A few years ago the writer accompanied the Rev. Timothy Richard on s tour through "Central Chekiang. 'Travelling along the high road which crosses the famous 'Tientai mountains, an important trade route from the coast' to Central and Western Chekiang, our sedan-chair bearers halted on one occasion at one of the rest houses provided for travellers. Whilst waiting here we met a Chinese scholar who was travelling the same road. He was reading a book called King Shih Wen (FE HE BZ) or Tracts for the Times. My friend "had an interesting conversation with this scholar on the subjects dealt with in the book, and it was then for the first time I learned that these official documents contained many pernicious libels on foreigners and especially on Christian-, and that they were largely responsible for the anti-foreign crusade which produced the famous Chou Han, and the resultant Yangtze riots of 1891-2. This work the King Shik Wen is, as we learn. from an essay by the Rev. Timothy Richard in the Records of the Missionary Conference 1890, p. 407, a collection of public documents on all State questions." Tt was first published in 1826 in 120 books, and republished in Shanghai in 1889' with a Supplement bringing it up to date. "These books," wrote Mr. Richard, "are in the catalogue of the books for sale in the government book shop of Tientsin, and probably mall the provinces." Thecharacter and tuneful influence of the book are beyond question. It asserts "that the Christians' eyes are scooped out by the priest after death; that where these eyes are melted up with lend, eight per cent of the lead is turned to silver; that a pill given which bewitches the convert. Other charges are brought against the foreigner so vile that a detailed mention of them is impossible. So much for the King Shih Wen issued as late as 1889. February of the present year the "*Reform Society of China" published in Shanghai a "New Collection of Tracts for Times" (BARBER HR). It is edited by: ZR ae Ss fond contains (FRE), Baitor of Chinese Progress. The. work consists of 20 volumes comprising 580 essays and documents. 160 of the essays are anonymous, the remaining 420 being the work of 135 different. authors whose names are attached. Of these 135 authors 129 are represented by one or two essays exch. The great bulk of the material is the work of six writers.
(1) 44 Essays are from the pen of Lion Chiich ao (HA PEAR) the brilliant Editor of the first Reform paper in Peking, and fas already mentioned the founder and Editor of Chinese Progress, the Reform paper now being published' in Shanghai. It was he who was appointed by ede of the 2nd of July as Heat of the Department: for the Translation of Western Literature in Peking.
(2) 32 essays are contributed by Kang Vu-wei, known as the Modern Sage'of China, who at Prince Kung's death was appointed to be one of the Secretaries of the Tsungli Yamen, avd adviser of the Emperor. His influence already apparent in the new edict issued emphasising the necessity. of effecting 0 radical change in the examination system of China.
(8) But especially third selection, consist from the pen of the Re the able and energetic "Christian Literature Society in China, more venerally known in China "The Diffusion Society." That a forner, and he a missionary, should be given so prominent a place in what is virtually an official publication, is suvel; unique in the annals of Chinese literat The other authors next' in numerical order are (4) 28 essays by Huang. Chun-hsien (FOBS), the Provincial "Judge of Hunan; late Chinese Ambassador to (ie 3 (5) 25 by Hsueh Fu-ch'ang (AE ifa A),
(6) 18 by Chen Chih ((5R FEB), Under-Secretary of the Cabinet in Peking.
Among the other contributors _are Viceroys, Censors, Editors, ete, Five essays are by the Rev Young J. Allei D.D., Editor of the "Diffusion Society' influential Review, the Wan Kuoh Kung Puo. It is also interesting to note that among the contributors is a Western Indy There are two important points to be noted in this new work. First, the entire absence of the scurrilous libels on foreigners which appeared in the 1889 issue, and a changed attitude demonstrated by the fact that the pride of Chinese intellect does not now object to avail itself of the help of foreigners and missionaries in the advocacy of reform, and in the endeavour to bring about the regeneration of China.
The second point we would notice is a similar change of attitude which is herein apparent in relation to Christianity itself. The King Shih Wen of 1889 was characterised by a spirit of intense hostility to Christianity. The King Shih Wen of 1898 shows that this hostility las given place to. more intelligent and appreciative view of the Christian religion on the part of the leading Chinese thinkers of the day. An analysis of the various essays shows three distinct stages in the growth of a truer conception of the Christian religion. (1), The younger and less experienced writers compare Christianity with Confucianism, and suggest that the yood influences of the latter have penetrated to Western lands, and are embodied in Christianity. (2) K'ang Vu-wei, the "modern sage," takes up the position that the superiority of Wester over Chinese civilisation is due to. the neglect in China of the true teachings of the
Text read from the printed page and cleaned; old type leaves the occasional error.