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Ningbo's origins date back to over 6,800 years, and its history as a major city began 2,000 years ago, becoming a port for foreign trade during the Tang and Song dynasties. Most of the trade was done by foreign merchants coming to Ningbo.
Ningbo is one of China's oldest cities, with a history dating back to the Hemudu culture in 4800 BC. Once known as Mingzhou (明州), Ningbo was known as a trade city on the Silk Road at least two thousand years ago, and then as a major port, along with Yangzhou and Guangzhou in the Tang dynasty; thereafter, the major ports for foreign trade in the Song dynasty.
Ningbo was the source of Sun En's revolt against the Eastern Jin dynasty. Sun led the "Five Bushels of Rice" (Wudou Midao), a Daoist cult. They were called "armies of demons" and utilized "boats with decks". [1] Zhoushan served as their main base, but they were defeated in the end in 402. [2]
Since the Tang dynasty Ningbo was an important commercial port. Arab merchants lived in Ningbo during the Song dynasty when it was known as Mingzhou, due to the fact that the oceangoing trade passages took precedence over land trade during this time. [3] [4] Another name for Mingzhou/Ningbo was Siming. It was a well-known center of oceangoing commerce with the foreign world. [5] These merchants did not intermingle with native Chinese, practicing their own customs and religion and they inhabited ghettos. They did not try to proselytize Islam to Chinese. [6]
During the Song dynasty Ningbo was a host for one of the "Offices for merchant ships" that were created by the government in many coastal cities to tax foreign imports. [7]
The Jin dynasty (1115–1234) invaded the Song dynasty in the 12th century. Before he fled to Wenzhou, Ningbo served as a refuge for Emperor Gaozong of Song. In 1130 the Jin army reached Ningbo. But heavy resistance and the geography of the area halted the Jin advance, and they retreated and withdrew. [8] [9]
The city of Ningbo was known in Europe for a long time under the name of Liampó. This is the usual spelling used e.g. in the standard Portuguese history, João de Barros's Décadas da Ásia, although Barros explained that Liampó was a Portuguese "corruption" of the more correct Nimpó.; [10] [11] the spelling Liampó is also attested in the Peregrination (Peregrinação) by Fernão Mendes Pinto, a (so-called) autobiography written in Portuguese during the 16th century. For the mid-16th-century Portuguese, the nearby promontory, which they called the cape of Liampó, after the nearby "illustrious city" was the easternmost known point of the mainland Asia. [10]
The Portuguese began trading in Ningbo around 1522. By 1542, the Portuguese had a sizable community near Ningbo in Shuangyu. Portuguese activities from their Ningbo base included pillaging and attacking multiple Chinese port cities around Ningbo for plunder and spoil. They also enslaved people during their raids. [12] [13] The resulting complaints made it to the province's governor who commanded the settlement destroyed in 1548.
The Ming dynasty decreed that Ningbo was the only place where Japanese-Chinese relations could take place. [14] Ningbo, therefore, was the destination of many Japanese embassies during this period. After going into Ningbo they then went to other cities in China. In 1523, two rival embassies were sent to Ningbo by Japan, then in a state of civil war known as the Sengoku period. One of the emissaries was a Chinese, Song Suqing, who had moved to Japan earlier. [15] Song Suqing became involved in a disagreement with a rival Japanese trade delegation, which led to the Ningbo incident where the Japanese pillaged and plundered in the vicinity of Ningbo before escaping in stolen ships, defeating a Ming pursuing flotilla on the way. As a result of the incident, the port of Ningbo was closed to the Japanese – only two more Japanese missions were received (in 1540 and 1549) until the end of the Ming dynasty.
Ningbo was one of the places where the Portuguese first encountered the Japanese. [16]
Ningbo was one of the five Chinese treaty ports opened by the Treaty of Nanjing (signed in 1842) at the end of the First Opium War between Britain and China. During the war, British forces took possession of the walled city of Ningbo briefly after storming the fortified town of Zhenhai at the mouth of the Yong River on October 10, 1841. The British repulsed a Chinese attempt to retake the city in the Battle of Ningpo on March 10, 1842. In 1864, the forces of the Taiping Rebellion held the town for six months. In March 1885, during the Sino-French War, Admiral Courbet's naval squadron blockaded several Chinese warships in Zhenhai Bay and exchanged fire with the shore defences.
Ningbo was once famed for traditional Chinese furniture production.
During the Qing dynasty, western encyclopedias described Ningbo as a center of craftsmanship and industry- "The gold and silversmiths of Ningpo are noted for the delicacy and tastefulness of their work, and Ningpo confectionery is celebrated all over China. The specialty of the place, however, is its elegantly carved and inlaid furniture. Silk-culture is extensively carried on in the surrounding country, and silk-weaving is an important industry. In 1893 498 piculs of silk piece-goods were exported. The development of manufacturing interests in Japan has given a groat impetus to cotton-culture, and in 1893 the steam cotton-ginning establishments of Ningpo cleaned over 60,000 piculs of raw cotton." [17] [18] [19] [20] [21] [22] [23]
A caste of "degraded" outcasts existed in Ningbo city during the Qing dynasty, around 3,000 people in a class called "to min". Samuel Wells Williams gave an account of them in his book "The Middle kingdom: a survey of the ... Chinese empire and its inhabitants": "There are local prejudices against associating with some portions of the community, though the people thus shut out are not remnants of old castes. The tankia, or boat-people, at Canton form a class in some respects beneath the other portions of the community, and have many customs peculiar to themselves. At Ningpo there is a degraded set called to min, amounting to nearly three thousand persons, with whom the people will not associate. The men are not allowed to enter the examinations or follow an honorable calling, but are play-actors, musicians, or sedan-bearers; the women are match-makers or female barbers and are obliged to wear a peculiar dress, and usually go abroad carrying a bundle wrapped in a checkered handkerchief. The tankia at Canton also wear a similar handkerchief on their head, and do not cramp their feet. The to min are supposed to be descendants of the Kin, who held northern China in A.d. 1100, or of native traitors who aided the Japanese, in 1555–1563, in their descent upon Chehkiang. The tankia came from some of the Miaotsz' tribes so early that their origin is unknown." [24] [25] [26] [27]
A detailed account of an Englishman who stayed in Ningbo can be found in The Chinese repository, Volume 13, published in 1844. He visited the mosque of the local Hui people. The imam was from Shandong, and claimed to be a descendant of Muslims from the city of Medina. He spoke both Arabic and Chinese, and could read Arabic as well. Around 30 families attended his congregation, Quranic verses decorated his apartments, and his possessions included Muslim holy texts and clothing. However, the imam described Hangzhou as being the "Stronghold" of Islam in the region. [28]
The Hui population of Ningbo were descended from Hui people from Shandong who moved to Ningbo during the 17th century. Their main profession was trade, and they spoke the Shandong Mandarin dialect. The Hui Muslim mosque was called "Hwuy-Hwuy Tang" HuiHui Tang, in Chinese. The keepers of the building were from Shandong and spoke Mandarin. The mosque was a small building, with many Arabic inscriptions, 500 Muslims lived in Ningbo. There was formerly a Jewish synagogue in Ningbo, as well as one in Hangzhou, but no traces of them are now discoverable, and the only Jews known to exist in China are in Kaifeng. [29] These Hui could speak Mandarin Chinese, and read and write Arabic, but were not able to read a single Chinese character. [30] [31] The Ah-hung (Imam) of the Hui community in Ningbo was always from Shandong, their home province. The Ah-hung which the Englishman met was originally from Chi-nan Fu (in Shandong) but for twenty years had been living at Ningbo and Hangzhou. He had an Arabic New Testament in his possision, and he told western missionaries about Jewish communities living in Changsha, Hunan, and at Hangzhou. He mentioned that at Hangzhou are some families of the Kwan Ch'uan-kiao, i.e., the patriarchal sect. [32]
When the Chinese Jewish community existed in Ningbo, floods and fire repeatedly destroyed the books of the Kaifeng Jewish synagogue, they obtained some from Ningxia and Ningbo to replace them, another Hebrew roll of law was bought from a Muslim in Ning-keang-chow in Shen-se (Shanxi), who acquired it from a dying Jew at Canton. [33]
During the Qing dynasty, in the 19th century, the Ningbo authorities contracted Cantonese pirates to exterminate and massacre Portuguese pirates who raided Cantonese shipping around Ningbo. The massacre was "successful", with 40 Portuguese dead and only 2 Chinese dead, being dubbed "The Ningpo Massacre" by an English correspondent, who noted that the Portuguese pirates had behaved savagely towards the Chinese, and that the Portuguese authorities at Macau should have reigned in the pirates.
Portuguese pirates who raided Cantonese shipping in the early 19th century were exterminated by Cantonese forces around Ningbo. [34]
The Ningbonese people supported the Cantonese massacre of the Portuguese pirates and the attack on the Portuguese consul. The Cantonese did not see the Portuguese as the same as other Europeans, not being afraid of them and fighting them man to man. The Ningbo authorities had made an agreement with a Cantonese pirate named A'Pak to exterminate the Portuguese pirates. The Portuguese did not even try to fight when the Cantonese pirates sacked their consulate, trying to flee and hide among the tombs, the Cantonese butchered around 40 Portuguese while sacking the consulate. Only two Chinese and one Englishman who sided with the Cantonese died. [35] [36]
Western missionaries set up a Presbyterian Church in Ningbo. Li Veng-eing was a Reverend of the Ningpo Church. [37] The Ningpo College was managed by Rev. Robert F. Fitch. The four trustees were natives of Ningbo, three of them had Taotai rank. [38] [39] [40] [41] Furthermore, one of the infant Sunday-schools in Ningpo under Mrs. Fitch's supervision had over 100 scholars. [42] [43]
Rev. George Evans Moule, B. A. was appointed a missionary to China by the Church of England Missionary Society, and arrived at Ningpo with Mrs. Moule in February, 1858. He then commenced a mission station at Hang-chow, between which and Ningpo his time had been chiefly divided. He wrote Christian publications in the Ningbo dialect. [44]
According to the "Record of Christian work, Volume 23", Divie Bethune McCartee was a respected and prominent Presbyterian medical missionary at Ningbo. [45] The Presbytery of Ningpo held annual meetings. [46]
The Status of the Presbyterian Mission in Ningbo in 1845 was stated as: "Ningpo: on the Ningpo River, 12 miles from the sea; occupied as a Mission station, 1845– missionary laborers—Rev. John Butler and wife, Miss Abbie P. Ketchum, and Miss Bessie Houston; Rev. Memrt. Zia Yingtong, Bao-kwong-hgi, Uoh Cong-eng, Loh-dong-un, Zi-Kyuo-jing, Lu-Cing-veng, Yiang-Ling-tsiao; i0 evangelists, and 8 teachers aud assistants." [47]
The Presbyterian Synod of China consisted of Canton, Japan, Ningpo, Peking, Shanghai, Shantung. [48] Samuel Dodd served as the minister at Ningbo. [49] Rev.W. A. Russell was the Corresponding Secretary of the Church Missionary Society at Ningbo. [50]
During World War II in 1940, Japan bombed Ningbo with fleas carrying the bubonic plague. [51] According to Daniel Barenblatt, Prince Tsuneyoshi Takeda received, with Prince Mikasa, a special screening by Shiro Ishii of a film showing imperial planes loading germ bombs for bubonic dissemination over Ningbo in 1940. [52]
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This article incorporates text from Johnson's universal cyclopedia: a new edition, by A.J. Johnson Company, a publication from 1895, now in the public domain in the United States. This article incorporates text from Universal cyclopædia and atlas, Volume 8, a publication from 1909, now in the public domain in the United States. This article incorporates text from Johnson's universal cyclopaedia, Volume 6, by Charles Kendall Adams, a publication from 1895, now in the public domain in the United States. This article incorporates text from Universal cyclopaedia and atlas, Volume 8, by Charles Kendall Adams, Rossiter Johnson, a publication from 1902, now in the public domain in the United States. This article incorporates text from appleton's new practical cyclopedia, a publication from 1910, now in the public domain in the United States. This article incorporates text from Appleton's new practical cyclopedia: a new work of reference based upon the best authorities, and systematically arranged for use in home and school, by Marcus Benjamin, Arthur Elmore Bostwick, Gerald Van Casteel, George Jotham Hagar, a publication from 1910, now in the public domain in the United States. This article incorporates text from The universal cyclopaedia, a publication from 1900, now in the public domain in the United States. This article incorporates text from Universal cyclopædia and atlas, Volume 8, by Charles Kendall Adams, Rossiter Johnson, a publication from 1901, now in the public domain in the United States. This article incorporates text from The Middle kingdom: a survey of the ... Chinese empire and its inhabitants ..., by Samuel Wells Williams, a publication from 1848, now in the public domain in the United States. This article incorporates text from The Middle Kingdom: a survey of the geography, government, literature, social life, arts, and history of the Chinese empire and its inhabitants, Volume 1, by Samuel Wells Williams, a publication from 1882, now in the public domain in the United States. This article incorporates text from The middle kingdom; a survey of the Chinese empire and its inhabitants, by Samuel Wells Williams, a publication from 1883, now in the public domain in the United States. This article incorporates text from China monthly review, Volume 8., a publication from 1919, now in the public domain in the United States. This article incorporates text from The Chinese repository, Volume 13, a publication from 1844, now in the public domain in the United States.This situation must have favoured the outcome of a rising that started about 400 in the Ning-po region. Its leader was one Sun En, a mixture of pirate and magician affiliated like his father, a native of Shantung, to the Taoist sect of the Five Bushels of Rice ( Wu-tou-mi-tao). Sun En recruited his followers from the sailors, fishermen, and pirates of the coast of Chekiang, but he was also almost certainly in contact with the big landowners of the modern regions of Hangchow, Shao-hsing, and Ning-po. Embarked in 'boats with decks' (lou-ch'uan) and forming 'armies of demons', the rebels ravaged the
coastline from bases in the Chousan Islands and soon threatened Nanking. They were crushed in 402 and the defeat resulted in a number of mass suicides in their ranks.
'Offices for merchant ships' (shih-po-ssu), which acted as both police and customs offices, were set up at Chiao-chou, in the Ch'ing-tao area in Shantung, at Hangchow, Ning-po, Ch'üan-chou, and Canton. When ships arrived, the government operated a levy varying from 10 percent to 40 percent according to the nature of the merchandise imported.
The emperor Kao-tsung had taken flight to Ningpo (then known as Mingchow) and later to the port of Wenchow, south of Chekiang. From Nanking the Kin general Wu-chu hastened in pursuit and captured Hangchow and Ningpo (end of 1129 and beginning of 1130. However, the Kin army, consisting entirely of cavalry, had ventured too far into this China of the south with its flooded lands, intersecting rivers, paddy fields and canals, and dense population which harassed and encircled it. We-chu, leader of the Kin troops, sought to return north
Nanking and Hangchow were taken by assault in 1129 and in 1130 the Jürchen ventured as far as Ning-po, in the north-eastern tip of Chekiang.
Thereafter they made the factory near Ningbo their chief trading outlet. In the late 1540s, there were more than 3,000 people there, some 1,200 of them Portuguese. From this base the latter raided neighbouring coastal cities, pillaging and taking people into slavery. The Chinese authorities responded with armed expeditions against them and, finally, the Portuguese had to abandon the factory(Indiana University)
Thereafter they made the factory near Ningbo their chief trading outlet. In the late 1540s, there were more than 3,000 people there, some 1,200 of them Portuguese. From this base the latter raided neighbouring coastal cities, pillaging and taking people into slavery. The Chinese authorities responded with armed expeditions against them and, finally, the Portuguese had to abandon the factory(the University of Virginia)
Official relations with Japan could only be conducted through the port of Ning-po, at the north-eastern tip of Chekiang;
Thanks to the embassies, over a hundred known Japanese monks were thus able to come to China in the fifteenth and sixteenth centuries, visiting, on the way from Ning-po to Peking, Hangchow, Soochow, Nanking, the valley of the Huai and Tientsin, and make contact with Chinese literai. . . There was a case of a rich Chinese merchant by the name of Sung Su-ch'ing (1496–1523), a native of Chekiang, who, after trading with Japan and settling down there in 1510, formed part of the Japanese embassy which arrived in Ning-po in 1523.
They soon tried to rob the Javanese and Sumatrans of control of the maritims routes and trade, and made contact with the Japanese in the southern part of their archipelago and at Ning-po.
{{cite book}}: CS1 maint: location missing publisher (link)(Original from Harvard University)The gold and silver smiths of Ningpo are noted for the delicacy and tastefulness of their work, and Ningpo confectionery is celebrated all over China. The specialty of the place, however, is its elegantly carved and inlaid furniture. Silk-culture is extensively carried on in the surrounding country, and silk-weaving is an important industry. In 1893 498 piculs of silk piece-goods were exported. The development of manufacturing interests in Japan has given a groat impetus to cotton-culture, and in 1893 the steam cotton-ginning establishments of Ningpo cleaned over 60,000 piculs of raw cotton.(Original from Columbia University)
There are local prejudices against associating with some portions of the community, though the people thus shut out are not remnants of old castes. The tankia, or boat-people, at Canton form a class in some respects beneath the other portions of the community, and have many customs peculiar to themselves. At Ningpo there is a degraded set called to min, amounting to nearly three thousand persons, with whom the people will not associate. The men are not allowed to enter the examinations or follow an honorable calling, but are play-actors, musicians, or sedan-bearers; the women are match-makers or female barbers and are obliged to wear a peculiar dress, and usually go abroad carrying a bundle wrapped in a checkered handkerchief. The tankia at Canton also wear a similar handkerchief on their head, and do not cramp their feet. The to min are supposed to be descendants of the Kin, who held northern China in A.d. 1100, or of native traitors who aided the Japanese, in 15551563, in their descent upon Chehkiang. The tankia came from some of the Miaotsz' tribes so early that their origin is unknown.1 The modern classifications of the people, recognized, however, more by law than custom, are various and comprehensive. First, natives and aliens; the latter include the unsubdued mountaineers and aboriginal tribes living in various parts, races of boat-people on the coasts, and all foreigners residing within the Empire, each of whom are subject to particular laws. Second, conquerors and conquered; having reference almost entirely to a prohibition of intermarriages between Manchus and Chinese. Third, freemen and slaves; every native is allowed to purchase slaves and retain their children in servitude, and free persons sometimes forfeit their freedom on account of their crimes, or mortgage themselves into bondage. Fourth, the honorable and the mean, who cannot intermarry without the former forfeiting their privileges; the latter comprise, besides aliens and slaves, criminals, executioners, police-runners, actors, jugglers, beggars, and all other vagrant or vile persons, who are in general required to pursue for three generations some honorable and useful employment before they are eligible to enter the literary examinations. These four divisions extend over the whole body of the people, but really affect only a small minority. It is worthy of note how few have been the slaves in China, and how easy has been their condition in comparison with what' it was in Greece and Rome. Owing chiefly to the prevalence of education in the liberal principles of the Four Books, China has been saved from this disintegrating element. The proportion of slaves to freemen cannot be stated, but the former have never attracted notice by their numbers nor excited dread by their restiveness. Girls are more readily sold than boys; at Peking a healthy girl under twelve years brings from thirty to fifty taels, rising to two hundred and fifty or three hundred for one of seventeen to eighteen years old. In times of famine orphans or needy children are exposed for sale at the price of a few cash.1(Original from Harvard University)
At Ningpo there is a degraded set called the Min, amounting to nearly three thousand persons, with whom the people.
In my peregrinations, I called at the mosque, over the entrance to which are engraved on a stone in large characters Hioui-hwui I'ang, i. e. Mohammedan temple. The head priest is a man of a remarkably benign and intelligent countenance. His air is very gentlemanly. He must be 45 years of age. His figure is slender but tall. His native place is in Shantung, but his ancestors came from Medina in Arabia. He himself can read the Arabic scriptures most readily, and talks that language fluently; but of Chinese writing and reading, he is as ignorant as an Englishman in England. This is very surprising, considering that he can talk it so well, was born and educated in China, and is a minister of religion among the Chinese. He laments much that his supporters are so few;—they do not number more than twenty or thirty families. He took me into the place of worship, which adjoins his apartments. On ascending a flight of steps, you get under a plain roof, beneath which, on either side, you find a mass of old furniture and agricultural implements covered with dust. The pillars to support the roof are ornamented with sentences out of the Koran.* Facing you is an ornamented pair of small doors hung upon the wall, within which the sacred seat is supposed to lie; and on one side is a convenient book-case that contains the Mohammedan scriptures in 24 parts. He showed me his usual officiating dress, which is simply a white robe with a pointed turban. Except at religious service, he wears the Chinese habit, and never appears out" of doors in his sacred habiliments. They have one day of rest in seven, and keep it on our Thursday. On being asked if I might be permitted to attend any of their services, it was replied, that if their adherents had business on that day they did not trouble themselves to attend service. From this excellent man I was able to learn that the stronghold of his religion lies in Hangchau fii, the capital of this province, where there are several large mosques. But the low state of Mohammedanism in this department seems to dampen his spirits not a little. His reigning desire is to make a pilgrimage to Mecca, and he made the fullest inquiries as to the probable distance and length of voyage by steam to that sacred city. He made the most particular inquiries also respecting the Mohammedans among the seamen and soldiers that have come to China during the late expedition, and I have promised to introduce him to some of his brethren when the steamer comes to Ningpo. His adherents in this city are few; one or two of them are officers. But he does not seem to put much confidence in official favor Happening to see in the mosque, and on the threshold as you enter the sacred ground, a tablet • similar to that found in every other temple, with the inscription Hto&ngtx, wdnsui, w&nsui, teiinwdnsui, (which is equivalent to saying, "The emperor, may he live for ever," or, "The emperor, the everliving!") I asked him how he could allow such a blasphemous monument to stand in a spot which he regarded as consecrated to the worship of 'Aloha,' the name he gives to the one living and true God. He protested that he did not and never would worship it; and as an evidence of the truth of his statement, pointed to the low place given it on the ground-floor, so far removed from the sacred seat; he added, that it was only for the sake of expediency it was allowed any place in the temple, for if they were ever charged by the enemies of Mohammedanism with being disloyal, they could appeal to the presence of this tablet.(Original from Harvard University)
mosque ningpo.
{{cite book}}: CS1 maint: location missing publisher (link)There was indeed a group of Portuguese who became pirates, called "Macau ruffians," or policemen who turned bad, along with "Manila-men" from the Philippines and escaped African slaves. Their fleet attacked "the Cantonese ships when they could get them at an advantage, and murdered their crews with circumstances of great atrocity."55 They were destroyed in Ningbo by a fleet of Chinese pirates with the support of the local Chinese government and other Europeans.
Presbytery of Ningpo. The Minutes of the Presbytery at its meeting in last October are here inserted, as possessing general interest to most readers, and special interest to missionaries, ministers, and elders. Two or three minor points in them would be noted, perhaps, by a reviewing Committee of Synod, not so much for formal exception, as for information to the young presbyters, but in general, these Minutes will no doubt receive the warm approval of the Synod. How many things do they suggest 1 What evidence tiiey furnish of a good and great work well begun! Minutes of Presbytery. Ninopo, October 9th, 1867. Presbytery met according to adjournment, and was opened by prayer. Present, Revs. David D. Green, feamuel Dodd, Zia Y'ing-tong, Bao Kwong-hyi, Tsiang Nying-kwe, Uoh Cong-eng, and Elders Messrs. Y'ih Ziang-sing, of Sanpoh church; Li Veng-eing, of Ningpo church: Dzing Shih-niao, of Hongchow church; Dzing Kying-cong, of Yuyiao church; Lob Dang-wo, of Zong nyu church. Absent, Revs. AY. A. P. Martin, D.D., in Peking, Rev. John L. Nevius, and Rev. Win. T. Morrison, in the United States. Rev. Zia Ying-tong^ was chosen Moderator for the ensuing year. The Minutes of the last year were read. Rev. Joseph A. Leyenberger presented his certificate from the Presbytery of Wooster, OhiOj and was admitted a member of this Presbytery. Messrs. Leyenberger and Tsiang were appointed to examine the Yu-yiao Session records. Messrs Dodd and Li on Bao-ko-tah records. Messrs. Zia and Dzing on those of Ningpo. Messrs. Green and Uoh on those of San-poh. Messrs. Dzing and Bao on those of Hang Chow. Messrs. Zia and Yrih on those of Zang'vyu. Messrs. Dodd and Tsiang were appointed to prepare the Narrative on the state of religion. Mr. Green reported that Rev. Wm. T. Morrison had attended the lost General Assembly as our Commissioner. Mr. Morrison was chosen our Commissioner to the next General Assembly, and Rev. John L. Nevius his alternate. Mr. Dzing Kyingcong presented a oall from the Yu-yiao church, for the Rev. Bao Kwong-hyi to become their pastor. The call was put into the hands of Mr. Bao, who signified his willingness to accept it. A committee consisting of Rev. Messrs. Zia, Uoh, and Leyenberger was appointed to install Mr. Bao pastor of the Yu-yiao church—the installation to take place on the 20th of tho 10th Chinese month, (24th of November). Mr. Dodd asked to be removed from the care of the Ningpo church, as he was about to remove to Hangohow. As there were no commissioners from that church appointed to opposo or favour the request, Messrs Zia and Yih were appointed & committee to find out the mind of the church, and report at the called meeting of Presbytery to be held at Yu-viao on the 28th of the 10th Chinese' month, (23d of November). Mr. Dodd also roturned the call received some time ago from the Yu-yiao church, which was accepted by Presbytery. On motion adjourned, to meet to-morrow morning at eight o'clock.
{{cite book}}: CS1 maint: location (link)(Harvard University)IN THE OLDEST PBESBYTERIAN MISSION IN CHINA. ANIGHT'S ride in a comfortable steamer from Shanghai carried the traveler to Ningpo, on the Ningpo river, twelve miles from the sea. This station in the Central China Mission has been occupied by the Presbyterian Board since 1845, and is exerting the influence throughout this great district which one would expect from faithful work over a period of sixty years. Some of the workers were off on itinerating tours, but the writer met all that were home. He was entertained by Mr. and Mrs. Harrison K. Wright, who were busily engaged'in mastering the Chinese language. If the reader will turn to another page under the heading: "Woman's Board of Foreign Missions," he will learn something about the difficulties which beset the missionary on his arrival in China. Mrs. Wright was a member of the Crescent Avenue Church, of Plainfleld, N. J., when Dr. Richards, now in the Brick Church, of New York, was its pastor. Although half way around the world, he was still her pastor, and many pleasant recollections were revived by the visit of one who knew and loved the clergyman whose words and example and friendship meant so much for her. As the personal representatives of the Rutgers Church, in New York, the young couple were deeply interested in Dr. Mackenzie and his people, but they did not know them so well as the Plainfleld Church and its former pastor. With their Chinese teachers they were deeply engrossed in their new studies, and life seemed filled with opportunities for service. A little year and a brief cable message from Central China announced the translation of the young wife to another school. One of the ablest young educational leaders in China is the Rev. Robert F. Fitch, the son of the Rev. George F. Fitch, the head of the great Shanghai Press. Mr. Fitch has recently superintended the starting of the Ningpo College, erected by the Chinese but placed entirely under his management, an unprecedented occurrence in this country. He is to dictate the religious as well as the scholastic influence of the college. There are four trustees to this institution, and they are natives of the Ningpo Fu. Three of them have Taotai rank, and at present, with the exception of one of them, are in the wholesale business. The one exception, Mr. Li Tsing-u, returned in the spring from an audience with the Emperor and has just received an official appointment in the province of Hupeh. The grandfather of his recent bride is Wong Veng-ziao, of the Wai Wu Pu, or foreign office at Peking. These four men have taken great interest in the college, but the building work had received a temporary check owing to the recent attitude of students from Anglo-Chinese colleges in talking sedition against the present Manchu dynasty. Also the money market has been exceptionally tight during the last few months, so that It was hard to continue the work of raising subscriptions. Up to the present $21,500 has been paid by the Chinese for ground and building, about $1,000 has been raised and deposited in a bank by Mr. Boa Yinhan, one of our Christians, for the furnishing of the ground floor, and in June the Board of Public Works paid over to Mr. Fitch $2,000 for laboratory equipment. Before long over $1,300 worth of apparatus will have arrived, and Mr. LI Tsing-u has promised a suite of rooms in his semi-foreign hotel for the temporary storing of the apparatus. The trustees decided that the work must be completed this year (1904), and they are taking up the matter with even more energy than before. All that has to be done is to put down the floors and put in the doors and windows. The building is three hundred feet long, over fifty feet deep, doors and windows of red hardwood, and floors of Oregon pine. The coping and pillars are of green stone, the latter being of Corinthian pattern. It is interesting to note that in all their conversations about the school the trustees show no inclination to depart in the slightest from the original agreement regarding the management and the having of Christian services. One of the infant Sunday-schools in Ningpo under Mrs. Fitch's supervision has over one hundred scholars. Miss Rolle stone, Miss Cunningham, Miss Morton and Mr. and Mrs. Kepler have all done itinerating work in the country. Of an interesting plan pursued by Miss Rollestone a recent report states: "After this Miss Rollestone arranged for a two months' trip to the Hae-deo region. The trip required more planning than usual, as it was Miss Rollestone's desire to give the Christians there some industrial work in connection with other teaching. The pastor of that district had also been most desirous for a long time of giving them some trade by which they could support themselves when crops failed, and which they might also ply In their leisure time. Weaving the small, rough towels now so commonly used by the Chinese, and which is-at present a good business, was suggested by him, but could not be accomplished at the time. Probably it can be managed at a later date. Making straw hats, the kind worn by the farmers of the locality, was planned for in the meantime. While getting the straw, and making other arrangements which caused some delay, Miss Rollestone bought some native cloth, gathered the young women together with the hope of teaching them how to cut and make their own garments, one garment being promised t£> each woman when she had finished it. Several young women came. In the forenoon they studied and in the afternoon sewed." Mr. and Mrs. Wright also made during the year their first country tour. For three months and a half Miss Cunningham was in the country, mostly in a houseboat. "Ten days were spent at a farming village. Here, afternoon meetings were held for the women church members; house to house visiting was also done, and some teaching in the mornings. She lived in the home of one of the Christians, and the work there was much enjoyed. The last two weeks were spent at one of the out-stations, from which many villages and homes were visited, both Christian and heathen. One woman impressed Miss Cunningham as being especially interested in the Gospel story. Her heart seemed to be prepared to receive the truth, and while other women were asking all manner of questions about other things, she said, 'Oh tell me more about the Gospel! I want to learn all I can.' She is a young woman with three children, and her husband is a business man." The last report of the station suggests at the beginning a difficulty which is now felt in almost all missions in China, namely, the change in financial conditions: "Our force of native workers has remained the same. High prices have made it a hard year for them, but in spite of the temptations they have had, we believe on the whole that the year has been comparatively free from going into lawsuits of a questionable nature. Most of the men are getting old and are unable to do the work they once did, and before long there will be a most pressing need for consecrated, able young men. Most of the latter are students of English in our academy, and as we cannot give them reasonable prospects, we shall probably lose them, and then our work will be most seriously crippled. Young men who would give up a good salary in business for one-half or one-third that amount, to work in the ministry, are worth more than young men who enter the ministry for a smaller amount but who could not make more elsewhere. The former would also build up self-supporting churches more rapidly than the latter. It would be better to get first-class men to work at a sacrifice than to get mediocre men to work for less at no sacrifice." It was a great pleasure to visit the school under the care of the missionaries, and with Dr. Wright and Mr. Fitch and others at different times see the various activities carried on by them, and to learn of the new ventures planned to follow as soon as more workers are sent there.(the New York Public Library)
Ningpo College.—This is the institution mentioned in last year's report, which the Chinese are erecting and putting entirely under Mr. Fitch's control, with the understanding that he is to have a free hand in its management and religious influence. There are four trustees to this institution, and they are natives of the Ningpo Fu. Three of them have Taotai rank, and at present, with the exception of one of them, are in the wholesale business. The one exception, Mr. Li Tsing-u, returned in the spring from an audience with the Emperor and has just received an official appointment in the province of Hupeh. The grandfather of his recent bride is Wong Veng-ziao, of the Wai Wu Pu, or foreign office at Peking. These four men have taken great interest in the college, but the building work had received a temporary check owing to the recent attitude of students from Anglo-Chinese colleges in talking sedition against the present Manchu dynasty. Also the money market has been exceptionally tight during the last few months, so that it was hard to continue the work of raising subscriptions. Up to the present $21,500 has been paid by the Chinese for ground and building, about $1000 has been raised and deposited in a bank by Mr. Boa Yinhan, one of our Christians, for the furnishing of the ground floor, and in June the Board of Public Works paid over to Mr. Fitch $2000 for laboratory equipment. Before long over $1300 worth of apparatus will have arrived, and Mr. Li Tsing-u has promised a suite of rooms in his semi-foreign hotel for the temporary storing of the apparatus. At last, only one day before making this report, the trustees have rallied again and deckled that the work must be completed this year, and they are taking up the matter with even more energy than before. All that has to be done is to put down the floors and put in the doors and windows. The building is three hundred feet long, over fifty feet deep, doors and windows of red hardwood, and floors of Oregon pine. The coping and pillars are of green stone, the latter being of Corinthian pattern. It is interesting to note that in all their conversations about the school the trustees show no inclination to depart in the slightest from the original agreement regarding the management and the having of Christian services. Twelve have been in attendance at the Girls' Short Term Boarding School, and the building has been got ready for the new Anglo-Chinese School for Girls, from the better families, which previous methods of work have not been able to reach. Fourteen men came to the Men's Training Class, and thirteen women to the Women's Training Class. The ages of the women ranged from twenty-one to sixty-seven. The majority of them were elderly (over fifty), and that helped to make the work easier, as younger women often have more trouble among themselves, or have children who make trouble.
{{cite book}}: CS1 maint: location (link)(the University of Michigan)Ningpo College.-—This is the institution mentioned in last year's report, which the Chinese are erecting and putting entirely under Mr. Fitch's control, with the understanding that he is to have a free hand in its management and religious influence. There are four trustees to this institution, and they are natives of the Ningpo Fu. Three of them have Taotai rank, and at present, with the exception of one of them, are in the wholesale business. The one exception. Mr. Li Tsing-u, returned in the spring from an audience with the Emperor and has just received an official appointment in the province of Hupeh. The grandfather of his recent bride is Wong Veng-ziao, of the Wai Wu Pu, or foreign office at Peking. These tour men have taken great interest in the college, but the building work had received a temporary check owing to the recent attitude of students from Anglo-Chinese colleges in talking sedition against the present Manchu dynasty. Also the money market has been exceptionally tight during the last few months, so that it was hard to continue the work of raising subscriptions. Up to the present $21,500 has been paid by the Chinese for ground and building, about $1000 has been raised and deposited in a bank by Mr. Boa Yinban, one of our Christians, for the furnishing of the ground floor, and in June the Board of Public Works paid over to Mr. Fitch $2000 for laboratory equipment. Before long over $1300 worth of apparatus will have arrived, and Mr. Li Tsing-u has promised a suite of rooms in his semi-foreign hotel for the temporary storing of the apparatus. At last, only one day before making this report, the trustees have rallied again and decided that the work must be completed this year, and they are taking up the matter with even more energy than beiore. All that has to be done is to put down the floors and put in the doors and windows. The building is three hundred feet long, over fifty feet deep, doors and windows of red hardwood, and floors of Oregon pine. The coping and pillars are of green stone, the latter being of Corinthian pattern. It is interesting to note that in all their conversations about the school the trustees show no inclination to depart in the slightest from the original agreement regarding the management and the having of Christian services. Twelve have been in attendance at the Girls' Short Term Boarding School, and the building has been got ready for the new Anglo-Chinese School for Girls, from the better families, which previous methods of work have not been able to reach. Fourteen men came to the Men's Training Class, and thirteen women to the Women's Training Class. The ages of the women ranged from twenty-one to sixty-seven. The majority of them were elderly (over fifty), and that helped to make the work easier, as younger women often have more trouble among themselves, or have children who make trouble.
{{cite book}}: CS1 maint: location (link)(Harvard University)Ningpo College.—This is the institution mentioned in last year's report, which the Chinese are erecting and putting entirely under Mr. Fitch's control, with the understanding that he is to have a free hand in its management and religious influence. There are four trustees to this institution, and they are natives of the Ningpo Fu. Three of them have Taotai rank, and at present, with the exception of one of them, are in the wholesale business. The one exception, Mr. Li Tsing-u, returned in the spring from an audience with the Emperor and has just received an official appointment in the province of Hupeh. The grandfather of his recent bride is Wong Veng-ziao, of the Wai Wu Pu, or foreign office at Peking. These four men have taken great interest in the college, but the building work had received a temporary check owing to the recent attitude of students from Anglo-Chinese colleges in talking sedition against the present Manchu dynasty. Also the money market has been exceptionally tight during the last few months, so that it was hard to continue the work of raising subscriptions. Up to the present $21,500 has been paid by the Chinese for ground and building, about $1000 has been raised and deposited in a bank by Mr. Boa Yinhan, one of our Christians, for the furnishing of the ground floor, and in June the Board of Public Works paid over to Mr. Fitch $2000 for laboratory equipment. Before long over $1300 worth of apparatus will have arrived, and Mr. Li Tsing-u has promised a suite of rooms in his semi-foreign hotel for the temporary storing of the apparatus. At last, only one day before making this report, the trustees have rallied again and decided that the work must be completed this year, and they are taking up the matter with even more energy than before. All that has to be done is to put down the floors and put in the doors and windows. The building is three hundred feet long, over fifty feet deep, doors and windows of red hardwood, and floors of Oregon pine. The coping and pillars are of green stone, the latter being of Corinthian pattern. It is interesting to note that in all their conversations about the school the trustees show no inclination to depart in the slightest from the original agreement regarding the management and the having of Christian services. Twelve have been in attendance at the Girls' Short Term Boarding School, and the building has been got ready for the new Anglo-Chinese School for Girls, from the better families, which previous methods of work have not been able to reach. Fourteen men came to the Men's Training Class, and thirteen women to the Women's Training Class. The ages of the women ranged from twenty-one to sixty-seven. The majority of them were elderly (over fifty), and that helped to make the work easier, as younger women often have more trouble among themselves, or have children who make trouble.
{{cite book}}: CS1 maint: location (link) CS1 maint: multiple names: authors list (link)(the University of Wisconsin – Madison)NINGPO STATION. The report of the Station suggests at the beginning a difficulty which is now felt in almost all Missions in China, namely, the change in financial conditions. Our force of native workers has remained the same. High prices have made it a hard year for them, but in spite of the temptations they have had, we believe on the whole that the year has been comparatively free from going into lawsuits of a questionable nature. Most of the men are getting old and are unable to do the work they once did, and before long there will be a most pressing need for consecrated, able young men. Most of the latter are students of English in our academy, and as we cannot give them reasonable prospects, we shall probably lose them, and then our work will be most seriously crippled. Young men who would give up a good salary in business tor one-half or one-third that amount, to work in the ministry, are worth more than young men who enter the ministry for a smaller amount but who could not make more elsewhere. The'former would also build up self-supporting churches more rapidly than the latter. It would be better to get first-class men to work at a sacrifice than to get mediocre men to work for less at no sacrifice. EVANGELISTIC WORK.—The church at Yu-Yiao has raised $800 Mexican toward the erection of their new church building. With reference to the case of Mr. Yi discussed in last year's report, the Station relates: Mr. Yi, who was formerly pastor in the Zong-yu field, was susponded from the ministry by act of Presbytery in June, 1902. He then went to Shanghai and entered a business position in the Shanghai Dispensary. In February of this, year he moved his family from Zong-yu to Shanghai. Later on, in June, when his term of suspension had come to its limit, a special meeting of Presbytery was called to consider his case, and ultimately all the native members voted to restore Mr. Yi to the ministry. One of the infant Sunday-schools in Ningpo under Mrs. Fitch's supervision has now over 100 scholars. Miss Rollestone, Miss Cunningham, Miss Morton and Mr. and Mrs. Kepler have all done itinerating work in the country. Of an interesting plan pursued by Miss Rollestone the report states: After this Miss Rollestone arranged for a two months' trip to the Hae-deo region. The trip required more planning than usual, as it was Miss Rollestone's desire to give the Christians there some industrial work in connection with other teaching. The pastor of that district had also been most desirous for a long time of giving them some trade by which they could support themselves when crops failed, and which they might also ply in their leisure time. Weaving the small, rough towels now so commonly used by the Chinese, and which is at present a good business, was suggested by him, but could not be accomplished at the time. Probably it can be managed at a later date. Making straw hats, the kind worn by the farmers of the locality, was planned for in the meantime. While getting the straw, and making other arrangements which caused some delay, Miss Rollestone bought f<vte native cloth, gathered the young women together with the hope of teaching them how to cut and make their own garments, one garment being promised to each woman when she had finished it. Several young women came. In the forenoon they studied and in the afternoon sewed. Mr. and Mrs. Wright also made during the year their first country tour. For three months and a half Miss Cunningham was in the country, mostly in a houseboat. Ten days were spent at a farming village. Here, afternoon meetings were held for the women church members; house to house visiting was also done, and some teaching in the mornings. She lived in the home of one of the Christians, and the work there was much enjoyed. The last two weeks were spent at one of the out-stations, from which many villages and homes were visited, both Christian and heathen. One woman impressed Miss Cunningham as being especially interested in the Gospel story. Her heart seemed to be prepared to receive the truth, and while other women were asking all manner of questions about other things, she said, "Oh, tell me more about the Gospel! I want to learn all I can." She is a young woman with three children, and her husband is a business man. EDUCATIONAL.—There are five boys' day-schools, two of which are self-supporting. The latest one is the school at the Fu-zin church which pastor Zi organized. He secured the services of an excellent English teacher *ho, with a teacher of classics, is doing good work. In the summer examinations the boys were presented for inspection also, and although their faces and hands looked well, yet their finger nails and necks could have endured a little more soap. But it is to their teacher's credit that he looks after them even to this extent. The only girls' day-school is the primary department of the Boys' Boarding School, which has been, as usual, under Miss Morton's charge. The enrollment has been thirty-nine. All are children or grandchildren of Christians. One girl was married at the Chinese New Year to a Christian tailor in Hangchow; another served as pupil teacher for a term, and still another, from the China Inland Mission, after several years in the school, returned to her home at the end of the year, where she is doing excellent work teaching the Christians and visiting among the heathen, accompanied by her mother or her aunt. As an impetus to good scholarship in this school, Cupid has impressed three of the girls into his service. One of these is engaged to a young man serving at present in the Diffusion Society. As he expects to take a course in the United States in a college and later in law, it will be many years before they can be married. Meanwhile his affianced hopes to spend a few years in Tokyo, perfecting herself in English and other branches, and then continue her work as teacher. It would seem to be just the time to send a few picked girls to neighboring Japan to prepare them in the excellent schools already established there for the work of higher education for girls, which must soon come in China. Chinese girls especially need a change of environment to give them larger views of life and higher ideals, that they may be ready to assist in the work of regenerating their country.
{{cite book}}: CS1 maint: location (link)(Harvard University){{cite book}}: CS1 maint: location (link) CS1 maint: multiple names: authors list (link)(the University of Wisconsin - Madison)CCX. g $ $ Mo6 Ked-7cuh. Rev. GEORGE EVANS MOULE, B. A. was appointed a missionary to China by the Church of England Missionary Society, and arrived at Ningpo with Mrs. Moule in February, 1858. He has recently commenced a mission station at Hang-chow, between which and Ningpo his time has been chiefly divided. Publications by Mr. G. E. Moule. CHINESE. 1. Cong tao-hao veng teng si-li, van-tsan, lin kong-we sd ding-go ih-ts'ih coh-veng. Wa-yiu Da-bih-go s-p'in teng bih-yiang s-dz, ko-fu, keh-sing. Prayer Book. pp. iv, 163. Ningpo, 1860. This is a selection from the Anglican Liturgy, translated into the Ningpo dialect, and printed in the Roman character. After the preface, follow the Morning Prayers, Evening Prayers, Litany and Communion Service. 2. ifc. If .clr ZBC Ghung tabu kaou wan. Prayer Book. Ningpo, 1861. This is a version with extension of the preceding, printed in the Chinese character. It is divided into several sections. The preface is translated into the literary style, in 5 leaves, and a leaf of explanatory matter is added. Next follow the ijl j jjjj % ^ Tsabu shin tabu haOu wdn. "Morning Prayers," in 22 leaves; T^ Wf1^ B.Hd wo6 tabu kaou wan, "Evening Prayers," in 20 leaves; $1 g .g. ]£ Tsung tabu kaou wan, "Litany," 13 leaves; B& jjj§ fjj jjjj 3t Wan ts'an le tsee chuh wan, "Communion Service," 32 leaves; M Ts ^ $fc it H 3? ^e chwang neen sS le chuh loan, "Adult Baptismal Service," 16 leaves; and ;j& lg 3£ $fc If E 3t She ying hue se le chuh ludn, "Infant Baptismal Service," 15 leaves; all in the Ningpo dialect. 3. S tsong-nyin si-li teng s ing-'a si-li coh-veng. Adult and Infant Baptismal Services, pp. 35. Ningpo, 1866. This is a transliteration into the Roman character of the two last sections of No. 2, supra; being supplementary to No. 1, supra.
DIVIE BETHUNE McCARTEE, A MISSIONARY DOCTOR OF NINGPO. A Chinese Tribute. Translated by the Rev. J. E. Shoemaker. Note.—The following tribute to the memory of the founder of the Presbyterian Mission at Ningpo was written by the native pastor of the church at Bao KOh-tah, an eastern suburb of that city, some eight miles distant from its center. It is a significant expression of the sentiments still entertained by the native Christian community towards an early missionary in that part of China, thirty years after he has ceased to dwell among them. It shows how beneficent and wide an influence the medical missionary may exert, how deep and lasting an impression he may leave on the minds of the people whom he serves, and how high an estimate the native Chinaman may place upon the enterprise of foreign missions The writer of this tribute bears the name of U6h Cong-eng. Both himself nnd his wife from their childhood remember Dr. McCartee with grateful affection. Both are graduates of the mission schools, which they so worthily represent. His own theological training was received from the early Presbyterian missionaries at Ningpo, and for many years he has been the efficient pastor of the church now in his car*. This article will be followed by another in the next issue of this journal regarding Dr. McCartee as an American missionary statesman. It will exhibit other features of a highly varied career in the Far East, especially the international and political value wnich the foreign missionary has often possessed alike for his own government and for that of the people among whom he lives This is a very different value from that now popularly attributed to the missionary. The article was written by the gentleman who was best acquainted with the facts—the Hon. K. T. Sheppard of San Francisco. late Adviser in International Law to the Government of Japan. Henry W. Rankin. of the Divine plan for him, and dared or. hesitate to endure privation and suffering for Him Who left the glory of heaven and became a man of sorrows, even giving aj His life for man's redemption. The young physician accordingly signified to Dr. Lowrie his willingness to go, and set ui. from New York in October of the same year. Behold what love for his Saviour and his fellow men in China must have fiEec the breast of this young man of twentythree to enable him to brave the dangers c: the deep, and go alone to that far off lax: to give them the gospel. It was February 19, 1844, when he reached Hongkong, and tarried there and at Macao a few weeks for a favorable opportunity of proceeding north. A little later he made his way la Chusan Island, then held by the Ensr'.-: as a naval station, and, securing the services of a Chinese druggist to act as teacher, began the study of the language He made remarkable progress, and in as almost incredibly short time was able E talk to the people and treat their diseases. In June of this same year he made a trip up the river to Ningpo, where he was by-*pitably received by the British Consul, wrn did what he could to make him comfortable. But the malarial climate proved at first me much for him; and he had to return:? Chusan to recuperate and wait for coaler weather. It was in November that he again returned to Ningpo, and this time succeeded in renting a hovel on the north shore of the river, just opposite the city, and laid the foundations for the Presbyterian Missirin this part of China. With the exception of a member of the American Baptist Mission, who had arrived a few months earlier, but whose re>> dence in the place was much interrupted and brief, Dr. McCartee was the first missionary to reach Ningpo with a view to remaining. In December, 1844, he secured rooms in the Yiu-sing-kwan, a Taoist temple inside the city near the north gate, where he remained two years, and carried on his medical and evangelistic work. But these were troublous times. Hostilities had barely ceased; the Chinese looked upor all foreigners as enemies and lost no opportunity to persecute them. Dr. McCartee was truly as a Iamb in the midst of wolves. The officials demanded that he be expelled from the temple and sent out of the city; but fortunately his meekness and gentleness won the day; and when he pointed out that he had in no way violated the treaties, nor done any one an injury, they took pity on his loneliness and let him stay. Eventually these same officials were won over to be his warm friends and often asked his assistance when difficulties with a foreign power arose. Dr. McCartee was manifestly a tool of God's own choosing for laying the foundation of this work in Ningpo; for nothing but his loving, peaceful, gentle disposition could have overcome such opposition as he had to meet. His friendly relations with the native scholars enabled him to purchase land on the north bank, and secure an old ancestral hall, and so have habitations ready for Rev. Messrs. Way, Culbertson, Lowrie, and Coulter, who were sent to Ningpo in 1845. In the same year Miss Aldersy, an English lady, became affiliated with these workers, and did much to develop educational work, especially for girls. Dr. McCartee was one of the prime movers in the establishment of the Boys' School; and when in 1868 Mr. Green wished to move the school, church, and all to Hangchow, it was Dr. McCartee's opposition that hindered this scheme, and so saved to the people of Ningpo the Fu-zin church and the school building; a service which they will never forget who have shared the benefits thus secured. When the first Presbyterian church was organized in Ningpo in 1845, Dr. McCartee was one of the elders. On the 19th of August, 1849, the Rev. Walter Lowrie, as he was returning from Shanghai in a Chinese junk, fell into the hands of pirates, and was drowned. Dr. McCartee took up the case, pushing it with such energy and perseverance that the officials, very indifferent at first, finally took up the matter earnestly, and captured seven of the pirates, who were summarily executed. So salutary was this example that no foreigner in this region has been molested since that time by pirates. except on one occasion in 1855 when no real harm followed. During the two weary months that this matter dragged on. Dr. McCartee labored so incessantly and with a heart so burdened that he grew haggard and pale as though he had been ill. Through his efforts a memorial stone was placed in the Ningpo cemetery in honor of Mr. Lowrie, which is there still. Not only was Dr. McCartee a leading man in his own mission, but he was on such terms with all the members of the other two missions working in Ningpo, the American Baptist and the English Church Missions, that he was largely instrumental in bringing about that condition of harmony and good fellowship which made the three missions practically one. So highly was he esteemed by the men of other missions that when he left Ningpo in 1872 some of them shed tears as they bade him goodbye, saying: "The Presbyterian Mission is losing a glorious light. This man was truly a blessing to his church and to us all." Dr. McCartee's literary work was considerable, embracing a number of books: "Verses for Beginners," "The Bible Topically Divided," and a "Harmony of the Gospels"; also several smaller tracts such as "The Three Character Classic," "Four Character Classic,"* "Six Warnings Against Opium," "The Truth Easily Known," "The Important Teaching of Jesus," "The Three Bonds of Belief," "Laws of the Protestant Church," etc. Dr. McCartee also assisted in putting the Ningpo system of Roman script into the final form which has made it such a help to the church in this whole district. Dr. McCartee was a physician of unusual skill. He had made a reputation for scholarship before leaving America; and upon his arrival in China acquainted himself with the native practice and treatises on medicine. Hence the people, officials and wealthy classes, as well as the common people, had a wonderful confidence in his skill, which was only increased by the success of his treatment. His reputation spread throughout the whole Ningpo region, and whenever he went on his itinerations among the neighboring villages the people received him gladly. They not only entertained him, but willingly rented buildings for the opening of chapels. And converts not a few were the direct result of his medical and evangelistic work. Some who afterwards became useful preachers and teachers were reached in this way. After the murder of Mr. Lowrie the American government wished Dr. McCartee • Both are in constant and wide use yet—J. E. S. to act as consul for Ningpo. He long declined, saying he had no time for any but his religious duties, but finally consented to take the office temporarily. All his dealings with the officials were most friendly; and he never lost an opportunity to explain the gospel to them in his interviews. It was probably in a good measure due to this perfect understanding that the officials of Ningpo have always been willing to protect the Christians in their jurisdiction. When the new treaties of 1858 opened other ports, Dr. McCartee felt that God was opening doors for the gospel which ought to be entered at once. Accordingly, with a native helper, Zia Ying-tong, he moved to Chefoo, in July, 1862, and there remained three years; being afterwards joined by Dr. Nevius and others. Thus he was the first to open up this great work as well as that at Ningpo. He returned to Ningpo from the north in September, 1865. some time after the expulsion of the Tai-ping rebels from this place; and, after a furlough in the United States during 1869 and 1870, he was by December, 1870, here again. Dr. McCartee one day met a man who had heard the gospel from Dr. Nevius in Hangchow, where he had been in business until the rebellion drove him to his home near Ningpo. Dr. McCartee took this man to his home, and treated him most cordially, instructing him more fully in the gospel. This opened the way for work in a village seven miles from Ningpo, out of which has grown the Kao-gyiao church. which now has sixty members and a large new building, erected almost entirely by the members themselves. When Rev. William Morrison gave up the church in Bao K6-tah in 1865, being compelled to return to America on account of failing health, the members desired Dr. McCartee to take charge of their church; which he accordingly did as their elder, walking the seven miles to and from Ningpo every Sabbath morning and evening, and thus bearing a strong testimony to the sanctity of the Sabbath day. He would not have another labor on that day merely to give him comfort. I need not speak of his diligence and willingness to endure hardship, since everybody saw it for themselves. He was carrying on simultaneously four lines of work, either of which might have consumed all of one man's time—looking after a church, the consular office, literary work, medical work; and besides all this there were many consultations with other workers, both of his own and other missions. From morning till night there was not an idle moment. Even while at his meals he would be reading books and magazines. Because of this overwork and too much exposure to the sun, he was subject to spells of dizziness. In addition to all the above, were weekly trips to Chin-hae and Z-kyi, from which he often returned entirely exhausted; just as Paul says of himself in 2 Cor. xi. 27. Dr. McCartee had regular days and hours for dispensing medicine, but no one was ever sent away empty, no matter at what hour he came, nor did he ever refuse to answer a call, regardless of the distance or difficulties of the journey. Sometimes he would receive the sick into his own home, attending them in person, even sitting up with them through the night; nor did he make a difference in his treatment of Christians and outsiders, but showed the same consideration for all. He never went out but people along the way asked for medicine, and he always supplied them from his case. His unfailing love was a great stimulus to all those with whom he came into contact One of the prominent traits in Dr. McCartee's character was his sympathy, especially toward fatherless children. In 1866 Mrs. Kying, wife of the pastor of the church in Yu-yiao, died of cholera, followed in a few days by her husband. Dr. McCartee took their little children, a boy of seven and a girl of two and brought them up as his own children. In the eleventh month of the same year the wife of one of the helpers suddenly died, leaving an infant son. Dr. McCartee happened to be present at the time, and wept with the sorrowing husband. Having wrapped the little one in one of his own garments he took it to a foster mother, who nourished and cared for it. In the churches at Ningpo, Kao-gyiao and Bao Ko-tah there were fatherless children brought to him almost every month, and he would find a place for them, paying for their keep from his own purse. This he did for many years, just as the Scripture says in Isa. IviiL 7. He had many boys in school who were orphans of Christians. Indeed fhose who shared his bounty were well nigh numberless. While at home on a furlough between 1869–1870, he raised funds to establish a hospital and an orphan asylum in Ningpo, but on his return to the field some dissension in the station hindered his purpose, and we in Ningpo were deprived of the blessing he had planned for us. Dr. McCartee's home was always open to guests, and they accepted his hospitality in large numbers. His friendly ways both with foreigners and Chinese drew them to him like a magnet. Nor did his welcome fade with the passing days. In his treatment of his servants, too, his consideration was most marked, and they served with great faithfulness, unwilling to leave one who was more like a father than a master. Several of his servants became Christians, and all wept with genuine sorrow when he left Ningpo. I have already told of his care for the children of deceased Christians, nor was his care for the dead less notable. When about to leave Ningpo in 1869, he had stones put at the graves of all deceased Christians, saying, "Now have I done my duty by the dead." Thus all his actions manifested love. When the end of life closed his labors, his parting message was, "Give my love to all." This was all the legacy he left. His money had been used to do good during his lifetime, so that he had little laid by on earth, but he is now enjoying the treasure laid up in heaven, as promised in Matt. xxv. 40. When Dr. McCartee returned to Ningpo in December, 1870, it was with the purpose of spending the rest of his days there, and he immediately set about arranging for the hospital and asylum, for which the funds had been raised, and the furnishings, medicines, etc., brought with him. Difficulties arose in the station, and the opposition to his plan developed to such a strength that, with much sorrow of heart, he gave up his cherished plan, returned the money to the donors, and decided to leave Ningpo, which he did in January, 1872. A great crowd of foreigners and Chinese accompanied him to the steamer, many of them in tears. In his parting message to them the doctor said, as the tears streamed down his face: "It was not my wish to leave you, but now I feel it is better for me to go than to quarrel with my colleagues. Only my body goes, my heart remains with you. Stand firm in the Lord, my God and your God, my Father and your Father, and in the future we shall meet again in the Saviour's kingdom. This is my parting wish for you. May the Lord abide with you." When he arrived in Shanghai the Consul General for the United States asked him to take the place of one of the consuls who was on sick leave, and this position he occupied for six months. At the end of that time he accepted a chair in the Imperial University of Japan, and prepared at once for his new work. Just as he was setting out for the journey there came a commission from the Chinese government empowering him to act as special envoy to Japan, to secure the release of certain coolies who had been kidnapped. He set out on this double mission in September, 1872. Having discharged his obligations to the Chinese government, he proceeded to Tokyo, and entered upon the duties of instructor in natural science, etc., in the university. His wisdom and learning were much praised by all who knew him, or studied in his classes. But as the story of his twentyeight years' work for Japan has been written in full I need not repeat it here. The year after he left Ningpo, there came a letter from the Mission Board pointing out the station's mistake in its treatment of Dr. McCartee, and urging that the members of the station write to him, confessing the wrong done him, and asking him to return to Ningpo. This was done, but as a field of usefulness had already opened for him in Japan he decided to remain there. Yet, true to his parting word, his heart remained ever in Ningpo. He always delighted to meet any one from there, and missed no opportunity to send back greetings to hrs host of friends. Moreover, he continued through his life to send money for the aid of Bao K6-tah helping the people with their new building, and making an annual subscription to the pastor's salary, besides aiding in the support of sev eral poor dependents under the church's care. His love never failed while life lasted. In October, 1899, he returned to his native land, on account of failing health, and took up his residence in San Francisco, Cal. There on the 17th of July, 1900, his earthly labors ended aged 81. At his death, as in his life, his one thought was love. "Divide my love among all"—was a true expression of the whole motive of his life. His love flowed out as the ceaseless flow of a river. Who has not been a sharer in it? As the Lord Jesus Himself, so this true servant became poor that others might be made rich. His only store was that laid up in heaven. Though Dr. McCartee is dead, he yet lives even here. There are four ways in which he lives: (1) The books which he wrote are still being read, and in them he still speaks to men; (2) those who were helped by him are still here to proclaim his praises; (3) those who were his pupils are still here, living out his instructions—his life is reproduced in them; (4) his example is fixed indelibly in the hearts of all who knew him, and stirs them with a desire to be such as he was. Is it not eminently true of Dr. McCartee as the Scripture says. "He being dead yet speaketh"? At the meeting of the Ningpo Presbytery in the fall of 1900, when the death of Dr McCartee was reported, all were very sorrowfull, and expressed the hope that his life in Ningpo might be recorded in a permanent form, so that it might be known by succeeding generations. A committee was therefore appointed, consisting of Uoh Cong-eng, Lu Cing-veng and Su Me-lcah (Shoemaker), to prepare a biography with the hope that funds might be procured to have it printed. In accordance with the will of the presbytery this brief outline of Dr. McCartee's life has been drawn up, to help us remember him and follow his example of faithfulness to the Lord and love to men, knowing that if we follow earnestly his example we shall meet him at the Lord's side, and with him enjoy eternal bliss. This is our longing desire. Signed by the Committee, Uoh Cong-eng. Su Me-kah.(the New York Public Library)
Annual Heeling or I'rmbyterr of Nlng-jrw. A correspondent of the Pr&byterian write* from Ningpo. China. Nov. <5: The Presbytery of Ningpo held its annual meeting at Ningpo. commencing October 31st, and ending November 5th. The opening sermon was preached by the retiring Moderator. Rev. J. Butler, from Uaiab. 57; 15, after which the Rev. Baa Kwonghji was chosen Moderator. On Monday evening, after prayer meeting, there was a regular meeting of Presbytery, at which time an account of the work in the different fields of labour was given by the members of Presbytery. The dark, as well as the bright side was brought out by almost every speaker, and the encouragements and discouragements of the work were set forth in such a way as to make the listener feel that the presbyters were anxiously desiring to fulfil the trust committed to them. Some of them reported additions to their churches, and also report*d a number of inquirers who were desiring of uniting with the church, noting the obstacles which were in the way of inquirers publicly confessing Christ. Another interesting account was given of an opium smoker who was an anxious inquirer, but was not quite willing to endure the suffering which the casting off of his opium would bring upon him. Another brother gave an account of an inquirer who kept a shop for the sale of idolatrous articles, who, by becoming a Christian, would have to give up his present means of livelihood. Another related the case of a man who was secretary to the governor of the province, who wanted to unite with the church, but as his duties required his presence at the Yarnen all the morning, he was only able to keep half of the "Lord's day," therefore was not admitted to church membership. Another interesting case was narrated of an itinerant doctor who bad been an inquirer for some time, and had passed a very good examination before the session, but could not see his way clear to keep the Sabbath. He is obliged to be at his port on every market day, which sometimes occurs on the Sabbath, or he will lose his business. Many interesting cases were told of those who were willing to risk the loss of all things to gain Christ. On Tuesday they bad a very interesting session, when several practical questions were discussed. First. "Marriages and Funerals." What can lie done to lessen the expenses connected with these two important events? The discussion was opened by Rev. Uoh Cang-eng. He bemoaned the necessity for the great expenses connected with marriages and funerals, but could suggest no way out of the difficulty; possibly marriages might be brought about with less display, but as to funerals the Christians bad already, in many ways, curtailed the burial ceremonies, and he could not see that they could at present lessen expenses. He would, however, venture to suggest that Presbytery might fix a certain price to be paid for the bride—say $48 as the minimum, and $60 as the maximum to be paid over to the parents of the girl. Another brother thought this sum too small, and suggested that $60 ah on id be the minimum and $100 the maximum price for a bride. One brother thought the fault lay mostly with the women, and it would be a good plan to exhort them to dispense with costly bridal ornaments and ex pensive outfits. The Rev Zi Kyno jing said he had been able to persuade a few brides to give up certain expensive articles of dress and jewelry, and to appear plainer as becomes Christian women. The Rev. Yi Zing fah said that the maidens were most unwilling to dispense with what they considered a be coming outfit, and notwithstanding what was believed to the contrary, the youthful bride had somewhat to say as to what her outfit should be. She was determined to appear in what would be considered proper style, and if she could not, would burst into tears, and instead of the mirth of the marriage-feast they would hear the wailings of a funeral. Several of the brethren acknowledged that the heavy debts which most of them bore were the result of the expenses connected with marriages. The second question was "Occupation* for the Children of Native Christians." This was opened by the Rev. Zi Kyno jing, and was freely discussed. Many examples were cited to show what efforts had been made by Christian parents to secure work for their sons which would not involve them in heathen practices. In some instances arrangements were made with the employer, that if the boy should be allowed to keep the Sabbath his apprenticeship should continue for six months longer than the usual term, or the sum of money received at the end of his time should be less than that commonly received. One brother spoke of the difficulties connected with learning trades or being clerks. The custom is that the boys must perform the idolatrous service before the patron god, and an arrangement must be made to free the Icy from this duty. As there are plenty of heathen boys who would gladly perform this service, they, of course, are taken in preference to those who are unwilling to do this idolatrous work. The more genteel the employment the more idolatry was there connected with it, and the more menial the employment the fewer the obstacles there were connected with it. It was urged that all the boys should have some education enough, at least, to enable them to read the Scriptures. The third question was, "The Best Method for Securing Self support." It was opened by the Rev. Bao Kwonghyi. Mr. Bao urged the pastors to exhort the people to give. He was interrupted by an elder, who said, "What! a pastor ask for his own support 1 that would be a hard thing to do. No," said he, "a pastor cannot exhort the people to give to his own support." Mr. Bao replied, "I think I shall exhort my people to give." I may remark that Mr. Fino's church shows that the pastor has exhorted his people to give, for in the matter of self support it is the best in the Presbytery. The rev. Uoh Cang eng thought the pastor should urge his people to give, and they should be told, before uniting with the church, that it was a Christian duty to give as God had prospered them. He thought some of the difficulty lay in the pastor having too much pity for his people, and too much fear of offending them. Mr. Uoh is pastor of a self-supporting church. The Rev. J. Butler reminded them that the money given was not to the pastor, nor to the poor, but to the Lord. A pastor must not appear before his people as a beggar, but as one who is teaching the Lord's will concerning his people. The Presbytery seemed quite stirred up on this subject, and alive to the fact that giving is a Christian duty. The fourth subject was "Foot-binding." The discussion was opened by Yu Kohtsing, who tried to set forth some of the disadvantages connected with the practice of foot binding. There was nothing to be said in its favor except that it was the custom to bind their daughters' feet. Some of the speakers could not see that it was any more sinful than some customs of foreign countries which are tolerated amongst Christians. Others thought it was at least a step in advance to agitate the subject, and referred to what had already been done by individuals in the direction of unbinding their daughters' feet. A number of cases could be pointed to where the wives and daughters had unbound feet, and hope was expressed that in a few years at least there would not be any bound feet amongst the Christians. At the 3 o'clock P. M. a special meeting was held in view of the present stale of affairs in China. The burden of the prayers and exhortations was that, whatever the outcome of the war should be, God might be glorified and China become a Christian nation.()
Ningpo Mission. Shanghai: on the Woosung River, 14 miles from the sea; occupied as a Mission station, 1850; missionary laborers—Rev. Messrs. J. M. W. Farnham, J. S. Roberts, and W, S. Holt and their wives; 2 evangelists, and 6 teachers and Bible-women. Nixgpo: on the Ningpo River, 12 miles from the sea; occupied as a Mission station, 1845– missionary laborers—Rev. John Butler and wife, Miss Abbie P. Ketchum, and Miss Bessie Houston; Rev. Memrt. Zia Yingtong, Bao-kwong-hgi, UohCong-eng, Loh-dong-un, Zi-Kyuo-jing, Lu-Cing-veng, Yiang-Ling-tsiao; i0 evangelists, and 8 teachers aud assistants. Hangohow, the provincial capital of Chekiang province, 156 miles north-west of Ningpo: occupied as a Mission station, 1859; missionary laborers—Rev. David N. Lyon and his wife; Rev. Meeers. Ttiang Nying-kae and Poa-Kang Ryiao, 8 evangelists, 5 teachers and helpers. Suonow, 70 miles from Shanghai: occupied as a Mission station In 1871; missionary laborers—Rev. George F. Fitch and wife, Miss Alice J. Schmncker and Miss Alice S. Cooley; 1 licentiate and 7 assistants. Nanking: on the Tang-tse Kiang, 90 miles from its mouth; occupied as a Mission station, 1876; missionary laborers—Rev. Messrs. Albert Whiting and Charles Leaman, and Mrs. Whiting; 2 native helpers.
{{cite book}}: CS1 maint: location (link)(the University of Michigan)V. CHINA, Canton, Japan, Ningpo, Peking, Shanghai, Shantung
{{cite book}}: CS1 maint: location (link)(the New York Public Library)SYNOD OF CHINA Canton Japan Ningpo Samuel Dodd Peking Shanghai Shantung
{{cite book}}: CS1 maint: location (link)(the New York Public Library)War may ensue. The anti-foreign party may push matters to an extremity. They may think the present an opportune moment to carry out their policy, viz. the expulsion of foreigners; and outrages may be committed where there is no such pretence as that of which they availed themselves at Tien tsin. There is undoubtedly, along the coast, a very restless feeling, even in places which have been remarkably free from such disquietude. We may quote, in proof of this, the following letter from our Corresponding Secretary at Ningpo, the Rev.W. A. Russell, dated July 26 of the present year. Since I last wrote to you we have been passing through one of those extraordinary panics, so many of which I had experienced in past years, but which I had hoped, from the unusual quietness which prevailed in this province since my return to China, were to be known amongst us no more. The cause of it has been the dreadful massacre which has taken place at Tien tsin. It has indeed been a most awful affair, such as I could scarcely have believed the Chinese capable of perpetrating. The singular feature of it is, that it should have been directed in such a marked way against the Roman Catholics and the French. This, no doubt, from some as yet unascertained cause, was the original programme; but when the work of destruction was once begun, the wonder is that it went no further. The shock of it naturally vibrated through every European community in China, from Peking to Hong Kong, and led at each place the evil-disposed to work upon the fears and hopes of the people, and to avail themselves of the opportunity to drive all foreigners out of China. For this purpose a most able but most inflammatory paper has been widely circulated among the readers of this province, and probably elsewhere. It purports to be a letter from Tseng-kwo-fan, the governor of the Chih-li province, to Mr. Wade, and deals at length with the three points of commercial intercourse, the propagation of Christianity, and the future independence of the Chinese Empire. It was so ably drawn up, and so calculated to produce the end it had in view, that I thought it wise to make a translation of it, and to send it to one of the Shanghae papers for publication, in order to show foreigners in China the steps that were being taken to excite the populace against them. It has certainly roused the people against us in this place in a most extraordinary way—at one time almost to the verge of open violence; but happily just at present things are beginning to assume a quieter aspect again. None of us have as yet left our posts; neither our dear brother, George Moule, who, with his family, are alone at Hangchow, nor Mr. Gretton, who has also firmly held on at Shaou-hying under most trying circumstances. I am in hopes that the storm will be weathered, although a good deal will depend upon the way in which the Tien tsin affair is settled, and that by the kind care and over-ruling providence of the Almighty, wo may be permitted still to go on with the prosecution of our work in this province. Our position, however, at present, is one of great danger and of great perplexity, needing the prayers and sympathies of our Christian friends in England, that we may he kept in this hour of trial, and have that faith in God, and that practical wisdom imparted unto us which wo now especially need. In all probability the present crisis in China will be overruled, and that speedily, to further concessions to Europeans, and further openings for Missionary work throughout the Chinese Empire. Let us not, then, be fainthearted, but go forward in the full assurance of faith, that China, as well as the rest of the world, will be given to the Son for His inheritance, and that man's extremity is very often God's opportunity. I myself am firmly convinced that this is not the time for ua to be resting on our oars, but to be up and doing, with boldness, energy, and faithfulness to our Master, the work which He has committed to us. For such services we want, indeed, men who will not flinch at the cry of battle: others had better stay at home; but with such, and with our great Captain leading us on, victory must be ours. Let us not be told that the Committee of the Church(Oxford University)