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So far as the L. M. S. in Amoy itself was concerned, Mrs. Joseland was the only married lady in the Mission, and was thus the more valued, especially as she was given to hospitality and exercised a gracious influence over those who needed a friend. Hence her loss will be most keenly felt. Her elder brother, the Rev. C. E. Darwent, M.A., of the Union Church, Shanghai, is famous as an example of the ability of the family. To him, also, the news of his sister's early death is truly bitter. There are four children-two elder boys, nineteen and seventeen years old, and two other children, a girl of thirteen and a boy of eight, at home at school. All these have now the burden of being motherless to bear, while yet young. May God give them the needed strength to endure.

The saddest and most tragic feature of the unexpected loss was the fact that the afflicted husband was travelling in a distant part of the very extensive inland region under his charge, where neither letters nor messengers could reach him in time. Thus our brother, who left his wife in good health in October, returned at the end of November to her not only dead, but buried.

The illness began with dysentery on November 8th, but it yielded to remedies, and nothing was feared till the 20th, when more serious symptoms intervened, and Mrs. Joseland passed peacefully away on Tuesday, November 24th. She was buried the day after in the Community Cemetery on Kulangsu, followed to the grave by the largest number of people, both foreigners and Chinese, ever seen at a funeral in Amoy. A number of foreign gentlemen carried the coffin from the Mortuary Chapel to the grave. The Rev. J. Macgowan read the service in English, and the Rev. J. Sadler addressed the Chinese assembled and offered prayer. Suitable hymns were sung in both languages, "Jesus, Lover of my Soul", and "There is a Happy Land". Thus, amidst grief and pain, the note of Resurrection Joy was struck, and our hearts followed our sainted sister to her heavenly home.

Her work lives after her, and the memory of her gracious, kindly presence is enshrined in the hearts of hundreds of those who knew her. For to know her was to love her. 'She, being dead, yet speaketh.”

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Correspondence.

THE DAVID HILL SCHOOL FOR

THE BLIND.

To the Editor of

"THE Chinese RecordeR.”

DEAR SIR: May I avail myself of your columns to make the following statement as to the conditions on which the David Hill School for the Blind is prepared to receive a limited number of scholars at once?

It is known to some of your readers that the school was established as an industrial institution by the late Rev. David Hill, but the industrial side of the work has not developed to any extent and is not likely to do so. The scholastic side has, however, proved a great success, and we have the joy of knowing that all of the boys who have completed their studies to our satisfaction are doing well as organists, music teachers, and evangelists, in our own and other missions. This encourages us to make the following offer :

We will receive into the scholastic side any mandarin-speaking blind lad who is either himself a Christian or of Christian parentage, who is not under eight nor over twelve years of age, is free from serious disease of the skin or principal organs, and is mentally sound, for the sum of Tls. 40 per annum. In the case of lads who are under eight or over twelve or who are heathen, we are prepared to consider each case on its merits. I deeply regret that we cannot with our present accommodation and staff accept boys who are mentally unsound. For the sum I have mentioned we shall provide food, laundry, barber, bedding, clothing, and stationery,

and shall use our best endeavours to equip the lad in six (or preferably eight) years to be an organist or evangelist according to his gifts. In the event of a lad's parents being able to provide good, strong, plain clothing we will make a reduction. We cannot under any circumstances allow pupils to bring their own bedding. No travelling expenses will be paid by us, and all fees must be guaranteed by a foreign missionary.

Each lad will be instructedafter the kindergarten stage-in Scripture, singing, playing the harmonium, elementary arithmetic and geography, and the Chinese classics. Each lad will spend a fair portion of his time, as soon as he is competent so to do, in writing out useful books— a geography, portions of the Old Testament and the Chinese classics, and so on. All that he writes will be his own property when he leaves the school and we shall, through the generosity of the B. and F. B. S., be able to give him a complete New Testament.

I need hardly say that we reserve the right to send a boy away if he poves vicious in character, unamenable to discipline, or diseased. In the event of a boy being unable to learn (e. g., through imperfect sense of touch) or showing no signs of fitness for future church employment, we shall communicate with his supporters on the

matter.

May I ask my missionary brethren and sisters to think this matter over? There are, I feel sure, bright blind boys in many of our churches whom we could train for this small annual sum

and who in eight years would return equipped to lead the praises, if not to lead the worhip, of the congregations. On their return a salary of five dollars per month would, if prices do not rise further, suffice for their needs if they remain single, and it would be money well spent if they only taught the rising generation to sing God's praises musically.

I am, yours sincerely,

GEORGE A. CLAYTON.

DI-YU () NOT GEHENNA. To the Editor of

"THE CHINese Recorder.”

DEAR SIR: I am sorry that the excellent new mandarin translation of the New Testament makes our Saviour still endorse the Buddhist term Di-yü (Mark ix. 44). If friends want to know what Di-yü really means, please let them turn to Eitel's Handbook of Buddhism under Naraka (p. 105) and to Edkins' Chinese

Buddhism (Index under Naraka, e.g., p. 225). I have read that Chinese students mock about Christianity because of our endorsement of the Buddhist term Di-yu. This stumbling-block debars some from Christ. Wang Bing-kung in his excellent criticism of Confucianism (C. L. S.) is also puzzled by it and even maintains that the Buddhists. borrowed the idea from Christianity. Let us beware that we do not misrepresent Christianity by using any longer such a term. I know what harm has been done through wrong statements about the future life, in Germany. Dr. Weymonth (the New Testament in modern speech) simply uses "Gehenna ". Thus the term might be trasliterated in the Chinese version. Certainly the Gehenna is not inside the earth. If not transliterated, the word might be paraphrased by "place of suffering" "place of punishment”.

or

In behalf of " New Testament Christianity",

Yours,

P. KRANZ.

Our Book Table.

The object of these Reviews is to give real information about books. Authors will help reviewers by sending with their books, price, original if any, or any other facts of interest. The custom of prefixing an English preface to Chinese books is excellent.

The Christian Movement in Japan. Sixth annual issue. Published for

the Standing Committee of Co-operating Christian Missions. Tokyo, 1908.

Some books we can do without, others we must have. The work under review is one that residents in China ought to have.

It will help to create a lively interest in the affairs of a neighbouring country and supply in a short compass the leading events of current history in Japan. It not only gives full and valuable information on all missionary operations, but also indicates the position of political parties

and the progress of the country in social and other matters. Home affairs and foreign relationship have a place in this handy volume. It may be consulted by all with profit. The chapter dealing with the reading public of Japan is most interesting, and the suggestions that are made on the requirements of the Japanese so that they may possess a healthy literature, are most valuable. There is a full list of contents and also an excellent index. The book may be confidently commended to the politician and the publisher, the merchant and the missionary. combines American thoroughness with British charm of style. It is to be hoped that China too will possess at no distant date an annual issue on the same lines. If the admirable reports issued by the Christian Literature Society for so many years could be enlarged and issued in cooperation with other missionary societies we should have for China what Japan already pos

sesses.

M.

It

The Moukden Hospital, Manchuria (1883-1908), a Review and a Report by Dr. Dugald Christie. July, 1908.

This dainty booklet is a pleasure to see, as well as read. Dr. Christie's story is an illustration of Browning's words on the

cover.

"Never doubted clouds would break, Never dreamed, though right were worsted, wrong would triumph. Held we fall to rise, are baffled to fight better, sleep to wake."

It is twenty-five years since this work was begun, and 18,000 operations have been performed, about 8,000 in-patients treated and 345,000 visits paid to the dispensary. Wars and Boxers have

all been survived, and at the end of it all Dr. Christie has a better hospital than he ever had. He now has a fine range of buildings with wooden floors, iron beds and steam-heating plant, and they need it in that land of severe winters. He is one of those who do not believe in making any charge. He keeps his free flag flying in the name 施醫院 and asserts that otherwise he should not have received such generous subscriptions from the Chinese. He never accepts the expensive but useless laudatory tablets. The revival has blessed the hospital workers and the effect on the patients is marked. Twenty-seven of those now in hospital have applied for baptism and since the opening of the new buildings.

The Far East Revisited, by A. Gorton Angier, Editor of the London and China Telegraph and London and China Express. Preface by Sir Robert Hart. Witherly & Co., London.

Mr. Angier, having visited the East several times, paid it another visit last year, and wrote this series of letters now republished in book form. The style bears evidence in places of the haste of composition, inevitable under the circumstances, but Mr. Angier is a keen and wellinformed observer of things Eastern, and the judgments here expressed on matters political, commercial, social and general cannot fail to be illuminating to the home public. Mr. Angier seems to have gone everywhere, even down into many of the mines, found out everything and then written from a full mind. He began at Singapore and the Federated Malay States, then went to North Borneo. Siam

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A History of Missions in India, by Julius Richter, D.D. Oliphant, Anderson and Ferrier. 1908. Price 10/6. Pp. 469, with map.

Sherrings' History is of course now old, and this fine volume fills a blank with an up-to-date and scientific history. A brief introduction describes the land, the people, religion, and caste. First the early missions are carefully discussed, then the Danish mission; in the third chapter the development of Protestant missions in the age of Carey, the age of Alexander Duff, and so down to the present day, is described. But probably the chapters most interesting to us are Chapter IV, "Religious Problems of Indian Missions", and Chapter VI," The Leaven at Work". The concluding chapter deals with the success of missions in India. What a task before the church to give the Gospel to peoples of 147 different languages!

ACKNOWLEdgments. Macmillan & Co., London. The Spectator Essays. I.-L. 338 pages. Price 2/6.

Gotham and Other Stories. A Latin Reading Book. By Rev. E. D. Stone. 131 pages. Price 1/6. A Book of Poetry Illustrative of Eng. lish History. Part III. Edited by G. Dowse. With Glossary. Pages 84. Price gd.

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