The Project Gutenberg eBook of Letters to Children

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Letters to Children

Author: E. C. Bridgman

Release date: January 26, 2017 [eBook #54055]

Most recently updated: October 23, 2024

Language: English

Credits: Produced by Ting Man Tsao

Transcriber's Note: This e-book is based on an extant copy at

Special Collections Research Center, Earl Gregg Swem Library,

College of William and Mary. The transcriber is grateful to the

librarians there for providing assistance in accessing this rare

fragile book. A few typos in the original text were corrected.

*** START OF THE PROJECT GUTENBERG EBOOK LETTERS TO CHILDREN ***

LETTERS TO CHILDREN.

BY REV. E.C. BRIDGMAN,

MISSIONARY IN CHINA.

Written for the Massachusetts Sabbath School Society,

and Revised by the Committee of Publication.

SECOND EDITION.

BOSTON:

MASSACHUSETTS SABBATH SCHOOL SOCIETY.

Depository, No. 13, Cornhill.

1838.

Entered according to act of Congress, in the year 1834,

BY CHRISTOPHER C. DEAN,

In the Clerk's Office of the District Court of Massachusetts.

______

INDEX.

Letter I.

Introduction; Chinese are Idolaters; Confucian, Taon, and Buddha

Sects,

Letter II.

Temples, Priest, Priestesses and Idols,

Letter III.

Pagodas, Idol Worship,

Letter IV.

Soldiers; Merchants,

Letter V.

Mechanics,

Letter VI.

Husbandmen,

Letter VII.

Scholars,

Letter VIII.

Sailors,

Letter IX.

Character and Condition of Females,

Letter X.

Marriage Ceremony,

Letter XI.

Beggars; Food and Clothing,

Letter XII.

Crimes: Lying, Gambling, Quarrelling, Theft, Robbery, and

Bribery,

Letter XIII.

Ideas of Death, style of Mourning, Funerals, &c.

Letter XIV.

Dr. Morrison translates the Bible into the Chinese Language,

Letter XV.

Dr. Milne; Missionary Stations,

Letter XVI.

Leang Afa,

Letter XVII.

Canton City; Population, &c.

Letter XVIII.

To Parents and Teachers,

______

TO THE READER.

______

This little Book contains eighteen Letters, written by Rev. E.C.

BRIDGMAN, Missionary in China, addressed to the Children of the

Sabbath School in Middleton, Mass. and published in the Sabbath

School Treasury and Visitor. Though the letters were addressed

to children in a particular Sabbath School, they are none the less

adapted to other children, and they cannot fail to interest any

one, who would see China converted to Christ.

______

LETTERS FROM CHINA.

______

Letter I.

Canton, (China,) Oct. 17, 1831

MY DEAR YOUNG FRIENDS:--The general agent of the Massachusetts

Sabbath School Union has requested me to write something which

I have "seen, heard, or thought of" for the Treasury. He proposed

that I should write in the form of letters, and address them to

you. This I shall be very happy to do, so far as I have any leisure

to write.

Some of you, perhaps, will remember what I used to tell you of

the children, and men, and women, who had no Bibles, and who were

ignorant of the true God, and of Jesus Christ the Savior of

sinners. I can remember very well what some of the little children

used to say, and how they used to look, when I talked to them about

being a missionary, and of going far away from home, perhaps never

to return. I did not then think of going so far off; indeed, I

did not know where I should go; had some thoughts of going to

Greece, or to Armenia. We do not always know what is best, but

God does, for He knows all things, and will direct all things for

his own glory; and if we love and obey him. He will make all things

work together for our good.

I am very glad I came to China, and I wish a great many more

missionaries would come here. Before I came among the heathen,

I had no idea how much they are to be pitied, and how much they

need the Bible. Now that I live among them, and see their poor

dumb idols every day, I desire to tell you a great many things

which, I hope, will make you more careful to improve your own

privileges, and more anxious also that the same blessed

privileges may be enjoyed by all other children every where.

Now, children, if you will look on your maps, you will see that

China is situated in that part of the earth, which is directly

opposite to the United States: so that when it is noon in one

place, it is midnight in the other. The two countries, you will

see, occupy nearly the same extent of the earth's surface. They

are, also, bounded on the north and south, by nearly the same

degrees of latitude. (China is situated a little farther south

than the United States.) This makes the seasons,--summer and

winters, spring and autumn,--and also the climate of the two

countries, quite alike. But in regard to population, religion,

and almost every thing else, they are very different from each

other.

China is a very ancient nation; and has, at the present time, a

vast population,--probably twenty or thirty times as many people

as there are in all the United States of America. If there are,

then, three millions in the United States to be gathered into

the Sabbath schools, and there Sabbath after Sabbath, instructed

in the Holy Scriptures; there are here in China more than sixty

millions, of the same age, who know not even that there are any

Sabbath, or any Sabbath day, or any Holy Bible.

You can now, dear children, from these few facts, estimate how

many there are in China who need the Bible; and how much there

is to be done, how many missionaries and Christian teachers will

be wanted, before all these millions of immortal beings shall have

the word of God, and be as blessed and as happy in their

privileges, as you now are. You, truly, enjoy great privileges,

because you have the Holy Bible, and can, every day, read of Jesus

Christ: and if you believe in him, you will have great joy and

comfort, and when you die, go to heaven and be forever with the

Lord. But O, what do you think will become of all these poor

heathen children, who have no Bibles, and who have never heard

of the name of Jesus? In the fourth chapter of Acts, you read,

that, "there is no other name under heaven given among men,

whereby we must be saved."

The Chinese are idolaters. Their fathers, and their grandfather,

for hundreds and thousands of generations, have been idolaters,

and worshipped idols of wood and stone which their own hands have

made. These idols are very numerous; as numerous, the Chinese

themselves say, as the sands on the banks of a great river.

The Chinese are divided into three religious sects. The Confucian

sect; the Taon sect; and the Buddha sect. I will now tell you

something about each of these three.

The Confucian sect is composed of the learned men of China,

who are in their disposition and character like the proud and

self-righteous pharisees, mentioned in the New Testament. They

call them the disciples of Confucius. They adore and worship

him; they have a great many temples dedicated to him; and they

offer various sacrifices to him, as the children of Israel did

to Jehovah, the true God, in the time of Moses. Confucius was born

538 years before Christ. His disciples relate many strange

stories about their master. But he taught them nothing about the

true God and Jesus Christ, and nothing about the soul after death.

Life and immortality were not revealed to him. His disciples

are as ignorant as their master was. They neither know nor

acknowledge the eternal power and Godhead, so "clearly seen,

being understood by the things that are made." Professing

themselves to be wise, they become fools, and like the Romans,

"changed the glory of the incorruptible God into an image like

to corruptible man, and to birds, and four-footed beasts," &c.

&c. I wish you to read the last half of the first chapter of Romans,

and you will have a good account of the disciples of Confucius.

Taontsze, which being interpreted, means old boy, was the

founder of the Taon sect. His followers to this day call him

the supreme venerable prince; and relate many curious stories

about him; and say that he was an ignorant good man.

The religion of Buddha was brought from India, and became a

common religion of China, probably, about the time, or soon after

the crucifixion of our Savior. Both this religion and that of the

Taon sect are dreadfully wicked, and full of abominations; and

their priests are the most ignorant and miserable people in China.

I will tell you more of these hereafter.

Besides these three sects, there are some Roman Catholics, some

Mohammedans, and a few Jews, scattered in different parts of

China.

Since I have now commenced, I wish to write you several short

letters; and this I will try to do, if God our heavenly Father

gives me time and strength. Earnestly desiring that he will give

you all good things, I remain,

Your true friends,

E.C. BRIDGMAN.

______

Letter II.

Canton, (China,) Oct. 19, 1831.

MY DEAR YOUNG FRIENDS,--In the first letter, I told you something

about the situation and the vast population of China, and the

three religious sects into which the people are divided. In this

letter I propose to give you a short account of their temples,

priests, priestesses, and idols.

Idol temples are very different from meeting-houses. I have

visited a good many of these temples, in and about Canton and

Macao. There is very little, if any, difference between the

temples of the Buddha and the Taon sects. Those which I have seen

are brick, and usually firm and well built. A common village

temple occupies about half an acre of ground, enclosed by a wall

twelve or fifteen feet high, and consists of several houses for

the priests, a number of small rooms and niches for the idols,

and an open court and alleys. Some of the temples are large,

including within their outer wall three or four acres, having

beautiful trees and gardens, and sometimes a furnace, in which

the dead bodies of priests are burnt, and also a kind of tomb,

filled with urns, in which their ashes are afterwards deposited.

These are more than thirteen hundred idol temples in the province

of Canton; and, at the same rate of reckoning, there will be, in

the eighteen provinces into which China is divided, more than

twenty-three thousand idol temples.

I have never visited any of the temples dedicated to Confucius.

They are, it is said, distinguished from those of Buddha and Taon,

by their dignified simplicity, the exclusion of images from all

the principal halls, and by substituting, in their stead,

commemorative tablets, bearing the names of Confucius and his

most distinguished disciples.

Priests are numerous. One temple in Peking has, it is said,

eight hundred priests. One which I have visited, near Canton,

has more than one hundred and fifty. Those of Buddha shave their

heads perfectly bald. They usually appear dressed in a large grey

gown, with sleeves often a full yard wide. They live principally

on vegetables; they eat no meat, are not allowed to marry, are

idle, and, except by persons of their own sect, utterly

disrespected. The priests of the Taon sect shave their heads,

except a spot about the size of a man's hand, of which the crown

of the head is the centre. This, indeed, every Chinese does. Every

man and every boy must have his head shaved, as a mark of

submission to the Emperor. This has been the custom for almost

two hundred years. But, while the common people braid their hair

into a "long tail," which hangs down to their heels, the priests

of Taon fold theirs up in a knot on the top of the head. When they

appear in public, they usually wear a yellow robe. They eat flesh,

and are permitted to marry. No priest of either sect ever teaches

in public and but seldom in private. They spend much of their time

in devotions, which are nothing but "vain repetitions," saying

over and over again the same words, as fast as they can, hundreds

and thousands of times. They are sometimes called to pray for the

dead, and sometimes to go in funeral processions.

Persons may become priests at any age they please; they are

usually, however, dedicated to the service when quite young, even

in infancy. A few days ago, in the streets, I saw a lad only eight

or ten years old, all dressed up in his priestly robes. There are

no priests belonging to the Confucian sect.

Priestesses are more wicked, but not so numerous as priests.

There are three sorts of these poor miserable creatures. Those

that belong to the sects of Buddha and Taon wear a peculiar kind

of dress. Those of the Buddha sect shave their heads, and the

people of Canton call them "women padres." Those of third sort

form a kind of sisterhood, live wholly on vegetables, and dress

like other women. These are all very wicked, ugly people. They

pretend to sing songs to the gods, and drive away demons. There

are other old women, still worse, if possible, than these; such

as witches, conjurers, and necromancers. They pretend to hold

intercourse with the dead, and give responses to their living

kindred, telling them that their dead friends are in great

distress for want of food and clothing. Many of the deluded people

believe them, and, by these lies and tricks, they contrive to get

food and clothing for themselves.

Idols, in China, are numerous beyond all calculation. These

idols are to be seen every where; in ships, in boats, houses, in

temples, shops, streets, fields, on the hills, and in the vallies,

and along the banks of all the rivers and canals. Some of these

idols are very large, huge monsters, several feet high. Some of

them are made of wood, some are stone, some are earthen, others

are brass, iron, &c. &c. They are most commonly made somewhat in

the likeness of men; but sometimes they are like beasts, and

birds, and creeping things. There are places where these godsare manufactured and sold just as people make and sell chairs,

tables, &c. I am going to send a parcel of them to the Society

of Inquiry respecting Missions, at the Theological Seminary,

Andover, where if you wish, you can go and see them.

Adieu, dear children. May the Lord, in great mercy, keep you from

all sin, and make you happy in this life and in that which is to

come. Remembering you often in my prayers,

I remain, your true friend,

E.C. BRIDGMAN.

______

Letter III.

Canton, (China,) Oct. 20, 1831.

MY DEAR YOUNG FRIENDS,--In my letter, yesterday, I forgot to tell

you of some very high buildings, called pagodas. These are found

in almost every part of China. They were introduced soon after

the religion of Buddha, in which they seem to have had their

origin, in this country. These lofty buildings present every

where nearly the same appearance; but differ in height from three

to thirteen stories. They are usually hollow, with stairs

ascending up through the centre; and are usually built on the top

of some high hill. They are believed, by those who build them,

to be a defence against evil spirits, pestilence, misfortunes,

&c. One of the finest pagodas in China, is in Nanking, and was

built about 400 years ago. It is called the porcelain pagoda. It

is 200 feet high, divided into nine stories; and is, at the base,

122 feet in circumference. It was nineteen years in building, and

cost more than three millions of dollars; more than three times

as much as the American Board have yet expended for foreign

missions.

I will close this letter with some account of idol worship, as

it is performed here, all around us, every day.

The Chinese never assemble for religious worship as Christians

do, who go to the house of God, there to worship him, who is a

Spirit, in spirit and in truth. Their worship is very unholy, and

offensive to God, and injurious to man. They have no preaching;

their priests never set as public, religious teachers. Their

worship consists of prayers and offerings, made to their false

gods, and to their departed friends, to the sages and heroes of

antiquity, and to their emperors--both living and the dead. All

their acts of worship are accompanied with a great many, and very

tedious ceremonies.

Some of the priests make very long prayers. In a temple near

Canton, I have seen more than 50 priests altogether, at one time,

engaged in their devotions. At the appointed hour, they assembled

in a large hall where were a number of idols, and altars for

offering incense, and also a drum and a bell to wake up the

sleepy gods, and make them listen to their prayers.

As soon as they were assembled, they took their places in ranks,

and commenced their worship. One of the oldest priests acted as

chief, and took the lead; and the others, with loud voices, all

joined with him and chanted their evening prayers. Sometimes,

they all stood erect, with their hands all joined with him, and

chanted their evening prayers. Sometimes they all stood erect,

with their hands clasped before them. Sometimes, in files, they

went round and round their altars. At one time, they all kneeled;

and again, they all bowed down their heads, and placed them in

the very dust. All the time they were doing these things, which

occupied about an hour, candles and lamps were kept burning, and

incense was offered on the altars.

The Chinese never pray in their families and closets as Christians

are taught to do. Individuals sometimes go to the temples to pray,

and pay their vows, and to make offerings to the idol gods. I have

repeatedly seen women, sometimes with their young children,

bowing before the altars in the temples. The Chinese observe many

times and seasons, in which they make religious offerings, some

of which are very expensive.

There are appointed seasons when the Emperor of China worships

his ancestors, and the heavens, and the earth, and also some of

the great mountains and rivers of the empire. Early in the morning

on the first day of the year, all the people worship their gods,

praying for riches. In the spring of every year, there is an

appointed time, when every body goes to the hills--some travel

hundreds of miles--to worship at the tombs of their fathers, and

mothers, and uncles, &c. While at the tombs, they offer costly

sacrifices of fish, fowls, sheep, goats, swine and the like, with

oblations of wine and oil, to the names of their departed

relatives. On the first and fifteenth of every moon, they have

some special religious rites to perform, such as firing off

thousands and thousands of gunpowder crackers, beating their

gongs, or drums, &c. This they do to keep off evil spirits. Every

day, especially at evening, offerings of paper--a kind of gold

paper--and oil, and fragrant wood, are made to the household

Gods, to the gods of the streets, shops, boats. Indeed, there

seems to be no end to their superstitions. And thus, alas! all

this numerous people are given to idolatry, and offer sacrifices

to devils. They worship they know not what.

And now, my dear young friends, do you think all this vain and

wicked worship constitute a cheap and easy religion? Think of

the priests and priestesses devoted to idleness, and to

abominable rites and services. Think of the hundreds of temples

and idleness, and to abominable rites and services. Think of the

hundreds of temples and pagodas, and thousands of idols which

cover and fill the land. Think, too, of all the times and seasons;

all the costly offerings and sacrifices employed in this idol

worship; and again I ask, and I wish you to give an answer,--Do

you think this a cheap and easy religion? I think it a most costly

religion, and most grievous to be borne. Oh, how unlike the

religion of Jesus Christ! His yoke is easy, and his burden light.

But the service of Satan is hard service. The expense of this idol

worship must amount to many millions of dollars annually. More,

I am constrained to believe, is expended every day, and every

year, by the Chinese alone, in idol worship, than is devoted by

all the true Christians in the whole world, to the worship of the

true God.

These things ought not so to be. And if all good people could

see how miserable these heathens are, and could feel for them,

as Christ Jesus commands them to feel, the things would not be

so much longer. There would be a great change immediately. The

Bible would be distributed; the Gospel would be preached; and then

would the heathen cast away their dumb idols, and serve the true

God.

And now, dear children, farewell. Think of these things and

remember and pray for the poor heathen always. I hope to write

to you again; perhaps, several short letters, but I may be

disappointed. Endeavoring to cast all my cares on Him, who

careth for us all, and to serve him with singleness of heart, I

still remain your true friend,   E.C. BRIDGMAN.

______

Letter IV.

Canton, (China,) Oct. 25, 1831.

MY DEAR YOUNG FRIENDS,--There is no caste in China, as there

is in India. Men may rise from the most humble stations in life,

to the highest rank of office; the throne only being excepted.

The Chinese, in their books, often speak of the soldiers and

the people: and when speaking of the people, divide them into

merchants, mechanics, husbandmen, and scholars.

The occupations of these five classes, the Chinese call "the

essential employments." And they say "that when the high heavens

produced men, they appointed to every one an employment, as the

means of personal support. Therefore, though men naturally differ

as to knowledge and ignorance, strength and weakness, yet none

should be without an employment. Having employments, all men have

a proper duty to which they should attend, both that they may be

profitable to themselves, and useful to the world."

I think now, children, you will be better able to understand the

character of the Chinese, if I tell you something of these five

classes separately. I will remark first, however, that these

divisions are not exclusive. A man may be a scholar, and at the

same time engage in husbandry. So he may be a merchant, and at

the same time a scholar. Soldiers, sometimes also, I believe, are

farmers, or merchants, or mechanics. But usually one man

attends to only one of the essential employments.

China is now governed by the Tartars, a very war-like nation, who

conquered and subdued the country, and ascended the throne 187

years ago. It was at that time, A.D. 1644, that the long tailmentioned in the second letter, was introduced. Many of the old

people, it is said, were unwilling to shave their heads, and braid

their hair. But the Tartars being their masters, and having the

power, compelled them to do so, on the pain of death. Many actually

preferred death to such a mark of disgrace. At the present time,

in order to keep the people in subjection, a great number of

soldiers, many of them Tartars, are stationed all over the Empire.

There are several thousands in Canton. These soldiers have a few

guns: but generally they are armed with swords and shields, or

bows and arrows, or spears and pikes, or some other such like

instruments. The soldiers have very little to do; and so they

become very lazy, and gamble, and steal, rob and oppress the poor,

and often make a great deal of disturbance. And after all they

can do to keep the peace, the people often rise in rebellion; and

then they quarrel and fight, and hundreds of the people and

soldiers are killed. Two of three such rebellions have happened

since I have been in China.

To prevent mistake, I wish you to keep in mind the difference

between China, and the Chinese Empire. By China, or China

Proper, is understood the 18 provinces, which for a long time,

constituted the whole of the Chinese possessions. The Chinese

Empire, as it has existed since 1644, extends on the north, and

west, far beyond the boundaries of ancient China, and is,

probably, the largest Empire in the world. The whole number of

persons in the Empire, who are enrolled as soldiers and make the

art and practice of war their essential employment, is very

great; amounting, probably, to two or three millions.

Chinese Merchants have by no means that high character, and that

influence, which the same class of men possess in Europe and

America. They are ranked the last of the four divisions of the

people, and are regarded by their own countrymen as the least

respectable part of the community. They are, usually, very greedy

of gain, and often cheat and deceive; and they regard it as a very

small offence to cheat and deceive foreigners, whom they usually

call barbarians: and who, they say, come an immense distance

across the seas, from the northwest corner of the world, to buy

teas, and silks of the celestial Empire.

The foreign trade to China is pretty extensive, and is continually

increasing. There are now at Whampoa, where the foreign ships

unload and load their cargoes, 52 ships, and 4,000 seamen. These

ships bring tin, lead, quick-silver, copper, iron, furs, cotton

yarn, cotton and woollen cloth, and many other such like, useful

articles. They bring also, and of late years, a very great

quantity of opium. More than twenty millions of dollars' worth

of opium were sold here last year. This is very bad, and does a

great deal of hurt. Those who bring and sell the opium, and those

who buy it also, know very well that it is doing a great deal of

injury. Only a part of the foreign merchants trade in opium; the

others will not, because they know it is wrong, and contrary to

the laws of God and man. Returning from China, the ships are

usually very richly laden with nankeens, silks, teas, &c.

Chinese merchants do not often go very far abroad; seldom if ever,

so far as to India. They carry on, however, considerable trade

with Cochin China, Siam, Singapore, Malacca, Java; to which, and

to some other places, they have quite a number of vessels, perhaps

fifty, which make a voyage every year. It is by these vessels that

Mr. Medhurst, and Mr. Tomlin, and other missionaries, have sent

many Bibles and tracts into China. It is in one of these vessels

also, that Mr. Gutzlaff has gone to Peking, where he means to spend

the winter and preach the gospel of the Son of God.

Again, dear children, adieu. Be good children--obey and love your

parents--read your Bibles--believe in Jesus with your whole

hearts, and pray to God always, then you will be happy. I will

by the assistance and permission of God, endeavor to continue the

account of the Chinese people, in another letter.

Your very true friend,

E.C.B.

______

Letter V.

Canton, (China,) Nov.2, 1831.

MY DEAR YOUNG FRIENDS,--Having given you, in my last letter, some

account of the soldiers and merchants, I intend in this, to tell

you about the merchants, the husbandmen, and the scholars. I do

not pretend to give you a very complete account of these several

classes of persons. My desire is, however, that you shall have

such an acquaintance with the every day conduct, and peculiar

manners and customs of the Chinese, that you may be able to form

for yourselves, correct ideas of their character. I should be glad

to have you know fully their whole manner of life. I wish you

to know all about them: how they live, how they think, and how

they act. And I wish you to know how they regard and treat each

other, as follow citizens, as husbands and wives, as parents and

children, and as brothers and sisters, &c. &c. Because, when you

can see them in all their daily conduct, and in all their various

relations, and have correct views of their character; then you

will know how much you ought to pity them, and will be very

anxious, I think, to send them the gospel of God, which is able

to make them wise unto everlasting life. I remember you have

already done something for the heathen, but you know that there

is a great deal more to be done; and we must not stop till the

whole world is converted.

Now I will tell you about the Mechanics. They are usually, as

in the United States, a very industrious class of people, and many

of them excellent workmen. It is written in one of their books,

"Let mechanics examine the four seasons; prepare the six

materials; daily and monthly investigate the progress of their

pursuits; abide together in their own departments; and thus

complete their business." These words which I have now quoted,

are found in a book called the Sacred Edict of the emperor Kanghe.

He lived about a hundred years ago.

It is very common among the Chinese for persons of the same

occupation to live "together" in the same neighborhood.

Especially is this the case with the mechanics.

The four seasons, spring, summer, autumn and winter, are to be

examined for two purposes. The one is, for the purpose of

observing various superstitious rites and ceremonies, which they

vainly suppose necessary to secure success in business. The other

is, for selecting and storing up, on lucky days, the "six

materials."

The six materials are, earth, metal, stone, wood, animals, and

fibrous plants. Of earth they make bricks, tiles, porcelain, and

a great variety of wares. Of metals they make implements of

husbandry, and war, &c. Stone is used for building bridges,

houses, temples, and especially for making idols. These, and all

other materials, are selected with great care, and many

ceremonies, which make the ordinary labors of this people, in many

respects, exceedingly hard. To-day is the birth-day of the god

of fire, and the mechanics of Canton are expending thousands of

dollars in order to secure his protection.

There are some kinds of workmanship which exhibit very little

skill or taste. There are other kinds which are excellent. The

Chinese, it is said, make good clocks, but do not succeed in making

watches. Very much of their work is, indeed, good in its kind;

and, usually, remarkably simple.

The Chinese mechanics almost always work by a pattern; and every

thing so far as it is for their own use, must be made according

to old custom. This people are very far from thinking that every

generation grows wiser and wiser. On the contrary, they think that

the ancients were, in many respects, the perfect models of

perfection. Hence to imitate, and to be like them, is the utmost

of their wishes. This is the case with the mechanics. Hence ships,

boats, houses, shops, temples, furniture, and implements of every

kind, are made just like those made years and years ago. I will

give you one single example.

Instead of knives and forks, which they never use, they have two

small round sticks, about the size of the old fashion pipe-stems,

and about a foot long. These nimble lads, for so they call the

two round sticks, they hold in their right hand, and with a bowl

of food in their left, raised quite up to the chin, they jerk the

food into their mouth with astonishing rapidity. These sticks,

by foreigners usually called chop-sticks, have been in common use,

according to the Chinese account of them, more than three thousand

years. But as children are early trained to the use of these

sticks, perhaps there is no loss or disadvantage in continuing

their use. Yet, even when there would be a great improvement, as

in the helms of their ships, they must (because their government

compels them) adhere strictly to old custom.

According to law, the different kinds of mechanics are all, I

believe, to be enrolled in the government offices. The following

is a specimen of those in this city. Shoe-makers, twenty-five

thousand. Carpenters and cabinet-makers, sixteen thousand.

Lapidaries or those who work in stone, seven thousand. Barbers

also, seven thousand.

I must defer what I have to tell you about the husbandmen and

scholars, for another letter. Till then, farewell. Like good

children, be diligent and careful in all that you have to do;

especially be diligent and careful in your studies, and

committing to memory the holy Scriptures. Remember that good and

wise children will make glad their parents. So may you do. And

may God our heavenly Father keep you from all sin. So writes

Your true friends,      E.C.B.

______

Letter VI.

Canton, (China) Nov. 4, 1831.

MY DEAR YOUNG FRIENDS,--The Chinese rulers of the present day,

say to their people,--"give the chief place to husbandry and the

cultivation of the mulberry-tree, in order to procure adequate

supplies of food and raiment." To impress this precept on the

minds of the people, they add,--"if a man plough not, he will very

likely suffer hunger; if a woman weave not, she may probably feel

the cold. Of old time, the emperors themselves ploughed, and their

empresses cultivated the mulberry; they disdained not to labor,

in order that, by their example, they might excite the millions

of the people to lay due stress on the radical principles of

economy." And yet again they add,--"We wish our people to exert

their whole strength in agriculture. Do not love idleness and hate

labor; do not be diligent at first, and slothful afterwards; do

not, because of a deficient season, reject your fields and

plantations; do not covet the multiplied profits of commerce, and

change the good old employment. Agriculture alone is the

fundamental employment."

I have made these quotations, in order to show you in what

estimation agriculture is held by the emperors of China. In regard

to "farming business," they act very wisely, and set before their

people a good example. For a long time the Chinese have been

regarded, as among the best, and the most ancient tillers of the

ground. Very many of the people are farmers. A pretty large

proportion, I should think six-eights, of the whole population

engage in agricultural pursuits.

Some notices of their implements and modes of husbandry, and the

productions of their soil, will serve to illustrate the

character and condition of those who make agriculture their

essential employment.

Their farming tools are few in number, and simple in the

structure. Not a wheel carriage of any description have I yet seen

in China, excepting only fire engines, which, both foreign and

native built, are usually drawn on four wheels. In the north of

China, wheel carriages for various purposes are in common use;

but here, all kinds of produce and merchandize, and men and women

themselves, are carried, either in boats, or by human strength.

The sedan, in which people ride, is made quite like a chaise top,

with poles, like thills, extending an equal distance before and

behind. Only one person is seated in the sedan, and two strong

men stooping down take the poles on their shoulders, and then

rising up, lift the sedan about a foot from the ground. In this

style, away they go, for miles, like horses. These bearers the

Chinese nick-name mo-me-ma, i.e. no-tail-horses. Similar men are

employed to carry heavy burdens. When the weight is only enough

for one man, it is suspended from the ends of a light, but very

strong bamboo pole, about six feet long, which the bearer balances

on his right shoulder. When the weight requires two or more men,

it is suspended from the middle of the pole, which is a large round

heavy bamboo, about ten feet long. In this way thousands of our

fellow-men are used as beasts of burden.

The Chinese use the plough and harrow, which are made similar to

those used in America. These are drawn by a single ox, or

buffalo,--a very stout animal, of a dun color, well fitted for

the work. Their spade, hoe, and rake, and their implements for

cutting, threshing, and winnowing grain are, also, like those

used in the United States, and in Europe, though much more rude

and simple. They commonly use a large pestle and mortar to make

flour. They have also mills for grinding, but the stones used are

always small, and never turned by water. These mills are,

probably, like those referred to the words--"two women shall be

grinding at the mill."

What I have now told you of their implements, will lead you to

form some ideas of the modes of husbandry, which are most common

among the Chinese. The very great variety, plenty and perfection

of vegetable productions found among this people, give us

favorable opinions of their manner of cultivating the earth.

Their lands are laid out in extensive fields, and ditches dug,

or stones set up, usually serve for land marks. I believe they

have no fences, except, sometimes, around their richest

gardens,--and these not so much for a defence against the

encroachment of beasts, as they are for a protection from thieves

and robbers.

Very little of their land is left uncultivated. Indeed some of

the most rich and beautiful grounds are made so by human industry.

Sometimes by embankments built up like mildams, the water is kept

back, and acres and acres are made dry land, and rich harvests

are gathered, where before it was all covered with water, and men

used to drag their nets to catch fish. At other times, hard,

sterile hill-tops, terraced and covered with a rich soil, are made

charmingly beautiful, and very productive. Very much is effected

by manuring and irrigation. The methods of doing the latter are

very curious. But of these and many other things I have not time

to speak. Besides I am afraid you will be tired with my long

accounts; which, indeed, are becoming much larger than I

intended. I could by no means persuade, or allow myself thus to

employ a few,--not leisure, hours, did I not hope, and confidently

believe, that you will do something for this people. China has

long, long been neglected. Scores and scores of laborers are

needed, to break up this fallow ground, to sow the good seed, to

seek the Lord, the Lord of the harvest, till he come and rain

righteousness upon this people, and make them his own husbandry.

You know, my dear young friends, that God, our heavenly Father,

is very good, that He doeth good to the evil and unthankful, and

sendeth rain on the just and on the unjust. God has been very

good to the Chinese. Of fruit trees, He has given them the rich

banana, the apple, peach, walnut, chestnut, orange lemon, and

many others. He has given them figs, grapes, and many kinds of

berries. Of vegetables, He has given them almost every kind,

that can be named. He has caused the mulberry to grow and yield

an abundance of material for silk to clothe them. He has given

them the tea plant also, and so plenteously, that they can

supply the whole world with it, and make themselves rich in the

traffic. He has given them abundance of grain for bread, and

for meat. He has given them the fishes of the sea, the fowls

of heaven, and cattle on a thousand hills. But, alas! they do

not love to retain Him in their knowledge. They deny his

existence. They worship dumb idols. And, what think you, will

become of them when they die? Oh, happy, thrice happy is that

nation--thrice happy are those children, whose God is the Lord.

Farewell, dear children. The Lord bless you evermore, and your

true friend.

E.C.B.

______

Letter VII.

Canton, (China,) Nov. 22, 1831.

MY DEAR YOUNG FRIENDS,--I have already told you about the

soldiers, the merchants, the mechanics, and the husbandmen of

China; in this letter I will give you some account of the

scholars. Among all the pagan nations, that have ever been, or

now exist, none perhaps, have been more learned than the Chinese.

But no people in the world, without the Bible, can be so learned

as those nations who have it. Those people, who read, and study,

and understand the Holy Scriptures the best, will always be the

best scholars; they will have the best taste, the best judgment,

the best understanding; and, if they obey what they read, they

will have the best hearts. Believe me, my dear children, if you

read and obey the Holy Bible, we shall be truly wise. God

himself will be our teacher: and His holy law will be our

school-master to bring us to Christ. If all people would only read

and obey the word of God, then there would be no wars and

fightings; there would be no more thieves, no more robbers, no

more murderers, no more profane persons, and drunkards, and such

like wicked persons.

But the Chinese have not the Holy Bible. They have not the wisdom,

that is from above, which is first pure, then peaceable, gentle,

and easy to be entreated, full of mercy and good fruits, without

partiality, and without hypocrisy. Professing themselves to be

wise, they become fools,--blasphemers of God,--boasting of

things without their measure, and their mouth speaketh great

swelling words. They call their emperor the Son of Heaven, and

bow down before him, and worship him as a divine being. They call

their empire the celestial empire. They call it also the middle

kingdom. All the people around them, even all the nations of the

earth,--the English and Americans, and all other people, they call

ignorant cruel barbarians.

I do not dislike the Chinese. I love them; but I dislike their

vices and their wickedness. There is a difference in their

character and conduct. Some are far more honest, more kind, more

upright, and better disposed than others. Usually, not always,

the most ignorant are the most wicked. The Chinese pay

considerable attention to learning. They have a great many books,

some of which contain excellent precepts, and much good

instruction. But the good, which their books contain, is almost

always mixed up with more or less that is bad, and contrary to

the laws of God.

Scholars in China are the most respectable part of the community.

Some of their scholars of ancient times, they say, were perfect

men; and so now the people worship them, and sacrifice to them.

They say, also, that "of, old families had their schools; villages

their academies; districts their colleges; and the nation her

university. Of consequence, no one was left uninstructed." They

say, also, that the schools were not intended for one class only

but for all the people;--that "if the husbandman can exert his

strength in the field; and duly attend to his duty, then he is

a scholar,"--and that, "when the soldiers all know how to venerate

their superiors, and love their relatives, then they also are

scholars." These and more like these, are the sayings of the

Chinese, of modern times. But most truly may it be said of this

people, that they say and do not. Whether all were, or were not,

instructed in times "of old," I will not undertake to determine;

but at the present time, it is far enough from being the case.

If I am able to continue these letters, as I wish, you will see,

by and by, when I come to speak of the condition of females, that

one half--the fairest half of the community, are excluded from

these schools, and left uninstructed. Besides, there are not

a few men and boys who are left uninstructed. A majority, probably

a very large majority, of the male population, above the age of

ten years, are taught to read and write. They have numerous

district schools, and some colleges; and multitudes make learning

their essential employment. But their whole system of education

is "wretchedly bad."

The Chinese language is very curious indeed; there is no language

like it in all the world. It is not at all like the English

language. They have no alphabet,--no A, B, C, and so forth. They

do not write with a pen, but use a pencil made like a small

paint-brush. Their books begin where ours end; that is when they

take a book into their hands to read, they open it at the right

hand side, instead of the left; and, beginning at the top of the

right hand side of the page, read down in columns, passing on from

the right to the left, and not from the left to the right, as in

the old English spelling-books.

Usually, boys do not begin to learn to read until they eight or

ten years old. They are then sent to school, and the master first

teaches them how to pronounce the words, and afterwards explains

their meaning. Their first school books are very short, and the

boys are required to learn them by heart, so that they can repeat

them from beginning to end. Their words are very strange looking

characters. A very long time ago, they say, that a certain man,

by observing the print of the horse's foot in the sand, and the

marks on the shell of the tortoise, first found out how to write

words, These words were so formed as to be a kind of picture of

the things which they signified. Though they have been much

changed since they were first found out, yet still they have some

resemblance to the object.

Boys always study out loud in school, which makes a great deal

of noise. When they have learned a few lessons, they then begin

to write. The paper is so thin, that they place the copy underneath

it, and then try to form the words just like the copy. Most of

the boys continue at school only two or three years. But those,

who are intended for scholars, continue many years, and are from

time to time examined for degrees, similar to Master and Bachelor

of Arts. Some men in China can get into office by paying money;

but all others, who obtain offices of government, are appointed

from among the scholars, who have received degrees: so the great

object of being scholars is, that they may get into office, and

become rulers of the people.

The learning of the Chinese is very limited and superficial. They

have scarcely any knowledge of astronomy, geography, and history.

And so of anatomy, and medicine, and chemistry, and many other

kinds of learning they are amazingly deficient. The course of

study for all children in China is nearly the same every where.

The first book the boy begins with is in poetry. This is the

meaning of the first two lines, man's beginning--nature original

good, that is the nature of man is originally good; or, more fully

as they explain them,--All men are born virtuous and good.

These are the first words, and this the first sentiment the boy

learns in school. The words are good enough, and certainly very

curious. But what shall we say of the sentiment,--the meaning of

the words? Why does God require all men, and all little children

to have new hearts? It is because all men have hard hearts,

hearts of stone, and cannot love Him. Why does He require

us all to be renewed in the temper of our minds? It is because

that as we are born and grow up, our minds are enmity against

God. Why does Jesus Christ say, Except a man be born again, he

cannot see the kingdom of God! Because that which is born of the

flesh is flesh,--is not virtuous and good. Farewell, dear

children. And may He, who is the former of your bodies, and the

father of your spirits, have mercy on you, and send his Holy Spirit

that you may be born again,--born of the Spirit, be renewed in

your minds, and have new hearts, and love and enjoy God forever.

I remain your true friend,

E.C.B.

______

Letter VIII.

Canton, (China,) Nov. 28, 1831.

MY DEAR YOUNG FRIENDS,--The sailors, or those who live

constantly on the water, ought to be mentioned as a distinct

class. They are, indeed, a very numerous people; and, so far as

I know, they are no way inferior, or worse than those belonging

to the five classes, of which I have already given you some

account. Like the seamen of Europe and America, they have been

very wrongly neglected. The rivers of China are very numerous,

and several of them are very broad, beautiful and majestic. The

canals, also, are numerous. And, besides a number of lakes, the

country, for an immense distance on the east, and south-east, is

washed by the waves of the Pacific Ocean,--forming along the coast

a great number of bays and harbors. On all these waters, vast

multitudes of human beings are born, and live, and die;--having,

many of them while they live, no home but a boat, or a ship, and

when they die, no winding sheet and grave but the waters.

On the north bank of one of these rivers, stand the city and

suburbs of Canton. The river varies in its breath. At this place,

I should think it about forty or fifty rods wide. In another

letter, I may tell you something about Canton. I will only state

here, that the buildings extend quite down to the river: and in

many places, even the ground has been built out beyond the former

bank, and in some places much farther than in others, which makes

many nooks and corners. These, and indeed, a considerable part

of the river, for three or four miles, seem to be almost covered

with boats; which are of various descriptions, and in all,

probably amount to not less than forty or fifty thousand.

The tanka boats are the smallest and most numerous. Tanks means

an egg-house, and the boats are so called because they resemble

an egg floating on the water. The smallest of these boats are not

more than twelve or fifteen feet long, about six broad, and so

high, that a person can stand up in them. Their covering is very

light, and can be easily adjusted to the state of the weather.

Whole families live in these boats; and often besides a good

number of children, raise broods of ducks and chickens, which they

lash on the outside of the boats in coops.

Ferry-boats differ from the tanks, only by being a little longer

and narrower, and not quite so high. There is a ferry right

opposite to the place where I live. Four hundred dollars are paid

for it annually; and the ferry-men, or rather women, who row

and scull the boats, usually carry eight persons at a time, and

each person's fare is eight cash, of which about eight hundred

make a dollar. The scull is a kind of long oar, balanced on a pivot

close to one side of the stern of the boat. This "they make use

of as the fish does of his tail, thrusting it out, and pulling

it to them again, without ever lifting it above water. By this

oar, worked in this manner, not only the ferry-boats, but other,

and much larger boats, are urged forward to the greatest possible

advantage.

It would require a large book to give you a full account of all

the different kinds of boats, and ships, and the people that live

in them.

Hundreds of passage-boats to Canton, come and go daily. These

are something like the ferry-boats, only they are much

larger:--some of them are thirty, forty, or even fifty or more

feet in length. They are furnished with one very large mat sail;

also with oars, sculls, poles and ropes. When there is no wind,

and the water is shallow, the boats are pushed along with the poles;

or, if they are close along the bank of a river or canal, ropes

are tied to the top of the mast, and the men going on the shore

drag the boats along like horses. The number of sailors, or

water-hands, the Chinese call them, vary according to the size

of the boats--say from ten to twenty, and upwards; and the number

of passengers, from ten to one hundred, and upwards.

The canal-boats are large, fine, noble boats, and often carry

immense burdens. Numbers of these may always be seen on the river

at Canton. They are usually propelled by the same means, and in

the same way, that the passage-boats are.

There are also many smuggling-boats, and government cruisers.

The smuggling boats carry prohibited goods, and such articles as

opium. This is an unlawful and wicked business. The cruisers, or

soldier-boats, as the Chinese call them, are pretty well manned;

but not much feared, even by the smugglers, whom they are commanded

to seize, and destroy. Indeed, the men of the cruisers will often

take bribes, and so let the smugglers pass; and not only so, but

they will themselves, also, engage in the same wicked business.

Dragon-boats, so named from their appearance, are seen annually,

on the 17th of June. They are brought out to celebrate a kind of

festival; the story about the origin, and object of which, I have

not time to tell you. These boats are, sometimes, one hundred feet

long, made to resemble a great snake on the water. Well supplied

with drums, and gongs, and flags, and men with paddles, they make

a curious figure.

The duck-boats, which are about the size of the large ferry-boats,

having balanced on each side a large square pen, or coop, containing

several hundreds of ducks, are very curious objects. By letting

down a kind of trap-door, the ducks are let out, every day, to

get their food, and play in the water, and, sometimes, along the

shore; and at night, they all come back and are driven into the

boats. Thousands of ducks are raised in this way for the market.

The Chinese have, also, many large vessels, some of which are

soldier-ship, and others are merchant-ships. Most of these

are very rude indeed, and usually furnished with wooden anchors,

and a helm or rudder of most monstrous size, awkwardly constructed.

The number of men in these vessels varies from forty or fifty to

three hundred and upwards. These merchant-ships are those alluded

to in a former letter, which go to Singapore, Batavia, &c., and

are usually called junks.

The fishing-boats are the last I can mention. They are very

numerous, and of almost every size and description. When beholding

the occupants of these boats, I have often been reminded of the

fishermen of Galilee, whom our blessed Saviour taught, and chose

to be his apostles. But, alas, for all these poor sailors, and

fishermen! no man cares for their souls. Like brutes they live,

like brutes they die.

Again, dear children, I bid you adieu! and remain your true friend,

E.C.B.

______

Letter IX.

Canton, (China,) Dec. 3, 1831.

MY DEAR YOUNG FRIENDS,--I will now, as I have desired, proceed

to tell you about the character and condition of females in China.

All that I can write, will give you only an imperfect idea of their

degradation. Women, who have been born and nurtured in Christian

lands, and have never seen with their own eyes the desolations

of the human race in heathen countries, can never know how much

they ought to value the blessings of the gospel. In Christian lands,

certainly in America, females constitute the most amiable, the

most virtuous, and the happiest part of the community. Exactly

the opposite is true here. They are the most ugly, the most vicious,

and the most miserable. I do not mean that they are born so, or

are so by nature. By nature all are alike; for God, that made the

world, and all things therein, "hath made of one blood all nations

of men, for to dwell on all the face of the earth." Thus saith

God in the Holy Scriptures. But see now what the Chinese say:--

"When a man is born, he sleeps on a bed;

He is clothed in robes, and plays with germs;--

But when a daughter is born, she sleeps on the ground;

She is clothed with a wrapper and plays with a tile;

She is incapable either of evil or of good:--

If she does ill, she is not a woman;

If she does well, she is not a woman;

Virtue and vice cannot belong to woman."

These, dear children, are the words of one of the ancient wisemen of China. And the present condition of females, is in exact

accordance with the sentiment which they contain. Females are

treated as if they were incapable either of evil, or of good.

There are no schools for girls. Very few indeed receive any

education. Only here and there one, a solitary individual, is able

either to read or to write. Such ignorance, and such degradation,

do not destroy female influence, but leave it to corrupt, and

to be corrupted. Thus, in the very nursery, and in the mother's

arms, where the story of Christ crucified ought often to be repeated,

and where all the first principles of our holy religion should

constantly be taught, the little child is left, not only

uninstructed in all that is good--but left, to follow vain

imaginations, and a mind which is enmity against God. You, dear

children, have received, and continue to receive much good

instruction from your parents--especially from your mothers. You

have line upon line, and precept upon precept. It is not so with

little children in China. By precept, and by example, they are

taught things contrary to the law of God--taught to dishonor God.

They are trained up in the way they should not go, and when they

are old, they do not depart from it.

Females in China are not like ancient mothers in Israel. They are

not like multitudes of excellent women now in Christian lands.

Females are regarded as a very inferior part of the community.

They are often doomed to the lowest and severest labor. I have

often seen the mother, with an infant tied on her back, laboring

hard in rowing her husband's boat, while he sat at his ease, smoking

his pipe.

Females of the poorer class, are every where to be seen meanly

attired, and usually barefooted. Those of the higher classes,

seldom, if ever appear abroad. Whey they do go out, it is always

in sedans;--partly, I suppose, that they may not be seen, and partly,

because of their little feet. The small foot is an odd thing.

A Chinese historian says, "It is not known when the bow foot (that

is, the small foot) of females was introduced. About nine hundred

years ago, a certain prince," says the same historian, "ordered

his concubine to bind her foot with silk, and cause it to appear

small, and in the shape of the new moon. From this sprung the

imitation of every other female." This is quite like that fashionin America, of lacing so tight as to bring on the consumption.

It is astonishing to what a small size their feet are sometimes

compressed. The toes, with the exception of the great toe, are

doubled under the foot, in the tenderest infancy, and fastened

by tight bandages, till they unite with and are buried in, the

sole of the foot. This utterly unfits them for walking, and gives

them, when they attempt it, an awkward, hobbling gait, like a person

trying to walk on his heels. Some of their feet, I have been told,

are no more than three inches long. These are what they call the

golden lilies, are regarded as the very perfection of beauty.

I have sent one of these, or rather a model of one of these along

with the box of idols, to the Seminary at Andover.

Female children are often sold. And there are strong reasons for

believing, that there are cases where parents drown their infant

female children, in order to free themselves from the care and

expense of nursing and supporting them. Mention is made of this

fact, in their books. Since I have been in China, I have not seen

or heard of a single case. I do not think it true, certainly not

in this part of China, that the inhabitants "throw out by thousands

their new born infants into the streets, so that they are gathered

up by the scavengers every morning." But that great numbers of

female children, that have been nursed and reared to the age of

six, eight, ten, or twelve years, are sold, I have no doubt.

Little girls are very often sold. Sometimes they are sold by their

parents. Sometimes they are sold by robbers, who have stolen them

away from their parents. This practice is very common in Canton,

and in other places in the south of China. Sometimes, when they

are sold by the parents, it is on condition, that at a certain

age, the buyer shall procure for them a husband, and set them at

liberty. At other times, and usually, they are sold

unconditionally. Not long ago, I knew a case, where a little

girl, eleven years of age, was sold for fifty dollars.

A great many of the most beautiful female children among the poor

are sold, and carried away to be the inmates of those abominable

abodes, of which it is almost a shame even to speak. In the Bible,

they are called "the way to hell; going down to the chambers of

death." There are many hundreds of these wicked houses in and about

Canton. They are just like those bad boats, those floating

sepulchres, mentioned in the last letters. A great many of the

poor, abandoned creatures that inhabit them, become weary with

life, and kill themselves; sometimes three or four more in a company,

and at one time. The Judge of Canton recently stated, that eight

or nine tenths of the untimely deaths brought to the notice of

government, were suicides; and that six or seven tenths were women.

With this sad story, I must close this letter. I could relate many

facts of the same sort. But I think I have told you enough;--enough

to show you how miserably the fairest half of the human family

will always be degraded, and abused, until they have the Bible,

and enjoy the blessings of the Christian religion. Farewell.

Your true friends,

E.C.B.

______

Letter X.

Canton, (China,) Dec. 5, 1831.

MY DEAR YOUNG FRIENDS,--In my last letter, I told you about the

character and condition of females in China. In this, I will give

you an account of the marriage ceremony. It will, still farther

illustrate the character of this people, and help to cherish, and

establish in your young and tender minds, a strong desire for the

salvation of this people.

To-day is the first Monday in the month. And it is now, here,

just about noon. With you it is midnight, and the Sabbath has just

departed, leaving all the inhabitants of my dear native land in

quiet slumbers. Happy, happy land. Happy, thrice happy children.

How different here. Alas, how different! The natural darkness which

at this hour gathers around your habitations, and the cold, northern

blasts of winter that sweep over the hills of New England, are

fit emblems of the thick moral darkness, and death-like desolations

that gather around us here. Without, all is dark as midnight--a

howling waste--a desert of immortal souls. My heart aches, as I

stand and gaze at gloomy prospects. But within, we have a little

light: a little fire has been kindled up. A few names--two or

three--hope to join the concert this evening. It is cheering

to think, what multitudes, as the earth rolls round will bow the

knee in prayer before the throne of God, and continue the voice

of fervent supplication, till you, dear children, and thousands

and thousands of others, shall be found pleading with God. And

oh, remember China. Pray for the missionaries. Pray for the heathen

Pray for the rulers. Pray for the people. Pray for the poor

children--and for the uninstructed, neglected, and degraded

females. Pray that they may all receive the word of God; read it;

obey it; be sanctified through it; and thereby made fit for heaven.

In China a man often has two or more wives; and sometimes, eight

or ten. I have heard of one man, now living in Canton, who has

twenty-four: and says, he means to have a new one every year.

Of my three boys, of whom I hope to tell you more by and by--the

oldest one's father has two wives, the second one's, four, and

third one's father, only one. In China, as in ancient Judea, children

are often espoused, when quite young. But they are not usually

married, until girls arrive at the age of 14 or 16; and boys to

the age of 18 or 20 years.

When parents wish to have a daughter married, they write on a sheet

of red paper, the year, month, day, and hour of her birth, and

give the paper to a go-between-match-maker, who carries it to the

house of the intended husband, and brings back, from his parents,

a similar statement. After this the girl's father is introduced

to the young man, and his mother on the other side, is introduced

to the girl. Many presents of fancy articles, dresses, meats, cakes,

fruits, and the like are then interchanged, and the marriage

contract is considered as settled.

Two, three, four or more years, or perhaps only a few months elapse,

which time is usually regulated by the age of the parties, and

then other, and more valuable gifts are reciprocated; and another

interval of months, or years passes away, and then comes the wedding

day. On that day the young man sends a sedan to bring home the

bride. This sedan is always elegant, and often superb, costing

several hundred dollars. It is made quite like those described

in a former letter, but always so constructed as entirely to conceal

the person carried in it. In this sedan, the young woman is seated

by her parents, and tears are shed both by the daughter and parents,

as she is separated from them, and borne off in the marriage

procession. This is often a very long procession, sometimes

consisting of several hundred persons, some in the procession

carrying embroidered canopies; others carrying large, elegant

lanterns; others bearing pots of incense; and others laden with

the girl's toilet wardrobe, bedding, furniture, provisions, cakes,

sweet-meats, &c. Among others are bands of musicians. I have seen

in a single procession eight bands, and six or eight persons in

each band. Some of the bands, and some of the bearers of the incense

pots and the other things, consist of boys 8, or 10, or 12 years

old, fancifully dressed in uniform. In one instance, I have seen

a band of girls in the procession. They were six in number, neatly

dressed, two about nine years of age, two of twelve, and two of

fifteen. They were all on foot, immediately preceding the sedan;

and close behind it, carried on men's shoulders, in the same manner

as the sedan, was a sty containing a monstrous hog.

When the procession arrives at the gate of the bridegroom's house,

he meets the sedan, and conducts it to an inner apartment, when,

for the first time, he is permitted to see the face of his

bride. Two or three days are then spent in festivity, and a long,

tedious round of ceremonies, worshipping their household gods,

the gods of their ancestors, &c. Many of their friends call to

see, and congratulate them. And thus the marriage ceremony is

consummated.

It appears, that in all this business, the children have nothing

to say. According to the laws and usage of the land, it is the

children's duty to receive the object of their parent's choice,

Nothing in China can be more absolute than a parent's' authority.

In certain cases, it may, and does with impunity, take the life

of the child. Such authority is liable to abuse; and often in

connexion with such a strange system of wedlock, it becomes a must

fruitful source of dislike, deception, strife, hatred, and almost

every other evil passion.

The Chinese have many laws on the subject of marriages, specifying

all the steps necessary in order to make them legal; and showing,

also, how and when they may be set aside, or be broken.

It has been stated on good authority, that "Through the Chinese

empire, there are only about one hundred family names." One law

is, "that persons of the same family name--surname--may not

intermarry." It would be curious to know the reason of this. Another

law is, that taking a second wife, after the decease of the first,

or in purchasing concubines, the man is at liberty to see the females,

and choose for himself. A widow, also, who is desirous of wedding

a second time, does not hesitate to show herself to the intended

husband.

Their laws mention seven cases, in which a man may be justified

in putting away his wife; (1.) barrenness; (2.) lasciviousness;

(3.) disregard of her husband's parents; (4.) talkativeness; (5.)

thievish propensities; (6.) envious and suspicious temper; (7.)

inveterate infirmity.

There are several other topics on which I wish to write before

I close these letters. In the next, I will tell you about the beggars.

Farewell. Ever and always remembering you in my prayers,

I remain, your true friend,

E.C.B.

______

Letter XI.

Canton, (China,) Dec. 7, 1831.

MY DEAR YOUNG FRIENDS,--"For ye have the poor with you always,"

said our Savior, "and whensoever ye will, ye may do them good."

In connexion with what I have to tell you about the beggars,

I wish to give you some account of the food and clothing, common

and peculiar among the Chinese.

The proportion of poor people and beggars, and the difference

between the rich and the poor, is I think, much greater here than

in the United States. The Chinese are rather fond of dress. The

rich, and all who can afford it, and many who cannot, usually dress

very well. Sometimes their dresses are rich and costly: and children

here, as every where else, are fond enough of fine, gay clothing.

And prettier lads certainly, I have rarely seen, than some of the

Chinese boys, when neatly dressed. Sometimes, however, the little

fellows, with their great boots, and one garment piled on another

to the number of six or eight, or even more, and the long tail

hanging down to their heels, and the head crowned with a long tasseled

cap, make a very ridiculous appearance.

The whole dress of the Chinese is different from ours. To begin

with the shoes and boots; these are made with black, brown, or

red cloth, for the upper part, while the soles are of leather or

wood, an inch or more in thickness, with snow white edges. They

usually wear long white silk, or linen stockings, made of cloth;

sometimes knit. These are drawn up to the knee, and fastened with

garters. Sometimes the stockings are drawn over the trowsers; at

other times, they are made, or worn at least, like the old fashioned

short breeches. These three articles are usually the same through

the year, and vary only in quality, according to the circumstances

of the persons, being made every where in the same old fashion.

Beggars are often seen in the streets, in the most loathsome

condition, with no other clothing than a tattered pair of trowsers;

indeed many of the laborers in the fields and shops, during the

warm weather, wear nothing else--but in the latter case, the articles

are of good material, and well made. Their trowsers are never

supported by braces over the shoulders, but always, among the rich

and poor alike, by a girdle about the loins. To this girdle in

front, a small bag or wallet is attached; this is "an indispensable,"

and in it, they carry cash, a small knife, &c. &c.

In America, the man who has not a shirt to his back, must be poor

indeed. In China, the poor seldom have such an article; and not

a few, even among the gentle-folks, often go without it, especially

in summer. In which case, the only dress, in addition to shoes,

stockings, and trowsers, is a long frock, made quite like that

worn by farmers in New England, at haymaking. All the upper garments,

whether for warm weather or cold, are made in the same fashion,

with long, large sleeves, and without any collars for the neck.

These garments are sometimes short, only coming down to the

waist--but sometimes to the knees, or ancles. They are fastened

with small round buttons and loops, either down in front, or under

one arm. When the weather grows cold, they increase the number

of these garments, putting on five, or six, or eight, or even more

at a time. Some of these garments, when made of silk, or broadcloth,

and fastened close about the waist with a sash, make a very fine

dress. Their shortest frocks are frequently made of fur.

The common covering for the head is a kind of skull-cap; but in

warm weather all the people go bare-headed, with nothing but a

fan (which they always carry) to keep off the sun. They have a

cloth or wool hat, of a conical form, like the unfinished hats,

sometimes seen in hatters' shops. They have also a hat made of

fine bamboo, in the same form, and yet another kind with a brim

so broad, that it serves as an umbrella, either to keep off the

sun or the rain.

Such is a description of the ordinary clothing of the common and

poorer classes of people; that of the rich is usually quite in

the same style, but the quality of the articles always superior.

The rich also wear ornamental articles, as beads, bracelets, &c.

&c.

The dress of the females is not very unlike that of men;--they

usually wear trowsers, and a folded petticoat, depending several

inches below their frocks. Their head-dress is very pretty; the

hair is tastefully folded on the back on the head, and fastened

by a neat brace and pin. They are remarkably fond of flowers on

their heads--not artificial, but natural ones. The mourning dress

is not black--but white, or what approaches almost to white--but

more of this in another letter.

Rice, among the Chinese, in this part of the empire, is the staff

of life. Multitudes obtain no other food. To breakfast, is "to

eat morning rice:"--this is at ten o'clock. To dine or sup, is

"to eat evening rice:"--this meal they have about five o'clock,

P.M. When they can obtain a little salt or dried fish, a few

vegetables to eat with their rice, and also tea, which they always

drink without milk or sugar, then they have "good living," and

these few simple articles constitute the ordinary food and drink,

among the common and poorer classes.

A single kettle to boil their rice--a pan to fry their fish and

vegetables--a large bowl for the boiled rice--and a small bowl and

a pair of chop-sticks, make up the whole of their table furniture,

if indeed they are so happy as to have a table. But whether they

have or not, the large bowl of rice forms the centre, and around

this squat on their heels, or seated on wooden stools, they arrange

themselves, and receive their humble fare, with no doubtful marks

of a good relish.

From these poor people, the common and richer classes differ, only

in the amount and quality of their furniture, and provisions; the

style as in the case of dress, being nearly the same through all

the grades of society. The tables of the rich are often very

sumptuous. There is nothing, scarcely, whether vegetable or animal,

which the Chinese do not eat. Besides all kinds of fish, birds,

horned cattle, sheep and hogs, they eat horses, dogs, cats, rats,

&c. Tea is used in great abundance, and is almost their only beverage.

They seldom drink water alone, because they think it unhealthy.

The Chinese are not greatly addicted to the use of strong drink;

less, probably, than the Christian people of Europe and America.

This, I think, is in no small degree, owing to their constant use

of tea.

I have not time to extend these remarks; you see there is no lack

of inquiry about what we shall eat, and what we shall drink, and

wherewithal we shall be clothed. These are the very things after

which the Gentiles seek; and they seek them with their whole

soul, and mind, and strength. Yet great numbers live--perhaps are

compelled to live--solely by begging. In Canton, beggars are very

numerous. They have, it is said, laws for begging, and a head man,

who among the foreigners is called "the king of the beggars." Men

and women of all ages, may be seen begging; great numbers of them

are blind. When they go through the streets, they carry in one

hand a cane to feel their way, and in the other a dish or bag to

receive money or food, or any thing people please to give them.

Sometimes they are seen in companies, of 3, 4, 6, or 10, or even

more; they hollow or sing, or rather "cry out" as they go. One

of their laws is, that when they enter a house or shop, they will

not go till something is given them. With bamboo sticks, or gongs,

they set up a most vexatious clatter, and in this way trouble and

annoy people, till they give them something; and, if it be no more

than a single cash, then they must "be off."

Your true friend,

E.C.B.

______

Letter XII.

Canton, (China,) Dec. 9, 1831.

MY DEAR YOUNG FRIENDS,--Having no fear of God before their eyes,

the Chinese often become very wicked and guilty of numerous crimes,

not only against Him, whose eternal power and godhead they deny,

but against their fellow-men. This wickedness and these crimes,

expose them to many and very severe punishments. Lying, gambling,

quarrelling, theft, robbery, and bribery, are among their most

common vices. There are five punishments; (1.) to beat with a

small bamboo; (2.) to beat with a large bamboo; (3.) banishment

to another district or province; (4.) perpetual banishment to the

borders of the empire; and (5.) death. These five, are sometimes

reduced to three, the bamboo, banishment, and death. It may be

remarked, also, that these punishments are sometimes exchanged

for others.

Lying, among a great majority of the population, seems to be

regarded as a very small offence,--provided the lie be not detected.

There are men, I believe, who will not lie; but while this great

wickedness is disallowed of by a few, multitudes will ever and

always practise it; if they only suppose they shall be the gainers

thereby. Officers of Government will tell lies to one another.

The people will lie to the magistrates; children to their parents;

and servants to their masters. Instead of supposing every man to

be honest, until he is proved to be a rogue, they seem to regard

every one as a rogue, until he proves himself to be honest.

Gambling is a chief "crying sin" among the Chinese. They are

notorious gamblers. Old and young, rulers and subjects, rich and

poor, will gamble; nor have they much regard to the time, or place,

when they gamble. I have often seen them gambling in their temples.

Thousands are ruined by this sin.

Quarrels spring up from lying, and gambling, and other wicked

practices, just as surely as briers, thorns, and thistles spring

up in a rich but uncultivated soil. Their strange mode of marriage

too, is a fruitful source of quarrels. As to their quarrels, it

has been well said,--"A Chinese would stand and reason with a man,

when an Englishman would knock him down, or an Italian stab him.

It is needless to say which is the more rational mode of proceeding."

I am not aware that the Chinese ever fight duels--though in their

quarrels, persons are often killed. They are great scolds, and

use the most obscene and abusive language.

Theft and robbery are the most common among the poor, though

it is not confined to them. Among such multitudes of beggars,

it often happens, that they cannot obtain sufficient food and

clothing to make themselves comfortable. By gambling also,

multitudes are reduced to beggary and want; hence come bands of

thieves and robbers, trained and prepared for any and every thing

that is evil.

Theft and robbery constitute one of the greatest scourges in this

land; and no part of the country, from one extremity of the empire

to the other, is free and secure from this evil. Since I commenced

this letter, one of my boys has told me of a case of this kind,

which has just occurred in the neighborhood. It is as follows;--two

men, dressed like poor females, entered a rich man's house late

in the evening, and wished to be lodged there during the night.

This privilege was granted them. When all were asleep, they silently

put off their false dress, packed up a large number of rich articles

belonging to the house, and were about to escape, when they were

discovered, seized, carried away to the magistrates and sentenced

to be beheaded.--Though decapitation is not the severest

punishment, yet more than two hundred instances of it have occurred

in Canton in a single year.

Bribery is very common in China; perverting just judgment, and

screening the guilty. This wickedness is most common among the

rich. Almost all the rulers of the land, will take bribes. Many

defrauders and injurious persons, many thieves, and robbers, and

murderers, escape through bribes. Money is seen to be, here,

the root of all evil. "A little silver physic," it is said, "has

often brought a dead man to life."

The immense quantity of opium that is smoked here, is a most

fruitful source of crime. Many of the practised villains, when

they wish to contrive new plans of wickedness, have recourse to

this black commodity: which produces a most astonishing effect,

in enabling the smokers to frame new schemes of darkness. It

has been said, and by a man of sound judgment and correct observation,

(I am sorry to say that he is an American, and an extensive dealer

in opium,) that the "drug" is doing more to break down the

superstitions of China, and to open the country to foreigners,

than all the efforts of missionaries. There is a degree of apparenttruth in this man's very honest remark, and I think just as much

real truth, as if he had said, "to set fire to their houses,

and butcher the inhabitants, will do more to break down the

superstitions of China, and open the country to foreigners, than

all the efforts of Bibles, and tracts, and missionaries." Whether

it be a crime or not, to bring and sell opium to this people;--and

whether it be a crime or not, for this people to use it, when brought

and sold by the hands of Christians, I will not undertake to say,--but

I believe, stubborn facts compel me to believe, that of all the

causes of crime, among the inhabitants of the Chinese empire,

OPIUM, brought and sold at the rate of a million of dollars per

month, is the greatest. It is nothing better, than to scatter

fire-brands, arrows, and death.

Simply being put in prison, seems hardly to be regarded as a

punishment among this people; though multitudes are imprisoned

and suffered greatly thereby. The common instruments of punishment

are, (1.) the bamboo, about the size of large cane; (2.) the

yoke, a heavy plank three feet square, and thirty-three pounds

weight; (3.) the chain to fasten the criminals to the block;

(4.) hand-cuff, large and long, made of wood; and (5.) iron

fetters.

Such are some of the most common crimes, and such are the instruments

of punishment in China. To determine the degree of criminality,

and fix the punishment accordingly, is among most nations very

difficult, but the Chinese make it very easy, at least they make

it appear so in their law books, The degrees of punishment are

twenty,--the first ten, are with bamboo; the next eight, banishment;

the last two, death.

For a very small offence, amounting to the first degree of

criminality, the offender may receive ten blows; increasing his

guilt five times, the fifty blows, &c. These blows may be changed

for the yoke, the chain, the hand-cuffs, &c.

For some of the larger crimes, as bribery and the like, persons

are bambooed, and then sent into banishment. Sometimes, only from

one province to another, as from the north to the south, and from

the south to the north; at other times, criminals are sent a long

distance, to the frontiers of the empire, for many years, and even

for life.

The highest degrees of crime are punishable with death. The most

common mode of inflicting death, is by cutting off the head, and

this is done by a kind of short sword. For very heinous crimes,

the offender is sentenced to be cut into ten thousand pieces.

I intended to have said something to you, on the subject of slaveryin China but must pass it by without a single remark. Again adieu.

Your true friend,

E.C.B.

______

Letter XIII.

Canton, (China,) Dec. 10, 1831.

MY DEAR YOUNG FRIENDS,--"Then shall the dust return to the dust

as it was; and the spirit shall return unto God who gave it."

In an empire so ancient and populous as China, the number of human

beings that have returned to the earth, must be great indeed;

greater than any man can number. For more than thirty hundred years,

one generation after another, in awfully rapid succession, have

gone to the dead. Almost all the hills and uplands about Canton

and Macao, which are not covered with the habitations of the living,

are filled with the abodes of dead. In Macao, almost every rod

of ground, which is safe from water, even to hard, rocky hill tops,

has some emblem,--a turfed hillock, a stone, or a little enclosure,

to remind the visiter of the sleepers below. When I have walked

over these grounds,--these abodes of the dead, thoughts have arisen

in the mind, which you may conceive, but which I cannot express.

O, what multitudes will rise here, at the sound of the last trumpet!

What vast congregations will come up from these burying places,

and stand with us before the judgment seat of Christ! Every day

is adding to the number of this vast congregation. Death does not

wait for his victims--death does not wait till the heathen have

the gospel preached unto them. And unless these multitudes of the

living, speedily obtain mercy of him, of whom they are now

ignorant, how shall they come forth to the resurrection of life?

Will the heathen be saved, who never heard the gospel? I ask you,

dear children, do you think the heathen can be saved, unless

the gospel be preached unto them, and they believe in the name

of Jesus? It is very painful to all think, that all the millions

of our fellow creatures, who are now ignorant of the Savior, must,

when they die, sink down to hell. But how can it be otherwise?

"Whosoever shall call upon the name of the Lord shall be saved."

But "how shall they call on him in whom they have not believed?

and how shall they believe in him of whom they have not heard?

And how shall they hear without a preacher? And how shall they

preach, except they be sent!" And now, dear children, I desire

to ask again, what do you think of these words, which I have

quoted from the tenth chapter of Romans? What do you think St.

Paul meant? He means to say,--if I understand him, he means to

affirm,--in the most positive manner, by the questions which he

asks, that the heathen, who do not hear and believe the gospel,

cannot be saved.

I fear that many very good people have wrong ideas on this subject;

and do not consider and realize the awful condition of the heathen;

for I am persuaded, that if they did see and realize, they would

do very differently from what they ever have done yet; they would

feel and act as Jesus Christ did; they would be willing to become

poor, to labor and toil, and even die for the salvation of the

heathen.

With a desire that you may have correct ideas of the real condition

of the Chinese, I have been urged on to write these letters. I

have stated many facts; but you will desire, I presume, to know

something more about their ideas of death, style of mourning,

funerals, &c.

Having very little if any knowledge of the true God, the Chinese

are entirely ignorant of another world:--of heaven and hell,--of

the joys of the one, and the terrors of the other, as revealed

in the Bible. All their notions about the soul of man, are very

dark and confused. Many think that the soul dies, and ceases

to exist with the body. Others think that when the body dies, the

soul goes away and enters into other bodies--birds, beasts, or

men. All this ignorance makes the Chinese very careless about death,

and all that which is to come upon them. They die like the brutes.

Such are their ideas of death.

When a parent dies, a messenger is sent to announce it to all the

relatives. A board, or a long slip of brownish white paper, is

hung up at the door, on which is written the person's name, age,

and virtues, &c. The children and grand-children of the deceased,

sit on the ground, and weep and mourn. Relations come in and dress

the corpse; and many long and tedious ceremonies are performed.

Usually, after three times seven days, the funeral takes place.

A large concourse of friends and mourners assemble; and a procession

is formed with priests, bands of music, flags, &c. &c.--all quite

like one of the marriage processions, which I have already

described. Meats, fruits, cakes of various kinds, are carried as

offerings to the dead, and the procession moves on to the burying

place. This is always selected with great care, and is usually

a hill. Only two things, it has been said, are feared by the Chinese

after death, "a watery grave, and a white ant sepulchre."

It is not every day, that they may bury the dead; they must wait

for a luck-day. Many of these processions may be seen in a single

day. Some of the funerals are very expensive. Two occurred in this

neighborhood last summer; one of a father, the other of a wife,

on each of which more than ten thousand dollars were expended.

The mourning costume is like a brownish white, with a perfectly

white napkin around the head, and sometimes around the loins; and

their shoes are exchanged for sandals.

By the death of a father, a son is disqualified for, and is obliged

to retire from office, for three years. Great care must be taken

to have a good burying place; and for want of such, and means to

bury the dead, bodies sometimes lie months and years in coffins,

unburied. There were ten thousand such in Canton last year. I

know of one family where there are thirteen in this state.

But from the accounts of the dead, I think you will be willing,

if not glad, to have me desist. I will do so; and, if the Lord

will, I desire to proceed and give you some account of what has

been done for China. In the next letter, I propose to speak of

the labors of the Rev. Dr. Morrison, Tell then, farewell.

Your true friends,

E.C.B.

______

Letter XIV.

Canton, (China,) Dec. 12, 1831.

MY DEAR YOUNG FRIENDS,--You know the grace of our Lord Jesus Christ,

that though he was rich, yet for our sakes he became poor, that

we, through his poverty, might be made rich. You know how, while

on earth, he went about doing good; how he loved poor sinners,

and wept because they repented not; and how he loved little children,

and used to take them in his arms and bless them. You remember

how, at a certain time, he went out into a mountain to pray, and

continued all night in prayer to God. And you remember, how, just

before he went back to heaven, he commanded his disciples to go

and teach all nations, baptizing them in the name of the Father,

and of the Son, and of the Holy Ghost.

I will now tell you what has been done to make known the gospel

of God among the Chinese. Some have supposed that St. Thomas, one

of the twelve apostles, came into China, and preached the gospel;

and one man, a Portuguese, has supposed that he even passed to

America. There is no proof of all this, and nobody now believes

it. But it is very probable, though not quite certain, that some

missionaries from Syria, came into China, about seven hundred years

after the death of Christ. Roman Catholic missionaries came into

China more than five hundred years ago, and have continued here

ever since. At one time, they had a great many converts, but now

they have very few, for they have been persecuted, and most of

the missionaries driven out of the country. The Catholics, all

the time they have been in this country, have never given the Chinese

the Bible.

The very first thing Protestant Christians ever thought of doing

for the Chinese, was to give them the Holy Bible: This was a

most excellent plan. It was first suggested by that good man, Joseph

Hardcastle, Esq. of England. He was then the treasurer of the London

Missionary Society.--But as yet the Bible had never been translated

into the Chinese language, and there was nobody able to translate

it. So the Society resolved to send out a mission, and the Rev.,

now Dr. Robert Morrison, was the first person who engaged to go.

He had, for some time, been thinking on the subject of missions.

This was just at the time when Samuel J. Mills, and others with

him, in Williams College, were thinking on the same subject; and

like them, "he would have gone," I quote Dr. Morrison's own words,

"to any quarter of the globe, where the people were yet without

a divine revelation." He once thought of going to Africa, and would

doubtless have gone, had the way been opened. But the Lord had

other work for him to accomplish.

On the 31st of Jan. 1807, Dr. Morrison left England, crossed over

to the United States, where he tarried about twenty days, and became

acquainted with some good people in Philadelphia, from whence he

arrived in China on the 4th of September, the same year. His situation

in China was trying enough. He was alone, without companions, a

stranger in a strange land. At first he lived in a godown, a

room occupied for a store house, or a lodging-place for servants,

where he studied, ate, and slept. His lamp was made of earthen

ware, and a large Bible served for a screen to keep the wind from

blowing it out. He lived like the Chinese; put on their dress,

the long frock, the thick-soled shoes; let his hair grow long,

and ate with chop-sticks. Afterwards, he found that this was not

the best way, so he changed his dress, and mode of living.

Before leaving England, Dr. Morrison obtained an imperfect and

incomplete manuscript copy of the New Testament in the Chinese

language. After he arrived in China, he was very diligent, night

and day, studying the language, continually reading, writing, and

speaking it; and, in about three years, began to print the New

Testament in Chinese. Soon after, he published a little tract,

called, "The Divine Doctrine, concerning the Redemption of the

World." He also published a catechism. And in 1813, six years

after his arrival, he completed the whole New Testament.

It was just at this time, when he had been in the field alone six

years, that another missionary arrived to assist him. I hope to

tell you more of Dr. Milne, in another letter. Before this time,

Dr. Morrison had prepared two books about the Chinese language,

written in English, in order to assist other missionaries in

learning the language. He had also instructed, for about two years,

four orphan boys. I have not time, in a single letter, to tell

you all I could wish, about what he has done. He has published

many books, and accomplished much in other ways.

In the Chinese language, he has prepared and published the New

Testament, and two tracts above mentioned; the largest half of

the Old Testament, the other half was done by Dr. Milne; an outline

of the Old Testament history; daily Morning and Evening Prayers,

being a translation of the Common Prayer Book; also, a Hymn Book;

and, recently, a book in three or four volumes, called the Family

Instructor: making in all, about 20 vols. Besides, he has written

other books, but had not money to publish them. The translation

of the whole Bible was completed in the autumn of 1819, and

published soon after.

In English, he has written and published two volumes of sermons

and lectures; a little book about China, for Sabbath school

children; he has also written a great many papers about China,

which have been printed in the Canton newspapers, "The Canton

Register," published by an English gentleman, and in the "Anglo

Chinese Gleaner," published at Malacca; and others, printed in

other places.

In Chinese and English, that is, a part of each page Chinese, and

a part English, he has written and published six quarto volumes,

about the size of Scott's Bible, constituting a most excellent

Dictionary; also six octavo vols. in the same style. These twelve

volumes have been prepared for the purpose of assisting those who

wish to learn the Chinese language.

About a year after Dr. Morrison came to China, the English East

India Company wished him to be their translator. He complied, and

has ever since acted in that capacity. He thought it his duty to

do so, that he might, by the labor of his own hands, relieve others

from the burden of supporting himself and family. This, in a

considerable degree, he has done. For upwards of twenty years he

has received no salary from any charitable institution. The

London Missionary Society assist him every year in defraying a

part of his house-rent, which, in China, is very high--ten or twelve

hundred dollars annually. Being translator for the company, they

were willing to defray the expenses of publishing his Dictionary,

which was more than £12,000.--And besides this, and what he has

done for the support of his own family, it has enabled him to give

between 8 and 10,000 dollars for the promotion of Christianity

among the Chinese; a considerable part of this sum was expended

in founding the Anglo Chinese College at Malacca; of this, I will

tell you more when I come to write about Dr. Milne.

The same day he became translator to the company, he was married

to Miss Morton, an excellent and pious lady, who had a long time

resided in India. Their first born son died the same day in which

he breathed the breath of life. The infant was interred on the

top of a little hill, at the north extremity of Macao; and in a

beautiful enclosure, not far from where he now sleeps, are the

earthly remains of his mother. Mrs. Morrison died June 10, 1821.

In 1824, Dr. Morrison visited England, and returned in 1826. While

in his native country, he married Miss Armstrong, a pious and

accomplished lady. He has now living in China, six children; four

sons and two daughters. His family reside at Macao, for the Chinese

will not allow foreign ladies to come to Canton. His eldest son,

John Robert Morrison, is already quite a master of Chinese, and

acts as translator to the British merchants in China.

Dr. Morrison is now fifty years old, and it is more than 24 years

since he came to China. The Lord has been very good to him, and

has blessed him, and given good success to the labor of his hands.

He has lived to see many and most glorious results from the very

small beginnings he was permitted and enabled to make; but the

judgment of the great day, only, can display all the effects of

his long and arduous labors. Every Christian prays in secret; but

he has often preached in secret, with his doors locked around him,

and only one or two to listen to the sound of the gospel.

No church has yet been gathered and organized in China. Several

individuals have believed, and have been baptized; and the Lord's

supper has, occasionally, been administered. The first baptism

was in 1814. This man came to Dr. Morrison's house, and heard him

talk of Jesus, the first year he was in China. "At a spring of

water," says Dr. Morrison, "issuing from a lofty hill by the

sea-side, away from human observation, I baptized, into the Father,

Son, and Holy Spirit, Tsae-a-ko. O that the Lord may cleanse

him from all sin in the blood of Jesus, and purify his heart by

the influences of the Holy Spirit. May he be the first fruits of

a great harvest; one of millions who shall believe, and be saved

from the wrath to come."

During much of his time in China, Dr. Morrison has preached to

the English and American residents. He is now with his family at

Macao; and, during the past season, has usually had four religious

services on each Lord's day; a morning and evening service in

English, and a morning and evening service in Chinese. From 4 to

20 persons have usually attended on the English, and about 15 on

the Chinese services.

Thus, my young friends, I have given you a brief account of one

whom God has employed in this part of the great field; and though

he has accomplished so much, he looks upon it all as nothing. He

is truly a most excellent man, and I love him much. And I desire

that you will always pray for him; that the Lord will preserve

him, and bless him more and more, and all those who are engaged

with him in the gospel.

I remain your true friend,

E.C.B.

______

Letter XV.

Canton, (China,) Dec. 13, 1831.

MY DEAR YOUNG FRIENDS,--I told you in the last letter about Dr.

Morrison, and the commencement of the mission to China. I will

now give you some account of Dr. Milne, and the missions among

the Chinese, established out of China. The missionary stations

established among the Chinese, residing or settled abroad without

the Chinese empire, may be reckoned five in number. They are at

the following places namely: Malacca, Penang, Java, Singapore,

and Siam. I wish you to look out all these places on the maps,

and learn from your geographies all you can about them. This will

assist you very much to understand and remember what you read about

the missions.

The Rev. William, afterwards Dr. Milne, with his wife, arrived

at Macao in China, the 4th of July, 1813, just at the time as before

stated, when Dr. Morrison had finished the translation of the New

Testament. A day or two after his arrival, he was ordered by the

(then) Portuguese Governor of Macao, to leave the place

immediately. He did so, and came up to Canton. Here he resided

for several months, enjoying that hospitality among the heathen,

which had been denied in a Christian colony.

Macao is a small town. You will see it on your maps, situated 70

or 80 miles south of Canton. It is the only European or foreign

settlement in China. The Portuguese have lived there two or three

hundred years.

Dr. Milne remained about six months; in the mean time, with the

assistance of his friend, Dr. Morrison, he got 2,000 copies of

the New Testament, and 15,000 Christian tracts, printed in Chinese.

These he put on board a ship, in which he embarked with 450 Chinese

emigrants, all bound to Java. Dr. Milne was a very active man on

board ship; and at Java, wherever he went, he was delighted to

give away tracts and Bibles. He loved to do good to all men, as

he had opportunity. From Java, he went to Malacca, which place

afterwards became his home, and the seat of the Anglo Chinese

college, of which he was the first principal. From Malacca, he

returned to China, conferred with Dr. Morrison about the mission,

and then, with Mrs. Milne, returned to Malacca, which place was

not only their home, but also their grave. The one died in 1819,

Mrs. M., the other, in 1822. They left behind them four or five

children, to mourn their loss. Dr. Milne, his wife, and their little

daughter Amelia, and two infant twin boys born on their passage

down the Chinese sea, arrived at Malacca, May 21, 1815. This was

the commencement of the mission at Malacca. Schools were

opened--children collected and taught--books printed and

circulated. The Bible was read, and the poor had the gospel preached

to them--preparations were made for the college, and its foundation

laid, November 11, 1818.

Malacca, you will see by reference to your maps, is not far from

China, Cochin China, Siam, and many islands where great numbers

of Chinese reside. It is also a healthy place, and under a great

and good government. These and other considerations induced Drs.

Morrison and Milne to resolve on the mission, and the establishment

of the college. At the outset, Dr. Morrison gave $4,000 for the

benefit of the college, and up to the present time, has been its

chief support, and the Lord has blessed and prospered the work.

The number of Chinese students in the college, has usually been

about 30. The regular course of studies occupies six years. The

aboriginal inhabitants of Malacca and the adjacent regions are

called Malays. For this people also, schools have been established

and supported, and they prosper. Many thousands of Bibles and tracts

have been printed and sent out from the college, and these have

gone far and wide, the silent messengers of the truth of God. The

Rev. Samuel Kidd, of the London Missionary Society, is now principal

of the college. Penang, or the Prince of Wales Island, you will

see by referring again to your maps, is situated off the west coast

of the peninsula of Malacca--you will find it about the 6th degree

of north latitude. It is a beautiful situation, and has a good

government. The number of Chinese is about 8 or 10,000, 14 or 15,000

Malays. There are also Siamese and Burmese. This mission was begun

in 1819. It has now two missionaries with their wives; the Rev.

S. Dyer for the Chinese, and the Rev. T. Beighton for the Malays.

These missionaries are very devoted, and are doing great good.

They have a number of schools for children, where they teach them

daily out of the Holy Scriptures, of the way of salvation by Jesus

Christ; and by the books which the children receive, much good

instruction is conveyed to the parents. But I have not time to

give you all the particulars of this and the other stations of

the straits.

The same year, namely 1819, the mission was begun in Java. The

seat of this mission is at Batavia. The elevated island of Java,

presents some very fine tracts of country. Batavia itself is

unhealthy, but a few miles out of the town where foreigners generally

reside, the country is delightful, and the climate agreeable. The

Rev. W.H. Medhurst is the missionary at the stations. He and Mrs.

Medhurst have been very abundant in their labors, and as their

labors multiply, their zeal and their success increase. Mr.

Medhurst has travelled in various parts of Java and the neighboring

islands, preaching the gospel of the kingdom, and scattering in

every direction the good seed of the word of God.

Another mission was commenced this same year, 1819. This was at

Singapore, an island situated in the straits, not far distant from

the south-eastern extremity of the peninsular of Malacca. At this

station, from the commencement to the present time, there have

been laborers both for the Malays and for the Chinese. The Rev.

C.H. Thompson for the Malays, and the Rev. J. Tomlin for the Chinese.

These missionaries have travelled and scattered abroad the word,

especially in Siam, where Mr. Tomlin has made two or three

visits--where I suppose he now is with my good friend the Rev.

D. Abeel. In the establishments of all these missions, Dr. Milne

took a very lively interest. He entered into the business with

this whole soul. He expected great things, he attempted great

things, and he accomplished great things. At the age of 20, he

determined to become a soldier to serve abroad in Immanuel's wars,

undertaking to destroy Satan's kingdom. He prepared himself for

the conflict, buckled on his armor,--at 27, entered on the field

of battle, served with courage and fidelity 10 years, and then,

worn out by useful toils and hard service, died on his post.

Children, farewell; in the next I will tell you of Leang Afa.

Your true friend,

E.C.B.

______

Letter XVI.

Canton, (China,) Dec. 19, 1831.

MY DEAR YOUNG FRIENDS,--You know the goodness and mercy of our

God, you know how he has given his dear Son to die for us poor

rebellious sinners, and has promised to give to Christ the heathen

for his inheritance, and the uttermost parts of the earth for his

possession.

It is our heavenly Father, that Being who cannot lie, who has told

us that his word shall not return unto him void, but shall prosper,

and accomplish all his holy will. If all good people would only

do their duty, the heathen I think would very soon become converted.

When the children of God pray and labor as they ought, he always

blesses them.

I have told you about one person who came to Dr. Morrison's house,

and heard him talk of Jesus and of the way of salvation by the

blood of the Lamb, and that man believed and was baptized. I have

now to tell you of another, who has become a disciple of Jesus,

and is devoting all his time and strength to the service of his

divine Master, Christ the Lord. I am going to tell of the evangelist

Leang Afa.

When Dr. Milne left Canton and went to Malacca, in 1815, Afa went

with him as printer--this was his trade. Soon after this, it was

observed that the truth had taken a strong hold upon his mind,

he was convicted by the holy law of God, saw himself to be a sinner,

poor and miserable, blind and naked, and in need of all things.

And thus he was brought to declare his determination to take up

his cross and follow Christ. What care was taken to instruct him

will be seen by the following extract from Dr. Milne's Journal.

November 3, 1816. At twelve o'clock this day, I baptized, in the

name of the adorable Trinity, Leang Afa. This service was performed

privately in a room of the mission-house. Care had been taken by

private conversation, instruction and prayer, to prepare him for

this sacred ordinance. This had been continued for a considerable

time. Finding him still steadfast in his desire to become a

Christian, I baptized him. The change

produced in his sentiments and conduct, is, I hope, the effect

of Christian truth, and of that alone: yet who of mortals can

know the heart? Several searching questions were proposed to him

in private, and an exercise suited to a heathen candidate for

baptism, composed and given to him to read and to meditate upon.

With respect to his former life, he says, I was never much given

to idolatry. I seldom went to the temples. I sometimes prayed towards

heaven, but lived in careless indifference. Although I rarely went

to excess in sin, yet I have been occasionally guilty of drunkenness,

and other kindred vices. Before I came hither (to Malacca) I knew

not God--now I desire to serve him.

The following are the questions proposed, and the answers given

at the time of baptism:

1. "Have you truly turned from idols, to serve and worship the

living and true God, the Creator of heaven and earth, and all things?"

This is my heart's desire.

2. "Do you know and feel that you are a sinful creature, totally

unable to save yourself?" I know it.

3. "Do you really, from your heart, believe that Jesus Christ is

the Son of God, the salvation of the world; and do you trust alone

in him for salvation?" This is my heart's desire.

4. "Do you expect any worldly advantage, profit or gain whatever,

by your becoming a Christian?" None. I receive baptism, because

it is my duty.

5. "Do you resolve from this day to the day of your death, to live

in obedience to the commandments and ordinances of God, and in

justice and seriousness of life before men?" This is my

determination, but I fear my strength is not equal to it.

On my part, says Dr. Milne, the ordinance was dispensed with

affection, joy, hope, and fear. May he be made faithful unto death,

and as he is the first fruits of this branch of the mission, may

an abundant harvest follow to the joy of the church, and to the

honor of Christ. Such is Dr. Milne's account of Leang Afa, and

O, with what delight must the sainted spirit look down from heaven

upon the disciple of Jesus, as he labors, and toils, and faints

not!

April 7, 1819. After prayers and many tears, the two

brothers in Christ parted. Afa returned to China, and not long

after, was married. His wife has become a believer in Christ, and

has received baptism. He has now living, two children--a little

daughter of four, and a son of eleven years. The son's name is

Leang Atih. He was baptized in infancy. He now lives with me, and

I will tell you more about him in another letter. Atih had a little

brother a few months old, but last summer he died. His parents

grieved very much for him, because they loved him very much, and

he was a tender child.

Afa has promised to give me a written account of himself, by and

by. I think it will be very interesting, and when I receive it,

I can tell you more about him. He has received a great deal of

ill treatment from his friends, neighbors, and countrymen. His

home is about seventy-five miles west from Canton. He has an aged

father, whom he supports. Though old, and feeble, and grey headed,

and oft times tenderly instructed by his son; yet, poor man, he

resists the truth, loves his idols, and says there is no God. And

so when the son Leang Afa, and his wife and young Atih, kneel down

together around the family altar, to worship the living and true

God, the father, the grandfather, the old, feeble, dying man, goes

away and worships.--O how dreadful, how pitiable, he goes away

and bows down and worships, as he himself declares, the DEVIL,

and then comes and rails at his son, because he has forsaken the

gods of his country! This is a great trial to Afa, but he bears

it as he does all his trials, with meekness and fortitude. Afflicted

and persecuted as this family have been, they feel almost as if

they had no home on this earth. They are poor in the things of

this world, but doubtless they have treasures in heaven. They live

sometimes in one place, sometimes in another. During the last summer

and fall, they have lived in a hired house in this city. Afa has

been here to see me to-day, and Atih has gone with him, this evening,

to see the family. In the morning, if the Lord will, he will come

back to me, then he will go about twenty miles to the east of Canton,

to a retired place, where he, with another Christian, is printing

the Scripture Lessons; and his grandfather, and his mother and

little sister, will leave the city and go to the West, to their

own village. But the true God will protect them, says Afa, and

keep them all in safety.

Afa is now forty-four years old. More than fifteen years he has

borne the Christian name, and toiled and suffered hardships and

persecutions in his Master's service, and his faith and his zeal

increase as he holds on his way: so may it be to the end. Dear

children, remember, I entreat you, Afa and his family in your daily

prayers, and remember also, your true friend,

E.C.B.

______

Letter XVII.

Canton, (China,) Dec. 20, 1831.

MY DEAR YOUNG FRIENDS,--When I have given you a short account of

Canton city, and told you a few things about my boys, then I must

close these letters. Canton is a very large city, situated in 23

degrees 7 minutes north latitude, 113 degrees 14 minutes east

longitude, from Greenwich. It is distant from the open sea, about

70 or 80 miles, and stands on the north bank of the Jake, which

the Chinese call Chook-eany, that is, the Pearl River. The

city is built wholly on one side of the river. Opposite to Canton,

is the island of Honam, on which stands the celebrated Honam

Joshouse. Indeed, all the way from Canton to the open sea, is part

land and part water, and forms a great number of islands.

A part of Canton is enclosed by a wall built of brick and stone,

about 20 or 25 feet high, and 10 or 15 feet thick. The part of

the city which is enclosed by the wall, is nearly square. Each

of the four sides of the city, I should think, measures about two

miles, perhaps less, perhaps more. On each side, there are three

or four gates, these are always guarded by day, and shut and barred

by night. Foreigners may not enter the gates. On the south, the

wall extends within about 20 rods of the river. On the north side,

it extends to the brow of a hill, which terminates the range of

mountains which rise and stretch along in the rear of Canton. There

is a wall which divides the city into two parts, the north and

south. The south part, is about one quarter of the whole, and has

been built since the other, and is sometimes called the new city;

but this distinction is not necessary.

The space between the city walls and the river, and a

considerable extent of the east and west sides of the city without

the walls, constitutes the suburbs of Canton, or, as the Chinese

say, the city outside, which, as to its streets, houses, shops,

&c. is all the same as the city inside. So the Chinese have repeatedly

assured me, and this, I believe, is the opinion of the foreigners

here. Usually, the streets are not more than eight feet wide, and

often not more than four. Their houses and shops are seldom, if

ever, more than two stories high, and often the top one is only

a kind of half story. The shops are built close on the streets,

and not unfrequently project over them. When the shops are opened

in pleasant weather, the whole front is removed; this displays

their goods to great advantage. Some of these streets are very

beautiful. Dwelling-houses and shops are seldom built on the same

street.

Dwelling-houses, and the gardens and yards around them, are usually

surrounded by a wall which is built close on the street, and so

high as to prevent any one passing along, from seeing the houses.

At each end of the principal streets, there is a gate and a watch-house

built above it. The gates are closed at night, and the watchmen

keep a constant look out, and beat with their gongs or bells the

watches of the night.

The population of Canton is very numerous. I think, not less

than a million of souls. Many people think this number too great,

and perhaps it is. Including those who live on the river, and all

those within and without the city, the number is very great. Though

the houses are not high, yet the people live together very thick.

They marry young, and live to a good old age. In the same house,

you will sometimes find great grand-parents, grand-parents,

parents, children, grand-children, great, and even great, great,

grand-children, making in all a very great number. From personal

observation, I should not think that more than one tenth or one

fifteenth part of the whole people of Canton live on the river.

But if to the 40,000 boats, we allow only three persons to each

boat, we shall have 120,000 on the river, and if this is only one

ninth part of the whole population, it will amount to more than

one million. But, my young friends, I will not trouble you any

more with these hard reckonings; your teachers will explain the

whole for you.

Foreign merchants have for several years traded to China. Only

a few rods from the south-west corner of the city walls, there

are twelve or thirteen large buildings, or rather rows of buildings,

and each of the rows contain three or four, and sometimes more

houses, built like the houses in the United States, and herewe live; in all, I suppose, about 100 persons, English, French,

Dutch, Americans, &c. These houses are sometimes called

factories, and sometimes hongs. The English have a chapel and

clergyman, and worship on the Sabbath. While Mr. Abeel was here,

and also since he left, the Americans have had worship on the Sabbath

in a large room in one of the private houses.

We live very comfortably here, though cut off from some of the

greatest domestic and social enjoyments. No man can bring his family

with him to Canton. All the work about house, cookery and every

thing, is done by Chinese men servants. The servant that was with

me several months after I came to China, did his work well enough,

but did not like to read; besides, he was quite old. So I mentioned

one day, that I should like a lad that would learn to read and

write. A servant of one of the gentlemen with whom I lived heard

this, and immediately wished me to take his little brother, then

ten years old. His name is Atsan. In a few days, he made his

appearance, a fine, round-faced, sprightly-looking boy. He knew

something of his own language, but not a single letter of the English.

Just at this time, Afa came and wished me to take his little son,

Atih; and in a few days, the boy came, poorly clothed, with great

head, flat nose, and crooked shoulders. His first appearance was

not very promising. He could read and write his own language well,

for a boy of his age, but knew not a word of English. I wrote out

the alphabet for the two boys, and they began to learn; two or

three days after this, they wished to introduce another boy. This

was Achang, fifteen years old, and had been to school about three

years. He had learnt also a part of the English alphabet.

In this way I became acquainted with the boys. This was a year

ago. They have done, and still continue to do, exceedingly well.

They read, write and recite, both Chinese and English, daily. If

they continue to learn as they have done thus far, they will make

excellent scholars. They read daily in the Scriptures. They have

learnt the name of Christ the Lord, and I hope ere long they will

choose him for their Saviour. Atih says he loves the Savior now,

and prays to him every night and morning, and when I ask Atih if

he did not fear men would laugh at him, he answered, men do laugh

at me, but I do not fear them that kill the body, I rather fear

Him who can destroy both soul and body in hell. And now, dear

children, farewell. I beg you will not cease to pray for the dear

boys, and all this nation, and more than this, I hope you will

continue to send them the Bible and missionaries. And still more,

I desire that some of you may come here, may come as good

missionaries, for hundreds are now needed to preach the gospel

to these heathen. Say, will you come? I once knew a boy, younger

than some of you are now, who, having read an account of the heathen,

such as you have now read in these letters, desired to be a

missionary, and go to the heathen, and the Lord has granted the

desire of his heart, and now he is a missionary, laboring to make

known the glorious gospel of the blessed God.

Farewell.  Your true friend,

E.C.B.

______

Letter XVIII.

*** END OF THE PROJECT GUTENBERG EBOOK LETTERS TO CHILDREN ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

LETTERS TO CHILDREN.

SECOND EDITION.

INDEX.

Letter I.

Letter II.

Letter III.

Letter IV.

Letter V.

Letter VI.

Letter VII.

Letter VIII.

Letter IX.

Letter X.

Letter XI.

Letter XII.

Letter XIII.

Letter XIV.

Letter XV.

Letter XVI.

Letter XVII.

Letter XVIII.

TO THE READER.

LETTERS FROM CHINA.

Letter I.

Letter II.

Letter III.

Letter IV.

Letter V.

Letter VI.

Letter VII.

Letter VIII.

Letter IX.

Letter X.

Letter XI.

Letter XII.

Letter XIII.

Letter XIV.

Letter XV.

Letter XVI.

Letter XVII.

Letter XVIII.

THE FULL PROJECT GUTENBERG LICENSE