpo" ("The Times") 
 opposes its progress because of its alleged tendency 
 to weaken the national power. One vernacular pa- 
 per and several periodicals are printed in the inter- 
 est of Christianity and are doing good service. The 
 English papers (the term English applies to them 
 not only because they are printed in the English lan- 
 guage, but also because all are now under English 
 control) have been in the habit of speaking slight- 
 ingly of missionaries ; but of late their tone has been 
 friendly, so far as the writer is aware. 
 
 6. Although a number of eminently good men, 
 who have not failed to exert a most valuable Chris- 
 tian influence, have been employed as teachers in the 
 public schools, yet the large majority of the teachers 
 in these schools have been opposed to evangelical 
 Christianity, and by no means a small share of them 
 have been grossly immoral men. A considerable 
 number have placed themselves in active opposition 
 to Christianity. 
 
 7. The average religious effect of a liberal educa- 
 tion in the highest seats of learning in Japan has 
 been decidedly anti-Christian, though there are said 
 to be a few Christians among the students in the 
 government schools of Tokio. 
 
 8. Buckle's " History of Civilization," the works 
 of J. S. Mill, Herbert Spencer, Draper, and Alexan- 
 der Bain, Paine's " Age of Reason," and several na- 
 tive works, especially one entitled " Bemino," and 
 several of the publications of Mr. Fukuzawa. 
 
302 APPENDIX. 
 
 9. Up to this time few Christian books in the ver- 
 nacular have been published, though a good many 
 valuable tracts have been put in circulation. Prob- 
 ably all would agree that, aside from the Scriptures, 
 no more useful book than the " Evidences of Chris- 
 tianity," by Dr. Martin, of Peking, has been circu- 
 lated in Japan. The number of copies in the hands 
 of the people must be very large. Dr. Williamson's 
 work on " Natural Theology " has had a considerable 
 sale, but its circulation must be much less than that 
 of Dr. Martin's book. 
 
 10. The exhibition of God's love in Christ and the 
 purity of the morality of Christianity have, perhaps, 
 made as deep an impression upon the Japanese as 
 any parts of the Christian system. The personal in- 
 fluence of the missionaries has been the means of 
 bringing very many to Christianity. 
 
 11. A considerable number have, while in Amer- 
 ica, connected themselves with evangelical churches ; 
 but probably not one in five of such persons have 
 maintained a Christian life after returning to Japan. 
 Those who have are among the most influential of 
 the Japanese Christians. 
 
 12. Probably most of the foreign residents of Ja- 
 pan do not feel prepared for any radical change in 
 the present exterritorial arrangements. They would 
 be glad to see Japan freed from some of the annoy- 
 ances to which she is now subjected ; but they are 
 unwilling to be placed under the jurisdiction of the 
 Japanese government. Since the codification of the 
 laws of Japan, there is less complaint of the laws ; 
 but a good deal of distrust of the Japanese courts 
 
QUESTIONS ON NEW JAPAN. 303 
 
 is manifested. The foreign residents profess to think 
 that the judiciar}^ is not independent of the execu- 
 tive department of the government, and that there 
 is no well-defined limit to the authority of the police 
 and other officials, and that, should they come under 
 Japanese jurisdiction, they would find themselves an- 
 noyed by ill-advised or even by severely oppressive 
 legislation. They contend that the Japanese govern- 
 ment is not yet able to give such guarantees for the 
 uniform and equitable administration of justice as 
 Western governments have a right to require. 
 
 It has been suggested that if a court of appeals 
 composed, perhaps, of four foreigners and five Japan- 
 ese, were organized, not as a mixed court in the usual 
 acceptation of that term, but as an integral part of 
 the judicial system of Japan, with the provision that 
 all cases in which a foreigner were concerned might 
 be brought before it on appeal, this lack of confidence 
 on the part of foreigners and their governments in 
 the judiciary of Japan might in a few years be so far 
 overcome that the leading treaty powers would gladly 
 drop the obnoxious clause. To secure this end it 
 would, of course, be necessary to arrange for the pub- 
 lication of full reports in English and Japanese of 
 all cases which might be brought before this court. 
 It is probable that some arrangement of this sort 
 must precede by some years the abandonment of the 
 exterritorial claims of the treaty powers. 
 
 The operation of this provision of the treaties is 
 by no means appreciated by most foreign residents, 
 or there would be more hope of its abandonment. It 
 operates not only to needlessly irritate, but to seri- 
 
304 APPENDIX. 
 
 ously hamper, the government in almost every di- 
 rection. It even, in some cases, renders inoperative 
 the municipal laws of the land. Witness the break- 
 ing down of the Health Regulations in 1879 (see 
 "Foreign Relations of the U. S., 1879," p. 657/), 
 and the continual breach of the Japanese laws against 
 lotteries in the neighborliood of Yokohama (see " Ja- 
 pan Weekly Mail," April 22, 1882). Were it nec- 
 essary, illustrations might be multiplied of the con- 
 tempt into which just and needful laws are thrown 
 by the conflict of authority growing out of the pres- 
 ent arrangements. To the majority of our missiona- 
 ries it seems that the real injury to the Japanese 
 government is out of all proportion to the advan- 
 tages which the foreigners enjoy ; and they would 
 gladly see the present treaties abrogated to-morrow, 
 and the Japanese government assume jurisdiction 
 over resident foreigners as fully as the United States 
 government does over similar persons within her own 
 domain. It is not to be supposed that the change 
 could be inaugurated without inconvenience, but it 
 seems fitting that the inconvenience should fall upon 
 the comparatively few foreigners and not upon the 
 nation of Japan. It may well be questioned whether 
 the interests of American citizens would not be as 
 safe in the hands of the Japanese government as in 
 those of any government in the world aside from 
 those of the Protestant countries of Europe and 
 America. 
 
 D. C. G. 
 
 13. See statistics. 
 
 14. I think they should be encouraged to a full 
 
QUESTIONS ON NEW JAPAN. 305 
 
 consecration of their means to Christ, and the prac- 
 tice of giving one tenth may be, and has been, urged 
 upon them with happy results ; but they should be 
 cautioned that there is no special merit in giving just 
 that proportion. It should be a limit helow which 
 they are not to fall, rather than one above which they 
 should not think of rising. We have not a few 
 Christians, I am convinced, who give more than that 
 proportion. 
 
 15. With us there has been no fixed system, and 
 I doubt if it is wise to have one. The responsibility 
 of the Japanese Christians for the full management 
 of the Japanese churches and the complete evangel- 
 ization of Japan (the missionaries being merely tem- 
 porary guides and helpers) is the essential thing; 
 modes of presenting this may be determined by the 
 individual tact and preferences of the teacher and 
 the condition and disposition of the several churches. 
 
 16. Some members of the government are hostile ; 
 more are indifferent ; others are convinced that Chris- 
 tianity is a blessing, and are ready to favor it as it 
 shall, by its good results, commend itself to the peo- 
 ple. 
 
 17. There is little in Shinto. Confucianism is 
 largely negative. Buddhism (two or three sects of 
 it) shows as much life and power here in Japan as 
 anywhere on earth. Crowds attend its (occasional) 
 preaching services, and large gifts flow into its treas- 
 ury. Among these latter are some for the special 
 purpose of opposing Christianity. 
 
 18. It is said that both use money freely, and 
 while a large number (say 5,000 for the Greek and 
 
 20 
 
306 APPENDIX. 
 
 40,000 for the Roman Church) from the lower classes 
 are claimed as adherents, the number of educated be- 
 lievers is small. The patriotism of the Japanese 
 leads them to look with suspicion on those religions 
 which seem so closely allied with the idea of tem- 
 poral power. 
 
 19. In the common schools much more is done for 
 girls than formerly. The normal school for girls, 
 under the patronage of the empress, is a further step 
 in the same direction. Mission schools are doing 
 very much directly, and indirectly their influence is 
 beyond measure. 
 
 20. It is sometimes said that if Christianity has no 
 better results than those exhibited by the foreign res- 
 idents Japan has little to gain from it. On the other 
 hand, the upright and unselfish lives of many Chris- 
 tian residents are not without great effect ; and the 
 Japanese readily make the distinction between the 
 two classes. 
 
 21. Without teaching English no mission school 
 has succeeded or can succeed in Japan. And if Eng- 
 lish be taught, it ought to be taught thoroughly. 
 Our girls who learn English at all should be able to 
 read commentaries like those of Alford's "New Tes- 
 tament for English Readers," or those of Lyman Ab- 
 bott, and also biographies and other religious works. 
 It is a great gain to have our young men able to use 
 the apologetic literature of the English language. 
 
 22. They should not be taught " Western " man- 
 ners, etc., at all. They should remain as far as possi- 
 ble in close sympathy and fellowship with their own 
 people, whom they are to win to Christ. But Chris- 
 
QUESTIONS ON NEW JAPAN. 307 
 
 tianity will indirectly affect manners and customs 
 more or less — e. g. it has made and will still more 
 make the clothing comfortable (flannels) and decent 
 (underclothing) ; it brings a more sincere and unsel- 
 fish politeness, and places husband and wife more 
 nearly on an equality, etc. 
 
 23. [No answer.] 
 
 24. Christians in America fail to keep in mind the 
 dark background of heathenism ; and so truthful re- 
 ports of changes in the government and people and 
 of progress in mission work give an exaggerated im- 
 pression of what has been done, and leave but a very 
 inadequate idea of the task still before us. 
 
 D. C. Greene, \ Com. of the Japan Mis- 
 M. L. Gordon, > sion of the Ameri- 
 W. W. Curtis, ) caii Board. 
 
 ANSWERS BY THE REV. J. H. NEESIMA AND OTHER 
 JAPANESE, OF KIOTO. 
 
 1. They think that Christianity will destroy pa- 
 triotism, filial duty, loyalty to the Mikado, give rise 
 to religious wars, become the secret means of foreign 
 interference. 
 
 They regard the supernatural elements in Chris- 
 tianity as an outgrowth of superstitions and to be 
 antagonistic to modern sciences. 
 
 They confound Protestantism with Roman and 
 Greek Catholicism. 
 
 2. They regard Christianity as a foreign religion. 
 They fear the government persecutions on account 
 
 of the attitude of the government toward the Roman 
 Catholics in the past. 
 
308 APPENDIX. 
 
 They regard Christianity as a demon's religion. 
 They regard the Sabbath and other Christian dis- 
 ciplines as too severe and impracticable. 
 
 3. (a.) Pride, Materialism, Pantheism, and ances- 
 tral worship among the Confucianists. 
 
 (5.) Worship of mammon and lusts, under the va- 
 rious forms of idolatry. 
 
 4. The influence of the materialistic and skeptical 
 writers, like Buckle, Mill, Spencer, etc., is felt very 
 largely among the educated class. 
 
 5. Generally indifferent. 
 
 6. The influence of Christian teachers has been 
 generally very weak, overpowered by some bold in- 
 fidel teachers. 
 
 7. Quite antagonistic to Christianity. 
 
 8. The works of Buckle, Mill, Draper, Thomas 
 Paine, Herbert Spencer, Alexander Bain, and Robert 
 Ingersoll. 
 
 9. Dr. Martin's " Evidences of Christianity," Wil- 
 liamson's " Natural Theology," both in Chinese. No 
 English apologetic works are read except by Chris- 
 'tians. 
 
 10. (a.) The excellence of the Christian ethics. 
 (5.) The reasonableness of the Christian system, 
 (c.) The doctrine of the New Birth. 
 
 (c?.) The doctrine of the Atonement. 
 
 (e.') The doctrine of the Immortality of the Soul. 
 
 11. Quite unfavorable. Very few of those edu- 
 cated in Europe and America having come back con- 
 sistent Christians. 
 
 12. [No answer.] 
 
QUESTIONS ON NEW JAPAN. 309 
 
 13. Those connected with A. B. C. F. M. are 
 
 mostly self-supporting. 
 
 14. Yes. But must be done with great caution. " 
 
 15. Gradual diminution of foreign money in pro- 
 portion to the growth of the churches. 
 
 16. Apparently indifferent. 
 
 17. They are making their very best efforts. 
 
 18. The Roman Catholic membership is very large ; 
 but they are very ignorant, and hence are of no in- 
 fluence. The Greek Catholics are also making con- 
 siderable progress in North Japan. 
 
 19. Nothing is done outside of the Christian com- 
 munities except a few government schools. The 
 Christian education of women ought to be very 
 strongly encouraged. 
 
 20. They are held out as the representatives of 
 Christian countries ; hence, the evils are very great. 
 
 21. At least as high as in the government univer- 
 sity. 
 
 22. Only Christian principles ought to be taught. 
 
 23. (a.) Some of the missionaries do not seem to 
 appreciate sufficiently the importance of raising up 
 first-class Christian workers. 
 
 (6.) Some of the missionaries do not seem to ap- 
 preciate fully the good influence which Christian in- 
 structors, physicians, and statesmen could exert in 
 Japanese society. 
 
 (c.) Some of the American and English mission- 
 ary societies seem to depend on the quantity rather 
 than on the quality of the missionaries. Hence, the 
 utmost need of a Christian university, with able pro- 
 
310 APPENDIX. 
 
 fessors, to raise up consecrated and scholarly preach- 
 ers, teachers, statesmen, and physicians. 
 
 Joseph H. Neesbia. P. M. Kanamori. 
 
 A. T. FUWA. S. J. MUJAGAWA. 
 
 J. T. IzE. G. En. Kato. 
 
 L. M. ICHIHABA. A. S. YOSHIDA. 
 
 H. K. MoEiTA. J. K. Ebina. 
 
APPENDIX V. 
 
 THE FUTURE OF JAPANESE CIVILIZATION. 
 SPEECH AT KIOTO, JAPAN, MAY 24, 1882. 
 
 Through Professor Ichihara as Interpreter. 
 
 The occasion on which the foUowing address was delivered has been 
 described by the Rev. M. L. Gordon, M. D. , a professor in the Colle- 
 giate School of Kioto. "The Kioto meeting," he writes, "was re- 
 markable in several respects. While a national parliament has not 
 yet been established, there are already local assemblies where repre- 
 sentatives, elected by the people, discuss and decide many matters of 
 local interest. That which meets in Kioto includes the city and two 
 or three outlying provinces. Leading members of this assembly in- 
 vited Mr. Cook to deliver the address, and they provided the building 
 and assumed all the expenses. They issued tickets of admission, and 
 many members of the assembly and leading officials of the city gov- 
 ernment were present, the vice-governor being on the platform. Some 
 Buddhist priests were invited and were present, as were many of the 
 most intelligent men of the city. 
 
 " The largest building that could that day be secured was a theatre 
 holding 1,200 to 1,500, and it was filled to its utmost capacity. Mr. 
 Cook's address, with its interpretation, occupied three hours and three 
 quarters, during the whole of which time, with perhaps the exception 
 of the last twenty minutes when some began to leave the room, there 
 was the most perfect order. The address was the same as that given 
 in Kobe and Osaka, only fuller and more outspoken. It was indeed a 
 rare day, and as he sowed with a full hand those seeds of Evangelical 
 Christian truth into minds which, if they had heard at all, had heard 
 from afar, one could not help the feeling that the hand of God was in 
 it, and that He would not suffer His word to return unto Him void. It 
 is probable that the address was more distinctively religious than some 
 
312 APPENDIX. 
 
 expected it to be, still the manag-ers of the meeting knew what !Mr. 
 Cook's addresses had been elsewhere, and they invited him without 
 even a shadow of a suggestion that he should trim his speech. 
 
 ' ' Coming out of that meeting with the recollection that that great 
 audience of legislators, a vice-governor and many lower officials, phy- 
 sicians, lawyers, editors, teachers, pupils, priests, merchants, etc., had 
 been sitting in perfect quietness and attention for four hours, listening 
 to a Christian preacher, a foreigner, too, at that, declaring here in this 
 old, sacred city of Kioto that Christianity alone can give them the 
 civilization they seek, the safe constitutional freedom to which they 
 aspire, and then recalling the fact that within ten years a Protes- 
 tant Christian, imprisoned for his faith alone, died in the prison of 
 this same city, one could hardly help shouting : What hath God 
 •wrought! " 
 
 CLASSICAL ASSOCIATIONS OF KIOTO. 
 
 It is a cheerful sign of the times that an eager and 
 crowded assembly like this can be gathered within the 
 rim of the sacred hills of Kioto, the Jerusalem of Re- 
 formed Buddhism, to listen to a discussion of the re- 
 lations of Christianity to the future of Japanese civ- 
 ilization. A noble and venerable city, always spoken 
 of by the Japanese with reverential tenderness and 
 exulting pride, beautiful for situation, the joy of this 
 whole empire, Kioto is filled with the temples and 
 schools of your traditional faiths, and crowded with 
 classic and sacred associations. It, or its vicinity, 
 has been for seventeen centuries the residence of the 
 Mikado himself, a ruler whose family line antedates 
 the Roman Empire, and is the oldest continuous dy- 
 nasty on earth. 
 
 I am aware that many opinions entirely antago- 
 nistic to my own are represented in this audience. 
 The Japanese, however, are the first of the nations 
 of Asia to make it a part of their public policy to 
 
SPEECH AT KIOTO. 313 
 
 cultivate and extend the sacred liberty of free speech. 
 In employing it, I hope I shall not forget for an in- 
 stant the high requirements of Japanese courtesy. 
 
 It must be evident that no sinister or selfish mo- 
 tive actuates the speaker who has here and now the 
 honor to address you. I am in the pay of no society, 
 committee, or individual. I am the representative of 
 no religious, political, or other organization. On a 
 lecture tour around the world, I am speaking here in 
 response to the explicit invitation of certain honor- 
 able members of the Provincial Assembly of Kioto. 
 I am an American ; and my republic does not own, 
 nor desire to own, a square foot of soil in Asia. 
 
 CHAETER OATH OF THE MIKADO. 
 
 I rejoice in your loyalty to the Emperor of Japan. 
 
 But it is he who has proclaimed religious toleration 
 throughout his dominions. 
 
 It is he who has assured his subjects that all pub- 
 lic measures shall be determined by public opinion. 
 
 It is he who, in the great Charter Oath which he 
 took in 1868, and which forms the basis of your new 
 constitution, promised that intellect and learning 
 should be sought for throughout the world to estab- 
 lish the foundations of the empire. 
 
 It is he who announced in 1881 his purpose of or- 
 ganizing in 1890 an Imperial Parliament, conducted 
 on the principles of representative institutions. 
 
 It is he who said, in a solemn state paper, making 
 these pledges to the people, " Our ancestors watch us 
 from Heaven, and we recognize our responsibility to 
 them for the performance of our high duties." 
 
314 APPENDIX. 
 
 The Charter Oath of the Emperor of Japan is my 
 justification for freedom of speech. It is the basis of 
 my confidence that you will listen with patience to a 
 discussion of the relations of Christianity to the fu- 
 ture of Japanese civilization. He who has taken 
 this oath is most certainly no chilled and benighted 
 materialist. He does not doubt the immortality of 
 the soul, nor that there is a judgment to come. 
 
 In our toleration of the just liberties of public dis- 
 cussion, let us imitate the deliberate action of the ex- 
 alted ruler of this empire ; let us be faithful to the 
 high instruction of his example in permitting and 
 promoting political and religious freedom. Above 
 all, let us imitate his solemnity in presence of the 
 mighty problems of your future. Let us be willing 
 to study the perils as well as the promises of the 
 great transitional period through which Japan is 
 moving in our time. Let the souls of Okubo and 
 Kido counsel us. Let the martyred patriots of Se- 
 kigahara, where the unification of Japan was com- 
 ;nenced in 1600, and of Fushimi, where it was com- 
 pleted in 1868, inspire us to carry forward and finish 
 the immense reforms which their labors began. Let 
 us conduct our discussions as to the future of this 
 empire, as if in sight of ancestors who watch us 
 from the woi'ld into which all men haste. 
 
 UNPARALLELED PROGRESS OF JAPAN SINCE 1868. 
 
 Thirty years ago Japan was a hermit nation ; to- 
 day she is the advanced guard of the civilization of 
 Eastern Asia. 
 
 In one generation she has made changes which it 
 
SPEECH AT KIOTO. 315 
 
 required five and seven centuries to effect in Eu- 
 rope. 
 
 Within fifteen marvelous years Japan has abol- 
 ished the feudal system ; emancipated four fifths of 
 her people from vassalage and made them in effect 
 proprietors of the soil ; disarmed a warlike nobility, 
 which had probably six hundred thousand adherents 
 trained to military service; established and equipped 
 an army and navy on the most approved models ; 
 assured the freedom of conscience ; introduced rail- 
 ways, steam-navigation, the press, and a general pos- 
 tal and savings system ; founded universities, and 
 ordained a free system of compulsory education for 
 the instruction of all the children of a population 
 numbering thirty-five millions. 
 
 Never before in the history of nations have changes 
 equally important been effected with such rapidity. 
 
 It was my fortune, a few days since, to give a lec- 
 ture at the very spot on the historic shore of Yoko- 
 hama, where, only twenty-eight years ago, the Amer- 
 ican Commodore Perry erected the first telegraphic 
 wire and placed on its track the first railway loco- 
 motive ever seen in these islands. On that chissic 
 ground now stands the church-building of the first 
 native Protestant Christian society organized in Ja- 
 pan. It looks out upon a harbor filled with represen- 
 tatives of the fleets of all nations. It is but fourteen 
 years since the teaching of Christianity ceased to be 
 prohibited in this empire. Already native Christian 
 churches of Japan begin to be self-supporting. 
 
 Face to face with Asia, your nation has been the 
 first to abandon Asiatic ideals of civilization and to 
 
316 APPENDIX. 
 
 adopt those of Europe and America. There is no 
 spot in your territory so obscure or remote as not to 
 have heard the rumble of the wheels of progress. 
 
 Japan has risen from the dull, low plain of feudal- 
 ism to the commanding heights of political and relig- 
 ious freedom, almost as suddenly as her own Fujisan 
 is said to have sprang forth in a single night from the 
 level of the sea to the peerless elevation of its daz- 
 zling snows, the last to lose the rays of the setting 
 and the first to greet those of the rising sun. 
 
 BASELESS FEARS AS TO POLITICAL PURPOSES OF 
 PROTESTANTISM IN JAPAN. 
 
 The Jesuits in the seventeenth century incurred 
 persecution in Japan chiefly because they were sup- 
 posed to have the secret political purpose of annex- 
 ing this empire to Portugal or Spain. From that 
 day to this there have been those who have feared 
 that the propagandisra of Christianity here must end 
 in making Japan subject to some foreign power. All 
 , intelligent men who know the difference between the 
 nineteenth century and the seventeenth, and between 
 Roman Catholicism and Protestantism, will smile at 
 the obvious baselessness of such apprehensions. The 
 Jesuits who were here in Xavier's day may have had 
 political motives ; the Protestants who are here to- 
 day have none. 
 
 I know the personal history of many of the heroic 
 and devout men and women who have come here 
 from America and Europe to teach Christianity. 
 They have made great sacrifices in leaving their na- 
 tive lands. Their thorough education, their energy, 
 
SPEECH AT KIOTO. 317 
 
 their self-sacrifice, their lofty character, would have 
 given them at home mo§t desirable positions. They 
 have been brought here by motives as free from po- 
 litical or selfish taint as ever your azure Japanese sky 
 was from clouds. They will not be without their re- 
 ward at the last great day when God makes up his 
 jewels. There is to come a time when they who have 
 turned many to righteousness will shine as stars in 
 the firmament. These men and women would scorn 
 the offer of reward in the shape of political power, or 
 any secular emolument, either for themselves, or for 
 the countries from which they come. They are un- 
 der the most solemn engagements to the societies they 
 represent not to interfere in any way with your polit- 
 ical arrangements. So far are they from represent- 
 ing directly or indirectly any open or covert scheme 
 of political aggression, that if they should favor any 
 such enterprise, they would be instantly dropped 
 from their positions by their immediate superiors, and 
 inevitably lose all support from the Protestant Chris- 
 tian populations of the West. 
 
 RETURNED JAPANESE EXILES. 
 
 Remember the heroic and pathetic story of some 
 of your own citizens, who, as young men, ventured 
 much to obtain a liberal education in America, 
 brought back from there a profound faith in Protes- 
 tant Christianity, and are now occupying among you 
 high positions as teachers and organizers of public 
 sentiment. There is in my city of Boston a princely 
 merchant whose ships have visited all the zones, and 
 whose Christian faith is not merely a creed, but a 
 
318 APPENDIX. 
 
 life. There is to-day on this platform a revered cit- 
 izen of yours, whom this merchant educated in Amer- 
 ica, and whose history reads like a romance. Im- 
 pelled by the desire to study that Bible which has 
 made Western nations great, he escaped when a boy 
 from Japan at the risk of his life. He was brought 
 by Divine Providence across the multitudinous seas 
 to Boston, to a Christian home there, to a New Eng- 
 land College and Theological Hall, and finally to his 
 own land once more and to this city, to found here a 
 Christian College of secular and sacred learning, 
 which may God make a Pillar of Fire in the future 
 of Japanese civilization ! There are no men in your 
 islands more loyal to all the highest interests of your 
 empire than those who in the West have received an 
 advanced education and learned to revere a scholarly 
 and aggressive Christianity. Would God we could 
 multiply a thousandfold in Japan the number and 
 the influence of your Samajamas and Neesimas ! 
 Then your political and educational and religious 
 welfare would be assured, and with this your inde- 
 pendence of foreign control. 
 
 TRAITS OF JAPANESE CHAEACTER. 
 
 The island of Pappenberg, at the opening of the 
 beautiful harbor of Nagasaki, was the first part of 
 your empire on which my eyes rested. It is called 
 the Tarpeian Rock of Japan. Down its giddy prec- 
 icipes there were cast in the seventeenth century 
 many whose knowledge of Christianity was defective, 
 indeed, but who valued the little that they knew 
 above life. I came into Japan through that one of 
 
SPEECH AT KIOTO. 319 
 
 your ocean gates which has been made sacred by the 
 memory of many Christian martyrdoms. It is not 
 wonderful that I should have been led to study from 
 the first the serious side of your national character. 
 You are called the French of the East. You are like 
 the French in artistic taste, in literary capacity, in 
 courtesy, in love of pleasure, in vivacity, in courage, 
 in patriotism, and in aspiration for progress. Your 
 critics say that, if you have faults, they are much 
 like those of the French ; but I, for one, see no evi- 
 dence in your history that you possess that combina- 
 tion of ferocity and frivolity which led Voltaire once 
 to describe his countrymen as a race of tiger-apes. 
 The Japanese have an exquisite perception of the 
 beautiful in nature and art, a native untutored taste 
 unmatched except among the ancient Greeks ; and a 
 sense of honor not surpassed in the days of chivalry 
 by any people of Europe. But, if you are somewhat 
 like the French in the lighter traits of character, 
 you are like them also in the more serious. You are 
 like them in the capacity of producing Huguenots — 
 men whose religious convictions do not waver al- 
 though subjected to the fiercest flames of persecution. 
 The history of the island of Pappenberg proves your 
 capacity for religious martyrdom. Your native tem- 
 ples, your past and present relations to Christianity, 
 your literature, your family life, show that you pos- 
 sess high religious endowments. 
 
 TWO CHIEF PEOPOSITIONS. 
 Japan is ripe, not for second-rate things, but for 
 first-rate. In adopting a new civilization, Japan has 
 
320 APPENDIX. 
 
 taken for her watchword : " Never the second-best ; 
 always the first-best." If she adopts the first-best, 
 she will adopt Christianity. 
 
 America, England, Scotland, Germany, wish Japan 
 to be great, enlightened, free, independent. The 
 Christian world believes that Japan cannot be either 
 of these unless she become Christian. 
 
 What are to be the relations of Christianity to the 
 future of Japanese civilization ? What is to be the 
 religious future of Japan? These are by far the 
 most searching questions of the present hour in this 
 empire. I venture to maintain two propositions : — 
 
 1. You could not shut Christianity out of Japan if 
 you would. 
 
 2. You would not exclude Christianity from Japan 
 if you could. 
 
 Allow me to give my reasons for believing that 
 you could not shut Christianity out of Japan if you 
 would. 
 
 THEEE ARE NO FOEEIGN LANDS. 
 
 God be thanked that in our day there are no for- 
 eign lands ! Caesar could not drive his chariot around 
 the borders of the Roman Empire in less than one 
 hundred days ; we can now send a letter around the 
 whole globe in ninety. London, or New York, or 
 Yokohama is as near in time to the outskirts of civ- 
 ilization in every corner of the earth as Rome was 
 to the borders of the empire of Augustus. The in- 
 crease of all means of intercommunication is so vast 
 and rapid in our time, that the isolation of people 
 from people is becoming impracticable. The mental 
 seclusion of India, of Central Asia, of China, and even 
 
SPEECH AT KIOTO. 321 
 
 of Africa must and will be broken up. There can 
 be no more hermit nations. 
 
 Japan cannot live behind a screen. She could 
 not if she would ; and her recent history proves that 
 she would not if she could. 
 
 There is coming to be one system of military and 
 naval training, one style of engineering, one chem- 
 istry, one geology, one astronomy, one code of inter- 
 national law and of morals, and so also one spiritual 
 faith for all nations. The chemistry, the geology, the 
 astronomy which maintains itself in the West will 
 maintain itself in the East. The spiritual faith 
 which maintains itself there will maintain itself here. 
 Christianity, and it only, as every intelligent man 
 knows, is thus sustaining itself and proving its right 
 to universal empire. 
 
 WOELD-WIDE TRIUMPHS OF CHRISTIANITY. 
 
 Consider the astounding rapidity of the advances 
 of Christianity within the latest and most enlight- 
 ened of the centuries. I measure here upon tliis ta- 
 ble three hands' breadths to represent the first 1500 
 years of the Christian era. In this space of time 
 Christianity gained 100,000,000 adherents. But in 
 the next three fingers' breadths, that is in the 300 
 years immediately succeeding the reformation under 
 Luther, it gained 100,000,000 more. In the next 
 finger's breadth, that is, in the single century in 
 which we live, it has gained 210,000,000 more. In 
 the last century Christianity has gained as many ad- 
 herents as in all the eighteen preceding centuries of 
 the Christian Era. The number of Christians in the 
 world is now estimated at 410,000,000. 
 
322 APPENDIX. 
 
 Your Japanese mats are each six feet long. If the 
 Christians of the world were to sit down together on 
 a row of such mats, two on each mat, the line would 
 extend around the whole globe, once, twice, thrice, 
 six, nine, eleven times ! Were the Christians of the 
 world to stand up side by side and join hands, they 
 would engirdle the whole planet eleven times. 
 
 In the year 1800 there were only 50 translations 
 of the Bible in existence ; now there are 308. At 
 the opening of this century there were expended for 
 missions only <£50,000 annually ; now there are spent 
 for that purpose .£1,700,000 each year — a small sum, 
 indeed, but one which is rapidly increasing. There 
 are so many copies of the Scriptures now printed 
 and distributed that there is one Bible in circula- 
 tion for every ten inhabitants of the planet. There 
 are 50,000 preachers and teachers of Christianity, 
 and more than 1,000,000 enrolled church-members 
 in pagan lands. Fifty years ago there were only 
 2,000,000 scholars and teachers in the Sunday-schools 
 of the world ; now there are over 14,000,000. Let 
 niy hand represent the whole population of the 
 world. Three fifths of it, and those the most im- 
 portant fifths, — thumb, forefinger, and middle finger, 
 — are under Christian governments. Great Britain 
 alone rules one third of the habitable surface and one 
 fourth of the population of the globe. India has 
 half a million of Protestant Christians. They have 
 doubled their numbers every ten years for the last 
 forty years. Professor Legge says that if the Prot- 
 estant Christians in China go on increasing in num- 
 ber as rapidly as they have of late, they will be at 
 
SPEECH AT KIOTO. 323 
 
 least 100,000,000 in 1950. I am assured by the 
 best statisticians that it is quite within the power of 
 Christianity as a whole to bring a knowledge of the 
 spoken or written gospel before the end of another 
 quarter of a century to every inhabitant of the globe. 
 Already the bells of Christian churches and the lights 
 on Christian ships are nearly in sight and hearing of 
 each other around the entire earth. 
 
 These immense advances of Christianity I do not 
 mention to prove its truth as a system of faith, but 
 simply to show that you cannot seclude yourselves 
 from it. 
 
 Railways, telegraphs, printing-presses, universities, 
 have come to Japan to stay, and so has Christianity. 
 
 Your love of political freedom will favor religious 
 freedom. The love of political freedom is one of the 
 most intense passions of the population of this em- 
 pire. You will not tolerate persecution for the sake 
 of religion. I venture to predict that the Japanese 
 will never again prohibit the teaching of Christian- 
 ity. It will obtain a full and fair hearing. When 
 it has once done this, your misconceptions of it will 
 pass away. It will be impossible for you to think 
 that its teachers have covert political motives. It 
 will be impossible for infidels to caricature it. It 
 will be impossible for the froth and scum of Western 
 civilization in your sea-ports to mislead you in your 
 judgment as to its effects in practice. Your own na- 
 tive Christian churches are becoming numerous, self- 
 supporting, and aggressive. They will be as cities 
 set on hills. Christianity will exhibit itself here in 
 private life and in public organizations and be known 
 
324 APPENDIX. 
 
 by its fruits. It will absorb the most advanced sci- 
 ence. It will found colleges, universities, and med- 
 ical, theological, legal, and philosophical schools. It 
 will sanctify and transfigure family life. It will 
 teach immortality ; the being and attributes of a per- 
 sonal God ; the necessity of the new birth and the 
 atonement ; the eternal judgment. Filling all the 
 world with its light, it will kindle here a holy radi- 
 ance which no part of the Orient can escape. 
 
 RELATIONS OF CHRISTIANITY TO POLITICAL FREE- 
 DOM. 
 
 Having given my reasons for believing that you 
 could not shut Christianity out of Japan if you 
 would, let me now explain why I hope you would 
 not if you could. 
 
 You are patriotic and wish to preserve the great 
 benefits which your immense reforms, when com- 
 pleted, will bring to you. You are passionately at- 
 tached to political freedom. Only Christianity can 
 make your political freedom safe. France is a proof 
 that freedom cannot be built upon infidelity. Every 
 people that Roman Catholicism has exclusively gov- 
 erned through centuries has been left in a state of 
 prolonged childhood. But Romanism has done more 
 for those it has led than ever Buddhism has accom- 
 plished for its adherents. Romanism never prepared 
 a people for such political freedom as you expect to 
 enjoy. Buddhism, even in its reformed shape, will 
 not answer your needs as patriots. 
 
 You purpose in 1890 to organize an Imperial Par- 
 liament on the basis of representative institutions. 
 
SPEECH AT KIOTO. 325 
 
 You are beginning the formation of political parties. 
 The winds of faction begin to blow over your polit- 
 ical sea. In the quiet waters of despotic govern- 
 ments, you may float safely on mere rafts ; but in the 
 rough seas of freedom you must have staunch vessels 
 or you will sink. Governments of the people, for 
 the people, by the people, are possible only through 
 the diffusion of conscientiousness among the people. 
 Among the citizens of my native republic, it is a 
 commonplace truth that safe political freedom con- 
 sists in the diffusion of intelligence, liberty, property, 
 and conscientiousness. It must be made up of the 
 four and not of any three, or two, or one of these 
 alone. Christianity is the only religion known to 
 history which has ever prepared a nation for political 
 freedom based on wide popular suffrage. 
 
 It is a most striking fact that the map of the Prot- 
 estant countries of the world in which Sundays are 
 best observed, that is, Switzerland, Germany, Great 
 Britain, and the United States, is almost precisely the 
 same as the map of the countries in which safe po- 
 litical freedom exists. There is freedom in Fiance, 
 but how long will it last ? There is freedom in Aus- 
 tria, but it has a bayonet through it. There is free- 
 dom in Russia, but it has a scourge above its back. 
 Only the countries in which Christianity teaches the 
 people conscientiousness, only those in which the 
 Christian Sundays give opportunity to make the mass 
 of the people serious, moral, and rehgious, show fit- 
 ness for such freedom as the Japanese hope to enjoy. 
 
 Alexis De Tocqueville said, '' A nation never needs 
 so much to be theocratic as when it is the most dem- 
 
326 APPENDIX. 
 
 ocratic." Political liberty with Christianity, it has 
 been wisely affirmed, is heaven ; political liberty 
 without Christianity is hell. 
 
 If Japan becomes free and does not become Chris- 
 tian, she will never rise above the rank of a third or 
 fourth rate power. Since the Japanese expelled the 
 Moghuls, your people have shown no greater dread of 
 any political disaster than of that of coming under 
 the dominion of any foreign nation. With freedom 
 and without Christianity, Japan, as I for one most 
 solemnly believe, will be so divided against herself 
 and so weak as ultimately to lose her national in- 
 dependence. Instead of being too patriotic to admit 
 Christianity to Japan, you will be too patriotic to 
 exclude it. 
 
 America wishes Japan to be great, free, enlight- 
 ened, progressive, independent. The course of his- 
 tory in the West for 1500 years proves that no na- 
 tion can be all these without being Christian. 
 
 INADEQUACIES OF REFORMED BUDDHISM. 
 
 You are intelligent, and wish a religion that will 
 bear examination. Christianity is such a religion, 
 and Buddhism is not. You sent lately two Buddhist 
 missionaries from this city to the West to learn the 
 opinion of the great scholars there as to Buddhism. 
 Max Miiller at Oxford told them that Gautama prob- 
 ably never heard of Amida, nor of the Western Para- 
 dise. He assured them that your Reformed Buddhism 
 is a great departure from the original doctrines of 
 Shaka. He advised them to return to Kioto and en- 
 deavor to deliver their brethren from what he called 
 
SPEECH AT KIOTO. 327 
 
 silly and mischievous superstitions. What reply will 
 you make to Max Miiller's assertions ? In this mat- 
 ter he represents fairly the soundest scholarship of 
 Europe and America. When the creed of Reformed 
 Buddhism is examined as an historical and literary cu- 
 riosity, what is its rank among the best scholars of the 
 world ? It is an interesting fossil. It is treated with 
 a certain reverence because it has been the faith of 
 many millions of men. But when it is put forward 
 with the claim that it should command the assent of 
 the intellect and heart of the modern world, — what 
 is it ? A laughing-stock. I can say nothing less than 
 this if I am to report to you faithfully what the learn- 
 ing of the Occident thinks of the religious misbeliefs 
 of the Orient. Let us have done with illusions. Uni- 
 versity education of a thorough kind has already been 
 introduced into Japan. Its progress is inevitable. 
 In the rising light of adequate learning. Buddhism, 
 Hinduism, and Mohammedanism will flee out of 
 Asia as the birds of night flee before the dawn. The 
 Land of the Rising Sun will not be a land of bats. 
 
 CHRISTIANITY IK THE UNITED STATES. 
 You are intelligent, and wish a religion that can 
 stand alone on its rendered reasons under free discus- 
 sion and without state patronage. Christianity is the 
 only religion that has ever done this. Do not think 
 that Christianity in the West depends for its respec- 
 tability on its connection with the state. In Germany 
 and in England certain branches of Protestantism en- 
 joy governmental patronage, and perhaps you are of 
 the opinion that if this were removed Christianity 
 
328 APPENDIX. 
 
 would fall. Look at tlie history of a free church in 
 a free state in my own land. In the United States 
 no church has any patronage from the state, or has 
 had for more than two hundred years. Has Chris- 
 tianity failed there ? In the year 1800 the proportion 
 of enrolled Protestant church-members in the United 
 States to the whole population was one in fifteen ; 
 now it is one in five. The United States have fifty 
 millions of people and ten millions of evangelical 
 Protestant church-members. Besides these there are 
 twelve millions of children in the Sabbath schools of 
 the United States. More than forty millions of the. 
 population are undoubtedly in sympathy with a schol- 
 arly, aggressive, Protestant Christianity. This is a 
 result reached under free discussion, by leaving Chris- 
 tianity to stand alone without state patronage and 
 with no support but its intellectual, social, moral, and 
 religious merits. In this enumeration I exclude six 
 millions of Roman Catholics, not because many of 
 them are not Christians, but because average Roman 
 Catholicism is a benighted and corrupted form of 
 Christianity. By enrolled Protestant church-mem- 
 bers I mean, of course, not a population of merely 
 baptized and perhaps only nominal Christians, such 
 as are found under the care of state churches, but 
 church-members in the full sense of the word : that 
 is, those who have made a solemn, public profession 
 of their faith in Christianity and of their purpose to 
 enter upon a religious life. 
 
 What is the chief cause of the prosperity of the 
 United States, and of other Protestant nations ? A 
 scholarly and aggressive evangelical Christianity. 
 
SPEECH AT KIOTO. 329 
 
 This is the reply your own minister, Mr. Arinori, re- 
 ceived from the foremost men in America when he 
 put to them this question. It was a scholarly, evan- 
 gelical, aggressive, Protestant Christianity, which 
 crossed the Atlantic in the Mayflower and began the 
 civilization of New England at Plymouth Rock. It 
 was this style of Christianity that has founded nine 
 out of ten of the colleges of the United States. It 
 was Christianity of this type which took Charles I. 
 by the throat and broke his neck. It is the Puritan 
 element in the American pojDulation that has been 
 the rudder of American progress. It was Christian- 
 ity that planted the common school system in every 
 American State from the Atlantic to the Pacific, and 
 the Great Lakes to the Gulf. It was Christianity 
 that abolished slavery. It is Christianity that holds 
 the conscience of the nation up to the duty of bear- 
 ing enormous taxes for the public good. It is Chris- 
 tianity that has inspirited the United States to the 
 paying of their public debt with a rapidity that has 
 amazed the world. It is Christianity that only yes- 
 terday compelled the lower house of the American 
 Congress to vote to pay back to Japan the indemnity 
 money of more than a million dollars, wrung from 
 this empire by a process no better than robbery, after 
 the bombardment of Shimonoseki. 
 
 Among half-educated populations, largely made up 
 by immigrants from the Old World, the United States 
 have a few obscure infidel organizations. What have 
 they been doing ? A great majority of them have be- 
 come utterly infamous by connecting themselves with 
 attacks on the purity of the family. A few years ago 
 
330 APPENDIX. 
 
 Congress, in a most scathing official document, re- 
 jected a public petition of a majority of these leagues 
 for the abolition of the righteous laws which prevent 
 the transmission through the post-office of infamous 
 publications. A few infidels denounced this enter- 
 prise, but the majority adhered to it and were crushed 
 under the heel of indignant public sentiment. The 
 editor of a New York organ of these leagues was con- 
 victed by a New York jury and sent to jail for dis- 
 tributing infamous publications through the mails. 
 " Scribner's Monthly " described this leading infidel's 
 career in an article entitled " The Apotheosis of Dirt." 
 But this man was lately received with open arms by 
 the theosophists of Bombay and Madras. Men are 
 measured by their heroes. He and his compeers no 
 more represent America than one or two notoriously 
 noisy infidels in England represent Great Britain. 
 These erratics and charlatans no more represent the 
 countries to which they belong than a cobweb at the 
 edge of a mountain grove represents the whole forest 
 of shaking boughs. 
 
 ' As to learned rationalism in the United States, it 
 never had a better representative than Theodore Par- 
 ker, but he is already outgrown. There exists in 
 America no collected edition of his works. He was 
 once read in India, and by a few in Japan, as the 
 representative of our foremost religious thought. He 
 has had no success in founding a theological party 
 in America. His chief disciple, for some years a 
 preacher of liberalism in Boston and New York, has 
 lately told the world that he begins to doubt his 
 own doubts, and has joined a conservative Unitarian 
 
SPEECH AT KIOTO. 331 
 
 church. Mr. Emerson, who began his career with 
 pantheistic ideas, now calls himself a Christian The- 
 ist, and says that in this designation the word Chris- 
 tian must not be left out, for to leave out that is to 
 leave out everything. Boston, under Channing, Par- 
 ker, and Emerson, has three times tried to found a 
 new religion, but each attempt is now a last year's 
 bird's-nest. 
 
 THE DECLINE OF RATIONALISM IN THE GERMAN 
 UNIVERSITIES. 
 
 Germany has the most learned universities that the 
 world now contains. The German Empire has five 
 young men in a course of university education where 
 England has one. In the theological faculties of the 
 German universities are found the acutest modern 
 experts in the study of the historical and philosoph- 
 ical proofs of the divine origin of Christianity. As 
 all scholars know, there has been in these faculties in 
 the last fifty years a great reaction against infidelity 
 and unbelief. Fifty or eighty years ago the evangel- 
 ical lecture rooms in the theological departments of 
 the German universities were empty, and the ration- 
 alistic were crowded. Now, as I know from personal 
 observation, the evangelical are crowded and the 
 rationalistic empty. Out of the thirty prominent 
 universities of Germany only three are under predom- 
 inantly rationalistic influence. Of these three, Hei- 
 delberg is the most important ; but Professor Christ- 
 lieb, on the banks of the Rhine at Bonn, told me not 
 long ago that this university lately had seven theo- 
 logical teachers and only seven theological pupils. It 
 
332 APPENDIX. 
 
 has not had over forty pupils at any one time in its 
 theological department for many years. On the other 
 hand, the number of theological pupils at evangelical 
 Halle is from two hundred to three hundred; at 
 evangelical Berlin from three hundred to four hun- 
 dred ; at evangelical Leipzig from four hundred to 
 five hundred. I was lately at Leipzig, and heard 
 Luthardt, Kahnis, and Delitzsch lecturing to im- 
 mense classes of three hundred pupils. At Heidel- 
 berg I have heard the leading theological professors 
 often, and never saw more than five, seven, or nine 
 pupils before any one of them at once. Lord Bacon 
 used to say that the best material for political proph- 
 ecy is to be found in the unforced opinions of young 
 men. It is a most suggestive sign of the times that in 
 Germany young men give their patronage to evangeli- 
 cal rather than to rationalistic professors in the pro- 
 portion of ten to one. There is, of course, rationalism 
 enough left in Germany among the peasants and mer- 
 chants, and in certain medical, legal, and philosophical 
 faculties of the universities where theological science 
 has not been studied as a specialty ; but the experts 
 always ultimately lead thought in Germany, and the 
 experts in the theological faculties have fought a 
 great battle with unbelief in the last eighty years, 
 and the result has been a defeat of doubt on all cen- 
 tral points. Two generations since, rationalistic com- 
 mentaries used to come to us from the Elbe and the 
 Oder; but now, as every scholar knows, the best 
 evangelical commentaries produced anywhere come 
 to us from the most learned universities of the world. 
 
SPEECH AT KIOTO. 333 
 
 JAPANESE STUDENTS IN AMERICA. 
 
 Not a few young men have been sent from Japan 
 to America to obtain a liberal education. They have 
 most of them had an honorable record there. Some- 
 times they have taken prizes over American youth. 
 In many cases they have become members of Amer- 
 ican churches. I am much pained to be obliged to 
 say that I have been told that a considerable number 
 of these students, on returning to Japan, have not 
 maintained their good standing as Christians. Some 
 of these lapsed neophytes tell you that Christianity is 
 declining in power in the West. Tell them in replj^ 
 that the testimony of renegades and traitors is always 
 suspicious. Tell them that one in five of the Amer- 
 ican population is now an enrolled churcli-member 
 where one in fifteen was such in 1800. Point out to 
 them the recent triumphs of Christian scholaiship 
 in England and Germany, and the downfall there of 
 school after school of rationalism and infidelity. Ex- 
 hibit to them the world - wide progress of Christian 
 ideas. Tell them that if, in presence of these facts, 
 they think that Christianity is declining, they are 
 immensely, colossally, and inexplicably mistaken. 
 Several of your young men who have studied in 
 America have there not only become church-mem- 
 bers, but have received a thorough theological edu- 
 cation. Not one of these latter, so far as I have 
 heard, has failed to maintain a consistent Christian 
 course after his return to Japan. Every one of these 
 is now in a position of usefulness and honor in your 
 new civilization. Ask these young men, who know 
 
334 APPENDIX. 
 
 the facts thoroughly, what the condition of Chris- 
 tianity is in the West, and they will tell you that it 
 was never before so strong there as to-day. 
 
 MORAL NECESSITY OF THE NEW BIETH AND THE 
 ATONEMENT. 
 
 You are not only patriotic and intelligent, but you 
 are also naturally religious. You desire peace with 
 God ; and Christianity is the only faith known under 
 heaven or among men which points out adequate 
 means of attaining such peace. Men die in Japan 
 as well as elsewhere, and here as everywhere serious 
 men desire supremely to be at peace when they go 
 hence. It is self-evident in Japan as elsewhere that 
 in order to be at peace with God we must be deliv- 
 ered from the love of sin and the guilt of sin. Only 
 Christianity, with its doctrines of the New Birth and 
 of the Atonement, can teach human souls how to at- 
 tain this double deliverance. 
 
 ANJIEO'S PROPHECY. 
 
 Mendez Pinto was drifted to Japan in a piratical 
 vessel in 1542. When he left your islands, one of 
 your countrymen, Anjiro, of Satsuma, took refuge in 
 Pinto's boat and was carried to Goa, on the west 
 coast of India. At Goa he heard and embraced the 
 Christian doctrines. He became an interpreter of 
 Xavier, and returned to Japan with him in 1549. I 
 open the life of Xavier, and find in it in his own 
 words this remarkable record : *' I inquired of An- 
 jiro, whether, if I should go to Japan, he thought 
 that the inhabitants would embrace Christianity. 
 
SPEECH AT KIOTO. 336 
 
 He replied that his people would not immediately 
 assent to what might be said to theai ; but that they 
 would investigate what I might affirm respecting re- 
 ligion by a multitude of questions, and above all by 
 observing whether my conduct agreed with my words ; 
 but if I should satisfy them on those two points by 
 my suitable replies to their inquiries and by a con- 
 duct above all reproach, that then, as soon as the 
 matter was known and reflected upon, the king and 
 all the nobility and the adult population would flock 
 to Christ, being a nation which always follows reason 
 as their guide." Face to face with these temples and 
 schools of Buddhism, I venture to express my un- 
 hesitating conviction that the future of Japan will 
 justify Anjiro's prediction. 
 
 JAPAN AS THE ADVANCED GUARD OF REFORM IN 
 ASIA. 
 
 There are two ways in which a nation may be re- 
 formed, one by its own independent effort, like that 
 of Japan ; another by the imposition of civilization 
 from without and the destruction of political indepen- 
 dence, as in the case of India. In one or the other 
 of these two ways weak and backward nations in 
 Asia, Africa, and the isles of the sea must be regen- 
 erated, or else maintain themselves as hermits. To 
 do the latter is every year increasingly impracticable, 
 and already well-nigh impossible, except under the 
 most deadly of tropical climates, where extraordinary 
 physical conditions shut out the white races. The 
 stern truth is that in modern times nations that can- 
 not assert and maintain their independence are in 
 
336 APPENDIX. 
 
 danger of being absorbed by the aggression of stronger 
 populations. Selfishness and injustice in the rela- 
 tions of powerful nations to weak ones grow less and 
 less dangerous, it is to be hoped, as the ages advance ; 
 but there is enough of both yet left in the world to 
 make it certain that no nation is safe which cannot 
 defend itself against modern powers by the use of 
 modern weapons. Columbiads must be matched by 
 Columbiads and not by bows and arrows. Japan 
 cannot successfully compete with Western nations un- 
 less she equips herself as thoroughly as her rivals are 
 equipped, not only in science, art, and industry, but 
 in moral and religious training as well. The secret 
 of the prosperity of the free nations of the Occident 
 is Christianity. Until Japan thoroughly learns that 
 secret, her strength will not be equal to the tasks 
 which may fall to her not only in self-deyelopment, 
 but in self-defense. 
 
 Japan is seeking for intellect and learning through- 
 out the world to establish the foundations of her pros- 
 perity. All the departments of her educational in- 
 stitutions, her army, her navy, and her politics, she has 
 reorganized on the most approved models, or on what 
 she regards as the best practicable in the present 
 state of the empire. She has sent young men to 
 America and Europe to receive an advanced educa- 
 tion, and called them back to occupy posts of the 
 highest responsibility in the conduct of her great re- 
 forms. She has temporarily availed herself of the 
 services of experts from German}^, France, England, 
 and the United States, in setting on foot her new en- 
 terprises. In all this she has most jealously main- 
 
SPEECH AT KIOTO. 337 
 
 tained her freedom from foreign control or interfer- 
 ence, and has set to the world an example of aspira- 
 tion and independence that command the admiration 
 of mankind. 
 
 As I travel around the world, I am meditating con- 
 stantly on the question : How can the weak and 
 backward nations of the earth be reformed? My 
 answer is : It must be either by the method of India 
 or by that of Japan. Absorption from without or 
 self-reformation from within must ultimately be the 
 fate of every people that is exposed to the flowing 
 tides of civilization in a world that is now commer- 
 cially a unit. Which of these two methods I should 
 myself prefer ought to be evident not only from the 
 fact that I happen to be an American, but simply 
 from the circumstance that I am a man, and as such 
 in sympathy with the just claims of all other men. I 
 abhor the destruction of the independence of nation- 
 alities. I would make international law harmonious 
 with the supreme Christian principle that we are to 
 do to others what we would that others should do to 
 us. Nevertheless, my expectation is that the inde- 
 pendence of weak and unreformed nations will be de- 
 stroyed. To every backward people on the earth 
 Providence presents the alternative ; Absorption or 
 self- reformation, which ? To every such people Prov- 
 idence appears to me to be uttering in our day this 
 most searching and comprehensive counsel : Choose 
 self - reformation on the most advanced Christian 
 ideals. Imitate Japan. My hope, my devout prayer 
 is, that this advice may be heeded, and that the suc- 
 cess of Japan may make her example, and not that of 
 
 22 
 
338 APPENDIX. 
 
 India, the model for reform in the East. Let Japan 
 thoroughly succeed, and the cry will be heard in 
 Corea: Imitate Japan. Let Japan thoroughly suc- 
 ceed, and before another half century shall have 
 passed the cry will be heard even in China: Imitate 
 Japan. Let Japan thoroughly succeed, and in Af- 
 ghanistan, in Persia, in Arabia, the watchword of 
 progress may yet be : Imitate Japan. Let Japan 
 thoroughly succeed, and on the Ganges and the Indus 
 the inspiring cry of reform may yet be : Imitate Ja- 
 pan. Let Japan thoroughly succeed, and in the cen- 
 tre of Africa, on the great lakes and head waters of 
 the mighty rivers of the Dark Continent, the most 
 animating shout of nations awakening from slumber 
 and rejoicing in the morning light of civilization 
 may yet be : Imitate Japan. Thus may be fulfilled, 
 in a moral sense, the aspiration of your statesmen 
 and reformers, that the keen weapons of Japan may 
 be made to shine beyond the seas. 
 
 lYEYASU'S WATCHWOED. 
 
 Not many days ago I was on the battle-field of Se- 
 kigahara. There your hero lyeyasu achieved a victory 
 which gave peace to Japan for 250 years. In the 
 early morning I sat down on the mound under the 
 breathing pines, on the spot where he rested after 
 that battle. You remember that he fought bare- 
 headed ; but that after success was won he called 
 for his helmet and put it on, saying, " After victory, 
 tighten the cords of your helmet." What was his 
 meaning? After victory, secure the fruits of vic- 
 tory. Let me commend this watchword of lyeyasu 
 
SPEECH AT KIOTO. 339 
 
 to New Japan. The price of liberty is eternal vigi- 
 lance. You have begun vast reforms. In all depart- 
 ments of your public life you have initiated immense 
 changes. Imitate lyeyasu. After victory, tighten the 
 cords of your helmets. 
 
 The eyes of the civilized world are fastened on Ja- 
 pan. All who desire the regeneration of Asia are 
 watching intently the new civilization of this empire. 
 What is the world looking at here ? Not your Inland 
 Sea, although it is a dream of beauty ; not the land- 
 scapes of the Tokaido or the Nakasendo, although 
 they are of unsurpassed loveliness; not Fujisan, al- 
 though it is sublime and peerless. The eyes of the 
 world are fastened on you^ young Japanese statesmen ; 
 on you, young Japanese professors of science ; on you, 
 young Japanese artists ; on you^ young Japanese au- 
 thors ; on you, young Japanese editors ; on you, 
 young Japanese lecturers ; on you, young Japanese 
 teachers of all ranks ; and, most of all, on you, young 
 Japanese Christians. The questions the world is 
 asking are whether you will imitate the first-best or 
 only the second-best of the institutions of the Occi- 
 dent ; whether you will secure the greatest advan- 
 tages of a new civilization without losing the best 
 traits of your indigenous national culture ; whether 
 your orders of nobility are to be founded on mere 
 ancestry or on personal achievement, on pedigree or 
 performance, on artificial or natural rank ; whether, 
 in your politics, you will maintain liberty without 
 license, and govern your empire by representative 
 forms and yet not be wrecked by party spirit ; 
 whether you will secure the right management of 
 
340 APPENDrx;. 
 
 great cities as well as of rural districts, and deliver 
 your populations not only from ignorance, but from 
 intemperance, social vice, poverty, and the tyranny 
 of capital over labor ; and most especially whether 
 you will commit the future of Japan to the guidance 
 of a false religious faith, or to no faith at all, or to 
 the most spiritual and scholarly forms of Christian- 
 ity and to the hand of Almighty God. The present 
 and the next generation of the leaders of thought in 
 Japan will be forced by the progress of events to 
 answer most of these questions, and to do so in face 
 of the whole world. Your responsibilities are as im- 
 mense as your opportunities. Let political and relig- 
 ious freedom succeed in Japan and her example of 
 reform may yet be imitated throughout Asia. Let 
 Japan fail, and she will become a stumbling-block 
 in the path of the advancing civilization of a whole 
 continent. These islands are but a small part of 
 Asia, and a rudder is but a small part of a ship ; but 
 the rudder, rightly managed, guides the whole ves- 
 ,sel, and so Japan, rightly managed, may be the rud- 
 der of reform in all Asia. Place the hand not of 
 Buddhism, not of Confucianism, not of infidelity, but 
 of an aggressive and scholarly Christianity, upon the 
 rudder of Japan, and this empire, by the blessing of 
 Almighty God, may guide all Asia into a regenerated 
 and glorious future. 
 
THE WRITINGS OF 
 
 JOSEPH COOK. 
 
 BOSTON MONDAY LECTURES, 
 
 WITH PRELUDES ON CURRENT EVENTS. 
 
 IN NINE VOLUMES. 
 Each volume, 12mo, $1.50; the set $13.50. 
 
 BIOLOGY. lUustrated. Eighteenth Edition. 
 TRANSCENDENTALISM. Sixth Edition. 
 ORTHODOXY. Sixth Edition. 
 CONSCIENCE. Ninth Edition. 
 HEREDITY. Sixth Edition. 
 MARRIAGE. Sixth Edition. 
 LABOR. Third Edition. 
 SOCIALISM. Third Edition. 
 OCCIDENT. (A new volume.) 
 
 ORIENT. (Mr. Cook's latest book.) 
 
 For searching philosophienl analysis, for keen and merciless logic, for dogmatic 
 assertion of eternal truth in the august name of science such as thrills the soul to its 
 foundations, for widely diversified and most apt illustrations drawn from a wide 
 field of reading and observation, for true poetic feeling, for a pathos without any 
 mixture of sentimentality , for candor, for moral elevation, and for noble loyalty to 
 those great Christian verities which the author affirms and vindicates, these wonder- 
 ful Lectures stand forth alone amidst the contemporary literature of the class to 
 which they belong. — London Quarterly Review. 
 
CRITICAL NOTICES OF MR. COOK'S 
 
 BOSTON MOl^DAY LEOTUKES. 
 
 President James McCosh, Princeton College, in the Catholic Pres- 
 byterian for September, 1879. 
 
 Mr. Cook did not take up the work he has accomplished, as a 
 trade, or by accident, or from impulse ; but for years he had 
 been preparing for it, and prepared for it by an overruling guid- 
 ance. I regard Joseph Cook as a Heaven-ordained man. He 
 comes at the fit time ; that is, at the time he is needed. . . . He 
 lightens and thunders, throwing a vivid light on a topic by an ex- 
 pression or comparison, or striking a presumptuous error as by a 
 bolt from heaven. He is not afraid to discuss the most ab- 
 stract, scientific, or philosophic themes before a popular audi- 
 ence ; he arrests his hearers first by his earnestness, then by the 
 clearness of his exposition, and fixes the whole in the mind by 
 the earnestness of his moral purpose. 
 
 Rev. Professor A. P. Pedbody, of Harvard University, in the 
 Independent. 
 
 Joseph Cook is a phenomenon to be accounted for. No other 
 American orator has done what he has done, or anything like it ; 
 and, prior to the experiment, no voice would have been bold 
 enough to predict its success. 
 
 We reviewed Mr. Cook's " Lectures on Biology " with unqual- 
 ified praise. In the present volume we find tokens of the same 
 genius, the same intensity of feeling, the same lightning flashes 
 of impassioned eloquence, the same vise-like hold on the rapt 
 attention and absorbing interest of his hearers and readers. We 
 are sure that we are unbiased by the change of subject ; for, 
 though we dissent from some of the dogmas which the author 
 recognizes in passing, there is hardly one of his consecutive 
 trains of thought in which we are not in harmony with him, or 
 one of his skirmishes in which our sympathies are not wholly on 
 his side. 
 
 2 
 
Rev. Dr. Thomas Hill, Ex-President of Harvard University, in the 
 Christian Register. 
 
 These lectiires are crowded so full of knowledge, of thought, 
 of argument, illumined with such passages of eloquence and 
 power, spiced so frequently with deep-cutting though good-na- 
 tured irony, that I could make no abstract from them without 
 utterly mutilating them. 
 
 Professor Francis Bowen, Harvard University. 
 
 I do not know of any work on conscience in which the true 
 theory of ethics is so clearly and forcibly presented, together 
 with the logical inferences from it in support of the great truths 
 of religion. 
 
 The Princeton Review. 
 
 Mr. Cook has already become famous ; and these lectures are 
 among the chief works that have, and we may say justly, made 
 him so. Their celebrity is due partly to the place and circum- 
 stances of their delivery, but still more to their inherent power, 
 without which no adventitious aids could have lifted them into 
 the deserved prominence they have attained. . . . Mr. Cook is 
 a great master of analysis. 
 
 Boston Daily Advertiser. 
 
 It is not often that Boston people honor a public lecturer so 
 much as to crowd to hear him at the noon-tide of a week-day ; 
 and, when it does this month after month, the fact is proof posi- 
 tive that his subject is one of engrossing interest. Mr. Cook, 
 perhaps more than any gentleman in the lecture-field the past 
 few years, has been so honored. 
 
 The Independent. 
 
 We know of no man that is doing more to-day to show the 
 reasonableness of Christianity, and the unreasonableness of un- 
 belief ; nor do we know of any one who is doing it with such ad- 
 mirable tolerance yet dramatic intensity. 
 
 3 
 
Rev. R. Payne Smith, Dean of Canterbury. 
 The lectures are remarkably eloquent, vigorous, and powerful, 
 and no one could read them without great benefit. They deal 
 with very important questions, and are a valuable contribution 
 towards solving many of the difficulties which at this time trou- 
 ble many minds. 
 
 Rev. C. H. Spurgeon, London. 
 
 These are very wonderful lectures. We bless God for rais- 
 ing up such a champion for his truth as Joseph Cook. Few could 
 hunt down Theodore Parker, and all that race of misbelievers, 
 as Mr. Cook has done. He has strong convictions, the courage 
 of his convictions, and force to support his courage. In reasoning, 
 the infidel party have here met their match. We know of no 
 other man one half so well qualified for the peculiar service of 
 exploding the pretensions of modern science as this great 
 preacher in whom Boston is rejoicing. Some men shrink from 
 this spiritual wild-boar hunting ; but Mr. Cook is as happy in it 
 as he is expert. May his arm be strengthened by the Lord of 
 hosts ! 
 
 The British Quarterly Review. 
 
 Mr. Cook is a man of wide reading, tenacious memory, acute 
 discrimination, and great power of popular exposition. Nothing 
 deters him. He plunges in medias res, however abstruse the 
 speculation, and his vigor and fire carry all before them. He 
 h?vs intuitive genius for pricking wind-bags, and for reducing 
 over-sanguine and exaggerated hypotheses to their exact value. 
 He has called a halt in many an impetuous march of science, and 
 exposed a fundamental fallacy in many a triumphant argument. 
 
 The London Spectator. 
 
 Vigorous and suggestive ; interesting from the glimpses they 
 give of the present phases of speculation in what is emphatically 
 the most thoughtful community in the United States. 
 
 *3^* For sale by all Booksellers. Sent by mail, post-paid, on re- 
 ceipt of price by the Publishers, 
 
 HOUGHTON, MIFFLIN AND COMPANY, 
 Boston and New York. 
 4 
 
Princeton Theological Seminat7 Libraries 
 
 1 1012 01245 1805 
 
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