^KV Of PRIW^ 
 
 sJi^OtOGICAl SE>^^5^ 
 
 BV 3445 .R531 1898 
 Ritter, H. 
 
 A history of Protestant 
 missions in Japan 
 

 A 
 
 HISTOEY 
 
 OF 
 
 PROTESTANT MISSIONS 
 
 IN • 
 
 JAPAN 
 
 Pastor H. RITTER, Ph.D. 
 
 TRANSLATED 
 
 BY THE 
 
 Rev. George E. ALBRECHT, A.M. 
 REVISED AND BROUGHT UP TO DATE 
 
 BV THE 
 
 Rev. D. C. GREENE, D.D. 
 
 UNDER THE EDITORIAL CARE OF 
 Pastor Max CHRISTLIEB, Ph.D. 
 
 JMissiaiary of the Allgcmeiiit: E7>aiigeliscli-Protestai7tisclie Missionsvcrc 
 
 TOKYO: 
 THE METHODIST PUBLISHING HOUSE. 
 
 18 9 8. 
 
hhxUh bg tbc ^oho^ama fuuslja. 
 
Rev. j. H. Neesima, LL.D. 
 
AUTHOR'S PREFACE. 
 
 The following historical sketch had its origin in a 
 series of papers written for the " Zeitschrift fuer Mis- 
 sonskunde und Religionsvvissenschaft," the organ of the 
 " Allgemeine Evangelisch - Protestantische Missions- 
 verein," published in the five numbers from January 
 1889 to January 1890. This sketch gives these histori- 
 cal papers as a complete whole and arranged in 
 chapters and divisions for the purpose of more ready 
 reference. It also brings the history down to as near 
 the present as possible while at the same time enlarging 
 upon some of the events of the past. These supple- 
 mentar}^ statements refer especially to the most promi- 
 nent of all workers in Japan, J. H. Neesima, to the 
 theosophist Col. Olcott, to the Unitarians, and to the 
 " Allgemeine Evangelisch - Protestantische Alissions- 
 verein," whose members will be glad to see in this 
 sketch a more detailed account of its operations. 
 
II AUTHOR S rKKFACE. 
 
 While this sl<etch was in process of publication the 
 third decade of a most laborious, but also a most excep 
 tionally fruitful missionary work among one of the 
 most gifted and cultured non-Christian people came to 
 its close. The close of this decade saw the proclama- 
 tion of the Japanese constitution, the first one in Asia. 
 With religious liberty secured by this constitution, it saw 
 the prospect of new treaties, which as early as 1890 
 Avere to open to several of the leading powers of the 
 West, Germany among them, access to the whole 
 countr}'. It saw also, in connection with this the strife 
 of opposing parties, raging even until to-day, and en- 
 dangering the execution of these treaties. All this sug- 
 gests that the transition from the third to the fourth 
 decade of Protestant missionary work in this highly 
 interesting island-empire is not merely a change of date, 
 but also the beginning of a period of new and laborious 
 conflicts, and at the same time with God's help, of new 
 and still more far reaching missionar}' victories. Let 
 this be indicated by the changed title " Thirt}' Years 
 of Protestant Missions ; " and let it at the same time 
 remind the reader that thirty years work for the king- 
 dom of God has been accomplished, Avork for the 
 vigorous prosecution of which the Protestants of the 
 succeeding decades inherit a seiious responsibilit}', and 
 for the sake of which the}' must not shim any sacrifice 
 whatever. 
 
 Potsdani, in tJic suunncr of 1890. 
 
 THE AUTHOR. 
 
TRANSLATOR'S PREFACE. 
 
 It is not without considerable hesitation that the 
 undersigned ventures to bring the following sketch of 
 missionary work in Japan before the friends of mis- 
 sions. No one can realize better than the missionary 
 in the field how impossible it is to write an accurate 
 histor}' of Japanese missions in a pastor's study in 
 Germany. Still, as the essays, out of which this 
 sketch has grown, ajDpeared in the " Zeitschrift," 
 no one could help marvelling at the skill with which 
 the author had formed a complete whole out of 
 the caleidoscopic reports in the various niissionary 
 magazines at his disposal. It was the appreciation of 
 the real worth of these essays which made it impossible 
 to decline the l-;ind invitation of l^astor Spinner, the 
 representative and founder of the Japan Mission of 
 the Allgemeine Evangelisch-Protestantische Missions- 
 xerein to become a colaborer with his friend. Pastor 
 
IV TRANSLATOR S PREFACE. 
 
 Ritter, in chiving to the Eng'li.sh reading churches an 
 account of the great things the Lord has wrouglit in 
 this land. 
 
 With Pastor Ritter's permission the undersigned has 
 here and there made such amendments as seemed best 
 for a correct presentation of the work. The statistics 
 are given according to tlie latest date at hand. Never- 
 theless changes which the translator has in this way 
 inade do not in any way extend to opinions expressed 
 by the author, or to conclusions drawn by him. These 
 have been strictly translated although the translator 
 does not by any means al\va\'s share them. But it is 
 well at times to help " the giftie gie us to see ourselves 
 as others see us." 
 
 The chapter on the worlc of the " Allgemeine Missi- 
 onsverein " is, of course, much longer than the work- of 
 the society so far — valuable as it is — could claim in such 
 a sketch as is here presented. The reason is stated in 
 the Author's Preface. While this reason is perhaps 
 hard!}' of equal force in the translation, it seemed best 
 after all to leave the chapter unchanged. There are 
 man}' mistaken opinions abroad about this society, and 
 even those who perhaps have no sympathy with it, 
 will be glad to get a full statement by one of its mem- 
 bers of its aim and purpose. That the beloved Dr. 
 Neesima's picture should appear as the frontispiece of 
 this edition is the wish of Pastor Ritter, a new testi- 
 mom' to the esteem in which our brother was held by 
 all who knew of him. 
 
 As the work of preparing the translation had to be 
 done in the odd moments snatched from the manifold 
 duties of educational and evangelistic work, with but 
 few of the sources, used by the author, at hand, the 
 
'JRANSLATOR S PREFACE. V 
 
 undersigned must ask the forbearance of the reader for 
 the imperfections which his work exhibits. Neverthe- 
 less he hopes that even in less elegant dress the glorious 
 victories of the cross in this beautiful island-empire will 
 not fail to deepen the faith of Christian readers in the 
 power of the Gospel, and to rekindle the zeal of the 
 churches in aiding the Christians of Japan in placing 
 their fair countr}- as a bright jewel in the diadem of the 
 King of kings. 
 
 DoshisJia, Kyoto, GEO. E. ALBRECHT. 
 
 March, 1S91. 
 
INTRODUCTION 
 
 BY 
 
 THE REVISER. 
 
 The Publishers have requested me to write a brief 
 introduction to this important contribution to the 
 History of Protestant Missions, by the late Pastor Dr. 
 Ritter. It certainly is a pleasure to testify to its high 
 value. The industry and discrimination which the 
 book exhibits must impress all readers. In spite of 
 his never having visited Japan, Dr. Ritter has laid hold 
 of many interesting and deeply significqiit facts relating 
 to the history of the missionary work which have never 
 before been set forth with equal effectiveness. It is 
 no small advantage, as Mr. Albrecht points out, to be 
 able to see the impression which missionary work here 
 has made upon a distant but deeply sympathetic obser- 
 ver. It is true that Dr. Ritter's point of view was 
 different in no merely geographical sense and that he 
 looked with critical eyes upon certain features of the 
 work, but if rightly considered, the service he has ren- 
 
REVISER S INTRODUCTION. VII 
 
 dered is even greater on this account, in that his estimate 
 of the results secured receives an added value from its 
 independence, both of local and theological bias. 
 
 It is a pleasure also to bear witness to the great 
 pains taken by my friend the Rev. Geo. E. Albrecht, 
 the translator, to secure accuracy in the many details 
 embraced, especially in the later sections. No one 
 who has not engaged in similar investigations can appre- 
 ciate the difficulties to be overcome, and the great 
 success which he has attained. 
 
 In the supplement which I have prepared at the 
 request of Dr. Christlieb, the main purpose has been, 
 not to write a complete history of the past seven years, 
 but rather to set forth the situation as it appears from 
 m}' own point of view. So far as details are introduced 
 they are intended chiefly to serve as illustrations. 
 This plan has the disadvantage of seeming more or less 
 unjust to the smaller organizations, but under the 
 circumstances there was no choice. There is, on the 
 other hand, an advantage in this method, by no means 
 unimportant, in that a less complicated impression is 
 made upon the mind of the reader. The inipression in 
 the present case will be, I can but believe, one sugges- 
 tive of bright hopes for the future. The conviction 
 grows upon me, that the more carefully one examines 
 the forces now working in Japanese society, the strong- 
 er will be the faith in the coming victory. 
 
 The omission of all reference to the Greek and Ro- 
 man Catholic Missions in the supplement is by no 
 means due to a lack of appreciation of the self-sacrifice 
 which they represent or to a low estimate of the results 
 they have gained. It is simply to be attributed to the 
 limitations under which the supplement was prepared. 
 
VIII REVISF.K S INTRODUCTION. 
 
 It remains for me to express my deep sense of obliga- 
 tion to the many friends who have given me their 
 sympathy and encouragement. Among these I would 
 name especially my friends Messrs. George Braithwaite 
 and J. T. Swift who have kindly consented to read the 
 proofs. Also to the Rev. J. M. MacNair, iTiy thanks 
 are due for liis valuable assistance in the revision of 
 certain portions of the text. Others whose aid has 
 been freely given will be mentioned in connection with 
 their respective contributions. 
 
 With the pra}'er that this brief history may serve in 
 some degree to stimulate faith in the Divine Providence 
 which is steadily leading men toward the kingdom of 
 our Lord, I commend it to the friends of Missions in 
 England and America. 
 
 Ichigaya, Tokyo, DANIEL CrOSFA' GreeNE. 
 
 May 4th, 1897. 
 
EDITOR'S INTRODUCTION. 
 
 This book is, in the main, a literal translation of the 
 late Pastor Ritter's German work- and will, we are con- 
 vinced, fill a long-felt want. As the original was written 
 several years ago, it seemed advisable to make some 
 additions so as to bring it up to date. Some slight 
 changes were also necessary in the text to make the 
 text conform with the appendix in regard to actual 
 facts. Since the honoured author had died and could 
 not therefore make these additions and changes himself, 
 the Committee of the Allgemeine Evangelisch Protest- 
 antische Missionsverein authorized me to undertake the 
 work- ; and, as soon as they heard that Dr. Greene had 
 consented to act as reviser, gladly undertook to bear 
 all the expenses connected with the publication. Next 
 to the publishers and the original translator, it is to 
 him therefore that the public owes the present work. 
 
 Some introductory notes on Japanese history have 
 been omitted from the present edition, as also a few 
 words on the Unitarians, which written as they were 
 before 1890 are now so out of date as to be actually 
 misleading. The part treating of the work of the 
 Allgemeine Evangelisch Protestantische Missionsverein, 
 I have rewritten, drawing largely in doing so from an 
 article on the subject in the Shanghai Mercury by my 
 colleague, the Rev. E. Schiller, to whom I wish to ac- 
 
X EDITOR S INTRODUCTION. 
 
 l<nowledge my indebtedness. With these exceptions 
 the first part of this book is a literal translation of the 
 late Pastor Ritter's German book. 
 
 With page 247 begins the Supplementary Chapter. 
 This was written by Dr. Greene up to page 284. Then 
 follow special contributions written by representatives 
 of the various missions referred to. The l^ev. T. M. 
 McNair wrote the account of the Presbyterian Group, 
 tlie Rev. L. B. Cholmondeley that of the Episcopalian, 
 the Rev. J. L. Dearing the Baptist, the Rev. C, E. 
 Garst that of the Church of Christ in Japan, the Rev. 
 J. W. Cate the Universalist, the Rev. Clay Mac Cauley 
 the Unitarian, Mr. J. T. Swift that of the Young Men's 
 Christian Association and the Rev. H. Loomis that of 
 the Bible Societies. The statistics of population were 
 furnished by the l^ev. T. M. Mc Nair and revised by 
 Mr. G. Braithwaite ; the article on Self Support was 
 also contributed by the Rev. T. M. McNair. The lists 
 of the places where mission work is now being done 
 were prepared by m\'self as also the index. 
 
 In conclusion I wish to thank all those who have so 
 kindly assisted me in carrying this book through the 
 press especially Messrs. J. T. Swift and G. Ih-aithwaite, 
 who have between them done almost the whole of the 
 proof reading. It is my earnest desire that this book 
 ma}' help those who are working for Christ in this 
 country to understand each other better and may thus 
 hasten the coming of His k-ingdom. 
 
 Tokyo, January 189S. 
 
 M. H. CiiRiSJ-LiEi;. 
 
TABLE OF COiNTENTS. 
 
 inSTORV OF PROTESTANT MISSIONS 
 IN JAI'AN. 
 
 Page. 
 
 Introdiidory Chapter I 
 
 First Division : — The Period of Preparation'. — 18591873 
 
 1. Perry s Expeditioi7\iSjS- 1^54) <^"^i ^(^ ^^'^^'•'^^^ 5 
 
 2. ]\Iissioj7ary ] York prior io tJie Fall of the Shogtiaati: — rSj;Q-rS6S... 
 
 A. The First Four Missionary Societies in Japan. — First Baptisms. 8 
 
 B. Obstacles to the Work of Missions. — Hatred of Foreigners — 
 
 Assassination of li Kamon 10 
 
 C. Preparatory and Indirect Missionary Activity 
 
 a. Stud)- of the Language — Christian Literature. — Translation 
 
 of the Bible 16 
 
 l>. Educational Work. — Medical Missionarj' Work. — The Ex- 
 ample of Fimiil}' Life. — Services at the Legation 22 
 
 J. Missionary Work after the Fall of the Shogiiiiate. — /S6g-iSjj ... 
 
 A. Increase of Missionary Forces 1869 — The American Board. 
 
 The Church of England Missionary Society 24 
 
 B. The Downfall of the Shogunate 26 
 
 C. Persecution of Christians 28 
 
 D. Beginning of Toleration 33 
 
 E. Missionary Results up to 1S73. — First l^rotestant Church. — 
 
 First Missionary Convention — Translation of the Bible ... 39 
 Seccnd Division : — The Period of Laving Foundations. — 
 
 1873-1883 
 
 I. Politieal Changes and First Expressions in Favor of Christianity. 
 A. Removal of the Edicts against Christianity from the Public 
 
 Notice-boards 44 
 
XII TyM'.I.K OF CONTENTS. 
 
 Page. 
 
 B. Introduction of the Gregorian Calendar and of the Christian 
 
 Sunday 46 
 
 C Iwakura's Embassy (1S71-1873) and its Results — Mori's 
 opinion of the Bible. — The answer of Prof Gneist regarding 
 
 the Introduction of Christianity 47 
 
 2. Rarograd': ]\Iovei)icnls 
 
 A. Insurrection of the " .Samurai " from 1873-1877 (Saigo Taka- 
 
 mori). — Assassination of Okubo, 1878 50 
 
 B. A Refutation of Christianity with an Introduction by Shimazu 
 
 Saburo 54 
 
 \j. Alissionary Fjrcci, A:livily\ and J^esitlts in Gcuenil 59 
 
 ./. Activity of t lie Various I^lissionary Societies considered i;? Gronps ... 
 
 I. The Consregationalists 64 
 
 II. The Presbyterian Group 76 
 
 III The Episcopalian Group , 79 
 
 IV. The Methodist Group 80 
 
 V. The Bapti.sts 82 
 
 VI. The Special Group : — Medical and Women's Missionary 
 Societies, Bible and Tract Societies 83 
 
 J. Opposition and Gradual J^ecline of the Native Religions. — (Efforts 
 of the Buddhists at Re.'"orm — The Shin Sect. — Religious 
 
 Scepticism) 85 
 
 ^ 6. Coniiiion Features of Japanese Jllissionary Life 
 
 A. Mass Meetings 92 
 
 B. Desire for Independence on the Part of tlie Japanese Churches. 
 
 — Self-support 94 
 
 C. Independent Churches 96 
 
 D. Native Missionary Societies 98 
 
 E. Beginning of Efforts for Union 99 
 
 Third Division : — The Period of a more gener.^l Exte.nsiox o^' 
 
 Christi.wity. — 1883-1890 lOI 
 
 /. Helpful Movements and Events 
 
 A. The Conference at Osaka loi 
 
 B. Prayer-meetings and Revivals 106 
 
 C Disestablishment of the Native Religions. — Count Ito"s journey 
 
 \\ith regard to the Preparation of a Japane.se Constitution ... 123 
 
 D. Favorable Popular Opinion. — (Fukuzawa) 126 
 
 E. Christianit)' Favored from Prudential Reasons 128 
 
 2. Opposing Movements 
 
 A Indications of a Hostile Sentiment in General 132 
 
 B Opposition from Buddhism .... 134 
 
TAIH.E OF CONTENTS. XIII 
 
 Page. 
 
 C. The Theosophist Olcott 140 
 
 D. The Continuing Importance of Shintoism 14& 
 
 J. General l^kw of Missionary Activity 
 
 A. Increase of Missionary Forces and Places of Labor i49 
 
 B. Missionary Results ^S^ 
 
 C. Influence upon Women 1^0 
 
 D. Higher Educational Work and Efforts Towards Founding a 
 
 Christian University ^"3 
 
 1. The Educational Work of the Congregationalists. — (The 
 
 Doshisha and Neesima) i^5 
 
 2. The Educational Work of the " United Church of Christ in 
 
 Japan."— (The Meiji Gaku-in) ^74 
 
 4. Distribution ani Activity of the Separate Missionary Groups and 
 
 Societies 
 
 A. Missionary Groups 
 
 I. The Congregationalists— (American Baard) I77 
 
 II. Presbyterians ^^3 
 
 III. The Episcopalian Group ^'^7 
 
 IV. The Methodists ^94 
 
 V. The Baptist Group ^98 
 
 VI. The Special Group ^99 
 
 B. Societies not Belonging to any Group 
 
 The Allgemeine Evangelisch Protestantische Missions Verein ... 203 
 
 I. Origin of the Society 2°4 
 
 2 Aim of the Society ^°9 
 
 3. Work of the Society ^^3 
 
 C. Independent Churches 215 
 
 D. Eff'orts at Union -^7 
 
 5. The Trandation of the Bible into Japanese --4 
 
 6. Missionary Work of the Roman and Greek Catholic Churches 
 
 A. Roman Catholic Missions -^g 
 
 B. The Greek Catholic Mission 231 
 
 C. The Mutual Relations of the Catholic and Protestant Mission- 
 
 aries "35 
 
 Conclusion , •^37 
 
XIV TABLE OF CON'rEN'l'S. 
 
 SUPPLEMENTARY CLIAPTER 
 
 BV 
 
 TiiK REV. D. C. GREENE, D. D. 
 
 Page. 
 
 1. Political Affairs 
 
 The Constitution -47 
 
 The New Treaties 251 
 
 The War with China 252 
 
 2. Material Prosperity 254 
 
 3. Education 257 
 
 4. Shintoism and Buddhism 265 
 
 5 The Ethical Situation 266 
 
 The Work of the Missions. 
 
 1. The Difterent Groups 276 
 
 I. The Congregationalists 277 
 
 II. The Presbyterian Group 284 
 
 III. The Episcopalian Group 294 
 
 IV. The Methodist Group 301 
 
 The Methodist Episcopal Church 302 
 
 The Methodist Episcopal Church South 304 
 
 The Canadian Methodist Mission 305 
 
 The Methodist Protestant Mission 307 
 
 The Evangelical Association of North America 30S 
 
 V. The Baptist Group 309 
 
 The Church of Christ in Japan 312 
 
 VI. The Liberal Group 
 
 The Uni\ersalists 314 
 
 The Unitarians 3i7 
 
 2. The Young Men's Christian Association 321 
 
 3. The Work of the Bible and Tract Societies 
 
 The Bible Societies 332 
 
 The Tract Societies 33^ 
 
 4. The Scripture Union 33° 
 
 5. Relations of the Missions to one another 34^ 
 
 The Fruits of Christianity. 
 
 1. The Growth of the Churches 343 
 
 2. Eleemosynary Work 344 
 
 Conclusion 34^ 
 
TABLE OF CONTENTS. XV 
 
 APPENDIX. 
 
 Page. 
 
 1. Statistics of Christian and Missionary Work (Protestant) in Japan 
 
 for the year i8g6. — By Rev. H. Loomis 350 
 
 2. Comparative Statement of Christian Work in Japan for the years 
 
 iSgo and 1896 — By Rev. H. Loomis 358 
 
 3. Roman and Greek Catholic Mission Statistics 359 
 
 4. Institutional Church work in Japan with a Census of her Christian 
 
 Charities. — By Rev. J. H. Pettee 361 
 
 5. On Self-Support 393 
 
 6. Statistics of the Urban Population of Japan 396 
 
 7. List of Places where Missionary Work is being done 405 
 
 8. The Roman and Greek Catholic Missions 430 
 
OF 
 
 PEOTESTANT MISSIONS IN JAPAN. 
 
 INTRODUCTORY CHAPTER. 
 
 All true labor for the extension of the kingdom of 
 God helps to complete the grand temple, in which at 
 last all humanity shall be gathered around the altar of 
 love, a complete and harmonious choir, worshipping in 
 spirit and in truth. Foreign missions are but a single 
 department of work although an important one, in the 
 erection of this temple, which is to inclose the whole 
 world, and the labors of the various missionary societies 
 are only separate acts of cooperation. If by means of 
 these this temple is to attain to its lofty height, it 
 becomes necessary that the various missionary societies, 
 like wise builders, should work together in mutual 
 helpfulness, that they should build upon each other's 
 labors, and that each should make itself familiar 
 both with the work of those which have preceded it and 
 with that of its co-laborers, so that the workers may 
 supplement each other's labors, and that the experience 
 
2 INTRODUCTORY CHAPTER. 
 
 gained by one may not be lost for the others. Especially 
 should the society, to which the author of the following 
 sketch belongs, comply with this rule. It stepped only a 
 few years ago into the ranks of the missionary workers, 
 and began its labors in fields where older and exjoerienced 
 societies had been engaged for several decades with zeal 
 and with success. As a matter of principle it lays the 
 greatest emphasis upon harmonious cooperation, as well 
 as upon a method of work which is regulated, not by 
 chance, but by scientific considerations, conscious of its 
 relation to the development of the church at large. Of 
 this society it is, therefore, chiefly to be expected that it 
 make itself as thoroughly acquainted as possible with 
 what has been accomplished and Avhat is now being 
 done in its fields of labor, especially in Japan, its most 
 important field. This is the duty, not only of our 
 missionaries, but also of those at home who wish to 
 further their labors : for only in connection with the 
 work of the other missionary societies can we understand 
 the labors of our own missionaries, can we aid them 
 judiciously, and promote interest in their work in ever 
 widening circles, while at the saine time holding our 
 hearts open for an interest in the missionary labors of 
 others. An account of the entire political and religious 
 development of Japan was given in the organ of our 
 missionary society, the " Zeitschrift fiir Missionskunde 
 und Religionswissenschaft " (1886, p. 129.); where the 
 work of Protestant missions up to that time was con- 
 sidered in a general way. A more detailed historical 
 account is, however, still lacking. To supply this want 
 is the attempt of the following pages. 
 
 As is well known, the Roman Catholic Church, 
 through the enterprise of the Jesuits, under the lead of 
 
ANALYSIS OF 'IIIE HISTORY. 3 
 
 Francis Xavier achieved glorious victories on the 
 missionary field in the marvellous empire of the Rising 
 Sun, soon after it had been discovered in 1542 by the 
 Portuguese adventurer, Pinto. But these victories ended 
 at the beginning of the 17th century with the bloody 
 and almost total extirpation of the Christianity of the 
 Jesuits and of every other form of Christianity, as well 
 as with the almost complete closure of the empire 
 against all communication with Europe. Only after the 
 country had been re-opened through the treaties of 
 friendship and commerce, which in 1859 gave Western 
 powers access to several seaports, did Christian mis- 
 sionaries, and now also from Protestant churches, obtain 
 entrance again. From this time dates the beginning of 
 the history of Protestant missions in Japan. Notwith- 
 standing the short time which has elapsed since this 
 re-opening of the country, we can distinguish, and that 
 pretty- distinctly, three divisions of this history. 
 
 The first division — from 1859 to the beginning of 
 1873 — is a time of quiet preparation for the real work of 
 missions, especially by gradually overcoming the deep- 
 rooted prejudice of the Japanese people against foreign 
 things in general and against Christianity in particular. 
 This period extends down to the time of the first 
 tangible results of this difficult preparatory work, as 
 they are seen in the organization of the first Japanese 
 Christian church in Yokohama in March 1872, and in 
 the removal in 1873 from the public edict boards of 
 the proclamation which had threatened severe penalties 
 against any who should accept Christianity. 
 
 The second division — from 1873 to the great 
 general missionary conference in Osaka in April 1883 
 — may be characterized as the period of the first real 
 
4 INTRODUCTORY CHAPTER. 
 
 missionary activity, especially in laying foundations. 
 During this period mission centres were established by 
 the organization of Christian churches at all the more 
 important points. At the close of this period Evangel- 
 ical Christianity, represented at the union-conference in 
 Osaka by delegates from all Protestant missionary 
 societies laboring in Japan, for the first time makes itself 
 felt in the empire as one integral factor, with which the 
 futuie of the country will have to reckon. 
 
 Upon this is built THE THIRD DIVISION — from 1883 
 to the present time. This period shows a more general 
 extension of Christianity, made possible by the unmis- 
 takable change of popular opinion in its favor. This 
 change manifests itself most strikingly in the statute 
 enacted by the Japanese governnient on August nth, 
 1884, divesting the native religions, Shintoism and Bud- 
 dhism, of their prerogatives as state religions, and, as a 
 consequence, quietly granting religious liberty. This 
 popular opinion finds its complete legitimate and 
 political expression in the proclamation of the consti- 
 tution February nth, 1889 and in the religious liberty 
 guaranteed by this constitution. Christianity gains a 
 circle of influence larger than any one could have hoped 
 for, by the conclusion of new treaties which are intended 
 to open at least to some of the Western powers, the 
 whole of the country. 
 
 Thus this look backward over thirty years of 
 Protestant missions in Japan seems at the same time to 
 entitle us to look forward to a fourth division, one still 
 more promising in the history of the kingdom of God in 
 the Ydv East. 
 
FIRST DIVISION. 
 
 THE PERIOD OE PREPARATION. 
 
 1 859- 1 873. 
 
 I. Perry's Expedition (i 85 3-1 854) 
 AND ITS Results. 
 
 The actual beginning of preparatory missionary work 
 must be said to date further back than 1859 ! especially 
 since we understand by missionary activity, not only 
 the efforts of professional inissionaries, but also the 
 indirect religious and moral influence of the Christian 
 portion of the world upon the non-Christian. A mis- 
 sionary effect in this wider sense was caused by that 
 event which had as its consequence the opening of 
 Japan, and which in this way introduced an entirely 
 new era namely, the aj^pearance on July 8th. 
 1853, of four American men-of-war off Uraga at the 
 entrance to the bay of Yedo. Their commander. Com- 
 modore Perry, solemnly pi'esented a communication 
 from the President of the United States, asking for a 
 treaty of friendship and commerce, especially for a 
 mutual promise of humane treatment of shipwrecked 
 persons, and for permission for American vessels to take 
 coal and water at some of the Japanese ports. By no 
 representations whatever, certainly not by the Japanese 
 
6 PERIOD OF PRErARATION. 
 
 junks which swarmed around his ships, could he be per- 
 suaded to retire from the vicinity of the capital to Naga- 
 saki,* and to await there the reply to his messag-e. He 
 did not conceal in the least that he would never submit 
 to such disgraceful conditions as the Dutch had accept- 
 ed, who had purchased their commercial monopoly, 
 among other things, through a denial of Christianity. 
 At last, after a stay of one week, he sailed away with 
 the brief remark, that ' next year he would come again 
 to get the answer.' In February 1854 he actually did 
 appear again with a double number of ships, and, re- 
 gardless of all protests, anchoring still nearer Yedo, he 
 repeated his demand with courteous firmness, but with- 
 out any menace. Harmless but convincing proofs of 
 the terrible effects of the American cannon, later also a 
 telegraph and a miniature railway which Perry exhibited 
 at Kanagawa,f the place agreed upon for carrying 
 on the negotiations, revealed to the astonished Japa- 
 nese the superiority of Western civilization. On March 
 '31st a treaty was concluded, which opened to the 
 United States at first two ports, to which, with various 
 changes, several others were soon added. Perry owed 
 his bloodless victory, not only to the display of external 
 force, but also to the deep, moral impression made by 
 his whole conduct. Katsu Awa, afterwards Minister 
 of the Japanese navy, who witnessed the negotiations, 
 most appropriately described this impression by saying 
 that a man, who, though supported by ships and cannon, 
 
 * Nagasaki had been up to that time the only port where foreigners, and of 
 foreigners the Dutch alone, had the privilege of intercourse with this country, 
 and that only to a very limited degree. 
 
 t A town on the bay of Yedo, sixteen miles south of Tokyo itself and in 
 close proximity to the present Yokohama. 
 
COMMODORE PERRY. 7 
 
 acted Avith such gentleness, kindness, patience, and yet 
 firmness, having force, yet not using it, could not 
 be a barbarian, or if he were, it were better for the 
 Japanese to become barbarians themselves. Indeed, 
 these were not the hated and despised barbarians of 
 former years. This was not the Jesuit's cruel and 
 double-tongued passion for making proselytes and for 
 gaining power, nor the characterless greed of the 
 Protestant Dutch. This quiet resoluteness, which, 
 conscious of its power, yet made its demands only in 
 the name of reason and of humanity, awakened in the 
 most intelligent of the worshippers of the Rising Sun a 
 presentiment of a superior intellectual life, against whose 
 world-conquering power the opposition of traditional 
 prejudices would be impotent. But the hidden pulse of 
 this invisible power, a power by which some Japanese 
 even then felt themselves imvardly conquered, is the 
 Gospel of love, which ultimately will remove all barriers 
 now separating nation from nation, and man from man. 
 In this sense Perry's expedition was indirectly a mis- 
 sionary act which prepared the way for the professional 
 missionary, both externally and within the hearts of 
 the people. 
 
 ' Nor did the missionaries delay long. The first Pro- 
 testant missionary on Japanese soil had already been 
 one of Perry's companions, and is mentioned honorably 
 on account of his piety in Perry's report.* It was the 
 Baptist missionary, Goble, who, in behalf of the Baptist 
 Free Missionary Society with which he was connected, 
 wished to convince himself personally of the prospect 
 for missions in Japan. On his way home Perry com- 
 
 * " Commodore Perry's Expedition, Vol. I. Nagasaki, 486." 
 
8 PERIOD OF PREPARATION. 
 
 mitted to him a Japanese by the name of Sentaro who 
 had been rescued from a shipwreck, better known as 
 Samuel Patch as the sailors called him. In America 
 Patch became a Baptist, and when afterwards, in 1 860, 
 Goble returned to Japan for permanent missionary- 
 work, he accompanied him. The hopes, however, 
 which had been placed upon Sentaro, of winning 
 through him his countrymen, remained unfulfilled, and 
 were probably wrecked on the insuperable prejudice 
 which the Japanese of that time had against every- 
 thing connected with Christianity. Soon after Perry's 
 successes other reconnoitring trips like that of Goble 
 were made to Kanagawa and Nagasaki by other 
 American missionaries, especially from the neighbor- 
 ing China, chiefly missionaries of the Presbyterian 
 Church, Some found opportunity for teaching English 
 to eager Japanese students ; but all left Japan again 
 after a brief stay, because the indispensable condition 
 for permanent work was still lacking, namely, the 
 privilege of residing permanently in the treaty ports. 
 
 2. Missionary Work Prior to the Fall of 
 THE Shogunate. — 1 859-1 868. 
 
 A. J/ic First Four Missionary Societies in 
 Japan. — First Baptisms. 
 
 It was not until July 1859 that the treaties, which 
 for the most part had been concluded in 1858, went 
 into effect, by which the Christian powers obtained the 
 important privilege of permanent settlement, and it was 
 about the same time that the first Christian missionaries 
 
James C. Hepburn. 
 
THE FIRST MISSIONARIES. 9 
 
 came with the intention of residing permanently in 
 Japan. The precedence on the side of Protestant 
 churches belongs to the Protestant Episcopal Church of 
 the United States, whose missionaries, the Rev. J. 
 Liggins and the Rev. C. M. Williams, landed in 
 Nagasaki as early as May and June respectively. 
 They were followed in October by J. C. Hej^burn, 
 M.D.* of the Presbyterian Church in the United 
 States of America ; in November by the Rev. S. R. 
 Brown, U.D., the Rev. G. F. Verbeck and D. B. 
 Simmons, M.U. of the Dutch Reformed Church in 
 America; and finally in April i860 by the Rev. J. 
 Goble, already mentioned, of the American Baptist 
 Free Missionary Society. All these located at first 
 at Kanagawa excepting Mr. Verbeck who remained 
 in Nagasaki. Until 1869 these four American mission- 
 ary societies were the only ones working in Japan. The 
 number of laborers likewise changed but little, only to 
 the extent that, in consequence of the civil war in the 
 United States, the Episcopal Church of America, 
 compelled by a lack of funds, temporarily suspended 
 operations, resuming them completely when Mr. Williams 
 was consecrated as Bishop of China and Japan, and in 
 1869 chose Osaka for his seat. 
 
 What then did these four missionary societies accom- 
 plish during the decade of 1859 ^^ 1869? Tangible 
 results, estimated by the number of baptisms, were 
 exceedingly small. October 1864 saw the first Protestant 
 baptism of a Jajianese convert on Japanese soil. The 
 privilege of administering this sacred rite fell to the 
 Rev. J. H. Ballagh of the Dutch Reformed Church, at 
 
 * Dr. Hepburn soon distinguished himself by his labors and by his attain- 
 ments in the Japanese language. 
 
lO PERIOD OF PREPARATION. 
 
 Yokohama, who a few years later also took a leading 
 part in the organization of the first Japanese Christian 
 church. This first candidate for baptism was Yano 
 Riyu, Mr. Ballagh's " teacher," or helper in the study 
 of the Japanese language. - It was certainly an impressive 
 and solemn event, as, in view of his approaching end 
 and with the consent of his family, this man, accepted 
 the seal of the new covenant and comforted his loved 
 ones with the prospect of a reunion in heaven. But 
 even he did not accept Christianity until he needed no 
 longer to fear human judgment and human penalty. It 
 was not uiitil 1866 that two others of his countrymen 
 followed his example, while until the beginning of 1869 
 the number of baptized converts does not seeih to have 
 been more than six. If we_^did not know that the 
 Protestant churches of Japan number to-day more than 
 30,000 native members* we might be tempted to ask, 
 why make so many sacrifices in money and precious 
 labor all for nothing ? But to-day it is evident that this 
 self-denying, and seemingly fruitless, pioneer work was 
 indispensable to the ripening of the rich harvest of 
 Japanese missions, which has been partially garnered 
 even in our day, but which we may hope to see garnered 
 even more richly in the future. Those early labors had 
 first to break the hard soil in order to make it at all 
 receptive for the seed of the Gospel. 
 
 B. Obstacles to the Wo7-k of Missions. — flat red of 
 Foreigners. — Assassination of li Kamon. 
 
 In order to appreciate what missions have done in 
 this direction, it is necessary to consider the difficulties^ 
 
 * At the close of i8go the membership was 32,380. 
 
TRIivVTY rOR'rS, — CONCESSIONS. II 
 
 which stood in the wa}', and to remember first of all, 
 how limited was the intercourse permitted b}' the 
 treaties, and how limited it is even to-day, although 
 the popular sentiment is now on the whole more favor- 
 able. In accordance with these treaties, Kanagawa, 
 Nagasaki and Hakodate were opened in 1859, Niigata in 
 i860, Hyogo and Osaka in 1863.* Yedo was opened 
 at first only for the foreign ambassadors and officials 
 attached to their legations, and somewhat later for 
 foreign intercourse in general. Owing to its more 
 favorable location, Yokohama immediately south of 
 Kanagawa, took the place of the latter in 1 862. In these 
 seven open ports, and within a circumference of ten ri\ in 
 the surrounding country, foreigners had the right of 
 moving about freely, but for every step beyond special 
 permission had to be asked. Nor were they allowed to 
 live where they chose within these treaty ports, but only 
 in the so-called " concessions." These are ; in Yedo, 
 Tsukiji ; in Yokohama, the Bluff and the Settlement ; 
 in Osaka, Kawaguchi ; in Hyogo, Kobe.t In Hakodate 
 and Niigata alone no " concessions " were set apart. 
 At present the messengers of the Gospel pass beyond 
 these limitations in various ways, both with the know- 
 ledge and with the consent, pronounced as well as tacit, 
 of the Japanese government ; but even to-day these 
 
 * Though these dates were named in the treaties, as a matter of fact Niigata 
 was not opened until 1869 and Osaka and Hyogo not until 1868. 
 
 t About twenty four and a half miles- English, i r/=2.44 English miles. 
 
 X Kobe, separated from Hyogo only by the Minato River, was considered a 
 city by itself The two are now included in a single municipality called 
 Kobe ; Tsukiii and Kawaguchi extend considerably beyond the " concessions," 
 with which their names are associated 
 
12 PERIOD OF PREPARATION. 
 
 restrictions form no inconsiderable obstacle.* In that 
 first period of the beginning of missionary work, they 
 presented almost insuperable barriers between the mis- 
 sionaries and the natives, since the prejudices of the 
 latter stood like inexorable living sentinels behind them. 
 With the exception of those who gained their livelihood 
 by rendering services of some kind to the foreigners, 
 fear of his own countrymen kept a Japanese from setting 
 foot upon the " Concession," to say nothing of entering 
 the house of a preacher of the " evil sect." To-day the 
 Japanese Government grants without difficulty passports 
 for the interior " for purposes of health or scientific 
 observation," and it knows and approves of their being 
 used for missionary purposes. Formerly permission to 
 go be}'ond treaty limits was given only to those whom 
 the Government had engaged for service in the interior, 
 for example, as teachers, and strict care was exercised 
 that such positions should not be used for the propa- 
 gation of Christianity. Even after the first decade of 
 foreign intercourse with Japan, it was more or less 
 dangerous to go beyond the " concession " without being 
 accompanied by native friends, not that the great 
 mass of the people were hostile to the foreigners, for 
 they were indifferent, or often even friendly, and 
 not altogether inaccessible to the Gospel, but the 
 samurai the military class, the gentry, the only class 
 among the people, which had any political interest or 
 influence was greatly excited. For some time they 
 had been filled with hatred against the government of 
 
 * In connection with the revision of the treaties in 1894, these restrictions 
 were removed and passports good for one year are now issued on application 
 through the legations or consulates. — D. C. G. 
 
ASSASSINATION OF II KAMON. 1 3 
 
 the Shogun with its s}'stem of espionage and its en- 
 deavor to suppress all free inovement. They looked 
 upon it as a t}'rannical usurpation of the rule of 
 the Mikado, the descendant of the Sun-goddess, whose 
 government had been made sacred by ages of uninter- 
 rupted rule, but who had been crowded into the back- 
 ground by the Shoguns. The treaties with foreign 
 nations, which the government of the Shogun had 
 concluded, fanned the smouldering fire into an open 
 flame. The samiu-ai looked upon these treaties as 
 treasonable, since by them their country would be given 
 into the hands of the barbarians. 
 
 The Tairo, or Prime Minister, li Kamon-no-Kami, 
 who had concluded these treaties in the name of a 
 nonaged Shogun, without the approval of the Mikado, 
 was assassinated in his sedan-chair near the Sakurada 
 gate in Yedo, on March 3rd i860, while on his way to 
 the Shogun's palace. The assassins delivered them- 
 selves up to the authorities with the definite declaration 
 that they had executed the vengeance of the gods on a 
 traitor to the country. The head of the assassinated 
 Prime Minister was taken to Kyoto, the ancient capital 
 of the Mikados, and was there publicly exhibited by 
 the Government with a placard saying : " This is the 1 
 head of a traitor who violated the most sacred laws of I 
 Japan, those directed against the admission of for- I 
 eigners." That this was possible shoAvs most clearly ! 
 that in those days the condition of Japan was like 
 a seething volcano. Numerous sannirai left their 
 feudal chiefs, the daimyos, or vassal-nobles of the 
 
 * Well educated Japanese in Kyoto, with whom the translator has 
 spoken about this matter, discredit the account of the exposure of li Ramon's 
 head in that city. — Transl. 
 
14 PERIOD OF PREPARATION. 
 
 Shogun's court, and became ronin, that is sanni- 
 rai who, having renounced their hereditary lord and 
 the control of his government, roamed over the country, 
 rendering it insecure. ''Jo-i" (Away with the for- 
 eigners) and " Son-no " (Honor the Mikado), became 
 the watchwords in which all discontented elements 
 joined, and by which they expressed their hostility to 
 foreigners and to the Shogunate. In 1861 a secretary 
 of the U. S. Legation was assassinated, and the British 
 Legation was attacked by night at the temple of Tozenji, 
 in one of the suburbs of Yedo. Private foreigners also 
 were cut clown ; and even if it be true that some had 
 provoked the sensitive Japanese by disregarding their 
 customs, there were others Avho were cut down without 
 provocation by the long sword of the sainurcxi, the 
 
 I bearers of two swords. It seems like a miracle that 
 none of the missionaries met with this fate. 
 
 The lower classes also generally looked with distrust 
 upon Christianity, for they knew only of the Chris- 
 tianity of the Jesuits, which had been the cause of such 
 
 I bloody disturbances in the i6th. and 17th. centuries. 
 
 ' The chief reason, however, was that the laws which 
 had forbidden the acceptance of Christianity on penalty 
 of death, ever since it had been extirpated in those days, 
 were still in force. Everywhere could these laws be 
 seen placarded upon the notice-boards in public places, 
 at street corners and street crossings ; and everywhere 
 the Japanese knew themselves surrounded by spies, 
 through whom the government was informed of every 
 transgression of the law. It was rather fear than hatred 
 Avhich kept most of the people from intercourse with 
 the missionaries, or which at least led them carefully to 
 avoid all religious conversation. Mr. Verbeck wrote at 
 
DIFFK^ULTIES, — INDIRECT ACTIVITY. I 5 
 
 that time to another missionary : " When such a 
 subject," (religious matters), " was mooted in the 
 presence of a Japanese, his hand would almost in- 
 voluntarily be applied to his^throat, to indicate the 
 extreme peril of such a topic." This was the case, says, 
 Mr. Verbeck, especially in the presence of other 
 Japanese, since no man had confidence in anyone else. 
 Even the Japanese servants of the missionaries absented 
 themselves from family worship, still more from the 
 public services of their masters. " No teacher," for 
 example, or instructor in the Japanese language, writes 
 another missionary, " could be obtained at Kanagawa 
 until March i860, and then only a spy in the employ 
 of the Government. A proposal to translate the 
 Scriptures caused his frightened withdrawal." Mr. 
 Warren, a missionary of the English Church Mis- 
 sionary Society, reports that young men who, for the 
 purpose of learning English, had purchased a book with 
 the title, " The Christian Reader," carefully erased the 
 word " Christian," in order to avoid trouble. " The mis- 
 sionaries soon found," says a missionary report of that 
 time, " that they were regarded with great suspicion and 
 closely watched, and that all intercourse with them was 
 conducted under strict surveillance." Mr. Warren re- 
 ports as a frequent occurrence that spies in the employ of 
 the government came to the missionaries under the sem- 
 blance of a friendly approach, in order to ascertain the 
 aim and object of these foreigners, who neither filled a 
 government position, nor were engaged in commerce. 
 
1 6 PERIOD OF PREPARATION. 
 
 C. Preparatory and Indirect Missionary Activity. 
 
 a. Study of the Lang^tagc. — Christian 
 
 Literatitrc. — Translation of the Foible. 
 
 If what has been written shows that in those years 
 all direct missionary labor, to say nothing of mis- 
 sionary preaching, was entirely out of the question, the 
 query arises, how did the missionaries indirectly further 
 rnissionary work ? One answer is, that they prepared in- 
 struments and weapons for more favorable times. They 
 learned the vernacular language, created the beginnings 
 of a Christian literature, and above all they began the 
 translation of the Bible. Few languages are so difficult 
 of acquisition as the Japanese. The Japanese received 
 their first civilization and literature, and with these, 
 their written characters, from China. The conver- 
 sational language, and to a still greater extent the 
 written language, is a mosaic of Chinese and native 
 terms ; even the syllabaries, the Katakana and the 
 Hirakana — the most common styles of writing — have 
 been derived from the Chinese characters ; and 
 where these syllabaries are used, Chinese characters are 
 employed for the numerous Chinese words. Mos t 
 Japanese books, however, are written entirely * in 
 
 * Though many Japanese used to write Chinese, and do still to some 
 extent, as a kind of tour de force, in Japanese books proper the particles, for 
 the most part, are written phonetically by means of the syllabar}'. In many 
 books and newspapers, the words for which the Chinese characters stand are 
 also printed phonetically in very fine tj'pe beside their respective ideographs, 
 so that the whole is intelligible to one entirely ignorant of the Chinese 
 language. Even among those Japanese who are fairly familiar with this 
 Chinese character, there are comparatively few who can read Chinese books, 
 unless they are specially prepared with marks indicating the order of thought 
 and the particles to be supplied in order measurably to meet the demands of 
 the Japanese idiom. — Transl. 
 
THE JAPANESE LANGUAGE. 17 
 
 Chinese characters, and can be read only by those 
 acquainted with the Chinese literary language ; and in 
 order to understand the latter it is necessary to know at 
 least three thousand characters, since the Chinese have 
 a separate character for each separate idea. Through 
 these then, the student has to work his way in order to 
 learn the Chinese written language and thus to find 
 access to Japanese literature ; but even for a mastery of 
 the conversational language, the knowledge of Chinese 
 is to some extent indispensable. Wisely, therefore, did 
 the missionary societies send especially missionaries to 
 Japan who had previously labored in China. 
 
 But even i n its elf the Japanese language offers great 
 difficulties. It has simply nothing in common with 
 our European languages. It is not, like these, an 
 inflecteud. language, but is agglutinative, that is to say, 
 it forms the changes of the verb, the noun and the 
 pronoun, not by means of changes in the endings of the 
 words, but by suffixing to an unchangeable stem words 
 defining the exact idea, or expressing the relation of the 
 word to other words in the sentence. Moreover, the 
 Japanese language possesses an insufficient vocabulary ; 
 it expresses a great variety of ideas by the same words, 
 and in conversation the meaning of the Avord in any 
 given case can be recognized only from the connection, 
 and even in the written language only by the use to 
 some extent of different characters.* This explains 
 how in the judgment of the most experienced mission- 
 aries, a European requires three full years for acquiring 
 the ability to speak Japanese fluently, much more to 
 preach, and this in spite of the fact that to-day good 
 
 * This difficulty is unduly emphasized ; where the Chinese character is 
 used there can be no trouble of this sort. — D. C. G. 
 
1 8 PERIOD OF PREPARATION. 
 
 dictionaries and grammars have paved the way to the 
 acquisition of the language. At the beginning, every 
 one had to gather his vocabulary and form his grammar 
 out of his own experience and study and researches, 
 and that while the Japanese were greatly disinclin- 
 ed to enter into intercourse with foreigners, to say 
 nothing of furnishing instruction in their language. 
 What an ainount of preparatory work had to be done, 
 and has been done, by the missionaries, not only for 
 the cause of inissions, but for science and for intercourse 
 between Japan and the West in general ! The palm 
 belongs to Dr. Hepburn of the American Presbyterian 
 mission, whose thorough labors first broke the soil of this 
 hitherto uncultivated field, and who in his so far unexcel- 
 led Japanese-English and English-Japanese Dictionary 
 furnished to all students of the language their indispensa- 
 ble guide. The first edition with Roman letters for the 
 Japanese words appeared in 1867 ; the second in 1873 ; 
 the fourth edition was published in 1888. 
 
 The poverty of the vocabulary and the inelasticity of 
 the Japanese language rendered communication and 
 mutual understanding extremely difficult in intellectual 
 and spiritual matters, especially in religion. For 
 example the corresponding words for our " spirit," 
 " God," " Son of God " are almost useless, because to a 
 Japanese they suggest at once their native superstitious 
 ideas of a spirit as a ghost or spectre, or of a god or son 
 of a god after the fashion of their own numerous gods 
 or sons of gods. The Mikado himself as a direct 
 descendant of the sun goddess is considered the son of a 
 god, and quite characteristic was the reply of a minister 
 of the Mikado's Government, even after the abolition 
 of the Shogunate in 1868, when England and the 
 
^Mii»i^ 
 
 Rev. S. R. Brown, D.D. 
 
BIBLE TRANSLATION. I9 
 
 United States requested the admission of Christianity 
 into Japan, namely, that to permit the instruction of 
 the people in Christianity would mean the introduction 
 of a second son of god, and that it would never do to 
 have two in the country. In view of such difficulties, 
 it was necessary by a close study of the language and 
 of the habits of thought of the people to adapt the 
 language to the ideas of Christianity, and thus to make 
 it useful for missionary purposes by carefully selecting 
 the words, and by skilfully joining the unknown to the 
 known. 
 
 This was most necessary for the next important 
 work the translation of the Bible and the creation of a 
 Christian literature in the vernacular tongue. Even 
 after the laborious preparation of the manuscripts, the 
 publication was greatly retarded by the fact that the 
 Japanese were acquainted with the art of printing only 
 from wooden plates, but not by means of moveable 
 type, and on account of the long time required to 
 prepare such type as is to-day in use. Dr. Hepburn 
 printed his dictionary in Shanghai. Almost at the 
 same time with this in 1867, he published the first 
 Christian tract in the Japanese language. It was an 
 "Easy Introduction to Christian Doctrine," Yokohama, 
 1S67, translated from the Chinese. The work of Bible 
 translation met with obstacles resulting from the 
 penal laws against Christianity. Even for the work of 
 cooperation in translating, only a few of the Japanese 
 could be gradually s ecure d, and for the first com.plete 
 portions no Japanese printer could be found. Mis- 
 fortune was added ; the scholarly missionary, S.R. Brown, 
 of the Dutch Reformed Church had several portions of 
 the translation ready for the printer, when in 1867, 
 
20 PERIOD OF PREPARATION. 
 
 one of those conflagrations which so frequently visit 
 Japanese cities, built wholly of wood, destroyed his 
 house in Yokohama and with it his valuable manuscripts. 
 Consequently the first portion of the Scriptures in the 
 Japanese language appeared only in 1871, twelve years 
 after the first settlement of missionaries in Japan. It 
 was the Gospel according to Matthew, published by 
 \ the Baptist missionary, J. Goble, who here again came in 
 advance of others. In later days the results of this 
 quiet pioneer work became manifest. They are the rich 
 fruits of the inactivity, as regards public efforts, to which 
 the first missionaries were to some extent forced, and in 
 view of which the missionaries of to-day feel almost like 
 envying them, overburdened as they are with the work 
 pressing from all sides. This preparatory work- was the 
 more important because the people of Old Japan were 
 passionately fond of reading, and because side by side 
 with the distrust of all that Avas foreign, there showed 
 itself more and more strongly a secret desire to become 
 acquainted with foreign things and foreign thoughts. 
 Since all educated Japanese can read Chinese books, these 
 as well as tracts in the Chinese language furnished wel- 
 come aid before the appearance of Japanese translations 
 and Christian publications in the vernacular language. 
 Among tracts, " Evidences of Christianity " by the 
 missionary Martin of China gained great influence. 
 More and more frequently the missionaries met with 
 the good fruit sjDringing from the increasing introduction 
 of Chinese New Testaments. The desire for the ex- 
 planation of points not understood frequently brought the 
 readers in person to the missionaries and so furnished 
 the first occasion for the formation of Bible classes. 
 As early as the first period, described in this chapter. 
 
BIBLE CLASSES. 21 
 
 we find such a Bible class — and one full of interest 
 — gathered around Mr. Verbeclv in Nagasaki, namely, 
 three Buddhist priests who did not weary in studying 
 the New Testament with reverential earnestness, and 
 who constantly propounded new questions to their 
 teacher. Perhaps of still greater interest is a Bible 
 class par distance. In 1854 a small English Testa- 
 ment fell from one of the vessels of Perry's Expedition 
 and came into the hands of VVakasa, the karo, that is. 
 Prime Minister of the dainiyo of Hizen.* He was thus 
 induced to procure a Chinese New Testament and to 
 read it in regular meetings with his younger brother 
 Ayabe, and three other Japanese. The strictness of the 
 feudal laws, which did not allow them to leave their 
 residence without permission from their feudal chief, 
 hindered these readers, so eager for knowledge, from 
 seeking personal instruction from one of the missionaries 
 in Nagasaki, two days distant from them. But a mes- 
 senger twice a week carried questions and answers 
 regarding difficult passages, between them and Mr. 
 Verbeck. Some years later Wakasa and Ayabe came 
 in person to Mr. Verbeck for still more thorough 
 instruction, and to receive, on Whitsunday 1866, 
 Christian baptism, the first converts since Yano Riyu. 
 Wakasa died six years after this in 1872, after having 
 labored diligently for Christianity within, and even 
 beyond, the circle of his family. 
 
 * The province on the island of Kyushu to which Nagasaki belongs. 
 
22 PERIOD OF PREPARATION. 
 
 C. Edticational zuork. — Medical Missionary zuork. 
 
 The Example of FaDiily life. — 
 
 Services at the Legation. 
 
 The most easily accessible wa}' by which the mission- 
 aries endeavored to reach the hearts of the Japanese 
 was that of education and instruction, at first chiefly in 
 the English language. But many of these young men, 
 who in ever increasing numbers entrusted themselves 
 to the missionaries for this purpose, gradually consented 
 to the use of the Bible as a textbook. The fact that 
 in 1 86 1 the Government sent about a dozen young 
 men from Yedo to the missionaries in Kanagawa in 
 order to receive instruction in English served as one 
 indication of the passing away of the existing mistrust. 
 About the same time, Mi's. Hepburn succeeded in 
 gathering, also in Kanagawa, a class of five small boys, 
 and later, in 1862, in establishing in Yokohama the. 
 small beginning of a school for boys and also of a girls' 
 school. In these schools much precious seed was sown for 
 a harvest at a more favorable time. Many of the pupils 
 of those days were found later among the first founders 
 of Christian churches. The textbooks also which the 
 missionaries prepared for various secular studies must 
 not be undeii/alued. Their usefulness opened to mis- 
 sionaries to some extent the way even into government 
 schools. In the study of history their usefulness becomes 
 at once manifest, for when the Japanese at one time 
 demanded history without Christianity, they could 
 easily be made to understand that the history of Europe 
 was to a great extent a histoiy of Christianity. But 
 even in branches still more remote from Christianity, it 
 was certainly not without value when the attention at 
 
EDUCATIONAL AND MEDICAD WORK. 23 
 
 least was aroused through the occasional introduction of 
 Christian ideas. Neesima, the young Japanese whose 
 epoch-making missionary activity will be mentioned 
 further on, was for the first time led to think about " the 
 true God," when in 1874 he read at the beginning of 
 a manual of geography by an American missionary : 
 " In the beginning God created the heavens and the 
 earth." Mr. Ballagh, who relates this incident, himself 
 adds that, judged by modern science, such an intro- 
 duction might be of doubtful wisdom, but it was 
 certainly of practical value for a people which first had 
 to do away with the fantastic idea of the especial 
 creation of Nippon * by its Shinto deities, and for 
 Neesima — yes, it may almost be said, for missions in 
 Japan — it was certainly of decisive value. But another 
 much more universal, although at first only indirect, 
 effect of these textbooks and of this whole work of 
 teaching by the missionaries was that the suspicions 
 against Christianity were gradually overconne and 
 innumerable points of contact with the people secured. 
 
 This effect was greatly increased by the labors of 
 medical missionaries. Of the first three missionaries of 
 the Dutch Reformed Church one belonged to this 
 class. The Presbyterian missionary, Dr. J. C. Hepburn, 
 was a theologian, philologist, and physician. He 
 established in Kanagawa a dispensary in which many 
 sufferers found relief, until the Government, suspicious 
 of all religious influences, forbade the people to visit it. 
 Toward the end of 1 862 when the foreigners removed 
 to Yokohama, he reopened the dispensary and it 
 remained in successful and fruitful operation until 1878. 
 
 * The Japanese name for Japan. 
 
24 PERIOD OF PREPARATION. 
 
 Owing to the low standard of Japanese medical science, 
 this medical work of the missionaries was at first 
 exceedingly important and influential, and only became 
 of relatively less importance as the Japanese physicians 
 themselves gradually grew into the medical knowledge 
 of the West. 
 
 If to this we add the influence which the missionaries 
 exerted by setting before the people the good example of 
 their family lives, through which they could counteract 
 the evil influence of many an excrescence of Oriental 
 civilization, then we may well say that even though 
 the missionaries had to refrain during this first period 
 from direct missionary preaching, their very stay in 
 Japan was a living sermon, which received a more and 
 more eloquent explanation through their services as 
 teachers and as ph}'sicians, through their constantly 
 growing intercourse with the natives, and through the 
 free exercise of their religion secured by the treaties, in 
 the " concessions " of the treaty ports. A few days 
 before the Prime minister li Kamon, who had signed 
 the treaties with the Western powers, fell under the 
 assassin's sword, a victim to the hatred of foreigners, 
 the members of the English and of the United States 
 legations held the first Protestant worship in Yedo. 
 
 3. Missionary Work after the P^all of the 
 Shogunate. — 1869-1873. 
 
 A. Inc7-ease of Missiona7-y Forces 1869. — The American 
 Board, The Church of Jlnq-Iand Missionary Society. 
 
 Beginning with 1869, new activity came into 
 Japanese missions. Not only did the societies already 
 
NEW SOCIETIES. — THE FOSITION OF WOMAN. 2$ 
 
 at work, especially the Presbyterian Board of the 
 United States, increase their forces, but two new 
 societies came upon the field of action, the " American 
 Board of Commissioners for Foreign Missions," and as 
 the first English organization, the " Church Missionary 
 Society." The latter is the representative of the 
 " Low " Church division of the Established Church of 
 England. It first sent out only the Rev. G. Ensor, 
 who made Nagasaki his residence, but he was soon 
 followed by the Rev. H. Burnside. The American 
 Board, which was soon to take a leading part, is the 
 missionary society of the Congregational Churches of 
 the United States. At first, it sent out in November 
 1869 the Rev. D, C. Greene, who, after a brief stay 
 in Yokohama and Tokyo, chose Kobe for the centre of 
 his work. He was joined in 1871 and 1872 by the 
 Rev. Messrs. O. H. Gulick and J. D. Davis, and by J. 
 C. Berry, M.D. 
 
 The elevation of woman and through her of the 
 family life was then, and is to-day, of the greatest 
 importance. Woman in Japan has occupied from the 
 beginning a more respected position than in other 
 countries of the Orient, indeed, Japan can show several 
 prominent empresses. But until now women have been 
 educated to an altogether too slavish obedience, not 
 only to their husbands, but also to their parents-in-law. 
 Furthermore, they have been completely subject to the 
 arbitrary will of their husbands, who themselves were 
 in no wise bound to any faithfulness whatever, but who 
 could divorce their wives for the most trivial reasons, 
 such as childlessness or talkativeness. A sudden ex- 
 ternal emancipation would, however, be for Japanese 
 women most dangerous and might easily deprive them of 
 
26 PERIOD OF PREPARATION. 
 
 their noble virtues, especially of their touching' devotion 
 as wives and mothers. Only the Gospel and an education 
 based upon it, influencing woman by its ininistering love, 
 developing her from the inner liberty and dignity of 
 a child of God to a helpmeet for man, in all things his 
 equal, can be of permanent service. For this purpose 
 there were needed, apart from the wives of the 
 missionaries, wlio indeed labored side by side with their 
 husbands often with remarkable success, professional 
 lady missionaries, who should not be preoccupied with 
 domestic duties. The first lady missionary on Japanese 
 soil* was Miss Mary Kidder Avho in 1869 came as a 
 reinforcement to the mission of the Dutch Reformed 
 Church in Yokohama. In the same city there arrived in 
 
 1 87 1 three representatives of the "Women's Union 
 Missionary Society of America," among whom the 
 leadership fell to Mrs. Mary Pruyn. They founded in 
 
 1872 the " Am.erican Mission Home," an institution 
 for female education, which has become " the spiritual 
 birthplace " of many a Japanese woman. 
 
 B. The Dozvnfall of the Shogiinatc. 
 
 The hopes for missionary work in Japan were revived 
 by the mighty revolution of 1868, by which the 
 Shogunate was abolished and the direct government 
 of the Emperor restored. It is true that this movement 
 which restored the latter to power originated with the 
 party of foreign-haters. It began with the attack by 
 the savnirai of the two most powerful provinces, 
 Choshu and Satsuma, first upon separate individual 
 
 * With the exception ot certain ladies who remained so short a time that 
 no results of their labors can be recorded. 
 
THE DOWNFALL OF THE SIIOGUNATE. 2/ 
 
 foreigners, and later upon certain United States and 
 European vessels. But in return for their daring 
 provocations they received from the Western powers 
 such convincing lessons of the inexorable superiority 
 of Western civilization, that the prudent leaders of 
 the victorious party, after having carried out successfully 
 the latter part of their watchword, " Away with the 
 foreigners and down with the Shogun," quietly dropped 
 the former part and resolved not to drive out the 
 foreigners, but rather to learn from them. At the 
 same time, they resolved to give to the empire the 
 needful stability by concentrating the national strength 
 in one united, powerful governrrient, as the best means 
 of maintaining its independence against foreign nations. 
 Soon after the decisive victory of the troops of the 
 Emperor over the Shogun at Fushimi, near Kyoto, 
 the representatives of the Western powers were invited 
 to Kyoto, the ancient capital of the Mikados, which 
 with the exception of the Dutch, no European had 
 seen since the expulsion of the Jesuits, early in the 
 seventeenth century. The inviolability of the treaties 
 was solemnly proclaimed. The mysterious seclusion in 
 which the descendant of the Sun-goddess had hitherto 
 kept himself in his palace in Kyoto aloof from the 
 world and its movements, as if hidden behind a folding 
 screen, was given up. The same year on the 26th of 
 November the Emperor entered Yedo, henceforth 
 called Tokyo, that is, Eastern capital, and on the 5th of 
 January of the following year, he received in audience 
 the representatives of the foreign powers. The same 
 year followed, partly voluntarily, partly under the stress 
 of circumstances, the mediatization of two hundred 
 and sixty-eight daiinyos, who, however, for a while 
 
28 PERIOD OF PREPARATION. 
 
 continued the administration of their respective 
 territories in behalf of the central government. In 
 this way the old feudal government with its system of 
 feuds, tenures, and caste, with its double government 
 of the Shogun and of the Mikado, the latter in strict 
 seclusion, gave place to a modern and united form of 
 government, with one ruler, with equal rights for all, 
 and with the growing desire to appropriate for itself 
 the fruits of Western civilization. How much hope 
 there was in all this that the root of this civilization, 
 Christianity, would itself also be received in due time ! 
 
 C. Persecution of Christians. 
 
 The favorable results of this remarkable change as 
 regards Christianity, however, did not show themselves 
 immediately. On the contrary, the hatred of foreigners 
 continued to ferment in the minds of the greater portion 
 of the samiirai, and vented itself repeatedly in murder- 
 ous attacks, even upon the English legation during its 
 stay in Kyoto. The Government, it is true, gave 
 the foreigners all desired satisfaction, but it was not 
 willing to increase the excitement by showing leniency 
 towards native Christians. How dangerous such a course 
 might have been was shown as late as 1869 b}' the 
 assassination in Kyoto of an imperial councillor, because 
 he was suspected " of professing wicked opinions," that 
 is, of inclining to Christianity.* The leading men also 
 
 * This was Yokoi, the excellent counsellor of the enlightened dainiyo of 
 Echizen, himself one of the first to favor the introduction of Western 
 civilization, and who sent young men to America for the purpose of education 
 as early as 1866, probably the first who were sent abroad. After the 
 downfall of the Shogunate, Yokoi was called into the service of the 
 
rERSKCU'I'IOX OF CIIRISIIANS. 29 
 
 were still too greatly biassed by the prejudice for which 
 the violence and the intrigues of the Jesuits in former 
 days had laid the pernicious foundation. Christianity 
 was regarded as containing seeds of discord, and 
 missionaries were looked upon simply as the pioneers of 
 Western powers in their greed for conquest. In view 
 of the early experiences, it was only too natural that a 
 Japanese official in high position at one time remarked 
 to certain Christian diplomats, when they urged the 
 cessation of the persecution of Christians, that Chris- 
 tianity would be opposed like an invading army. 
 
 Only gradually did the people learn to distinguish 
 between Roman Catholic and Protestant Christianity. 
 Hence it was deemed necessary to inaintain the native 
 Shinto religion at any cost. It is true that nothing was 
 farther removed from an educated Japanese than religious 
 fanaticism. From his youth up his spiritual food had 
 been the writings of Confucius, which had trained him 
 for religious scepticism, but the very core of Shintoism 
 was the belief in the direct descent of the Emperor 
 from the Sun-goddess. In it was rooted the great 
 reverence of the people for the dynasty. Could those 
 who had restored the direct government of the Emperor 
 allow this foundation of his throne to be undermined 
 by the propagation of Christianity ? Four years had 
 
 Government. Through the study of a Chinese Bible he convinced himself of 
 the fundamental truths of Christianity. Griffi?, from whose account in the 
 October number of " Our Day " (1890) these notes are taken, says that at 
 heart he had been a Christian. Ke wrote to a friend : " In a few years 
 Christianity will come to Japan and will win the hearts of the best of our young 
 men. In a certain sense he was a martyr to Christianity, although political 
 reasons had likewise something to do with his assassination. Yokoi's son is 
 the Rev. J. T. I.se— now J. T. Yokoi— pastor of one of the Kumi-ai churches in 
 Tokyo, who has recently come into great prominence. 
 
30 PERIOD OF PREPARATION. 
 
 elapsed since the g-overnment of the Shogun had 
 removed the edicts against Christianity from the public 
 notice-boards ; * but the government of the victorious 
 Emperor posted them again, in spite of the representa- 
 tions of the foreign powers, about the same time that it 
 concluded the treaties. Everywhere, in city and village, 
 side by side with the laws against robbery, murder, and 
 incendiarism, the proclamation could be read : " The evil 
 sect called Christians is strictly prohibited. Suspected 
 persons should be reported to the proper officers, and 
 rewards will be given." At first the Government 
 directed its persecution against the Roman Catholics. 
 
 In June 1868 the surprising discovery was made that 
 in the village of Uralxami, not far from Nagasaki, and 
 therefore near a centre of intercourse, and under the 
 very eyes of the Government, a Christian church of over 
 3000 members had been kept alive, evidently a result of 
 the Jesuits' proselyting zeal. This was in spite of the 
 thorough extirpation in the 17th. century, and in spite 
 also of the constant, and zealous watchfulness of 
 the Government ; for as late as 1829 seven Japanese 
 Christians paid for their Christian faith by death 
 on the cross ! Did not this persistency indicate a 
 real danger, or perhaps also an admonition that the 
 sword can not prevail against the spirit ? Those who 
 were convicted of Christianity, including women and 
 children, were at long intervals, the last in 1872, 
 
 * This statement, alleging the withdrawal of the edicts against Christianity 
 by the Shogun's government in 1864, seems to have been based upon 
 untrustworthy information. Careful inquiry among those resident in Japan 
 at the time goes to show that the edicts were still posted during the last years 
 of the Shogunate. It is true they were reissued by the Imperial government 
 in i858, but this indicated simply the adoption by the new authorities of the 
 hereditary policy of the Shoguns. — D. C. G. 
 
GROUNDS OF OPPOSITION. 3 1 
 
 condemned to imjorisonment or penal labor, and 
 suffered their penalty, sometimes in the coal mines at 
 Nagasaki, sometimes in the interior or in the Northern 
 part of the country. All intercession in their behalf 
 was fruitless. 
 
 When in 1871 several missionary societies, in connec- 
 tion with the Evangelical Alliance, presented to the 
 British government a memorial on this point, which led 
 to diplomatic negotiations, the government of Japan 
 stated, among other things, that reverence for the 
 Emperor rested upon the religion of the country ; that, 
 nevertheless, it was not the intention to violate private 
 religious convictions, but to suppress Christianity where 
 it would be likely to lead to uprisings or to rebellion, 
 especially where this might occur in the hope of receiving 
 the protection of the Christian powers, and, it was alleged, 
 in the raising of this hope the missionaries were not 
 entirely blameless ; that regard must also be had to 
 public opinion, influenced as it was by the recollection of 
 former days. Since no uprisings or rebellions on the 
 part of the Christians had been the occasion of these 
 penalties, nothing can be inferred as to the real reason 
 for the unrelenting spirit of the Government but its 
 deference to the samiLraVs hatred of Christianity, its 
 own distrust of Christians, its belief in the necessity of 
 Shintoism as a support to the government, and its 
 determined opposition to all interference on the part 
 of the foreign powers with the internal affairs of the 
 empire. For cases of especially severe treatment, 
 redress was promised and was granted. Unfortunately 
 this did not restore to liberty more than about one half 
 of the poor exiles ; the other half had succumbed to the 
 hardships of their cieportation. 
 
32 PERIOD OF PREPARATION. 
 
 Protestantism likewise did not escape martyrdom. 
 The Government properly appealed as proof of its 
 liberality to its having granted permission for the sale 
 of Christian books and to the not infrequent emjoloy- 
 ment of Christian missionaries in its schools, a 
 favor granted exclusively to Protestant missionaries. 
 Nevertheless, persecution came also upon some of their 
 followers. Futagawa, Mr. Ensor's Japanese teacher in 
 Nagasaki, was arrested in 1870, and was released only 
 after two and one half years of severe imprisonment. 
 One night in the last of June 1871, Mr. O. H. 
 Gulick's teacher, Ichik-awa Yeinosuke, with his wife 
 was arrested and thrown into prison. In his house 
 were found Hepburn's JajDanese translation of the 
 Gospel of St. Mark- and of St. John, together with a 
 copy made by himself. This was his crime ; while that 
 of his wife, who was then not even regarded as a 
 Christian, was that she had not informed the authorities 
 about her husband. After several changes of location, 
 they were kept imprisoned in the vicinity of Ky5to. 
 He failed to withstand the miseries of his imprisonment 
 and died November 25th, 1872, according to the 
 testimony of his wife, a faithful believer in Chi'istianity. 
 After an imprisonment of seventeen months, she was 
 released, shortly after her husband's death, and now 
 embraced Christianity without incurring any penalty.* 
 The age of tolerance had bc^^in for Japan. 
 
 * The following note, kindly furnished by Mr. O. H. Gulick, may be of 
 interest in this connection. I lake the liberty of adding it. Transl. — " Dr. 
 J. D. Davis states that in the autumn of 1S71, during Yeinosuke's imprison- 
 ment, he in company with Dr. Greene, called upon the Governor of Kobe to 
 learn what could be done for the rescue of the prisoner. The Governor 
 assured them that, if Yeinosuke had received baptism, there was no 
 possibility of his escaping the death penalty. If he had not been baptized, 
 
BRIGHTER 1X\YS. 33 
 
 D. liCginning of Toleration. 
 
 No human embankments could stay the spiritual 
 current flowing through Japan. Wherever Ichikawa's 
 fate became l<no\vn, or wherever the prisoners of 
 Urakami were led past the houses of missionaries, many 
 a " teacher " withdrew in fear. Japanese servants 
 avoided again for a while the family worship of their 
 employers, and the small circles of Bible readers grew 
 still smaller. ]kit how long could the Government 
 think of barring out Christianity, while allowing a free 
 inflow of an abundance of Christian ideas in all 
 departments not directly religious, especially when what 
 was suppressed in one place was permitted, or even 
 favored in other places ? In Kobe a harmless Bible 
 copyist incurred imprisonment resulting in his death ; 
 in Yokohama Mr. Ballagh conducted Bible classes, 
 
 possibly his life might be spared. Soon after Yeinosuke's arrest his case was 
 laid before Mr. De Long, U. S. Minister to Japan, who in an interview with 
 the Prime Minister Iwakura inquired what offense was laid to his charge. The 
 import of the reply was that Japan was not accountable to foreigners for the 
 administration of its government, or the treatment of its subjects. Mr. De Long 
 assured Prince Iwakura that the friendly relations of the United States' govern- 
 ment with Japan would be affected if it were known that persecution ^\'Ould 
 follow those who listened to Christian teaching. Shortly after this. Prince 
 Iwakura accompanied by many, since distinguished men, went as ambassadors 
 to America and Europe. In his interview with President Grant's Secretary 
 of State, he was confronted with the story of Yeinosuke's imprisonment, and 
 was assured that the enforcement of the edicts against Christianity could not 
 be regarded with indifference by the United States' Government. It is said 
 that the prince promptly informed his Government of this inters'iew, and that 
 he earnestly advised the immediate removal of the edicts from the public 
 notice boards. Their rem.oval soon took place quietly and silently. Never 
 has suffering for the Gospel of Christ borne fruit more promptly than did the 
 suffering and death of this the last Christian martyr of Japan. His widow, 
 whose health was much shattered by her imprisonment, still lives in Tokyo 
 supported by the annual contributions of her Christian friends." 
 
34 PERIOD OF PREPARATION. 
 
 Sunday schools and prayer meetings, in wliich Japanese 
 actively participated without incurring any penalty. 
 In Kobe the attempt was made to keep the young 
 saimirai who studied English, from attending the 
 morning worship of. their Christian teachers, by obliging 
 thern to live at as great a distance from them as possible ; 
 in Tokyo and Yokohama they were permitted to board 
 in their houses. In 1869 Mr. Carrothers of the 
 American Presbyterian mission, founded in Tokyo, the 
 seat of the central government, the first mission school 
 and a depot for the sale of Christian books. The sale of 
 these books was permitted in all the treaty ports, and, 
 with the zealous help of the American Presbyterian 
 Mission Press in Shanghai, the circulation of Chinese 
 Bibles and tracts increased constantly. Christianity 
 was forbidden, but those who proclaimed it were 
 employed in government schools, both in the treaty 
 ports and the " concessions," and also in the interior ; 
 they even were invited to organize such schools after 
 Western models. Mr. Verbeck taught for nearly ten 
 years (i 869-1 878) in the University* in Tokyo. It is 
 true that w'hat the Government sought of them was 
 mostly the English language or other secular know- 
 ledge ; but it gained confidence in their activity as 
 teachers and educators, and for the sake of their good 
 fruits it more and more allowed schools and educa- 
 tional institutions to be established upon a Christian 
 foundation. Here and there such schools were called 
 into existence through the encouragement and the aid 
 given by high government officials and daiiiiyos : for 
 example, in 1870, at the direct instigation of Mr. Oye, 
 
 * The " Kaisei Gakko," now Teikoku Dai Gaku, that i;^, The Imperial 
 University. 
 
MISSIONARIES IN GOVERNMENT SCHOOLS. 35 
 
 the Governor of Yokohama, the Girls' School of that city- 
 was organized by Miss Kidder of the Dutch Reformed 
 Mission, a school out of which later sprang the " Isaac 
 Ferris Seminary," which, together with the " Mission 
 Home," mentioned on page 26, has been a most 
 successful nursery of spiritual life for the future of 
 Japan. The dainiyo of the province of Echizen, 
 Matsudaira Shingaku, invited Mr. Griffis* from America 
 for the purpose of establishing an academy in his 
 capital, Fukui, near the west coast of the main island. 
 Beginning with 1870 Mr. Griffis labored there for some 
 time as teacher of natural sciences ; and what valuable 
 aid to the cause of missions can be rendered by laymen 
 well disposed towards Christianity, the missionaries 
 who later on labored in Fukui can testify. A still 
 -more marked effect followed the labors of another 
 layman, Captain Janes, formerly an officer in the 
 United States army, educated in the Military Academy 
 at Westpoint. The dainiyo of the pro\'ince of 
 Higo on the island of Kyushu invited him, through 
 the secretary of the Board of Foreign Missions of the 
 Dutch Reformed Church, to found an academy in his 
 capital, Kumamoto. Of this remarkable school more 
 will be said further on, because later it furnished the 
 first theological pupils for the Doshisha, the training 
 school which ]\Ir. Neesima founded in Kyoto. It is 
 mentioned now, together with the other schools, only 
 to show how ineffective even at that time the plan of 
 restricting foreigners to the tieaty ports, and the edicts 
 against Christianity had come to be, since missionaries 
 
 * Mr. Griffis, now the Rev. William Elliot Griffis, D.D., is the well known 
 author of " The Mikado"s Empire." Since 1S93 he has been the pastor of a 
 Congregational Church in Ithaca, New York, U.S.A. 
 
36 PERIOD OF PREPARA'l-ION. 
 
 and missionary helpers, ordained ministers as well as 
 laynien, by virtue of the invitation of the Government, 
 or of those clothed with the Government's authority, 
 ■were allowed to labor for the Gospel even outside of 
 the treaty ports. 
 
 In view of such facts, the severe measures against 
 this or that " teacher " of some missionary, in so far as 
 they did not spring- from the arbitrariness of single 
 individuals, proved themselves more and more to be 
 the outcome, either of fear of the still powerful old- 
 Japanese party, or of the perplexity as to how it would 
 be possible to yield to the demand for tolerance, which 
 was abroad in all the world, without undermining the 
 national religion and, at the same time also, the authority 
 of the Em.peror. In educated circles the number of 
 those favoring tolerance, }'es, even the acceptance of 
 Christianit}', increased constantly. As early as 1870 a 
 non-Christian Japanese in Tokyo read the Bible and 
 Martin's " Evidences " with his hundred pupils in a 
 school founded by himself, and expressed the desire that 
 missionaries might explain both. In 1871 several dai- 
 mvos consented to admit the teaching of Christianity to 
 their provinces, and an assembly which the Government 
 had convened in Tokyo for the purpose of considering 
 political questions, expressed itself in favor of tolerance. 
 A widely read pamphlet went so far as to favor the 
 acceptance of Christianity, emphasizing the distinction 
 between Protestant and Roman Catholic Christianit}'. 
 The Kiiltnrkanipf in Prussia and the so-called " Ealk 
 Laws " likewise drew the attention of the Japanese 
 more and more to this difference. But no matter how 
 cool and repellent an attitude the overwhelming majority 
 of Japanese might assume towards Christianity, whether 
 
A BUDDIllS'l-SIlINTO ALLIANCE. IJ 
 
 Roman Catholic or Protestant, this much the most far- 
 seeing among them discerned ever more clearly, namely, 
 that Western civilization had planted the seeds of death 
 in the heart of the religions which had hitherto had 
 free sway in the country, Shintoism and l^uddhism. A 
 throne which rested upon these rotten props alone was 
 lost, either with or without the edicts against Chris- 
 tianity. The Government made yet another and peculiar 
 attempt to mediate between the old and the new. At 
 first, favoring Shintoism as the foundation of the imperial 
 throne, it had violently repressed Buddhism — formerly 
 the chief stay of the Shogunate. It had withdrawn from 
 it government grants, had forbidden the admission of 
 new pupils into Buddhist seminaries, had even placed 
 Shinto priests over some of the celebrated Buddhist 
 temples, as for example, the temple erected at the grave 
 of tlie famous Shogun lyeyasu in Nikko. This last 
 decisive order against Buddhism dates from February 
 23rd, 1 87 1. But with all this, the Government had 
 only created discontent and had shaken the faith of the 
 middle aud lower classes in Buddhism without being 
 able to strengthen Shintoism. Now it sought to recon- 
 cile the Buddhist priests by showing them, favors. 
 There were even rumors of negotiations on the part of 
 the Kyobusho, the Ministry of Worship (now abolished), 
 with the foremost of their leaders regarding measures 
 for overcoming the religious indifference of the people. 
 On the 2gth of July, a proclamation of the Government 
 invited the people to lectures which both Shinto and 
 Buddhist priests were to give in the most important 
 temples of Tokyo, for the purpose of imparting religious 
 instruction. In these lectures three propositions were 
 announced and explained as the sum total of all religious 
 
38 PERIOD OF PREPARATION. 
 
 obligations : First ; " Tiiou shall reverence the gods 
 and love thy country ; " Second ; " Thou shalt clearly 
 understand the principles of heaven and the duty of 
 man ; " Third ; " Thou shalt reverence the Emperor as 
 thy ruler and shalt obey the will of his government." It 
 was an attempt to find a common religious basis for 
 Shintoists and Buddhists. Accordingly, the statement 
 was made in terms as general as possible, which, while 
 they on the whole reaffirmed the old faith, would, in 
 the view of the educated classes, bind men but loosely. 
 This statement passed over in silence the fables 
 regarding the descent of the Mikado, though it 
 inculcated obedience to him as a religious duty. 
 Private convictions were accorded a fairly large liberty, 
 though since reverence for the gods was demanded, 
 Christianity was excluded. According to the unan- 
 imous testimony of Christian eye and ear witnesses, these 
 lectures Avere but slightly attended, and the success was 
 excedingly small, especially for the reason that those 
 Avho had arranged them, and indeed the large majority 
 of educated men, though they looked upon the old 
 religions as an indispensable means of keeping the 
 people in obedience, they themselves believed neither 
 in the Sun-goddess, nor in Amidha Buddha, nor in 
 Kwannon.* To suppose, as was done in some places, 
 that the Government, foreseeing the failure of these 
 attempts, only intended by them to demonstrate 
 most clearly to the adherents of the old regime the 
 impossibility of maintaining it, and to prepare the way 
 for the new, must be considered, however, as rather too 
 artificial an explanation. Yet in point of fact, these 
 
 * The former the chief deity of Shintoism, the latter two the chief deities 
 of Buddhism. 
 
REMOVAL OF THE ANTI-CHRISTIAN EDICTS. 39 
 
 attempts were the transition to the tolerance of 
 Christianity. In October of the same year, 1872, a 
 proclamation was issued, according to which a portion 
 of the government grants was withdrawn from the 
 Shinto priests. The same proclamation closed with 
 the statement that thereafter lectures on religious 
 topics could only be given after the peimission of the 
 Government had been obtained ; and it was understood 
 that to missionaries such permission would not be 
 refused. A fw'tJwr decree of February igth, ordered 
 the remo-oal of the edicts against '' the evil sect'' from 
 the public notice-boards, and thus a great obstacle was 
 taken out of the way of the missionaries ; a new and 
 promising era for their labors had begun. 
 
 E. Missionary Results 7ip to 1873. — First Protestant 
 
 Church. — First Missionary Convention. 
 
 Translation of the Bible. 
 
 If at the close of this first division Ave ask for the 
 results of the missionaries' labors, we must answer 
 that but few tangible results can be shown. Until the 
 spring of 1872, in all Japan there were but ten baptized 
 Protestant converts. Besides these we find in most of 
 the treaty ports, and, in consequence of the employment 
 of missionaries, in government schools, also in some 
 places outside of the treat}' ports clustering around 
 the missionaries, small groups of pupils who, in order 
 to learn English and other interesting studies of a 
 secular nature, Avere ready to put up Avith the reading 
 of the Bible ; and further, mostly as an outgrowth of 
 these classes, still smaller circles of interested Bible 
 
40 PERIOD OF PREPARATION. 
 
 readers and inquirers, or of attendants at Sunday schools 
 and religious services of a wholly private character. 
 But among these were also some who were held by the 
 selfish interest of earning their daily bread as " teachers " 
 or servants, or who were attracted by curiosity, or by 
 the beneficence of medical aid. To this may be added 
 the very small beginning of schools and educational 
 institutions : — these are the visible results of thirteen 
 years of hard toil. Are they in their insignificance 
 only a proof of the unconquerable religious indifference 
 which — a stronger wall than penal laws — made a highly 
 gifted people of thirty-six millions of souls inaccessible 
 to all missionary preaching ? Or did they indicate a 
 first breach which had been opened? To hoj^e the 
 latter required at that time a strong faith. 
 
 Only one striking sign served as encouragement to 
 such faith, namely, the org-anisatioii of tJie first Japanese 
 CJiristian Church. The manner of its origin is of special 
 interest. Mr. Verbeck begins an account of this with 
 the words : '' The Japanese Church is born in prayer." 
 At Christmas in 1871 certain English-speaking residents 
 began to hold prayer meetings in Yokohama which 
 were attended by some Japanese students, partly out 
 of deference, partly from curiosity. Yet one of the 
 students had asked Mr. Ballagh a short time before 
 what he must do in order to obtain a new heart. 
 During the week of prayer in January of 1872, these 
 meetings were held daily, and in view of the manifest 
 impression which they made upon the Japanese, they 
 were also held during the first week after the Japanese 
 New Year in February, and were continued until the 
 end of the month. At the opening of each meeting the 
 Book of Acts was read in course with the Japanese and 
 
PRAVKR MEETINGS. 4 1 
 
 was translated into tlieir language. Soon a few of the 
 Japanese took part in prayer. " After a week or two 
 the Japanese, for the first time in the history of the 
 nation, were on their knees in a Christian prayer meeting, 
 entreating God Avith great emotion, with the tears 
 streaming down their faces, that He would give His 
 Spirit to Japan as to the early church and to the people 
 around the apostles." Captains of English and of 
 American men-of-war, who were present, were led to 
 say : " The prayers of these Japanese take the heart 
 out of us." 
 
 As a direct fruit of these meetings, the first Japanese 
 Christian Church was organized on March loth, 1872. 
 It consisted of nine students, partly pupils of Mr. 
 Ballagh of the Dutch Reformed Church, who were 
 baptized on that day, and of two older Japanese, who 
 had been previously baptized, namely, Ogawa baptized 
 by the Rev. David Thompson of the American 
 Presbyterian Mission, and Nimura, baptized by the 
 Rev. Geo. Ensor of the Church Missionary Society. 
 Mr. Ballagh was chosen pastor of this church, Mr. 
 Ogawa elder, and Mr. Nimura deacon. The new 
 church was named "The Church of Christ in Japan," 
 and is now called, in distinction from other later 
 organized churches, entirely with reference to its 
 location, the " Kaigan CJnirch,'' that is, the " Seashore 
 Church." With the cooperation of the Japanese 
 members of the church, a creed and also rules of 
 church government were drawn up. The first article 
 read : " Our church does not belong to any sect 
 whatever ; it believes only in the name of Christ in 
 whom all are one ; it believes that all who take the 
 Bible as their guide and who diligently study it are 
 
42 I'EKIOD OF PRErARATIOX. 
 
 the servants of Christ and our brethren. For this 
 reason all believers on earth belong to the family of 
 Christ in the bonds of brotherly love." 
 
 In these principles, as well as in the name of the 
 church, and in accordance with its mixed composition, 
 and still more with the pressing need of the Japanese 
 people, we can see unmistakably and with real joy the 
 manifest endeavor not to give to the Church of Japan 
 the one-sided character of a single denomination, but 
 notwithstanding the various missionary and church 
 societies laboring in the country, to lift the church, 
 from the start, above the distracted condition and the 
 linaitation of the creeds of the Evangelical churches 
 of the West, and thus to pave the way for a national 
 Japanese Church, one in itself, founded upon the simple 
 Gospel. 
 
 In connection with the origin of this " The Church 
 of Christ in Japan" a certain feature of doubtful 
 expediency can not be wholly denied, namely, the 
 holding of pra}'er meetings more and more frequently, 
 and the increasing of the fervor of the prayers to the 
 highest degree of emotion, with the pronounced, 
 practical purpose of bringing to pass a new outpouring 
 of the Holy Spirit after the manner of the apostles at 
 Pentecost. In the future this feature will manifest itself 
 in other places still more strongly in the most excitable 
 mass meetings and revival manifestations. But for our 
 part this somewhat strange outward appearance shall 
 not keep us from paying our highest recognition to the 
 men who laid the first good foundation in Japan, 
 How far the further development corresponded with 
 this promising beginning, the following divisions of 
 this sketch will show. 
 
FIRST MISSIONARY CONVENTION. 43 
 
 I3uring the time covered by this division the endeavor 
 of the various missionary societies for united cooperation 
 found still another successful expression in a convention 
 of all missionaries working in Japan, which met in 
 Yokohama the 20th of September 1872, chiefly for the 
 purpose of preparing the way for a Japanese translation 
 of the Bible, but also in order to promote cooperation 
 in other directions. The proceedings of this convention, 
 however, will be considered further on, when the 
 ripening fruits begin to manifest themselves. 
 
SECOND DIVISION. 
 
 THE PERIOD OF LAYING FOUNDA- 
 TIONS. 1873-1883. 
 
 I. Political Changes and First Expressions 
 IN Favor of Christianity. 
 
 A. Removal of the Eelicts against Christianity 
 from the Public Notice-hoarels. 
 
 Most of the important turning points in the history 
 of Protestant missions in Japan stand in close connection 
 with corresponding radical changes in the political life 
 of the country. Upon the first reopening of the 
 country through Commodore Perry in 1854 and the 
 granting of the privilege of jDermanent residence to 
 foreigners at the treaty ports in 1859, followed, respec- 
 tively, the first visits of reconnoitring missionaries and 
 the first pei'manent settlement of others. The abolition 
 of the Shogunate and the elevation of the Emperor to 
 the position of sole ruler was followed in 1869 by the 
 first noticeable reinforcements to the missionary body, 
 especially through the coming of the American Board, 
 which entered with great vigor upon the work. 
 
 Again, hand in han-d with important political events, 
 the year 1873 brings by far the largest increase of 
 
REINFORCEMI'N'IS. — TACrr TOLERATION. 45 
 
 missionary forces during- the 25 years from 1859 to 
 1884. To the twenty-eight laborers on the ground, 
 were added twenty-nine new laborers, male and female, 
 onl}^ two less than the total number which had come 
 to Japan during the first period The next largest 
 increase of twenty new laborers came in 1877, shortly 
 after the close of several of the niost important political 
 transactions of the year 1873. Among the latter, the 
 removal of the edicts against Christianity from the 
 public notice-boards was of the most direct advantage 
 to the cause of missions, for it created a wholly new 
 basis for their work. No matter if the Govermment 
 did declare that these laws were still in force and that 
 the edicts had been withdrawn only because, like the 
 laws against robbery, murder, or incendiarism, they 
 were sufficiently well-known. No matter how urgently 
 the Government might warn the people against thinking 
 that the acceptance of Christianity was now permitted. 
 What could all this mean ? Those Avho had been 
 arrested on account of their Christianity Avere liberated. 
 In infiiuential places like Yokohama, Tokj^o, and K5be, 
 the Gospel was preached without hindrance, and was 
 listened to without the hearers incurring any penalty. 
 (3nly in remoter districts, or through the influence 
 of officials favoring old Japanese ideas, did occasional- 
 interruptions and police annoyances occur. This 
 showed plainly enough that the Government intended 
 through the removal of the edicts, first to Avithdraw 
 from the eyes of the people the glaring contrast between 
 the published law and the tacit permission of Christian 
 preaching, in order thus to prepare the way for the 
 complete abolition of these prohibitions. At that time 
 the party of Christian-haters Avas yet too strong to 
 
46 PERIOD OF T.AYING FOUNDATIONS. 
 
 allow this, but after these laws had for some years lain 
 in desuetude, they were officially contradicted by the 
 new constitution of the empire, proclaimed in 1889, 
 which granted religious liberty to all subjects. For all 
 practical purjDoses, however, the removal of the edicts 
 from the public notice-boards amounted to a revocation 
 of these laws. 
 
 B. Introduction of the Gregorian Calendar 
 dnd of the Christian Sunday. 
 
 Another measure of the Government could brighten 
 the hopes of missions only indirectly, as a sign of the 
 growing influence of Christian civilization, viz., the 
 exchange of the Japanese lunar year for our solar year, 
 through the introduction of the Gregorian calendar, 
 January 1st, 1S73, only with the difference that the 
 years were not counted from the birth of Christ, but 
 from the accession to the throne of the first Japanese 
 EmjDeror Jimmu, in 600 B. C* An attempt to introduce 
 Sunday as a day of rest for officials had to be with- 
 drawn soon on account of the dissatisfaction which it 
 created, and instead of it the so-called " Ichi-Roku," 
 {" one-six ") was instituted making the first, sixth, 
 eleventh, sixteenth, twenty-first and twenty-sixth days 
 of each month holidays. When the missionaries 
 refused to teach on Sundays, their further employment 
 in government schools was forbidden. In practice this 
 prohibition was, however, scarcely ever enforced ; on 
 the contrary, since the other numerous English and 
 American officials in Japanese employ declined to work 
 
 * The common reckoning dates the years from the reorganization of the 
 empire in 1S68, thus 1890 was the 23rd year of Meiji, that is, the illustrious reign. 
 
RETURN OF THE ExMBASSY. 47 
 
 on Sunday, while on the official " Ichi-Roku " holidays 
 they could not work, the difficulties soon increased to 
 such an extent that on April ist, 1876 the Government 
 accepted the Christian Sunday as a holiday for all 
 officials. Although the great mass of the people paid 
 but little or no attention to this, for the Japanese 
 Christians, participation in the observance of Sunday 
 was greatly facilitated, and the legal foundation was 
 laid for a Christian Sabbath. 
 
 C. Izuakuras Embassy (i 871-1873) and its Rcstilis. 
 
 Moris Opinion of the Bible. The Ansiue?- of 
 
 Prof. Gneist re^s^arding the Introduction 
 
 of Christianity. 
 
 A more powerful effect, however, than that caused 
 by laws and ordinances, was produced by the event which 
 has made the year 1873 a memorable turning point in 
 the modern history of Japan, viz., the return on August 
 13th of that year, of the large embassy which had left 
 its native shore on tlie 23rd of December, 1871 for the 
 purpose of visiting the centres of political and civilized 
 life in the West. The official purpose was to effect 
 the revision of the commercial treaties, especially the 
 abolition of the clause, so humiliating to Japan, 
 according to which the various treaty powers had 
 reserved the right of jurisdiction over their respective 
 subjects Avithin the treaty ports. This object was not 
 accomji^lished, but instead of it a far more important 
 result of this journey was brought back, viz., the 
 comprehensive insight which the intellectual leadei's of 
 the people had gained through their own eyes, into 
 Christian civilization. The head of this embassy was 
 
48 PERIOD OF LAYING FOUNDATIONS. 
 
 Iwakura Tomomi, Minister of Foreign Affairs, the soul 
 of rejuvenated Japan. 
 
 In an official address in England, he summed up his 
 impressions gained during his journey, in the following 
 words : " In our journey eastwards from the empire of 
 the Rising Sun, travelling towards the rising sun, we 
 find everywhere a new sunrise above the one which 
 we had so far enjoyed. New knowledge rises daily 
 before us, and when the completed journey shall have 
 made the globe to pass before our e}'es, ^^•e shall gather 
 up our experience and will then remember that, no 
 matter how far we pressed forward towards the sources 
 of light, each step forward revealed to us another step, 
 beyond the one already taken." The returning travellers 
 had an experience similar to that which had been 
 described but a short time before in Eanman's " Japa- 
 nese in America," for they appeared to themselves like 
 people who had awakened very late from a deep sleep, 
 and who then noticed how greatly they must hasten 
 in order to catch up Avith those who had awakened 
 earlier, and who had gained a good start on the road 
 of civilization ! 
 
 The constant and feverish endeavor of the Japanese 
 people to catch up Avith those who had gained such a 
 start stands unique in the history of the world. And 
 the results of this endeavor, in spite of mam- unavoidable 
 and at times serious mistakes, are on the whole 
 astonishing, especially in all matters of education. It 
 is true, the great mass of the people still remained 
 indifferent towards Christianit}\ In the schools no 
 religion whatever was taught, only the morals of 
 Confucius. The educated classes found in the materi- 
 alism and atheism of the Western philosophy of nature 
 
VISCOUNT MORI ON THE BIBLE. 49 
 
 a new and welcome proof of the correctness of the 
 scepticism of tiie great Chinese teacher, and they 
 joined in the formalities of the traditional, native 
 religions only from force of habit. The uneducated 
 classes held more tenaciously to the old ways ; but 
 even among them, faith in the old ways was being 
 undermined more and more through the influence of 
 Christian civilization. How could it be possible that 
 religion, the centre of all intellectual and moral life, 
 could permanently remain stagnant, while the whole 
 life of the people " resembled the raging sea stirred up 
 to its lowest depth?" But how? Should Japan really 
 give the example of a rising generation gi'owing up 
 without any religion ? 
 
 To a superficial spectator it might have appeared as 
 if it were possible to make the fruits of Christian 
 civilization indigenous while yet excluding their root, 
 Christianity itself. But clear-sighted Japanese recog- 
 nized even then that the latter was permanently 
 indispensable for their country. One of the first of 
 those whoin the Government had sent to America for 
 further education was Mr. Mori Arinori, in 1873 
 ambassador in Washington, later Minister of Education.* 
 In a remarkable pamphlet regarding Christianity, 
 especially regarding Protestant Christianity in contrast 
 with Roman Catholicism, he expressed himself at the 
 beginning of the period now under review in words 
 of the greatest appreciation. Among other things 
 he said : " The growing influence of the Bible is 
 remarkable and makes itself felt everywhere. The 
 Bible contains an overpowering force of liberty and 
 
 * Afterwards Viscount Mori. He unfortunately was assassinated on 
 February nth, 18S9 by a fanatic Shintoist. 
 
50 PERIOD OF lAYING FOUNDATIONS. 
 
 justice, guided by the united strength of wisdom and 
 goodness." 
 
 It was probably not altogether without some connec- 
 tion with the journey of Iwakura, that officials of the 
 Japanese embassy in Berlin asked Prof. Gneist in 1873, 
 whether he deemed it advisable for Japan to introduce 
 Christianity as the state religion. The answer, of 
 course, could only be that a religion could not, and 
 least of all the Christian religion, be confirmed by a 
 decree of the Government, like a constitution ; and so 
 this idea was soon abandoned. Certain it is that it 
 was prompted not so much by a conviction of the 
 truthfulness of Christianity, as by considerations of 
 political advantage, — that as a Christian nation Japan 
 would more easily secure a position of equality among 
 the Christian powers. Nevertheless, this inquiry 
 indicated the essentially changed current of thought 
 in influential circles, and it was this change of thought 
 which took the edicts against Christianity from the 
 public notice-boards and committed them to desuetude. 
 
 Retrograde Movements. 
 
 A. InsiLrrcction of tJie ^'' Samurai'' from 1 873-1877, 
 {Saigo Takamori). Assassination of Oknbo, 1878. 
 
 We should, however, estimate the spiritual atmosphere 
 in which missionaries labored after 1873 altogether too 
 favorably, if we should forget to mention the powerful 
 counter currents which showed themselves in the many 
 convulsions of political life, and which directly or 
 indirectly influenced the cause of missions. In this 
 
DISCONTENT OF THE SAMURAI. 5 1 
 
 same year of 1873, the dissatisfaction with these innova- 
 tions, which was brewing in many circles, vented itself 
 in an attempt, fortunately unsuccessful, to assassinate 
 Iwakura. The Buddhist priests in secret stirred up the 
 country people to disturbances on account of the 
 withdrawal of the edicts against Christianity. A rise 
 in prices, which it was said the progressive policy of 
 the Government had caused, made the lower classes 
 in the cities discontented. But above all, it was the 
 sanmrai who were disappointed. Their valiant swords 
 had put the Emperor into the full possession of his rights. 
 
 As a reward, the abundant support by means of land 
 and rice, which they had enjoyed in the service of their 
 dainiyos, was, through the mediatization of the latter, 
 exchanged for a small yearly pension, and this was after 
 a while cut short by substituting for it a still more 
 meagre indemnity. They felt it keenly that the 
 Government tried to cover a part of the increased 
 expenses, which were necessitated by the large innova- 
 tions in all departments of national administration, 
 by saving it from the allowance made to them, the 
 saviors of the country. Up to this time the sanmrai 
 had considered all other occupations than that of war 
 as dishonorable. While many of them now turned to 
 peaceful occupations, furnishing the Government with 
 an excellent supply of reliable officials, others followed 
 the principle of an eagle who rather starves than 
 become a seed-eater. And so, without occupation, 
 dissatisfied, suffering want, they formed rebellious 
 hordes, especially in the south-west of Hondo, in 
 Choshu, and on the southern main island of Kyushu. 
 
 This discontented party gained secret allies in two 
 men who ten years before had helped to bring in the 
 
52 PERIOD OF LAYING FOUNDATIONS. 
 
 new era, viz., Shiniazu Saburo, the renowned father 
 of the cKrdaimyo of Satsuma, and Saigo Tal-camori, 
 formerly the victorious leader of the Satsuma rebellion 
 against the government of the Shogun, as well as 
 against the foreigners. Both, however, belonged to the 
 first among the foreign-haters wdio saw that it was \\-iser 
 to learn from the foreigners than to expel them. 
 Shimazu had even gone so far as to send several young 
 men to America for further education. In the war 
 of the Emperor against the Shogun, which broke out 
 soon after this, Saigo had been the commander-in-chief, 
 the right arm and the soul of the troops of the Emperor. 
 In stature a head taller, he also over-towered in influence 
 all other members of the Government, to which he had 
 belonged since the Restoration. Neither of these two 
 men learned to find his proper place in the new order 
 of things, which they themselves had helped to 
 introduce. Perhaps Shimazu could not forget the 
 former power of the dainty os ; perhaps he had sought 
 to induce them to renounce their former privileges 
 in the hope of securing for the daiviyo of Satsuma a 
 position of power in the new Japan similar to that 
 of the Shoguns, though in another form ; perhaps it was 
 only after the mighty transformation, which they had 
 helped to achieve, that both of these men realized that 
 the}' were rooted in the old more deeply than they 
 themselves were aware, so that the complaints of their 
 samurai awakened in their hearts a longing for the 
 romantic past. 
 
 Saigo was undoubtedly also influenced by his desire 
 for action, and by his noble, but visionary, enthusiasm 
 for the greatness of his country. This appears from 
 the fact that the widespread discontent came first 
 
THE SAMURAI DEFRIVED OF THEIR SWORDS. 53 
 
 to an eruption, when in 1873 Iwakura and Okubo, 
 Saigo's countrymen from Satsuma, at the occasion 
 of a dispute with Korea, counselled the Emperor 
 against declaring war, while Saigo and the samw'ai 
 vehemently demanded it. The latter were to some 
 extent influenced by the hope that such a war would 
 increase their influence, since the new organization of 
 the army on the basis of a general military duty, 
 which Avould malce the samurai superfluous, was still 
 incomplete, so that in a great national conflict their help 
 could not yet be dispensed with.- Iwakura undoubtedly 
 did his country a great service in keeping it from 
 venturesome exploits. Saigo, however, temporarily 
 v/ithdrew in an angry mood to private life. In a first 
 uprising in Saga,* which was suppressed in ten days, 
 (1873), he took no part ; neither did he share in a second 
 uprising in 1876 at Kumamoto, the capital of the 
 province of Higo,t in close proximity to Satsuma. This 
 rebellion, though of a more serious nature, was likewise 
 speedily suppressed, as well as a third one which 
 occurred at the same time in Choshu. 
 
 The embitterment of the savim-ai was still further 
 increased by an order, given in March 1876, which 
 deprived them of the privilege of carrying swords. 
 This privilege was, of course, a constant menace 
 to the foreigners. As late as 1874 the German 
 consul Huber in Hakodate was cut down by a 
 young samurai without any provocation whatever. 
 But with the deprivation of his sword, " the samurai's 
 soul," it seemed to him that the last and chiefest glory 
 
 * In the province of Hii'en, northeast of Nagasaki, at the northern end of 
 the bay of Shimabara. 
 
 t On the east side of the bay of Shimabara. 
 
54 PERIOD OF LAYING FOUNDATIONS. 
 
 of his ranlc had been taken away from him. Finally 
 Saigo himself resolved upon an uprising on a larger 
 scale. In his native city of Kagoshima, the capital of 
 Satsuma, he gathered his followers in so-called private 
 schools for samurai, which were in fact institutions 
 for military drill. He had, however, not yet finished 
 his preparations when the Government was informed 
 of his actions, and after a valiant defense, he 
 was defeated in 1877 in an unequal war, which cost 
 Japan millions of money and much precious blood. 
 Saigo died on the field of battle, honored alike by 
 friend and foe. The breast of every Japanese swells 
 to-day at the mention of Saigo 's name, and in all the 
 history of Japan there is hardly a more attractive, and 
 at the same time a more tragic, heroic figure than that 
 of the victor at Fushimi, who died fighting against 
 the self-same cause which his own strength had 
 created, but which had grown beyond its creator.* 
 The embitterment caused by his downfall unfortunately 
 demanded still another victim, in the assassination of 
 the excellent Okubo (1878) who was held primarily 
 responsible for Saigo 's fate. 
 
 B. A Refutation of CJiristianity zvitJi an 
 Introduction by SJiiviasn Sabnro. 
 
 Only he who takes into account the great excitement 
 which caused these last convulsions of the old Japanese 
 national spirit can understand the caution which even 
 the most well-meaning Japanese government had to 
 
 * Saigo Takamori is also called Saigo Kichinosuke ; the latter was his 
 name as a child ; Takamori that of his manhood ; and Saigo his family name. 
 
A REFUTATION OF CHRISTIANITY. 55 
 
 observe in its measures regarding the tolerance of 
 Christianity, and at the same time the difficulties 
 which beset the work of missions among the most sub- 
 stantial classes of the people. The acceptance of Chris- 
 tianity seemed to many objectionable, not so much on 
 account of the change of religion, as on account of the 
 unfaithfulness towards the country and the ancient noble 
 Japanese spirit which was supposed to be involved in it.* 
 This connection of the above named uprisings with the 
 history of missions becomes evident from a remarkable 
 publication directed against Christianity in 1875. Its 
 title is " Bemmo," or " An Exposition of Error " by 
 Yasui Chuhei, a scholar of Yedo.f It derives its great 
 importance as an illustration of the character of those 
 times from the fact, that no less a person than 
 Shimazu Saburo wrote the introduction, under the 
 name of " Minamoto Hisamitsu," | and thus secured 
 for it a wide circulation. § 
 
 Its central point, which Shimazu's introduction 
 correctly emphasizes, consists in the charge against the 
 
 * Or " Yamato-damashii,'' that is, the Japanese spirit, viz., patriotism, 
 loyalty, the spirit of chivalry. 
 
 t The English translation by J. H. Gubbins is entitled " ' Bemmo,' or An 
 Exposition of Error, Being a treatise directed against Christianity ; Yoko- 
 hama, ' Japan Mail' Office, 1875." — (^^;;z = Exposition ; dd = enoT). 
 
 \ Shimazu is the family, Saburo the childhood name, which Japanese 
 children receive seven days after their birth ; Minamoto is the name of the old 
 daimyo family of which the Shimazu family formed a branch ; Hisamitsu is 
 the knighthood name which every Japanese of rank receives at the age of 
 fifteen. The latter becomes his official name, but in ordinary intercourse, 
 the use of the childhood name in connection with that of the family is more 
 common. The person named here is better known under his family and 
 childhood name, Shimazu Saburo. 
 
 § The Doshisha School in Kyoto stands today on land formerly 
 occupied by his palace. — (Transl.) 
 
56 PERIOD OF LAYING FOUNDATIONS. 
 
 teaching of Jesus, that it undermines the inahenable 
 basis of national welfare, as it is laid down in the 
 " K5 " and " Chu " teachings of Confucius, viz., filial 
 reverence and obedience towards parents and masters, 
 and that in this way it opens the door for every 
 disorder ; for Jesus conceded to parents and masters 
 a position as temporal rulers and as dispensers of 
 transient blessings only, while placing himself, as the 
 Son of God who bestows eternal life, over all earthly 
 authorities. Jesus was not willing to allow that any 
 one should love father and mother more than him 
 (Matth. lo : 37) ; and in addressing himself to the selfish 
 impulses of men by promising " imperishable crowns " 
 and in threatening " inextinguishable fire," he thus 
 leads them to think lightly of the most sacred ties of 
 human society. Buddhism also once taught men, for 
 the sake of eternal rewards or punishments in heaven or 
 hell, to forsake the family and to go into cloisters ; but 
 " Buddhism had learned in the course of a thousand 
 years to obey the laws of the country," and was at least 
 teaching its followers " to pray for the future welfare of 
 the master and of the father," and to have masses 
 celebrated " for the souls of the departed." 
 
 The teaching of Jesus, however, " bowed its knee 
 to the authority of no ruler of any country whatever," 
 neither did it kngw prayers nor masses for the dead, not 
 even for parents or masters ; " that is the manner of birds 
 and beasts." The object of worshipping the souls of the 
 dead was " to train people in morality." " The question, 
 therefore, whether the dead were at all aware of the honors 
 paid to them was not to be taken into consideration." 
 After the introduction of Christianity, the temple of 
 Jimmu Tenno and of all the emperors after him, and of 
 
A REFUTATION OF CHRISTIANITY. 57 
 
 all the national heroes, would natuially be destroyed 
 and their worship must cease — an unbearable thought 
 for the patriotic heart of the lover of old-Japan, 
 
 The author sees immeasurable evils coming in with 
 Christianity ; among these — unfortunately not with- 
 out reason, to our shame be it said — the danger that 
 the creed controversies among the numberless sects 
 of Protestantism may be transferred to his country. 
 For thoughtful Japanese indeed no refutation of the 
 teachings of Jesus is necessary. To the author, 
 their main support, hope of eternal life, is a chimera. 
 He holds to the words of Confucius : " I do not 
 comprehend the world in which I live, how can I know 
 anything of the next world ! " The soul he considers 
 a product of the body. A world in which " they 
 neither marry nor are given in marriage " (Matth. 22 : 
 30), in which there is neither marriage, nor eating, nor 
 drinking, he considers to have but little attraction, and 
 
 in his hatred of Christ he is led to say: 
 
 "and so far as imperishable crowns are concerned, for 
 my part I have no desire for them, nor do I fear the 
 eternal fire. Even if it be admitted that Jesus is 
 the Son of God and rewards those who believe on 
 him, and punishes those who love their parents more, 
 or who reverence their rulers and masters more than 
 him, I Vi'ould not for one moment abate in my love for 
 my parents, nor in iTiy loyalty towards my lord, even 
 though I should become the very devil himself." But 
 the populace will be easily led astray by phantoms of 
 the other world. 
 
 How great then the danger that by favorable political 
 changes some ambitious Christian conqueror may find in 
 the Christians of Japan allies for the destruction of the 
 
58 PERIOD OF LAYING FOUNDATIONS. 
 
 country ! Therefore, precautions must be taken, and 
 since Christians, in the hope of eternal Hfe might render 
 unconquerable resistance, " the spread of this religion 
 could be stayed only by putting its adherents to death." 
 It is evident the author is in bitter earnest ; and it is 
 also clear how difficult it must have been for the work 
 of missions to cultivate the soil of a country, where 
 behind publications after the fashion of " Bemmo," 
 a strong party of discontented people was standing, 
 secretly drawing the saniwai sword against the 
 Christians. 
 
 This pamphlet is ver>^ instructive for missionaries and 
 for friends of the cause of missions, because in it is 
 reflected in a concentrated form the spirit of old Japan 
 in its opposition to Christianity. It exhibits a lofty 
 scepticism, after the manner of Confucius, towards 
 the unseen world, joined with the sober, practical 
 utilitarianism which uses the worship of ancestors as a 
 means of education, regardless of the question whether 
 the ancestors themselves know anything about it or not. 
 It presents a patriotism, and a loraiseworthy reverence 
 for parents, masters, and authorities, which is to a 
 Japanese to-day the sum total of all morality. With 
 regard to this teaching many a Christian in Germany 
 could learn much, but in its light the expressions of 
 Jesus, like those recorded in Matth. lo : "^J, that who- 
 soever loves father and mother more than him is not 
 worthy of him, appear to the Japanese blasphemies. 
 Even now " Bemmo " can be found in the hands of 
 young Japanese in Germany, Many an objection 
 against Christianity, advanced to the teacher, can be 
 traced back to this source ; and it is not easy to 
 explain, even to those who otherwise are well inclined 
 
MISSIONARY FORCES. — RESUI/l'S. 59 
 
 towards the Gospel, that love for parents can very well 
 exist side by side Avith words like those quoted above, 
 and that true filial piety, and true reverence for masters 
 and for authorities comes to exist only when it is 
 sanctified through love for the Heavenly Father, and 
 when in this way it is purified from all tyrannical 
 arbitrariness and from all slavish fear. Unfortunately a 
 great obstacle to this work is caused by the absence of 
 true filial piety, which the Japanese notice at times in 
 Christian families. 
 
 Missionary Forces, Activity, and 
 Results in General. 
 
 Having thus pictured to ourselves the new soil, 
 which the political changes of the year 1S73 and the 
 agitations following upon them had created, we must 
 now ask somewhat more definitely for the results of 
 missionary work in this new soil, during the period now 
 under review, that is, from 1873 to 1883. Who were the 
 workers ? In the first place the seven societies, already 
 in the field, received considerable reinforcements. Of the 
 twenty-nine newcomers already mentioned, twenty-one 
 belonged to these societies. The other eight were 
 divided among three newly entering societies, viz : — the 
 missionary society of the Methodist Episcopal Church 
 of the United States, that of the Methodist Church of 
 Canada, and the English Society for the Propagation 
 of the Gospel. To these were added in 1874, the 
 Edinburgh Medical Missionary Society and the United 
 Presbyterian Church of Scotland; in 1876, the Evan- 
 
6o PERIOD OF LAYING FOUNDATIONS. 
 
 gelical Association of North America; in 1877, the 
 Society of the Cumberland Presbyterian Church of 
 North America and the Society for Promoting Female 
 Education in the East, the s^at of which is in 
 Philadelphia; in 1879, the English Baptists and the 
 Reformed Church of the United States, that is, the 
 German Reformed, in distinction from the Dutch 
 Reformed Church ; and finally, in 1880, the Methodist 
 Protestant Church of America, distinguished from the 
 Methodist Episcopal Church by its presbyterian form of 
 government. 
 
 These are the missionary societies which enter- 
 ed the field during the period covered by this divi- 
 sion. Furthermore it is to be noted that in 1873 
 the Japan Mission of the Baptist Free Missionary 
 Society was transferred to the Baptist Missionary 
 Union, likewise of North America. Including the 
 societies already in the field before 1873, there were at 
 the close of 1882 eighteen missionary societies engaged 
 in the work — thirteen American and five English — 
 with a total of 145 laborers — 89 male and 56 female — 
 exclusive of the wives of missonaries and exclusive also 
 of the Japanese laborers secured in the meantime. 
 
 Not only in numbers did the missionary forces 
 increase considerably, but the mode of working likewise 
 became much more direct and comprehensive, and, 
 therefore, also more far reaching and successful. Until 
 then there had been only small circles of pupils and 
 of inquirers in the houses of missionaries, and only 
 occasionally visits of missionaries outside of tlie 
 " concessions." Then came more and more frequently 
 small Bible classes and instruction by missionaries in all 
 kinds of public and private schools, outside of the 
 
RESULTS. — DETAILS. 6 1 
 
 " concessions " and of the treaty ports as well. In 
 these schools the Bible was used as a language text- 
 book ; with some small mission schools, at first only 
 so-called day schools, modest beginnings of boarding 
 schools, were connected. Now, however, there sprang 
 up everywhere, even outside of the concessions, 
 publicly advertised preaching places, at first only, it is 
 true, in the homes of willing natives in which — thanks 
 to the moveable paper partitions — room could be made 
 as need required. Later on the preaching place 
 becomes the centre of a small band of baptized converts, 
 Avhich soon develops into a local church and builds an 
 unpretentious chapel. Soon around each local church 
 new preaching places are formed. The small schools 
 gradually grow into larger institutions, perhaps into high 
 schools, often with extensive boarding establishments, 
 such for example, as the " Isaac Ferris Seminary " of 
 the Dutch Reformed Church in Yokohama, and the 
 " Graham Seminary " of the American Presbyterians, 
 in Tokyo, both higher girls' schools. Especially 
 noteworthy were the two large collegiate schools, with 
 theological departments for the training of native 
 pastors and evangelists, the Doshisha in Kyoto (asso- 
 ciated with the American Board) and the Union 
 Theological School in Tokyo (connected with the 
 united Presbyterian bodies), of which more will be said 
 further on. Converted Japanese soon aroused interest 
 in Christianity outside of the treaty ports, and this 
 led frequently to invitations for missionaries. More 
 advanced Japanese students in the theological seminaries, 
 especially during their vacations, frequently prepared 
 the soil in places where the missionaries themselves 
 could not yet appeal. 
 
62 PERIOD OF LAYING FOUNDATIONS. 
 
 With the silent and at times even pronounced 
 consent of government officials, the niissionaries used 
 for missionary tours into the interior the passports 
 granted for health and scientific observation. And in 
 the interior also small Christian circles gathered around 
 the preaching places, which later could be developed 
 into churches and into new missionary centres, as 
 the native theological students matured into pastors. 
 In this way there sprang up besides the mission stations 
 proper, that is, places where foreign missionaries resided, 
 a number of out-stations. Medical services and employ- 
 ment in schools also gave frequent opportunity to 
 establish mission stations outside of the treaty ports. 
 In this way Japan was gradually covered with a net- 
 work of stations, out-stations, and churches, the meshes 
 of which Avere at first, of course, large, but wdiich were 
 gradually filled up. 
 
 At the close of this period there were ^^j stations and 
 93 churches, of which 83 were at the same time 
 out-stations. The churches were indeed at first often 
 very small. When, according to Dr. Verbeck's account, 
 the first missionaries of the American Baptist Union, 
 immediately after their arrival in Yolcohama, began to 
 form a church Feburary 2nd, 1873 entirely out of 
 members of their own families, (the first Japanese 
 united with this church not earlier than July,) we may 
 see in this an excess and a danger of self-deception and 
 of aiming at outward appearances. We might even 
 ask whether a church of eleven members, like the first 
 Protestant church in Yokohama really deserved the name 
 of " church." The second, which was organized on 
 September 20th, 1873 by the American Presbyterian 
 missionary, Mr. Thompson, in Tokyo, consisted of 
 
MISSIONARY STATISTICS. 63 
 
 seven members from the first church, who had removed 
 to the capital. At the first synod of the united 
 Presbyterian bodies, however, October 3rd, 1S77, it 
 could be reported that that first church, the Kaigan 
 Church, had 126, and the second, the Shinsakaye-bashi 
 Church, 120 adult members, and that the allied 
 Presbyterian missions could show in Yokohama besides 
 the Kaigan Church a second with sixty ; in Tokyo, apart 
 from the Shinsakaye-bashi Church, two, as well as four 
 others in neighboring provinces, comprising a total of 
 623 members. 
 
 Moreover, at the beginning of the year 1883 there 
 existed according to a statistical table of the Japanese 
 bi'anch of the Evangelical Alliance, as has been already 
 indicated, in all Japan 93 Protestant churches with 
 4,367 adult native members. Such results, it must be 
 admitted, justify sufficiently the bold measure of 
 organizing churches, which, no matter how small at the 
 beginning, proved themselves excellent centres around 
 which to crystallize the work. The statistical table 
 just referred to also inentions 63 mission schools with 
 2,540 male and female pupils, not counting 109 Sunday 
 schools with 4,637 scholars, partly children, partly adults. 
 At that time there existed 7 theological schools with 71 
 students, from which had gone forth 49 native ordained 
 ministers and 100 unordained evangelists and catechists. 
 Besides these, the 37 native Bible-women, who had been 
 educated in the girls' schools and seminaries, proved 
 themselves exceedingly helpful to the missionaries as 
 teachers of the Scriptures. These results certainly 
 testify to a m.ethod of work on the whole practical, 
 and must create in us the desire to study more in detail 
 some of the most important enterprises. 
 
64 period of laying foundations. 
 
 4, Activity of the Various Missionary 
 Societies Considered in Groups. 
 
 Six chief types, or groups, of missionary societies 
 have to be distinguished ; the Congregationalist, the 
 Presbyterian, the Episcopalian, the Methodist, the 
 Baptist, and the Special group, that is, societies for 
 pursuing particular branches of missionary work, such 
 as, medical missions, women's societies, Bible and tract 
 societies.* 
 
 I. THE CONGREGATIONALISTS. 
 
 During the period now under consideration the Congre- 
 gationalists are represented only by the American Board 
 (American Board of Commissioners for Foreign Missions, 
 or A. B. C. F. M.). The eminently successful Avork 
 of this missionary society has already been mentioned 
 several times. It was formed in 1810 and has its seat in 
 Boston. Its aim is not so much the founding of national, 
 as of local churches, which it endeavors to bring to self- 
 support as soon as possible. This Congregational inde- 
 pendent procedure especially suits the Japanese, as they 
 also lay great stress, and certainly not wrongly, upon their 
 national independence in ecclesiastical matters. Another 
 factor which was of great advantage to the American 
 Board was the large number of laborers, in comparison 
 with other missionary societies, with which it entered 
 
 " The Roman letters written in parenthesis after the full name of each 
 missionary society are the customary, monogrammatic abbreviation for the 
 same. A knowledge of these abbreviations is indispensable for those 
 who would understand the English and American missionary journals. 
 
SOCIETIES BY GROUPS. 65 
 
 the field almost from the beginning-. At the opening 
 of the year 1883, it had in its service 27 male and 
 female laborers, over against 23 and 22 of the Episcopa- 
 lian Methodists and of the Airierican Presbyterians 
 respectively, who came next in point of numbers. 
 Another advantageous factor was the prudent concen- 
 tration of these forces in the three cities Kobe (or Hyogo), 
 Osaka, and Kyoto. All three are situated on the main 
 island of Hondo, are in close connection with each 
 other, and occupy, by reason of their importance and 
 situation, a commanding position for all Japan. The 
 ancient capital of Kyoto, not far from the beautiful 
 Lake Biwa, furnishes an excellent starting point for 
 expeditions into the interior. From Osaka and Kobe on 
 the Inland Sea* connections are easily made with the 
 islands of Shikoku and K}'ushu and by way of the straits 
 of Shimonosekif Avith the entire west coast of Japan. 
 
 The decisive factor, however, for the success of the 
 American Board was one man, who seemed providentially 
 destined to become, as it were, an apostle to his people. 
 This was Neesima, whose name has been already 
 mentioned.! He was born on February, 12th, 1842 in 
 Tokyo, § the son of a samtirai, who at that time stayed 
 with his lord, the dainiyo of Annaka,|| at the capital. 
 
 * In Japanese " Seto-uchi " or " Seto-uchi-no-umi," that is, the sea within 
 the straits ; it lies between Hondo, Shikoku, and KyushQ. 
 t Between Hondo and Kyushu. 
 
 X cf. p. 23. 
 
 § The 14th. of January is often erroneously given as the date of Mr. 
 Neesima's birth ; it was the 14th. day of the 14th year of Tempo, correspond- 
 ing to the date given above. The Tempo era e.xtended from 1830 to 1844. 
 
 [1 A city in the province of Kozuke, about seventy-five miles north west 
 of Tokj'o. This is the paternal home of Mr. Neesima, but not his birth place, 
 as is often supposed. 
 
66 PERIOD OF LAYING FOUNDATIONS. 
 
 His father, rejoiced at the birth of a son, since his 
 former children had all been daughters, and on hearinjy 
 the news, clapped his hands exclaiming " shimeta," 
 that is, I've got it, and " Shimeta " became the name of 
 young Neesima. Afterwards he exchanged this name 
 for that of his foster-father, Mr. Hardy, and has become 
 known in the West as Joseph Hardy Neesima, in Japan 
 as Neesima Jo.* In early youth he learned the Dutch 
 language, served at the age of about twenty-one on 
 board a vessel employed in surveying, and thus reached 
 Hakodate in April 1864. The yearning for knowledge 
 and truth, which had been created in him by the 
 reading of a manual of geography, written in Chinese 
 by an American missionary, which a friend had given 
 him some time before, was soon to be gratified. His 
 inquiring spirit had become dissatisfied with the 
 legendary deities of his native land. He sought for the 
 God who " created the heaven and the earth, of whom 
 he had read in a Biblical history, which had fallen into 
 his hands. At that time the death-penalty hung over 
 everyone who attempted to leave the country ; but 
 stronger than the fear of death was in his bi'east the 
 longing for the wonders of the West and for its God. 
 In Hakodate he became the Japanese teacher of Pere, 
 now Bishop Nicolai, and made the acquaintance of 
 certain friends who aided him greatly in his plan of 
 making his way to the West, 
 
 Finally he was received on board a foreign vessel, 
 which was loading for Shanghai ; but at night, hidden 
 
 * The Japanese equivalent, or /v/;;, of the Chinese ideograph employed 
 to express " Jo " is " Yuzuru," so that the mistake has arisen of considering 
 this the childhood name which at baptism he exchanged for Joseph 
 Hardy. 
 
neesima's early experiences. 6-/ 
 
 in a boat carrying vegetables and other provisions he 
 was obliged to go on board, and even on the ship 
 itself it was with difficulty that he could evade 
 the search of the police. From Shanghai the kind- 
 hearted ship captain gave him free passage in return 
 for all kinds of services, some of which were, of course, 
 such as a proud son of a samurai could look upon only 
 with aversion. In ]-3oston the captain introduced his 
 protege to the owner of his vessel, Alpheus Hardy, a 
 zealous member of the American Board. Neesima found 
 in Mr. Hardy's family a second, a Christian home, 
 and with his whole soul he embraced the Gospel as his 
 and his country's most precious treasure. He resolved 
 to become a missionary to his people and through the 
 liberality of his foster-father, he received the necessaiy 
 collegiate and theological education in Phillips Acade- 
 my at Andover, at Amherst College, and at Andover 
 Theological Seminary. Very characteristic as a starting 
 point of his intellectual and spiritual education is a 
 prayer which Capt. Taylor has preserved for us ; 
 "O God!", so he prayed in October 1865 soon after 
 his arrival in Boston, " if you have eyes look upon me : 
 if you have ears listen to me ! With all my heart I 
 wish to read the Bible, and I wish to become civilized 
 through the Bible." 
 
 During his vacation in 1868 he spent a night at the 
 house of Dr. N. G. Clark, Secretary of the American 
 Board. When in the morning he was asked to conduct 
 the family worship, he did so with a sincerity and 
 fervor, Avhich those who were present have never 
 forgotten. Immediately after Avorship he took Dr. 
 Clark by the hand and asked him most urgently to give 
 him the promise, that he would see to it that, as soon as 
 
68 PERIOD OF LAYING FOUNDATIONS. 
 
 possible, a missionary should be sent to Japan, a promise 
 which was fulfilled the next year. When in 1871 
 Viscount Mori, who at that time was Japanese minister 
 at Washington, called hini to serve Iwakura's embassy 
 as interpreter, he declared ' that he was an exile from 
 his native land and had no other lord than the King of 
 kings.' Thereupon he received a formal and official 
 pardon. In his travels as interpreter of the embassy, he 
 came to know the most important centres of civilization 
 of the old and the new world, and always directed his 
 chief attention to the educational systems of the West. 
 One thought and one desire took hold of him m.ore and 
 more strongly, becoming the motive jDOwer and also 
 the aim of his whole life, namely, that, as all Western 
 civilization rests upon Christian education, so he would 
 provide Christian education for his people, and in 
 addition to this a theological school similar to that at 
 Andover, in order to train for his country native 
 messengers of the Gospel. This was the great desire of 
 his heart. The relations into which he came through 
 his travels with the most influential statesmen of Japan, 
 like Ito and Kido, materially aided him in carrying out 
 this desire. After his return to America he placed himself 
 at the disposal of the American Board. His efficiency, 
 the purity of his character, his burning zeal for his 
 Savior and for the Christianization of his native land 
 constantl}' won new hearts for the mission to Japan. 
 
 At the annual meeting of the American Board, held 
 at Rutland, Vt. on the 9th of October 1874, Mr. 
 Neesima being about to depart as a missionary 
 to Japan, addressed, as if inspired, an appeal to the 
 audience, which moved all hearts, asking for the means 
 for a Christian college in Japan. Thirty five hundred 
 
neesima's return to japan. 69 
 
 dollars was the reply he forthwith received.* In his 
 native land he went first to Annaka, the home of his 
 parents. Most cordially they received him and were 
 soon induced to burn the ancestral shrines standing on 
 the kaniidana,\ later also to receive baptism. As early 
 as the 29th, of November 1875, an academy with a 
 theological departement was opened in Kyoto. It 
 received its name ^^ Doshisha,'' that is, " one aim society," 
 from a Japanese company which was formed to provide 
 and administer the necessary funds. This school grew 
 quickly into a flourishing institution. It began its work in 
 1875 with from six to eight pupils, in rented apartments 
 which were not much better than sheds. At the beginning 
 of 1883, 't owned quite a group of buildings, including 
 recitation halls, dormitories, library, reading-room, chapel 
 etc., and numbered 158 pupils, among whom twenty 
 eight were theological students. As early as 1879, 
 fifteen Japanese theological students had graduated into 
 the ministry, forming a considerable reinforcement to 
 the body of Christian workers in their country. 
 
 That the Doshisha was able to accomplish so much 
 after but four years of existence, was owing to a man 
 who by his labors had most efficiently prepared the way, 
 whose name has already been mentioned, but to whom we 
 now return in order to set in their true light his own 
 m.erits and the seemingly providential coincidence of 
 his labors with those of Neesima. This man was Capt. 
 
 • He had written down the address which he intended to give ; but spent 
 the previous night in wrestling earnesdy in prayer for his country, and then, 
 laying aside his written address, he poured out his heart in those irresistible 
 words, which left no one present unmoved. 
 
 t The shelf on which the miniature temples containing the names of the 
 ancestors stand and before which the members of the family worship and 
 present their daily offerings. 
 
JO PERIOD OF LAYING FOUNDATIONS. 
 
 Janes who in 1872, at the request of the ex-daimyo of 
 Higo, had founded a school in his capital, Kumamoto 
 in Kyushu. Kanamori, one of his pupils, afterward 
 one of the leading pastors of the Kiuni-ai Churches* 
 relates hoAV this remark-able man had unceasingly 
 enlisted the hearts of the students for Christianity by 
 his enthusiastic words and by the example of his loving 
 conduct. Over the townspeople also he is said to 
 have gained a marvellous influence through his sugges- 
 tions and counsels, as well as by his intelligent 
 practical aid in connection with the most varied efforts 
 for introducing the advantages of Western civilization. 
 Every Saturda}- evening he read the Bible with his 
 pupils. At first they only took part in order to 
 learn English and in order to criticize " the Christian 
 teaching ; but finally it conquered ?/5-." " He used to 
 ask us to relate to the lower classes of the people in 
 Japanese what we had learned out of the English 
 Bible." At last thirty of them entered into a sacred 
 covenant, in which they dedicated themselves solemnly 
 to Christ as His servants, and promised to renounce the 
 worship of idols. In connection with the hostility 
 against all innovations, against foreigners and Chris- 
 tians, which, had raged since 1873 through Kyushu, 
 this small band had to undergo persecution and sev-ere 
 trials, now through the mocker}' and hatred of their 
 fellow-students, who were otherwise minded, and now 
 through the anger of their troubled parents. Some 
 of them indeed were compelled to leave Kumamoto, 
 
 * Only five of these students actuall}^ entered the ministry, though 
 nine others rendered important service as teachers in the Doshisha and 
 elsewhere. Mr. Kanamori is not now connected with the Kumiai Churches 
 nor is he engaged in any distinctively religious work. 
 
THE KUMAMOTO BAND. 71 
 
 and Kanamoi'i, after his return home, paid for his 
 steadfastness by being confined to his house for several 
 weeks. 
 
 About twenty of this band broke their vow, but ten 
 of these renewed it again and showed, together with the 
 ten who had remained faithful, and ten others who after- 
 Avards joined the band, that a Japanese knows how to 
 suffer for what he has learned to be true. Private affairs 
 compelled Capt. Janes to leave his field of labor about 
 two weeks before the breaking out of the insurrection in 
 Kumamoto in 1876 ; otherwise he would certainly have 
 fallen the first victim to the popular rage. His thirty 
 students, however, had already gained stability enough 
 in themselves. Like one man they entered in 1876, 
 the Doshisha, which had then just been opened, most of 
 them with the intention of preparing themselves for the 
 work of evangelists and pastors to their people. As 
 they had received a sufficient preparatory education 
 from Capt. Janes, they furnished at once the first class 
 for the theological department, which otherwise would 
 have required years of preparatory worl<. 
 
 The writer of this sketch had the privilege of 
 hearing a most interesting statement regarding the 
 influence of the Kumamoto school from the lips of the 
 Rev. J. T. Yokoi, a former pupil of Capt. Janes, who 
 recently visited Germany. tHe expressed himself to the 
 effect that the results of the work of the American Board 
 were to be attributed first of all to Capt. Janes, the 
 great majority of the pastors associated with its work 
 having been scholars in his school.* 
 
 * This statement, while by no means unnatural at the time and certainly 
 interesting as a testimony to the success of Capt. Janes in winning the 
 respect and affection of his pupils, lays too much stress upon the body of 
 
72 PERIOD OF LAYING FOUNDATIONS. 
 
 After having founded the Doshisha, Mr. Neesima 
 was most active, not merely in the administration of 
 this school, but also by means of his frequent addresses 
 which everywhere awakened deep interest. He was 
 inexhaustible in his resources in connection with the 
 often difficult negotiations with the Government, when 
 it became necessary to secure permission for opening the 
 school, as well as later, for the employment of each 
 individual missionary. 
 
 It was certainly exceedingly fortunate for the Board 
 that through this school, so important in itself, it 
 gained at the same time a permanent foothold in 
 Kyoto, the ancient city of the Emperor and the 
 Rome of Buddhism. No treaty allowed the foot of 
 foreigners to desecrate this sacred soil.* And how 
 hard this soil was, the missionaries of the Board had 
 experienced when in 1872 during an exposition, they 
 
 influence emanating from the Kumamoto Band. No one can deny the great 
 prominence of many of the pupils of Capt. Janes, both in the Doshisha and in 
 the pastorate at the time this statement was made, yet even then, there was 
 manifest a distinct disadvantage in the very fact of this prominence, in that it 
 gave a sectional aspect both to the Faculty of the Doshisha and to the 
 Kumi-ai Churches and tended to diminish the sense of responsibility of other 
 pastors and evangelists. It is not too much to affirm also that the paramount 
 influence which they attained in the Doshisha served to deter other and most 
 worthy men from accepting appointments in that institution — men who 
 would have added great weight to its teaching force. 
 
 Of the class of fifteen to which especial reference is made, the first to 
 graduate from the theological department of the Doshisha, only four Messrs. 
 Ebina, Miyagawa, Yokoi, and Kozaki are now occupied in distinctively religious 
 work. Only two are connected with the Do.shisha. Capt. Janes returned 
 to Japan in 1893, but he has not resumed his auxiliary relation to the 
 missionary movement. D. C. G. 
 
 * This statement is not strictly accurate, for the treaties explicitly declare 
 that a diplomatic agent or consul general may travel freely in any part of 
 the Empire. D. C. G. 
 
HINDRANCES. — YAMAMOTO. Jl 
 
 made use of the privilege of temporarily residing in 
 Kyoto. P^ Japanese who rendered service to the Rev. 
 O. H. Gulick at this time was arrested on suspicion 
 of being a Christian. Mr. Gulick was obliged also to 
 decline an invitation to a school in Kyoto, because he 
 was asked to promise silence with regard to Christianity. 
 In like manner it was at first attempted to make the 
 permission for the opening of the Doshisha dependent 
 upon the promise that the Bible should not be read in 
 the school ; and later on certain missionaries were 
 denied permission to settle in K}'6to, as teachers of 
 this school, because Christianity was taught in it, 
 contrary to the orders of the Government. As late as 
 1880, the governor, wdio was most active in behalf of 
 introducing Western civilization, but who at the same 
 time was hostile to Christianity, gave to the chief 
 officers of sixty four districts in his prefecture explicit 
 instructions to warn the people- against the missionaries, 
 since there were already religions enough in the country. 
 Only as the result of Neesima's ceaseless endeavors, was 
 it possible to overcome the innumeiable obstacles which 
 sprang from these circumstances and secure redress, if 
 necessary, from the government in Toky5. 
 
 Still another most interesting personality must be 
 mentioned here, one who together with Neesima 
 materially promoted the enterprises of the Board. 
 This was Mr. Yamamoto, the blind but intelligent and 
 kind hearted counsellor of the vice-governor of Kyoto. 
 During the above mentioned exposition, Dr. Berry,* of 
 whom more will be said hereafter, had cured him 
 of a severe illness. Ever after Yamamoto showed a 
 
 * Cf. p. 24. 
 
74 PERIOD OF LAYING FOUNDATIONS. 
 
 touching gratitude to the missionaries by untiring 
 intercessions in their behalf. He became a Christian 
 and did not allow himself to be confounded by the 
 disgrace into which he fell on that account. His sister 
 became in 1876 the wife of Mr. Neesima. With the 
 aid of these excellent men the attempts to employ a 
 number of male and female missionaries as teachers 
 in the Doshisha and in the girls' school, which was 
 established soon after, gradually succeeded, and three 
 Christian churches, including the Doshisha College 
 Church, were founded in this capital of Buddhism. 
 
 Just as in this case it was the work of education 
 which broke through the barriers surrounding the 
 treaty ports, so in other cases it was the work of 
 medical missions. By 1872 Dr. Berry had already 
 gathered in Kobe a number of Japanese students of 
 medicine and had won such confidence that Governor 
 Kanda secured for him permission to give to these 
 students instruction in anatomiy by dissection. Similar 
 requests soon came from other places both to him and 
 to his colleague. Dr. Taylor, and by means of their 
 work, and Avith the help of Japanese theological 
 students, and later also of pastors, new stations were 
 opened and chui'ches founded in quite a number of 
 places along the Inland Sea west of Kobe, on the 
 opjoosite islands of Shikoku and Kyushu, on the west 
 coast of Hondo and in the Lake Biwa region.* Often 
 
 * For example along the Inland Sea west of Kobe, in Okayania ; on 
 Shikoku, in Matsuyama and Imaharu or Imabari ; on Kyushu, in Fukuoka ; 
 near the west coast of Hondo in Fukui, where Griffis had carried on his 
 school, and (for a time), in Kanazawa ; in the interior of Hondo at Lake 
 Biwa in Hikone, and not far from there in Yokaichi. — (It could hardly be 
 said, however, that the medical missionary work extended to all these 
 places. — Transl.) 
 
MEDICAL WORK. — I'RISON REFORM. 75 
 
 indeed the desire was at first only for the physician, but 
 at times also in the first place for the Gospel. " Give us 
 first the Gospel, then the hospital. For the latter we 
 can wait but not for the former," were the words of an 
 official from Okayama, a city of g'reat importance on 
 account of its central location. 
 
 A most impressive commentary upon the idea of 
 Christian love, was the reception of the poor into the hos- 
 pitals. Dr. Berry, furthermore, gained much influence 
 by the expression of his opinion regarding the sanitary 
 condition of Japanese prisons, to which access had been 
 granted him. The Government communicated his 
 suggestions to all prison authorities for their observance, 
 in order to promote better care for the health 
 of the prisoners and also a more humane treat- 
 ment in general. What blessings rest upon the 
 cause of missions, especially when it measures its 
 successes not only by the number of baptisms, but 
 b}' the victories which Christian ideas and Christian 
 mercy have achieved ! Christian literatui'e and Christ- 
 ian Bibles were likewise in several cases admitted 
 into the prisons, and thus the good seed was scattered 
 so much the more widely, since, owing to the political 
 disturbances and changes of the time, the prisoners 
 often belonged to respectable families and subse- 
 quently regained influential positions. When in Otsu, 
 at the outlet of Lake Biwa, fire broke out in the 
 prison, the prisoners, to the great surprise of the 
 overseers, aided in extinguishing the flames and 
 did not attempt to escape. It was ascertained that 
 they had been led to this conduct by reading Christian 
 tracts ; and immediately a large number of these were 
 distributed. 
 
'/G rp:RioD OF laying foundatioxs. 
 
 To avoid giving a one-sided description, it must be 
 mentioned that Kyoto, Kobe, and Osaka were not only 
 missionary centres, but that owing to the more favorable 
 popular sentiment in these cities, still more flourishing 
 church life sprang up, together with a manifold educa- 
 tional work. This work was soon strengthened by 
 educated Japanese pastors. The first ordained Japanese 
 pastor in Japan was the excellent Paul Sawayama, Vvdio 
 had received his education in America and who was 
 pastor in Osaka from 1877 to 1887 when he was called 
 to his reward.* 
 
 II. THE PRESBYTERIAN GROUP. 
 
 The churches represented in this group gained 
 greatly in influence and power after 1877 when the 
 churches organized by the American Presbyterian,! 
 the Reformed (Dutch), + and the Scotch United 
 Presb}'terian§ missionary societies united in forming one 
 organization, the " United Church of Christ in Japan. "|| 
 This church was at first governed by a presbytery, and 
 since 1881, when the increasing number of local churches 
 
 * He died at Osaka March 27, 1S87, at the age of only 35 years. His 
 strong faith, self-sacrificing spirit, broad views of Christian duty, and untiring 
 industry won for him the profound respect and warm affection of all who 
 knew him He has been called the " pastor of pastors." D. C. G. 
 
 t The " Board of Foreign Missions of the Presbyterian Church in the 
 United States of America " (A. P. C.) was formed in 1837, and began its 
 work in Japan in 1859 ; cf p. 12. 
 
 I The missionary society of this church was organized in 1S57 and began 
 its work in Japan in 1859. Cf p. 13. 
 
 § The missionary society of the United Presbyterian Church of Scotland 
 fU. P. S.) was organized in 1835, and has been active in Japan since 1874. 
 
 ]j In Japanese: "Nippon Kiristo Itchi Kyokwai ; the Synod of 1890, 
 however, voted to omit the word " Itchi {" United ''). 
 
THE I'RESISYTERIAN jNIISSIONS, 77 
 
 necessitated a division into several presbyteries, it has 
 been governed by a synod which consists of all foreign 
 missionaries, of Japanese pastors, and ciders.* These pres- 
 byteries and their officers direct the general affairs of the 
 church, examine and ordain candidates for the ministry 
 and decide regarding requests for the organization of new 
 churches. In 1877 the missions cooperating with the 
 United Church established the " Union Theological 
 School " in Tokyo, for which the first scholars, twenty 
 five in number, came froin the various schools of the 
 different societies which had united in the formation of 
 the new school. The United Church grew rapidly. 
 At the first meeting of the presbytery on October 3rd, 
 1877, with the venerable Dr. S. R. Brown of the 
 Reformed Church in the chair, 8 churches with 623 
 adult m.embers were represented. The presbytery at 
 this meeting ordained the first three native pastors : 
 Okuno Masatsuna, Ogawa Yoshiyasu, and Toda 
 Tadatsu. At the close of the year 1882, the United 
 Church numbered 25 churches with 18 native pastors 
 and 1,643 adult members. The " Kumiai Churches " 
 numbered at that time 18 churches with 881 adult 
 members, thus together with the " Itchi Kyokwai " 
 2,524 adult members, while the total number of adult 
 Protestant Japanese was 4,367, considerably less than 
 twice the number of these two churches. 
 
 The " Itchi Kyokwai " had its largest number of 
 churches in T5lcyo and vicinity, a few also in the interior, 
 in the provinces of Shinano and Kozuke and in the 
 south at Nagasaki. The theological school, it is true, 
 
 * In Japanese, presbjlery is called " chukwai " (middle assembly) ; the 
 Synod " Daikwai " (Great Assembly) ; below the " chukwai " stands the 
 " shokwai " (small assembly) or session of each local church. 
 
78 PERIOD OF LAYING FOUNDATIONS. 
 
 numbered at that time only i8 students. While the 
 American Presbyterians, so far as the number of church 
 members is concerned,* left their two allies far in the 
 rear, the Reformed Charch disting^uished itself by 
 being most successful in raising up native pastors. Of 
 the 1 8 mentioned above, lo belonged to this church. 
 The small, but well-conducted and self-denying Scotch 
 society, on the other hand, supplemented the labors of 
 the other two through the medical work of Dr. Faulds. 
 He opened in 1875 in Tsukiji, on the Foreign Conces- 
 sion of Tokyo, the Tsukiji Hospital, the first really 
 missionary hospital. Far out upon the sea shone its 
 banner with the red sun of Japanf and in it a 
 white cross, inviting sufferers into its spacious, cheer- 
 ful waiting-room, on the walls of \\'hich were hanging 
 the Lord's Prayer, the Ten Commandments, and 
 the Apostles' Creed, attracting the attention of all 
 who entered the room, and directing the thoughts 
 of those who waited for the j^hysician of the body 
 to Him who is the physician of the soul. This hall 
 was also used for the instruction of Japanese medical 
 students, and for religious and scientific lectures. The 
 latter were soon so well attended that larger rooms had 
 to be rented. 
 
 Dr. Faulds delivered special lectures on Darwin's 
 theory of evolution, in which he opposed the atheistic 
 conclusions drawn therefrom. How praiseworthy is 
 such a lecture from a ph}'sician and non-theologian, 
 as a counterweight to the influence of Western 
 scepticism and materialism, unfortunately spreading fast 
 
 * Out of a total of 1,643, i,oS2 belongtd to th':ir work, 
 t 'The Japanese national eniblem is a red ball on a white background, 
 representing the rising sun. 
 
DR. FAULDS' WORK. 79 
 
 among the followers of Confucius already reared in 
 scepticism ! ]3r. F'aulds' hospital was recognized by 
 the Government, and at the time of the cholera 
 epidemic, he himself was invested with official authority. 
 Episcopalians and Methodists also, at great distances 
 from Tokyo, gratefully acknowledged the blessings 
 going out from this hospital. Including those who 
 came only for consultation, it was visited by about 
 15,000 patients annually until 1882, when through the 
 competition of a government institution, a falling-off 
 took place. Dr. Faulds also earned great praise by the 
 publication of portions of tiie New Testament, religious 
 tracts, and other literature in raised type for the blind ; 
 as well as through the assistance he rendered to a 
 company of Japanese philanthropists, in the erection of 
 a blind asylum to which the Emperor himself con- 
 tributed. Such labors of love showed in the clearest 
 light that it was not only zeal to make proselytes, but 
 mercy and love which governed the missionaries.* 
 
 III. THE EPISCOPALIAN GROUP. 
 
 This group includes : 
 
 I. — The "Church Missionary Society" (C. ]M. S.), 
 being the missionary society of the " Low Church " 
 party in the Church of England. It was organized in 
 1799 and has been at work in Japan since 1869, with 
 its chief station in Nagasaki. It has secured a foot- 
 hold, since 1879, ^^"^ certain centres in the South of 
 Kyushu ; for example, in Kagoshima, Saga, and Kuma- 
 
 * While Dr. Faulds' work was certainly most beneficent and successful, 
 the amount of space given to it here is far in excess of the influence which it 
 has had in building up the " United Church."' — (Transl.) 
 
8o PERIOD OF LAYING FOUNDATIONS. 
 
 moto, also in Osaka, from whence connections have 
 been made with Shikoku and the West ; and in Hako- 
 date, from which station Mr. Dening, and later Mr. 
 Batchelor, visited the Ainus, as the first pioneers of 
 work among them. Stations also were opened in Tokyo 
 and Niigata, the latter, however, was given up in 1883 
 and its buildings transferred to the " American Board," 
 on account of the necessity which was felt for con- 
 centrating the work in hand. 
 
 2. — The "Society for the Propagation of the Gospel 
 in Foreign Parts " (S. P. G.), representing the " High 
 Church " party of the " Church of England," organized 
 in 1 701, and operating in Japan since 1873, with 
 stations in Kobe and Tokyo. It stands far behind the 
 " Church Missionary Society " in success and in ability 
 to train churches into self-support. 
 
 3. — The " Protestant Episcopal Church of the United 
 States of America" (A. E. C), founded in 1835 and 
 operating in Japan since 1859, ^^'^^ ^^ Nagasaki, then, 
 after some years of interruption, since 1869 in Osaka, 
 and later in Tokyo, under the leadership of Bishop 
 W^illiams. 
 
 At the close of 1882, all three societies numbered 15 
 churches, with 593 adult members and 15 theological 
 students in 3 schools. The divided condition of the 
 work, which also Mr. Warren of the C. M. S. laments, 
 is plainly visible. 
 
 IV. THE METHODIST GROUP. 
 
 Four societies belong to this group : 
 
 I.— "The Methodist Episcopal Church" (M. E. C), 
 dating from the ordination of Coke by J. Wesley as 
 
THE IME'lIIODIST MISSIONS. 8 1 
 
 bishop in 1784, but in its present form, from 1819. Its 
 work in Japan was begun in 1873. 
 
 2.—" The Methodist Church of Canada " (M. C. C), 
 Avhich has also been working in Japan since 1873. 
 
 3. — "The Evangelical Association of North America" 
 (E. A.), an offshoot of the Methodist Episcopal Church. 
 Its representatives came to Japan in 1S76. 
 
 4. — The Missionary Society of the " Methfjdist 
 Protestant Church " founded in 1828, (M. P. C), 
 differing from the Episcopalian Methodists only in 
 church government. It has been working in Japan, its 
 first missionary field, since 1880. 
 
 At the close of 1882 the Methodists had altogether 
 772 adult converts in 20 churches, 2 theological 
 schools with a total of 19 pupils, and 18 other schools 
 Avith 149 male and female pupils. Their strength lay 
 in their schools. The Episcopalian Methodists, who are 
 the most prominent of this group, announce as their 
 programme, in connection with each local church a 
 school, in each central station a high school, in Tokyo 
 a college. — Until 1883, the most important fields of 
 labor were : in the north, Yokohama and Tokyo with 
 the neighboring province of Shimosa ; further north, 
 Yamagata and Senclai ; then along the coast between 
 Tokyo and Osaka, Shizuoka and the important city of 
 Nagoya, the fourth largest city of the empire, situated 
 in a commanding location ;* in the south, Nagasaki 
 and Kagoshima ; and in the far north on the island of 
 Yezo, now called Hokkaido, Hakodate. 
 
 * Nagoya was formerly the residence of the daunyo of Owari 
 
82 PERIOD OF LAYING FOUNDATIONS. 
 
 V. THE BAPTISTS. 
 
 These are represented by the " American Baptist 
 Missionary Union " (A. B. U.) organized in 1S14, and 
 the English " Baptist Society for Propagating the 
 Gospel among the Heathen," founded in 1792. The 
 latter began Avork in Japan in 1879, the former in 1873. 
 In 1S82 both together numbered 10 churches with 254 
 adult members. The great majority of these falls to 
 the American Baptists. Mr. Mori Arinori * rented 
 them in 1874 a house in Surugadai, the centre of 
 T6ky5, for a girls' school. They also laid great stress 
 upon education, bat owing to a lack of laborers they 
 made at first but little progress. Since 18S0 they have, 
 however, had greater success, especially through the 
 labors of a Japanese who came over to them from the 
 Greek Church, at first in his native city of Moriol^a, in 
 the North east of Hondo, and later in Sendai. These 
 results were gained especially by means of revivals which 
 later on created great excitement, especially in the latter 
 city. The English Baptists were greatly hindered in 
 their work by the conscientiousness with which they 
 declined to use for missionary purposes the passports 
 for the interior, which were never given except for 
 purposes of health or for scientific observation. 
 
 * Cf. p. 49. 
 
THE SPECIAL GROUP. 
 
 VI. THE SPECIAL GROUP. 
 
 Medical and Woinciis Missionary Societies, Bible, 
 and Tract Societies. 
 
 1. The only purely medical missionary society was 
 the Edinburgh Medical Missionary Society, founded 
 in 1843, which began work in Japan in 1S74. Dr. 
 Palm, the missionary of this society, after a brief stay 
 in Tokyo, labored in faithful devotion in Niigata fiom 
 1875. There Miss Bird found him in 1878 with a 
 large medical practice; but in 1883 he was obliged to 
 leave his work and return to England. 
 
 2. Quietly but effectively labored the two Women's 
 Missionary Societies already mentioned, namely, the 
 " Women's Union Missionary Society " (W. U. M.) and 
 the " Society for Promoting Female Education in the 
 East " (S. P. F. E.). The former, in Japan since 1871, 
 labors in union with the United Church of Christ by 
 means of their Mission Home in Yokohama ; the latter, 
 since 1877, in connection with the English Church 
 Missionary Society by means of a girl's school in Osaka. 
 Both have exerted their influence in various ways 
 through their intercourse with the women of Japan. 
 
 3. and 4. Not technically missionary societies, but 
 exceedingly efficient pioneers and colaborers, were the 
 Bible and Tract Societies. In 1882 three Bible 
 societies operated in Japan : the " American Bible 
 Society " (A. B. S.) in Japan since 1876,* with deposi- 
 
 * Although the American Bible Society was not represented in Japan by a 
 formally appointed agent before 1876, it had taken the principal share in the 
 expense of Bible circulation, so far as American Missionaries were concerned. 
 
84 PERIOD OF I.AVING FOUNDATIONS. 
 
 tories in Yokohama and Kobe since 1878; the 
 " National Bible Society of Scotland " (X. E. S. S.) since 
 1875 ; and the "British and Foreign Bible Societ}^ " 
 (B. F. B. S.), in Japan since 1876. These societies 
 sold in 1882, 16,578 New Testaments and Bibles ;* the 
 latter mostly in Chinese but some in English, and since 
 1S80 also, complete New Testaments in Japanese. 
 Besides these they sold 38,249 separate parts of the 
 New Testament. Side by side with the Bible societies 
 labored the American Tract Society, and the London 
 Religious Tract Society which placed a number of 
 religious publications in circulation, partly in Chinese, 
 and partly, in ever increasing proportion, in Japanese. 
 
 Of especial importance to the work of all m.issions 
 was the completion of the translation of the New 
 Testament into Japanese by a committee, in Avhich all 
 missionary societies were represented. This committee 
 was organized in September 1872 and completed its 
 labors in 1880. For the translation of the Old Testa- 
 ment a similar committee was organized in 1878. This 
 committee, however, did not complete its labors until 
 1888, so that the work of translation will be noted in the 
 next division. Japanese religious newspapers also did 
 much good. The first of these was published in 1 876 by 
 
 from the first. The same Bible Society furnished the funds, needed by the 
 Yokohama Translation Committee from September, 1875. In like manner 
 the connection of the British and Foreign Bible Society with the work in Japan 
 antedates by many years the appointment of an agent, or the organization 
 of a committee of superintendence. The Chinese Testaments mentioned 
 in the early part of this history were for the most part copies of the Bridgman- 
 Culpertson Version of the A. B. Society. — D. C. G. 
 
 ' Complete Bibles about 300. A more distinct statement cannot be given, 
 because one society does not distinguish in its report between New Testaments 
 and complete Bibles. 
 
DECT.INE OF NATIVE RELIGIONS. 85 
 
 the American Board under the name of " Shichi-Ichi 
 Zappo," that is " Weekly Miscellany." Later it took 
 the name of " Fukuin Shimpo," that is, " Gospel News." 
 In 1882 it issued 760 copies. There has also been 
 published since 1876, chiefly under the care of Mrs. E. R. 
 Miller, with the assistance of Mr. I\Iiura Toru, the 
 " Glad Tidings " (" Yorokobi no Otozure ") together 
 with a children's paper. In 1882 the Glad Tidings had a 
 circulation of 3100 copies, and the children's paper one 
 of 500 copies. 
 
 5. Opposition and Gradual Decline of the 
 
 Native Religions. (Efforts of the 
 
 Buddhists at reform. — the Shin 
 
 sect. — Religious Scepticism.) 
 
 While these missionary forces, looked at by them- 
 selves, certainly appear considerable and their success 
 pleasing, it remains true, nevertheless, that as regards 
 the great mass of the people, these missionary efforts 
 had but little real effect. They remained mostly 
 indifferent and continued to hold — no matter how 
 superficial!}' — to the old traditional religions and to 
 the morals of Confucius. It is a mistake to under- 
 estimate their power. When at first Shinto and 
 Buddhist priests kept themselves in loft}- neutrality and 
 politely entered into unconstrained intercourse with the 
 missionaries, it was merely because they undervalued 
 the power of Christianity. It Avas in Niigata, so 
 unsusceptible to Christianity, that Christian literature 
 was offered for sale in the grounds of Buddhist temples, 
 
86 PERIOD OF LAYING FOUNDATIONS. 
 
 and was even bought b}' Buddhist priests. It was a 
 clear indication of the growing influence of Christ- 
 ianity that the priests, and ahnost exchisively Buddhist 
 priests, began to set themsclv^es in decided opposition 
 to it during the period now under review. At times 
 they were perhaps goaded on by the gradual loss of 
 their government revenues. In some places they 
 succeeded in inducing the authorities to use measures 
 intended to repress Christianity. However, the time 
 for this was largely past. When in 1876 they com- 
 plained to the chief judge of Hyogo about Christianity, 
 he calmly replied that Christianity was no crime, and 
 the Governor told them point blank, that if they would 
 lead a life of self-renunciation, as priests in former times 
 had done, if thc)- Avould preach and do works of charity 
 and mere}', they would find but little cause for 
 complaint. 
 
 But serious attempts to resist thc influence of Chris- 
 tianity were not wanting. The more judicious among 
 the priests recognized the necessity of learning to know 
 their enemy in order to oppose him. It was most 
 likely in this spirit that as early as 1872 some Buddhist 
 priests requested through Viscount Aoki, then secretary 
 of the Japanese legation at Berlin, Pastor Lisco of that 
 city for lectures upon Christianity. Later on students 
 in Buddhist seminaries were required to study the New 
 Testament. The Shinshu, or Monto sect, especially tried 
 by reconciling its doctrines with modern civilization 
 to gain the precedence over Christianitj'. This sect was 
 founded in Japan in 121 3 A. D. by Shinran Shonin as 
 a reform movement, x'eminding us somewhat of Protes- 
 tantism in its rejection of the celibacy of the priests, 
 pilgrimages, fasts, and the like : the Buddhist books 
 
THE SHIN SECT. 8/ 
 
 were translated into Japanese out of the original Indian 
 language, which most of the priests themselves did not 
 understand ; and deeds of mercy were proclaimed as the 
 onl}' true worship. One of the leaders of this sect 
 during the years reviewed in this section was the 
 English-speaking priest, Akamatsu. He had travelled 
 much in the West, and it was with him that Miss 
 Bird,* an English lad}-, had in 1878 her most interesting 
 interview at Kyoto. 
 
 In 1879 ^ pamphlet appeared which endeavored to 
 represent the doctrines of this sect as an enlightened 
 religion, purified from superstition, monotheistic, related 
 to Protestantism, but superior to it. It appealed to a 
 creed drawn up by Rennyo Shonin, the chief-priest of 
 the sect in the eighth generation from the founder.! 
 The S/ivis/ifi, literall}' translated, " true doctrine," 
 instructs its adherents to pay no attention to other 
 Buddhas but to put their faith only in Amita Buddha, 
 or Amitaba.t His in^imeasurable mercy (Amita= 
 immeasurable) is the only power which can redeem 
 men from the misery of this world and enable them to 
 enter Nirvana, that is, eternal bliss. From the time of 
 
 ' " Unbeaten Tracks in Japan ; " II. pp. 243-253. 
 
 f The following is the creed as oiven by Mr. Akamatsu himself in the 
 April number of the 'Chrysanthemum' for 1881. "Rejecting all religious 
 austerities and other actions, giving up all idea of self-power, we rely upon 
 Amita Buddha with the whole heart for our salvation in the future life, which 
 is the most important thing ; believing that at the moment of putting our faith 
 in Amita Buddha our salvation is settled. From that moment invocation 
 of his name is observed as an expression of gratitude and thankfulness for 
 Buddha's mercy. Moreover, being thankful for the reception of this doctrine 
 from the founder and succeeding chiefpriests, whose teachings were so 
 benevolent, and as welcome as light in a dark night, we must also keep the 
 laws which are fixed for our duty during our whole life." 
 
 X Amitaba — Immeasurable Light. 
 
88 PERIOD OF LAYING FOUNDATIONS, 
 
 putting faith in Buddha man does not need any means of 
 self-help, such as penances, pilgrimages and the like ; ex- 
 cept only as " thanksgiving for salvation," provided one 
 invokes Buddha's name, fulfils his moral duties and keeps 
 the laws of the government. The Shinshii sect makes no 
 difference between priests and laymen, and forbids all 
 prayers or supplications for happiness in the present life, 
 because the events of the present life can not be altered 
 by any of the Buddhas, not even by x\mita Buddha, 
 but are dependent upon man's conduct in a previous 
 existence, in accordance with the laws of the transmi- 
 gration of the soul. It seems indeed as if we find here 
 justification by faith in mercy, and in connection with 
 this, just as we have it in Protestantism, an opposition to 
 all external deeds of merit or priestly arrogance. In 
 addition to this, the demands of modern natural science 
 seem to some to be met more satisfactorily than in 
 Christianity ; for in contrast to the belief of Christians 
 in the interference of God with the course of this 
 earthly life, as well as in the hearing of prayer for 
 temporal gifts — which seems possible only by an 
 interruption of the regularity of nature, — such prayers 
 are directly forbidden, since Buddha does not interfere 
 with the course of earthly events. 
 
 This is not the place for examining how far the 
 pamphlet in question has imported modern ideas into 
 the ancient teaching of Shinran, perhaps in part 
 through a not wholly imjDartial translation of Rennyo 
 Sh5nin's creed. The intention only is to note how 
 impossible it is to fill up the gulf between this 
 modernized Buddhism and Monotheism and Protes- 
 tantism when rightly understood. In the first we 
 have Amita, whose precedence over all other Buddha 
 
BUDDIIIS-M AND PROTESTAXTISM. 89 
 
 revelations is in no way pi'oved, wiio has neither created 
 the world nor exerts any influence upon it ; in the other 
 we have the absolute Spirit and Father of all, without 
 whom nothing is that is, without whom not a sparrow 
 falls to the ground, not because man-like He 
 interferes occasionall}' with the course of His creation, 
 but because He is efiicient in all things, and because 
 the laws of nature themselves arc nothing but the 
 constant outflowing of His almighty wisdom and 
 mercy I In the one, we find the mercy of Amita, an 
 image of fancy derived from the life of the Indian sage, 
 interwoven as it is with legends; in the other the 
 historic Christ, in whose life and death the divine 
 sonship of man and the revelation of the love of God 
 have become realities ! Thus Buddhism presents an 
 arbitrary faith in a shadow which has no corresponding 
 reality, a faith wdiich has only an external connection 
 with a better walk of life ; while Protestant Christianity 
 presents a faith wdiich consists in being moved by the 
 forgiving love revealed in Jesus and by the new life 
 which has dawned for us in Him, and, tlTeref ore, is itself 
 a new life in God and a new power from God, for 
 the transformation of the whole external life ! The 
 Nirvana of the one faith is really non-existence, the 
 visionary blessedness of souls, weary of this world, in 
 the happy contentment, hereafter to be exempt from 
 all the miseries of existence. It must be contrasted 
 with the end of the Christian revelation, namely, the 
 blessedness and perfection of the true inner life by 
 perfect communion with God and with all whom our 
 souls have loved ! 
 
 Nevertheless, the influence of tlie Shinshu sect upon 
 large circles of educated people and the power of 
 
90 PERIOD OF LAYING FOUNDATIONS. 
 
 Buddhism in general, especially along the coasts and in 
 the cities must not be under-estimated. Even where 
 Shintoism predominates, it is seldom free from Buddhistic 
 elements. An experienced missionary of this period 
 once said that no matter what a Japanese may be 
 during his life, in death he is a Buddhist. A peculiar 
 phenomenon was a journal published in 1880 in Ky5to 
 under the name of the " Two Religions' Magazine." 
 It represented Shintoism and Buddhism as two equally 
 important pillars of the governm.ent, " two wings " of 
 the same army, as it were, and demanded the aid of the 
 government for the priests of both religions. It was 
 an attempt of the Buddhists to strengthen their cause 
 by the help of the Shintoists ; but the latter maintained 
 such a cool, unfavorable attitude that the journal soon 
 appeared as a " Buddhist Magazine." This and other 
 Buddhist paj^ers and magazines, published in opposition 
 to Christianit}-, chose as their points of attack mostly 
 the excrescences and seeming contradictions which 
 soon disappear before a deeper comprehension, and 
 such passages of the Bible as are offensive when the 
 ]5ible is considered as mechanically inspired. Their 
 growing number, (for in two months of the year 1S81 
 three such pamphlets appeared) only betrayed to the 
 people the growing fear on the part of the priests of 
 the ever increasing power of the Gospel. In one of 
 these pamphlets it was said : " Christianity is spreading 
 like a fire upon a grass plain, so that in the capital 
 and in the country there is not a' place where it is not 
 preached." 
 
 Anti-Christian meetings also were a sign of the times, 
 but often they only served to stimulate the curiosity of 
 the people in the direction of Christianity. The worst 
 
EVIDENCES OF DECLINING FAITH. 9 1 
 
 enemy of the Buddhists was their own lack of convic- 
 tion and of confidence in their cause. Occasionally 
 the priests would say that the battle of the future was 
 to be fought, not so much between Christianit}^ and 
 Buddhism, as between Christianity and materialism. 
 The Scotch Presbyterian missionary Davidson of 
 Tok}'o in 1878 told of a young- inquirer who some 
 time before had travelled nearly two hundred miles to a 
 Buddhist temple in order to become a priest, but 
 had been dissuaded from so doing ' since Buddhism 
 was on the decline.' A Buddhist priest who had 
 confessed to Archdeacon Shaw of the S. P. G. Society 
 that he was a Darwinist, when asked how he 
 could still be a priest, replied that he could not do 
 otherwise, since the priesthood was hereditary with 
 them. What wonder that no one wanted to accept 
 longer the faith of the priests, and that in this way the 
 scepticism, alread}^ so widely diffused and which offered 
 the most obstinate opposition to Christianity, was 
 stimulated still more. 
 
 Every Japanese held most tenaciously that the 
 priest, and, therefore, also the missionary, praised 
 religion to others only from prudential reasons, perhaps 
 not from any gross self-interest, but with the well meant 
 intention of educating the people by means of religion 
 — whether true or false — to morality. Mr. Davidson 
 gives an account of a baptized Japanese who had 
 confessed to him that he himself and a friend of his 
 had often wondered at his cleverness in making it 
 appear in his preaching, as if he realh' believed what he 
 said. When his friend had been converted and 
 had become an evangelist, he could not help laughing 
 aloud, since he thought he noticed in him the same 
 
92 PERIOD OF LAVIXO FOUNDATIONS. 
 
 skill in dissimulation at which the}- had laughed in the 
 missionary. 
 
 Fortunatel}- the tliirst for the trutli broke its way 
 through all scepticism, even into the very midst of the 
 priests. In a meeting of priests in Niigata, which 
 considered measures for the repression of Christianity, 
 the priest Yokoi demanded that they should first 
 study to know the new religion. In a second meeting 
 he demanded a reform of the priesthood. When upon 
 this he was accused of secretly inclining to Christianity, 
 he resigned his position in his country parish, travelled 
 many miles to Tokyo, stripped of everything and 
 mostly on foot, went to Mr. Davidson's house, and 
 after seveie inner struggles became a Christian and 
 subsequent!}- a pastor,* 
 
 6. Common Features of Japanese 
 Missionary Life. 
 
 A. Mass Ma-finos. 
 
 An important advance of public sentiment in favor of 
 Christianity was marked b}' the Christian mass meetings 
 which began to be held in 1880. Seven years before, 
 Japanese had gone to Christian preaching services only 
 when they were held in j^rivate rooms, and even then 
 they had only one ear for the sermon. With the other 
 ear the}^ listened for the coming of the policeman, 
 
 * This man labored efficiently for some time, and died a few years ago 
 of cholera. He must not be confounded with the Rev. J. T. Yokoi, now 
 residing in Tokyo. 
 
MASS -MEKTINGS. 93 
 
 having- before entering the house carefully looked 
 around to see whether one were near. Now Christian 
 mass meetings could be held in Tokyo in the open air. 
 At the suggestion of Japanese Christians such a meeting 
 was arranged for October 13th, 1880. The ground for 
 it had been prepared by the lectures of Dr. Faulds. 
 The spectacle was peculiar and interesting. The place 
 of meeting Avas the garden of the " Seiyoken," a rural 
 restaurant on the border of the Uyeno Public Parle, 
 famous for its monuments over the graves of former 
 Shdguns, and where in 1868 the last bloody battle for 
 the Shogun had been fought. The front veranda of 
 the house served as a platform for the speakers. In 
 front on an island in a miniature lake, stood the temple 
 of Benten, the Buddhist goddess of Beauty ; within 
 hailing distance on the left was the temple of the uni- 
 versally worshipped, thousand-handed Kwannon, the 
 goddess of Mercy ; in the rear was an image of Buddha. 
 This meeting, in which many lectures and addresses 
 were given, lasted several hours. Thousands of every 
 class attended, coming and going ; and a local paper in 
 Tokyo spoke of it with respect and approval. 
 
 Kyoto, whose governor had that same year made 
 place for one less hostile to Christianit}', saw at that 
 time the astonishing spectacle of large Christian 
 meetings in the theatres, where for hours the attention 
 and interest of thousands was held by various addresses. 
 Among others Pastor Kanamori spoke on " The nature 
 and character of God," Mr. Neesima on the subject, 
 " Christianit}' adapted to the whole world." Among 
 those who attended were also Buddhist priests, and a 
 Buddhist magazine reported : that " the rooin was crowd 
 ed day and niglit, the addresses were well jorepared 
 
94 PERIOD OF LAVING FOUNDATIONS. 
 
 and were appropriate ; those on ' Faith ' and ' Cause 
 and Effect " were deeply interesting and were calculated 
 to move the uneducated ; the speakers were eloquent ; 
 one lecture entitled ' Love God and our neighbor ' was 
 unique ; with regard to love, our Buddhists have 
 reason to feel ashamed." Then followed a reference 
 to the inner dissensions of the latter. 
 
 ]''>. Desire for Independence on the Part of the 
 Japanese Churches. — Self -support. 
 
 The success of missionary work was greatly furthered 
 by the ardent desire for self-support and independent 
 activity which all missionaries praise as a characteristic 
 trait of the Japanese churches. As has already been 
 indicated, the American Board distinguished itself by its 
 zeal and skill in fostering this trait. At the close of 
 1882, out of the 83 Protestant churches in all Japan, 13 
 were entirely self-supporting. These were all churches 
 connected with the work of the American Board, and 
 the other five churches associated with it were partially 
 self-sujDporting. The 26 churches of tlie " Itchi 
 Kyokwai " and " Cumberland Presbyterian Church," as 
 well as the 20 churches of the Methodists, Avere also 
 partially self-supporting, and of the former four were 
 aided by other Japanese churches, and hence not by 
 the missionary society. Of the Baptist churches, on 
 the contrary, four were entirely dependent upon foreign 
 aid, and six; jDartly ; of the Episcopal churches seven 
 entire!}' and eight partly ; of the latter, however, two 
 (C. M. S.) were aided only by other Japanese churches ; 
 to those entirely dejDendent upon foreign aid belonged 
 
FINANCIAL INDEPENDENCE. 95 
 
 all five churches of the " Society for the Propa^^ation of 
 the Gospel." 
 
 The greater or lesser ability of the churches, connect- 
 ed with these various missionary societies, to care for 
 themselves depended in some degree upon the smaller or 
 larger membership of each local church. The average 
 membership of each Baptist church was from 25 to 26 
 adults ; of the Episcopalian and Methodist churches, 
 from 38 to 39; of the Kumiai Churches 49; of the 
 " Itchi Ky5kwai " 6^. But the conclusion seems, never- 
 theless, justified that those missionary societies which 
 b}' reason of the polity of their churches granted to 
 their JajDanese churches the greatest freedom and the 
 strongest impetus for self-government, were also the 
 ones who gave the churches the strongest incentive to 
 self-support : in the greatest degree the Congregational- 
 ists, whose churches were behind the Presbyterian 
 churches in membership ; then the Presbyterians, 
 Methodists, and the Episcopalian societies. 
 
 An interesting example of energetic, independent 
 activity was furnished by the church which Mr. 
 Neesima founded soon after his return fromi America, in 
 his parental home in Annaka. He was there, altogether, 
 only a few week-s and the church remained for some 
 time thereafter without a pastor or a missionary. 
 Nevertheless it established and maintained regular 
 Sunday and week day services, as well as an evening 
 school for girls ; while it extended its activity beyond 
 its own town, paid the travelling expenses of ministers 
 coming from other j:)laces, and finally engaged in 1879 
 its own pastor entirely with its own means. 
 
 Of this and other churches of the American Board, 
 one of the missionaries said at that time : " The self- 
 
96 FEKIOD OF LAYING FOUNDATIONS. 
 
 supporting churches develop a remarkable activity." 
 When in 1S74 the Japanese treasurer of the First 
 Kumiai Church, of Osaka, which was at the time entirely 
 self-supporting", requested the missionary ])eForest for 
 mission aid for the necessary increase of the pastor's 
 salary, and showing the accounts, explained that 
 the church had done its utmost, Mr. DcForest answered 
 that he could well help, but that it would set a 
 bad example. After twenty four hours the treasurer 
 returned with the remarlc : " I am sorry to have 
 made you unnecessary trouble ; I think we can do it 
 alone." 
 
 C. Iiidcpcndciit Churches. 
 
 The endeavor of the Japanese Christians for inde- 
 pendence showed itself also in the springing up of 
 churches which never joined any of the bodies organized 
 in connection with the various missionary societies. 
 One of the very first Japanese converts, Awazu Komei, 
 whom Mr. Ballagh had baptized in 1868, a n-ian burning 
 with zeal for the Christianization of his people, founded 
 sucli an independent church. He died as early as 1880, 
 shortly after the news of the great Christian October 
 ineeting in Tokyo had illumined the darkness of his 
 dying hours, an evening glimmer for his life, a morning 
 dawn for his people. This church was afterwards 
 consolidated with the First Congregational Church of 
 Tokyo. 
 
 At the close of the year 18S2 there were among 93 
 churches with 4,367 adults altogether, 2 independent 
 churches with 127 members ; a small number indeed, but 
 their importance is very marked when it is remembered 
 
TNDKrENDENT CHURCHES. 97 
 
 that rarely could a missionary society favor the organ- 
 ization of such churches, and that other native pastors 
 than those educated by the various missionary societies, 
 and, therefore, stronc^ly influenced by them, could not 
 be had. One of these churches was in Tokyo, the other 
 in Sapporo on the island of Yezo. 
 
 The Church in Sapporo is of especial interest. The 
 so-called" Colonization Department for Yezo " (Kaitaku- 
 shi) had established in Sapporo an agricultural school, 
 which from 1876 was under the direction of Pres. 
 Clark of the Massachusetts Agricultural College. Al- 
 though not a missionary, he used his influence system- 
 atically in the interest of missions, and knew how to 
 win, by his instruction as well as by his daily life, many 
 of his pupils to Christianity. When government 
 officials admonished him that his work was to teach 
 not Christianity but morality he replied, pointing to 
 the Bible : " If I am to teach morality here is my 
 textbook," thus showing to his faultfinders that morality 
 and religion can not be separated. On Sundays 
 he preached. His influence upon his pupils was 
 especially strong on account of the practical manner in 
 which he taught agriculture, by using all moral levers 
 possible, together with the other means of instruction. 
 In practical work and on agricultural excursions, he 
 took the lead in endurance and in all kinds of self-denial 
 and hardship, thus showing to his pupils that he 
 could be a good farmer, and one too not afraid 
 of hard work. He remained in Sapporo only one 
 year, but when Mr. Dening of the C. M. S. went 
 there in 1878, he found among fifty pupils seventeen 
 who were Christians. They soon formed a church 
 which has never connected itself with any foreign 
 
98 PERIOD OF LAYING FOUNDATIONS. 
 
 mission, but which has gratefully accepted the occasional 
 services of missionaries. 
 
 D. Native JMissionary Societies. 
 
 Still more important than these indej^endent churches 
 as related to the extension of Christianity and its inde- 
 pendent and national development was the organization 
 of native missionary societies. In 1880 the "United 
 Church of Christ " formed its " Home Mission Board," 
 and the " Kumiai Churches " their " Home Missionary 
 Society." But more than that, Christian societies, 
 independent of any mission, were formed, especially the 
 *' Seinenkwai " or the Young Men's Christian Association. 
 At first its membership was limited to Tokyo, but 
 soon it branched out all over Japan and became a 
 flourishing society. Its members belong to the churches 
 of the various denominations, but some local branches 
 also admit non-church members who are interested in 
 Christianity. In 1880 the Y. M. C. A. began the 
 publication of the " Rikugo Zasshi," a Japanese Chris- 
 tian monthly, which from 1 882-1 890 was edited by 
 Pastor Kozaki, and had a circulation of about 800 
 copies. It published also matter not directly religious, 
 but was constantly upon its guard to defend and 
 to promote Christianity.* — " Sekkyo " and " enzetsu 
 kwai " — societies for providing preaching and lecturing 
 meetings — were also formed, which instituted public 
 
 * It was the organ of the V. M. C. A. only for a very short time, and 
 became afterwards the property of a private company of Christian men ; 
 Mr. Kozaki remained its editor until his removal to Kyoto in logo. During 
 this time its circulation increased to 1400 copies ; it hns since passed into 
 others hands and is not now a distinctively Christian periodical. — (Transl.) 
 
EFFORTS FOR UNION. 99 
 
 gatherings in city and country. There was also organ- 
 ized a " Shimbokkwai," a sort of Christian fraternization 
 society for mutual acquaintance and edification. All 
 these were interdenominational.* 
 
 li. Beginniii^ of Efforts for Union. 
 
 The more the ardent desire for independence showed 
 itself on the part of the Japanese Christians, and the 
 more freely they sought for union among themselves, 
 stepping beyond all denominational barriers, the more 
 strongly the necessity of harmonious cooperation on 
 the i^art of all missionary societies made itself felt. In 
 this connection, the great conference which convened 
 in Yokohama on the 20th, September 1872 for appoint- 
 ing a union committee from all missionary societies, for 
 the translation of the New Testament, proved of great 
 advantage. A similar conference convened in 187S for 
 the translation of the Old Testament. An event of 
 great importance and of great influence for bringing 
 the various churches together was undoubtedly the 
 celebration in Tokyo of the completed translation 
 of the New Testament, on April 19th, iSSo. The 
 establishment also of a separate branch of the Evan- 
 gelical Alliance for Japan, which included all missionary 
 societies, lilcewise furthered union. 
 
 This endeavor for union found, however, its most 
 striking and commanding expression, and at the 
 same time its most powerful promotion, through the 
 
 * These societies were but shortlived, but such assemblies for mutual 
 acquaintance, or for preaching and lecturing are to-day still held in all parts 
 of the empire. — (Transl.) 
 
lOO PERIOD OF LAYING FOUNDATIONS. 
 
 conference at Osaka in 1883. In it the different lines of 
 missionary labor of this period come together, so to 
 speak, in one central point ; but at the same time, this 
 conference forms the starting point of numerous impulses 
 for a new and exceedingly fruitful epoch of missionary 
 labor. It introduces us, therefore, into the next period. 
 
THIRD DIVISION. 
 
 THE PERIOD OF A MORE GENERAL 
 
 EXTENSION OF CHRISTIANITY. 
 
 1883-1890. 
 
 I. Helpful Movemp:nts and Events. 
 
 A. TJic Conference at Osaka. 
 
 At the suggestion of certain missionaries of the 
 American Board and of the EngHsh Church Missionary 
 Society, the missionaries of the six denominations 
 residing in Osaka and Kobe determined in May 1881 to 
 invite all missionary societies laboring in Japan to a 
 general missionary conference in Osaka. The sessions of 
 this conference were held from Monday the r6th, until 
 Saturday the 2Lst of April, 1883. One hundred and 
 six missionaries (58 male, and, including the wives of 
 missionaries, 48 female) represented 22 societies (16 
 regular missionary societies, 4 Bible societies, one of 
 these a Baptist society, and 2 societies for seamen). 
 
 With a deeply moved heart the senior missionary of 
 the conference, Dr. Hepburn (A. P. C), recalled to 
 mind how twenty-four years before, when entering for 
 the first time the bay of Yedo, he did not even know 
 
I02 PERIOD OF EXTENSION. 
 
 whether missionaries would be allowed to land, and 
 how at that time, together with his wife, he had prayed 
 to God on his knees for a home and a field of labor 
 in Japan. How abundantly had this prayer been 
 answered ! An irrefutable proof were the 93 Japanese 
 Christian churches with their 4,367 communicants, to 
 which Dr. Verbeck (D. R. M.) in his address on the 
 " History of Protestant Missions in Japan," could point 
 as to a blessed harvest after long, laborious, and 
 seemingly fruitless sowing. More than all else this 
 conference itself was the strongest proof. This con- 
 ference, as though it were a grand review of mission 
 forces and their accomplishments, held in sight of the 
 enemy, showed to the astonished Japanese, by the 
 harmonious spirit of its transactions, the Evangelical 
 Church, in spite of its manifest divisions, as a mighty, 
 united, spiritual force ; and at the same time it gave to 
 the work of the missionaries a new impetus as well by 
 the increased consciousness of their strength and union 
 which it awakened, as by the profitable exchange of 
 thought on various missionary questions. 
 
 On the basis of well prepared addresses, the following 
 subjects, among others, were discussed : " Special 
 Obstacles to the Reception of Christianity in Japan ; " 
 " The Educational Work of Missions in Japan ; " 
 " Education of Women ; " " How shall the Native 
 Church be led to Self-support? " " Medical Missions ; " 
 " Missionary Health, Vacations, and Furloughs ; " 
 " Proper Care for the Health of Missionaries," who 
 succumb only too soon to their wearying labors ; " The 
 Need of an Increase of Foreign Missionaries ; " " The 
 Preparation of a Christian Literature," by translation 
 and by original work, and in connection with 
 
THE OSAKA CONFERENCE. I03 
 
 this, the question of the proper style -which ought 
 not to sink too much into the language of the 
 uneducated people, so offensive to the educated classes, 
 nor ought it to be unintelligble to the lower classes. 
 In connection with this, it was emphasized as a great 
 evil that, by beginning active missionary work too 
 early, missionaries were hindered from thoroughly 
 acquiring the language of the country. 
 
 A very animated discussion arose also over the 
 question Avhether it was in harmony with the obligation 
 of truthfulness to use for missionary purposes passports 
 which were granted only for purposes of health or 
 scientific investigation. Many answered this question 
 in the affirmative, since they were used in this way 
 with the tacit, or pronounced, consent of the authorities. 
 Some also asserted that the restrictions of the passports 
 were intended to hinder, not the activity of missionaries, 
 but the complications arising from trade. Others, for 
 example the English Baptists, could not overcome the 
 feeling that to use them for other purposes than 
 those named in the passports themselves set a bad 
 example of untruthfulness. It was of the greatest 
 benefit that several of these questions were also discussed 
 by the native ministers in separate conferences. 
 
 But of far greater importance than a mutual under- 
 standing regarding these various questions was the new 
 spirit which came upon the foreign and native missionary 
 laborers and also upon the native Christians, and which 
 frequently carried along many of the non-Christian 
 population who had been opposed or indifferent. The 
 missionaries of the various denominations recognized 
 more clearly than ever before how indispensable it was 
 to walk hand in hand, if they did not wish to take upon 
 
I04 PERIOD OF EXTENSION. 
 
 themselv^es the serious responsibility of failing, by 
 reason of hairsplitting doctrinal and external differences, 
 or, sadder still by petty jealousies, to use effectively the 
 wonderful and providential opportunity for winning 
 perhaps an entire people for the Gospel. Did not 
 these differences to a great extent have their origin 
 in circumstances and in events of a long vanished 
 past, and in the soil of a national life, from which the 
 Japanese people were separated by a gulf broader 
 than oceans ? Could they be made at all intelligible 
 to this people ? In view of their common aim, their 
 common enemy and the one Spirit of Christ, could 
 they, in an unselfish discussion of the ways and means 
 of Christianizing Japan, be more than a variety of 
 uniforms in the one army of the soldiers of Christ? 
 
 These were the sentiments not only of the mission- 
 aries but also most emphatically of the native Christians, 
 as they saw Englishmen and Americans, Churchmen 
 and Congregationalists, eye to eye, animated by the 
 same spirit of love, agreeing on the practical questions 
 of missionary work, and alike, feeling the impulse of 
 the same ardor of holy devotion, At the same time 
 closer ties twined themselves around the missionaries 
 and the native Christians. The vital intercourse 
 between Japanese pastors and elders and the mission- 
 aries, their mutual cooperation, and the fraternal 
 spirit which proceeded especially from the latter, 
 overcame much of the jealousy and mistrust in the 
 former. " They had looked down upon us " — says a 
 missionary of the C. M. S. " on account of our bungling 
 speech and our Western manners." Now during the 
 discussions and in the sight of many of their own people, 
 native pastors would go to the missionaries and ask 
 
THE I-UTIIER JUBILEE. I05 
 
 their pardon for the mistrust which they had cherished 
 towards their instructors ; " now only did they realize 
 fully that they were their brethren." An increasing 
 religious zeal, especially for active cooperation in 
 spreading the Gospel, showed itself more and more 
 among the native Christians as an unmistakable fruit 
 of the Osaka conference. This was strengthened still 
 more by meetings of native pastors and elders, or of 
 church members, at first in Osaka during the conference, 
 and afterwards in May in Kyoto and Tokyo. These 
 were meetings in which the waves of religious interest 
 rolled on with increasing force. * 
 
 This zeal received new momentum also from the 
 echo which our Luther Jubilee awakened in Japan. 
 It was significant that the thought of celebrating this 
 Jubilee in Osaka was first suggested by the Japanese — 
 by Pastor Miyagawa of the first Kumiai Church — 
 and that it was carried through mostly by Japanese 
 physicians, lawyers, and government officials. The 
 celebration took place in a house which the former 
 governor of Osaka had purposed to sell to native priests 
 for holding lectures against Christianit}', but which he 
 subsequently, having had some differences with the 
 priests, loaned to the Christians for the object mentioned. 
 Every good Evangelical Christian will rejoice when he 
 hears how at this celebration in the distant East, 
 natives and foreigners from the most widely differing 
 denominations vied with each other in contributing to 
 the praise of our Luther and of the Reformation. 
 Mr. Warren of the Church of England spoke of Luther's 
 principles ; Japanese spoke on his life and on the general 
 influence of his work upon those Japanese who accept 
 the principles of the Reformation. 
 
I06 PERIOD OF EXTENSION, 
 
 /). Praycr-mcctings and Revivals* 
 
 The picture of the movement which in part started 
 from the Osaka conference and certainly received a 
 new impetus from it would remain incomplete, if we 
 should overlook the part which the prayer meetings, 
 increasing in number more and more, and in their train 
 the revivals, had upon the progress of the missionary 
 work. They form a feature simply inseparable from the 
 work of English and American missions. The different 
 denominations, from the quiet Anglicans and the 
 Scotch Presbyterians to the most excitable Methodists, 
 show here at best only differences of degree from an 
 uprising of pious emotion, which must yet be considered 
 a sign of health (a refreshing breath of which might 
 perhaps be most beneficial for our piety, which is only 
 too often made sickly by the influence of lifeless 
 thought), to the caricature of religious frenzy and 
 eccentricit}-. 
 
 Already the first Protestant church in Japan had 
 had its origin in the great frequency of prayer meetings 
 in connection with the week of pra}'er of the year 
 1872. Dr. Verbeck said rightly in his address at Osaka, 
 on the history of Protestant missions, that the church 
 had been born in prayer : he could have added : " in the 
 prayer for an apostolic Pentecost for Japan;" for the 
 heart moving prayers of the attending Japanese for this 
 object formed the climax of those meetings in which 
 the book of Acts, with its accounts of the great out- 
 
 * It must not be supposed that the translator or the publishers of this work 
 share the \'ie\vs here expressed as to revivals. The author's candid statements 
 as to the results of revivals in Japan will be regarded by most readers as a 
 sufficient answer to his animadversions upon them. 
 
FRAVER MEETINGS — REVIVAES. lO/ 
 
 pourinj^s of the Holy Spirit in the apostolic times, had 
 been read not without some distinct purpose.* The 
 sermon with which ]\Ir. Ballag-h, the founder of that 
 church, opened the Osaka conference on April i6th, 
 1883, called forth similar strains. From Acts 1:8: 
 " Ye shall receive power, when the Holy Ghost is come 
 upon you," the preacher drew his theme, " The indis- 
 pensableness and the promise of the Holy Spirit." And 
 " by this thought," reports Dr. G. W. Knox of the 
 A. P. C, " the conference was borne along ; it showed 
 itself at every devotional meeting, and found expression 
 again and again in the various addresses." Numerous 
 prayer meetings alternated with the business sessions and 
 were continued after the conference in Osaka, Kyoto 
 and Tokyo, often daily and for several weeks. 
 
 In Osaka all the denominations held for four weeks 
 union prayer meetings. The chief petition of the prayers 
 was again and again : " the outpouring of the Holy 
 Spirit." And by this was meant not simply that quiet 
 indwelling of the Holy Spirit in the human heart 
 which every pious believer knows and implores as the 
 condition of all sanctification, forgiveness, comfort, 
 blessedness, yea, of all devotion, in his chamber as well 
 as in the congregation, and which he experiences in 
 himself by the testimony of the peace dwelling in his 
 heart, and which he supposes is enjoyed by others, 
 without, however, being able to point to it with his 
 finger or to measure it, so that he could adorn himself 
 or others with the high sounding words : " This man 
 has," or still less, " I have received the Holy Ghost." 
 For God grants the Spirit according to the measure of 
 
 * Cf. p. 57. 
 
I08 PERIOD OF EXTENSIOX. 
 
 faith, and to measure this belongs to Him alone. But 
 to man He grants satisfaction in humility with tlie one 
 testimony of the Spirit : " 13e of good cheer, thy sins 
 are forgiven thee," " thou art a child of God." And 
 even with regard to this testimony, man must ask the 
 Searcher of hearts again and again that it be and 
 remain true. 
 
 Well do the missionaries know this more quiet 
 breathing of the Holy Spirit. The " IMissionary 
 Record," for example, the organ of the sober United 
 Presb}'terians of Scotland, says with regard to a 
 meeting in Kyoto : " And while there the presence of 
 the Holy Ghost did not make itself felt by so many 
 outward manifestations, still there was a deeper sense of 
 His presence and of the need of His continued help 
 then ever before." But these words sound almost like 
 an apology, in view of the overwhelming number 
 of " outward manifestations " experienced elsewhere. 
 For indeed in these gatherings — as the missionaries of 
 all denominations unanimously rekite with great delight 
 — far m^ore striking and wonderful outpourings of the 
 Spirit upon individuals and upon whole assemblies were 
 sought for as answers to prayer. 
 
 These prayer meetings culminated in the revivals 
 which spread with ever increasing power. " We are 
 passing through a season of revivals," are the words 
 Avith whicli among others the " Church INIissionary 
 Intelligencer " describes the after-effects of the Osaka 
 conference." " Showers of blessing which God has 
 graciously granted this year in different parts of the 
 country, and revived by which the native brethren 
 have come to be more closely united in affection and in 
 love," — are the words of Mr. Warren, a man of sober 
 
REVIVALS. 
 
 109 
 
 judii^mcnt, in his " Japan and the Japan Mission " 
 (p. 108.) ; and by quotation marks he indicates that 
 others had expressed themselves in similar terms. In 
 the twenty years of his ministerial and missionary life, 
 he says in a letter of the same time, he had never seen 
 such signs of the presence and power of the Holy 
 Spirit. 
 
 Quite similarly writes Dr. Maclay, the superintendent 
 of the American Methodist Episcopal Mission, in May 
 1883: "A spirit of religious revival, bringing seasons 
 of refreshing through the presence of the Lord, is 
 spreading in Japan, both in the community of foreigners 
 and among Japanese Christians. I have never before 
 seen anything like this since I came to Japan, and I am 
 sure we are about to become witnesses of visible, divine 
 manifestations of grace in the conversion of many 
 souls." " The I^ord is performing," reports Mr. C. S. 
 Long, " a glorious work in Nagasaki ; the Holy Spirit 
 is poured out in wonderful showers over missionaries 
 and natives. IMultitudes are genuinely converted and 
 testify to the truthfulness and power of the new 
 religion. People, who have been church members for 
 years, are born into the kingdom of grace and glory and 
 partake for the first time really of the joy of forgiveness 
 of sins and of acceptance into the kingdom of Christ. 
 The Lord is certainly doing a marvellous work in our 
 midst. The news is spreading through the city, and 
 hundreds are flocking to the church. The members of 
 other churches are becoming interested and everything 
 speaks for it that the glorious work will spread in all 
 directions and that hundreds will be brought to the 
 knowledge of the eternal God. It is indeed marvellous. 
 I have never seen anything more striking at home." The 
 
no PERIOD OF EXTENSION. 
 
 two last expressions, it is true, come from a Methodist 
 source, but they are quoted by the " Missionary 
 Herald," the missionary journal of the Congrcgation- 
 alists, merely as proof of Avhat at that time all 
 missionaries daily experienced and welcomed with joy. 
 Also among the English and American missionary 
 societies, the Congregationalists and Presbyterians, who 
 give the largest place to a healthy practical and 
 scientific spirit, did not remain behind the others. 
 Frequently they took the lead and could report the 
 highest degrees of excitement. Pastor Kozaki described 
 in the meeting of the missionary society of the 
 " Kumiai " Churches at Kyoto, in May 1883, a great 
 revival which followed in Yokohama immediately upon 
 the week of prayer, which, therefore, preceded the 
 Osaka conference. Especially had Methodists and 
 Congregationalists been blessed ; until late one night he 
 had been beset with the questions of those who were 
 anxious about their souls' salvation and the next 
 morning at half past five, they had again rapped at his 
 door while some had cried like children. 
 
 In May of the same year, a great revival came upon 
 the convention in which the Japanese Christians of all 
 denominations were accustomed to meet every three 
 years. Mr. Neesima wrote with regard to it to Kyoto 
 that frequently three or four persons began to speak at 
 the same time, so that the leader of the meeting had 
 been obliged to request that they should wait for one 
 another. The natives asked the foreigners for pardon for 
 their ingratitude. — Far in the interior, thirty miles 
 from Annaka, in the Presbyterian church at Kiryu, the 
 evangelist Naka had to complain of a lack of vital 
 piety. Just then, at the dedication of the " Kumiai " 
 
RFVIVAIvS. I 1 1 
 
 Church in Annaka, some members received impressions 
 which they communicated to others. The consequences 
 were more frequent prayer meetings, confessions of 
 sin Avith tears and crying, so that the non-Christians 
 said ; " the Christians chastize their church members 
 cruelly." Many were converted, and some who 
 penitently confessed themselves to be backsliders were 
 reclaimed. The last day of their week of meetings was 
 their Pentecost. On that day a sweet spirit of joy and 
 brotherly love broke forth instead of crying and tears 
 and confessions of sin, no less impressive for the 
 brethren and as marvellous as anything previous and 
 changed their self-accusations into admiration." 
 
 The revival in Sendai, in i8S6, in the Northeastern 
 part of Hondo, near the sea coast, was much spoken of. 
 Here the Presbyterians were foremost, but Methodists 
 and Baptists likewise took part. " The Christian," at 
 that time the organ of the " Itchi " and " Kumiai " 
 churches, gave the following report : " Just as the people 
 began to awaken spiritually, the time for the union 
 prayer meetings, arranged by the Japanese branch of the 
 Evangelical Alliance, drew near and began to attract 
 the attention of the people. This was the beginning 
 of the revivals. At the commencement of these 
 meetings a brother came to the realization of his sins, 
 and seeking for peace found it with joy. He then 
 looked up his friends and persuaded them to hold 
 another meeting in the " Kokubun Machi Church " on 
 the evening of Novem.ber 8th. This meeting was very 
 impressive and the Spirit was present with power, many 
 being convicted of their sins. The meetings on the 
 next evenings were still more wonderful. The audiences 
 were very large and many were so deeply impressed 
 
112 PERIOD OF EXTENSION. 
 
 that they went into the fields and into the mountains 
 to pray. Others still remained in the church until 
 three o'clock in the morning-, unable to sleep from deep 
 emotion caused by the conviction of sin. Others 
 went to the houses of the pastors, and confessing to 
 them their sins asked for their prayers, and many 
 confessed their sins publicly in the meetings. Others 
 who had no inclination for revivals, and who ev^en 
 denied the power of the Holy Spirit, now admitted the 
 
 influence of both During an address of one of the 
 
 brethren, the whole audience was in tears and, at the 
 close, one of the hearers rushed out of the hall with 
 the cry : " God, forgive my sins ! " " God, help me ! " 
 He had been a zealous Christian, but had been led 
 astray and had been excluded from the church. 
 Outside the church some of the Christians prayed 
 with him, and soon he received peace and consolation 
 for his soul through the Holy Spirit." 
 
 It is only adding a similar touch to this picture when 
 the same letter relates of a Methodist meeting in Sendai, 
 that the whole meeting had been moved to tears by an 
 address on the work of the Holy Ghost, and had been 
 so carried away by the deeply moving confessions of sin 
 and prayers for forgiveness that followed, that even an 
 hour later the request to sing a hymn received no 
 response, "so deep was the emotion." 
 
 The revivals in one place soon kindled others in 
 neighbouring places and were often called forth 
 purposely by frequent prayer meetings. The reading of 
 these reports gives one the impression that just as every 
 Corinthian Christian wished to speak with tongues, so 
 every Japanese Christian church wished to have its 
 revival. When hearing of the revival in Sendai, sa}-s 
 
REVIVALS. 113 
 
 the above report, the Christians of Fukushima (S. W. 
 of Sendai) held protracted evening prayer meetings and 
 resolved to continue in prayer until they should have 
 received a blessing. On the fourth evening, a great 
 outpouring of the Spirit occurred which manifested 
 itself in a manner never before experienced at 
 that place. A convention of delegates from all the 
 churches in Japan, held in Kyoto in May 1885, was 
 requested by Osaka and Kobe to pray for revivals in 
 these cities. According to a communication in the 
 " Missionary Herald," the English word " revival " had 
 already in 1884 become naturalized in the Japanese 
 language, so frequent and so greatly sought after had 
 revivals become. The women also were carried away 
 by this current. In the " Kumiai " Church in Kobe, 
 the women of sixteen churches of different denomi- 
 nations held a prayer meeting in 1885 for the conversion 
 of other women. The room in which they met was 
 ornamented with roses and chrysanthemums, the 
 flower of the Emperor's coat of arms. The wife of a 
 native pastor led the meeting, aided by missionaries. 
 So many women wished to pray that the meeting 
 lasted from morning until sundown and before it broke 
 up, it received a message of greeting from a similar 
 woman's meeting in Yokohama, referring to the unity 
 of the Spirit, Eph. 4 : 3 et seq. 
 
 One other point is evident from these reports, namely, 
 that not only pastors but individual church members 
 prayed publicly in these prayer meetings. The Scotch 
 missionary Lindsay writes on Christmas 1887: "The 
 prayer meetings are union prayer meetings, the people 
 all pray in turn, and the meeting can not be closed 
 until every one has spoken or has taken part in prayer. 
 
I 14 PERIOD OF EXTENSION. 
 
 In Japan it is not a pastor's prayer meeting but one in 
 which the church members pray." In several of the 
 schools also revivals took place, and here and there the 
 older scholars carried this increased interest into the 
 churches. In the report just referred to, Mr. Lindsay 
 speaks of a revival which began in one of the mission 
 
 schools in Tokyo: "Two of my students were 
 
 influenced by this general interest and began to exhort 
 their fellow-students to examine themselves and to show 
 greater zeal in their Christian life. Through their 
 efforts large numbers were greatly stirred up, and I saw 
 some of our church members rise and confess with tears, 
 that their love to Christ was cold and that they desired 
 henceforth to live with greater devotion to their 
 Master. I confess I was greatly surprised to see how 
 these proud and formal people were overcome by 
 emotion, and how they mourned over their coldness 
 and over their lack of zeal. For me this has thrown a 
 new light upon the power of the Gospel over this 
 Oriental race." 
 
 An especially powerful revival came in 1884 upon 
 the Doshisha school in Kyoto. " The classes spent 
 hours together in tears, prayer, or praise." Other 
 classes cried for mercy for themselves and for others. 
 Even at night cries and tears, or rejoicing and prayer 
 took the place of sleep. The missionaries had to quiet 
 the excitement in order to avoid excesses. From a 
 Girls' School in Osaka, the " Church Missionary Intelli- 
 gencer " reports in November 1S86 : " The blessing of 
 a revival which God graciously granted to many of his 
 servants in Japan, foreigners as well as natives, 
 extended also to some of the older girls in the school, 
 who gave visible proof that they had been drawn 
 
REVIVALS. I I 5 
 
 nearer to God. Emotions of envy and jealousy, deeply 
 rooted, were mutually confessed and wept over, and 
 pardon was sought for them in united prayer, and the 
 girls began to love each other more sincerely and 
 cordially." It is not always clear from the numerous 
 reports, down to what age these manifestations extended. 
 That they were not lacking in those of tender age, 
 and that inducements to them were not wanting, is 
 very evident from a report in the " Missionary 
 Herald," in the Young People's Department, December 
 1 888, regarding the Orphans' Home in Ok-ayama ;* 
 among the i8 inmates — 14 boys and 4 girls — children 
 of six, seven and thirteen years are especially mentioned, 
 and then it is said among other things : " During the 
 summer there was quite a revival in the Home, and 
 several of the children became genuine Christians." 
 This report seems to be adapted and to be intended to 
 stimulate others to imitation. 
 
 In order to gain a true picture of these remarkable 
 manifestations and in order to exclude the suspicion of 
 a one-sided representation, the reports of the leading 
 missionary journals and of the missionaries participating 
 have mostly been given vcTbathn.\ To the instances 
 enumerated many others could be added. Let us once 
 more survey the whole in order to arrive as nearly 
 
 * While this orphan asylum has the hearty endorsement and private 
 cooperation of the missionaries of the A. B. C. F. M. stationed at Okayama, 
 it has no official connection whatever with the Board. It is a purely Japanese 
 benevolent enterprise, having its origin in the love and faith of one man 
 and his wife, and is entirely supported by the private gifts of interested 
 friends. — (Transl.) 
 
 t The retranslation from German into English — as hardly any of the 
 original reports were at hand — will account for the verbal differences between 
 the quotations in these pages and the originals.— (Transl.) 
 
Il6 PERIOD OF EXTENSION. 
 
 as possible at an impartial judgment. As constantly 
 recurring features, there stand out prominently : a 
 strong realization of the sinner's lost condition ; con- 
 fession of sin and prayer for forgiveness with tears and 
 strong excitement, frequently in the presence of the 
 assembled congregation ; peace and joy in the conscious- 
 ness of the forgiveness effected through the Holy 
 Ghost ; the asserted impartation of the Holy Spirit to 
 individuals and to whole assemblies, at times suddenly 
 perceptible.* A growing interest in Bible study is also 
 mentioned as a happy result. Another striking manifest- 
 ation was a great zeal on the pai't of those reached 
 by the revival in telling others of their own inner 
 experiences and in laboring for their conversion. There 
 was also a desire on the part of those not yet reached 
 to be brought under Christian influence and, moreover, 
 constant prayer for revivals and for the outpouring of 
 the Holy Spirit. Revivals also occurred in women's 
 meetings, and in boys' and girls' schools down to 
 children of most tender years. On the one hand, the 
 missionaries emphasize with regard to some of these 
 movements that they originated solely with the 
 Japanese, and on the other hand, they recognize 
 unhealthy excrescences. 
 
 It is certainly of the greatest interest, both from a 
 psychological and ethnological point of view, and also as 
 a study in the history of religion in Japan, to ascertain 
 how far the reported manifestations of religious awaken- 
 ings are the peculiar, spontaneous answers, colored by 
 the national character, to the message of salvation, 
 
 • Of a revival in Sakai, 2 miles from Osaka, " The Christian " of January 
 g. iSS5 says: " ihey prayed earnestly and their prayers were answered at 
 oncc through the gift of the Holy Spirit." 
 
REVIVALS. 117 
 
 called out perhaps by the powerful impression made upon 
 the mind by the new life dawning in Christianity, and how 
 far we have to do with artificially introduced hot-house 
 plants. However quiet, sober, and given to practical 
 reflections a Japanese may appear, he is yet inclined 
 to move in contrasts and is especially capable of a high 
 degree of passionate emotion. When we bear in mind 
 this peculiarity of the people, and at the same time the 
 mighty religious emotions which the first appearance of 
 Christianity called forth, through the immense contrast 
 between the new life in Christ and the old heathen 
 superstitions and misery of sin, then we can not 
 measure the revivals in Japan with the measure of our 
 every day life, and we shall not be able to pronounce 
 every extraordinary thing, artificial. 
 
 Many times undoubtedly, the revivals originated 
 with the Japanese. So it is reported, for example, of a 
 boys' school in Niigata in which the American Board 
 cooperates with the Japanese, that in iS88 more than 
 thirty not yet baptized pupils of themselves held 
 prayer meetings. And again, it is among the Japanese 
 Christians that we find persons of a mighty faith who 
 are filled with a really apostolic spirit of prayer. Mr. 
 Neesima's ardent and touching outpourings of prayer 
 were certainly not artificial. And when at the great 
 revival in the Doshisha in 1884, he kindled the hearts 
 of the scholars by his burning prayers for the conver- 
 sion of Japan, and when no eye remained dry it was no 
 artificially secured effect, but a breath of the Spirit from 
 above. At the same time we must not forget that all 
 the English and American denominations have more or 
 less a Methodistic trait, and that the manifestations in 
 question are to a great extent, after all, only a translation 
 
Il8 PERIOD OF EXTENSION. 
 
 into Japanese of the corresponding manifestations 
 in England and America. Hardly would German 
 missionaries of whatever tendency — a few recently 
 developed sects excepted — have called forth a similar 
 movement. Even if it be granted that the Japanese 
 Christians far outdid their teachers in their joy over 
 the revivals ; the real impetus came again and again 
 from the missionaries. For these took care that the 
 main source, the ever recurring prayer meetings 
 for the outpouring of the Holy Spirit, should 
 not cease. The Week of Prayer at the beginning 
 of the year was not sufficient ; the meetings were 
 frequently continued into the following week. In the 
 middle of the year, we read again and again of weeks 
 and months of protracted daily prayer meetings. All 
 imaginable societies united, in all possible forms, and on 
 the different days of the week, at almost any time 
 of day, — in Niigata at six, in Sendai at five o'cloclc in 
 the morning, in other places in the evening or at night, 
 always Avith the one purpose of securing the outpouring 
 of the Holy Spirit. This means, translated into practical 
 language, revivals for a single church, or for Japan, or 
 for the world, at times with the expressed determi- 
 nation not to cease until the prayer should be answered. 
 Whatever Japanese zeal may have added, the mission- 
 aries generally did not moderate, but spurred on this zeal. 
 No missionary organ reporting these things ever com- 
 plains of there being too much. On the other hand, 
 measures, including nearly all Japan, were taken in 
 order to increase the already existing interest. Eet it 
 be true that the unmistakable excesses in Sendai are 
 to be put to the account solely of the Japanese, they 
 were, nevertheless, the natural result of numberless 
 
REVIVALS. 119 
 
 prayer meetings in 1886. During the whole year until 
 autumn, in all the Protestant churches of the land, and 
 especially in Sendai, one meeting had already crowded 
 upon another, when the Japanese branch of the 
 Evangelical Alliance suggested, in addition to this, an 
 extraordinary union prayer meeting of all the denomina- 
 tions in Japan " for the outpouring of the Holy Ghost 
 upon the missionaries and the work of missions in all the 
 land." This meeting was held on November 7th, 1886, 
 with the cooperation of all English and American 
 missionary societies, and was again prolonged through 
 days and weeks. Can we then in view of all this 
 consider the Japanese as the sole, or even as the chief 
 originators of the revivals which sprang from the 
 prayer meetings ? 
 
 The dividing line in religious movements between 
 what is healthful and what is not, is certainly often 
 very fine. A glance at the manifestations in the first 
 Christian churches, especially in that at Corinth, must 
 make us very cautious in our judgment of this. 
 Nevertheless, hoAvever large-hearted we inay be in 
 drawing this line, among the Evangelical Christians of 
 Germany are probabl}^ but few who see in these 
 reported facts only that which is healthful. Yet 
 in the English and American reports even the niost 
 striking of these manifestations receive not the slightest 
 disapproval. On the contrary, the reader must receive 
 the impression that the reporters, and these are — 
 at least indirectly — in most cases the missionaries, see in 
 them- nothing else than the result of their labors. " The 
 Christian " reports under date of November 12th, 1886 : 
 " We have received a special telegram from Sendai with 
 the following words ' A revival has commenced,' and 
 
I20 PERIOD OF EXTENSION. 
 
 somewhat later another telegram came to us saying * The 
 Spirit has been poured out.' We shall take pleasure 
 in giving to our readers in our next number a more 
 detailed account." Who Avould not shake' his head at 
 such a peculiar m.odernization and materialization of our 
 glorious belief in the Spirit of God, who would choose 
 us for His temple ? " The Christian," it is true, was 
 edited by a Japanese pastor, an otherwise excellent 
 man, but as the organ of the " Kumi-ai " and " Itchi " 
 Churches in Japan it was certainly not beyond the 
 influence of missionaries,* and yet it has no word of 
 disapproval for such a reporter. The " Scripture Union 
 Monthly" reproduces in the number of January 31st, 
 1888, the following report from Tokyo : " One of our 
 members has received tlie Holy Spirit, and many have 
 been born again and are filled with joy." Not a word 
 warns the reader against the presumption of this judg- 
 ment which belongs to God alone. This paper is 
 likewise edited by Japanese, but here also the influence 
 of missionaries can hardly be lacking. As far as the 
 admission of unhealthy excrescences is concerned, this 
 has reference almost exclusively to the revivals in 
 schools. Not that these are totally condemned, but 
 mention is made only occasionally that it was necessaiy 
 to quiet the pupils in order to avoid excesses. But when 
 in the schools themselves prayer meetings were being 
 held, can we wonder, in view of the emotional character 
 of these meetings, if they produced similar excitement 
 in the children. t 
 
 • The missionaries of these two churches never tried to exercise the 
 slightest control over the contents of this paper. — (Transl.) 
 
 t The author in his discussion of the reports of revivals in the native 
 Christian papers hardly makes sufficient account of the degree of independence 
 
REVIVALS. 121 
 
 Taking it all in all, deserving of our admiration are 
 the religious fervor, the momentum of the enthusiasm, 
 the self-sacrificing activity, the practical insight of our 
 English and American brethren who labor as the 
 pioneers of the Gospel on the distant shores of Japan. 
 This is shown by their reports ; to this testify with all 
 their hearts our German missionaries, and we are far 
 from overlooking this noble kernel, even when enveloped 
 by errors. " By their fruits ye shall know them." And 
 it can not be denied that with the spread of the revivals, 
 the number of baptized converts grew. Especially 
 well did the missionaries understand how to use un- 
 tiringly and to their fullest extent, prayer meetings and 
 revivals in order to direct the interest at home and 
 abroad to the needs of the missionary work, in 
 general and in particular, and to increase this interest. 
 And if we Germans can not adopt everything in this 
 direction, still we can learn much from them. But are 
 they not in danger of leading the Japanese to regard as 
 of the nature of Christianity matters which at best 
 
 enjoj'ed by their editors, to which Mr. Albrecht, the translator, calls attention 
 above. Neither does he fully appreciate the situation. The writer of this note 
 was a member of the Faculty of the Doshisha during the revival of 18S4 and 
 can bear emphatic testimony to the efforts of his colleagues to guard against 
 the excesses indicated. They had no authority and even if they had, it is a 
 serious question whether it would have been wise to assert it. They did, 
 however, urge as strongly as they knew how : that the regularity of school 
 life be maintained, as regards studies, meals, exercise, and sleep ; that the 
 prayer meetings be held early in the evening, and be rigidly restricted to one 
 hour ; and that especial pains be taken to secure quiet during the evening. 
 Probably the missionaries elsewhere did what they could. On the other hand, 
 there can be no special blame attributed to the Japanese themselves. There 
 were many things which combined to create a deep impression upon the 
 minds of the Christians ; and it is by no means certain that any degree of fore- 
 thought could have controlled the course of events. — D. C. G. « 
 
122 PERIOD OF EXTENSION. 
 
 are but the shell, and which are liable to become 
 dangerous excrescences ? Jesus neither held prayer 
 meetings with his followers, nor did he teach anything 
 about them. So little does he urge his disciples to 
 observe multiplied seasons of prayer that, on the contrary, 
 they had first to request Him : " Lord teach us to 
 pray." Instead of excited confessions of sin and out- 
 pourings of devotion before the people, he commends 
 the confession of the publican and the prayer in the 
 quiet of the closet. Finally, Paul cautions the Co- 
 rinthians against aspiring to speak with tongues. 
 
 Nor would a removal of exaggerations really 
 jeopardize the success of the missionary work ; would it 
 not rather remove, for large circles of Japanese, a 
 cause of offence which strengthens them in their 
 aversion to Christianity ? Let it be true that many 
 are won through these revivals ; Christian Japanese, 
 capable of judging, with whom w^e have intercourse 
 in Germany, see in them a great obstacle to the 
 spread of the Gospel among the leading portion of the 
 people. The Japanese hide, under the seeming reserve 
 of the sober man of reason, a sensibility which is really 
 capable of deep religious emotion. Of this we can 
 convince ourselves through those who are residing in 
 Germany. But constantly repeated excitement, such 
 as revivals constantly fanned bring in their train, 
 become for him, as for every healthy man, unnatural. 
 Would that our English and American brethren, who 
 are laboring with us and have labored before us, and 
 have done so much for the Gospel, might take into 
 serious consideration the danger that the exciting 
 means furnished by revivals may soon wear out, and that 
 there may follow a reaction which will be likely to 
 
NATIVE KELICxIONS DISESTABLISHED. I23 
 
 place great obstacles in the way of the King-dom of 
 God! 
 
 C. DiscsfahlisJivicnt of the Native Religions. — 
 
 Count Ito's Journey zvith regard to the 
 
 Preparation of a Japanese Constitution. 
 
 The increased impetus, which the work of missions 
 received through the Osaka Conference and the move- 
 ment following it, was aided still further by outward 
 ciicumstances. As the removal of the edicts against 
 Christianity from the public notice boards* in 1873 
 introduced a turn for the better, so at this time im- 
 portant legislative acts had a similar effect. Until now 
 Shintoism as well as Buddhism had been state religions. 
 The priests were appointed by the government. In 
 order to secure real estate, or even niere citizenship 
 in any locality, it was necessary to be enrolled in 
 the respective Shinto or Buddhist parishes. The 
 Christian, who, of course, could not stoop to this 
 without denying his faith, remained consequently to 
 a certain degree without rights. Furthermore the 
 burial-places were almost exclusively in the hands of the 
 priests. Public burial grounds for every one, regardless 
 of creed, were until that time a rare exception. Who 
 could blame the priests if the}" declined for a long time 
 to permit burials with foreign I'eligious ceremonies in 
 soil belonging to them? As late as 1875 two Japanese 
 in Tol.-yo, who had attended the funeral of a Christian 
 friend, at which Mr. Thompson of the Presbyterian 
 mission ofiiciated, were threatened with a fine in case 
 
 * Cf. p. 39 and 44. 
 
124 PERIOD OF EXTENSION. 
 
 they should repeat the offense. Only gradually did 
 some of the priests yield, and allow Christian funeral 
 services on their burial grounds, after the prescribed 
 dues had been paid ; but during the services they 
 themselves remained purposely outside of their parishes, 
 in order to free themselves from all responsibility. 
 
 These circumstances were radically changed when on 
 August nth, 1884, the government announced that the 
 state priesthood of the Shinto and Buddhist priests 
 (Kyo-doshoku) had been abolished, and that the right 
 to appoint and to dismiss priests had been transferred 
 to the religious superiors of the respective sects. In 
 connection with this, the double compulsion of having 
 to register in the parish books and of interment in the 
 burial grounds of the native religious societies was 
 abolished, and cemeteries were provided which were 
 equally accessible to believers of all creeds. Full 
 religious liberty, or equal rights for Christianity with 
 the native religions, were even then not fully secured. 
 The latter still enjoyed many privileges, as, for example, 
 the immunity of priests from military service. But the 
 Japanese Christian was no longer without his rights; 
 he was no longer kept in anxiety over the question, 
 where his own body, or that of one of his loved ones, 
 would find its last resting place. When the govern- 
 ment renounced its authority to appoint the priests, it 
 divested them at the same time of their rank as 
 government officials, and by so doing withdrew 
 from their privileged position its legal foundation. 
 Thus the way had been cleared for a complete equality 
 of all religious confessions. In the new laws Christianity 
 was not even mentioned, — probably from a prudent 
 regard for its opposers, — but it was k-nown that the 
 
APPARENT POLmCAL FAVOUR. 1 25 
 
 government had given these new laws only on account 
 of Christianity. The motives for this are indeed 
 primarily to be sought in the general political develop- 
 ment of Japan. 
 
 In I^ecember 1881 the Em23eror had promised the 
 establishment of a constitutional forn^i of government 
 for the year 1890, and in 1882 had sent to Europe Count 
 Ito, a member of the Imperial Privy Council and one of 
 the most zealous champions of occidental civilization, 
 that he might acquaint himself with the constitutions 
 of European countries. It could not escape his notice 
 that in a constitutional governm.ent religious liberty was 
 indispensable. Mr. Warren also sees between the new 
 laws and Count Ito's return from Germany in 1883 a 
 causative connection, which reminds him of the similar 
 connection between the great embassy of Iwakura and 
 the removal of the edicts against Christianity. 
 
 Of great significance, however, and also especially 
 interesting for Germans, is the fact that the above 
 named EugiisJt missionary adds that it was said 
 " that Count Ito had learned from conversations with 
 Prince Bismarck and Emperor William that 'Christianity 
 was not a mere human invention for the maintenance of 
 influence and power,' but that it was ' a reality in 
 the hearts of men ' which exercised an influence of 
 incalculable worth upon the individual and upon the 
 nation, and that he had recommended the Emperor to 
 study it and to favor its introduction." 
 
 An article in a paper standing in close connection 
 Avith the government seemed to indicate, even before 
 the new laws were proclaimed in 1884, that leading 
 circles were making efforts in this direction. This 
 article said, that the Japanese nation, progressing, as it 
 
126 PERIOD OF EXTENSION. 
 
 were from the shell to the kernel, had appropriated 
 successively two elements of European civilization, 
 namely technics and jurisprudence ; and now it was 
 realizing more and more that it could not do without a 
 third element, the morality of the West, but that the 
 foundation of morality was religion. The native 
 religions, the article added, and also the philosophy of 
 Confucius having served their time, there was need of 
 something new, and the people had faith in the 
 leaders of the state to find the right thing.* This 
 article was so much the more noticeable in view of the 
 fact that the government had introduced as late as 1883 
 a new system of morals into the schools, although this 
 was in its essence only a somewhat modernized edition 
 of Confucius. And even if the thoughts expressed in 
 this article were not carried out, it was nevertheless 
 certain that in influential circles, the acceptance of 
 Christianity was not looked upon witli disapproval, 
 and that prominent statesmen openly professed Chris- 
 tianity without suffering in the least in their political 
 standing-. 
 
 D. Favorable Popular Opinion {Fuhirjazvd). 
 
 The favorable turn for Christianity in connection 
 with legislation was thus the result of a favorable 
 disposition on the part of leading personalities. In 
 view of the strong influence of the opinions of the 
 government upon public opinion, the importance of this 
 
 * Acht Rlissionsvortraege, gehalten bei der const. Versammlung des Allg. 
 Ev. Frot. Missionsverein's in Weimar 1SS4. — S. 55. (Frankfurt A.M., M, 
 Diesterweg). 
 
FAVORABLE POPULAR OPINION. 1 27 
 
 favorable disposition n"mst not be under-estimated, and 
 so much the less as this change itself was only the echo 
 of an unmistakable change of opinion in large circles, 
 especially among educated people. 
 
 This change found its strongest expression in the 
 statements of Mr. Fukuzawa. He is one of the most 
 prominent Japanese scholars, editor of the "Jiji 
 Shimpo " (" The Times "), and president of a highly 
 respected educational institution. In early times he 
 had exerted his influence in favor of the spread of 
 European civilization, especially by his widely read 
 essay on " Western Manners and Customs ; " but as late 
 as 1 881 he had spoken in another essay against the 
 tolerance of Christianity, saying it would denationalize 
 the Japanese, wipe out their national chai'acteristics, 
 submit them to foreign influence, and even lead to 
 the loss of their indei^endence. On the other hand, in 
 1884 he published in the " Jiji Shimpo " a series of 
 articles in which he recommended the acceptance of 
 Christianity, although personally he professed to have 
 no need of it. Most strikingly he compares the battle 
 between Buddhism and Christianity to that of an 
 old man tottering to his grave and a young inan full of 
 vigor and life. Christianity, he says, is the stronger and 
 will in the future be the religion of Japan, since it 
 shows greater wisdom, guarantees higher virtue, pos- 
 sesses greater power, and secures for its adherents 
 greater prosperit}^ ; Japan ought to accept Christianity 
 just for the defence of its national characteristics. In 
 1884 he sent his two sons to America under the super- 
 vision of a Christian Japanese, and in 1887 his three 
 daughters entered the " Union Mission Home," an 
 educational institution of the " Itchi Kyokwai " in 
 
128 PERIOD OF EXTENSION. 
 
 Yokohama.* In connection with the discussion of the 
 revision of the treaties and the possible opening of the 
 countiy outside of the treaty ports, he went so far 
 as to express the desire that the interior might be 
 opened to missionaries sooner than to Western trades- 
 people. He evidently believed that Christianity would 
 best fortify his people against the moral temptations 
 which were threatening them from that side. 
 
 E. Christianity Favored from Prudential Reasons. 
 
 In this bright picture we must not however, overlook 
 the shade. As typical of the inmost sentiments of 
 thousands anriong the educated classes of Japan, we may 
 take the following words from an address given in 1885, 
 likewise by Mr. Fukuzawa on " The Political Aspects of 
 Religion," which he published in the " Jiji Shimpo : " 
 " I-ike most of my countrymen I am personally indifferent 
 to religious affairs. In fact I do not possess, as we are 
 accustomed to say, the proper sense for I'eligion ; and 
 because I do not possess it, I have never engaged in any 
 discussion with regard to the comparative excellence of 
 this or of that faith. I have never recommended 
 any kind of religion, but from a political point of view 
 I admit that the religion of the West is at the present 
 
 moment of great importance to Japan That 
 
 which regulates the conscience of man and, therefore, 
 prevents unlawful acts is undoubtedly religion, and I 
 look upon it as the law and the authority of the 
 
 * Cf. p. 26. The institution has borne the name of " Union Mission Home,"' 
 from the time that the " Woman's Union Missionary Society " joined the 
 " Itchi Kyokwai." 
 
FAVORABLE POPULAR OPINION. 1 29 
 
 soul. I once said that if no missionaries had ever come 
 to our country, the dissoluteness and wantonness of 
 foreigners would have come to be much greater, and 
 our relations to foreigners would not be what they now 
 
 are I think from this may be seen that the 
 
 influence of the religion of the West is great and good." 
 
 Whatever sympathy with our religion this unreseived 
 acknowledgement of the moral and civilizing power of 
 Christianity may seem to convey, its central point, in 
 which many of Fukuzawa's countrymen agree with him, 
 is none the less suspicious. Honest enough personally 
 to decline Christianity because not convinced of its 
 truthfulness, these people recommend it to their country- 
 men for the sake of its practical usefulness, — at best as 
 a means of civilization, frequently, hoAvever, only for 
 political reasons. The hope is expressed that Christian 
 Japan would thus more easily secure a place of equality 
 with the civilized powers of the West, and especially 
 that by the revision of the treaties, the removal of the 
 hated extra-territoriality clause* would be more readily 
 conceded. 
 
 The acceptance of Christianity from policy, was 
 the dangerous watchword which was expressed more 
 and more frankly, most plainly perhaps in an 
 article in the " Jiji Shimp5 " in 1885, in which it was 
 said : " Would it not then be of great immediate 
 advantage if we should give Christianity a place among 
 the religions which we profess ? We can not persuade 
 Shintoists to change their views, but we can tell them 
 that they should look at the ascendancy of Christianity 
 
 • That is, the clause according to which foreigners are subject, not to the 
 native courts, but to those of their respective governments. 
 
I30 PERIOD OF EXTENSION. 
 
 in our land as an event lying in the natural course of 
 things, and that for the sake of their country, they 
 ought to refrain from making any disturbance what- 
 ever. We do not propose that the majority .of our 
 people should become Christians ; a small percentage 
 would suffice. All that is necessary is to accept the 
 name of a Christian country." 
 
 Entirely in harmony with this was the attitude taken 
 by Count Itagaki,* the well-known leader of the Liberal 
 Party.! In Imabari, on the island of Shikoku, his home, 
 the American Board had labored since 1879 with 
 marked success. Count Itagaki 's followers cherished 
 the hope that his appearance would put a stop to the 
 spread of Christianity. He came in 1884, but invited 
 Pastor Ise (Yokoi) to give an address, and he declared 
 to his political friends that the hour had come for 
 Japan to accept Christianity, since without it she could 
 not secure a position of equality with the civilized 
 powers of the West. In 1885 he presented to the 
 " Itchi KySkwai " a preaching place in his native city 
 of Kochi and promised to pay one half of the pastor's 
 salary. 
 
 Real cases of accepting Christianity for mere political 
 reasons did not, however, occur, thanks to the earnest- 
 ness and watchfulness of the missionaries, on the one 
 side, and to the sense of honor of the Japanese, on the 
 other. In some cases, fear of a sudden reversal of 
 popular opinion may also have served as a safeguard. On 
 the other hand, the fact that the political current ran in 
 
 * Itagaki, Kido, Okubo and Ito were called in 1S75 to form a commission 
 for the preparation of a draft of a constitution, but since 1878 Itagaki has been 
 the leader of the opposition. 
 
 t That is, the party representing the right of the people. 
 
FAVORABLE POPULAR OPINION. 131 
 
 favor of Christianity raised the popular estimate of 
 its value, removed many obstacles out of its way, and 
 opened for it many valuable sources of aid. It was 
 not at all infrequent for non-Christian government 
 officials in high position and wealthy merchants to con- 
 tribute considerable sums to Christian schools and 
 orphanages. A partial cause of this was certainly the 
 good name which the Christian schools enjoyed. Even 
 in non-Christian families in Tokyo it was fashionable to 
 send the daughters to Christian schools. 
 
 Acts on the part of the police for the sake of 
 hindering the work of missions occurred during this 
 period only in remote places, and were always reproved 
 by the central authorities, when complaints were lodged 
 against them. In the vicinity of Kobe, a Christian 
 official was forbidden in 1884 to go to the Christian 
 church, to hold family worship and to read the Bible ; 
 but when, owing to this prohibition, he resigned his 
 position, he received soon afterwards a better one. The 
 interruption of Christian services, through stone throw- 
 ing or other acts of rudeness, instigated by fanatical 
 priests, became constantly rarer, because the police 
 opposed all exhibitions of unlawfulness. When in Tokyo 
 the " United Religious Society for Nippon " was formed 
 with the purpose of uniting all Buddhistic sects .in 
 opposition to Christianity, the " Shin-sect," when issuing 
 its call to those interested in forming this society, 
 warned them, expressly against all acts of violence. 
 
132 period of extension. 
 
 2. Opposing Movements. 
 
 A. Indications of a Hostile Sciitnnoit in General. 
 
 The abo\e-named Buddhist society and similar 
 societies, as well as other expressions, and impassioned 
 outbursts of hatred ser\^ed repeatedly as reminders 
 that the opposition to Christianity had not fully 
 died out. The acceptance of Christianity on the part 
 of the wife not infrequently furnished to the husband 
 a sufficient ground for divorce ; the Christianity of an 
 otherwise acceptable suitor served the parents as a 
 sufficient reason for denying him the hand of the 
 daughter. According to the " Missionary Herald," in 
 1886 a father who had given his daughter to a man in 
 " marriage on trial," took her back before the time of 
 probation had elapsed, because the man had in the 
 nrean time become a Christian.* 
 
 In 1884 the missionaries of the American Board in 
 Kyoto received a threatening letter bearing the 
 address : " To the four American barbarians, Davis, 
 Gordon, Learned, and Greene," and signed by " Patriots 
 in the Peaceful Cit}', believers in Shinto." Its climax 
 was the following strong passage : " I speak to you 
 who have come with words which are sweet in the 
 
 * In explanation of this, tlie same article states that in Japan a marriage is 
 legally valid only after the name of the woman has been entered in the local 
 official register of her husband's home. I-'requently the father makes the 
 condition at the marriage of the daughter, that this registration shall not be 
 made for some time ; meanwhile he reserves the right to take back his 
 daughter in case untoward circumstances should set in, perhaps through the 
 character of the parents-in-law who in Japan have a very great influence. 
 Cf Miss. Herald, September 1886, p. 339. 
 
SIGNS OF A HOSTILE SENTIMENT. 1 33 
 
 mouth but a sword in the heart, bad priests, American 
 barbarians, four robbers. You have come from a far 
 country with the evil religion of Christ, and as slaves 
 of the Japanese robber, Neesima. With bad teaching 
 you are gradually deceiving the people ; but we l<;now 
 your hearts and hence we shall soon with Japanese 
 
 swords inflict the punishment of Heaven upon you 
 
 In ancient times, when Buddhism first came to Japan, 
 those who brought it were Icilled ; in the same way you 
 must be killed. But we do not wish to defile the 
 
 sacred soil of Japan with your abominable blood 
 
 Hence take your families and go quickly." If it is 
 borne in mind that murder fi'om revenge, much more 
 from patriotism, especially when announced openly 
 beforehand, is considered according to the view of Old 
 Japan as entirely honorable ; and that assassinations, 
 the result of political and religious fanaticism, even 
 during the last decades, from the assassination of 
 li Kamon down to the very latest times, have repeatedly 
 left their bloody marks upon the pages of Japanese 
 history, then we can hardly venture to declare such 
 threats mere gasconade. 
 
 In 1886 the society of " Yasu Taiji," Jesus Enemies, 
 was formed in Shikoku. The Government, it is true, 
 demanded that it change its name, as likely to cause 
 irritation, and to their lectures and those of Buddhists 
 and other anti-Christians, not only the Presbyterians, 
 but also prominent non-Christians replied in Kochi 
 in much more largely attended meetings. The non- 
 Christians spoke from a political standpoint. But in 
 spite of this, we can not fail to see that the endeavors 
 of this society were not entirel}- without sympathy and 
 support on the part of the people, and that, if favored 
 
134 PERIOD OF EXTENSION. 
 
 by political or social changes, they might easily become 
 again more powerful. 
 
 Replies to Fukuzawa's articles were likewise not 
 wanting. Thus in iS86 Mr. Nishimura said in an 
 address on " The Religious Future of Japan," that the 
 educated classes would never accept a religion which 
 rests upon miracles, or on a book pretending to be 
 inspired ; the Japanese people did not need the moral 
 teachings of Christ ; wath regard to morality Japan was 
 behind none of the Christian nations ; that he himself 
 detested the strife between Christians and Buddhists, 
 but that he considered Buddhism, with regard to its 
 doctrines, as much more refined and much nobler than 
 Christianity. He said that he himself did not at all 
 consider philosophy and religion to be identical, but 
 believed that in the future they might be amalgamated.* 
 
 B. Opposition f7'om lluddhisvi. 
 
 As was to be expected, the opposition relied chiefly 
 upon the native religions. To-day in one place, 
 to-morrow in another, Buddhists and Shintoists, or as in 
 1885 in Kyoto, both together formed societies intended 
 to oppose Christianity. The greatest zeal during the 
 last six years also had been shown by the Buddhists. As 
 early as 1883 a libellous pamphlet, printed in English 
 and Japanese, appeared, entitled : " Shinyaku Zensho 
 Dampaku," " Hitting the New Testament with Snaps 
 of the Finger." The Japanese original was signed, 
 
 • Cf. " Urteile des modernen gebildeten Japan's iiber Religion und Moral " 
 by Dr. O. Hering in Tokyo. — Zeitschrift fiir Missionskunde und Religions- 
 wissenschaft. — i88g. S. 77. 
 
OPPOSITION FROM BUDDHISM. 1 35 
 
 " An Astronomer ; " the English translation, " A 
 foreign Student in Japan." This pamphlet warns the 
 people as well against Protestants as against Catholics ; 
 " as soon as they have the power, they are both equally 
 dangerous to the government. The former only know 
 better how to hide their brutal tendencies. One of 
 the two assassins who sought to take the life of the 
 German emperor suffered from religious monomania, 
 and the assassin of the President of the United States 
 had formerly been a leader in a church. But aside from 
 this, the downfall of Christianity was near at hand, since 
 scholars either ignored or rejected it." Even in the 
 altogether modernized Tokyo in 1886, it was possible to 
 call into life a Buddhist society intended to oppose 
 Christianity. 
 
 A sign characteristic of the times was the ever 
 recurring attempt to adapt Buddhism to our modern 
 age. A Buddhist magazine edited by a layman 
 developed in 1S85 a Buddhism without the heaven and 
 hell, which occupy such an important place in other 
 expositions of Buddhism ; the human heart was said to 
 be its own heaven or hell, and everyone by self-denial 
 became his own Buddha ; a supernatural world did not 
 exist, external religiousjexercises were superfluous, and it 
 ought to be left to every mian to decide for himself 
 whether to pray or not. 
 
 In the same year the aged Buddhist priest Kitabatake, 
 proclaimed an improved Buddhism on the strength of 
 studies which he had made on a journey through the 
 West, especially in Vienna and Berlin. Pie held out a 
 religion which was to be a guide to blessedness in this 
 life, as well as in the next, and he expressed the belief 
 that his reform would meet with difficulties like those 
 
136 PERIOD OF EXTENSION. 
 
 experienced by Luther's Reformation. The " Shinshu " 
 people, who had sent him to Europe in order to sharpen 
 their weapons against Christianity, soon found that 
 they cut only too deep into their own flesh, and the 
 inconvenient reformer was put under ban. His son a 
 short time ago became a Christian. Another Buddhist, 
 Chioan Omichi, invented a wholly new religion on the 
 basis of Buddhism, which he called " Kyusei " — 
 " Deliverance from the World." From the missionaries 
 the}^ endeavored to learn their methods of working. 
 Girls' schools, women's and young men's associations, 
 and the like were formed, onl}' they were transformed 
 into Buddhistic institutions. Involuntarily we are 
 reminded of the downfall of Roman and Greek 
 paganism ; for there also we see the pagans exerting 
 themselves to keep back the unavoidable breakdown by 
 imitating Christian institutions — hospitals and orphan- 
 ages, the singing of hymns at worship, preaching, 
 stricter discipline of the priests, and so forth. Very 
 true were the words which the author of this sketch at 
 one time heard from the lips of a Christian Japanese 
 with regard to such phenomena, when the latter said 
 that in Japan one could learn to understand very well 
 the words of Jesus about patching an old garment with 
 a new piece of cloth. 
 
 Recently an attempt has been made to form a 
 half political, half religious, society with a national 
 title ; its name is " Sonno Ho-Butsu Dai Dodan," that 
 is " Honor the Emperor ! Believe on Buddha ! " It 
 has for its pronounced aim, opposition to everything 
 which might lessen reverence for the Emperor or for 
 Buddhism, but chiefly, the opposition of Christianity. 
 Above all things, it urged that the Christians should be 
 
EFFORTS TO REVIVE BUDDHISM. 1 37 
 
 kept from all political influence, especially by being 
 excluded from the right of voting. This movement was 
 in vain, indeed its failure was certain from the first, for 
 there could have been but few who really entertained 
 the fear that Christianity would endanger the Emperor's 
 throne. All these and other like movements show in 
 what a ferment religious matters were. 
 
 In spite of all the indifference appearing on the 
 surface, religion caine to be the question of the day, 
 and to have put large circles into such a ferment was in 
 itself a work on the part of missions deserving the 
 highest merit, and this is acknowledged even by secular 
 journals. Thus the " Japan Mail " for December 15th, 
 1888, calls attention to the injustice of estimating the 
 success of missions by the number of converts and by 
 their cost in money. Missions had, it was stated, 
 given a new impetus to religious life in general, even to 
 Buddhism ; its adherents could be heard saying : " If 
 we do not arouse ourselves, we can not hope to hold our 
 own over against this energetic, indefatigable propa- 
 ganda." Of course, all these efforts for reform only 
 indicate so much the more plainly the inevitable 
 downfall. 
 
 Non-Christian papers also remarked that Buddhists 
 showed towards their own religion too much lukewarm- 
 ness, while every converted Christian in his turn at once 
 converted others. The " Hochi Shimbun," a leading 
 Japanese paper, in its issue of January 1890, in view of 
 the progress of Christian missions as seen from their 
 statistical reports, exhorts the Buddhists most earnestly 
 to arouse themselves on behalf of their faith ; but it 
 adds that the increasing numbers which were added 
 every year to the ranks of the Japanese Christians were 
 
138 PERIOD OF EXTENSION. 
 
 nothing- surprising ; the foreign faith was constantly 
 advancing- with a firm step, and what was lacking in 
 speed was gained in constancy of growth. As a proof 
 of the influence of Christianity, this paper, devoted to 
 the interests of Buddhism, speaks of the totally different 
 spirit in which, for example, the provincial assemblies 
 were then discussing the question of licensing prosti- 
 tution. This paper acknowledged that Christianity 
 was exerting an ennobling influence upon the moral 
 condition of the people and upon the tone of society ; 
 that the cause of education had been improved ; and 
 that the position of woman had been elevated. " In 
 short," it continues, "that Christianity will ultimately 
 come to be the ruling religion, b}' reason of its 
 gradual and constantly increasing merits, is a fact of 
 which we are convinced by long observation. If it 
 continues to grow in the present proportion, its future 
 is secure." 
 
 The fact that this same paper in another number 
 warns its readers most decidedly against Christianity does 
 not lessen the force of these admissions. Mr. Spinner 
 expresses it as his opinion, based upon personal obser- 
 vation, that the most energetic Buddhists are constantly 
 involved in inconsistency : " We need schools after the 
 European pattern," they say, " but our hierarchical and 
 religious principles can not bear their light." For this 
 reason the spirit and the teachers in the academical 
 and theological institute of the " Shin" sect, arranged 
 after modern principles, are said to give but little hope 
 of success. Even the Kyoto Buddhists and the best 
 men of the " Shin " and " Zen " sects could at the best 
 show only a meagre, and so-to-speak, " Buddhistic- 
 scholastic " learning. 
 
buddhism's r,AS'i" resort. 139 
 
 The external decline likewise makes itself felt : the 
 receipts are diminishing together with the number of 
 worshippers. At the annual festival of the celebrated 
 " Shinshu " Temple, " Nishi Hongwanji," in Kyoto ap- 
 peared in 1885 only 837 pilgrims over against ten thou- 
 sand in former times. According to a communication 
 in " The Christian " of September 1889, the number of 
 Buddhist temples in that city has decreased within ten 
 years from 3737 to 3270, that is by 467. Nevertheless 
 the chief defenders of Buddhism do not believe in the 
 near downfall of their faith, but, as Mr. Spinner reports, 
 " they are looking with eager eyes for help from the 
 West." A " Hongwanji " high-priest told him trium- 
 phantly that Buddhism was gaining ground in the West 
 and had even begun to form congregations there. The 
 "Christian Advocate" of January 23, 1889, mentions a 
 paper which " recently " appeared in Kyoto under the 
 name of ' The Bijou of Asia,' for the purpose of sup- 
 porting and spreading Buddhism. " We have not heard 
 of the appearance of a second number, and are therefore 
 not in a situation to report concerning the success of 
 this missionary effort in the West, or of the effort to 
 carry the war into Africa." Indeed it is one of the 
 most remarkable phenomena of the present time that 
 the aging religion of the East seeks a cure for the 
 deadly wounds, which Western civilization and Chris- 
 tianity have inflicted upon it, by itself sending mission- 
 aries across the ocean, in order to attack the enemy in 
 his own stronghold, and by calling to its aid the atheistic, 
 pantheistic, and pessimistic philosophy of our day, and 
 — that it does not always call in vain. Will such an 
 alliance stay its death ? 
 
I40 PERIOD OF EXTENSION. 
 
 C. The TJicosopJust Olcott. 
 
 One of these allies from the West quickly enough 
 disappointed the proud hopes placed in him. It was the 
 American theosophist Colonel Olcott, whose previous 
 history we inust study somewhat closely in order to 
 rightly estimate his appearance in Japan. The organ 
 of the Theosophical Society which he founded, TJie 
 Theosophist, reports that he occupied various public 
 positions as lawyer, officer, secretary of the National 
 Insurance Society, editor of the agricultural department 
 of the Tribzine and so forth. For twenty-two years he 
 had experience in spiritualistic circles and in intercourse 
 with mediums, and he claimed to have had in the house 
 of the farmer William Eddy within three months over 
 five hundred appearances of departed spirits. Then in 
 1874 he made the acquaintance of Madame Blavatsky, 
 by whom he says he was led on to higher degrees of 
 mystic knowledge. 
 
 Madame Blavatsky was the daughter of a Russian 
 colonel Hahn, a grand-daughter of the princess Dolgoruki 
 and widow of General Blavatsky, for many years governor 
 of Erivan in Armenia. She affirms that being a sickly 
 child she had had for six years, until about her fifteenth 
 year, nightly visits from an aged spirit, which, however, 
 had ceased when her health improved. Her checkered 
 life led her now to India, now to Italy, then to the land 
 of religious mysteries — Egypt, and from 1873 to 1879 
 to America. Upon the field of battle also she is said 
 to have distinguished herself. According to her own 
 statenient she was at Mentana during the battle at that 
 place in October 1867. Since 1874 she had constant 
 association with Col. Olcott. She convinced him that all 
 
COLONEL OLCOTT. I4I 
 
 his spiritualistic authorities were nothing in comparison 
 with the pupil of an Indian Mahatma. By a Mahatma 
 — Great Soul — the theosophists of the Olcott school 
 understand men endowed with extraordinary mystical 
 wisdom, who arise only in the course of centuries as 
 the flower and the result of all the spiritual forces of an 
 entire age. They are said to possess a deeper insight 
 into the secrets of nature and of spirit than the greatest 
 naturalists and philosophers. Aside from this, the 
 theosophists believe in a mystic medium between body 
 and spirit, the " Mayavi-Rupa," a prototype of the body, 
 resembling it but of an ethereal essence, dwelling in the 
 body and uniting it with the spirit. The " Great Souls " 
 or " Mahatmas," are said to possess power over their 
 Mayavi-Rupa, so that with this they can leave the body 
 and, after the manner of a double (Doppclgaoigcr) , not 
 hindered by distances in space, can appear, if they will 
 to do so, in bodily shape. Olcott maintains that he 
 has seen fifteen such Mahatma-appearances, the first 
 being in New York. 
 
 On the basis of these curious mysteries Olcott founded 
 in 1875, together with Madame Blavatsky, a " Theoso- 
 phical Society," of which he became the " President- 
 Founder," and Madame Blavatsky corresponding secre- 
 tary ; both for life. In New York the faith of the people 
 in their mystic endowments seems soon to have suffered 
 shipwreck. The American papers called Olcott the 
 " hierophant," referring derisively to the chief-priest of 
 the Eleusinian mysteries, and he and his " clairvoyant " 
 companion sought probably nothing else than a some- 
 what honorable retreat from a lost cause, when in 1878 
 they removed to Bombay, following old and niore recent 
 connections which they had made with India. But in 
 
142 PERIOD OF EXTENSION. 
 
 Bombay they are said to have made themselves con- 
 spicuously absent from the European quarter. We find 
 them in the East, and in the West, in the South, and 
 in the North of India, from Bombay to Madras, from 
 Ceylon to Simla, appearing everywhere with great noise 
 and at first with unmistakeable success, but always 
 quickly changing their residence, to all appearance 
 because the first enthusiasm and the first satisfaction of 
 curiosity soon gave place to indifference and to suspicion 
 as to the genuineness of the spirit-appearances and of 
 the miracles. 
 
 The means of arousing attention were, aside from 
 necromancy and innumerable miraculous cures, the my- 
 sterious finding of a lost breast-pin, the duplicating of 
 rings, and such like proofs of mystic independence of 
 natural laws as Madame Blavatsky knew how to give. 
 An especially prominent part was played by the Thibetan 
 Brethren, similar to the Indian Mahatmas, from whom 
 Madame Blavatsky received mysterious letters. Spiteful 
 critics indeed assumed to find in these letters peculiari- 
 ties of style and other little human traits which were to 
 be put to Madame Blavatsky 's account ; also for the 
 finding of the breast-pin and such like phenomena, 
 sceptical souls surmised all other kinds of explanations 
 than mystic causes. 
 
 As to the contents and the aim of Olcott's endeavors, 
 an expert, who had observed them as early as 1876 in 
 New York, designates their system as " theosophistic- 
 esoteric Buddhism in associations organized after 
 Jesuitic and Freemason patterns." With Buddhism 
 Col. Olcott has especially one thing in common : 
 Buddhism owes its wide diffusion chiefly to the skill 
 with which it knew how to adapt itself everywhere to 
 
oi.cott's theosopiiy. 143 
 
 the native religions ; Col. Olcott knows how to let his 
 Buddhism shine in all colors. While yet in America 
 he sought contact with the renowned Pandit* Swami 
 Dayananda Saraswati, the founder of the Arya-Somaj. 
 Dayananda sought to reform Brahmanism by going 
 back to its sources, the Vedas. Olcott 's Buddhism did 
 not hinder him from offering himself with expressions 
 of enthusiastic admiration as a scholar to this prophet 
 of Brahmanism ; and the theosophic society soon 
 professed itself a branch of the Arya-Somaj by 
 taking the name of " Theosophic Society of the Arya 
 Somaj," and by electing Dayananda as director and 
 leader. Very soon, however, the same Olcott, who 
 together with the worshipper of Brahma adored " the 
 same eternal divine being," and who saw in the Vedas 
 " the original fountain head of all subsequent philoso- 
 phical systems," sought for new allies among the 
 Buddhists of Ceylon, among whom he received 
 enthusiastic homage as a Buddhist of the West. In 
 the Northern part of India he soon turned to the 
 followers of Zoroaster, to whom he made the astounding 
 confession : "I have to prove to you that your faith 
 rests upon the rock of truth, the living rock of Mystic 
 Knowledge " — that is the theosophy of Olcott. The 
 Indian Spectato7- says that theosophy was for the 
 Pandit Dayananda a fog in which the colors of the 
 Vedas of Buddhism and of Zoroastrianism were mixed 
 so that he could not say where the one began and the 
 other ended. 
 
 Colonel Olcott declares theosophy to be " divine 
 wisdom." But when saying this we must not think 
 
 * A Hindu scholar. 
 
144 PERIOD OF EXTENSION. 
 
 of a personal God, but of " an eternal, all-pervading 
 principle in nature, with which the inner intuitive 
 faculty in man stands in relation." This principle in 
 nature is in another place declared to be identical with 
 the divine principle of the Vedas, and is represented as 
 a principle v.hich is neither entity nor non-entity, but 
 abstract entity, which can be described neither by 
 words nor by attributes. In so far as a kind of Panthe- 
 ism is taught here, Olcott's theosophy differs from 
 original Buddhism which is atheistic, or rather leaves 
 undecided the question whether or not there be a God. 
 Its position is agnostic. In so far, however, as Olcott's 
 Pantheism comes very near to Atheism, and in so far as 
 it gives place in its range of ideas to the Buddhistic 
 doctrine of the transmigration of souls, we may call it 
 " Esoteric Buddhism," if this whole confused, fantastic 
 play which characterizes Olcott's appearances in India 
 at all deserves such a distinguished name, and is not 
 better described as a spiritualism touched a little with 
 Buddhism and adorned with a few crumbs of Brahma- 
 nistic learning. 
 
 " Associations formed after Jesuitic and Freemason 
 patterns " may well enough fit into Olcott's plans for 
 India also, provided we understand under " Jesuitic " 
 that for the sake of the good object to be accomplished 
 one is not very particular in the choice of means, and if 
 we make the practical central point of theosophy to 
 consist in a brotherhood of humanity, overstepping all 
 barriers of race and religious confession. Theosophy is 
 compatible with all religions, acknowledging in each a 
 central truth ; only Christianity has the honor to be 
 excluded from this large hearted tolerance. In a letter 
 to Dayananda, written in 1878, Olcott gives us the 
 
OLCOTT S LECTURES IN JAPAN. 1 45 
 
 following explanation : " If our society from the very 
 beginning has expressed its hostility to the Christian 
 church, the reason for this lies in the fact that it finds 
 in this corporation such a cruel dogmatic and supersti- 
 tious spirit as makes it the common enemy of all those 
 portions of mankind, which do not acknowledge its 
 authority. Its course is marked by selfishness, brutality, 
 injustice and fraud. Its dogmas rest neither upon 
 historic nor upon logical proof ; whatever of truth it 
 contains, has been stolen from the older philosophies." 
 
 In India Olcott's roll is played ; Madame Blavatsky 
 is there pretty generally considered as an unmasked 
 impostor,* and the " Missionary Herald " reports that 
 the " Psychical Research Society of England," which 
 at first had been on her side, had its attention called to 
 some questionable discoveries which her Indian devotees 
 had made in this direction, and that with regard to yet 
 existing doubts it had definitely established by means 
 of a confidential messenger sent to Madras, that the 
 people of India with right called the lady an impostor 
 of the first class. How far Olcott himself has been 
 only a dupe we will leave undecided. 
 
 After Olcott's plans in India had suffered shipwreck 
 it was for him a welcome escape wdien the Buddhists of 
 Japan invited him to help their decaying religion. He 
 travelled through Japan during the winter of 1888-89, 
 everywhere lecturing, and here also his journey seemed 
 to become the triumphant progress of a victorious 
 conqueror. But when lecturing in Kyoto, the citadel of 
 Japanese Buddhism, the Buddhist priests — so Dr. Davis 
 
 • But cf. an article in the " Theosophist " by Bertram Keightely and 
 copied in the "Japan Mail" for January loth, 1891, entitled "Madame 
 Blavatsky "s Work in the West!" — (Transl.) 
 
146 PERIOD OF EXTENSION. 
 
 (A. B. C. F. M.) reports — felt bitterly disappointed 
 because in his Buddhism they could not recognize the 
 true Buddhism. He, on the other hand, was likewise 
 altogether dissatisfied with Japanese Buddhism and 
 especially with its priests. The most convincing proof 
 of his failure is that he finally cancelled his engagements 
 for lectures, not completing them, and withdrew to 
 Ceylon. 
 
 It was a singular contrast when in Okayama almost 
 simultaneously Olcott gave an address in one place and 
 Wishard, the college-secretary of the American Young 
 Men's Christian Association, in another ; the former at 
 first to large audiences, but then with constantly 
 decreasing interest on the part of the people ; the latter 
 as it seems, with increasing success. We must not 
 forget to mention concerning the reports of Olcott 's 
 lectures in Okayama that in spite of all his sharp 
 attacks upon Christianity he, nevertheless, refrained 
 from making any direct mention of the Lord Jesus ! 
 The probable effect of his lectures will be that through 
 this contrast the religious question may come to burn 
 still hotter, while Buddhism has lost one more hope. 
 
 D. The Continuing Iinpo7-tancc of SJiintoisni. 
 
 In spite of the greater activity and religious influence 
 of Buddhism, intelligent Japanese Christians see in 
 Shintoism a more formidable obstacle to the progress 
 of the Gospel. At the Osaka Conference in a series of 
 addresses on " the special obstacles to the progress of 
 Christianity in Japan," Shintoism received no attention : 
 the scholarly "' Kumiai " pastor Matsuyama, however, 
 
INFLUENCE OF SHINTOISM. I47 
 
 himself formerly a Shinto-priest, cautioned expressly 
 at^ainst underestimating this adversary. Mr. Kodera,* 
 who was baptized in Berlin by Paulus Cassel and won 
 by him for the ministry, in an address before a 
 gathering of the " Church Missionary Society " at 
 Cambridge, in 1884, expressed the opinion that Shinto- 
 ism, no matter how weak it may be as a religion, was 
 nevertheless of incalculable influence as the foundation 
 of the whole social life. Through it piety, patriotism, 
 and reverence for the Emperor as the descendant of 
 the sun-goddess, were originally one and the same for 
 the Japanese. The Japanese, he said, had no word to 
 express the idea of government which did not at the 
 same time include the idea of " serving the gods." 
 " The emperor rules " anci " he worships his ancestors," 
 are expressed by one and the sam.e term. Confucius had 
 taught obedience to parents as the first duty, and 
 obedience to the emiperor as the second, but Shintoism 
 reverses this relation, because according to it the 
 emperor is the incarnate deity. Moreover even the Bud- 
 dhists were standing under the influence of Shintoism, 
 for each and every house — those of Buddhist priests and 
 Christians alone excepted — has attached to it some 
 symbolic sign expressive of its relation to a Shinto deity. 
 Every city and village, even every ward has its local 
 Shinto deity, with a temple belonging to it, and all 
 children soon after their birth are dedicated to this 
 deity by a recognized ceremony. These parochial 
 children celebrate each year at least two festivals in 
 honor of their god, and on these occasions they visit 
 the temple in festive apparel. Such binding parish 
 
 * Mr. Kodera has never taken up ministerial work in Japan, nor is he in 
 active relations with the Christian movement. — D. C. G. 
 
148 PERIOD OF EXTENSION. 
 
 relations Buddhism does not possess. Furthermore all 
 great national festivals are Shinto festivals, and are 
 celebrated by all Japanese, and all the wedding cere- 
 monies are in the hands of the Shinto priests, while the 
 presence at a wedding of a Ikiddhist priest is considered 
 even an unfortunate omen. 
 
 These opinions of Matsuyama and Kodera seem to 
 have been confirmed during the last few years. The 
 Shinto movements in opposition to Christianity have 
 increased in number and in violence. On the nth of 
 February 1889, the day on which by order of the 
 Emperor the constitution was proclaimed to the people, 
 Viscount Mori, the able Minister of Education was 
 assassinated by a fanatic Shintoist for the pretended 
 reason that he had dared to enter the national sanctuary, 
 tlie temple of the sun-goddess in the province of Ise, 
 while wearing foreign shoes. The proclamation of the 
 constitution was sanctified by the emiperor's prayer to 
 his ancestors. This proved to all Asia and Europe that 
 the leaders of the Japanese people did not yet consider 
 the time ripe for substituting for this old and decaying 
 foundation of the throne and of the national life, a 
 stronger one. 
 
 As another significant indication of the varied inter- 
 mingling of the old and new in the religious life may be 
 noticed an opinion, expressed in the Tokyo Independent 
 of December 4th, 1886, an opinion shared by many an 
 educated Japanese. This paper recommended Unitari- 
 anism as a state religion, but attempted to reconcile the 
 belief in one only true God and Ruler of the world 
 with the Avorship of ancestors, and with prayer and 
 sacrifices offered to them, by comparing the temples 
 of ancestors with the mausoleums of Napoleon I. and of 
 
SIIINTOIS.M AND PATRIOTISM. 1 49 
 
 Washington. " Have the latter any better claims for 
 existence than the temples built for the benefactors 
 from the Mikado's empire, like Ilachiman, Temma and 
 Seisho,* or the great temple in Ise which is nothing 
 more than a mausoleum of the Mikados ? That the 
 temples for the fox-god or for other animal-deities or 
 female goddesses have no right to exist is, of course, 
 admitted." This attempt to reconcile the existence of 
 the national Shinto sanctuaries with ]\Ionotheism shows 
 how vitally intertwined are Shintoism and patriotism 
 in the inmost soul of the Japanese. And who can wish 
 to take away from them their noble historic memories 
 and their great heroes ? But will not the people rescue 
 their heroes from the danger of being carried down 
 together with untenable pagan superstitions, quickly 
 and decisively withholding from their ancestors that 
 which belongs to God alone ? Prayer and sacrifice, and 
 in the Christian's case, of course, only the sacrifice of 
 the heart and the life, are for God alone. 
 
 3. General View of Missionary AcTivrrv.f 
 
 A. Increase of Missionary Forces and Places of Labor. 
 
 As regards the missionary forces which labored from 
 the close of 1882 to 1889 under the circumstances above 
 
 * The Mikado Ojin Tenno (270-311 A. D.) is worshipped as the god of 
 war under the name ot Hachiman ; the eminent, but later on banished, 
 minister Sugahara Michisane (during the reign of Daigo Tenno c. 900 A. D.) 
 under the name of Temma as the god of knowledge, especially of the art of 
 writing ; Kato Kyomasa as Seisho. 
 
 t The .statistics of this and of the following division are mostly based 
 upon the statistical tables of H. Loomis (published in behalf of the Japanese 
 
150 PERIOD OF EXTENSION. 
 
 described, the number of societies rose from 18 to 28.* 
 The " Edinburgh Medical Missionary Society " withdrew 
 in 1883, but eleven other societies entered the field : 
 1883 — the " Disciples of Christ," or "Church of Christ ;" 
 1885 — the "Presbyterians of the U. S. (South),! the 
 " Allgemeiner Evangelisch-Protestantischer Mis- 
 sion's verein," and the American " Society of 
 Friends ; " 
 1886 — the "American Methodist Episcopal Church" 
 
 (South!); 
 1887 — the " Christian Church of America ; " 
 1888 — the "Unitarians," the "Canadian Church Mis- 
 sion" or " Wyckliff College Mission," Toronto, 
 Canada, and the " Berkeley Temple Mission," 
 Boston, U.S.A. The last named united with the 
 American Board's Mission in 1893 ; 
 1889 — the "Southern Baptist Convention, "§ and the 
 " Christian Alliance," 
 
 branch of the Evangelical Alliance) according to summaries published in the 
 " Missionary Herald ; " also upon the annual reports of the " Itchi Kyokwai " 
 for 18S6 and 1887, and a summary for 1888 ; compare also the " Christian 
 Advocate" for March 20th, 1889. Evident mistakes have been corrected. 
 Loomis remarks that owing to want of precision and blanks in the reports of 
 the various societies, and on account of the different dates for collecting 
 statistics, absolute correctness is impossible. The blanks are filled out by 
 making approximate estimates and these figures are mostly stated too low ; 
 especially the actual number of Christians can be estimated as being 10% 
 larger than the number stated. 
 
 • Cf p. 60. 
 
 t In distinction from the Presbyterian Church, North, which has been 
 working in Japan since 1859. This society has existed since 1862. 
 
 I In distinction from the Northern Methodists, who have labored in Japan 
 since 1873. 
 
 § In distinction from the Am. Bapt. Miss. Union which began work in 
 Japan in 1873. On account of the slavery question the South. Bapt. Conven- 
 tion separated from the Union in 1845. 
 
INCREASE OF MISSIONARY FORCES, 151 
 
 Of these societies four distinguish themselves by their 
 names as respectively Presbyterian, Methodist, Con- 
 gregational, and Baptist societies ; the *' Disciples of 
 Christ " and " the Christian Church of America," 
 belong likewise to the Baptist group ; the " Canadian 
 Church Mission " is Episcopal ; the other four societies 
 belong to none of the groups. 
 
 The total number of foreign missionaries rose between 
 1882 and 18S9, from 145 (89 male and 56 female)* to 
 363 (201 male and 162 female) ; the number of places 
 occupied by these societies — from 120 {37 stations and 
 83 out-stations) to 533 (85 stations and 448 out-stations). 
 This shows in seven years an increase of 218 foreign 
 workers — far inore than doubling the former number — 
 and of 413 places of labor, — far more than quadrupling 
 the former number. Of this increase of foreign workers 
 tw^o are connected with two independent native 
 churches.! The 17 societies at work before 1883 — in 
 spite of the withdrawal of the Edinburgh Medical Mis- 
 sionary Society — received 171, an average of 10 for each 
 society. The ii new societies received 45, only 4 to 
 each — an earnest warning for the latter, to increase 
 their forces to the utmost of their ability, if their labors 
 are to become of any marked consequence side by side 
 with those of the older societies ! Of the various 
 societies by far the largest increase is furnished by the 
 American Board, with an addition of 30 new laborers, 
 making a total of 57, and of 152 fields of labor by a 
 total of 170. This large increase of fields of labor, 
 nearly one third of all places occupied by Protestant 
 
 * Here, as everywhere in the following pages, exclusive of the wives of 
 missionaries. 
 
 t Of. Loomis' Tables for 1889 ; not mentioned in the table for 1890. 
 
152 PERIOD (3F EXTENSION. 
 
 laborers, the Board did not secure by scattering its 
 forces, but by concentrating its foreign laborers in only 
 lo stations and by using its numerous native workers in 
 1 60 out-stations. Among the groups even the " Itchi 
 Kyokwai," otherwise by far the strongest, does not 
 come up to this number of fields of labor. The " Itchi 
 Kyokwai " now includes seven, over against the former 
 three societies, and yet with an increase of jG to a total 
 of 114 fields of labor, it ranks in this regard only as 
 second. It m.aintains the first place with I'cgard to 
 foreign workers, with an increase of 62 and a total of 
 99, more than one fourth of all. The other groups 
 remain far behind, although some of them increased 
 the number of foreign laborers considerably.* 
 
 B. Missionary Resiilts.\ 
 
 The total number of 363 foreign laborers, reinforced, 
 it is true, by 545 Japanese workers, is certainly extremely 
 small in comparison with the army of priests — 74,000 
 Buddhist — and 16,000 Shinto priests — on the side of the 
 adversaries. So much the more noteworthy are the 
 results of missionary work. 
 
 Between 1882 and 1889 ^^"^^ number of churches rose 
 from 93 to 274 ; that of adult believers, including those 
 not yet received into church membership, from 4,367 to 
 28,977 ; the total of contributions for all purposes from 
 
 * The Episcopalian Group shows an increase of 43 to a total of 72 foreign 
 laborers, and of 66 to a total of 97 fields of labor ; the Methodists report an 
 increase of 54 and a total of 86 foreign workers, and an increase of 51 to a 
 total of 73 fields of labor; the Baptists an increase of 29 to a total of 38 
 foreign workers, and in fields of labor an increase of 67 to a total of 78. 
 
 t Cf. Note on p. 149. 
 
RESULTS OF MISSIONARY WORK. I 53 
 
 Yen* 12,064.48 to 53,503.13 : the number of ordained 
 native pastors from 49 to 135 ; that of unordained 
 preachers from 137 to 409 ;t that of theological students 
 from 71, in 7 schools, to 275 in 17 schools ; that of the 
 other scholars in Boys' and Girls' Schools from 2,540 
 to 10,297. Thus in seven years the number of churches 
 has nearly tripled, that of adult Christians has increased 
 nearly sixfold, the contributions have more than 
 quadrupled, the number of native workers has tripled, 
 that of theological students and of other scholars has 
 nearly or fully quadrupled. If the total increase in the 
 number of adult Christians between the years 1 882-1 889 
 be equally distributed for these seven years, we find an 
 average increase of 3,516 per annum. Most pleasing, 
 however, is the fact that the increase of each year was 
 greater than that of the preceding year, especially up to 
 the year t888. From 1882 to 1883 this increase 
 amounted to 1,224, but from 1887 to 1888 it was 5,527, 
 thus more than four times larger than between 1882 
 and 1883, and in each year about 32% were added to 
 the sum total. The " Christian Advocate " of March 
 20th, 1889, figures it a little too high, at 35%, but even 
 at 32% it would be right in making the remark, in 
 view of the prejudice that missionary work brings no 
 sufficient returns, that with a similar proportionate 
 increase of its annual capital any mercantile business 
 would be considered as highly successful. We must, 
 however, not overlook the fact that the increase from 
 1888 to 1889 was onl}' 5,431, or 96 less than between 
 
 • I Yen was at that time equal to about $ 0.75 to f 0.80 U. S. Gold. 
 
 t Among the non-ordained helpers 37 Bible women are included in 1882; 
 but for i88g Loomis reports 125 Bible women apart from native preachers 
 and helpers. 
 
154 PERIOD OF EXTENSION. 
 
 1887 and 1888, and does not amount to much more 
 than 23% of the sum total of the preceding year. But 
 even this advance is sufficiently encouraging. 
 
 Yet what is the cause of this first falling off in the 
 annual increase ? This question suggests itself so much 
 the more readily when we consider that the average 
 annual contribution of the individual adult church mem- 
 ber amounted in 1882 to Yen 2.76, in 1888 to Yen 1.89* 
 and in 1889 only to Yen 1.85, that thus, while the sum 
 total of contributions increased, the average contribu- 
 tion of the individual church member has gradually 
 decreased ; and at the same time the number of native 
 ordained ministers fell from 142 in 1888 to 135 in 1889. 
 We are almost tempted to see in this indications 
 of relaxation after the over-great excitement of the 
 revivals. 
 
 But undoubtedly two other factors also come into 
 consideration, namely first the political excitement 
 consequent upon the proclamation of the constitution 
 in February 1889, which crowded for the moment the 
 religious interest into the background ; and secondly 
 the public sentiment against foreigners, and to some 
 extent also against Christianity, awakened by the 
 discontent with the negotiations with several leading 
 Christian powers looking forward to new treaties. These 
 negotiations offended the proud patriotism of many a 
 Japanese, because they took into consideration the 
 opening of the whole country for foreigners, without 
 subjecting them to native judicial courts exclusively, 
 thus failing to remove the hated extraterritoriality clause. 
 
 * In this computation an extraordinary gift of Yen 20,000 to the Doshisha 
 school has not been included, if this gift is included in the sum total of 
 contributions, the annual average for each adult comes to Yen 2.74. 
 
GROWTH OF SELF-SUPPOR'l". 
 
 155 
 
 It must, however, also be mentioned that, in spite of 
 the decrease of the annual average contribution of each 
 member, the ability of the local churches to meet their 
 own church expenses, is constantly growing with the 
 increasing membership. On an average each local 
 church had in 1882 — 47, in 1888 — 95, and in 1889 — 106 
 adult members. The proportion, therefore, of wholly 
 or partially self-supporting churches also r©se. In 1882 
 of 93 churches, 13 — not quite one seventh — were 
 wholly, and 69 partially self-supporting, while 1 1 were 
 wholly dependent ; in 1888 out of 249 churches, 92 — 
 more than one third — were entirely, and all the rest 
 partially self-supporting. For 1889 Loomis gives 153 
 wholly self-supporting churches out of a total of 274, or 
 more than one half.* 
 
 • The following table may be of some interest : 
 
 
 i859t No. of churches 
 
 native christians 
 
 
 
 incl. 
 
 children 
 
 1864 „ „ 
 
 
 
 „ „ 
 
 I 
 
 ,, 
 
 .. I 
 
 1866 „ „ 
 
 
 
 
 , „ 
 
 2 
 
 ,, 
 
 „ 2 
 
 1871 „ „ 
 
 
 
 
 , „ 
 
 10 
 
 ,, 
 
 „ 10 
 
 1872 (March) 
 
 „ I 
 
 
 , ,. 
 
 16 
 
 + 
 + .1 
 
 16 
 
 1876 (Oct.) 
 
 16 
 
 
 . » 
 
 1,004 
 
 § 
 
 
 1878 (May) 
 
 44 
 
 
 ) 1) 
 
 1,617 
 
 
 (not given) 
 
 1879 „ „ 
 
 64 
 
 
 . 1, 
 
 2,701 
 
 incl. 
 
 children 2,965 
 
 1881 „ „ 
 
 83 
 
 
 ,, ;, 
 
 3.81 1 
 
 
 4.412 
 
 1882 „ „ 
 
 93 
 
 
 , „ 
 
 4.367 
 
 
 4.987 
 
 1S83 „ „ 
 
 not given) 
 
 
 1 1) 
 
 5.591 
 
 
 ,. • 6,59811 
 
 1884 „ „ 
 
 ,, 120 
 
 
 , „ 
 
 7.791 
 
 
 8,508 
 
 1885 „ „ 
 
 168 
 
 
 • » 
 
 10,775 
 
 
 11,678 
 
 1886 „ „ 
 
 193 
 
 
 , .. 
 
 13,269 
 
 
 14.815 
 
 1887 „ „ 
 
 „ 221 
 
 
 , „ 
 
 18,019 
 
 
 ,, 19,829 
 
 1888 „ „ 
 
 249 
 
 
 > It 
 
 23.564 
 
 
 „ 26,40311 
 
 1889 „ „ 
 
 274 
 
 
 , .! 
 
 28,977 
 
 
 „ 31.875^1 
 
 t Date of the beginning c 
 
 )f Protestant Missions in Japan. 
 
 
 + Of these 
 
 16, eleven wei 
 
 e in Yokohama. 
 
 
 
 § Whether 
 
 with or withe 
 
 ut children is not 
 
 nated. 
 
 
 il Improbable, because tl 
 
 le number of children reported 
 
 is greater than in 
 
 1884. 
 
 
 
 
 
 11 These fig 
 
 ures are obta 
 
 med 
 
 by esti matin. 
 
 y the ch 
 
 Idren 
 
 as 10 % of the 
 
156 PERIOD OF f:xtension. 
 
 Of this missionary harvest by far the largest share 
 belongs in all decisive points to the American Board : 
 only in the number of churches the Methodist Episcopal 
 Church, North, outstrips it with 53 churches over 
 against 52 of the Board. But what does one church 
 less mean, when the total number of members is far 
 more than twice as large ? In this decisive point the 
 American Board stood in 1888 even among the groups 
 only behind the " Itchi Kyokwai," in 1889 it had 
 outstripped it with 9,315 adult Christians over against 
 8,954 of the " Itchi Kyokwai." With regard to the 
 total number of Sunday School scholars the " American 
 Board " stands likewise in advance of all the groups, 
 reporting 7,000 scholars to 5,000 of the " Itchi Kyo- 
 kwai," and about the same number of the Methodists. 
 The number of scholars in day and boarding schools 
 reported by the "American Board" in 1889 is 3,002, 
 by the " Itchi Kyokwai " 2,547, by the Methodists — 
 American and Canadian — 3,155. The number of 
 theological students for 1888 is, for the American Board 
 86; for the "Itchi Kyokwai" 65; for 1889, for the 
 Board only 80, while that of the " Itchi Kyokwai " fell 
 to 56. The " Itchi Kyokwai " leads in the total amount 
 of chtirch-contributions, coming up to a total in 1883 
 of Yen 18,071,04, with an average /rr adult member of 
 Yen 2.02.* The largest number of churches belongs to 
 the Methodist group, namely S^, also the largest 
 number of native ordained ministers, 42, while the 
 Episcopalian group reports the largest number of native 
 
 • For 1890 Loomis' table reports for the Itchi Kyokwai 9,314 adult 
 members and yen 16,658.09 contributions, or yen 1.78 per member ; for the 
 Kumiai Kyokwai 9,146 members with yen 28,660.72 contributions or more 
 than yen 3.00 per member. 
 
DIFFEREN'l" MISSIONS COMPARED. I 57 
 
 laborers, 178. Among these, however, are only 18 
 ordained ministers, and the numbers given for " unord- 
 ained preachers and helpers " can be made up very 
 differently, including sometimes theological students, or 
 even scholars in boys' and girls' schools. On the other 
 hand the conditions for ordination to the ministry may 
 differ greatly with the different societies. With regard 
 to the number of members, and also in close connection 
 with this, the ability of each local church, the American 
 Board takes the first place among the different groups, 
 and the " Itchi Kyokwai " the second place ; the former 
 with an average for each church of 179 adult members 
 and Yen 309.60, contributed, the latter with 132 adult 
 members and Yen 265.75 contributed. The smallest 
 number of members is reported by the Episcopal group 
 with an average congregation of 72 members. The 
 lowest average annual contribution is by the Baptist 
 churches with Yen 0.76, although with an average 
 member-ship of 82 adult members they are standing no 
 longer in the last place as they did in 1882, but in the 
 third place. 
 
 The Statistical Table for 1889 by Loomis does not 
 report how many of the 68 churches of the " Itchi 
 Kyokwai " are self-supporting ; while of 52 " Kumiai 
 churches," 38 are wholly and 14 partially self-support- 
 ing ; in 1888 out of 61 "Itchi Kyokwai " churches 28 
 were wholly and 33 partially self-supporting, while the 
 corresponding numbers for the 45 Kumiai Churches 
 were 40 and 5. Of the 83 Methodist churches in 1889 
 only 10 are reported as wholly self-supporting, of the 49 
 churches of the Episcopalian group only 3, while of the 
 17 Baptist churches none seemed to have been wholly, 
 but all partially self-supporting. This shows that in the 
 
158 PERIOD OF EXTENSION. 
 
 matter of self-support the " Kumiai Churches " and the 
 " Itchi Kyokwai " were still taking the lead. — A very- 
 noteworthy fact is that the only two independent 
 churches have reached an average annual contribution 
 of Yen 2.66 per adult member, this being the highest 
 average contribution among all the churches, thus 
 showing the greatest financial ability.* 
 
 • The following table, an abstract of that by Mr. Loomis, gives the 
 statistics for the most important branches of work for 1889 : 
 
159 
 
 Scholars 
 in Boys 
 and Girls' 
 Schi ols. 
 
 10 
 
 G<1 
 
 00 
 
 
 I— 1 
 
 CO 
 00 
 
 '^ 
 
 CO 
 
 
 
 CO 
 
 
 
 
 
 
 
 I— 1 
 CO 
 
 
 
 ■o a 
 
 Q) 0) 
 
 H 1 
 
 
 GO 
 
 CO 
 
 
 
 
 CO 
 
 1— 1 
 
 T— 1 
 
 
 
 CM 
 
 -* 
 
 
 
 
 
 tab CO 
 5 o 
 
 o o 
 
 g -5 
 
 tH 
 
 <>T 
 
 CO 
 
 CO 
 
 CO 
 
 
 
 i-H 
 
 rH 
 
 
 
 
 
 •3 
 
 5 
 g 5: 
 
 ?0 
 
 
 
 
 CO 
 1-H 
 
 GO 
 
 CO 
 
 CM 
 
 CO 
 
 1—1 
 
 CO 
 
 1-i 
 
 Native 
 ordained 
 ministers. 
 
 
 
 CO 
 
 CO 
 
 GO 
 1—1 
 
 CM 
 
 
 
 
 
 
 
 
 
 
 
 I— ( 
 
 Average 
 contrib. 
 per adult 
 member. 
 
 „co 
 
 p 
 cm" 
 
 CD 
 ir~ 
 
 i-h" 
 
 p 
 
 1—1 
 
 CD 
 
 
 
 1—1 
 
 d 
 
 CO 
 00 
 
 d 
 
 00 
 
 
 
 CO 
 
 d 
 
 CN 
 
 Contrib. 
 
 of native 
 churches for 
 all purposes. 
 
 
 
 to 
 
 p 
 
 T-i 
 
 
 00" 
 
 CO 
 p 
 
 to 
 
 ^^ 
 
 10" 
 
 ir- 
 
 co 
 CO 
 to 
 
 T-T 
 
 CO 
 
 
 p 
 to" 
 
 
 
 00* 
 
 
 d 
 
 
 (M 
 
 
 
 
 d 
 1—1 
 
 CO 
 r-i 
 
 to 
 
 Adult 
 Members. 
 
 1—1 
 
 C5 
 
 to 
 
 Gi 
 00 
 
 
 
 CD 
 CO 
 
 05 
 
 00 
 
 10 
 
 CO 
 
 to 
 
 T-i 
 1— ( 
 
 r-l 
 tH 
 
 co 
 
 C5 
 
 to 
 
 CO 
 
 CO 
 
 CO 
 
 
 
 Number 
 
 of 
 Churches. 
 
 CO 
 
 00 
 
 CO 
 
 Gi 
 
 CO 
 
 00 
 
 CO 
 
 1 — 1 
 
 T— 1 
 
 CO 
 
 01 
 
 r-\ 
 
 03 
 
 Name 
 
 of 
 
 Mission. 
 
 a 2 
 
 
 
 - '3 
 .a & 
 
 i5 10 
 
 '3 
 a ^ 
 
 ^ 
 
 ^ ::: 
 
 
 .2 J3 
 
 c3 a 
 
 s 
 
 
 £0 . 
 
 3 ti i" 
 
 wag 
 
 .2>"a 
 
 0) 
 'C 
 
 0) 0^ 
 
l6o PERIOD OF EXTENSION. 
 
 Influence upon Women. 
 
 The statistical tables for 1888 and 1889 prepared by- 
 Mr. Loomis do not report separately the number of 
 newly converted baptized men and women respectively, 
 but report only " baptized adult converts " and "baptized 
 children." It is a remarkable phenomenon that at first 
 the number of converted women was far behind that of 
 the men. This may find a probable explanation in the 
 dependence and the seclusion of Japanese women, and 
 in connection with this in the greater reluctance of 
 Japanese women above that of other women to step aside 
 from the lines of popular custom. How many a barrier, 
 often seemingly of an entirely external nature and yet 
 closely connected with the inmost life of the people, 
 had first to be broken down, may be illustrated by 
 the fact that formerly it Avas considered as a sign of 
 Christian courage when husband and wife — otherwise 
 so sharply separated before the outside world — went 
 together to church. During the latter years the pro- 
 portion seems more in favor of women. In 1882 there 
 were on an average 26 women to 74 men ; in 1886 — '^'j 
 women to 63 men ; 1887 in the " Itchi Ky5kwai " 41 
 women to 53 men. Nevertheless the reports always 
 inake especial mention of it when the number of women 
 in a church is greater than that of the men. 
 
 The importance for the complete development of 
 Japan and especially for its Christianization, of influenc- 
 ing the women, — it is strange to say — has been pointed 
 out most decisively by non-Christian Japanese. In 1883 
 a " daimyo " said to a missionary : " Your sermons and 
 Boys' Schools are all very well ; but let ine tell you, if 
 you have the welfare of our country at heart, the best 
 
SCHEMES FOR THE ELEVATION OF WOMEN. l6l 
 
 that you can do is to educate our women. You may 
 believe that you received your education in the schools ; 
 half of it you received at home, before you were ever 
 sent to school." In 1887 the" principal of a non- 
 Christian institution for female education asked of 
 the " Church Missionary Society " a lady-missionary 
 as preceptress. Soon after this there appeared in 
 the " Romaji Zasshi "* several striking articles by 
 Prof. Toyama of the Imperial University in Tokyo, in 
 which he, although himself not a Christian, recom- 
 mended most urgently the bringing of the future wives 
 and mothers under Christian influence by sending 
 them to Christian schools. Within the last few years 
 the women of the higher classes have begun to bestir 
 themselves. They are looking about both for them- 
 selves and for their daughters not only for European 
 dresses, but also for means and institutions of education 
 which shall unlock for them Western civilization, and 
 elevate their position. The Empress herself stimulates 
 the zeal for female education by visiting such institu- 
 tions. 
 
 It was Christianity which, by its higher conception of 
 the dignity of woman, had indirectly called this move- 
 ment into existence. Even at this period the nobler 
 conception was beginning to gain the victory. Now 
 public opinion condemns the custom which has permitted 
 the well-to-do Japanese to keep concubines ; and a 
 Christian Woman's Society only voiced this opinion 
 when recently it presented to the government a petition 
 
 * The organ of the society formed for the purpose of substituting the 
 Roman letters for the Japanese syllabary and the Chinese ideographs, both 
 of which render printing very difficult. 
 
1 62 PERIOD OF EXTENSION. 
 
 praying for a law against this practice.* It is a result of 
 the Christian origin of this whole woman's movement 
 that step by step it seeks help from the missions. 
 It is not enough that their female educational institutes, 
 their Women's Society springing up side by side with 
 the Young Men's Christian Association, their female 
 industrial schools, as for example one of the " American 
 Board'^" in Osaka, for instruction in a great variety of 
 female occupations, find favor also in non-Christian 
 circles ! More than that ; non-Christian Women's 
 Associations seek the aid of missionaries. Thus Mr. 
 Spinner of the "Allg. Ev. Prot. Miss. Verein," who 
 in 1887 had helped by means of several lectures 
 upon the position of women to set the women's 
 movement in motion, was invited in 1889 by a 
 Women's Association under the leadership of the wife of 
 Lieutenant General Katsurat to deliver some addresses. 
 
 * The legal foundation was taken away directly from this custom by a law 
 promulgated in 1883, which does not include the concubines among those 
 whom the law recognizes as " relatives." 
 
 f Mrs. Katsura died in September 1890. As Mrs. Katsura's funeral was 
 certainly an important event in the history of Christianity in Japan, the Trans- 
 later takes the liberty of adding an account of it from the pen of Dr. Greene, 
 published in the " Christian Union " for November 6th, i8go. 
 
 On the sixteenth of September last there occurred an event in Tokyo, which 
 deserves a place in the history of Christianity in Japan. I refer to the funeral 
 of Mrs. Katsura, the wife of Lieutenant General Katsura, the Vice-Minister of 
 War. Mrs. Katsura was a member of the Bancho (Congregational) Church 
 of Tokyo, and was deeply interested in its activities. At her death the church 
 was asked to assume charge of the funeral services, which were to be held in 
 the mortuary chapel at the celebrated Aoyama Cemetery, the resting-place 
 of nearly all Japan's great men who have died in recent years. Shortly after 
 the appointed time the cort&ge made its appearance, headed by well-nigh two 
 hundred men, each bearing an immense bouquet arranged in a bamboo stand* 
 These bouquets were placed in the wide open space in front of the chapel, 
 and gave it the appearance of a grove of flowering trees. It is said that over 
 
HIGHER EDUCATIONAL WORK. 1 63 
 
 — Counter efforts indeed are not wanting. In 1888 a 
 number of officials raised Yen 50,000 for the establish- 
 ment of a " Ladies' Institute " without religion, in order 
 to render the Christian institutions superfluous. But 
 such opposition will be of but little avail if the call of 
 the missionaries for an increase of female workers finds 
 at home a timely response. 
 
 D. HigJicr Pdiicational Work and Efforts Toivaj-ds 
 Founding a Christian University. 
 
 Prof. Toyama sought to incite the zeal of the mis- 
 sionaries in yet another direction turning their attention 
 upon the imperial university itself. Napoleon and 
 Moltke, he said, had won their battles, because in a well- 
 thought out plan they fixed their eyes upon the decisive 
 points of attack. So Christianity could conquer only as 
 in pursuance of a harmonious plan, it directed its forces 
 upon the most important point. That point was in the 
 winning of the graduates, of those who had passed an 
 academic examination, by co-operating in their educa- 
 
 2,000 persons were in attendance, though, owing to the smallness of the 
 chapel, not more than 300 or 400 could have listened to the religious exercises. 
 Among these were at least one prince of the blood, three cabinet ministers 
 (Count Oyama, Minister of War ; Viscount Kabayama, Minister of the Navy ; 
 Viscount Aoki, Minister of Foreign Affairs), a very large delegation of army 
 officers of all ranks, and a number of foreign diplomatic officials. A large 
 military band had been detailed to furnish voluntaries before and after the 
 service, though the music for the service proper was by a choir selected from 
 the church, under the lead of a young graduate from the government school 
 of music. 
 
 The pastor of the Bancho Church, the Rev. Paul Kanamori, presided. The 
 order of service was : Singing, reading of the Scriptures (i Cor. xv.), prayer, 
 singing (a version of " Whiter than snow," a favorite hymn of Mrs. Katsura), 
 ggrmon, prayer, singing (a version of " From every stormy wind that blows "). 
 
1 64 PKRIOD OF EXTENSION. 
 
 tion. They were the most influential men among the 
 people. Even the higher government officials, who 
 themselves were not graduates, employed them as private 
 secretaries and subalterns and counsellors. After the 
 revision of the treaties, or as soon as Japan should be 
 entirely thrown open, — many more would be needed. 
 In the battle of the political and religious parties the 
 one which had in its ranks the largest number of gradu- 
 ates, would undoubtedly conquer. It would, therefore, 
 be a sincere cause for regret, if the missionaries should 
 overlook this point. Above all else Christian schools 
 were needed to prepare students for entrance into the 
 university. Although Prof. Toyama does not place 
 sufficient value upon what has already been done in 
 this direction, yet this expression of a man, himself not 
 a Christian, sets forth in strong light the great im- 
 portance of those endeavors Avhich we must now consider 
 more minutely : the educational system, and especially 
 the establishment of a Christian univcrsit}'. Attempts 
 to leach this latter aim have been made by all the various 
 groups of missionary societies. 
 
 The sermon was devoted to setting forth the Christian's hope of a blessed 
 immortality through faith in, and obedience to, Christ ; and it was listened to 
 with marked attention. Never before in Japan has a Christian preacher 
 addressed such an audience, and some of those present were deeply mo\'ed as 
 they remembered that less than eighteen years before, a man affiliated with 
 the same branch of Christ's kingdom died in prison in Kj-oto, a martyr to his 
 faith ; while now the highest officials of the realm, with uncovered heads, 
 respectfully listen to Christians preaching, and outwardly, at least, share in 
 Christian worship ; and the sincerity of the new toleration is emphasized by 
 the presence of the band, under military orders, to aid in the service. The 
 impression left by the service seems to ha\e been in every respect all that 
 the friends of Christianity could wish. 
 
THE CONGREGAIlONALISrS' EDUCA TIONAL WORK. 165 
 
 I. The Educational Work of 'itie 
 
 CONGREGATIONAEISrS. 
 
 {J he DjsJiiska and Nccsiuia). 
 
 The first place in this respect is occupied by the Con- 
 gregationalists with the Doshisha in Kyoto, (cf. p. 96.) 
 
 From the very beginning of the school Mr. Neesima 
 knew how to secure for it the interest of Japanese in 
 high position, even of non-Christians, men like Mr. 
 Makimura, at that time governor of Kyoto, and Mr. 
 Tanaka, then vice-minister of education. By reason of the 
 work done by this school the number of its friends has 
 grown from year to year. High government officials 
 have visited it frequently, for example Viscount Mori, 
 minister of education, in December 1886, and on several 
 occasions Minister Inouye.* In an address in May 1888 
 to the teachers and pupils he acknowledged that the 
 institution occupied a leading position in the ranks of 
 private educational enterprises. Among the changes 
 resulting from the immense progress of the country he 
 emphasized, aside from the abolition of feudalism and 
 the mediatization of the government, the rejection of 
 Chinese ethics and the adoption of the products of 
 Western civilization. "On the other hand," he con- 
 tinued, " it can not be denied that our attention has 
 hitherto been concentrated chiefly on the acquisition of 
 knowledge, and that moral systems have received scant 
 
 * Count Inouj'e was for some time Foreign Minister, but resigned in 1887 
 after the failure of the revision of the treaties. In 18S8 he was appointed 
 Minister of Agriculture, but after the attempt to assassinate Count Okuma in 
 October 1889, he withdrew again from government service. 
 
1 66 PERIOD OF EXTENSION. 
 
 regard. Nothing could be more regrettable in the 
 interests of society. Therefore it is that an institution 
 like this has my heartfelt approval, inasmuch as it aims 
 at the promotion of moral and intellectual culture equally 
 and simultaneously. We have made progress in scien- 
 tific knowledge. We may even hope to attain to a level 
 with the Occident. How, then, can we rest satisfied 
 with ethical systems adapted only to oriental standards ?" 
 The leaders of the school knew how to interest 
 Christian as well as non-Christian circles in the ever 
 enlarging aim of the school. In recent years efforts 
 were made to secure for the school an endowment 
 of Yen 50,000, because only students of schools possess- 
 ing such an endowment are granted freedom from inili- 
 tary service during their time of study. But above 
 everything else Mr. Neesima pursued one aim : the 
 enlargement of the Doshisha into a national, Christian 
 university, by adding to the theological department, 
 departments of law, of medicine, and of philosophy. 
 During a somewhat prolonged stay in America in 1885-86 
 for the purpose of restoring his health, which had suffered 
 greatly in consequence of his exacting labors, he enlisted 
 friends for his plan ; and after his return he brought all 
 levers into action. During his absence, it is true, aid 
 had been promised from many sides, even from the 
 provincial assembly of Kyoto Fu,* but partly in con- 
 sequence of business troubles — the results did not follow. 
 
 • Fit is the term applied to a political division which has an imperial city 
 for its capital. There are but three/)/, Tokyo, Osaka and Kyoto which take 
 their names from their respective capitals. Under the old regime the /// 
 comprised little territory outside the limits of the city proper and hence arose 
 the custom of rendering the term by the English word city. The impropriety 
 of perpetuating this rendering \\ ill be appreciated, if it be noted that under the 
 
MR. NEESIMA'S APPEAI-. 167 
 
 After his return, there was seen what the enthusiasm 
 of one man could do. In Kyoto a large meeting pro- 
 nounced itself in favor of the enterprise, and Mr. Kita- 
 gaki, the Governor of the Prefecture, made a cordial 
 address in its behalf. In Tokyo high officials, among 
 whom were several Cabinet ministers and rich merchants, 
 subscribed considerable sums, which increased, until in 
 the fall of 1888 they amounted to Yen 70,000.* 
 
 Finally in the same year on Luther's birthday Nee- 
 sima endeavored through a personal appeal to fan the 
 fire into a bright flame. In this appeal we see reflected 
 a part of his very heart and life. " In order to make 
 our Japan," he says, " a nation worthy to be counted 
 among the enlightened countries of the world we must 
 introduce not only the externals of modern civilization, 
 
 but its essential spirit, and modern civilization, 
 
 though many sided and varied in its phenomena, is in 
 general Christian civilization. The spirit of Christi- 
 anity penetrates all things even to the bottom, so that, 
 if we adopt only the material elements of civilization 
 and leave out religion, it is like building up a human 
 
 new regime, Kyoto Fu comprises over 1700 square miles, largelj' rugged 
 mountainous country, and includes two ports on the Japan Sea. The popula- 
 tion of Kyoto Fu, according to the census of 1895 was. 874,084, while the 
 City of Kyoto had only 275,780. Osaka Fu has 1,281,150, Osaka City 
 442,658 ; Tokyo Fu has 1,559,517, Tokyo City 1,313,299.-0. C. G. 
 
 * About the same time the American Board felt able to pledge to the school 
 an annual income, equal to the interest on $50,000, hoping thus to meet the 
 conditions of the Japanese Government for granting the students of the school 
 freedom from military draft during their time of study. But as the Govern- 
 ment demanded that these 150,000 be invested in Japan, the Board could not 
 make this guarantee, the securities given by Japanese law not being deemed 
 sufficient, and such a course being contrary to the general policy of the Board. 
 The report that the Board pledged these $50,000 to the Doshisha University, 
 circulated by several papers, rests upon a misunderstanding.— Trans. 
 
l68 PERIOD OF EXTENSION. 
 
 body of flesh without blood." He knows of no greater 
 danger for his country than students " advanced only in 
 the arts and sciences," but " not stable and persevering 
 in character," misled by " their search for Western 
 civilization," choosing "only the external and material 
 elements of civilization — literature, law, political institu- 
 tions, food and clothing " etc. He is planning for a 
 symmetrical development of all the faculties of the 
 intellect and of the heart, not merely for a one-sided 
 intellectual education, and, therefore, not for one by 
 means of Confucianism, " which has lost its power to 
 control and regulate the mind," but for "a thorough 
 education, founded on the Christian principles of faith 
 in God, love of truth, and benevolence toward one's 
 fellowmen." Hence his cry, " Christian education, the 
 true foundation of Western civilization, and for this 
 purpose a Christian university ! " This was the thought 
 which was crowding itself constantly upon him during 
 his stay in college and seminary, as well as at every step 
 of his travels from 1 871-1873 with Iwakura in America 
 and Europe. This thought it was which moved him, 
 when in 1874, before his return to Japan, he asked the 
 assembled members of the Board " with tears " to aid 
 him in establishing a Christian school in his country. 
 This thought went before him like a fiery pillar indicat- 
 ing the life work which the mysterious leading of 
 Providence had appointed to him. 
 
 Animated by this thought the leaders of the Uoshisha 
 have labored since 1875, not misled either by the con- 
 tradictions or by the scorn, not only of the ignorant 
 populace but even of enlightened men, " with a single 
 eye to the end and with strong determination amid the 
 greatest difficulties. Even those who did not them- 
 
neesima's christian university. 169 
 
 selves believe in Christianity were ready to acknowledj^e 
 that it contained a living power for the regeneration of 
 men, and under these favorable circumstances the school 
 made still more vigorous progress, and the collegiate 
 department promised soon to be equal to the govern- 
 ment colleges (Koto Chu Gakko). But to leave the 
 Collegiate department without the higher courses of the 
 university would be like building an arch and leaving 
 out the keystone." To the work of adding the keystone 
 he wished to devote the rest of his life and, realizing 
 that his own strength was far too small, he prayed for 
 the help of his fellow-citizens. 
 
 The idea of a Christian university made rapid progress 
 among Neesima's countrymen. They called it the 
 " Kirisutokyo Shugi no Dai Gakko," the " Great School 
 according to the principles of Christianity." At a 
 meeting in Kobe in January 1889 for the promotion of 
 this enterprise representatives of the government were 
 also present. About the same time the provincial as- 
 sembly of Nagoya promised Yen 10,000, and a Mr. 
 Harris of New London, Ct. soon afterwards donated 
 $100,000, U. S. gold, for the Science Department, of 
 which $75,000 were to form the endowment fund and 
 $25,000 were to be used for the erection and furnishing 
 of a science hall. 
 
 Thus Neesima's bold plan hastened towards its realiza- 
 tion ; but he himself was not permitted to see the 
 completion of his work. When the above-mentioned 
 statements appeared in their first form in the January 
 number of the " Zeitschrift fiir Missionskunde und 
 Religionswissenschaft," we did not know in Germany 
 that the faithful friend of his people had ceased from the 
 battle of life. Dr. Neesima died January 23, 1890, aged 
 
T70 PERIOD OF EXTENSION. 
 
 47 years. He exhausted his strength in unceasing labor 
 for the Christianization of his country. When in the 
 autumn of 1 889 he went to Tokyo, in order to gain new 
 aid for the carrying out of his plan (through influential 
 ofticials, especially through Count Okuma), his health 
 was such as to give rise to serious fears. The attempt 
 on the life of Count Okuma on October 18, 1889, anp 
 the subsequent political excitement thwarted his plans 
 and he retired to Maebashi in the province of Kozuke 
 to seek there new health and strength. There he 
 contracted a severe cold, and hastening back to Tokyo 
 for renewed labors, without having fully recovered, he 
 suffered a severe relapse to which peritonitis was added, 
 and under this he succumbed in Oiso, a health resort in 
 the province of Sagami, two or three hours by rail from 
 Tokyo. 
 
 In him Japan has lost one of its foremost men, and 
 the work of inissions its apostle. In him, it may be 
 said, the spirits of Old and of New Japan were united in 
 the noblest sense. His appreciation of Christian civiliza- 
 tion, his enthusiasm for Christ, his fervent patriotism, 
 his true perception of the real needs of his people, united 
 with great impartiality and modesty* as well as with 
 perseverance and self-denial, fitted him, as no one else 
 was fitted, to mediate even in the most difficult cases 
 between the foreigners and his own countrymen, while 
 
 *His modesty, which at times almost looked like lack of self-confidence is 
 best illustrated by his hesitation to accept the title of LL.D. with which 
 Amherst college honored him in iSSg. — The translator takes the liberty of 
 calling attention to an admirable little sketch of Mr. Neesima's life, prepared 
 by his fellow-laborer for 15 years, the Rev. J. D. Davis, D.D. of Kyoto 
 published by Z. P. Maruya of Tokyo, also a new edition by H. Revell, 
 Chicago and New York. A complete biography by Prof. Hardy of Dartmouth 
 College is also published. 
 
THE " DOSHISHA SPIRIT. I7I 
 
 at the same time inflaming the latter with the enthusiasm 
 for the Gospel which filled his heart. He possessed 
 the spirit of the savnwai with its strict Confucian 
 morality, and that devotion to his country which does 
 not shrink from the most severe denial and the utmost 
 renunciation of self, — but purified through the spirit 
 of Christ. 
 
 This purified samurai spirit, this devotion to the 
 country and at the same time to Christ, which Neesima 
 embodied in himself, — this it is which the students 
 mean when they speak, — as they love to do — of the 
 "'Doshisha Seishin," the " Doshisha spirit." With the 
 most unrelenting self-discipline and self-denial he com- 
 bined the most heartfelt, tender love and large hearted 
 charitableness towards others. This trait of his charac- 
 ter found at one time an expression in a peculiar act of 
 discipline, which his pupils have never forgotten. Soon 
 after the founding of the school some unruly elements 
 stirred up a spirit of rebellion which gradually mani- 
 fested itself. Neesima, after a serious address to the 
 school, declared that such lamentable conduct on the 
 part of the students could find its explanation only in 
 an unpardonable neglect of duty on the part of their 
 instructor ; therefore he had resolved to take upon him- 
 self the punishment instead of administering it to the 
 students. And then he struck himself repeatedly and 
 most severely with a stout withe until it broke and his 
 pupils, crushed with a sense of shame and penitence, 
 and solemnly promising better conduct, wrested it from 
 his hand. One of the students witnessing this scene 
 preserves to this day as a sacred relic a piece of this 
 withe. When during his last sickness his wife asked 
 that she m.ight be allowed to come to him from Kyoto 
 
1/2 PERIOD OF EX'l'ENSION. 
 
 to care for him, he exhorted her to remain with his 
 aged mother who needed her care even more than he ; 
 'the " savnirai'' of olden times, he added, did not 
 take their wives Avith them into battle.' Only when 
 his physician informed him of his critical condition did 
 he allow his family and relatives to be called to his side. 
 When hearing that his brother Kinyoshi wished to see 
 him, he asked his wife not to weep, as otherwise he also 
 would not be able to Iceep back the tears, for he himself 
 also was only human. 
 
 Two days before his death he gathered his friends 
 and the members of the native missionary society of 
 the " Kumiai " churches who were present, around his 
 bed, and rousing up all his remaining strength, he 
 pointed out on a map to them the cities in his country 
 which needed in the near future to be supplied with 
 pastors or evangelists, and for two of these places he 
 made personally special arrangements in order that it 
 might be possible to employ workers there at once. Thus 
 he died, as he himself expressed it, like a warrior on the 
 field of battle. Who should take up the banner, which 
 had fallen from the hand of the dying hero, in the 
 battle for the Gospel ? This was a serious question not 
 only for the native Christians of Japan, and for the 
 members of the "American Board," but also for the 
 friends of the cause of missions. 
 
 The Japanese Christians love to speak of the Doshi- 
 sha as " our school." It has become for them a national 
 cause. From Neesima's appeal for the enlargement of 
 the school into a Christian vmiversity we learn that it 
 comprised a whole series of institutions : a preparatory 
 school with 203 pupils ; a collegiate department with 
 426, a theological department with 81 students ; a Girls' 
 
TIIK AMERICAN EOARD'S OlIIER ENTERl'RISKS. 1 73 
 
 « 
 
 School with 176 scholars ; and a Nurses' School with 13 
 pupils ; a total of 899 scholars and 57 male and female 
 teachers.* 
 
 As a proof of the great activity of the friends of the 
 school who 'eagerly use any means of extending its 
 influence, we may take a " Students' Summer School 
 for Bible study " in Kyoto. It was held in the Doshisha, 
 by the secretary of the international collegiate Young 
 Men's Christian Association, according to American 
 pattern and was intended to furnish opportunity for 
 Bible study during the summer vacation not only for 
 the students of the Doshisha but also for those of 
 government schools. Among those who participated 
 were mission schools of several denominations from 
 different parts of the country. Mr. Wishard in an 
 address stated the object of this Summer Bible school 
 to be to " make Jesus King " in the heart and the life 
 of the Japanese people. Thus we can see in it a means 
 of revival in general, and especially an effort to kindle 
 in the hearts of the young men a new zeal for the 
 propagation of the Gospel. 
 
 Aside from the Doshisha the American Board has 
 aided 5 Boys' Schools with 759 scholars, and 8 Girls' 
 Schools with 1059 pupils. f Recently a " kindergarten," 
 and some night-schools have been added, especially in 
 Kobe. The most flourishing of these higher schools are 
 in Osaka, Kobe, Okayama, Kumamoto, Sendai and 
 Niigata. In Kobe the Board has also a school for the 
 
 * To these ought to be added the Doshisha Hospital which for the same 
 year reported : In-patients 2ig, Out-patients 2103, Aggregate attendance at 
 the hospital 11,299. 
 
 t These statistics are taken from the annual report of the American Board's 
 mission, April 30, iSgo. 
 
174 PERIOD OF EXTENSION. 
 
 training of women evangelists under the leadership of 
 Misses Dudley and Barrows. In 1889 ^^^ women gradu- 
 ated from this school. The Boys' School at Niigata 
 passed in 1888 through severe trials. Some of the 
 trustees attempted to make political capital out of the 
 school and were opposed to its pronounced Christian 
 character; but since the beginning of the year 1889 
 these difficulties have been removed and the school 
 numbers 170 scholars. The school at Sendai, full of 
 promise, passed later on through similar trials.* 
 
 The Educational Work of the " United 
 Church of Christ in Japan." 
 
 [J'Jic Mciji Gaku-iii). 
 
 The " United Church of Christ in Japan " (" Itchi 
 Kyokwai ") reported in 1888: 8 " Day Schools " with 
 over 800 pupils, 12 schools for girls and women (for it 
 is nothing unusual for adult women to seek further 
 education in schools) with over 1000 pupils, and 4 
 higher Boys' Schools with over 400 students, a total of 
 2264 male and female scholars. In the upper classes 
 one half of the pupils on an average become Christians ; 
 those who graduate are nearly all Christians. 
 
 The " Union Theological School " and the " Union 
 College" were united in 1886 in one institution under 
 
 * Both these schools were later given up ; that in Sendai in 1892, 
 because by the founding of a government school in the city, and the 
 growth of the school affiliated with the Itchi Kyokwai, the demand for 
 higher education in Sendai seemed to be fully met. The Niigata school 
 was given up in iSgo for lack of sufficient financial support from its 
 Japanese friends. 
 
'I'lIE MEIJI CxAKU-IN. 1 75 
 
 the name of " Meiji Gaku-in." Some time ago the 
 school was removed from the " Concession " to Shiro- 
 kane Mura, a suburb of Tokyo ; where it possesses 
 attractive buildings and a good location. Since foreign- 
 ers can not hold property outside of the " Concessions," 
 the property is held by Japanese nominated by the 
 Synod and elected by the Board of Directors. The 
 management of the school is in the hands of the Board 
 of Directors, which is composed of Japanese and 
 foreigners in equal numbers. In 1890 the institution 
 had 12 foreign and 13 Japanese teachers with over 
 250 students; in 1891 it had 28 theological students. 
 In 1 89 1 there were 68 alumni of the theological and 33 
 of the Academic Department. The " Meiji Gaku-in " is 
 a worthy Presbyterian companion piece to the Congre- 
 gational Doshisha, which it fully equals in the ability of 
 its faculty.* 
 
 * Other schools of the " Itchi Kyokwai " according to its report for 1887 
 are the following (it is to be noted that " Gakko " means " School," " Jo 
 Gakko ":=Girls' School, " Ei-Wa Gakko "= English- Japanese School, while 
 the other names refer either to the founders of the school, or to the names 
 of districts of the city where they are located) : 
 
 In To.H'o:—!. The "Graham Seminary" (A. P. C.) since 1873; 126 
 pupils, 41 inclusive of the Japanese teachers baptized, with 5 Sunday Schools. 
 
 2. The " Sakurai Jo Gakko" (A. P. C) since 1878; 300 pupils (among 
 whom are some young married women), 50 of these are kindergarteners, with 
 3 S. Schools.— These two schools were united in 1889 under the name of 
 the " Joshi Gakuin." 
 
 3. The " Shoei Koto Gakko," a school for ladies (A. P. C.) 65 pupils, 10 
 baptized, with a primary school (100 children, and a knitting school). 
 
 4. The " Tokyo Bible Institute " under the lead of Miss K. M. Youngman 
 (A. P. C), 19 scholars, who during the summer did practical work in 5 places, 
 with 3 S. Schools and weekly meetings for the parents of the more than 300 
 S. School children, also 2 primary schools (over 200 children). 
 
 In Yokohama: — I. The American Mission Home, founded in 1872 by tlie 
 "Women's Union Missonary Society," cfr. p. 26. In 1890 were reported 
 
176 PERIOD OF EXTENSION. 
 
 As an especial feature, which we find also in the 
 educational work of all the other missionary societies, 
 
 95 boarders, of whom about 40 are believers. The pupils have a missionary 
 society which meets every month. " Mrs. Pierson's Bible Readers are con- 
 stantly making trips of a day's or a week's duration on evangelistic work.'' 
 
 2. The "Isaac Ferris Seminary" (D. R. C.) since 1870, cfr. p. 35. In 
 i8go it had 5 foreign and 8 native teachers, 105 pupils, of whom 50 were 
 Christians, 1 2 alumnae of the Grammar, and 6 of the Academic Department. 
 The Seminary sustains 4 S. Schools with 250 scholars. 
 
 3. The " Sumiyoshi Cho School " in i8go (A. P. C.) 7 foreign and 8 Japanese 
 teachers, 164 Boys and 136 Girls as scholars, and sustains 2 S. Schools with 
 160 pupils. 
 
 In Osal:a : — The " Itchi Jo Gakko " (A. P. C.) since 1886, which has 
 grown considerably .since its removal from the " Concession " to the Japanese 
 part of the city in January 1887 ; 60 scholars ; is self-supporting. 
 
 In Nagasa/ci : — i. The " Theological Department of the Steele Memorial 
 School" (D. K. C.) with 11 students in 1890; and 2. The "Academic 
 Department " in the same year with 45 pupils, and 25 alumni (the latter 
 figure taken from a report of 1887). 
 
 3. The " Jonathan Sturges Seminary " (D. R. C.) 33 pupils in 1890, and 
 2 foreign and 2 Japanese teachers. 
 
 In Kanazaiva on the Japan Sea: — i. The " liokuriku Ei-Wa Gakko" 
 (A. P. C), a Boys' School with 30 students (10 Christians) 6 Japanese and 5 
 foreign teachers, (" Hokuriku " or " North-Land " is the name of the provinces 
 bordering on the Japan Sea from Echigo in the N. to Wakasa in the South. 
 
 2. " Girls' School " (A. P. C.) 46 pupils, among whom 20 are Christians, 
 6 Japanese and 3 foreign teachers. 
 
 3. " Children's School " (A. P. C.) with 46 pupils, with 4 Japanese and 2 
 foreign teachers. There are 5 or 6 S. Schools in connection with these 
 schools ; one S. School and preaching place is sustained by the Y. M. C A. 
 of the Boys' School.— The statistics of this station are for 1890-91. 
 
 In Sendai:—!. "Training School for Evangelists" (G. R. Ch.) in 1890 
 40 students, of whom 33 are in the Academic, 5 in the Vernacular, and 2 
 in the English Theological Department. 
 
 2. " Girls' School " (G. R. Ch.) 45 pupils, and 6 teachers, of whom 2 are 
 foreigners ; in the Training School are 8 teachers, of whom 2 are foreigners. 
 These statistics are for 1890-91. 
 
 In Safforo on the island of Yezo :— " Girls' School " (40 pupils in 1887) 
 and " Kindergarten." 
 
SEPARATE MISSIONARY GROUl'S. I// 
 
 desei"ves to be mentioned the use which is made of 
 these schools as nurseries for the raising up of missionary- 
 workers : the higher Girls' Schools frequently furnish 
 teachers, kindergarteners and Sunday school teachers ; 
 older pupils are also employed in the Sunday schools, 
 while on the other hand theological students are em- 
 ployed as evangelists, especially during vacation.* 
 
 Distribution and Activity of the Separate 
 Missionary Groups and Societies. 
 
 The following statements regarding the activity of 
 the various groups and of societies belonging to none 
 of these groups may serve as a supplement to the 
 accounts cfiven above. 
 
 A. Missionay-y Groups. 
 
 I. t THE CONGREGATIONALISTS. 
 (AMERICAN BOARD). 
 
 The " American Board " divides its work in Japan 
 into two missions : the Japan and the North-Japan 
 Mission. The churches which have sprung up in con- 
 nection with the work of the Board have taken the 
 
 * The educational work of the other groups and societies is less prominent 
 and is referred to, as far as necessary, in the following paragraph in the 
 separate account of the various groups. 
 
 t The " Berkeley Temple Mission," an independent missionary enterprise 
 of the " Berkeley Street Congregational Church " in Boston, which has 
 one married missionary in the field, is not included under this head. 
 
178 PERIOD OF EXTENSION. 
 
 name of "Kumiai Ky5kwai " i.e. "Associated Churches." 
 Since 1889 the North-Japan Missions comprise the sta- 
 tions of Toky5, Sendai and Niigata ; the Japan Mission, 
 since 1890, Kyoto, Tsu, Osaka, Okayama, Tottori, and 
 Kumamoto. Tokyo was made a station only for the 
 purpose of aiding the Japanese churches in the develop- 
 ment of evangelistic work in the city and in the adjacent 
 provinces, especially in Joshu. " Kumiai " Churches had 
 been formed there, against the desire of the missionaries 
 of the Board, by members from other cities removing 
 to Tokyo but declining to unite with churches of other 
 denominations ; perhaps they feared to lose something of 
 their independence. The Bancho Church, organized in 
 1886, has developed into one of the leading churches of 
 the city under the labors of Pastor Kozaki, whose place, 
 after his election to the principalship of the Doshisha 
 Schools in 1890, was filled by the Rev. Paul Kanamori.* 
 Aside from this church two others with 89 and 282 
 members respectively have sprung up ; the pastor of one 
 of these was the Rev. J. T. Yokoi whose name has been 
 mentioned several times before. 
 
 Kumamoto is of especial interest as the former centre 
 of the foreign-hatred spirit among the sturdy but " old- 
 Japanese " sons of Kyushu, and as the place which 
 furnished the first students for the Doshisha, where 
 to-day " the Kumamoto men " are a decisive factor. 
 Kumamoto is an important missionary centre for the 
 Southern part of Kyushu. It is the largest city (52,000 
 inhabitants) and has the largest military garrison on 
 the island. The strong castle was built in the i6th. 
 
 • Mr. Kanamori was with this church less than two years. He has since 
 severed his relations with the Kumiai Churches, and is not now connected with 
 the Christian movement. 
 
THE CONGREGATIONALISTS. 1 79 
 
 century, at the time of the mission of the Jesuits, by 
 Kato Kiyomasa, the bitter enemy of the Christians' 
 friend, Konishi Yukinaga, his fellow commander and 
 rival in the war against Korea. — Niigata, the stronghold 
 of Buddhism in the N. W. part of Hondo, Avas occupied 
 by the Board in 1883 after the withdrawal of the " Edin- 
 burgh Medical Missionary Society " and the " Church 
 Missionary Society," but it proves to be now as before 
 a very hard soil. Somewhat more receptive seems the 
 the neighboring city of Nagaoka. 
 
 To Sendai the Board was called by Mr. Tomita, for- 
 merly consul in New York, later vice-president of the 
 National Bank in Tokyo, in order to establish there a 
 school similar to the Doshisha. Mr. Neesima was here 
 again the mediator. Even non-Christians contributed 
 large gifts ; the school grew quickly and flourished ; the 
 non-Christian students demanded the Bible as a text 
 book. Later, however, complaints have been made that 
 the zeal for Christianity had cooled and that harmful 
 competition had been started by the establishment of a 
 government college. Recently, matters have taken again 
 a more favorable turn. Tottori, the capital of Inaba 
 Province, on the Japan Sea, with a population of about 
 30,000 people was opened in 1890. The Board has here 
 a Girls' School with 2 foreign and 5 Japanese teachers 
 and 52 pupils. The Kumiai Church in this city numbers 
 144 members, sustaining 2 Sunday schools and 4 preach- 
 ing places. This station was opened by the liberality 
 of the Elliot Congregational Church in Newton, a 
 suburb of Boston, U. S. A. 
 
 The older stations are growing in strength year by 
 year and are reaching out farther and farther in forming 
 new out-stations. 
 
l80 PERIOD OF EXTENSION. 
 
 In Kyoto, the centre of Buddhism, a fourth church — 
 including- the Doshisha College church — was organized 
 in 1887.* In connection with the " Training School 
 for Nurses " a hospital was established in 1886 under 
 the superintendency of Dr. J. C. Berry. It met with 
 such favor among the people that it speedily became 
 fully self-supporting. In Kobe, the "Kobe Church," 
 the oldest of the churches organized in connection 
 with the work of the Board, dedicated on December 
 22nd, 1888, a new house of worship with a seating 
 capacity of one thousand. It is the largest Protestant 
 church-building in the country. The church had its 
 beginning in 1 874 with 1 1 members and now numbers 
 more than 400, three fifths of whom are women. — 
 In Osaka the fourth church, although but recently 
 built and having a seating capacity of 800, again 
 became too small. In February 1888 the Girls' School 
 of that city celebrated its tenth anniversary. About 
 1500 people were assembled in the Union-hall, which 
 the Young Men's Christian Association has erected 
 for union meetings of all denominations. Three 
 hundred pupils sat on the platform. This was a 
 scene which plainly showed how deep the cause of 
 missions had struck its roots. Okayama has developed 
 from an out-station into one of the most effective 
 stations, surrounded by many out-stations. Noticeable 
 hei'e is the Orphans' Home which the native Christians 
 have established. 
 
 Some places, however, upon which at first large hopes 
 had been placed, disappear from the records of the 
 
 * In that year the former ist and 3rd churches were united into one — 
 the Heian Church, so that since then until the organization of the Rakuyo 
 Church in i8go only 3 churches were in Kyoto. — Transl. 
 
THE CONGREGATIONALISTS. l8l 
 
 Board, as, for example Kanazawa,* probably because 
 they have come to be more exclusively the missionary 
 territory of the " Itchi Kyokwai." Likewise also in 
 Kochi, the capital of the province of Tosa on the island 
 of Shikoku, where the work of the Board had taken a 
 good start during the period now under review, the 
 Presbyterians have come into greater prominence. In- 
 stead of these, other cities mentioned on p. 105 have be- 
 come flourishing missionary centres, for example Fukui, 
 formerly the residence of the daimyo of Echizen, not 
 far from the Japan Sea, also the wide-awake Annaka ; 
 then Fukuoka, the capital of Chikuzen in the N, W. of 
 Kyushu, and above all Imaharu, or Imabari, in Shikoku 
 on the Inland Sea, where the church numbers between 
 300 and 400 members. One of its numerous out-stations 
 is the former " daimyo " city of Marugame, farther to 
 the East, which is distinguished, for having had from 
 the beginning a majority of women in its church 
 membership. 
 
 In the interior of Hondo also the meshes formed by 
 the different out-stations become constantly finer. Even 
 the ancient city of Nara, the residence of the Mikado 
 before Kyoto became his capital, with its sacred temples 
 and groves and the famous " Dai Butsu " — an immense 
 statue of Buddha — began to be a field sown with the 
 seed of the Gospel ; as does also the province of Ise with 
 the two most celebrated Shinto temples, the real centres 
 of the Shinto religion, which every Shinto believer must 
 visit once a year. In Hisai, in the vicinity of these 
 temples, the statues of the fox-god Inari have been 
 
 * The Board never had permanent work there, the work in Kanazawa 
 mentioned on p. 105 was only a temporary visit by Mr. Ise while a theological 
 student. — Transl. 
 
1 82 PERIOD OF EXTENSION. 
 
 partially removed, and in Yamada, the place from which 
 these sacred sites are reached, there are four Christians. 
 — Dr. Gordon of Kyoto speaks with especial warmth of 
 a " church in the mountains," a very active church of 
 156 members, Avho live in the mountainous province of 
 Tamba, only a few miles distant from Kyoto, and who 
 possess three small houses of worship. 
 
 The most recently organized church is in the N. E. 
 portion of Yezo, in the town of Shibetcha. On account 
 of its peculiar comjijosition it deserves our especial atten- 
 tion. It consists of prisoners, working in the sulphur 
 mines near that city, with some of the officers. The 
 church owes its existence to the superintendent of prisons 
 in Hyogo, a member of the church in Kobe, Mr. Hara 
 Taneaki, who in 1883 himself suffered imprisonment for 
 political reasons. At that time he was a Christian and 
 after his release he addressed to the government a 
 memorial on the evils of the Japanese prison system, 
 and the advantages which might be secured by reform- 
 ing it after Christian ideas. The government did what 
 probably very few governments would have done in its 
 place — it called Mr. Hara into its service in order to aid 
 in a reform according to his suggestions. The church 
 in Shibetcha is one of the fruits of his beneficent activity.* 
 
 * Other important out-stations are : on the island of Hondo : on the Inland 
 Sea S. of Osaka, Sakai ; N. of Kobe, Sanda ; W. of Kobe, Akashi ; W. of 
 Okayama, Kasaoka and Fukuyama with the port of Onomichi ; in the interior, 
 N. W. of Okayama, Takahashi ; in the province of Yamato not far from 
 Nara, Koriyama ; in the province of Ise, Tsu on the Inland Sea, and Haze ; 
 N. W. of Tokyo, near Annaka, Takasaki, the capital of Kozuke ; at Lake 
 Biwa, aside from Hikone and Yokkaichi, Otsu and Nagahama ; in the North 
 not far from the volcano Bandai-zan, whose one peak disappeared through 
 
THE PRESBYTERIAN GROUP. 1 83 
 
 II. THE PRESBYTERIANS. 
 
 The Presbyterians all belong to the " Itchi KySkwai," 
 i.e. the " United Church of Christ in Japan." It was 
 organized in 1877 by the American Presbyterians, North, 
 the Reformed Dutch Church and the United Presby- 
 terian Church of Scotland. The " Woman's Union 
 Missionary Society" (in Japan since 1871) has always 
 worked in close connection with the " United Church." 
 Then in 1885 the "German Reformed Church of the 
 United States,"* in 1886 the Presbyterian Church of 
 the United States, South,! and on October 20. 1889 
 the "Cumberland Presbyterian Church "t also joined 
 the " Itchi Kyokwai." — Owing to responsibilities in 
 other mission fields the U. P. Church of Scotland has 
 not felt it best to develop its work in Japan exten- 
 sively, and has only two workers in the field. They are 
 both married, and reside in Tokyo, and have taken an 
 energetic part in the development of the " United 
 Church " in Japan. — The Presbyterian Church, South, 
 chose for one of its centres Kochi, for another Nagoya, 
 and later also Tokushima. The " German Reformed 
 Church " opened its work in Sendai. 
 
 the terrible eruption in 1888, Wakamatsu ; between the latter and Sendai, 
 Fukushima ; on the Japan Sea S. of Fukui, Tsuruga; further W., Tottori, the 
 capital of Inaba, now a full station. On the island of Shikoku : on the Inland 
 Sea S. W. of Imabari, Matsuyama, the capital of the province of lyo ; S. E., 
 Komatsu, further E., Takamatsu, capital of the province of Sanuki. In Kyu- 
 shu : Yatsushiro (Prov. of Higo) S. of Kumamoto ; in the province of Hiuga 
 on the E. coast of the island : Takanabe, Mimitsu, and Hososhima. 
 
 * Founded in 1879, with its seat in Harrisburg, Pa. 
 
 t According to the Missionary Record of the U. P. Church of Scotland. 
 
 \ Organized in 1876, with St. Louis as its seat ; began work in Japan in 
 1877. The mission labors especially in Osaka and Wakayama. 
 
1 84 PERIOD OF EXTENSION. 
 
 The number of " chukwai " or presbyteries has risen 
 from three to five ; two have Tokyo for their centre, 
 but reach far into the adjoining provinces and beyond, 
 to Niigata. The third comprises Kyushu and the South 
 West part of Hondo ; the fourth Shikoku and a portion 
 of Hondo with Osaka and Kanazawa for centres ; the 
 fifth the N. E. part of Hondo with Sendai, and the 
 island of Yezo with Hakodate as centres. Of great 
 advantage is the concentration of the work in Tokyo 
 where nearly one third of all the churches (in 1890 ; 22 
 out of 71) were located. From Tokyo innumerable 
 points of contact for the spread of the Gospel are secur- 
 ed, owing to the constant intercourse between all parts 
 of the empire and the capital.* 
 
 * The five presbyteries (ace. to the report of the " Church of Christ in 
 Japan " for i8go) were : 
 
 1. " Dai Ichi, Tokyo " (First Presbytery) : 19 churches with 3,714 members 
 (incl. 471 children); viz. ii in Tokyo, 2 in Yokohama (of which the Kaigan 
 Church, the oldest in Japan, is one; numbering in iSgo, 650 members); i 
 each in Sakura, Prov. of Shimosa ; in Kujukuri, Prov. of Kazusa ; in Yokosuka, 
 Prov. of Sagami ; Murakami in Echigo ; Hota in Boshu, and in Akuwa. — Of 
 these 19 churches 8 have installed pastors, 
 
 2. " Dai Ni, Tokyo " (Second Presbytery) : 21 churches with 2,533 members 
 (incl. 303 children); viz. 11 in Tokyo; one each in Ueda in Shinshu; Omori 
 in Shimosa ; Wado in BushO ; Kiryu in Joshu ; Utsunomiya in Yashu ; Kasuga 
 in Shinshu ; Hikoma in Yashu ; Isezaki in Gumma ; Takata in Echigo ; Ashi- 
 kaga in Joshu. Of these 21 churches, only i has an installed pastor. 
 
 3. " Chinzei Presbytery " (Chinzei is the old name of Kyushu) : 8 churches 
 with 897 members (incl. 182 children), viz. one church each in Nagasaki and 
 Matsuura in Hizen ; Yanagawa in Chikugo; Akamagaseki or Shimonoseki 
 and Toyoura in Nagato ; Kagoshiina in Satsuma ; Yamaguchi in Suwo ; and 
 Hiroshima in Aki. 
 
 4. " Naniwa Presbj'tery " (Naniwa is the old name of Osaka) with 17 church- 
 es and 2,300 members (incl. 335 children) ; viz. in Osaka 4 chiu-ches; 2 each in 
 Nagoya and Kanazawa ; and one each in Kochi in Tosa ; Ozu in lyo ; Eisen 
 in Owari ; Wakayama in Kii ; in Airin, Naga, Tanabe ; in Yokkaichi in Ise ; 
 and in Shingu in Kii. 6 of these churches have installed pastors. 
 
THE PRESBYTERIAN GROUT. 1 85 
 
 Of decisive influence, not only for the " Itchi Kyo- 
 kwai," but also for the whole cause of missions in Japan, 
 was the formation of a united Home Mission Board.* 
 Early in the history of the Itchi Kydkwai, a number of 
 the churches connected with it formed a Society to 
 carry on evangelistic work. In 1879 this Society pro- 
 posed the formation of a Presbyterian Board of Home 
 Missions. To this the Presbytery agreed, and such a 
 Board was formed. The members of the Board were 
 elected by the Presbytery ; some of them were Japanese 
 and some foreigners. The funds were contributed 
 exclusively by the Japanese churches. This Board con- 
 tinued in existence for a number of years, but the work 
 accomplished by it was small and without any enthusi- 
 asm on the part of the " Itchi Kyokwai." 
 
 Accordingly in 1882 the "Council of Missions" co- 
 operating with the " Itchi Kyokwai " proposed to the 
 Synod, which had then been organized, a reconstruction 
 of the Board. The chief points in the proposition of 
 the Council were these : the Synod should elect the 
 Board which was to be composed of an equal number of 
 
 5. " Miyagi Presbytery " (Miyagi is the prefecture of which Sendai is the 
 capital) with 6 churches and 1,167 members (incl. 6 children) viz. one each in 
 Sendai, Hakodate, Iwanuma, Ishinomaki, Furukawa, and Iburi. Of these 6 
 churches two have installed pastors. 
 
 The largest churches are : the Kaigan Church in Yokohama with 650 
 members ; the Shiba Church in Tokyo with 467 ; the Ushigome Church in 
 Tokyo with 389, and the Shinsakae Church with 374 members. — The total 
 number of additions by baptism during i8go was 1,230, being 208 less than 
 during the preceding year, and a nett gain of only 360, caused by a very 
 general revision of the rolls of church members. The total number of ordained 
 ministers is 45. 
 
 * This account of the formation of the Home Mission Board has been 
 rewritten by a missionary of the A. P. C, to whom the translator is indebted 
 for this information, 
 
I86 PERIOD OF EXTENSION. 
 
 Japanese and foreigners ; the Council should contribute 
 three " yen "* for every one " yen " contributed by the 
 " Itchi Kyokwai," and the Japanese representation of the 
 Board should be increased as soon as the Japanese con- 
 tributions reached fifty per cent of the funds expended. 
 When first proposed by the Council the Japanese felt 
 unable to accept the plan. The argument with them 
 was a financial one. Their past experience led them to 
 believe that the amount of money which the Church 
 could raise for strictly evangelistic work was too small 
 to make it worth while for the Synod to enter into such 
 an agreement with the Council. The fact that many 
 of the churches were struggling towards self-support was 
 urged with especial earnestness. But in 1885 the plan 
 was finally agreed to, and has been in successful opera- 
 tion ever since. The essential features of the plan are 
 as follows : 
 
 1. A Board of Home Missions, one half of the mem- 
 bers of which are missionaries, is elected by the Synod. 
 This Board collects funds from the whole Church and 
 distributes them among the several Presbyterian Com- 
 mittees. 
 
 2. Each Presbytery (in one case two contiguous pres- 
 byteries) appoints a Presbyterian Committee, composed 
 of equal numbers of Japanese and missionaries. These 
 Presbyterian Committees send in annually to the Board 
 estimates of the funds needed during the ensuing year. 
 The Board, after a survey of the whole field, apportions 
 the funds which are likely to be available, to the best 
 of its ability. The Presbyterian Committees expend 
 their appropriations practically at their own discretion. 
 
 • I yen=c. $0.75, (in 1890). 
 
THE EPISCOPALIAN GROUP. 18/ 
 
 3. The " Council of Missions " cooperating with the 
 " Itchi Kyokwai " contributes three Yen for every one 
 Yen actually paid in by the Church. 
 
 This Home Mission ]3oard has become a most im- 
 portant agency in spreading the Gospel. Through the 
 formation of this Board the vigor and zeal of the 
 churches for the Christianization of the country has 
 received a strong impulse, and the work has assumed 
 a more national character. The Japanese Christians 
 have come to feel more 1-ceenly that the work is theirs. 
 The contributions of the church have averaged nearly 
 1500 Yen annually. 
 
 The rapid growth of the " Itchi Ky5kwai " becomes 
 very manifest when we remember that it had its begin- 
 ning in the organization of the first " chukwai " on Oct. 
 3. 1877, with 3 churches and 623 members, while in 
 1890 it could report 5 Presbyteries with 71 churches 
 and 10,611 members (including 1,297 children); that 
 is, in 13 years its membership has increased more than 
 1 5 fold. — The concentration of the church government, 
 which on account of the strong spirit of independency 
 of the Japanese churches and individual church mem- 
 bers, is often a hindrance, proves to be of great advan- 
 tage in more important matters concerning the church 
 at large, where the independence of each local church 
 among the " Kumiai " churches often causes divisions 
 and factions. 
 
 III. THE EPISCOPALIAN GROUP. 
 
 Five societies belong to this group : the American 
 Episcopalian Mission (A. E. C), and four English so- 
 cieties : the " Church Missionary Society (C. M. S.), the 
 
1 88 PERIOD OF EXTENSION. 
 
 Society for the " Propagation of the Gospel " (S. P. G.), 
 the Society for Promoting Female Education in the 
 East (S. P. F. E.) and the " Canada Church Mission." 
 The first four societies have been at work in Japan since 
 1859, 1869, 1873 and 1877 respectively; the last named 
 only since 1888, so that at present not much can be said 
 about its work. To these ought to be added the 
 " Church of England Zenana Missionary Society " which 
 since 1887 has labored in Japan as an auxiliary to the 
 " Church Missionary Society." The " Society for Pro- 
 moting Female Education in the East " comes but little 
 into prominence in the following sketch, since as a 
 Woman's Society it has no vote and labors as a branch 
 society of the C. M. S., especially as a faithful helper in 
 the educational work. Thus it carried formerly the 
 whole financial responsibility for the " Bishop Poole 
 Girls' School " in Osaka, belonging to the C. M. S., and 
 still pays the salary of one of the ladies in charge.* 
 
 In accordance with the ecclesiastical character of the 
 Episcopalian Churches it was important for their mis- 
 sionary work that a field like Japan should have its own 
 bishop, not only a "Colonial Bishop," who would con- 
 sider this field as one district among several in his 
 diocese, but a proper " Missionary Bishop," who, himself 
 a missionary, would live and move in the midst of the 
 missionary work on his field. The American Episcopa- 
 lians had such a bishop in Bishop Williams of Tdkyo. 
 On the other hand the two missionary societies of the 
 
 * To the societies here mentioned should be added the JSt. Andrew's Mis- 
 sion located at Shiba, Tokyo. This Mission is composed of unmarried 
 gentlemen, mostly clergymen of the Church of England, though at this writing 
 one layman is associated with them. It now numbers seven, who are engaged 
 both in evangelistic and educational work. 
 
THE EPISCOPALIAN GROUP. 1 89 
 
 " Church of England " stood at tlie beginnhig; of their 
 work (1869 and 1873) under the Anglican bishop of 
 Victoria, on the island of Hongkong, first Bishop Smith, 
 then Bishops Alford and Burdon. The latter, when 
 visiting Tokyo in 1878, spoke of the indispensability 
 of a separate bishopric for Japan. On account of the 
 different tendencies of the two leading societies, the 
 " Church Missionary Society " and the " Society for the 
 Propagation of the Gospel," the former representing the 
 " Low Church," the latter the " High Church " party, 
 and on account of the great distance at which the arch- 
 bishop lived, the negotiations between the different 
 parties were somewhat wearisome. 
 
 Finally on October 18. 1883 the Rev. A. W. Poole, 
 until then a missionary of the " Church Missionary 
 Society " in India, was consecrated as the first bishop 
 for Japan, in the chapel of Lambeth Palace in London, 
 certainly a memorable event from the stand-point of 
 this church, and a first step towards the union of the 
 various Episcopalian missions. The salary of the Bishop 
 was to be provided jointly by the " Church Missionary 
 Society '• and the " Society for the Propagation of the 
 Gospel." Bishop Poole died as early as 1885 ; but the 
 esteem which he won during those brief years is testified 
 to by the Girls' School which has been established, 
 bearing his nanne. His successor is the Rt. Rev. E. 
 Bickersteth, D.D., a man of marked ability. His seat 
 is in Tokyo. Mr. Hutchinson, a missionary of the C. 
 M. S. speaks of him in high terms in a letter, dated 
 Osaka, March nth 1887. He mentions especially his 
 kindness towards all the subordinate clergy, also his 
 wide learning and his zeal in furthering every good 
 work calculated to extend Christ's spiritual reign. " He 
 
190 PERIOD OF EXTENSION. 
 
 wishes," Mr. Hutchinson continues, " that we all should 
 be free ; he does not expect that we should all be of 
 one school of theological thought," but " that all would 
 come together in the one endeavor for the faith once 
 delivered to the saints. Kind, thoughtful, genial, show- 
 ing tact and yet wholly impartial, he has won all hearts. 
 Burning questions never go beyond a spirited warmth, 
 and bitter truths become in his hands binding accords." 
 Between April 1886 and the summer of 1887 Bishop 
 Bickersteth visited every station and out-station of his 
 diocese, from Kagoshima in the South to the Ainu 
 village of Horobetsu in Yezo in the North, Such a 
 man is certainly not only an invaluable person for the 
 English mission, but he would also be the right man to 
 assist in bringing to a realization the desire for union, 
 which, especially since the Osaka Conference, has taken 
 possession of the missionaries and churches in Japan, if 
 the whole view of the Episcopalian church did not lie 
 like a chasm, that cannot be filled, between him and 
 all non-Episcopalians. 
 
 That at least within the Episcopalian group itself a 
 union has come to pass may be considered directly as 
 his work, For the English societies the common bishop 
 was in himself a bond of union. Students of the Pro- 
 pagation Society also studied theology in the small St. 
 Andrew's College of the Church Missionary Society in 
 Nagasaki. The first step towards a union with the 
 Americans was a union conference in Tokyo, under the 
 lead of Bishops Burdon and Williams, for the prepara- 
 tion of a common Japanese Book of Prayer, (1878). 
 This book was published in 1882. But it was not until 
 1886 that the formation of a united Episcopal church 
 in Japan was taken into consideration. 
 
THE EriSCOPAI.IAN GROUP. I9I 
 
 The rapid growth of the worlc of the Presbyterian and 
 of the Reformed churches since their union furnished a 
 strong incentive to this step. The consultations revealed 
 again how the clinging to creeds, w^iich owe their origin 
 to times and to circumstances long past, comes to be a 
 fetter for the life of the present and an obstacle to union. 
 The constitution for a united Episcopalian church which 
 the respective societies had drawn up temporarily, needed 
 the approval of the home churches. The Book of Com- 
 mon Prayer and the Thirty-nine Articles of the Church 
 of England were made the doctrinal basis of the new 
 church. But the convention of the American Episcopal 
 Church in Chicago in October 1886 disapproved of the 
 acceptance of the 39 articles. At the general conference 
 of the respective missions in Japan in February 1887 it 
 was generally agreed that even the Book of Prayer 
 needed considerable changes in order to be adapted to 
 the Japanese church. " This is the case," writes Bishop 
 Bickersteth, in his report of March ii. 1887, "to a still 
 greater degree with regard to the Articles." Never- 
 theless he declared that by the i:)rinciples of his church 
 he was prevented from giving them up. Finally it was 
 agreed to adopt the Prayer-book and the Articles " for 
 the present," thus reserving for the church a free hand 
 at least for the future. Since according to the constitu- 
 tion a change can be made only by a two thirds majority 
 of the bishops, clergy and laity, Bishop Bickersteth had 
 the consolation that the question would hardly be re- 
 opened " until the Japanese Church would be able, and 
 would have the right to act without foreign assistance." 
 
 The new church — " Nippon Sei Kokwai " (Holy Ca- 
 tholic Church of Japan) — stands under the direction of 
 the English and American Bishops. It leaves to the 
 
192 PERIOD OF EXTENSION. 
 
 different societies their fields of labor, and counsels 
 and resolves with regard to matters of common interest 
 are referred to a synod composed of the clergy — native 
 and foreign — and representatives, without reference to 
 societies. Soon after this a native Home Missionary 
 Society was formed. The " Church of Canada " or 
 " Wyckliff College Mission " has likewise joined the 
 " Nippon Sei Kokwai." 
 
 Regarding the geographical extension of the work, 
 aside from the statistical tables by Mr. Loomis, recent 
 reports were at hand only of the Church Missionary 
 Society. From their former fields of labor* the Society 
 has gradually enlarged its territory especially in the 
 N. W. part of Kyushu and along the Japan Sea, and 
 it continues to be the faithful helper of the Ainus. 
 Differences and disappointments have not been wanting. 
 From Tokushima came a call from Greek Christians, 
 who, however, later on allowed themselves to be won 
 by the Baptists and then agitated against the Church 
 Missionary Society. A very promising request for mis- 
 sionaries came from the province of Chikugo in Kyushu 
 but was discovered to have been prompted by impure 
 motives. The Buddhists had given out that the Christ- 
 ians made their converts by using money ; but an honest 
 demand for the Gospel was later on also found. 
 
 The strongest among the Episcopalian societies until 
 their union was, according to the statistics furnished by 
 Mr. I.oomis, the " Church Missionary Society." Ac- 
 cording to these statistics for 1888 it numbered 25 
 churches with 1,023 members, the American Episcopa- 
 lians 18 churches with 753 members, the Society for 
 
 • Cf. page 79. 
 
THP: EPISCOrALIAN GROUP. 1 93 
 
 the Propagation of the Gospel on!}- 4 churches Avith 
 500 adult members. 
 
 The statistical table for 1889 gives the corresponding 
 statistics for the three societies* in common, so that 
 the strength of each societ}' can not be distinguished. 
 
 • The C. M. S. has missionaries residing in T6l<yo, Osaka, (the centre of 
 the Society's work), Gifu, Tokushima, Nagasaki, Matsuye, Fukuoka, Kuma- 
 moto, Kushiro and Hakodate. The following statistics for i8go have been 
 kindly furnished by the Rev. C. F. Warren : 
 
 On the main island : in Osa/ca, three churches, with a total of 393 native 
 Christians, 261 communicants, 56 baptisms during the year, of which 14 
 were children, and contributions amounting to Yen 883.92. Two of the 
 churches have ordained ministers. Besides these there are 8 male and 4 female 
 native lay teachers. — The Divinity School has ig students; 2 other schools 
 have 40 boys and 60 girls. — Out-stations : in Bingo, with r42 native Christians, 
 55 communicants, 9 baptisms during the year (incl. 2 children), i school with 
 53 boys and 7 girls, 2 native lay teachers, and Yen 82.50 contributions ; in 
 Izumo and Hoki : i nat. minister, i native male lay teacher and i do. female, 
 loi native Christians, 49 communicants, 36 baptisms during iSgo, of which 
 6 were children, i school with 15 boys; Yen 37.61 contr. ; in Iwami, 2 male 
 native lay teachers, 43 nat Christians, 28 communicants, 11 baptisms of 
 adults. Yen 124.90 contributions. 
 
 In Tokyo city and out-stations: 4 native male lay teachers ; i female; 161 
 nat. Christians; 53 communicants; 19 baptisms (incl. 2 children), i school 
 with 31 boys and 26 girls; Yen 245.94 contributions. 
 
 In Gifu and OgaJn: 3 nat. male lay teachers, 39 nat. Christians, 20 com- 
 municants, 20 baptisms (2 children), i school with 8 boys; Yen 13.87 contri- 
 butions. 
 
 In the island of Kyushu : Nagasaki: 2 native male lay teachers, 79 nat. 
 Christians, 50 communicants, 4 baptisms, i school with 10 girls. Yen 129.13 
 contributions. — Kagoshima ; i male lay teacher, 33 nat. Christians, 14 com- 
 municants, 39 baptisms during the year (i child); Yen 16.96 contributions. — 
 Kumaiiioto and out-stations : 2 nat. male lay teachers, i female ; 163 nat. Chris- 
 tians ; 78 communicants ; 17 baptisms {5 children) ; i school with 20 girls, Yen 
 138.30 contributions. N'ohcoka (Hiuga prov.) i lay teacher, 57 Christians, 
 41 communicants, 5 baptisms (r child) ; nat. contribution ; Yen 41.08. Fuku- 
 oka: I nat. lay teacher, 115 Christians, 53 communicants, 28 baptisms (6 
 children). Yen 222.10 contributions; out-stations: 3 lay teachers; 214 Chris- 
 tians ; 109 communicants ; 26 baptisms (12 children); Yen 154.75 contributions. 
 
194 PERIOD OF EXTENSION. 
 
 The number of baptisms during i88g was, however, a 
 trifle larger for the American Episcopalians than for 
 the "Church Missionary Society," while for 1890 the 
 reverse is true. The Propagation Society remains 
 far behind. 
 
 IV. THE METHODISTS. 
 
 The Methodists are represented in Japan by five 
 societies, all coming from the United States. Prior to 
 1 883 the following Societies were active in Japan : the 
 " Methodist Episcopal Church, North " (M. E. C), the 
 " Methodist Church of Canada " (M. C. C), the " Evan- 
 gelical Association of North America " (E. A.), and the 
 
 In Shikoku: Tohtshima : i ord. minister, i lay teacher, 75 Christians, 
 36 communicants, 20 baptisms (g children). Yen 115.00 contributions; Tomi- 
 oka District: i lay teacher, 49 nat. Christians, 17 communicants, 13 baptisms 
 (4 children), Yen 130.00 contributions; Muya : 2 lay teachers, 46 Christians, 
 4 communicants, 14 baptisms (3 children). Yen ig.40 contributions. 
 
 In Yezo : Hakodate: 5 male lay teachers, i female lay teacher, 217 
 Christians, 127 communicants, 38 baptisms (15 children), 2 schools with 14 
 boys and 27 girls. Yen 378.48 contributions; among the Ainm : .S Christians, 
 I school with n boys. Total: 5 nat. clergy; 40 male lay teachers, 8 female; 
 1935 Christians; 995 communicants; 355 baptisms (including 82 children) ; 
 12 schools with 172 boys and 150 girls; Yen 2733.94 contributions. 
 
 The " Society for the Propagation of the GosfeV has missionaries in Tokyo 
 and Kobe, where it has also churches, also — ace. to a report of 1 886— in 3 
 other places. It has also established some work on the island of Awaji, 
 
 The " Canadian Church JSIission " makes Nagoya its centre with an out- 
 station at Ichinomiya. 
 
 The American Protestant Episcof-al Church has its chief-stations in Tokyo 
 and Osaka ; also i married missionary each at Nara and Maebashi. It has 
 further: 35 out-stadons, i Boys' School with 40 scholars, 3 Girls' Schools 
 with 74 scholars, g Day Schools with 223 scholars, i theol. school with 22 
 students, i native minister, 70 unordained preachers, 12 Bible-women, i 
 Hospital and 2 Dispensaries. Contributions : Yen 2,920.23 
 
THE METIIODISIS. 1 95 
 
 " Methodist-Protestant Church " (M. P. C). To these 
 has been added since 1886 the " Methodist Episcopal 
 Church, South " (M. E. C. S.). The Northern Metho- 
 dists are considerably stronger than any of the other 
 societies belonging" to this group ; next to them stand 
 the Canadian Methodists. Of a total of 5,879 adult 
 Christians belonging to the churches of this group, 1,889 
 belong to the Canadian Methodists, and 3,821 to the 
 Northern Methodists ; while the balance falls to the 
 other societies, the Evangelical Association receiving the 
 largest portion with 371 members. But in view of the 
 short time during which they have labored in Japan the 
 Southern Methodists can also show good results. They 
 have a flourishing High School for boys in Kobe, and 
 report 250 adult church meinbers in Kobe, Hiroshima 
 and Uwajima (on the West coast of Shikoku). As an 
 indication of the zeal of the Christians in the latter place 
 it is reported among other things, that a woman of 84 
 years of age stood every morning at seven o'clock at the 
 door of their meeting-house, long before it was opened ; 
 and when she was asked why at her age she exposed 
 herself daily to the cold of the early morning, she replied 
 that heaven was too precious a possession to run any 
 risk of losing it by a tender regard for bodily comfort. 
 
 The other four societies have strengthened their posi- 
 tions in the places mentioned on page 115, and from 
 these points have cast their nets. The two leading 
 societies of this group, the Northern and the Canadian 
 Methodists have recently gained considerably in sym- 
 pathy and in adherents by an energetic development of 
 their work, by founding new schools, and especially by 
 •erecting a large lecture-hall in Hongo, the "Ouartier 
 Latin " of Tokyo. The Northern Methodists are labor- 
 
196 PERIOD OF EXTENSION. 
 
 ing with increasing success in the four chief cities of 
 Kyushu : Nagasaki, Kumamoto, Kagoshima, and Fuku- 
 oka, Avith the adjoining Hakata. In the important city 
 of Nagoya, where hitherto the Buddhists had been too 
 powerful, they laid in 1889 the corner-stone of the first 
 Christian church. They also established, in 1888, a 
 Girls' School which is developing quickly under the 
 direction of a Methodist Woman's Missionary Society 
 (W. F. M. S.). Senclai and Morioka have also been 
 occupied as a basis of operation in Northern Hondo ; 
 likewise also some cities in the province of Shinano, as 
 Takata, which did not desire in vain to experience a 
 similar outpouring of the Holy Spirit as that which 
 Nagoya had received. From this and from new revivals 
 in Nagasaki and Tokyo we see that, while in the latter 
 years such movements have quieted down in the churches 
 of the other societies, in the Methodist churches they 
 are continued without relaxation. Through the revival 
 in Nagasaki 70 probationers are reported to have been 
 won. The note at the bottom of the page gives further 
 information about the geographical distribution of this 
 and of the other societies.* 
 
 How far native missionary societies have been formed 
 in the Methodist churches we are not able to state. 
 The " Christian Advocate " or " Shinri no Kagami," the 
 organ of the Canadian Methodists, expressly mentions 
 one such society for their churches. 
 
 * I. Nortlicri? Mdhodisls : Churches in Saknshita in Shinano; in the N. 
 part of Hondo in Yonezawa and Hirosaki. Schools : in Nagasaki the Cobleigh 
 Seminary (for boys and young men) and a Higher Girls' School, the Kwassui 
 Jo-Gakko ; also 2 schools in Kumamoto, and in Nagoya the Seirj'o Gakko. 
 
 II. Canadian RIetlwdists : Stations in Tokyo, Kanazawa, Kofu, Kuma- 
 moto, Shizuoka and Nagano, the latter famous on account of the Zenkoji 
 temple and monaster}' located there ; Shizuoka for having been the seat of the 
 
THE ME'l'lIODISrS. 197 
 
 The Northern Methodists also have an organ, the 
 " Methodist Advocate " published in Enghsh and Japan- 
 ese. It intends to represent all Methodists, and in the 
 number of October 28. 1887, unfortunately the only one 
 which has come to hand, it emphasizes very truthfully 
 that a good Methodist — it ought to have said " Chris- 
 tian," — should take his creed from the Bible only. The 
 desire for union expressed in these words, at least for a 
 union of all the Methodist churches, finds hearty response 
 among the Canadian Methodists, and especially warm 
 advocates in the missionary the Rev. C. S. Eby, D.D. 
 and in the General Secretary of the Society, the Rev. 
 Dr. Sutherland, who during his visit in Tokyo expressed 
 himself favorably about this matter. The work of union 
 of the different Methodist churches had by 1889 so far 
 succeeded that at a meeting on June 15th a "Basis of 
 Union " could be submitted, which it was hoped would 
 be adopted with some slight changes. The name of the 
 new organization was to be : " Nippon Mesojisuto Kyo- 
 kwai " (Methodist Church of JajiJan).* 
 
 first Tokugawa lyeyasu before his removal to Yedo, and now the retreat of 
 the last Tokugawa Keiki, or Shitotsubashi. Other places of work are Numazu 
 on Suruga bay ; Utsunomiya, the capital of Shiniozuke ; Yamagata in the 
 N. of Hondo ; Toyama not far from Kanazawa ; then in Yamanashi Ken : 
 Katsumura, Ina/umi, Ichikawa, with preaching places at Nirazaki, Kusakabi, 
 Yamura, and Katsura Mura. Scliools : in Tokyo the Ei-Wa Gakko and the 
 Eiwa Jo Gakko (Angl. Jap. Higher Boys' and Girls' Schools). 
 
 III. The Evangelical Association in Tokyo. 
 
 IV. The Protestant Methodists have stations in Yokohama and Nagoya. 
 
 V. The Southern Methodists have been given above. 
 
 * This plan did not succeed, but a helpful alliance exists between these 
 bodies. D. C. G. 
 
198 PERIOD OF EXTENSION. 
 
 V, THE BAPTIST GROUP. 
 
 This group has been enlarged during the period des- 
 cribed in this division by three American societies : the 
 " Disciples of Christ " or " Church of Christ " (since 
 1883), the "Christian Church of America " (since 1887), 
 and the "Southern Baptist Convention " (since 1889). 
 Thus, together with the " American Baptist Missionary 
 Union " (in Japan since 1873) and the "English Baptist 
 Church "* (in Japan since 1879) this group now includes 
 five societies. The American Baptists have stations in 
 Yokohama, T5ky6, Kobe, Shimonoseki, Sendai, and 
 Morioka ; the English Baptists in Tokyo ; the " Disciples 
 of Christ " in Akita, Shonai (or Tsurugaoka) and Tokyo. 
 A concentration of all their forces in Tokyo has recently 
 been decided upon by the missionaries. The " Christian 
 Church of America " has two married missionaries in 
 Tokyo ; the missionaries of the Baptist Southern Con- 
 vention iiave not yet located for permament work. No 
 reports are at hand whether any closer union of the 
 native churches, especially those of the two American 
 and the one English societies is contemplated or not. 
 Until 1887 the American Baptist Missionary Union had 
 a missionary, the l^ev. C. H. Carpenter, located at Nc- 
 muro in Yezo, who, together with the Church Mission- 
 ary Society's missionaries, broke the Bread of Life to 
 the neglected Ainus. After his death his wife remained 
 at her post, for a while reinforced by her deceased hus- 
 band's brother. Mr. Loomis's table for 18S9 gives the 
 name of Miss L. Cummings as likewise working at 
 Nemuro. 
 
 * The work of this Mission has recently been transferred to the American 
 Baptist Missionary Union. 
 
THE BAPTIST GROUT 
 
 199 
 
 The strongest among the societies of this group is 
 the '' American Baptist Missionary Union." In 1889 
 it included in its churches 953 adult members out of a 
 total of 1,397 belonging to this group. It also reports 
 2 Girls' Schools with 84 scholars, 3 Day Schools with 
 154 scholars, and one theological school, located in 
 Yokohama, with 1 1 students. For its eleven churches it 
 has four ordained native ministers, but twenty-eight 
 unordained helpers. It contemplated opening a new 
 station at Hachinohei, N. of Morioka on the East coast 
 of Hondo, but the local authorities refused permission 
 for a missionary to reside there. 
 
 VI. THE SPECIAL GROUP. 
 
 This group (cf. p. 116) does not call for a detailed 
 account in this place. The " Edinburgh Medical Mis- 
 sionary Society " withdrew in 1883. The two female 
 missionary societies, the " Woman's Union Missionary 
 Society " (W. U. M.) and the " Society for Promoting 
 Female Education in the East " (S. P. F. E.) belong re- 
 spectively to the Presbyterian and the Episcopalian 
 groups. The latter labors in Osaka, the former with its 
 " Mission Home " in Yokohama. The Bible and Tract 
 Societies are laboring as before ; but their work has 
 increased considerably. Of the translation of the Bible 
 more will be said further on. 
 
 Noteworthy is the ever increasing number of news- 
 papers and periodicals, published either partially or 
 wholly in Japanese and edited in naost cases by Japan- 
 ese. Almost every missionary society, or at least every 
 group publishes at least one paper. Several have already 
 been mentioned. The most prominent among these 
 
200 PERIOD OF EXTENSION. 
 
 papers is " The Christian " or " Kirisutoky5 Shimbun" 
 (Christian News) which from 1886 to 1889 was the organ 
 of the " Kumiai " and the " Itchi Kyokwai ; it was 
 originally edited by the Rev. Mr. Kozaki. In 1890 the 
 " Itchi Kyokwai " began to publish a separate paper, 
 the " Fukuin Shuho " (" Weekly Gospel News ") so that 
 "The Christian" became more and more restricted to 
 the " Kumiai " Churches, without, however, losing in 
 the actual number of subscribers. The " Rikugo Zasshi " 
 (The Cosmos Magazine), formerly edited by Mr. Kozaki, 
 later by Mr. Yokoi, is an undenominational philosophical 
 and theological-scientific journal with a circulation of 
 about 1,000 copies.* Aside from several organs of 
 Young Men's Christian Associations or of schools, and 
 other periodical literature, often only of short duration 
 and with a very limited circle of subscribers, are to be 
 added since 1889: " Shinri " (The Truth), the organ 
 of the " FukyQ Fukuin Kyokwai " (Universal Evangelical 
 Church) edited by Messrs. Spinner of the Allgemeine 
 Evangelisch Protestantische Missionsverein and Kusama, 
 a philosophical and theological-scientific journal ; the 
 " Temmei Shinshi," a popular scientific journal of the 
 "Canadian Methodists," edited by Dr. Eby ; f the " Ai 
 no Izumi " (Fountain of Love), the popular-scientific and 
 theological organ of the Episcopalians ; and in 1890, the 
 " Fukuin Shuho,"! mentioned above, edited by the lead- 
 ing Presbyterian pastor, the Rev. Uemura, in Tokyo, and 
 
 * Of late years the editors of the Rikugo Zasshi have laid less stress upon 
 what are usually called religious subjects, while philosophical and scientific 
 thought has occupied more space. The competition with other periodicals has 
 been sharper than formerly and its subscription list has suffered not a little. 
 
 t Discontinued in i8go. (Transl.) See the supplementary chapter, for a 
 list of the prominent Christian papers in 1897. 
 
 I Changed in 1891 to "Fukuin Shimpo." 
 
NEWSPAPERS AND PERIODICALS. 20I 
 
 the " Unitarian Zasshi," the philosophical and theolo- 
 gical journal of the Unitarians ; and the " Kirisutokyo 
 Zasshi," the popular religious and theological journal 
 of the " Disciples of Christ.* 
 
 The temperance movement also ought to be men- 
 tioned. It is directed against the use of " sake," a 
 fermented liquor, brewed from rice, which is doing much 
 harm among the people, although it may have to be 
 acknowledged that brandy in Europe is still more 
 destructive.! Especial 1}^ noteworthy are the labors of 
 Miss Leavitt, the round the world missionary of the 
 W. C. T. U. of America, who in 1886 gave addresses in 
 several cities on this subject, furthering at the same time 
 the spread of the Gospel, especially among the women. 
 
 * Discontinued, 
 
 t In connection with this the following table kindly furnished to the Trans- 
 lator by Mr. S. Tsuda of Tokyo, will be of interest : 
 Sake brewed for sale: in 1883 : 3,173,516 '• koku." 
 „ 1884: 3,104,286 ,, 
 „ 1885 : 2,680,451 
 „ 1886: 2,989,903 ,. 
 „ 1887- 3,104,547 
 „ 1888: 3,967,648 
 To this must be added the amount brewed by private parties for their 
 individual use, as follows : 
 
 in 1883: 670,361 koku. 
 ,, 1884: 659,412 „ 
 „ 1885 : 692,103 „ 
 „ 1886: 734.778 ,. 
 „ 1887: 849,996 „ 
 „ 1888 : 912,544 „ 
 I koku (liquid measure)— 39.7033 gallons, or 189.3907 liters. I koku of 
 rice, ^=4. 9629 gallons, yields about one koku of "sake." According to 
 Chamberlain's "Things Japane.se," article "Trade," Japan produces annually 
 about 31 million "koku" of rice. Chamberlain gives the "koku" as equal 
 to 5.3 bushels; t!ie above measurements are ace. to Dr. Whitney's tables. 
 
202 PERIOD OF EXTENSION. 
 
 Miss Leavitt was followed in 1890 by Miss Ackermann 
 and in 1897 by Miss Clara Parrish. 
 
 A most successful impetus was given to the cause of 
 the Young Men's Christian Association by the work 
 of Mr. I>. D. Wishard, International College Secretary 
 of the Young Men's Christian Association in America. 
 During a tour round the world in the service of the 
 Association, he visited several cities in Japan, delivered 
 before large audiences enthusiastic addresses and or- 
 ganized in the summer of 1889, as has been mentioned 
 on page 244, the first Japanese " Summer School for 
 Bible Study " after the pattern of that conducted every 
 year by Mr. Moody in Northfield, Mass.* 
 
 /). Societies Not Belonging to Any Group. 
 
 Aside from the various groups which have been men- 
 tioned, four societies, which cannot be classified with 
 any of these groups, arc laboring in Japan, viz., since 
 1885 the " Allgemeine Evangelisch Protestantische 
 Missionsverein " (General Evangelical Protestant Mis- 
 sionary Society) and the American " Society of P'riends ;" 
 since 1888 the Unitarians; since 1889 the "Christian 
 Alliance." Of the first named society a fuller account 
 will be given further on. The " Society of Friends " has 
 its centre in Tokyo, and reported in 1889 two married 
 missionaries and one unmarried lady ; a mission station in 
 charge of a native evangelist has been opened at Mito 
 in the province of Ibaraki. For other statistics regard- 
 ing their work compare page 225. — The "Christian 
 
 • But see in Appendix, the general article " Young Men's Christian 
 Association." 
 
THE AI.IXJ. EV. PROT. MISSIONSVEREIN. 203 
 
 Alliance " is represented by one married missionary and 
 one sing-le lady. The former has removed from Yoko- 
 hama to Kobe and has accepted the position of Seamen's 
 Chaplain* at that port.f 
 
 TJie Allgcmcinc EvangcliscJi Protcstantische 
 Missions Vcrcin. 
 
 In the German edition of this book the history of the 
 German Mission in Japan was naturally given at greater 
 length than the actual importance of its work required. 
 For this English edition there is no reason why the 
 record of the work should occvipy more space than is 
 proportionate to its actual volume. But since it is the 
 German Mission to which the publication of this work 
 is due, it will not be improper to state, in opposition to 
 many misunderstandings, what were the j^eculiar aims 
 which the founders of the Mission had in view. It is 
 furthermore proper to recount at some length the origin 
 and aims of the society since it constitutes the first 
 attempt of the liberal wing of Christianity to work 
 practically in the mission field, — an attempt soon follow- 
 ed by the Unitarians and Universalists of America. 
 
 * He subsequently returned to America. 
 
 t In the original there is inserted at this point a section treating of the work 
 of the Unitarian Mission. It has been thought best, however, to omit that 
 section, since the supplementary chapter contains a sketch of the Mission 
 prepared by the Rev. Clay MacCaulay, which covers the ground and at the 
 same time has the advantage of having been written in 1897. 
 
204 PERIOD OF EXTENSION. 
 
 Origin of the Society. 
 
 The first sugc^estions for the establishment of this 
 society came from a number of liberal theologians in 
 Germany and Switzerland, who felt it to be their duty 
 to talce more independent steps in the cause of missions 
 than had been taken hitherto. Until then they had 
 contributed to the existing missionary societies but had 
 not been able to promote missonary interest among the 
 people to whom they looked for support. Tlie direction 
 of these existing societies was exclusively in the hands 
 of a part}% more or less " orthodox-j^ietistic," while 
 liberally minded laymen, even those who were not 
 altogether indifferent to religion and the church and 
 even liberal theologians also held most tenaciously to 
 the old suj^erstition, that liberal Christianity and missions 
 were once and for ever opposed one to the other. This 
 prejudice could be overcome only by an enterprise, which 
 gave to liberal Christians an opportunity to cooperate in 
 mission work cheerfully, independently and in accord- 
 ance with their own convictions. On the other hand 
 those of the opposite theological tendency, if willing to 
 cooperate with the liberal party, were not to be excluded 
 from this society, provided theological warfare was not 
 to be transferred to the naission field and so made a 
 stumbling bloc!-: to the non-Christian nations. The foun- 
 dation on which the society was to be built up could 
 therefore be no other than the confession in which all 
 Evangelical Christians can unite, viz., belief in Christ as 
 the only foundation and corner-stone of the Christian 
 Church, with the setting aside of all differences of belief 
 
THE ALI.G. EV. TROT. MISSIONSVEREIN. 205 
 
 whatsoever. It was ^\•ith this intention that as early 
 as 1845 one of the most faithful friends of the cause of 
 missions, Pastor Lisco, D.D. of Berlin, established our 
 missionary society among the friends of the " Unious- 
 vcrein " in the German capital, which however, owing 
 to lack of appreciation on the pail of the laymen, 
 passed eventually out of existence, but not until it had 
 effectually revived in the more thoughtful minds the 
 idea that there was much in this direction of missions 
 that had been neglected and should now be retrieved. 
 
 Thirty years passed away, during which time many 
 suggestions were made, especially through the uplifting 
 writings of the great Sanscrit scholar and student of the 
 religions of India, Prof. Max Miiller of Oxford,* until 
 at last the Swiss Pastor, Ernst Buss, opened the way for 
 a movement in the above named direction. His father 
 was missionary superintendent in Basic and held firmly 
 to the orthodox principles ; while he himself, at that time 
 pastor in Zofingen in the canton Aargau, belonged to 
 the Swiss middle-party, corresponding practically to the 
 right wing of the " Protestanten-Verein." In 1876 he 
 wrote on the subject : " Christian Missions, Their Funda- 
 mental Right and Practical Workings,"! which received 
 a prize from the " Society for the Defence of the Chris- 
 tian Religion " located at the Hague. Taking for his 
 motto the words of the Psalmist : " Lift up your heads, 
 O ye gates ; and be ye lift up, ye everlasting doors : and 
 the king of glory shall come in," he gave on the side of 
 the liberals the needed positive supplement and the 
 proper limitation to the purely negative criticism of 
 
 * "Essays," and " A Missionary Address in Westminster Abbey, with an 
 introductory sermon by Dean Stanley." German edition, Strassbourg 1874. 
 t Written in 1874, but not published until 1876 (Leyden, E. T. Brill). 
 
206 PERIOD OF EXTENSION. 
 
 Missions as carried on thus far, which a fellow-country- 
 man, E. F. Langhans, had put forth in two books that 
 had roused considerable attention.* 
 
 While fully and definitely acknowledging what mis- 
 sionary work had thus far accomplished, he nevertheless 
 pointed out certain defects. He demanded especially a 
 broader basis than was afforded by the letter of the 
 traditional creeds, in order thus to make it possible to 
 avoid all division of forces in a union of the various 
 theological parties, and to extend and increase arnongst 
 the people the interest in missions that had been restrict- 
 ed by the narrowness of the present methods to a num- 
 ber of small religious circles. He demands also a more 
 thorough academic education than missionaries until 
 then had received especially for those to be sent to the 
 civilized non-Christian peoples, toward whom especially 
 the efforts of missions, he believed, should be directed. 
 To them should be taken a Christianity adapted to their 
 needs, that is to say, a Christianity in which science 
 and faith grasp hands, which, purified from all that in 
 the course of centuries has been added to it, should go 
 back to the pure fountain head of the Gospel of Christ, 
 thus offering to the heathen not dogmas, traditional in 
 
 * " Pietismus und Christenthum im Spiegel der aeusseren Mission " (Pietism 
 and Christianity as seen in foreign missions), and " Pietismus und aeussere 
 Mission vor dem Richterstuhl ihrer Vertheidiger " (Pietism and foreign Mis- 
 sions before the bar of their defenders) Leipzig, O. Wigand 1864-66. Mr. 
 Langhans attempted a positive, constructive work in his book, published in 
 1875 "Das Christenthum und seine Mission im Lichte der Weltgeschichte " 
 (Christianity and its missions in the light of history) Zuerich, Caes. Schmidt. 
 But in this he treats only of the historic task of Christianity, that is of missions 
 in a broader sense than is here under consideration. Ke proposed to treat in 
 a second volume of missions in a more specific sense, but died before he could 
 complete the work. 
 
THE ALLG. EV. PROT. MISSIONSVEREIN. 20/ 
 
 character and contrary to their reason, but instead 
 a piety of the heart, ennobling and evermore leading 
 heavenwards. 
 
 This excellent book of Pastor Buss, so well worth read- 
 ing even to-day, sounded the watchword which led in a 
 few years' time to a gathering together of certain like- 
 minded men in Germany and Switzerland bent on giving 
 practical effect in the " Allgemeine Evangelisch Pro- 
 testantische Missionsverein " to the one thought which 
 moved all their hearts. This name is certainly not com- 
 mendable for its brevity, and at first perhaps it gave 
 occasion for misunderstandings, as if the society laid 
 claim to being the general society into which all the 
 others were to be merged. But the name is intended 
 to express only what can hardly be expressed more 
 briefly, the thought namely that the society emphasizes 
 the positive basis of the faith of our church, the Gospel 
 of Jesus Christ, as well as its protest against all attempts 
 to set bounds to the freedom of conscientious conviction, 
 while at the same time, in view of the present division 
 of forces, manifest in the multitude of missionary socie- 
 ties, this society aims to aid in uniting, as far as possible 
 all evangelical missionary enterprises now carried on by 
 the various theological schools and religious parties, of 
 all countries, into one great, common, and therefore 
 " General " missionary enterprise, which, while having 
 many branches, shall nevertheless pursue one united and 
 harmonious aim. 
 
 In view of the multitude of societies already in ex- 
 istence, great risk attended the attempt to found this 
 new society, the necessity for which was to many far 
 from apparent. But God has greatly blessed the under- 
 taking. Those who met to lay the foundations of the 
 
208 PERIOD OF EXTENSION. 
 
 society at Frankfort-on-Main, on April nth and 12th, 
 1883, numbered but 2i3- These however were the re- 
 presentatives of about 300, amongst whom were a num- 
 ber of laymen. At the 12th general meeting of the 
 Society held in Kiel in 1896, it was possible to speak of 
 over 20,000 members, 182 branch societies and an annual 
 income of 50,233 marks. The society was given its 
 present shape in Weimar, on June 4th and 5th, 1884, 
 when the present constitution was adopted. There was 
 chosen as president the man who had been from the 
 first the soul of the movement, Pastor D. E. Buss, who 
 was at the time rector in Glarus and who continued 
 thereafter to guide most successfully the affairs of the 
 society until 1893, when he retired on account of ill 
 health, to be succeeded in office by Pastor Arndt of 
 Berlin. 
 
 Prominent amongst the earlier members of the society 
 there were not only distinguished pastors, but also 
 eminent teachers in the higher institutions of learning 
 in Germany and Switzerland. And of further import- 
 ance was the fact that the representative of the princely 
 family, which at one time threw its protecting arm 
 around the cradle of the Reformation, H. R. II. the 
 Grand Duke Karl Alexander of Saxe-Weimar, accepted 
 the protectorate of the society which was offered to him 
 at the time of its organization.* He has since then 
 
 * The memorable words with which the Grand Duke expressed his accept- 
 ance of the protectorate were, as recorded in the " Mittheilungen des Allg. Ev. 
 Prot. Miss. Vereins," No. 2, p. 37 ff: "Realizing most fully my duty as a 
 Christian to contribute my share towards the proclamation of the pure Gospel 
 in all the world, deeply animated b}' the greatness of the thought of giving to 
 the non-Christian civilized nations that highest civilization of which Christianity 
 is the cause; holding faithfully to the duty of fostering religion as well as all 
 ideal blessings, a duty which the tradition of my family has made most 
 
THE ALI.G. EV. PROT. MISSIONSVEREIN. 209 
 
 furthered the society's efforts in the most magnanimous 
 way. The society has obtained its membership for the 
 most part from the liberal circles and the " Protcstantcn- 
 vc7-cin!' It is not identical with the latter, however, nor 
 is it in any sense a branch society. The adherents of 
 other theological and ecclesiastical parties have to some 
 extent joined it, a fact which is a special cause for 
 gratitude, since the society does not profess to be the 
 organ of but one party ; it does not profess to separate 
 but to unite ; and it appreciates most highly the fact 
 that this endeavor has been acknowledged in religious 
 circles other than those belonging to the left wing of 
 the German churches. 
 
 2. Aim of the Society. 
 
 It appears from this sketch of the origin of the society 
 that it does not belong to a special denomination, but 
 resembles many of the other German Missionary socie- 
 ties, for instance that of Basel, in drawing its members 
 from the various German churches. And these State 
 churches of Germany are not separated from one another 
 by dogmatic but only by geographical and political 
 boundaries, and orthodox as well as liberal Christians 
 are found as members in all provincial churches. Thus 
 the founders of the Allgemeine Evangclisch Protestan- 
 
 sacred to me, nnd with a firm confidence in Him who grants His blessing and 
 protection to every work begun in His name, I accept the protectorate which 
 the committee .'of the " Allgemeine Evangelisch Protestantische Missions- 
 verein " has offered to me " etc. 
 
2IO PERIOD OF EXTENSION. 
 
 tische Missionsve7'eiii could not think of propagating the 
 dogmas of a special denomination, and the sole dif- 
 ference between it and other societies lies in its peculiar 
 position relative to what is commonly called " Modern 
 theology " or " the liberal view of Christianity," And 
 here it must be said that the representatives of the 
 society do not regard themselves as in opposition to the 
 attempts that are being made to gain a scientific view of 
 the world. They do feel however that they are strictly 
 opposed to all materialistic, positivistic, agnostic and 
 pessimistic, as well as to all pantheistic world theories, 
 but not to the various attempts to transform old fashion- 
 ed views of the world and of nature by way of a deeper 
 world cognition. They are thus striving consciously 
 after a more adequate expression of religious truth. 
 They are firmly convinced, that they thereby promote 
 the true interests of Christianity ; for they are willing to 
 make a distinction between the eternal religious and 
 moral contents of Chiistianity and the temporary forms 
 and expressions by which it has been moulded ; and it 
 is also their profound belief that the glory of Christianity 
 will appear the more clear and impressive, the more 
 its present day dress is i"nade to harmonize with the 
 modern recognition of the world. 
 
 There are countries in which the " struggle for the 
 view of the world " is not yet begun. Japan however 
 does not belong to the number of these, but stands in 
 the very midst of the struggling and striving so charac- 
 teristic of our time. It is therefore most childish to 
 charge upon the Allgemeine Evangelisch Protestantische 
 Missionsverein the introduction into Japan of modern 
 doubts concerning the Christian faith, or the knowledge 
 of modern theology. On the other hand it seems but 
 
l-IIE ALLd. EV. PROT. MISSIONSVEREIN. 211 
 
 a case of love's labor lost, to bring Christianity to this 
 country in the form of western dogmatics, the scientific 
 foundations of which are those of past centuries, — of 
 that dogma which is an intolerable burden to so 
 many educated and pious people in the West, and which 
 is more or less ignored in the minds of the simply I'e- 
 ligious. What we should bring to the Japanese people, 
 is not the " heavy burden, grievous to be borne," of old 
 fashioned forms of thought and views of the world, but 
 the easy yoke of Christ, the simple religious and moral 
 doctrine of primitive Christianity, or the gospel of 
 Jesus, which is to day, as it was in olden times and 
 shall be in all the future, " a power of God unto salva- 
 tion to every one that believeth." And there is one 
 thing more. The time has passed when the Japanese 
 were filled with enthusiasm for everything occidental, 
 and ready to receive the same without criticism. The 
 old national feeling, never wholly forgotten, has been 
 awakened once more and thereby has been aroused a 
 reaction against everything foreign ; and now, when 
 aught is received from abroad it must at least be gotten 
 into Japanese shape. 
 
 The same will be the case with Christianity. It is of 
 course the result of juvenile immaturity in those Japan- 
 ese who believe, or say, that Japan will give a new 
 Christianity to the world. ]^ut this much the representa- 
 tives of occidental Christianity must admit, however 
 great their regret at having to do so ; the forms of wor- 
 ship, the pious customs and usages of the occidental world 
 can not be forced upon the Japanese nation ; for as there 
 is an Anglo Saxon and a German Christianity, likewise a 
 Japanese Christianity may and will come into existence. 
 But time alone can show whether the Japanese are able 
 
212 PERIOD OF EXTENSION'. 
 
 to brino^ about this end themselves. Therefore one of 
 the best known theologians of Germany, Richard Adal- 
 bert Lipsius, who died four years ago, a zealous promoter 
 of the Allgemeine Evangelisch Protestantische Missions- 
 verein, when delivering an address in the year 1887 on 
 the subject, " In Avhat form shall we bring the Gospel 
 to the civilized heathen nations ? " expressed the princi- 
 ples of the society in the following six theses : 
 
 We must bring the Gospel to the civilized heathen 
 nations 
 
 1. Not as human wisdom but as a divine revelation ; 
 
 2. Not as the sole, but as the perfect revelation ; 
 
 3. Not as a new culture, but as a help in moral 
 
 distress ; 
 
 4. Not as a party or denominational matter, but as a 
 
 testimony of the one and onl}^ Saviour ; 
 
 5. Not as a collection of remarkable doctrines, but as 
 
 an act of God for our salvaticni ; 
 
 6. Not as the history of sometlnng past, but as a 
 
 power of God experienced by the Christian in 
 
 his own heart. 
 And besides this missionary aim the Allgemeine 
 Evangelisch Protestantische Missionsverein has set itself 
 a further task which it has fulfilled at least so far as 
 Tokyo and Yokohama are concerned, viz. of gathering 
 the protestant Germans in Japan into Christian con- 
 gregations. One of the missionaries has charge of the 
 German churches in Tokyo and Yokohama, and already, 
 to crown this branch of the work, a new and beautiful 
 German church has been erected in the Kojimachi 
 district of Tol^yo at a cost of 20,000 Yen. It Avas 
 dedicated on the 27th of January 1897. It is the 
 property of the German congregation, but is available 
 
THE ALI.G. EV. PROT. MISSIONSVEREIN. 21 3 
 
 for any use the mission may choose to make of it for 
 cxtendinij the kingdom of God in Japan.* 
 
 WoRis? OF THE Society. 
 
 The attention of the society was first directed to India 
 through the connection of Professor Kessehing of Zurich, 
 one of its founders, with the Brahmo Somaj. But still 
 more direct connection was found with Japan through 
 Mr. Wadagaki, a student in Berlin in 1883 and 1884, 
 and now professor of Political Economy in the Tokyo 
 University. He had been baptized in Cambridge, but 
 on hearing of the formation of the society in Frankfort- 
 on-Main, he connected himself with some of its 
 members. Viscount Aoki, then Japanese Minister at 
 Berlin, likewise became interested in the movement. 
 
 The first missionary of the society was pastor Wilfrid 
 Spinner, D.D. of Switzerland, a man of thorough col- 
 legiate education and well versed in the theological and 
 philosophical questions of Germany. He arrived in 
 Japan in September 1885, and took up his residence m 
 Tokyo. He soon gathered the Germans whom he 
 found there into a church organization, and in the be- 
 ginning of 1886 a similar church was organized in Yoko- 
 hama. Di:. Otto Hering, of Jena, who had been teach- 
 ing in Japan, ki ndly gave his assistance until his return 
 
 ' It may be stated here, that the same work is done by the society for the 
 Germans in Shanghai. Pastor Hackmann is devoting his entire time to the 
 German congregation in that city and plans are already completed to erect a 
 church there also. The other work of the society in China is of an exclusively 
 literary character, the well-known Chinese scholar, Rev. E. Faber, and pastor 
 P. Kranz, being the agents. 
 
214 PERIOD OF EXTENSION. 
 
 to Germany in 1890. Mr. Spinner was himself soon 
 invited to teach history in a school preparatory to the 
 Imperial University ; and in the year t886 he gave many 
 regular addresses on religious, philosophical and ethical 
 questions. 
 
 It was in the summer of 1887 that he organized the 
 first missionary church connected with the Missions- 
 verein, to which was given the local name of the Hongo 
 church, but which in harmony Avith the principles of 
 the society, that are opposed to all sectarianism, took 
 the title of Fukyu Fukuin Kyokwai or " General Evan- 
 gelical Cliurch." At this time Rev. Otto Schmiedel and 
 wife joined the mission, and a theological school, called 
 the Shinkyo Shin Gakko, was opened in Februar}' 1887 
 with two students who were both graduated after four 
 years study, and became pastors, the one of the Hongo 
 Church, with which he is still connected as pastor, and 
 the other in Osaka. In all six students have graduated 
 from the school, but two of these have since left the 
 seivice of the mission and the pastoral office altogether. 
 A Sunday school and a day school for poor children 
 were established and are still in a flourishing condition ; 
 also an industrial school for girls, and further, a Christian 
 Woman's society and a society of University students, 
 called the " Sol oriens," in which lectures are given by 
 the missionaries and their German friends, chiefly those 
 who are professors in the Imperial University. Literary 
 woi'k has been carried on, consisting of the publication 
 of a series of essays or tracts, and of a Japanese monthly 
 magazine entitled Shinri ("Truth"), which was esta- 
 blished in the autumn of 1885 as an organ for the pre- 
 sentation of scientific theology and philosophy. It has 
 now reached its 87th number. In 1889, two branch 
 
^ INDEPENDENT CHURCHES. 21$ 
 
 churches were added to the Hongo church, one in the 
 Shiba district of the capital and the other in a village 
 six miles to the east of Tokyo. Both of them have since 
 been given up, as well as the church founded in Osaka 
 in 1893. A small church in the Yotsuya quarter of 
 Tokyo has continued since 1891, and a Sunday school 
 has lately been added to it, and another has been started 
 in Koishikawa. 
 
 In 1889 the mission was reinforced by Pastor Carl 
 Munzinger of Bavaria and a lady Missionary, Miss 
 Auguste Diercks of Hamburg. All these workers re- 
 turned to Germiany after an average stay of five or six 
 years. The missionary force now consists of Pastor 
 Max Christlieb, Dr. Phil., of Baden, and wife, who 
 arrived in October 1892, and who, besides his missionary 
 work, has had charge of the German churches since 
 1893 ; Pastor Emil Schiller of Prussia, who came in 
 April 1895 and Pastor Adolf Wendt and wife, of 
 Prussia, who came in April 1897. 
 
 C. Independent Churches. 
 
 Aside from these missionary groups and societies 
 another important element, although from a mere 
 numerical standpoint a small one, are those churches 
 which affiliate with none of the existing ecclesiastical 
 bodies or missionary societies. In 1886 there were 
 four such independent churches, but some of these 
 have since abandoned their independent position. 
 Among them is the Bancho church* in Tokyo, of 
 
 * There seems to be a misunderstanding about the position of this church 
 at the time of its organization. It was organized by a regular council of 
 pastors and delegates from the Kumi-ai Churches and at least one missionary 
 
2l6 PERIOD OF EXTENSION. 
 
 which more will be said hereafter. Thus only two are 
 left, the one in Sapporo, which was mentioned on page 
 136, and one in Niigata formed in 1889 by a union of 
 the former " Kumi-ai " and " Itchi " churches in that 
 city in anticipation of the union of the two bodies 
 throughout the land. As this union failed the united 
 church in Niigata remained independent, but is served 
 by a " Kumiai " pastor.* The small number of these 
 churches and the fact that some of them have united 
 with denominational bodies shows again how strong 
 the influence of the latter is. Nevertheless the few who 
 remain independent retain their importance as a prophe- 
 cy of the future development of Japanese missions. 
 For the aim of all mission work is after all, that the 
 churches fostered by the missionary societies, although 
 
 of the American Board shared in the proceedings of this council, on receiving 
 the recognition of the council the church became an integral part of the 
 ecclesiastical system on the same footing as other Kumi-ai Churches. While 
 Mr. Kozaki was greatly indebted to Pastor Spinner for much counsel and 
 assistance always most courteously rendered, the enterprise was begun and its 
 future in good degree assured before Mr. Spinner arrived in Japan. As soon 
 as the interest warranted the renting of a chapel, the funds needed were 
 advanced by a member of the Reinanzaka Kumi-ai Church and a suitable 
 building was erected, for which rent was paid jointly by the Home Missionary 
 Society of the Kumi-ai Churches and the Am. Board. On its organization, 
 the church immediately became self-supporting that is financially independent 
 (Does this suggest the origin of the misapprehension ?), and purchased the 
 chapel— D. C. G. 
 
 * The Author, we think, over-estimates the importance of these indepen- 
 dent churches as a prophecy of the future of Japanese Missions. With the 
 exception of the Church in Sapporo, certainly a noble Church, all of these 
 independent organizations have assumed that character to meet a pre.sent 
 difficulty and have joined some one of the existing systems as soon as that 
 difficulty has been removed. 
 
 The Niigata Church joined the Kumi-ai Churches at their Annual Con- 
 ference at Okayama in April, 1891. This leaves only one independent 
 church — that in Sapporo. — D. C. G. 
 
EFFORTS AT UNION. 21/ 
 
 at present they can not dispense with their aid, may 
 ultimately develop into independent churches and may 
 then as such unite into one, independent, national 
 Japanese church. 
 
 One of the most important conditions for this is, of 
 course, the more and more complete union of all the 
 various missionary groups and of all the churches in 
 Japan, and this leads us to ask what has been done in 
 this direction. 
 
 D. Jifforts at Union. 
 
 It was indeed a word, worthy to be considered most 
 carefully, which in 1884 a non-Christian, a prominent 
 member of the Imperial Cabinet, spoke to the mis- 
 sionaries. They requested for the native Christian 
 ministers equal rights and privileges with the Buddhist 
 and Shinto priests, and especially exemption from 
 military service. But they had to hear that it would 
 be easier for the government to enter into negotiations 
 with the Roman Catholic, than with the Protestant 
 church, since the latter did not have so many denomi- 
 nations. Has this exhortation been heeded ? Has the 
 longing for unity which made itself felt in Osaka led to 
 tangible results ? Have the churches come any nearer 
 to the aim, the attainment of which is recognized more 
 and more fully by all as the indispensable condition for 
 the thorough Christianization of Japan : namely, the 
 formation of a national, Japanese church, independent 
 of the various different denominations ? 
 
 Incitements to this on the part of the missionaries 
 have not been wanting. The address by Dr. Eby at a 
 
2l8 PERIOD OF EXTENSION. 
 
 conference of all the missionaries residing in Tskyo, 
 February 5tli, 1884, on "The Immediate Christianiza- 
 tion of Japan " may have passed over all difficulties in 
 an altogether too optimistic way, but many of its 
 exhortations are worthy of being taken to heart. Not 
 in the multiplicity of denominations lies the harm, for 
 competition promiOtes zeal, but when every missionary 
 society endeavors to win adherents to its " ism " to its 
 sect, rather than to Christ, then it is that the harm 
 begins. Ver}' practically Dr. Eby suggests the wa}-, 
 upon which the churches have, already, successfully 
 entered : at first union within the various groups ; then 
 upon the second half of the road, which he describes 
 with glowing eloquence, the establishment of a common. 
 Christian University. 
 
 More earnestly even than the missionaries did the 
 native Christians press for union. As early as 1878, 
 Tokyo saw a meeting of native Christians from all 
 parts of the country and from all denominations. A 
 similar meeting held in Kyoto in 1885 represented 50 
 churches. Among other things the formation of a 
 Japanese branch of the Evangelical Alliance, the " Do 
 Mei Kwai," as a means of paving the way for union 
 was discussed. 
 
 Foreigners as well as natives feel more and more 
 keenly the division of forces, which is seen most plainly 
 in the many theological schools with their often exceed- 
 ingly small number of scholars, and in the working of 
 three or four societies, and even groups, at almost each 
 point of any importance. The " Church Missionary 
 Intelligencer " calls attention repeatedly to this evil. 
 
 Somewhat closer approaches of the various groups 
 towards each other furnish, therefore, a characteristic 
 
EFFORTS AT UNION. 2I9 
 
 and certainly a most pleasing feature of the recent 
 period of the history of Japanese missions ; but as yet 
 none of them has led to any definite result. The well- 
 meant efforts for union of Bishop Bickersteth beyond 
 the limits of the Episcopalian churches were from 
 the very beginning doomed to failure, owing to his 
 view of the unalienable right of the Episcopal form of 
 church polity to be considered the only true form. It 
 was probably at his suggestion that the conference of 
 Episcopalian missionaries at Osaka, which prepared the 
 way for a united Episcopal Chuich in Osaka (February 
 9th and loth, 1887), sent an invitation to the other 
 missionary societies to enter into consultation regarding 
 the organization of a Christian church, which should 
 grant admission to as many Christians as possible by 
 insisting only upon the most essential conditions. Only 
 Methodist societies entered into the negotiation, and 
 out of the five blanches of the Methodist body in the 
 field only three, those having an Episcopalian form of 
 government, viz. the Methodist Episcopal Church, 
 North, and South, and the Evangelical Association ; 
 and these negotiations led to no result since a plan for 
 union, which a conference of delegates from both 
 groups drew up in November 1887, did not meet with 
 the approval of all the societies interested. 
 
 So also at a meeting of the Evangelical Alliance in 
 May 1887, when the general desire for union made itself 
 felt ; the practical impossibility of carrying it out was 
 recognized. The discussion, nevertheless, led to the 
 pleasing result that the meeting agreed upon issuing a 
 union hymn book. A committee of the " Itchi " and 
 " Kumiai Kyokwai " had nearly completed such a 
 book. The committee was enlarged b\' the addition of 
 
220 PERIOD OF EXTENSION. 
 
 delegates from other societies, and it was resolved to 
 accept the result of their labors in all the churches. 
 The book has in the mean time appeared, a valuable 
 testimony to the worth of united labors. It contains 
 both the hymns and music, also all the chants which 
 were in the Prayer Book of the Episcopal churches and 
 some 30 hymns from the Episcopal Hymn Boole* 
 
 A proposition for the union of all non-Episcopalian 
 bodies likewise remained without result. As a basis for 
 this union was proposed : the Bible, with the Apostles' 
 Creed, the Nicene Creed, and the Nine Articles of the 
 Evangelical Alliance. Ministers should also express 
 assent for substance of doctrine, to the Westminster 
 and Heidelberg Catechism, and to the Plymouth Decla- 
 ration. 
 
 Nearer to success came the negotiations between the 
 " Kumi-ai " and the " Itchi Kyokwai." The idea 
 originated entirely with the Japanese. In 1886 the 
 " Kumi-ai " and " Itchi Kyokwai " Churches in Tokyo 
 drew up a plan for the formation of a union church, 
 the " Nippon Rengof Kirisuto Kyokwai " the " Union 
 Church of Christ in Japan." This led to the appoint- 
 ment of a union committee of twenty members, chosen 
 by the " Itchi Kyokwai " Synod and the annual meet- 
 ing of the " Kumi-ai " Churches in May 1887. The 
 plan of union prepared by this committee was adopted 
 in a somewhat altered forin in May 1888 by the 
 
 * The Baptist and Methodist members of the committee withdrew before 
 the work had made mucli progress ; the S. P. G. churches do not use the 
 book, some of the churches of the A. E. C. use it and all of the C. M. S., as 
 well as the " Itchi " and " Kumi-ai " churches use it. 
 
 t " Rengo " is the Chinese word for the Japanese " Kumi-ai : " Joined 
 together, united. 
 
EFFORTS AT UNION, 221 
 
 respective bodies at their annual mcctincj with the 
 proviso that the churches agree to it. 
 
 The doctrinal basis of this new church was to be the 
 Bible, and on the strength of it, the Apostles' Creed, 
 the Nicene Creed, and the Nine Articles of the 
 Evangelical Alliance. Ministers were to declare their 
 belief in these, while the shorter Westminster catechism, 
 the Heidelberg catechism and the Plymouth Declara- 
 tion, they were expected to accept only " for substance 
 of doctrine." " These also are to be held in veneration 
 in the " Church of Christ in Japan ; " they have served 
 a high purpose in the past, and are still to be regarded 
 as of lasting value for the instruction and edification of 
 believers." 
 
 Regarding church government the local churches 
 were empowered to manage their own internal affairs, 
 while the general affairs of the church were to be in 
 the hands of district and provincial organizations, 
 under the direction of a general sjaiod (bukwai, renkwai, 
 and sokwai). The " bukwai " had the power of organ- 
 izing and admitting new churches. That the consent 
 of the churches had to be sought for this plan for 
 union was demanded by the principles of the " Kumi- 
 ai " churches, but proved to be fatal to the cause of 
 union. A convention of delegates — November 23rd- 
 28th, 1888, — sought to remove the scruples of some of 
 the churches. According to the report of a missionary 
 the meeting began in an excited frame of mind and 
 with some mistrust, took a stormy course, and closed 
 quietly and in peace, with a warm sense of mutual 
 affection and brotherly love. But the opinions were 
 still so divergent that the final decision was postponed 
 until a new meeting, to be called for May 1889. 
 
222 PERIOD OF KXTENSION. 
 
 Consultations were in the mean time held in the 
 separate camps, here the " Kumi-ai," there the " Itchi 
 Kyokwai " people meeting. This indicated the ex- 
 istence of opposition, not to be easily overcome. Further 
 reports are at hand onh' with regard to the meeting of 
 the delegates of '' Kumi-ai Churches " in Kobe during 
 the last week of May 1889. According to the reports 
 of the missionaries it was evident that union in some 
 form was desired by an overwhelming majority, and all 
 possible exertions were made to win over those who 
 were yet opposed. The result was the resolution to 
 submit the revised plan to a convention of 1 5 or 20 
 representatives of both parties, which was to meet in 
 September. The missionaries emphasized at that time 
 the fact that they had taken no part in the discussion, 
 so that the final decision, whether union should come 
 to pass or not, lay wholly in the hands of the Japanese. 
 The cause for this lay in certain unfavorable criticisms 
 which in the meantime had been raised by some of the 
 constituency of the American Board at home, as well 
 as in the desire not to prejudice the movement in the 
 eyes of any one by bringing foreign influence to bear 
 upon it. 
 
 The final result of all these consultations and meetings 
 was unfortunately the entire failure of the movement. 
 The large majority of the missionaries was in favor of 
 union. The chief obstacle lay in the extreme insistance 
 of the Kumi-ai Churches upon entire independence, 
 fearing a loss of independency as the affect of union 
 with any church not holding to the Congregational 
 form of church polity. Plence they were unwilling to 
 acquiesce in any central church government whatever, 
 no matter how powerless it might be. But it is also 
 
EFFORTS A'l' UNION. 223 
 
 true that opposition to this movement manifested itself 
 in the respective circles of churches in the United 
 States ; not merely on the part of some belonging to 
 the constituency of the Board, but also a part of the 
 Presbyterian Church raised opposition to a union which 
 yielded the purity of the Presbyterian principle. Thus 
 this union, so desirable for Japan, must be postponed 
 for future years. But we may hope that it is only a 
 postponement, and that the common sense, with which 
 the " Kumi-ai " as well as the " Itchi " Churches have 
 so far made all minor matters and personal interests 
 secondary to the grand cause of the kingdom of God, 
 will at last find a way by which to overcome the 
 obstacles which for the present have caused the failure 
 of the movement. 
 
 The explanations accompanying the plan for union 
 say among other things, that the growth and the 
 mutual contact throughout all the empire of the two 
 bodies now working separately, must result either in 
 union, or, by virtue of the vitality inherent in both 
 parties, in making them rivals. In view of the com- 
 manding necessity involved in this fact, should not 
 every other consideration be set aside ? And what a 
 respectable beginning for a national church this union 
 would have secured ! To this church would have be- 
 longed in 1889, 18,269, out of a total of 28,977 adult 
 Christians, and 120 out of 274 churches. This would 
 be more than three fifths of all adult Christians and 
 more than two-fifths of all the churches, and that too of 
 churches which in energy and power of self-support are 
 in advance of all others. We can easily comprehend 
 what has been said with regard to the final session of 
 the union committee in Osaka in January 1888, that in 
 
224 PERIOD OF EXTENSION. 
 
 view of the near realization of their hope for one united 
 church the native members of the committee could not 
 keep back the tears of joy. Did these tears not 
 contain the seed of promise of the future realization of 
 this hope ? 
 
 5. The Translation 
 OF the Bible into Japanese. 
 
 Although outward union has not yet been secured, 
 the inner tie, which is stronger than the barriers of 
 narrow-hearted doctrines, has not been wanting. Of 
 this bears testimony the noble result of many years of 
 united work on the part of all the missionary societies, 
 the completion of the translation of the Bible. On the 
 19th, of April 1880 the completion of the New Testa- 
 ment translation was celebrated in the Shinsakayebashi 
 Church (A. P. C), the oldest Church in Tokyo ; in the 
 same building the completion of the Old Testament was 
 celebrated on February 3rd, 1888. 
 
 Before a large audience Dr. Hepburn, the chairman 
 and the very soul of the Translation Committee, gave a 
 history of the work of translation. The convention of 
 missionaries in Yokohama, September 20th, 1872, 
 nominated a translation committee for the New Testa- 
 ment under the chairmanship of Dr. Hepburn,* which 
 worked in Yokohama and completed its work in 1S80. 
 It is true that the Baptist missionary, the Rev. Nathan 
 Brown (A. B. U.), who had resigned his membership in 
 the union committee, had finished a private translation 
 
 • Cf. p. 99. 
 
THE TRANSI-ATION OF THE BIBLE. 22$ 
 
 eighteen months earlier, but the translation of the 
 committee was accepted by all the missionary societies, 
 A second general meeting of all the missionaries in 
 Tokyo nominated in 1876 a committee for the trans- 
 lation of the Old Testament, but on account of insuf- 
 ficient connection with the New Testament committee, 
 another, still larger, meeting in Tokyo in May 1878 
 substituted for this committee a " Permanent Com- 
 mittee,"* which did its work in Tokyo, but entered into 
 communication with the New Testament committee in 
 Yokohama. A revision committee selected by the 
 Permanent Committee, was to criticize all translations 
 and arrange for a uniform translation of the Old and j 
 New Testaments. The attempt to facilitate the ' 
 work by assigning to local committees in the various j 
 missionary stations separate books, had for its result! 
 the delay of the whole work, until, in 1882, Dr. Verbeck 
 (D. R. S.), Mr. Fyson (C. M. S.) and Dr. Hepburn' 
 (A. P. C.) were appointed as translators under the 
 chairmanship of Dr. Hepburn, and at the same time as 
 revisors. These three are to be considered the real 
 originators of this work. 
 
 At the suggestion of some Japanese pastors at the 
 Osaka conference in 1874, a special native committee 
 was organized for the aid of the foreign translators ; 
 but, on account of a lack of acquaintance with the 
 
 * This so-called Permanent Committee was not intended to be a translation 
 committee. Its duty was to serve as the central authority with regard to all 
 matters pertaining to the translation of the Bible and the guardianship of the 
 text of the Japanese translations. The work of translating the New Testa- 
 ment was so far advanced before the Permanent Committee was appointed 
 that it was but little influenced by the new organization, though certain minor 
 revisions of the translation were subsequently made under the authority of the 
 Permanent Committee. 
 
226 PERIOD OF EXTENSION. 
 
 original languages, and in view of other difficulties, this 
 committee soon disbanded. Some of its members 
 . however, especially Pastor Matsuyama of the Kumi-ai 
 land Mr. Takahashi Goro of the " Itchi Kyokwai," 
 rendered most faithful and efficient help in the transla- 
 jtion of both the Old and New Testaments. 
 ' Among the different styles of language the noblest, 
 the Yamato dialect, was selected, and the translators 
 endeavored to exclude as much as possible the Chinese, 
 with which the Japanese language is so greatly perme- 
 ated. In this way it was hoped to make the Bible 
 intelligible to the uneducated without giving offence to 
 the educated. Dr. Hepburn expressed the hope that 
 " the pure and simple native style and dialect of this 
 sacred book, so readily understood by the most unedu- 
 cated, so pure and free from Chinese and foreign 
 expressions, and read by the millions of this people, 
 
 r- I might have a strong influence in maintaining the 
 native language in its purity, similar to that of the pure 
 Anglo-Saxon of the English Bible upon the English 
 
 y^ ; language." 
 
 ' < Highly educated Christian Japanese residing here 
 have indeed pronounced it as their opinion that the 
 desired aim was by no means fully reached ; that 
 \ altogether too many Chinese terms and characters 
 have been retained, which make it difficult of under- 
 standing for the women and the less educated among 
 the men, and we are, of course, not in a position to 
 decide how far this criticism is just. But be this as it 
 may, a great work has certainly been done for the 
 Japanese people ; — no matter even if in a form which 
 still needs improvement. The Gospel record has been 
 given to them in their own language, and it has been 
 
THE TRANSLATION OF THE BIBLE. 
 
 227 
 
 given to them in connection with the use of the best 
 scientific helps of modern times. 
 
 During the celebration there stood on the table just 
 in front of Dr. Hepburn, the new Bible in five elegant 
 volumes, which the National Bible Society of Scotland 
 had presented to the chief promoter of the work 
 immediately after its completion on the last day of 
 1887. It was certainly a solemn and impressive mo- 
 ment, when the speaker in the course of his remarks, 
 accompanying his words with the act, took the New 
 Testament in one hand, the Old Testament in the 
 other, and, placing both reverentially together, laid 
 down the Book — " a complete Bible." Sixteen years 
 of his life had he given to this work ; but he could well 
 say : " what more precious gift, — more precious than 
 mountains of silver and gold — could the Christian 
 nations of the West offer to this nation ? May this 
 sacred book become to the JajDanese what it has come 
 to be for the people of the West, a source of life, a 
 messenger of joy and peace, the foundation of a true 
 civilization and of social and political prosperity and 
 greatness ! " — The Japanese are not withholding their 
 appreciation from this work. 
 
 Side by side with the foreign Bible Societies has been 
 working since 1882 the Japanese "Scripture Union." 
 It had its origin in a 
 England had become 
 Bible Reading Society. The " Scripture Union " num- 
 bered in 1889 over 12,300 members in more than 800 
 places. The members pledge themselves to read every 
 day a definite portion of the Bible. Since January 
 
 * The author is mistaken here. The child referred to was the daughter of 
 American parents. 
 
 J2i 
 
 * Japanese child who while in 
 a member of the Children's 
 
228 PERIOD OF EXTENSION. 
 
 31st, 1888, that is since the completion of the Bible 
 translation, the " Scripture Union Monthly " has 
 appeared. It is the organ of the Union and is es- 
 pecially intended for women and children. Undoubtedly 
 this widely read paper furthers the spread of the 
 Gospel, even where the influence of missionaries has 
 not yet been felt. 
 
 The Bible is also read in some non-Christian institu- 
 tions ; but according to reliable information the report 
 in Warneck's " Missions-Zeitschrift " (1888, p. 549), 
 which this journal quoted from the " Calwer Missions- 
 blatt " (1888, p. 72), that by order of Viscount Mori, 
 late Minister of Education, the New Testament is read 
 in the more than 30,000 primary schools of Japan, is 
 premature. A concordance to the Japanese New 
 Testament, published recently, indicates an interested 
 and intelligent reading of the Bible on the part of the 
 Japanese. 
 
 6. Missionary Work of the Roman 
 AND Greek Catholic Churches. 
 
 a 
 
 Although this sketch is intended to give only 
 history of Protestant missionary work, that of the 
 Roman, and of the Greek church can not be wholly 
 passed over, owing to its unavoidable contact with that 
 of the Protestant churches. 
 
ROMAN CATHOLIC MISSIONS. 229 
 
 A. Roman Catholic Missions. 
 
 The Roman congrecjation " De Propaganda Fide " 
 sent soon after the opening of the country, in accordance 
 with the greater influence of France, French missionaries. 
 From Nagasaki these soon found contact witli the rem- 
 nants of native Christians, hidden in some of the in- 
 terior villages, to whom the Roman Catholic faith had 
 come down from the times of tlae first mission of the 
 Jesuits in the i6th and 17th centuries. It is probably 
 too high an estimate when the R^man Catholics give the 
 number of these Christians in 1882 as seven thousand; 
 but their number, and their martyr courage were shown 
 in a surjM'ising way by the discovery of the Christian 
 church at Urakami and the persecutions of 1 868-1 872. 
 Protestant reports mention the lack of knowledge of the 
 Scriptures on the part of the Roman Catholic Christians 
 and the excessive worship of the virgin Mary, but they 
 also speak of the faithfulness and fearlessness with which 
 they made their pilgrimages in large numbers from 
 Nagasalci and vicinity, and even from the Goto, and 
 Hirado islands, to the Roman Catholic church on 
 Deshima. 
 
 The Roman Catholic Church divides Japan into two 
 missionary districts, a Northern and a Southern vicariate. 
 Its greatest strength is, however, on the island of KyQshu. 
 The pro-vicar Abbe Vigroux reported for 1881 a total 
 of 25,633 native Roman Catholics, including 1,470 chil- 
 dren — over against 4,412 native Protestants in that year. 
 These were under three bishops, 43 French missionaries, 
 and 202 native catechists. There were 80 churches and 
 chapels, three seminaries with 71 students, and 74 
 schools and orphanages with 2,920 pupils. In 1886 we 
 
230 PERIOD OF EXTENSION. 
 
 hear of only two (?) bishops, 59 French missionaries, 3 
 native priests and 284 native catechists, 100 churches 
 and chapels, only 2 seminaries with 72 students and only 
 69 schools and orphanages, with 3,340 pupils. There 
 were 32,294 native Roman Catholics and 14,815 Pro- 
 testants at that time, the Catholics being more than 
 twice the number of the Protestants, but showing a 
 much slower ratio of increase. 
 
 In later years the Roman Catholic Church has made 
 strong efforts in Japan. Under the pretext of a French 
 academy a large Roman Catholic university, embracing, 
 as is said, all departments, has been planned for since 
 1888. More recently the pope has established four 
 Japanese bishoprics — Tokyo, Kyoto, Nagasaki and 
 Sendai. Mr. Spinner mentions as a notable fact that 
 recently a Japanese Roman Catholic has published in 
 the Japanese language with the permission of the 
 minister for home affairs, a history of the persecutions 
 of the Christians in the 17th century. The main organ 
 of the mission, a popular scientific monthly, is published 
 in the Japanese language ; it is called the " Tenshu- 
 bampei," i.e. the "Sentinel of the Lord of Heaven."* 
 
 * More recent statistics are gi\en in the table connected with the supple- 
 mentary chapter. 
 
 The following tribute to the character of the Roman Catholics who suffered 
 persecution in 1868, was written by the Hon. Kenkichi Kataoka, a most 
 zealous Christian. He is connected with the (" Itchi ") Church of Christ in 
 Japan. The quotation is from the Japan Weekly Mail of April 3rd, i8g6. 
 
 — D. C. G. 
 
 " Writing in the Fiihiin Sliimpo (Gospel News), Mr. Kataoka Kenkichi, a 
 member of the House of Representatives, expresses the opinion that modern 
 Protestant zeal falls far short of the religious fervour of the Roman Catholics 
 in former days. Mr. Kataoka relates a case of constancy under persecution, 
 
'I'HE GREEK CATHOLIC MISSION. 23 1 
 
 TJic Greek CatJiolic Mission. 
 
 The Greek, or rather, according to the leading people, 
 indeed the only people coming here into consideration, 
 the Russian Church, began its activity, as far as can be 
 ascertained, in 1872, at first in Hakodate, but soon also in 
 Tokyo. The Holy Synod guarantees an annual aid of 
 50,000 Rubles. In 1882* there were in Japan six Rus- 
 sian missionaries — of whom four were priests and two 
 teachers — 102 native workers, of whom 9 were priests 
 
 of the truth of which he has no doubt, having heard the particulars from an 
 official who was present when the incident took place. When a number of 
 Roman Catholic Christians were arrested in Urakami (Hizen) many of them 
 were sent to Koriyama (Yamato), and there every effort was made to induce 
 them to recant. Ordinary measures failing, it was decided to try what threats 
 would do. A woman and her infant were informed that they would be left to 
 starve in prison if the woman refused to renounce her religion. Her reply was 
 that she was content to die rather than give up her belief At the beginning 
 of the Meiji era, some 60 Roman Catholic converts who had been arrested at 
 Urakami were released at Kochi. Before being allowed to return to their 
 homes, they were taken to a Buddhist temple and every effort was made by 
 the priests of the temple to persuade them to give up their Christianity, but 
 without effect The .strength of their faith so surprised the priests that it is 
 said that several of them decided then and there to become Christians. There 
 was much to admire in these Roman Catholic converts, observes Mr. Kataoka. 
 In outward demeanour they were quiet and undemonstrative, but deep down 
 in their hearts there was religious fervour which no amount of persecution 
 could quench. Combined with great humility there was great loftiness of 
 sentiment — a pride in their belief, under the influence of which they refused to 
 yield an inch to their would-be perverters. They were entirely without 
 hypocrisy, and, though at times there was great mixing of the sexes, no 
 impropriety was ever discovered. In intelligence and knowledge they oc- 
 cupied a low place in society, but in conduct their rank was high. To them 
 I attribute my first leanings towards Christianity and my subsequent Christian 
 belief They, too, were the origin of the Kochi Christian Church." 
 
 • Unfortunately statistics for the Roman Catholic mission were at hand 
 only for ]88i, for the Greek Catholic mission only for 18S2, so that no exact 
 comparison can be made. For the Statistics of 1896, see the Appendix. 
 
232 PERIOD OF EXTENSION. 
 
 and 93 unordained evangelists. Including children, 
 there were 7,611 converts — over against 4,987 Protes- 
 tants, — 131 congregations, 90 church buildings, 422 
 pupils and contributions to the amount of Yen 142.19. 
 For the year July ist 1885 to June 30th 1886, the 
 " Seikyo Shimpo " — " Orthodox Church Paper " — the 
 organ of the Russian mission, edited by a Japanese, 
 reports that the whole field, from Nemuro, in the 
 farthest North-east, to Satsuma in the extreme South of 
 Kyushu is divided into eleven districts. Under Bishop 
 Nicolai there were working three Ivussian priests and 
 117 native workers; of the latter, 11 are priests, one for 
 each missionary district, 2 are deacons, and 104 un- 
 ordained evangelists. The report also speaks of 205 
 congregations, 148 church buildings, contributions 
 amounting to Vcu 4,810 and — 12,546 baptized converts, 
 seemingly inclusive of children — over against 14,815 
 Protestants. 
 
 Thus in 1882 the Russian church was in the majority, 
 in 1886 in the minority, compared with the Protestants. 
 Another source* reports for the close of 1889 : i bishop, 
 I archimandrite, 17 priests, 4 deacons and 139 evan- 
 gelists; also 215 congregations with 16,195 members, 
 over against 26,326 Roman Catholic and 28,977 Pro- 
 testant converts. According to this report only the 
 bishop and the archimandrite appear to be Russians ; all 
 the other workers being Japanese. The same is ap- 
 parent from statistics kindly furnished by Bishop Nicolai 
 to Mr. Loomis for the annual statistical table at the 
 close of 1890. This table gives for the " Greek Church 
 in Japan : " 2 unmarried male missionaries, who occupy 
 
 ' The " Calwer Missionsblatt " quoting from an English journal, the 
 name of which is not given. 
 
THE GREEK CATHOLIC MISSION. 233 
 
 2 stations, 125 other stations, in 90 of which regular 
 congregations have been organized ; 5 being wholly self- 
 supporting. The total number of baptized members is 
 given as 18,098 over against 32,380 Protestant members;* 
 the number of converts in 1890 as 1,328. The report 
 further mentions : i Boys' School with 40 scholars, i 
 Girls' School with 31 pupils, 280 day scholars; i theo- 
 logical school with 16 students ; 21 ordained priests, 136 
 unordained helpers and the sum of Vcn 7,707.33 as 
 contributions. These statistics come down only to July 
 31st, 1890, and it is not evident whether the number of 
 new converts and the contributions cover the year from 
 July 31st, 1889 to 1890, or only the first seven months 
 of the latter year. 
 
 The Greek church gains its followers mostly from the 
 poorer classes, the average of contributions per member 
 seeming to indicate this. In 1890 this average amount- 
 ed to only Vi'/i 0.42 per member, while the average 
 contribution among the Protestant churches was Ve'7Z 
 1.96. But in former years the Greek church enjoyed 
 many marl^ced privileges from the government. In 1875 
 this church alone received permission to build in Tokyo 
 outside of the " foreign concession " and close to the 
 Russian legation, on Surugadai hill, a college and theo- 
 logical seminary with a boarding department. Indigent 
 Japanese are here educated at very moderate prices 
 
 * If this number given by Mr. Loomis' table is correct, then the figures of 
 the preceding year were given too high, a supposition for which the translator 
 has good ground. The gain in converts of i8go over i88g is given as only 
 1,199, while the number of adult converts during 1S90 is given as 4,431 ; but 
 it is impossible to make up the balance of over 3000 from dismissions, ex- 
 clusions, and deaths. As Mr. Loomis expresses his confidence in the correctness 
 of the total of members reported for 1890, it is safe to affirm a mistake by 
 one or more of the recording clerks of the missions for 1S89. — Transl. 
 
234 PERIOD OF EXTENSION. 
 
 under the condition that they receive baptism. Of 
 course, often the acknowledgment of this baptism lasts 
 only during- their years of education. On this same 
 Surugadai hill the Greek Church is erecting a magni- 
 ficent cathedral, visible from everywhere, overtowering 
 all Tokyo. The dedication was to take place in the 
 fall of i8go, but did not occur until March 8th, 1891. 
 
 Japanese patriotism views with anxiety every forward 
 step of Russian missionary work, for it suspects behind 
 the missionary efforts the money and the conquering 
 lust of the Russian government. Bishop Nicolai re- 
 marked to Mr. Spinner that, in order to overcome this 
 suspicion, he had sent home all his Russian helpers. 
 Protestants acknowledge that the simple lives of the 
 Russian priests are standing in very advantageous 
 contrast to the splendor of their cathedral, and that the 
 native members of the Greek church are reading the 
 Scriptures, while Bishojo Nicolai himself has translated 
 the Psalms. The latter enjoys the general respect even 
 of Protestants. A letter in the " Missionary Herald " 
 of October 1882 says : " He is a warmhearted, impul- 
 sive, able man ; is thoroughly consecrated to his work, 
 liberal in his views, and makes friends, as he deserves to 
 do, wherever he goes. All who know him speak in the 
 highest terms of him, and he has long been a successful 
 Avorker in Japan ;" but the same writer adds : " A low 
 standard of morals among the believers is the chief bar 
 to our uniting with them in work." — A common 
 opinion is that they allow themselves to be baptized, 
 but that otherwise they remain the same, and that they 
 show themselves also very lukewarm in church matters ; 
 and that even those also who are the means of their con- 
 version seem to be satisfied with such superficial results. 
 
THE GREEK CATHOLIC MISSION. 235 
 
 The organ of the American Presbyterian Church, 
 " The Church at Home and Abroad," of January 1887, 
 writes : " The membership of the Greek church is 
 nearly the same as that of the Protestant churches ; 
 but the former baptize all who accept their teaching as 
 true and who are ready to profess this belief. In this 
 Avay they are able to report a very large number of 
 adherents, while their real strength is not what their 
 numbers seem to indicate ; ^ ^ ^ it is found in general 
 that the practises and the moral condition of the 
 members of the Greek Church are just about the same 
 as those of the non-Christians around them." — In 
 Utsunomiya, the capital of the province of Shimozuke 
 a whole congregation of 62 members recently separated 
 from the Greek Church and united with the " Itchi 
 Kyokwai," but it showed itself both morally and 
 religiously so low that a complete regeneration was 
 necessary in order to create a new life in the church. 
 
 The expressions which Dr. Faulds (U. P. S.) heard 
 from the lips of educated Japanese, and which other 
 Japanese, living here in Germany, corroborate, namely 
 that the successes of the Greek and Roman missions 
 would cease as soon as their financial fountains should 
 cease to flow, — may be a little too severe, but that the 
 influence of Protestant missions is far greater than that 
 of the other two, and is not to be measured merely by 
 the number of converts, can hardly be doubted. 
 
 C. The MtLtual Relations of the Catholic 
 and Protestant Missiona7-ies. 
 
 As far as the relations of these two Catholic missions 
 to the various Protestant missions are concerned. 
 
236 PERIOD OF EXTENSION. 
 
 it may be that here and there slight friction may 
 occur and that converts of the one faith may change 
 to the other, but on the whole the different churches 
 walk side by side in peaceful rivalry, without any open 
 Avarfare. Indeed the Greek Christians frequently seek 
 contact with the Protestants. Thus in Maebashi in 
 Joshu, union meetings were held in 1889 between the 
 Greelc Christians and the " Kumi-ai " church of that 
 city. It is true, however, that the Greek mission 
 frequently complains that many of its members are 
 going over to the " Itchi Kyokwai." 
 
 Many conjectures have been made as to which of the 
 three churches the government, or even the emperor, 
 was most inclined to favor. In consequence of certain 
 favors which the government granted to the Greek- 
 Church, some feared that this church would gain the 
 attention of the sovereign. After the splendid recep- 
 tion which the emperor granted to the extraordinary 
 papal envoy. Bishop Osouf, in September 1885, Roman 
 influence was feared. But the matter had hardly any 
 deeper significance than some temporary political con- 
 siderations, or an exchange of courtesies. Japan did 
 not take its pattern for the enormous external and 
 internal changes which it has made, changes in matters 
 of jurisdiction, in constitutional affairs, and lately even 
 in military matters and above all in its educational 
 system, from Russia, or from Roman Catholic countries, 
 but from predominantly Protestant nations, from 
 America, from England, from Germany. It would 
 have to deny its thirst for the purest fountains of 
 civilization — the thirst which has led it on its way for 
 several decades — if finally it should not adopt the spirit 
 of the Reformation which has created the true civiiiza- 
 
CONCLUSION. 237 
 
 tion of our century. It is, therefore, our duty, the duty 
 of us Protestant Christians, to show to the people of 
 Japan, in the midst of and in spite of all our multitude 
 of denominations, this Reformation spirit in its life-giving 
 unity and moral power, while at the same time not 
 lacking in offering and sacrifices of love. 
 
 Conclusion. 
 
 We conclude this sketch with a glance at two events 
 of the years 1889. They are primarily of a political 
 nature, but they will exert their powerful reflex influence 
 upon the work of missions just as former similar politi- 
 cal changes have done. Indeed they are calculated to 
 produce a wholly different condition of things with 
 regard to the work of missions. They are calculated, 
 after the close of the thirty years of missionary work 
 represented in this sketch, to open the prospect into a 
 new era, — an era, let us hope in spite of many con- 
 fusions at present, of ever increasing success for the 
 cause of missions. These two events are the proclama- 
 tion of the Constitution and the conclusion of New 
 Treaties with some of the Western powers. The latter, 
 however, seems to have been postponed for the present. 
 
 The negotiations regarding treaty revision carry us 
 back several years. For some time the Japanese 
 Government had declared its readiness to open the 
 whole land to such powers as were ready to agree to 
 the abolition of the clause reserving to foreigners the 
 right of extra-territoriality, that is of being subject not 
 to Japanese courts but to their respective consular 
 courts. The missionaries endeavored to promote this 
 
238 PERIOD OF EXTENSION. 
 
 movement. The negotiations, however, were wrecked 
 in July 18S7 on the difficulty of harmonizing the desires 
 of all the interested powers. 
 
 The consequence of this was the resignation of the 
 Minister for Foreign Affairs, Count Inouye, and of the 
 Minister of Agriculture, Viscount Tani, a friend of 
 Count Itagaki. Fears of a reaction, however, proved 
 themselves unfounded. Count Inouye's successor, 
 Count Okuma was a leader of the liberals and carried 
 on the negotiations for treaty revision with no less zeal 
 than his predecessor. Count Ito, a man devoted to the 
 progress of modern civilization, remained minister 
 president ; and when later on he retired, the new 
 appointments, which followed, have shown that the 
 Imperial government, in spite of the many changes, 
 keeps its eye fixed steadfastly upon its aim of placing 
 the empire worthily at the side of the most advanced 
 civilized powers. The stricter interpretations of the 
 regulations regarding passports granted to foreigners, 
 including missionaries, for travel in the interior, were 
 intended to show that Japan, if by the removal of the 
 hated extra-territoriality clause an equal position with 
 the Christian powers were not granted her, would also 
 on her part maintain firmly her right. 
 
 After the proclamation of the constitution, which 
 guaranteed to foreigners also the necessary legal protec- 
 tion, the governments of Mexico, Germany, the United 
 States, and Russia entered upon renewed negotiations 
 regarding treaty revision. Mexico consented to the 
 removal of the hated clause, while in the case of the 
 other governments inixed courts, consisting of foreign 
 and Japanese judges, were planned as substitutes for 
 the consular courts. Japan, in return, declared herself 
 
CONCLUSION. 239 
 
 ready from 1 890 to open the whole country to foreigners 
 of the respective nationaHties. What an immense new 
 field of labor this seemed to open to the cause of 
 missions, especially in connection with the proclama- 
 tion of the constitution on February nth, 1889! So 
 far, however, only the treaty with Mexico has received 
 the sanction of its g-overnment (July 17th, 1889) and 
 has gone into force. The other traaties have not yet 
 been ratified.* 
 
 The new constitution became effective in July 189O. 
 It marks a turning point of incalculable importance in the 
 history of Japan, indeed of a whole continent. It made 
 Japan the first country in Asia to enjoy a constitutional 
 form of government. It was not forced by rebellion, or 
 by intimidation, from an unwilling despot, but is the 
 voluntary, gracious gift of an intelligent ruler, avIio be- 
 lieved that for his people the hour had come for this 
 change. It is patterned in many points after the con- 
 stitution of Prussia. It grants to the people a large, but 
 thoughtfully limited degree of liberty, and, above all, it 
 introduces a new era for the Gospel by granting com- 
 plete religious liberty. Article 28 reads : " Japanese 
 subjects shall within limits not prejudicial to peace and 
 order, and not antagonistic to their duties as subjects, 
 enjoy freedom of religious belief." 
 
 For the proclamation of the constitution the emperor 
 chose the day commemorating the accession to the 
 throne of the first emperor of Japan, Jimmu Tenno, in 
 660 B. C, whose reign, of course, is wholly legendary. 
 The emperor declared that in this new constitution the 
 
 • See the Appendix. The treaty with Mexico while of great importance 
 as showing the rights and inclinations of the Japanese government has at 
 present no practical value, as no Mexicans are residing in Japan. — Transl. 
 
240 PERIOD OF EXTENSION. 
 
 principles of his ancestors were carried out more fully 
 than before. He took the oath upon the new constitu- 
 tion in the private sanctuary of his palace, after the 
 manner of Shintoism, before the S2:)irits of his ancestors, 
 and prayed to the great ancestor of his family for 
 strength to keep the new law. 
 
 This maintenance, for the present, of Shintoism on 
 the part of the Emperor does not, of course, interfere 
 with the religious liberty granted by the constitution. 
 It rather protects the young church of Japan against 
 the poison of hypocris}-, which interiTiingles so readily 
 where the influence of the government is in favor of 
 Christianity. The intentional connection with a distant 
 past contains, nevertheless, in spite of the broad chasm 
 separating the long ago past from the present, a kernel 
 of truth, namely the reverence of the ruling dynasty, 
 which for centuries has struclv its roots deep in the 
 hearts of the Japanese. This reverence joins the present 
 to the past in spite of the sudden and radical changes 
 in the outward history ; it remained untouched by the 
 " samurai's " dagger with which the dying spirit of Old 
 Japan threatened again and again the promoters of New 
 Japan during the years which have passed before our 
 eyes in this review. Even the death cry of the excellent 
 minister of instruction, Viscount Mori, the indefatigable 
 champion of civilization and liberty of conscience, who 
 fell under the dagger of a fanatic Shintoist on the very 
 day of the proclamation of the constitution, could not 
 wholly darken the joy over the significance of the day, 
 although it certainly cast a deep gloom over it. 
 
 We have assurance for the future of Japan in the 
 reverence of the people for the imperial house, in the 
 renewed strength of the throne which it owes not to 
 
CONCLUSION. 241 
 
 the old, but to the new spirit, in the unchangeable 
 steadfastness with which the government for the last 
 decade and a half has constantly striven towards the 
 one goal, namely the establishment of a modern state 
 Avith a constitutional form of government, and finally in 
 the wisdom with which it has always successfully over- 
 come the most serious crises. We may congratulate 
 the Japanese people and the missions in Japan on the 
 gracious gift of the sovereign, and above all on the as- 
 surance of internal peace, and of religious liberty, by this 
 constitution. Our society can be proud that our m.is- 
 sionaries were the first to give expression to this joy, on 
 February 15th, 1889, in an address of gratitude to His 
 Majesty the Emperor. The Emperor was pleased to 
 accept the address and to express his appreciation. 
 
 Of the near future we must, however, not expect too 
 much, especially not for the cause of missions, since 
 political interests have crowded all others into the 
 background. Indeed the most recent events show that 
 Japan is approaching a new crisis. The prospect of 
 the elections for the first Japanese diet, which is to 
 meet November 3rd 1890, has kindled a hot strife 
 between the various political parties. Side by side with 
 the legitimate opposition between conservatives and 
 liberals in their various organizations, irregular elements 
 are endeavoring to make themselves felt. Especially 
 young men of the former " samurai " class, mostly with- 
 out sufficient education and experience, feel called upon 
 to take a hand in politics. They are called " Soshi," 
 literally "strong men." From the "samurai" of the 
 former days they have inherited their fervent patriotism 
 and their impetuous desire for deeds of valor, but not 
 vmfrequently also that disregard and carelessness of 
 
242 FERIOD OF EXTENSION. 
 
 human life which does not shrink from political 
 murder.* 
 
 The nearest cause for their action were the new treaty- 
 revisions. Minister 01<uma was accused of having sacri- 
 ficed the honor and the welfare of the empire by 
 having opened the country, w^ithout any piotection, 
 to the influx of greedy Western merchants and to 
 manifold detrimental influences, the excrescences of 
 Western civilization, without asl<ing in return so much 
 as the unconditional submission of foreigners to native 
 courts. In the privilege to secure possession of land in 
 Japan, which had been conceded to the foreigners by 
 those treaties, they saw for the Japanese the danger 
 that, on account of the greater wealth possessed by the 
 foreigners, they would be more and niore crowded out 
 of holding landed property. It was declared to be a 
 violation of the constitution just given to the people 
 that the decision of such an important matter was not 
 reserved for the deliberation of the diet. 
 
 The increasing excitement over this matter culminated 
 in the attempted assassination on October i8th, 1889, 
 of Count Okuma, wdiose leg was shattered by a bomb 
 thrown by a man named Kurushima, from the island 
 of Kyushu, an island whose sons have always been 
 easily excited in political affairs. Up to that time he 
 had been considered a man of irreproachable character, 
 but he belonged to a society of "soshi." Immediately 
 after having thrown the bomb he committed suicide, 
 following the custom of old Japan. His funeral was 
 
 * Most fittingly the Soshi of Osaka call themselves " Ronin," as successors 
 to the " samurai " of the romantic past who, thrown out of the service of their 
 feudal lords became " Ronin " — wave men, and who as such led a roving life, 
 ready at any time to lend their arm to any political or social dissatisfaction. 
 
CONCI-USIOX. 243 
 
 held at his home, Fulaioka, and the " soshi " made it 
 the occasion of an ovation thus making him a martyr. 
 
 Count Okuma's successor as Minister for Foreign 
 Affairs is Viscount Aoki, formerly Vice-minister of the 
 same department, and previously for several years Japan- 
 ese minister in Berlin. The government — whose change 
 of leaders cannot be further considered here — will prob- 
 ably continue as before on the road of conservative 
 progress. The ratification of the new treaties is for the 
 present postponed, until popular sentiment shall have 
 become naore favorable. 
 
 Indications of continuous excitement have not been 
 wanting even in the most recent times. But the fears, 
 which have been expressed by some, that Japan 
 might relapse into its old hatred of foreigners and of 
 Christians, are certainly without foundation. Attacks 
 against two or three of the missionaries, which have 
 occurred recently, were in one case the deed of robbers 
 bent upon burglary, which had no connection with 
 either religion or politics, and in an other case the result 
 of the extreme national sensitiveness of some students 
 in a government school. The progress of a nation must 
 not be judged by such separate events or such passing 
 episodes. They are not wanting in the history of the 
 most advanced nations ; we only need to think of 
 many such periods of violence and conflict in Germany. 
 Rather must we measure the progress of a nation by 
 the general course maintained by the government ; and 
 this has been essentially the same during the last twenty 
 years. It has for its guiding star and for its goal the 
 acquisition of all the noblest fruits of civilization by 
 educating the people into the highest possible national 
 development. 
 
244 PERIOD OF EXTENSION. 
 
 This course the Japanese people can not abandon with- 
 out fully losing- their way. On the contrary, the more 
 intelligent observers will see in the disturbance of these 
 later days one thing especially : if the above mentioned 
 excitable, and to some extent uninstructed and undisci- 
 plined elements of the rising generation are to be turned 
 into a more steady course, a radical reformation of the 
 educational system is necessary. The mere intellectual 
 education by means of Confucianism or Western philo- 
 sophy is insufficient. What is needed is the education 
 of the heart by a system based upon Christianity. 
 
 This has been pointed out repeatedly by men, who 
 themselves stand aloof from Christianity ; by Professor 
 Toyama in 1888, and after him. and most decidedly by 
 Senator Kato, in his lecture on moral education, which 
 was afterwards published.* No matter if such counsels 
 may for some tim.e to come remain unheeded, because 
 even the most eloquent recommendation of religion can 
 have a real effect only when it comes from a heart which 
 itself has experienced its blessings ! No matter if for 
 the present men like Sugiura Shigetaki, a member of 
 the Mombusho (Educational Department), or Kilvuchi 
 Kumataro, a doctor of forestry and agriculture, who in 
 reply to Kato's lecture recommended a religion of 
 reason (Rigakushut), that is a philosophy which is to 
 be constructed out of politics, political economy and 
 morality ! The common sense of the people, yes, the 
 noble type of "samurai " spirit which is still seeking in 
 
 " Cf. p. 138. 
 
 f " Ri ''=Natural laws, or inherent principles of things, reason ; " Gaku " 
 =science ; " Shii "=religion. Cf. Dr. Hering's article in the " Zeitschrift fuer 
 Missionskunde und Religionswissenschaft " iS8g; p. 82. [Certain recent 
 utterances ofthe.se gentlemen have been less favorable. — D. C. G.] 
 
CONCLUSION. 245 
 
 an uncertain way a substitute for the lost ideal of 
 the past, will finally, after trying various things, grasp 
 the only true remedy. He needs a new ideal to which 
 he can dedicate himself. He will find it in the love of 
 Christ in which he will discover again, and that more 
 firmly grounded than before, his patriotism and his 
 loyalty to the house of his sovereign. 
 
 Such changes, of course, are not brought to pass in a 
 few years or even decades. The regeneration of a people 
 requires centuries. Jt is unjust towards Japan to begin 
 to doubt it, because in twenty years it has not yet been 
 able to erase fully all the traces of the mediaeval past, 
 which it cost Europe centuries to erase, and against 
 which it has to battle even to-day in many a phase of 
 national life. 
 
 For the present the new soil, which the constitution 
 has created, will be the scene of action of the various 
 political parties and passions, as well as also, in the re- 
 ligious life, of the most contrary spiritual forces, from 
 Protestant Christianity through all its various denomina- 
 tions to Jesuitism and the Orthodox Greek Church of 
 Russia, from the native Shintoism and Buddhism to 
 Confucianism and the most pronounced materialism and 
 agnosticism. But if only we are doing our duty, every- 
 one serving with his talent, the unrestrained solicita- 
 tion of rival wooers for the hearts of men, the truth, the 
 Gospel need not fear ! The new soil of religious liberty 
 is itself a fruit of Protestant Christianity. May God 
 give the spirit of true Christianity power with the 
 Japanese people, that they may soon become a Christ- 
 ian people, not merely through the baptism with water, 
 but through the baptism of the Holy Spirit as by fire. 
 
SUPPLEMENTARY CHAPTER. 
 
 BY 
 
 The Rev. D. C. Greene, D.D. 
 
 With the year iSgo, the Missionary work entered 
 upon its fourth period, which may be named from its 
 most striking characteristic, the period of trial ; for the 
 young church has indeed been tried and the vahie of 
 its attainments tested. The chief questions, therefore, 
 which this chapter has to answer may be said to be, 
 "What so far has been the issue of this trial?" and 
 " What forecast does it justify ? " 
 
 Following the method adopted by the lamented Dr. 
 Ritter, it will be found convenient, before taking up 
 the work of the missionaries and their Japanese asso- 
 ciates, to devote some little sjoace to the consideration 
 of certain features of the political and social life which, 
 without reference to the religious inovement, would in 
 themselves render the period under review markworthy 
 in the history of Japan. They certainly have a bearing 
 upon the evangelistic work so direct and so important 
 that this method becomes even essential to an ap- 
 preciation of the problems which confront the Christian 
 Church. 
 
 The test to which the Christians of every name are 
 exposed arises, not from law or the arbitrary acts of 
 the representatives of government, but is the natural 
 
POTJTICAL AFFAIRS. 247 
 
 outcome of the existing- conditions of the national life-. 
 As has been alread}' stated, religious liberty is guaran- 
 teed by the new Constitution. So far as the laws of 
 the land are concerned, the Christians have little more 
 to seek, beyond those measures of improvement regard- 
 ing which they share in the interest of the nation at 
 large. The acquisition of this liberty, however, has 
 certainly not lessened the severity of the ordeal to 
 which they are subjected. At the same time, the very 
 recognition of the rights of the Christians may be said 
 to betoken a kind of indifferentism in matters of religion, 
 which is wide spread and which has affected more or 
 less unfavorably the very ones who are supposed to reap 
 its greatest benefits, in that it has, as is always the case 
 under similar circumstances, weakened their power of 
 resistance to the more subtle temptations attendant upon 
 prosperity ; for they breathe the same air as their 
 countrymen and cannot fail to be affected by every 
 general movement which affects the nation. In treating 
 these preliminary topics, it is fitting that we mention 
 first the changes in the world of politics. 
 
 PoiJTicAL Affairs. 
 
 77/r Constitution. 
 
 While the constitution was promulgated February 
 II th, 1889 and was, therefore, referred to in the 
 previous chapter, the first elections under its provisions 
 were not held until June loth, 1890. The Imperial 
 Diet was convened for the first time November 25th of 
 the same year. Assemblies had been established in the 
 
248 SUFPLEMENTARY CHAPTER. 
 
 different prefectures in 1880, and while at the outset 
 they possessed no real legislative power, it soon became 
 evident that the local governors, and even the minister 
 of Home Affairs, hesitated to insist upon any policy 
 condemned by the representatives of the people. These 
 bodies served as an admirable school for those who were 
 later to sit in the national assembly. 
 
 The Diet consists of two houses, the Representatives 
 and the Peers. The House of Representatives is com- 
 posed of 300 members from as many legally defined 
 election districts. Each elector must have paid during 
 the previous year a tax of not less than Vc'7i 15.00 and 
 no one not qualified as an elector is eligible to a seat 
 in the House. The House of Peers is composed of 
 (i) Princes of the Imperial Family, princes (dukes), and 
 marquises, who sit by virtue of their rank ; (2) certain 
 counts, viscounts, and barons, who sit as representatives 
 of their respective orders ; (3) certain distinguished men 
 appointed by the Emperor ; (4) one repi'esentative from 
 each prefecture, appointed by the Emperor on the 
 nomination, by majority vote, of the fifteen highest 
 taxpayers. Although the property qualification does 
 not at first sight seem high, the number of registered 
 voters at the first election is said to have been only 
 45O065. The great increase of wealth in Japan during 
 the past seven years has probably served to enlarge the 
 suffrage somewhat ; but it is still restricted to very 
 narrow bounds. 
 
 It was interesting to note that of the 300 m.embers 
 of the lower house, only 107 were saniiu-ai, while 
 among the representatives of the prefectures, only nine 
 out of forty-five were samurai. The property qualifica- 
 tion has tended to restrict the number of the sauuirai 
 
THE CONSTITUTION. 249 
 
 ill the Diet ; for while they ai'e usually more intelligent, 
 and certainly more cultivated, tliey are for the most 
 part relatively poor. Although they constitute only five 
 per cent of the population, it was expected that they 
 would be so generally accepted as leaders in politics 
 that they would constitute a majority in both liouses. 
 Naturally they still secure to themselves, by virtue of 
 their wider culture, the more prominent positions, but 
 their prestige suffers by the ever increasing self-assertion 
 of what were under the old regime emphatically the 
 lower classes. This democratic tendency in Japanese 
 politics has received scant attention from foreign 
 observers, and yet there is nothing which marks more 
 plainly the difference between New and Old Japan. 
 No one who has well considered the meaning of this 
 tendency can call the recent changes superficial. It 
 indicates a radically different conception of the individual 
 in his relations to society — a different estimate of the 
 value of man as man. Beside this new conception and 
 this new estimate the conveniences of modern civiliza- 
 tion sink into insignificance.* How far the Constitution 
 
 ' It is hard for those who have not been closely associated with the people 
 to appreciate how fundamentally different the present position of the lower 
 classes is from what it used to be. The modus vh^endi between them and the 
 samitrai had as its indispensable condition their constant subordination to the 
 military gentry. The story of Sakura Sogoro in Mitford's tales of Old Japan, 
 illustrates their almost helpless condition. Even their lives were at the 
 mercy of any turbulent swords-man who had himself nothing to fear beyond 
 a few weeks imprisonment in his own house, or that of a relative, and even 
 this might be averted by a plausible story of wounded honor. In parts of 
 the country where few samurai were to be found, the peasants, so to speak, 
 belonged to the soil and the details of their daily life — the kind of clothes on 
 their backs, the clogs on their feet, the kind and extent of the crops they should 
 raise — were all determined for them. The change from such servitude to the 
 freedom of to-day incomparably outshines the brightest elective lights of the 
 
250 SUPPLEMENTARY CHAPTER. 
 
 is the direct product of tliis new national thought may 
 perhaps be questioned, but there can be no doubt that 
 not the voters merely, but the people as a whole, 
 discerned in it an appropriate recognition of their 
 newborn sense of power. 
 
 From the first day of the first session of the Diet 
 there has been a struggle for supremacy between the 
 representatives of the people and the Cabinet. The 
 Constitution contemplated a ministry responsible solely 
 to the Emperor, but the lower house has demanded a 
 recognition of the right of the people, through their 
 representatives, to determine the policy of the nation. 
 The Diet has been repeatedly dissolved, technically on 
 other grounds, but really in the hope of securing the 
 acquiescence of the people in a literal interpretation of 
 the provisions of the Constitution in regard to this 
 question. Whatever variations there may have been in 
 the relative strength of rival parties in the Diet, the 
 majority against the ministry on this constitutional 
 question has always been ov^erwhelming. While there 
 has been no frank confession of submission on tlie part 
 of the government, it is generally admitted that the 
 resignation of the last ministry in the autumn of 1896 
 indicated the acceptance of the principle, that no 
 ministry can stand against a hostile Diet after an unsuc- 
 cessful appeal to the people. Whether for good or ill, it 
 would seem to be definitely decided that the develop- 
 ment of Japanese politics will follow the path already 
 
 new regime. Such men and women do not think the same thoughts as their 
 fathers. See also a most interesting article by the Rev. J. T. Yokoi, in the 
 Far East iot April, 1897 (vol. ii. No. 4) p. 152. Copious extracts from Mr. 
 Yokoi's article will be found in the section of this chapter devoted to " The 
 Ethical Situation." 
 
THE NEW TREATIES. 25 I 
 
 marked out in the constitutional history of England. 
 This issue of the conflict between the Diet and the 
 successive ministries is the almost inevitable result of 
 the close intellectual relationship which Japan has come 
 to assume with the English-speaking nations. Their 
 institutions are of necessity better known than those of 
 other countries and Avith this more intimate knowledge 
 comes a decided tendency toward assimilation. 
 
 TJlc Nezv Treaties. 
 
 Hardly less important in its relation to the life of the 
 nation has been the struggle to throw off the burden of 
 extra-territoriality to which reference has been made by 
 Dr. Ritter. Whatever justification there may have 
 been for the one-sided arrangements of the old treaties 
 during the early years of international intercourse, the 
 annoyances growing out of them soon became well-nigh 
 intolerable. They restricted the power of the govern- 
 ment at many points hardly dreamed of by those 
 responsible for them. The failure of several attempts 
 at the revision of the treaties only served to increase 
 the discontent of all classes. The news, therefore, that 
 the new treaty with Great Britain had been signed 
 July 1 6th, 1894, caused great rejoicing.* The fact that 
 Great Britain's commercial interests in Japan were far 
 greater than those of other treaty powers doubtless led 
 the Japanese authorities to give the precedence to this 
 
 * , For the text of this treaty see " The Japan Weekly Mail," for Septerriber 
 ist, 1894, p. 265. Ratifications were exchanged in Tokyo, August 25th, of 
 the same year. 
 
252 SUrPLEMENTARY CHAPTER. 
 
 treaty, and its successful negotiation was universally 
 regarded as the death warrant of extra-territoriality. 
 
 Under this treaty Japan will secure her complete 
 judicial autonomy in July 1899, and her tariff autonomy 
 twelve years later. It is, however, incumbent upon 
 Japan to serve a notice upon Great Britain of her 
 intention to avail herself of the provisions of the treaty 
 not less than twelve months before they are to be made 
 effective. British subjects on their side gain the right 
 of travel and of residence in any part of the Empire. 
 Similar treaties have since been signed by all the more 
 prominent powers. In connection with these treaties 
 though not technically a part of them, provision has 
 already been made for twelve months' passports which 
 enable the holder to travel at will throughout the 
 Empire. There are no troublesome conditions uj^on 
 the right of travel thus conferred and hence an im- 
 portant increase of liberty has been gained by the 
 missonaries. 
 
 More than all the direct benefit, however, we must 
 emphasize the removal of a constant source of irritation, 
 the ground of repeated charges against the good name 
 of the Christian powers. 
 
 TJie Way- zuith China. 
 
 For many years, both the government and people of 
 Japan had looked with much impatience upon the 
 unhealthful influence of China in the Korean peninsula. 
 They felt that the frequent governmental changes, 
 attended as they were with great civil disorder and 
 
'I'lIE WAR WITH CHINA. 253 
 
 even barbarity, constituted a source of danger to the 
 peace of Japan herself. An effort was made to secure 
 the cooperation of China in an endeavor to guide the 
 weak kingdom ak:)ng a more even path. China, how- 
 ever, was unwilHng to acknowledge the independence 
 of Korea, regarding her i\s sl dependency of her own. 
 This claim on the part of China led to hostilities 
 between the two chief powers of the Orient. The 
 existence of a state of war was notified to the foreign 
 representatives in Tokyo, August 1st, 1894. The 
 treaty of peace was signed at Shimonoseki, April 20th, 
 1895. 
 
 As a result of the war, Japan took possession of the 
 Liautung Peninsula with the intention of making it an 
 integral part of the Japanese Empire. A joint remon- 
 strance on the part of Russia, France, and Germany 
 led to the retrocession of the conquered territory. 
 Formosa, which the Japanese forces had also occupied 
 has been retained and the statesmen of Japan are now 
 busy with the perplexing problems which the new 
 territory with its varied population presents. This war 
 marked a new era in the history of Japan. The 
 carefulness of her plans which led to almost uninter- 
 rupted success in her military operations, and not less 
 her constant effort to maintain among her soldiers the 
 high ideals of the Red Cross Society, won for her 
 government well-deserved praise. It is true, certain 
 incidents of the war called forth severe criticism, the 
 justice of which many friends refuse to acknowledge, 
 but Avhatever judgment the unprejudiced historian 
 of later times may pronounce upon these incidents, it 
 will hardly detract from the volume of this high praise. 
 The issue of the war made it very clear that a new 
 
254 SUrPLERlENTARY CHAPTER. 
 
 power had arisen, which if not yet accorded a position 
 in the first class, must be rated very high in the second 
 — a power which must be reclconed with in any plans 
 for the Far East. 
 
 As regards Japan herself, the war was a momentous 
 event. It gave a new impetus to almost every depart- 
 ment of secular life. It was natural, in view of the 
 large indemnity secured from China, that the army and 
 navy should be pushed forward as rapidly as possible 
 in order that she might claim to Vje the dominant 
 power in eastern Asia. This undue emphasis is much 
 to be regretted, because it can hardly fail to stimulate 
 the military spirit to a degree not merely harmful to 
 Japan, but also to the world. Still it cannot be denied 
 that the extraordinary development of the national 
 consciousness which is directly traceable to the experi- 
 ences of the past three years has been on the whole 
 healthful. Some of its manifestations have been un- 
 happy and some of the claims put forth have been 
 extravagant, but there has been abundant evidence of 
 vigorous life which we may well trust to assert itself 
 against the more or less morbid features incident to the 
 excitements of these stirrinsf times. 
 
 2. Material Prosperity. 
 
 The years since the war have been marked by 
 material prosperity such as Japan had never seen before. 
 How much of this is due to the indemnity, which made 
 .'i possible for the Government to incur very large 
 
MA'IEKIAL rROSrERITY. 
 
 255 
 
 expenditures in behalf of the army and navy ; how 
 much to the extraordinary decline in the price of silver, 
 the first effect of which, certainly, was to give to Japan 
 in common with all other silver countries a great 
 advantage as regards their exports to Europe and 
 America ; and how much to the life born of the new 
 sense of power, it is liard to say. Probably all these 
 causes have contributed, but in the view of the writer 
 the last named must be accorded the greatest share. 
 
 While it is far from the purpose of this chapter to 
 give an exposition of the industrial and commercial 
 affairs of Japan, it is essential to the main object of 
 the narrative to note the fact of this prosperity* and to 
 
 * The following tables borrowed from Tlie Far East lox November 1896, 
 pp. 22 and 25 will be of interest. They do not of course cover the whole 
 ground but they will illustrate the growth of Japanese trade and industry. 
 
 
 llldust}' 
 
 ial Stock 
 
 Com/ 
 
 am 
 
 CS. 
 
 Years. 
 
 Number 
 
 of com 
 
 )anies. 
 
 Capital invested. 
 
 1894 
 
 508 
 605 
 930 
 
 
 Yen. 
 62,154,055 
 
 1895 
 
 89,388,956 
 
 September i8g6 
 
 164,428,618 
 
 
 
 Coimncrcial Stock Companies. 
 
 Years. 
 
 N 
 
 jmber 
 
 of companies. 
 
 Money invested. 
 
 December 1894 
 
 631 
 702 
 
 895 
 
 Yen. 
 
 55.733,547 
 65,294,100 
 
 December 1895 
 
 September iSg6 
 
 
 
256 
 
 SUPrLEMENTARY CHAFrER. 
 
 emphasize its engrossing character ; for it has affected 
 most profoundly the life of the churches. 
 
 Tabic of Exports and Imports dnrini; the five years 
 1S91— 95. 
 
 Years. 
 
 Domestic 
 merchants. 
 
 Foreign 
 merchants. 
 
 Total. 
 
 Percentage 
 Domestic. 
 
 /i89r '. 
 
 8,770,765 
 11,395,210 
 13,654,985 
 20,450,979 
 26,328,816 
 
 69,144,862 
 
 77,643,924 
 
 74,485,809 
 
 90,846,710 
 
 107,188,169 
 
 77,915,627 
 
 89,339,134 
 
 88,140,794 
 
 111,297,000 
 
 133,516,985 
 
 II-3 
 12 8 
 
 X. 1892 
 
 E.1I893 
 
 15-5 
 18.4 
 19.7 
 
 M 1804 
 
 .1895 
 
 
 /"iSoi 
 
 15,234,465 
 15,062,331 
 
 17,353,979 
 35,145,501 
 40,829,072 
 
 47,695,803 
 56,263,748 
 70,903,193 
 82,337,454 
 88,431,504 
 
 62,927,268 
 71,326,079 
 
 88,257,172 
 117,481,955 
 129,260,578 
 
 24.2 
 21 I 
 
 X, 1892 
 
 E,-< 1893 
 
 16.7 
 299 
 30.5 
 
 E 1894 
 
 ,1895 
 
 
 N. B. Among the imports by domestic mercliants are included those for official use. 
 The following figures from the Japan Times of April 17th show the growth 
 of the cotton spinning industry since 1887. They refer to the companies 
 belonging to the Japan Spinning Association which includes nearly all 
 engaged in this industry. 
 
 Years. Companies. Spindles. 
 
 1887 19 69,271 
 
 1888 20 99,356 
 
 1889 20 181,982 
 
 1890 30 277,895 
 
 1891 36 353,980 
 
 1892 39 385,314 
 
 1893 40 381,781 
 
 1894 45 530,074 
 
 1895 47 580,945 
 
 1S96 68 830,953 
 
 There are said to be 339,580 spindles now under construction. These with 
 the addition of those belonging to outside companies will make a grand total 
 of 1,300,000 spindles. The amount of cotton consumed during 1896 was 
 207,378,251 pounds. 
 
education. 257 
 
 Education. 
 
 The work of the Department of Education has been 
 pushed forward with great vigor. The growth of the 
 system can hardly be better indicated than by the 
 following extract from TJic Far East* which makes use 
 of the official statistics. 
 
 In regard to the results [of the educational system] it will be observed that 
 when the Code of Education was first carried out in 1873, the number of 
 ohildren of school age receiving instruction was only 1,180,000, which had 
 increased to 2,210,000 when the code of 1879 was issued. In 1885, the 
 number had increased to 3,180,000. An attendance of 3,630,000 was 
 reported in i8gi, while in 1894 the large total of 4,518,137 was reached, that 
 is, nearly four times the number originally enrolled. It is interesting to know 
 that the grand total of our school population was 7,320,191 at the end of 1894. 
 
 Now let us step further. We have so far paid our attention chiefly to 
 general education. This will be a proper place for us to observe the develop- 
 ment of the higher courses of study. We have now one university, six higher 
 schools, fourteen higher female schools, sixty-three normal schools and 1,352 
 miscellaneous schools, with 89,400 students, 4,940 native and 250 foreign 
 professors and instructors, not to speak of military and naval institutions. 
 
 According to the above statistics, it will be noticed 
 that 2,802,054, that is, 38 per cent.t of the children of 
 school age failed to attend school. It is said that 
 
 The railway mileage of Japan on the 31st of March, 1895, according to 
 the Report of the Japanese Railway Bureau, as quoted by the Japan Weekly 
 Mail (April loth, 1897 p. 360) was 2,102 miles involving a paid up capital of 
 Yeir, 14,530,528. This Report appears to be the latest available, but a con- 
 siderable increase has been made during the last fifteen months. The Japan 
 Times of April 15th, 1897, states that 5,000 miles are now under construction. 
 At the same time Japanese steamers are running regularly to China, 
 Australia, the United States (Seattle), and Europe. 
 
 • See the issue of November 20th, 1896, p, 5. 
 
 t According to the Japan Times of March 26th, 1897, the percentage for 
 1895 was 38.76. This increased percentage is said to be owing to greater 
 strictness in the definition of the term " attending school." 
 
258 
 
 SUPPLEMENTARY CHAPTER. 
 
 only about 50 per cent, reach the standard fixed for 
 the graduates of the common schools, while about 16 
 per cent, are illiterates. In any comparison with 
 Western countries, it must be borne in mind that 
 the so-called ability to read does not mean as much 
 where an ideographic system of writing prevails, as in 
 other lands — it does not necessarily unlock the treasures 
 of literature or even make the simplest daily paper 
 intelligible. 
 
 This allowance must be made, but even then it will 
 be admitted that the progress has been most gratifying. 
 While official statistics are not at hand with regard to 
 the last two years, it is well known that within that 
 period the number of secondary schools has been very 
 greatly increased. Certain prefectures which previously 
 supported only one secondary school now have two or 
 even three. The Diet at its last session, furthermore, 
 made arrangements for several language schools, ap- 
 parently with special reference to the promotion of 
 commercial intercourse with foreierners.* 
 
 * The following extracts from an editorial in the Japan Times of March 
 26th, 1897, furnish valuable information with regard to the higher schools. 
 " There is one normal school in every city and prefecture. The attendance at 
 
 these institutions has 
 
 gradually increased, 
 
 as shown by the followi 
 
 ng table • — 
 
 Years. 
 
 Male Students. 
 
 Female Students. 
 
 Totals. 
 
 T891 
 
 ... 4.358 ... 
 
 838 
 
 ... 5.196 
 
 1892 
 
 ... 4,468 ... 
 
 889 
 
 ... 5.357 
 
 1893 
 
 ... 4.917 ... 
 
 802 
 
 ... 5.719 
 
 1894 
 
 ... 5.025 ... 
 
 779 
 
 ... 5,804 
 
 1S95 
 
 ... 5.398 ... 
 
 720 
 
 ... 6,ir8 
 
 " Besides these institutions, which are styled Ordinary Normal Schools, there 
 is a Higher Normal School and a Higher Female Normal School, both located 
 in Tokyo. In both, the number of students had increased, especially so in the 
 case of the Higher Normal School. In the latter school the number had 
 
EDUCATION. 259 
 
 For many years it has been the settled policy of the 
 Department of Education to discourage private schools, 
 and accordingly it has been difficult for students from 
 the mission schools to gain admittance to the higher 
 government institutions. Recently, however, provision 
 has been made for issuing special licenses to such 
 private schools as maintain a stipulated standard of 
 instruction. Students graduating from these licensed 
 schools are henceforth to be entitled to essentially the 
 same treatment accorded to those from government 
 schools of similar grade. Many, indeed most, of the 
 higher mission schools have availed themselves of these 
 licenses. This course has called out severe criticism, on 
 the ground that the influence of the private schools 
 upon the educational system of the country has been 
 
 increased from 75 in rSgi to 292 in 1895, while in the case of the Higher 
 Female School, the increase was from 82 to 97 during the same period. 
 
 "The Ordinary Middle Schools numbered in all g5 in 1895, of which 16 
 were private institutions. The number of students was 36,672 altogether, 
 while that of teachers was 1,3 14, an increase over the preceding year of 8,341 
 and 221 respectively. 
 
 " Of the Higher Schools, which correspond to the German gymnasiums 
 and occupy an intermediate position between the University and the Middle 
 Schools, there are five in the country, situated in Tokyo, Sendai, Kanazawa, 
 Kyoto, and Kumamoto. The figures for the professors and students in these 
 institutions in 1895, were 275 and 4,289 respectively. These schools are 
 under the direct control of the Department of Education and are maintained 
 at national expense. The numbers of the teaching staff remained nearly 
 stationary during the five years ending 1895, but a slight decrease is noticed 
 in the number of students for 1895 as compared with the preceding year. 
 
 =' There is also a Higher School for Girls in Tokyo, likewise under the 
 direct control of the Education Department. This school seems to be in a 
 promising condition ; its students have steadily increased, the figures for the 
 five years ending 1895 being —149 in 1891, 163 in 1892, 286 in 1893, 288 
 in 1894, and 322 in 1895. Besides this Government School, there were in 
 1895 eight public and six private institutions of the same kind, with 1,924 
 and 65 1 students respectively. 
 
26o SUPPLEMENTARY CHAPTER. 
 
 markedly diminished. It is asserted, and the writer 
 thinks with some reason, that while special studies 
 could not be carried so far in any of the private schools 
 as in the Imperial University, the students gained in 
 them a broader culture and a better preparation for the 
 ordinary walks of life. This is believed to have been 
 em.inently true of several of the Christian private 
 schools, but this advantage bids fair to be lost under 
 the new system which threatens to force them into the 
 same danger of too early and too exclusive specializa- 
 tion which besets the higher government schools. 
 This danger is one of much gravity and demands 
 
 " As to the Imperial University, it is in a flourishing condition, if the 
 number of students is a fair index of prosperity, as shown by these figures : — 
 
 University Hall 
 
 College of Jurisprudence . . . 
 
 College of Medicine 
 
 College of Engineering 
 
 College of Literature 
 
 College of Science 
 
 College of Agriculture 
 
 Totals 143 16 1,620 
 
 " The number of students for the four previous years was 1,304 in 1891, 
 1,308 in 1892, 1,387 in 1893, and 1,387 in 1894. 
 
 " Besides the University, there are four institutions under the Education 
 Department where instruction of superior order is given in special branches, 
 namely, the Sapporo Agricultural College, the Tokyo Higher Commercial 
 School, the Tokyo Industrial School, andihe Tokyo Fine Art School. Apart 
 from these schools, there were in the year under review 36 public and 8 
 private schools devoted to commercial and industrial subjects. 
 
 " The number of the special schools in which instruction is given in political, 
 economical, literary, scientific, and medical subjects, was 47, of which 3 are 
 public and 44 private establishments, with 592 teachers and 8,717 students 
 in all." 
 
 A second university is now being organized in Kyoto. 
 
 Japanese 
 Professors. 
 
 Foreign 
 Professors. 
 
 Students. 
 105 
 
 '9 
 
 3 
 
 472 
 
 28 
 
 2 
 
 178 
 
 33 
 
 2 
 
 295 
 
 19 
 
 6 
 
 219 
 
 17 
 
 I 
 
 102 
 
 27 
 
 2 
 
 249 
 
EDUCATION. 261 
 
 the careful attention of the friends of education in 
 Japan. 
 
 What has been said above refers especially to the 
 schools for boys and young men, but one might say 
 much the same of those for young women. The higher 
 education of young women, if not systematically dis- 
 couraged, has found few advocates during recent years. 
 Their department of life as wives and mothers has 
 been marked out for them with great distinctness, and 
 but little room has been found for general culture. 
 The fear of westernization is the ostensible ground of 
 the lessened interest in female education. The result of 
 this change of sentiment is seen in the greatly reduced 
 attendance at the mission schools. There have been a 
 few well-known Japanese, however, who have sought 
 to lead public opinion toward a juster view of the 
 educational needs of the women of Japan and among 
 these the Marquis Saionji, Minister of Education in the 
 last Cabinet, deserves the foremost place. One import- 
 ant movement looking toward a University for Women 
 is now receiving the attention of the moneyed men of 
 Japan. It is under the lead of Mr. J. Naruse lately of 
 the Baikwa Jo Gakko of Osaka, who has received much 
 encouragement, though success is not yet assured. 
 
 As a result of this educational activity, supported as 
 it is by the mass of daily, weekly, and monthly periodi- 
 cals, Western thought has been pressing into Japan like 
 a flood. As illustrating this point the writer ventures 
 to quote from an address which he delivered before the 
 " Tokyo Conference " December 6th, 1894. 
 
 " This literature is being widely disseminated, partly 
 in its proper dress and partly by means of translations. 
 A walk through the streets of Kanda in Tokyo, where 
 
262 SUPPLEMENTARY CHAPTER. 
 
 the bookstalls are so numerous, will convince anyone of 
 the great number of those who are busied with foreign 
 books. On the editorial tables of the capital will 
 be found the best English and American periodicals. 
 One editor of my acquaintance subscribes for twenty 
 such periodicals, including, the Spectator, the Speaker, 
 the Nineteenth Century, the Conteviporary Reviezv, the 
 Fornni, the Political Science Monthly, the Nation, etc. 
 In some measure his own subscribers get the benefit of 
 his reading. The schools, too, are stimulating the 
 circulation of this literature which embodies our sense 
 of personality. 
 
 " It is claimed by some that this literature after all 
 only touches the surface of Japanese society. This is a 
 great mistake. Its influence is seen in the most unex- 
 pected quarters. Some time since I had occasion to 
 pass from one of the Joshu valleys to another. My 
 road lay over a rugged mountain path and as jinrikisha 
 were not to be had, I arranged for a farmer's son to 
 carry my luggage. As we walked along he told of his 
 home life and how in his leisure hours he was reading 
 the poetical books of the Old Testament. He had also 
 read Tennyson's " Enoch Arden " and some of Long- 
 fellow's poems. My objective point was a village of a 
 few hundred houses on the Mikuni Kaido some half a 
 dozen miles from the summit of the pass. In these days 
 there is little travel along that way and one might 
 suppose that the influence of western thought would be 
 scarcely felt. On my arrival I was invited by my host, 
 a young m.an of twenty-three or four, to spend the 
 night at some hot springs near-by, and in the evening 
 he invited in one of the village schoolmasters who was 
 a graduate of the Prefectural Normal School. Though 
 
EDUCATION. 263 
 
 he could not talk English, he was, I found, a great 
 reader of English books. He had read in English 
 translations Guizot's " History of France " and also his 
 " History of Civilization." He had read Carlyle's 
 " Heroes and Hero Worship," one or more of his 
 biographies, besides considerable of the writings of Lord 
 Macaulay. In the same village was another school- 
 master, a graduate of Mr. Fukuzawa's School, also a 
 reading man. There were besides these, two graduates 
 of the Doshisha, both of whom were men of intelligence 
 and industrious readers of English books. I do not 
 maintain that these students were in a position to gain 
 all from their books that one of us might gain, but their 
 minds were nevertheless busied with English thought. 
 The children who came to them for instruction could not 
 fail to catch, in some degree, their spirit. All school 
 teachers in Japan may not be equal to this standard, 
 but hundreds of men are going out from the normal 
 schools with a similar taste for foreign literature and are 
 disseminating through their scholars thoughts which 
 are dominated by a radically different theory of God 
 and of nature from any which prevailed in olden times, 
 and the leaven of these thoughts is working in the 
 minds of tens of thousands of children. 
 
 " The influence of foreign literature is strikingly illus- 
 trated by the development of the Japanese language. 
 A new vocabulary has grown up. Japan finds her 
 philological materials chiefly in a Chinese quarry, but 
 she builds up her verbal structures to meet the needs of 
 modern — cosmopolitan — thought. The rapid growth 
 of this vocabulary is evidence of the firm hold these 
 thoughts have already gained. Some of these new 
 words are very interesting, for they indicate not merely 
 
264 SUPPLEMENTARY CHAPTER. 
 
 new ideas, but a new habit of mind. But more than 
 the new words certain changes in the idiom deserve our 
 attention. All students of Japanese grammar know 
 how the genius of the old language rebels against the 
 use of an inanimate thing as the subject of a transitive 
 verb, either in the active or the passive voice. Under 
 the pressure of foreign literature, however, the stiff rules 
 of the old speech have had to yield. In modern writing 
 the usage as regards these points conforms very nearly 
 to the English standard. Gradually this spirit of 
 grammatical independence is finding its way into the 
 colloquial. How often of late have we heard the boys 
 cry out, Rydjiinko ga scn?yd scra?'cta (Port Arthur has 
 been taken) ! A Japanese of thirty years ago would 
 hardly have so used the passive voice. To do so 
 involves a breach of two important rules of the old 
 grammar, but the new wine has burst the old bottles." 
 
 The importance of this educational movement in its 
 relations to the missionary work is so great that no 
 apology is needed for introducing so much of detail. 
 While it may not be directly tributary to the cause of 
 Christianity — indeed many of the leaders in this move- 
 ment appear to regard it as certain to restrict and 
 eventually to overcome the influence of Christianity — 
 yet it can mean nothing less than an ever increasing 
 intellectual sympathy with the nations of the West, 
 and this in turn means that the attitude of the Japa- 
 nese people to Christianity must approximate more and 
 more to that of the peoples of the West. Hence 
 whatever the more immediate results, we can but 
 rejoice in this educational progress. 
 
SHIN'i'OISM AND BUDDHISM. 265 
 
 4. SlIINTOISM AND BUDDHISM.* 
 
 The old religions of Japan, Shintoism and Buddhism, 
 while preserving the form of life, cannot maintain 
 themselves against the current of modern thought. 
 Various attempts have been made to ally the Buddhism 
 of Japan with the pantheism of Schopenhauer and 
 Hartmann, but such an alliance does not and cannot 
 interest the great mass of Buddhist believers. Com- 
 plaints are made on every hand of the ignorance and 
 immorality of the priesthood. Efforts at reform ac- 
 complish something, it is true, but the great reforming 
 influence is that which goes forth from the Christian 
 community, which, small though it be, has the ear of 
 the public. The hold of the priesthood is relaxing, in 
 spite of a few new and gorgeous temples, which might 
 seem to indicate vigor and strength, and of their best 
 efforts to adjust themselves to the new life about them. 
 An attempt has been made to avail themselves of the 
 late nationalistic reaction to join forces with Shintoism 
 against Christianity, but it is plainly artificial and 
 cannot long be maintained. The two sets of men who 
 are thus brought together have little in common but 
 their dread of the advancing Christianity. 
 
 The Shinto scholars, however, have gained a more 
 legitimate advantage from the increasing influence of 
 the Imperial House ; but they, certainly the most 
 thoughtful of them, feel that a new interpretation must 
 be given to the doctrines of their faith, and they are 
 
 * In preparing this and the following sections, large use is made of an 
 article by the writer which appeared in The Outlook for January 25th, 1896. 
 
266 SUPPLEMENTARY CHAPTER. 
 
 beginning to proclaim them in terms of monotheism. 
 Perhaps in part as a reaction from this rationalizing 
 movement, many irregular Shinto sects are springing 
 up, with which are associated phenomena akin to those 
 which lie at the root of the so-called Christian Science. 
 In one of the most important of these, the Tojrikyo, 
 that is, the Teaching of the Heavenly Principles, which 
 claims nearly two million adherents, there seems to be 
 a marked tendency toward monotheism. It is chiefly 
 noticeable because it illustrates how, under the influence 
 of the common schools and the public press, even the 
 ebullitions of superstition are restrained and made 
 amenable to the general drift of public sentiment. At 
 first anti-rationalistic, these new sects are compelled 
 to rationalize, and will ere long lose their distinctive 
 character and make way for a new and better move- 
 ment. They mean, it would seem, the disintegration 
 of the old religions ; and the Buddhist priests, who are 
 seriously alarnied, apparently so understand them. 
 
 5. The Ethical Situation. 
 
 During the early part of the period under reveiw, 
 under the influence of the overwrought patriotism, there 
 was much both said and written about Japanese morali- 
 ty, it being assumed that morality is a national matter. 
 A sufficient foundation for this morality was found, so 
 its advocates claimed, in the virtues of filial piety and 
 loyalty. Even more strenuous efforts than in former 
 years were made to show that the Christians by the 
 very fact of their faith were both unfilial and disloyal. 
 
THE ETHICAL SITUATION. 267 
 
 Teachers in government schools were forced to resign 
 their positions because of their unwillingness to bow 
 before the portrait of the Emperor. In itself considered, 
 there is no more objection to bowing before the Emper- 
 or's portrait than in kneeling before the portrait of 
 George the Second, as Thackeray tells us his Hanoverian 
 subjects were accustomed to do. There was, however, 
 practically this difference, that the common people 
 considered the salutation demanded, divine worship, and 
 few if any were found willing to say publicly that it 
 was not. Hence it was felt by some that the required 
 obeisance placed them in a false position. This difficul- 
 ty was of short duration, for a semi-authoritative ex- 
 planation has removed all occasion for misunderstanding. 
 An imperial rescript* which appeared in 1890 was 
 laid hold of by the reactionists and its sanction was 
 claimed for their most extreme doctrines, but calmer 
 writers assert for it a most praiseworthy catholicity. 
 The Rev. J. T. Yokoi says :f — 
 
 * The Far East, April 1897, p. 15. 
 
 t The authorized English translation is given below. It is taken from " A 
 Guide to English Translation " by Inoue Jukichi, published by the Kokumin 
 Eigaku Kwai (The National English Learning Society). 
 
 IMPERIAL EDICT ON EDUCATION. 
 
 Our Ancestors founded the State on a vast basis while their virtues were 
 deeply implanted ; and our subjects, by their unanimity in their great loyalty 
 and filial affection, have in all ages shown them in perfection. Such is the 
 essential beauty of Our national polity, and such too is the true spring of Our 
 educational system. You, Our beloved subjects, be filial to your parents, 
 affectionate to your brothers, be loving husbands and wives, and truthful to 
 your friends. Conduct yourselves with modesty, and be benevolent to all. 
 Develop your intellectual faculties and perfect your moral powers by gaining 
 knowledge and by acquiring a profession. Further, promote the public 
 
268 SUPPLEMENTARY CHAPTER. 
 
 " The document remains to this day the earnest of 
 the Emperor's fatherly counsel to his loyal subjects on 
 the essentials of sound morality. Characteristically the 
 rescript contains at its close a sentence which must be a 
 perpetual stumbling-block to all reactionary interpreters. 
 ' These unerring principles,' so stands the statement, 
 ' run through all past and present time, and belong 
 alike to all peoples.' " 
 
 He further says, referring to this theory of a Japanese 
 morality : — 
 
 " The illustrations and examples of moral principles 
 must be drawn from Japanese sources. Japanese his- 
 tory has been ransacked for biographical anecdotes 
 illustrative of the virtues of loyalty and filial piety. 
 And what was the result ? Numbers of text books 
 appeared, filled with stories of men and women who at 
 times of great emergencies sacrificed their lives in devo- 
 tion to the service of their sovereigns or parents. So 
 much insistance was laid on the unusual and heroic 
 
 interests and advance the public affairs ; ever respect the national constitution 
 and obey the laws of the country ; and in case of emergency, courageously 
 sacrifice yourselves to the public good. Thus offer every support to Our 
 Imperial dynasty which shall be as lasting as the universe. You will then 
 not only be Our most loyal subjects, but will be enabled to exhibit the noble 
 character of your ancestors. 
 
 Such are the testaments left us by Our Ancestors, which must be observed 
 alike by their descendants and subjects. These precepts are perfect through- 
 out all ages and of universal application. It is Our desire to bear them in 
 Our heart in common with you, Our subjects, to the end that we may con- 
 stantly possess these virtues. 
 
 Given this the 30th October, the 23rd year of Meiji. 
 [His Imperial Majesty's Sign-Manual.] 
 [Privy Seal.] 
 
 Mr. Yokoi, it will be noticed follows a different version, though the thought 
 is the same. 
 
THE ETHICAL SITUATION. 269 
 
 sides of these virtues, that it must have appeared to 
 young minds that only on such unusual and critical 
 occasions could these virtues be practiced, while the 
 quiet peaceful performance of daily duties, small and 
 unheroic but so necessary for the highest social welfare, 
 seemed to fall into comparative neglect." 
 
 This reactionary movement has by no means spent its 
 force. Indeed attempts are being made to revive Shin- 
 toism with a view to securing in it the necessary sanc- 
 tions for a national morality. However, strong and 
 earnest protests have appeared which are clearly meeting 
 a response from the really intelligent men of Japan. In 
 the early summer of 1895 there were published two 
 remarkable addresses by prominent public nien. The 
 first was that of Professor lyenaga, then of the Keio 
 Gijiku, Mr. Fukuzawa's famous university, but now a 
 professor in the Higher Commercial School of Tokyo. 
 He took as his text the attempted assassination of Li 
 Hung Chang, and set forth in a masterly manner the 
 need of a new basis for the ethical instruction of the 
 young men of Japan. He maintained that such acts 
 could not be considered as mere sporadic cases of crime, 
 but that they were the natural result of the Confucian 
 system, and proved its incompatibility with the facts of 
 modern life. It is essentially a feudalistic system, and 
 does not contemplate the needs of the more complicated 
 conditions of modern society. The other address was 
 by the then Minister of Education, the Marquis Sai- 
 onji. In almost identical terms the Marquis expressed 
 his conviction, and indicated that the policy of his de- 
 partment would be in favor of a broader and more cos- 
 mopolitan view of social obligations. These two men 
 do not speak for themselves alone ; their speeches mark 
 
270 SUPPLEMENTARY CHAPTER. 
 
 an epoch in the ethical history of Japan. They assert, 
 in effect, that Japan's ethical needs are the same as 
 those of the West. 
 
 In the same article already quoted, Mr. Yokoi says : — 
 " What the revived Shintoism, or New-Shintoism, is, 
 I am at a loss to say, I wait for the appearance of 
 their promised manifesto, which I hear is now under 
 contemplation. The attempt is said to be " to codify 
 the old Japanese spirituality " as expressed in terms of 
 loyalty and filial obedience. Certainly when the mani- 
 festo appears, it will be an interesting subject for criti- 
 cism and speculation. I can not but think, however, 
 that this present attempt to revive Shintoism and make 
 it a motive moral power, will be the last desperate 
 attempt in the course of this reactionary movement. * * 
 " The very prominence into which the Japanese vir- 
 tues of loyalty and filial piety have suddenly been raised, 
 largely as a result of the late war, seems to reveal their 
 essential shortcomings. These Japanese who are so 
 virtuous when dealing with their sovereign or parents, 
 have not proved, if the constant reports that came to us 
 are to be trusted, to be equally virtuous in their dealings 
 with peoples of other nationalities, or with reference to 
 their own personal conduct. * * * Truthfulness, gentle- 
 ness, temperance, thrift, honesty, as well as the great 
 idea of human brotherhood, which leads us to pursue, 
 in personal and private relations, the same course of 
 conduct to foreigners as to our own nationals — are not 
 these strikingly missing in the " old Japanese spiritu- 
 ality," so highly thought of by some? " 
 
 It will not, of course, be understood that Mr. Yokoi 
 is lacking in appreciation of the old virtues and their 
 place in the life of the nation. His purpose is simply 
 
THE ETHICAL SITUATION, 27 1 
 
 to emphasize the incompleteness of the old system of 
 which these virtues are the core, and this he does so im- 
 pressively as to compel the belief that he stands as the 
 representative of an already crystalizing public senti- 
 ment. He adds in conclusion :* — 
 
 " It seems to me to be the sacred task of the leaders 
 of thought to-day to supply some adequate philosophy 
 which shall not only furnish a basis for the old distinc- 
 tive "spirituality," but be comprehensive enough to in- 
 clude and present in due proportions the new ideas 
 which are needed to make up the defects in the old 
 system. In this philosophy, individualism, I am pro- 
 foundly convinced, will have to occupy the central 
 position. The worth and dignity of man as man, of 
 each individual as a human being, and in one sense 
 equal with all others, such in fact will be the corner 
 stone of the new edifice of ethics. The Imperial house 
 is supreme and sacred, because it embodies the interests 
 and aspirations of the whole nation. The state is great 
 and sacred because it is only in and through a state, 
 that the individual can realize his greatest personal con- 
 sciousness and satisfy the need of his social and political 
 nature. Once the new ideas of human brotherhood 
 and civil liberty have entered into Japan, it cannot but 
 be that they will have their full course, in transforming 
 through their effective working the whole fabric of our 
 social and intellectual life. 
 
 Our legal, industrial, military and political systems 
 are already constructed on the basis of the theory of 
 personal right and duties, and our ethical conceptions 
 must as a matter of course be transformed so as to har- 
 
 • The Far East, April, 1897, p. 154. 
 
272 SUPPLEMENTARY CHAPTER. 
 
 monize with the new order of society. New bottles are 
 necessary for new wine. Nay, the new social and poli- 
 tical machinery we have introduced is not workable 
 with the prevailing ideas of the " old Japanese spirituali- 
 ty." Let the inspiration come from the world-wide 
 field of humanity, and under such an inspiration let the 
 particular national form of ethical structure be conceiv- 
 ed and developed. As these isles so unique in beauty 
 do not form part of a small Japan Sea so called, but 
 have stood and shall stand for generations and genera- 
 tions in the midst of the great world-wide ocean, so let 
 Japan's new ethical structure stand not in a small 
 artificial sea of " old Japanese spirituality," but in the 
 midst of the great ocean of humanity, being always in 
 touch with the mighty currents of the progressive ideas 
 of the world. * * * " 
 
 From the various statements contained in the fore- 
 going sections the reader will, it is believed, have gained 
 a conception of the more important of the many forces 
 which have made themselves felt in Japanese society 
 during the past seven years. Whatever may be their 
 ultimate fruit, the immediate effect of most, if not all, 
 of the forces named has been unfriendly to the progress 
 of organized Christianity. The term unfriendly must 
 not be understood to imply on the part of the people at 
 large any purposeful hostility to the churches or their 
 work. On the contrary there has been little that could 
 be called persecution, and the Christians have been 
 accorded, as will be shown in a subsequent section, a 
 position in society and in the state quite out of propor- 
 tion to their numbers. If a broad view of the situation 
 
THE ETHICAL SITUATION. 273 
 
 be taken, it may be characterized by the single word 
 prcocaipation. The profoundly significant national and 
 international questions, which have been before the na- 
 tion together with the hopes and cares attendant upon 
 great material prosperity, have so absorbed the attention 
 of the people that little room has been left for the 
 examination of the claims of Christianity. It is not 
 denied that in the interest of a morbid patriotism there 
 have been bitter attacks against Christianity which have 
 exerted considerable influence with many. It is with no 
 thought of minimizing these attacks — this active hos- 
 tility — that this statement is made, but it is simply to 
 emphasize what after all has been the most serious 
 obstacle to the work. 
 
 Perhaps no better illustration can be given of the 
 degree to which the minds of many have been agitated 
 by their high hopes for their country than the state- 
 ment of a Japanese of mature years and wide reading 
 who was visiting a foreign university. He wrote back 
 to his countrymen that, in his judgment, the countries 
 of the West had exhausted their power of advancement, 
 they had reached the culmination of their civilization, 
 and if left to themselves, their future must be one of 
 decay, or of intellectual stagnation like that of China. 
 He entertained, however, the hope, he went on to say, 
 that the new life which was coming through the in- 
 creasing intimacy with Japan might give a new impetus 
 to society and so avert the impending doom. 
 
 Among the more intellectual classes, such visions of 
 the gieat part Japan is to play in the world's life have 
 led to a depreciation of what she has already received 
 and of what other nations have to give. Among others, 
 however, the new opportunities for amassing wealth or 
 
274 SUPPLEMENTARY CHAPTER. 
 
 improving their social position have too often led to an 
 Epicurean view of life and an impatience under the res- 
 traints which religion imposes. The churches have 
 suffered sadly from this cause and many men, who a 
 few years ago though not members of churches, gladly 
 accepted the leadership of the Christians and warmly 
 supported them in their efforts for the improvement of 
 society, have drifted away. 
 
 This preoccupation has been the more difificult to 
 overcome because of the prevailing philosophy. A re- 
 cent writer has said that " Spencerism may almost be 
 named the Gospel of the modern Japanese intellect." 
 This statement is hardly too strong. The effect of 
 modern scientific inquiry as conducted in Japan seems 
 to be generally, if not always, agnosticism.* 
 
 This very positive assertion of Agnosticism on the 
 part of men of high standing as scholars and educa- 
 tionists has to a certain extent damped the enthusiasm 
 of many of the pastors and evangelists. They retain 
 
 • Perhaps no better illustration of this tendency can be offered than certain 
 extracts from the writings of Prof Motora of the Imperial University, as they 
 are reproduced in the "Japan Weekly Mail" of Oct. 3rd, i8g6, p. 367. 
 Prof Motora was formerly a Christian. He says : — " Although religious 
 believers are anxious to derive comfort from the supposed fact of the existence 
 of a world of spirits, that are unattached to matter, I have never been able to 
 conceive of any such existence. All we know and all we need to know is, 
 that we are descended from a long line of ancestors, and that we shall be 
 succeeded by generations of men and women like ourselves, and thus the con- 
 tinuity of the race, on which progress so largely depends, is never broken." 
 " It was assumed then [in the early ages of the worldj that the whole world 
 was subject to one comprehensive principle and that all things worked together 
 to attain a definite object, whereas to whatever quarter one turns, the battle of 
 nature's forces, the collision of one power with another, is seen to be incessant, 
 and there is no sign of any such subservience of forces to one purpose as re- 
 ligious teachers allege to exist." 
 
THE ETHICAL SITUATION. 275 
 
 their faith, but they are more or less diffident with 
 regard to their power of defense. This diffidence has 
 checked in no small degree the progress of the churches. 
 
THE WORK OF THE MISSIONS. 
 
 The Different Groups. 
 
 During the period under review the following Mis- 
 sionary Societies have entered the field, namely : — The 
 International Missionary Alliance, and the Scandinavian 
 Japan Alliance, in 1891, the Evangelical Lutheran 
 Mission, U. S. A. in 1892, the Hephzibah Faith Mission 
 in 1894, the Salvation Army in 1895, and the United 
 Brethren in Christ in 1896. In addition to these, two 
 branches of the so-called Plymouth Brethren have 
 been engaged in work in Japan during the whole of 
 this period. The limits assigned to this Chapter will 
 prevent special reference to the work of all these 
 different societies. Their statistics will be found in the 
 tables of the Appendix. They have shared the trials 
 and successes of the larger and older missions, and it is 
 no lack of appreciation of the contribution which they 
 are making to the common cause which leads to this 
 cursory mention. The general characteristics of the 
 work and the degree of success attained will be set 
 forth in the statements which have been kindly fur- 
 nished by representatives of the principal groups into 
 which Dr. Ritter has divided the forces of the earlier 
 periods. In view of the fact that the writer of this 
 
THE CONGREGATIONALISrS. 277 
 
 chapter, himself a missionary, cannot claim the same 
 freedom from prejudice or the advantage of perspective 
 which Dr. Ritter enjoyed, it has seemed better to seek 
 an inside view of the work of each group. In the 
 present review the order adopted in the body of this 
 history will be followed. 
 
 I, THE CONGREGATIONAETSTS. 
 
 This group consisted in 1890 of the Mission of the 
 American Board and the Berkeley Temple Mission. 
 The latter, however, was merged in the American 
 Board's Mission in 1893. The sphere of activity of the 
 Congregationalists has been enlarged by the addition to 
 the list of places where missionaries reside, of Miyazaki, 
 in Hyuga at the southern extremity of Kyushu ; Matsu- 
 yama in lyo, on the northern coast of Shikoku ; Tsu- 
 yama, a little north of Okayama ; and Sapporo in the 
 Hokkaido. The missionaries have, on the other hand 
 been withdrawn from Tsu in the province of Ise, and 
 from Nagaoka, some forty miles south of Niigata. 
 The work in both cities has, however, been continued. 
 
 The work has suffered from the causes set forth in 
 the preceding sections — more perhaps in some respects 
 than other missions. This has been due in part to the 
 fact that, in proportion to the number of Christians, 
 the number of foreign workers has been smaller than in 
 the case of many, or perhaps even most, other missions, 
 and this has rendered the direct personal influence of 
 the missionaries less than was desirable. This, how- 
 ever, though a more or less important reason is not to 
 be over-emphasized. The large number of men of 
 
2/8 SUPPLEMENTARY CHAPTER. 
 
 relatively high education, among the Congregationalists 
 and the fact that several persons of great influence had 
 espoused views at variance with those hitherto taught 
 by the missionaries and accepted by the churches were 
 more decisive factors. Not far from 130 young men 
 connected directly or indirectly with the Kumi-ai 
 Churches have studied abroad — some in the United 
 States, others in England and Germany. This ad- 
 vanced education rendered these young men 
 especially sensitive to the temptations of the age. The 
 writer does not admit that this high education was on 
 the whole a disadvantage. The contest to which it 
 leads is one that must be fought and from which the 
 church has no right to shrink, however much of per- 
 sonal loss may be involved. 
 
 Another fact has accentuated the movement, namely, 
 the sense of strength which has grown out of the large 
 number of self-supporting churches. This spirit of 
 independence is not to be disparaged. No true mission- 
 ary wishes to keep the Christians in leading strings, 
 even though Independence and self-support should, as 
 they unquestionably do, intensify the various dangers 
 to faith which characterize the age. These dangers 
 must be met and overcome. 
 
 The great events of this period, so far as the Congre- 
 gationalists are concerned, have been the movement by 
 the Kumi-ai Churches in favor of independence and the 
 breaking up of the relation which the American Board 
 had from the first sustained to the Doshisha. Both 
 these events were closely connected and both were 
 largely the fruit of the ultra-patriotism which has been 
 so strikingly manifest in all departments of Japanese 
 life, but the immediate occasion was in both cases the 
 
THE CONGREGATIONALISTS. 279 
 
 desire for a wider toleration in matters of religious 
 faith, than, it was alleged, the American Boai'd's Mission 
 was willing to concede. It must not be supposed, how- 
 ever, that the Missionaries have at any time sought to 
 control the Kumi-ai Churches. They have always 
 recognized their right to determine their own policy 
 and to use their own funds in their own way. The 
 missionaries have simply stated that the funds of the 
 American Board could not be used for the propagation 
 of principles subversive of those which the Board was 
 founded to maintain and to preach. The spirit of the 
 Mission is indicated in the following extract from " A 
 Letter to the Kumi-ai Churches " prepared by a com- 
 mittee of the Mission in anticipation of the twenty fifth 
 anniversary of the commencement of its work. The 
 particular section of the letter from which this extract 
 is taken counsels an early step toward complete inde- 
 pendence, as regards the general work of the churches. 
 It was dated September 1st, 1894. 
 
 " While we believe firmly in freedom of thought and have had no wish to 
 place artificial barriers in the way of your students, or scholars, as they seek 
 to learn the will of God, revealed in the Scriptures and in their own experi- 
 ence, yet we know that sometimes the conditions which we have felt obliged, 
 explicitly or implicitly, to place upon our offers of aid have seemed to some 
 of you irksome and in some degree, at least, injurious to the life and influence 
 of the churches. Is it not better under such circumstances, that the general 
 work which represents to your people the life and thought of the whole body 
 of Kumi-ai Christians should be so conducted that the desire for financial aid 
 could not appear to any in your churches, or outside of them, to be hindering, 
 or distorting, the growth of your intellectual and spiritual life ? 
 
 We do not make this suggestion because of any lack of confidence in the 
 truth which we have taught ; but because we believe that your religious life 
 will develop in a more healthy manner if every appearance of outside pressure 
 be removed. We have profound faith in the teaching we have sought to 
 unfold, but we desire to see it accepted not because it is ours, not because it is 
 associated with a system which we represent, nor because of any other 
 
28o SUPPLEMENTARY CHAPTER. 
 
 adventitious reasons, but rather because it is in harmony with your own study 
 of the Scriptures and with your own mature experience. Freed from the 
 appearance of an extraneous support, we are confident that, while the essential 
 doctrines of Christianity will remain, the form of expression will the sooner be 
 brought into conformity with your own habits of thought and thus be more 
 speedily recognized by your countrymen as the power of God unto salvation 
 to every one that believeth." 
 
 At the next annual meeting of the Kumi-ai Churches, 
 in the spring of 1895, it was decided that the Kumi-ai 
 Churches should conduct their general work solely with 
 the contributions of the churches together with such 
 other funds as might be unconditionally placed in their 
 hands. This decision was communicated to the mission 
 in the following terms :* — 
 
 " Our Kumi-ai Churches consist of more than seventy congregations, of 
 which thirty-nine are selfsupporting, so that we have become one of the 
 strongest denominations in Japan. There are no doubt many reasons for this 
 prosperity ; but how could we have attained it without your help ? It is due 
 in an especial degree to the encouragement which you have given to the 
 spirit of self support. 
 
 " We have not always been able to agree with your opinions, and, more- 
 over since our customs and ways of thinking are often different from yours, 
 we cannot be sure that we have not at times wounded your feelings ; but we 
 thank God that we have been co-workers with you for the evangelization 
 of this country, during so many years. 
 
 " Our Missionary Society, at its recent annual meeting, decided by a unani- 
 mous vote, to become independent and to decline henceforth the usual annual 
 contribution from the American Board. This action was taken because of the 
 conviction that, whether we regard the future evangelization of this country, 
 or the duty and honor of the Japanese churches, it is best that the Missionary 
 Society should be independent both in name and in fact. This is simply a 
 new step toward the ideal which we have had from the beginning. 
 
 " While we thank God for his blessing upon our land and churches, we 
 feel most deeply our solemn responsibility for the future ; but we hope by 
 
 * This is an extract from an official letter from the Kumi-ai Churches 
 written in reply to the communication from the Mission already quoted. It 
 was signed by the Rev. Tasuku Harada, Moderator of the General Conference, 
 and was dated June 12th, 1895. 
 
THE CONGREGATIONALISTS. 28l 
 
 increased diligence to merit the blessing of God and to make sure that your 
 endeavors in the past are not rendered useless. 
 
 " Since there are many points in regard to which we feel our insufficiency, 
 we believe we shall still need much of your sympathy and friendship." 
 
 In the endeavor to carry out this resolution, the work 
 of the Japanese Missionary Society was somewhat 
 curtailed, but on the whole the plan has been successful, 
 and has led to increased contributions. 
 
 In the case of the Doshisha, aid had been given by 
 the American Board from the beginning. All its land 
 had been purchased and all its buildings erected at the 
 expense of the Board, or by those who aided the 
 institution because of their interest in the Board and 
 their desire to forward its work. The Board had fur- 
 ther given the services of several teachers, besides a 
 considerable subsidy every year from the first. An 
 endowment of $75,000, gold for a school of science 
 had also been given by Mr. J. N, Harris of New 
 London, Conn., one of the corporate members of the 
 American Board. Smaller sums had been given by 
 other friends in America. Japanese friends of Dr. 
 Neesima had given also between Yen 40,000, and Yen 
 50,000, to found a department of jurisprudence. 
 
 The Board had always recognized the full responsi- 
 bility of the Japanese Trustees, but had given its 
 support with the understanding that three of the 
 missionaries should sit with the Trustees as their 
 advisers. This arrangement came in time to .seem a 
 restriction upon the liberty of the Trustees, and an 
 intimation was made of their purpose to cease to 
 recognize these representatives of the Board and to 
 appoint certain honorary trustees from among the 
 missionaries. At the same time, it became evident 
 
282 SUPPLEMENTARY CHAPTER. 
 
 that it was the settled policy of the Trustees while 
 maintaining th^ Christian name to allow in the public 
 addresses what seemed to their foreign associates at- 
 tacks upon the very fundamentals of the Christian 
 faith. It was even asserted by one of the instructors 
 that to worship the Deity as an objectively existent 
 Being was idolatry and that the work of the mission- 
 aries was merely the substitution of one superstition 
 for another. 
 
 The missionaries felt bound to protest against such 
 language in a school founded by and subsidized by a 
 Missionary Society. No attention, however, was paid 
 to this protest. In the autumn of 1895 a denutation 
 from the Prudential Committee of the American Board 
 visited Japan and had several conferences with the 
 Trustees ; but the Trustees were unwilling to define the 
 attitude of the institution toward Christianity, beyond 
 saying that it was the purpose of its faculty to cultivate 
 in the students a Christian spirit. They further stated 
 that to attempt to define their attitude would give 
 to the Doshisha a sectarian character which they felt 
 bound to avoid ; that there must be in the faculty the 
 widest toleration of religious opinion ; and that it was 
 upon this understanding that they had accepted and 
 had hitherto administered their trust. 
 
 A few weeks later the Trustees gave notice that all 
 aid from the Board, or from other sources excepting 
 such as might be given unconditionally, would be 
 declined after the close of 1S96. At the Annual Meet- 
 ing of the Mission in 1896, after a careful consideration 
 of the question it was decided to recommend the mis- 
 sionary teachers to resign their positions in the school. 
 It was thought that since the connection must cease at 
 
THE CONGREGATIONALISTS. 283 
 
 the close of the calendar year it was better both for 
 the Doshisha and the Mission that the separation 
 should take place at the end rather than in the middle 
 of the school year, but that apart from this conviction, 
 it did not seem wise that they should continue in an 
 institution where their most cherished beliefs were 
 publicly assailed. The subsidy was, however, continued 
 to the end of 1896. 
 
 This separation from the Doshisha has been a source 
 of great sorrow to all, but the way has not yet opened 
 for a renewal of cooperation. Pres. Kozaki resigned 
 in April, and the Rev. I. T. Yokoi has been appointed as 
 his successor. Prof. Ukita has also resigned. 
 
 This change in the relations of the Mission to the 
 Doshisha also led to the separation of the missionaries 
 from the Doshisha Girls' School, the School for Nurses 
 and the hospital, but aid is still given to the Girls' 
 Schools at Matsuyama, in lyo ; at Tottori, on the West 
 coast ; and at Maebashi in Joshu ; also to kindergartens 
 in Kobe and several other cities. The Kobe Girls' 
 School has raised the grade of instruction and now offers 
 to young women courses of study measurably, like those 
 pursued in the colleges of the United States, but the 
 number prepared to take these advanced studies is 
 small. It is now called the Kobe Gakuin, or Ksbe 
 College. 
 
 The medical work of Dr. Berry at Kyoto in con- 
 nection with the Nurses' School and Hospital was 
 eminently successful until his return to America in 
 1893. Dr. Taylor's success in Osaka was not less 
 marked — indeed the record of his important surgical 
 cases is most gratifying, both as regards the number 
 treated and the happy results of the treatment. 
 
284 SUPPLEMENTARY CHAPTER. 
 
 Experiments have been made also in various forms 
 of social effort, by the Kumi-ai Christians, sometimes 
 independently, and sometimes in cooperation with the 
 missionaries. 
 
 As the period closes, especial attention is being given to 
 evangelistic work and the missionaries set free by their 
 withdrawal from the Doshisha, have made extensive 
 tours. In general, they report an increase of interest, 
 but unfortunately, the force of pastors and evangelists 
 has from various causes become very much reduced and 
 several of the Churches have suffered sadly on this 
 account. In the larger centres, however, there is 
 nmanifest a warmer religious feeling and there is much 
 ground for encouragement and hope. 
 
 II. THE PRESBYTERIAN GROUP.* 
 
 The promise of progress which brightened the future 
 of missionary work in Japan in 1889 has not been 
 fulfilled ; but the extent and nature of the failure are 
 often not fully realized. This may be illustrated by 
 the following fact, as one among many, that in The 
 Church of Christ in Japan the increase in membership 
 of from 600 to 9000 in the preceding eleven years has 
 fallen to one of about 1800 for the succeeding seven, 
 almost exactly the figure for the single year 1888. 
 Even allowing for the more careful purging of church 
 rolls that has taken place during this latter period, the 
 contrast presented is painfully striking. Other figures 
 
 * This section relating to the Presbyterian Missions has been kindly 
 prepared by the Rev. T. M. Mac Nair of the American Presbyterian Mission, 
 (North), Tokyo. 
 
THE PRESBYTERIAN GROUP. 285 
 
 tend only to confirm the fjeneral accuracy of these as 
 indicating what is the present condition of the church. 
 Contributions for all purposes are about what they were 
 in 1889. The number of churches has increased from 
 61 to 71 ; but nine of these were already established, 
 joining- The Church of Christ in Japan when the 
 Cumberland Presbyterian Mission, by which they had 
 been organized, was added to the Council in the autumn 
 of 1889 ; and some others have either been disbanded or 
 have diminished in membership to such an extent as to 
 be now as little worthy to be called churches as are the 
 companies of believers that are not yet sufficiently large 
 to justify church organization. The record is therefore 
 not one of actual increase. As for the ratio of average 
 church attendance to enrolled membership, this is less 
 than half what it was seven years ago. Of ordained 
 ministers there are 49 instead of ^6 ; though of licen- 
 tiates the increase is from 41 to 129. The figures for 
 iTiission schools are even less encouraging ; for there has 
 been increase only in those of the lowest grade — from 
 800 to 950 pupils : whereas in schools for young men 
 and young women the totals have fallen from 350 and 
 850 respectively to 280 and 625. There are still as in 
 1 889 about 60 Theological students ; but of womicn in 
 training for Bible work there are but 140 as compared 
 with a former 160. 
 
 With regard to the missionary force composed of the 
 six bodies, still, as in 1889, constituting what is called 
 the Council of United Missions, together with a seventh, 
 the Cumberland Presbyterian, there are now 150 mem- 
 bers in place of 121, of whom 50 are men and 54 single 
 women, six and twelve respectively more than in 1889. 
 The largest increase has been in the mission of the 
 
286 SUPPLEMENTARY CHAPTER. 
 
 Southern Presbyterian Church (U. S. A.), of from lO to 
 26, and the largest decrease in that of the Presbyterian 
 Church (North), of from 64 to 55, The Cumberland 
 Presbyterian Mission brought an addition of 15, since 
 enlarged by two. 
 
 The force has changed otherwise than numerically 
 by the retirement from the field of some, notably Drs. 
 Hepburn, Amerman, and Knox, and the death of 
 others, Miss Hesser, Mrs. Bryan, Mrs. True, Mrs. 
 Grinnan, and the Rev. G. W. Woodhull.* 
 
 The work of the missions and the native church has 
 been carried on in accordance with the principle of 
 cooperation already established in 1889. The mission- 
 aries and the native brethren have taken joint part as 
 before in the meetings of Presbytery and Synod, and in 
 preaching and teaching and literary work. The aim 
 of both has been the upbuilding of the church on the 
 foundation of the Gospel of Christ ; but there have 
 been changes in the methods pursued, with an increas- 
 ing disposition in the church as a whole, or at least a 
 large and influential part of it, to act as far as possible 
 independently of any semblance of mission control. 
 The spirit of nationalism, so greatly accentuated by the 
 failure of treaty revision in 1889, was a leading cause — 
 a cause felt at least equally in other churches. There 
 has been a widespread tendency, moreover, to minimize 
 creed differences in order to a union sooner or later of 
 all evangelical denominations, and the exhibition to the 
 world of a " Japanese Christianity," whatever that may 
 mean. It was held that in this way a more aggressive 
 propagandism of the Christian faith would be secured 
 
 * And since these pages were written, the Rev. J. M. McCauley D.D. 
 
THE PRESBYTERIAN GROUP. 287 
 
 than is possible while divisions last. With the particular 
 steps taken to secure this end of union but few of the 
 missionaries in the Council have sympathized, the great 
 majority fearing that loose views on vital points of 
 doctrine and practise might thereby be encouraged. 
 The final failure during the year 1889 of the attempt 
 to affect a union of the Congregational and Presbyterian 
 bodies on the basis of a modified Presbyterianism — a 
 failure, however, that was in no sense due to opposition 
 from missionaries — has not been followed by a second 
 attempt in the same direction ; but when in December 
 of 1 890 a Constitution with Canons and a Confession of 
 Faith were prepared and presented to the Synod of 
 The Church of Christ in Japan by a committee of 
 missionary and Japanese members, the Confession being 
 identical with that of the English Presbyterian Church, 
 only the Constitution and Canons were accepted, the 
 Synod preferring for its Confessional Standard nothing 
 but the Apostles Creed and the following preamble, 
 designed to guard it against an " unhistorical Unitarian 
 interpretation " : — 
 
 " The Lord Jesus Christ, whom we worship as God, 
 " the only begotten Son of God, for us men and 
 " for our salvation was made man and suffered. He 
 " offered up a perfect sacrifice for sin ; and all who are 
 " one with Him by faith are pardoned and accounted 
 " righteous ; and faith in Him working by love purifies 
 " the heart. 
 
 " The Holy Ghost, who with the Father and Son is 
 " worshiped and glorified ; reveals Jesus Christ to the 
 " soul ; and without His grace inan being dead in sin 
 " cannot enter the kingdom of God. By Him the 
 " prophets and holy men of old were inspired ; and 
 
288 SUPPLEMENTARY CIIAFIER. 
 
 " He speaking in the Scriptures of the Old and New 
 " Testaments is the supreme and infallible judge in all 
 " things pertaining unto faith and living. 
 
 " From these Holy Scriptures the ancient church of 
 " Christ drew its Confession ; and we holding the faith 
 " once delivered to the saints, join in that Confession 
 " with praise and thanksgiving : 
 
 " ' I believe in the Father almighty ' " etc. 
 
 This preamble was written by the Rev. William 
 Imbrie D.D. The Constitution and Canons which the 
 Synod accepted, the latter including due reference to 
 the sacraments of Baptism and the Lord's Supper, were 
 thoroughly Presbyterian in character and were provided 
 with an Appendix of Forms of Proceedure etc., the 
 whole arranged with a view to separation of " things 
 essential " and " things expedient." The following is a 
 statement of the reasons for the Synod's action, as 
 recorded in the annual report of the Council of Missions 
 adopted in January 1891 : — 
 
 " Characteristics necessary to a Confession for The 
 " Church of Christ in Japan in this era of its history : 
 
 " I. It should be simple and brief. Men are con- 
 " stantly asking, What are the doctrines of your church ? 
 " They will not read a long document in reply. 
 
 " 2. It should be a Confession about which the 
 " whole church will rally, a Confession for pastor and 
 " people alike. 
 
 " 3. It should be irenic. The church in Japan is " face 
 " to face with Buddhism, Confucianism, Agnosticism, 
 " Rationalism and radical Unitarianism. Its Confession 
 " of Faith should proclaim the whole difference between 
 " these things and Christ. It should set forth the 
 " great truths of historical Christianity. But it should 
 
THE PRESBYTERIAN GROUP. 289 
 
 " not be a symbol of division among those who love 
 " and worship one Lord Jesus Christ." 
 
 Noteworthy in this connection is the response of 
 the Synod made a year or two later to an invitation 
 received from the General Assembly of the Presby- 
 terian Church of the United States of America to take 
 part " in the preparation of a short creed containing 
 " the essential articles of the Westminster Confession, 
 " to be used as the common creed of the Reformed 
 " Churches throughout the world holding the Presby- 
 " terian system." The response contained an expression 
 of respect and gratitude for " many kindnesses " receiv- 
 ed " through many years," but along with this a state- 
 ment of the conviction as held by the Synod that its 
 participation in such an effort would prove a hindrance 
 instead of a help, because of the markedly different 
 conditions under which it labors and for which it must 
 provide. Feeling that the purpose underlying the 
 invitation might be the drawing up of " a document 
 setting forth a differentiating system of Theology," 
 and not only " the truths necessary to a vital Christi- 
 anity," and that because of the peculiar array of forces 
 opposed to it, its role must be played in the latter and 
 not in the former direction, the Synod replied in the 
 negative. 
 
 It is further noteworthy that when an application was 
 made for admission to the Pan-Presbyterian Council in 
 1892, and was accompanied by a copy of the newly 
 adopted creed that the Council might be able to deter- 
 mine as to the eligibility of a church holding such a 
 standard, the Council by granting the application ipso 
 facto decided that the creed was " in harmony with the 
 Concensus of Reformed Confessions." 
 
290 SUPPLEMENTARY CHAPTER. 
 
 The standing in Presbytery and Synod which the 
 Constitution has accorded to missionaries is exactly the 
 same ecclesiastically as that of native members, except 
 that those who retain Presbyterial or Classical connection 
 at home are given associate membership only with all 
 the privileges of full members, however, excepting the 
 right to a vote. 
 
 In the conduct of Home Mission Work the church 
 and the missions had acted together for a number of 
 years through Synodical and Presbyterial committees, 
 the membership of which was equally divided between 
 foreigners and Japanese, although the funds were pro- 
 vided in the ratio of three to one. The missions con- 
 tinued the direct support of much work apart from that 
 which these committees were able to undertake, but on 
 very similar lines. It was hoped that the experience 
 thus begun would lead steadily in the direction of an 
 assumption by native agents, supported by native funds, 
 of the entire evangelistic work of the church. With 
 flagging interest, however, and diminishing receipts a 
 change became necessary, and the plan now followed 
 was adopted. This plan provides for a central Board as 
 before, but one that is in no wise connected with the 
 missions, except as missionaries who are also full mem- 
 bers of Presbytery and Synod may be elected to serve 
 upon it. Local committees consisting of both foreign 
 and Japanese members are continued in one or two of 
 the six Presbyteries ; but with these also the Board has 
 no direct relation. During the first year of its existence 
 — from the summer of 1895 — a total of over 1450 yen 
 ($ 750.) was received into the treasury, of which 1300 
 yen were contributed by Japanese churches and indivi- 
 duals. The work thus far undertaken is confined to 
 
'11 IE rRESHVJ'EKIAN GROUP. 29 1 
 
 places where the foundations had already been laid by 
 the missions, except in the case of Formosa, where in 
 one of the northern towns an evangelist has recently 
 been stationed on behalf of the Japanese residents. 
 This latter is looked upon as a prophecy of the time 
 when The Church of Christ in Japan will be no longer a 
 product but a sustaining agency of Foreign Missionary 
 effort. The time for this development, however, is still 
 far distant ; for the church is financially weak, and Japan 
 is itself yet very far from being a Christianized land. A 
 fair measure of self-support is a prerequisite of a church's 
 self-propagation, in the direction of Foreign Missions at 
 least ; and self-support in church and school in Japan 
 draws nearer its attainment only by slow degrees. The 
 churches all recognize this fact and many lament it, but 
 are powerless to secure its removal with the rapidity 
 desired by the Mission Boards of the West. Tiie pov- 
 erty of the average church member has not diminished 
 with the general rise in the cost of living since the close 
 of the war with China. The problem of self-support, 
 therefore, seeks its solution in a revival of vital interest 
 in faith and Christian living by those already baptized 
 and the wider evangelization of the masses that are still 
 outside the church. 
 
 It is important to inquire whether the fears have 
 been realized which many indulged, that the adop- 
 tion of a short creed would lead to laxity in faith 
 on the part of the ministry of the church. The answer 
 is that of such laxity there is thus far but little appreci- 
 able evidence. The tide of rationalism which flowed in 
 the earlier years of the decade appears to have been a 
 blessing in disguise by causing men to think out careful- 
 ly, and so make the more surely their own, the reasons 
 
292 SUPrivEMENTARY CHAPTER. 
 
 for the faith that was in them ; and now when an effort 
 is making to build a platform on which all Japanese 
 religionists may stand, not Christians only but Buddhists 
 and Confucianists also, the church as represented by its 
 men of leading influence stands widely aloof, true to the 
 purpose in mind when formulating its creed, irenic tow- 
 ard all who are worshipers of Christ as Lord and as 
 God, but radically hostile to the faith of all others. 
 
 A word should be said in reference to the periodical 
 and other literature which the missions and the church 
 have prepared during the last seven years. A number 
 of books, original or translated, have been issued, either 
 through the agency of the Tract Society or directly at 
 mission or Council expense, amongst them a Bible Dic- 
 tionary, several commentaries and works on Theology 
 or Apologetics or for devotional purposes, and a descrip- 
 tive catalogue of the whole, covering the time from the 
 beginning of mission work in Japan till the present, and 
 including some 120 volumes and half that number of 
 tracts. Of periodicals there is one in English, the Japan 
 Evangelist, which is issued monthly, chiefly for circula- 
 tion abroad. It is " undenominational," but owes its 
 origin (in 1893) and its maintenance to members of the 
 Council. The " Glad Tidings," a Japanese " Christian 
 Weekly," continues as formerly to reach a very large 
 number of readers (between three and four thousand) 
 of all denominations. And to it has lately been added 
 a paper similar in purpose and scope to " The Sunday 
 School Times." There is further the Fiikiiin Slninpo, 
 or Evangelist, which is a church weekly under solely 
 Japanese editorship and control. It was started in 
 1890 and was for a time aided substantially from 
 mis.' ion treasui'ies ; but it has been self-supporting 
 
'IHE rRESBYTERIAN GROUP. 293 
 
 since 1894. This paper has reached a circulation of 
 1200 copies. 
 
 To close this sketch as it was begun with a compari- 
 son : in the Council report for 1889 the hope was ex- 
 pressed that the remaining twelve years of the century- 
 would see an enlargement of the church proportionate 
 to that of the preceding eleven, which would bring the 
 number of communicants to 144000 ; and it is well 
 known that coincident with this hope in the minds of 
 many was the expectation that by 1900 the training as 
 well as the planting of the church would be accomplish- 
 ed so far as foreign Christian agencies were concerned. 
 It has been shown how far this hope is from realization 
 numerically, and the following quotation from the 
 report for the year 1896 reflects the opinion now com- 
 monly held as to what prospect there is for the remain- 
 ing years of the twelve from that and the other point 
 of view indicated : — " Neglect of the means of grace, 
 disregard of the Sabbath and lack of personal effort for 
 the conversion of neighbors and friends are the three 
 most serious defects of The Church of Christ in Japan." 
 " The present," therefore, on these and other accounts, 
 " is clearly not a time to raise a shout of victory. The 
 Lord in His providential leadings has pretty well re- 
 covered us of the unfortunate idea that the work in 
 Japan was almost done. But neither is it a time to 
 fold our hands in discouragement. * * * The unfailing 
 promises of God * * * call us to absolute confidence in 
 the final outcome. It has been said that it will take 
 sjDiritual dynamite to move the people. True, and the 
 work now being accomplished is like tunneling the rock 
 and storing the dynamite within it. When the Master 
 sees that the preparatory work has been sufficiently 
 
294 SUPPLEMENTARY CHAPTER. 
 
 done, we may look for that electric current of divine 
 power that will rend in pieces the heathenism and in- 
 fidelity of this land." 
 
 III. THE EPISCOPAEIAN GROUP.* 
 
 Nippon Sci Kokzuai. This title was adopted and the 
 canons and constitution of the Church were drawn up 
 at a synod of the English and American Bishops, the 
 Japanese and foreign clergy and Japanese and foreign 
 lay delegates at a synod held in Osaka in Februaiy 
 1887. Bishop Williams and Bishop Bickersteth were at 
 that time respectively Bishops of the American Church 
 Missions and the English Church Missions in Japan. 
 In 1889 Bishop Williams retired, after having exercised 
 his Episcopate for over 30 years, and the American 
 Bishopric remained vacant for four years. During part 
 of this time the American Mission was administered by 
 Dr. Hare, Bishop of South Dakota, who arrived in 
 Japan in the spring of the year 1891. 
 
 Shortly after his arrival the third synod of the 
 Church assembled for the second time at Osaka. In 
 his opening address the Chairman (Bishop Bickersteth) 
 reviewed the progress that had been made in the four 
 years that had elapsed since the first synod. " In the 
 year 1887," he said, "no Japanese member had been 
 admitted to the priesthood. Now of twelve Japanese 
 clergy, four are priests. TJien we represented a body of 
 less than 1 500 Christians, the interests of about 4,000 
 
 * This account of the work of the Episcopalian Churches has been kindly 
 furnished by the Rev. L. B. Cholmondeley, M. A. of the St. Andrew's Mission, 
 Tukj'o. 
 
THE p:piscopalian group. 295 
 
 are now commited to our care. The number of cate- 
 chists was then 51, now they are no. The number of 
 foreign missionaries was then 34, now it is 93." This 
 was a cheering retrospect and we shall notice further on 
 how this rate of progress was maintained. 
 
 During this year (1891) and the two succeeding ones 
 important negotiations were being carried on with the 
 Archbishop of Canterbury in England and the house of 
 Bishops in America with regard to the respective 
 jurisdictions of the English and American Bishops in 
 Japan and the delimitation of dioceses. In a joint me- 
 moranduni issued by Bishops Hare and Bickersteth a 
 territorial division was proposed, but care was taken to 
 shew that the proposed scheme was a provisional one 
 and that there was no intention of imposing a permanent 
 foreign Episcopate upon the Japanese. To quote from 
 the memorandum — " The English and American Bi- 
 shops are not regarded by the Japanese and should not 
 be regarded by us as having jurisdiction over dioceses 
 finally delimited, but rather as forerunners in the Epis- 
 copate of Japanese Bishops wlio will exercise juris- 
 diction over such permanently defined dioceses as the 
 expansion of the Japanese Church may in future de- 
 mand." 
 
 In June 1893 the Rev. John McKim, who had 
 already had many years of valuable experience as a 
 missionary in Japan was consecrated as Bishop Williams's 
 successor. 
 
 In the spring of the following year a special synod 
 Avas convened in Tokyo and the scheme of territorial 
 jurisdiction on the lines proposed in the memorandum 
 was accepted by a unanimous vote of the English, 
 American, Canadian and Japanese clergy and lay repre- 
 
296 SUPrr.EMENTARY CHAPTER. 
 
 sentatives. Thus a question that had given rise to long 
 protracted deliberations was eventually settled. Japan 
 was thus divided into six dioceses as follows. 
 
 ^. , r T^- To which Mission Name of present 
 
 Title of Diocese. u 1 ■ r^- u 
 
 belonging. Bishop. 
 
 North Tokyo. American. Bishop McKim. 
 
 South Tokyo. English. Bishop Bickersteth. 
 
 Kyoto. American. Bishop McKim. 
 
 Osaka. English. Bishop Awdry. 
 
 Kyushu. English. Bishop Evington. 
 
 Yezo. English. Bishop Fyson. 
 
 The division of the country into dioceses and three 
 appointments to new Bishoprics in the space of two 
 years is evidence that no time is being lost in perfecting 
 the framework of the Church. 
 
 Another important work which was being proceed- 
 ed with during these years was the Revision of the 
 Church Prayer Book. Apart from the manifest diffi- 
 culties of translation, a further difficulty to be dealt with 
 lay in the fact that, while in the main the same, certain 
 differences exist between the Prayer Books of the 
 American and English Churches, and over every one of 
 these points of difference, discussion was inevitable and 
 a settlement had to be come to. At the fourth synod, at 
 the close of 1893, the Revised Prayer Book was finally 
 accepted and it has this advantage that, being neither 
 an exact reproduction of the English nor yet of the 
 American book, it has a better claim to be regarded by 
 the Japanese as the Special Service Book of their own 
 Church. 
 
 While from the first it has been the declared policy 
 of the English and American Missions to create in 
 Japan a self-supporting and autonomous Church in full 
 
THE EPISCOPALIAN GROUP. 297 
 
 communion with, but free from the control of the 
 Church in their own countries, as a means to that end 
 and with a view of hastening it, they have not hesitated 
 to appeal for increasing funds and a larger staff of 
 workers. As that appeal has been responded to, so new 
 stations have been occupied and institutions of every 
 kind have been set on foot. The Church in Canada has 
 also been forward to join in the work and five priests 
 and a few lady workers are already in the field. 
 
 Not to mention the churches that have been built 
 and are in process of building, there are at the present 
 time two Divinity Schools in Toky5 and one in Osaka ; 
 educational institutions in various parts ; a Hospital in 
 Osaka ; Dispensaries in Tokyo and elsewhere ; a Home 
 for the Aged in Nagoya ; two orphanages in Tokyo ; 
 several Libraries ; and a Publishing House has been 
 opened in the Ginza in T6ky5 in the present year 
 (1896). 
 
 It would occupy too much space to speak of the 
 varying success of these several institutions. The Hos- 
 pital and Dispensaries never fail to present a gratifying 
 record of worl< done. The Schools on the other hand 
 are not unfrequently a source of anxiety. The experi- 
 ment of placing them more under the management of 
 the Japanese has not always proved for the truest 
 interest of the schools and, speaking generally, while 
 under the Japanese they are likely to become more 
 popular and their numbers to increase, the Christian 
 influence and the general tone have a tendency to lower. 
 
 The Divinity Schools are naturally as yet under the 
 immediate control of the foreign clergy. The students 
 as a rule are diligent and orderly but difficulties of 
 another kind beset them. In the first place it is hard 
 
298 SUrPLEIMKNTARY CHAPTER. 
 
 to get the stamp of student who is fitted by character 
 and social standing to become an efficient clergyman. 
 Where the selection is so limited the students have 
 mostly to be drawn from a comparatively low class ; 
 they are entirely dependent on the missionary societies 
 for their support and there is the temptation to them 
 to enter on a course of Theological study for the in- 
 direct benefits that will thereby accrue to them. In 
 the second place, when they have finished their course 
 and are sent out tentatively as catechists they may do 
 well for a while, but their spiritual energy often declines 
 and through disappointment or other causes they drift 
 away. The experiment of sending one or two of the 
 more promising students and at times some one of the 
 Japanese clergy to study in England or America has 
 been attended with gratifying results. 
 
 As was stated above, the Japanese clergy in 1S91 
 numbered twelve. Their number has since trebled. 
 For the most part they are earnest and hard working 
 and one or two among their number are men of con- 
 siderable ability. But here it must be confessed that 
 while for the most part they are fluent as preachers, in- 
 telligent in debate, good writers in magazines, lo}'al to 
 their Church and irreproachable in their lives, they do 
 not yet display the peculiar gifts necessary for pastoral 
 work. While they will preach zealously to a large 
 assembly of Christians or unbelievers, they are reluctant 
 to visit the homes of the people and diffident in dealing 
 with individual souls. Of course the office of a clergy- 
 man is not understood in Japan in the same way that it 
 is in England, and they have many difficulties to con- 
 tend against, but the fact remains that the Japanese 
 have not yet proved themselves to be what would be 
 
THP: EPISCOrATJAN GROUP. 299 
 
 termed in England efficient parish Priests and with few 
 exceptions congregations have not flourished which have 
 been placed directly under their care. 
 
 When we now take into consideration the extension 
 of the Episcopate, the large increase of the Japanese 
 clergy and the powerful reinforcements from abroad it 
 cannot be said that the work of evangelization has made 
 proportionate progress. If in 1S91 the number of 
 Christians was approximately 4000 the subsequent five 
 years have hardly seen this number doubled. The 
 converts too have been mostly among the lower classes 
 and a decided apathy, if not antipathy, towards Chris- 
 tianity has hindered, has sadly hindered, the work of 
 evangelization from penetrating the higher ranks of 
 society. Looking at some of the more recent reports, 
 encouraging accounts are given by the Japanese clergy 
 of the congregations in Trinity Cathedral, Tsukiji, and 
 St, Andrew's, Shiba, the headquarters respectively of the 
 American and English Missions in Tokyo. Of the for- 
 mer we are told " During the last year ending June 30 
 1896 we had 35 baptized and 40 confirmed. This made 
 the total of the communicants of the Cathedral 354 on 
 the list. The average attendance at Sunday morning 
 services was 215 ; the aggregate of the contributions 
 was about 400 yen. Of St. Andrew's we read that the 
 Baptisms during the year (1895) were 45 and, referring 
 to Christmas Day, the writer says we had 93 communi- 
 cants against 75 of the previous year and 262 attended 
 morning service." In judging of these figures it must 
 be remembered that the congregations in both these 
 Churches are largely recruited from the schools and the 
 households of foreign workers. Of another Church in 
 the city, in a report of the same year one of the foreign 
 
300 SUPPLEMENTARY CHAPTER. 
 
 clergy gives a less satisfactory account, " compared with 
 the previous years of my pastorate," he says, "the year 
 just past has been one of some discouragement. There 
 have been very few baptisms and no specially promising 
 catechumens ; but that which troubles me most is the 
 falling back into lukewarmness of some five of our com- 
 municants." 
 
 Turning now to the last volume of the Proceedings of 
 the Church Missionary Society published in 1896, very 
 little is told us of progress or otherwise of the work in 
 Osaka which is their chief station, but a cheering 
 report of the wor]< comes from Matsuye. From the 
 Southern Island, the missionaries stationed at Nagasaki 
 and Fukuoka tell of little or no progress ; on the other 
 hand the Society's Missionary at Kumamoto writes 
 that * the outlook is bright and the work more encour- 
 aging than for several years past.' From the Northern 
 Island the most cheering and the most interesting news 
 is that relating to the Ainu. The name of the Rev. J. 
 Batchelor is well known and the devotion with which 
 he has given his life to this poor remnant of the race 
 that were the original inhabitants of Japan. It is a joy 
 to read that the year 1895 has brought in rich fruits of 
 his labours. ' One hundred and two adults were bap- 
 tized by Mr. Batchelor during the year ' is the sentence 
 that in a few words records the good news. It is also a 
 joy to learn that he has been enabled to build two 
 churches for the Ainu and that he has now the aid of a 
 colleague the Rev. J. C. Niven. 
 
 Quotations from reports could be multiplied but it 
 will be enough to state that the general impression they 
 convey is that the missionaries feel that for a time at 
 least the tide is against them. Nor is this hard to ac- 
 
THE METHODIST GROUP. 30I 
 
 count for. The last few years we have been passing 
 through have witnessed the opening of the first Parlia- 
 ment, the Revision of the Treaties and the war with 
 China, and these have given an extraordinary stimulus 
 to the national spirit ; and the self-confidence that has 
 been begotten in the people has made them for the 
 time somewhat intolerant of the foreigner on whose 
 services they so largely depended in the past. The 
 times have been distracting and not favorable to Chris- 
 tianity. The Nippon Seikokwai has but shared the 
 experience of other Christian bodies. Her progress 
 has been slow, her hopes retarded. 
 
 If Christianity in Japan could free itself now from 
 foreign influence, it might gain perhaps a greater popu- 
 larity and be more widely accepted. But to allow 
 Christianity to spread as it will and take what shapes it 
 will is not the mission policy of the Churches of the 
 Anglo Communion. And her missionaries will not 
 hand over their Churches to the Japanese clergy nor 
 their dioceses to Japanese Bishops nor diminish their 
 forces while they believe that their presence is still 
 needful for the maintenance of the life and the guardian- 
 ship of the doctrines and the constitution of the Church 
 which they have been God's instruments in planting. 
 
 IV. THE METHODIST GROUP.* 
 
 " In 1889, these missions were earnestly and hopeful- 
 ly considering the Union of the five Methodisms in 
 Japan. Difficulties postponed the consummation so 
 
 • For this account the writer is indebted to the Rev. B. Chappell, of the 
 American Methodist Episcopal Mission, Tokyo 
 
302 SUPPLEMENTARY CHAPTER. 
 
 devoutly wished ; but, looking back from 1897, it is felt 
 that the postponement was providential. The desire 
 for corporate union still exists, but there is no haste. 
 The work of the different missions rarely overlaps and, 
 in the meantime, the unity of the Spirit is kept in the 
 bonds of peace and love. One advantage that the union 
 would have secured has been obtained. The Methodist 
 bodies have united in the support of a weekly church 
 paper, the Gokyd, (the Advocate). In 1888, the M. E. 
 church, the M. E. church, South, and the Canadian 
 Methodist Church united their forces in one Theologi- 
 cal School, at Aoyaraa, Tokyo. It is to be regretted 
 that this arrangement could not be continued, since the 
 same doctrines are taught by all. " The Methodist 
 Hymnal," containing more than 400 hymns, prepared 
 in 1895, is used by all the Methodist bodies in Japan, 
 and is another link to bind them toerether in one. 
 
 TJlc Methodist Episcopal CJultcJi. 
 
 Since 1889 there has not been a large increase in 
 the membership, but there has been an evident deepen- 
 ing of religious experience on the part of both members 
 and ministers. In trying times there has heen faithful- 
 ness to the Church's doctrines ; a growing evangelical 
 and evangelistic spirit. The chief movement toward 
 self-support has been the adoption of a plan, by which 
 the conference receives annually a " lump sum." That 
 which is hoped for is that, through the years, while the 
 work will grow, the " lump sum " received will grow less. 
 
 The Methodist Publishing House has removed to the 
 principal business street of Tokyo and greatly enlarged 
 
THE METHODIST EITSCOrAI. CHURCH. 303 
 
 the scope of its work. It publishes, in Japanese, Books, 
 tracts, and Sunday School Helps, and also has a book- 
 store well stocked with Methodist and general theologi- 
 cal literature. MicJii no Shiwori, (The Guide to the 
 Way) is a monthly magazine devoted to the promotion 
 of the higher Christian life. 
 
 Though the schools for young men have not been 
 so largely attended as formerly, yet the Church feels the 
 importance of maintaining in efficiency schools where 
 education permeated with Christian teaching may be 
 obtained. The schools for young ladies are usually full 
 to their utmost capacity. At the Aoyama Gakuin, 
 Tokyo, since 1889, brick dormitories have been built, 
 and an Industrial department organized where students 
 may, in part, support themselves by printing, sillc em- 
 broidery, or wood-carving. At the Aoyama Jo Gakuin, 
 Tokyo, the " Harrison Industrial Home " . has been 
 opened, and is patronized by the rich as well as the 
 poor. The school buildings for girls in Yokohama 
 were burned when nearly ready for occupancy, but are 
 now being rebuilt. The " ]3ickinson Memorial Kinder- 
 garten," in Hakodate, has been opened. The " Day 
 School " work, carried on by missionaries of the W. F. 
 M. S. is full of encouragement. In Tokyo alone there 
 are nearly 1000 scholars in their schools. 
 
 During the past seven years seven male, and twenty- 
 three female missionaries have joined the mission, 
 exclusive of the wives of missionaries, while the losses 
 from death and retirement have been six and eleven for 
 the two classes respectively. In 1S97, the Conference 
 of the M. E. Church in Japan consisted of 21 mission- 
 aries and 64 native ministers ; and the Woman's Con- 
 ference of 29 missionaries and 32 Bible Women. 
 
304 SUPPLEiMENTARY CHAPTER. 
 
 TJic jMcthodist Episcopal ChurcJi, South. 
 
 This Mission of the Inland Sea, for this territory 
 was definitely chosen from the outset, was inaugurated 
 by Bishop Wilson, September 24th 1886, at Kobe. 
 
 In 1889, the Japanese nation was in rapid transition. 
 With great desire for the ideas and improvements of 
 Western nations, and especially for the English lan- 
 guage, many listened patiently to the gospel story, but 
 not always with a definite or honest purpose to become 
 Christian disciples. Under these conditions, the Inland 
 Sea Mission had remarkable success gathering quickly a 
 nucleus of converts who have remained steadfast. But 
 when the reaction came, the progress of the first years 
 was checked, and the advance is still slow. 
 
 As part of a well-defined policy we note the follow- 
 ing : I . To look largely to native agency, praying the 
 Lord to build it up ; 2. To urge self-support upon the 
 native church from the outset ; 3. To take the aggres- 
 sive in every case when once called into action ; 4. To 
 seek a complete surrender of ourselves looking to the 
 Master to shape our work. 
 
 In 1888, a missionary was sent for the theological edu- 
 cation of men preparing for the ministry. Afterwards 
 this work was organized as the Biblical Department of 
 the Kzvansei Gakiiin (Western Japan Institute) at Kobe, 
 the other department being the Academic. This institu- 
 tion is well located and well equipped, its spirit being 
 distinctly evangelical and progressive. A girls' school, 
 with good buildings, has been established at Hiroshima, 
 and an Industrial and Bible training school at Kobe. 
 
 In 1892, the Mission was organized into an Annual 
 Conference. There were in 1897, three Presiding Elder's 
 
THE METHODIST GROUP. 305 
 
 Districts, with about 20 inissionaries, (not including 
 the wives of missionaries), and 12 Japanese preachers, 
 including- those " admitted on trial," With one excep- 
 tion, the houses of worship are inexpensive, small but 
 neat chapels. Many rented houses are still used as 
 chapels. 
 
 Rev. J. W. Lambuth died in 1892. After nearly 
 forty years toil in Asia, he sent to his church in America 
 this message : " I die at my post, send more men." In 
 1 891 Dr. W. R. Lambuth returned to America. He is 
 now one of the Secretaries of the Board of Foreign 
 Missions. Though the pcrsoncl is somewhat changed, 
 certain characteristics abide ; i. For Central Japan a 
 Providential call to stand firmly for evangelical Christia- 
 nity is clearly recognized ; 2. While giving a large co- 
 operating place to the Japanese side of the church, 
 there is a firm position respecting authority and ad- 
 ministration ; not lording it over the native Christians, 
 nor yet surrendering responsibility in the Church of God ; 
 3. With slight exceptions, harmonious co-operation has 
 been maintained between the missionary and native 
 workers ; 4. There is toward the other Methodist bodies 
 in Japan a cordial fraternity and expectation of ultimate 
 union. 
 
 The Canadian Hie t hod is t Mission. 
 
 The year 1889 marked an epoch in the history of 
 this Mission. An Annual Conference was organized, in 
 which the ordained Japanese Ministers with the same 
 number of laymen have equal voice and vote with the 
 
306 SUPPLEMENTARY CHAPTER. 
 
 missionaries in organizing and developing the churches. 
 By the opening of Kanazawa station a policy was in- 
 augurated aiming at the occupation of all strategic 
 points in Central Japan, in pursuance of which mission- 
 aries have since been stationed at Nagano, Fukui, 
 Toyama, and Niigata, and the work organized. A girls' 
 school was also opened in Kofu. 
 
 Through the indefatigable labours of Rev. C. S. Eby 
 D. D. an experiment in evangelism has been witnessed 
 since 1890 in the Central Tabernacle, Hongo, Tokyo, — 
 an institutional church, where on an average over 250 
 persons, mostly students, continue weekly to hear the 
 Gospel — a larger number than is reached by any other 
 single Christian agency in the Capital. 
 
 To promote self-support there is a scale of assessments 
 on churches requiring each to contribute according to 
 membership, no church being called self-supporting till 
 it raises Yen 25 a month, — a standard now attained by 
 the Azabu (Tokyo,) Shizuoka, and Kofu churches. The 
 Home Missionary Society raises an average of Yen 530 
 annually to support extra evangelists and assist weak 
 churches. A movement to secure the autonomy and 
 independence of the " Japan Methodist Church " was in 
 1894, by an overwhelming majority of the Conference, 
 voted premature. 
 
 The Theological Department of the Toyo Eiwa Gak- 
 ko has been thoroughly re-modelled and now includes 
 Greek and Hebrew : the Academic Departme isnt now 
 a " Middle School." Boys' schools have been establish- 
 ed in Shizuoka, Kanazawa, and Kofu. The Ladies 
 have opened orphanages and industrial schools in Azabu 
 and Kanazawa, and the " King's Daughters " in Azabu 
 carry on a Charity School. 
 
THE METHODIST GROUP. 307 
 
 The Methodist Protestant Mission. 
 
 The first work done by the Methodist Protestant 
 Church in Japan was largely educational, and was, up 
 to 1887, confined to Yokohama. In that year the Rev. 
 F. Klein began work in Nagoya, where in 1890, the 
 present Anglo-Japanese college was established. Other 
 buildings, including a church have been added. There 
 are several chapels in the city and surrounding country. 
 The President of the Conference, J. P. Richardson, 
 the faculty of the College and one other missionary are 
 located here. 
 
 In 1892, work was begun in Shizuoka. This is our 
 most prosperous field at present. A large portion of 
 territory has been covered and many chapels have been 
 opened in and near the city. 
 
 The first church, Yokohama has paid its Pastor's 
 salary and current expenses since March ist, 1896, thus 
 making a start in self-support. A prosperous work is 
 being carried on in North Yokohama and also in the 
 country districts. Land has been bought in the native 
 part of the city and a building for a night school work 
 will soon be erected. I. F. Smith, the Mission Treasur- 
 er is located here. 
 
 The Japan Mission conference of the Methodist 
 Protestant Church was organized in 1892 with complete 
 autonomy with the exception of the election of Presi- 
 dent, who is appointed by the Board of Foreign Mis- 
 sions, 
 
 The work of the Woman's Board is a great factor in 
 this Mission. The Girls' school at Yokohama is doing 
 a good work. The work of the Board in Nagoya, and 
 Shizuoka is also very successful. 
 
308 SUITLEMENTARV CHAPTER. 
 
 Missionaries and Japanese workers are laboring toge- 
 ther in harmony and the outlook is decidedly encourag- 
 ing — especially so in regard to evangelistic work, which 
 is being emphasized more than formerly. 
 
 TJic Evangelical Association of North America. 
 
 Since the year 1887 this mission has shown signs of 
 steady development and healthy growth. Its head- 
 quarters and its theological seminary are in Tokyo. 
 Previous to 1 890 there was but one station outside of the 
 capital, though tours had been made, both by mission- 
 aries and Japanese ministers, into the interior in various 
 directions with most encouraging results. These tours 
 opened the way for the establishment of regular fields of 
 labor in different parts of the country. At the begin- 
 ning of 1890 there were but three missionaries on the 
 ground all of whom resided in Tokyo. In the spring 
 of that year, however, the mission was reinforced by 
 the arrival of two families who also settled in Tokyo. 
 At the General Conference of the Association in 1891, 
 it was decided to organize the work in Japan as an 
 " Annual " Conference. This decision, however, was not 
 carried into effect until June 15th, 1893 when Bishop I. 
 I. Esber visited Japan for that purpose. A semi-month- 
 ly religious niagazine, the Ftiktiin no Tstikai, or tJie Gospel 
 Messenger, was established in 1892. There are fourteen 
 regularly organized churches under the charge of Japan- 
 ese pastors, besides four other less organized bodies of 
 Christians. The outlook is encouraging. 
 
THE BAPTIST GROUP. 309 
 
 V. THE IJAPTIST GROUP.* 
 
 The year 1889 marked the beginning- of a new policy 
 on the part of the American Baptist Mission with refe- 
 rence to its Japan Mission. Up to this year the Mission 
 had been but feebly supported. The strength of the 
 Society had gone to its Missions in other lands. During 
 1S89 however the Mission was augmented by the coming 
 of eleven new foreign workers and the opening of one 
 new station at Shimonoseki. The work in some of the 
 older stations naturally began to be enlarged, division of 
 labor brought more satisfactory results. This was seen 
 in several ways. Translation work received more atten- 
 tion and in 1892 a Church History was published and 
 a year later a Pastor's Hand-book while Bible revision 
 and much work in the line of smaller denominational 
 publications was undertaken. A Committee was also at 
 work for several years on a Hymn book which was final- 
 ly brought out in 1896 to take the place of the smaller 
 volume of Hymns that had been in use for some years. 
 
 In 1892 Missionaries were located in Osaka although 
 work had been carried on for some years from Kobe. 
 This completed a chain of stations held by the Mission 
 extending from Nemuro in the extreme north to Shimo- 
 noseki in the south of the main island. The new 
 strength that the Mission received from year to year 
 gave opportunity for the extension of country work and 
 several Missionaries gave their entire time to travel in 
 the country. In this way worlc was opened in many 
 country towns and villages where a few believers were 
 gathered as the nuclei of future churches. The distinc- 
 
 * For this account the writer is indebted to the Rev. J. L. Dearing, of the 
 American Baptist Mission, Yokohama. 
 
3IO SUPPLEMENTARY CHAPTER. 
 
 tive policy of the Mission previous to this period had 
 been evangelistic. The small equipment of the Mission 
 permitted but little else if there had been a desire to 
 carry on other kinds of work. From 1890, however, 
 while there was no less emphasis placed upon evange- 
 listic work, yet the strength of the Mission permitted 
 the opening of needed educational work. The Theolo- 
 gical Seminary which had been compelled to struggle 
 on without suitable accommodations and with a very 
 small teaching force entered upon a new life in 1893 
 with new buildings and Avith an adequate corps of 
 teachers. No work had been done for the education of 
 young men until 1895 when an Academy was opened in 
 Tokyo under the management of Prof. Clement with a 
 good corps of teachers both Foreign and Native. The 
 policy of the institution is self-supporting and Avhile 
 the school is not large it is yet filling an important 
 place in the work of Christian education. It is expect- 
 ed to be of value as a preparatory school for the Semi- 
 nary as well as in general educational work. 
 
 The work of female education has been regarded 
 as of great importance in this Mission. Previous to 
 1889 there were but two small girls' schools, one in 
 Tokyo and the other in Yokohama. Since that time 
 the school in Yokohama has grown to be one of the 
 largest girls' schools in Japan with an attendance of 
 over 100 most of whom are boarders. There have also 
 been established schools of a similar character in Sendai, 
 Himeji and Chofu, near Shimonoseki, all of which have 
 good buildings and are a joower for good in the Christian 
 education that they furnish for those who are to be the 
 future mothers of Japan, and who will have so much to 
 do in moulding the thought of the next generation. 
 
THE BAPTIST GROUP. 3II 
 
 The constant effort is to give a good Christian 
 Japanese education. English is taught as an accom- 
 plishment. Japanese studies are made to occupy a large 
 place in the school, while sewing, cooking, etiquette 
 and other things that a cultured Japanese lady should 
 know are not forgotten. Daily study of the Bible is 
 always insisted upon. The home influence is made 
 strong in the schools and its effect upon the minds of 
 the girls is easily seen. Besides these institutions there 
 are numerous day and evening schools where a good 
 work is being done towards extending Christian in- 
 fluences. Sunday schools in large numbers are conduct- 
 ed in all places where the Missionaries are able to work 
 and the establishment of such schools by the native 
 churches is encouraged. 
 
 At present there are 57 Missionaries connected with 
 the Mission in Japan. There are 19 organized churches 
 with over 80 out-stations where work is carried on with 
 regularity. The church membership numbered at the 
 end of 1895, 161 5. The native churches contributed 
 for church purposes over $ 1300. Mex. during the sam.e 
 year. 
 
 In 1889 the Baptist Southern Convention sent two 
 families to Japan to open work. After some time spent 
 in Kobe and Osaka a division was effected by which the 
 Missionaries of this Board were to take up work in the 
 Island of Kyushu which they did in 1891. The Mission 
 has been strengthened by the coming of two more 
 families while one has returned to America. Work has 
 been opened at important centres in this part of the 
 country and encouraging results have been realized. 
 The Mission is purely evangelistic, all the strength be- 
 ing given to preaching the Gospel and establishing 
 
312 SUPPI-EMENTARY CHAPTER. 
 
 churches. The fact that there are educational institu- 
 tions connected with the American Baptist Missionary- 
 Union which are open to this Mission, and that the two 
 missions work in perfect harmony, makes the opening 
 of independent work along these lines not seem so 
 necessary. A large field is covered from the stations of 
 Fukuoka and Kokura in the north to Nagasaki in the 
 south in each of which missionaries are at present 
 located. Baptist work in Japan is especially free from 
 tendency to New Theology or liberal teaching, such as 
 have fovmd such a strong following in some other 
 Missions. Scarcely one of the native preachers or evan- 
 gelists has shown any inclination to accept such views. 
 One reason for this is perhaps to be found in the fact 
 that the missionaries are unitedly conservative in their 
 views, no one holding so-called advanced views being 
 connected with the Mission. Another reason which is 
 thought by some to be a sufficient explanation is found 
 in the fact that liberty of conscience and the Bible as 
 the sole guide to faith and practice are fundamental 
 ideas inculcated by the Missionaries. 
 
 TJw CJiurcJi of Christ in Japan* 
 
 The Foreign Christian Missionary Association of 
 Cincinnati, Ohio sent to Japan in 1883 two missionary 
 families, which after a short stay in Yokohama, settled 
 in Akita near the north-western coast of Hondo. At 
 first the time of the missionaries was divided between 
 teaching and preaching, but eventually it seemed best 
 
 * For this account the writer is indebted to the Rev. C. E. Garst, of the 
 
 Mission of the " Church of Christ." 
 
THE BAPTIST GROUP. 313 
 
 to devote the main attention to preaching. New 
 stations were opened in Tsurugaoica and Yamagata in 
 the neighboring province on the south. In the year 
 1 888 it was decided to move the work to Tokyo as the 
 greatest centre of population and to follow the lines of 
 travel in disseminating the truth. Most of the mission- 
 aries are now in Tokyo, though Akita and Shizuoka 
 are both occupied as stations and a family will soon be 
 stationed in Fukushima. Appropriations have been 
 made for Bible Schools for both boys and girls, but it 
 has been decided not to build for the present, though a 
 small industrial Bible School has been established as 
 well as an industrial bakery. Besides those connected 
 with the Missionary Society, there are other workers 
 here and there who support themselves. The member- 
 ship of the churches is about 300. . 
 
 The earnest desire of the mission is to build non- 
 sectarian churches of Christ upon the model set forth 
 in the New Testament observing the ordinances as 
 they were delivered, baptism being immersion, and to 
 be administered only to those who believe that Christ 
 is God's Son. The Lord's supper is observed weekly, 
 in accordance with the custom of, the early Church. 
 " Christ was the creed of the early Church, a creed 
 which needed no revision, being the same yesterday, 
 to-day, and forever." The prayer of this church is that 
 " all Christians may be united in Christ as the centre of 
 authority, observing the ordinances as appointed by 
 Him, calling Bible things by Bible names, walking 
 together in love, and receiving the most precious gift of 
 the Holy Spirit." 
 
314 SUPPLEMENTARY CHAPTER. 
 
 VI. THE LIBERAL GROUP. 
 
 TJic Uuivc7-salists.^ 
 
 In October, 1889, the Universalist General Conven- 
 tion of America voted to establish a mission in Japan. 
 Steps were immediately taken to carry out this purpose, 
 and Rev. Geo. L, Perin of Boston was chosen to in- 
 augurate the movement, under whose able management 
 ample financial support was secured for a period of five 
 years. I. Wallace Gate, then a student in the Divinity 
 School of Tufts College, Mass. and Miss M. C. Schouler, 
 a teacher in the Boston public school were chosen as 
 Mr. Perin's associates. Additions have since been made 
 to this force by the appointment of Rev. Clarence E, 
 Rice of Utica, N. Y., in 1892, and of Rev. Edgar 
 Leavitt, of Santa Cruz, Gal. and Miss Catharine Osborn 
 of Avon, 111., in 1894. 
 
 The original missionary band landed in Japan April 
 22nd, 1890, and immediately began operations. The 
 first necessity of the work was the erection of a building 
 which should serve as a permanent centre for the 
 various enterprises of the mission. Accordingly in 
 September, 1890, land was purchased and preparations 
 made for the erection of the desired building at No. 
 5, Shichome, lidamachi, Kojimachiku, Tokyo. On 
 Christmas day of the same year this building was 
 dedicated with appropriate services. 
 
 The value of schools as auxiliaries to missionary 
 work was early recognized, and accordingly in the fall 
 
 • For this sketch the writer is indebted to the Rev. I. W. Gate, of the 
 Universalist Mission. 
 
THE UNIVERSALTSTS. 315 
 
 of 1890 a school was established at the mission centre 
 under the management of Mr. H. Hoshino. This 
 school, called the " Uchu Gakuin," has continued with 
 varying success till the present tim.e. It was organ- 
 ized in two departments : a Theological school and an 
 English school. The former, the outgrowth of the 
 necessity of having trained Japanese evangelists, has 
 had up to the present time an aggregate of 25 students, 
 seven of whom have been regularly graduated, while 
 three others are still studying or have entered into 
 practical work. 
 
 The English school, under the immediate supervi- 
 sion of Miss Schouler, was at first open to both sexes, 
 but later under the pressure of the necessity of 
 work in behalf of women it was changed to a girls' 
 school. On account of ill-health Miss Schouler was 
 obliged to leave Japan in 1893, and her work was con- 
 tinued for a time by Mrs. Gate. Meanwhile the mis- 
 sionaries became convinced of the great value of the 
 Christian Kindergarten as a missionary agency, and 
 therefore Miss Schouler's successor. Miss Osborn was 
 chosen with reference to that work. A Semi-Kinder- 
 garten School open to the poorer classes was organized 
 in the spring of 1895, which has continued till the 
 present with an average attendance of 35 pupils. The 
 advisability of providing helpful surroundings for those 
 who gave promise of future usefulness as missionary 
 workers led to the establishment of a Girls' Home in 
 connection with this school in April, 1896, also under 
 Miss Osborn 's supervision, who in all her work has been 
 ably and faithfully assisted by Miss Tame Imai. 
 
 In October, 1892, another Girls' School was estab- 
 lished in Shizuoka which has attained high rank among 
 
3l6 SUPPLEMENTARY CHAPTER. 
 
 the schools of the city. It has an attendance of 45 
 pupils. 
 
 Outposts have been established as follows : Shizuoka 
 in May, 1891, to which were added as branch missions, 
 Okitsu in 1893, and Fujieda in 1896; Osaka in April, 
 1892 and Sendai in July of the same year. In the 
 spring of 1893 a church in Shiba Tokyo, and another 
 in the village of Hoden, Chibaken were received by 
 transfer from the German Mission, In July, 1894, a 
 station was opened in Nagoya and in the following year 
 another at Fukuoka in Kyushu with branch stations a 
 year later at Wakamatsu and Moji. 
 
 In the belief that an understood basis of cooperation 
 would further the interests of the mission a very com- 
 plete form of organization was adopted in April, 1895, 
 and represents the basis on which the work is at 
 present conducted. 
 
 The Mission suffered a great loss by the return of 
 Dr. Perin to America in April, 1894. Great credit is 
 due him for his energetic labors in the establishment of 
 the mission and the tact and sympathy which charac- 
 terized his relations with the Japanese people. 
 
 The Mission has from the beginning been committed 
 to the policy of building up organized churches. Hence 
 the early establishment of a Theological School and 
 the opening of stations in various parts of the country. 
 In this the traditional methods have been followed. 
 In its endeavors to meet the spiritual needs of the 
 people it has also much in common with other mis- 
 sions. All Christians may well join hands in the 
 much needed work of emphasizing the idea of a 
 personal God, the inspiring of men with a personal 
 loyalty to Christ and in the encouragement of a spirit 
 
THE UNITARIANS. 317 
 
 of service in behalf of tlie church and the cause it 
 represents. But in addition to this the Universalist 
 Mission has a work peculiarly its own. It has set 
 before itself a unique and God-given work in the 
 proclamation of a clear and reasonable faith concerning 
 the future life, a faith which declares that God will 
 triumph in his purposes concerning man by bringing at 
 last all his lost sheep into the fold. 
 
 The Unitarians* 
 
 The mission of the American Unitarian Association 
 holds a unique place among the religious influences 
 operative in Japan. It was established in answer to 
 requests from some prominent Japanese, and is directed 
 by methods which give it a distinctive character. 
 During a large part of the decade between 1880-1890, 
 the Japanese people, actuated by a strong pro-foreign 
 zeal, seemed about to undergo a complete Western- 
 ization. There was then a rapidly increasing favor 
 shown to Christianity. Among an influential few, of 
 whom Fukuzawa Yukichi was leader (1884), a move- 
 ment was made for the acceptance by the nation of 
 the Christian religion. This movement was radically 
 significant although it was, in its origin, chiefly one of 
 practical politics. Soon afterwards, (1886) Yano Fumio, 
 who had been closely associated with Mr. Fukuzawa, 
 returning from a stay in England, set forth, in some 
 noteworthy newspaper articles Christianity as the only 
 means of moral salvation for his country. Mr. Yano 
 
 * The Rev. Clay MacCaulay has kindly written this sketch. 
 
31 8 SUPPLEMENTARY CHAPTER. 
 
 recommended Unitarianism as that form of Christianity 
 in which the essential Christianity is freed from super- 
 naturalism. Other active pviblic men at about the 
 same time had much to say in favor of Christianity in 
 rationalized forms. From these circles suggestions were 
 made to the American Unitarian Association to send 
 representatives to Japan to utilize the growing liberalism. 
 
 In compliance with these suggestions, Rev. Arthur 
 May Knapp was commissioned to Japan in 1887. Mr, 
 Knapp was cordially welcomed by many religious 
 liberals, and for more than a year occupied himself 
 with making known by lectures and correspondence, in 
 interviews and through the press, the message of the 
 Unitarians to the people of Japan. In 1889 Mr. Knapp 
 returned to the United States and in the autumn of the 
 same year came again to this country accompanied by 
 Rev. Clay MacCaulay, as colleague. At the same time 
 the Keiogijiku University of Tokyo received three 
 professors from America, Garrett Droppers, W. J. 
 Liscomb, and J. H. Wigmore, who had been also 
 appointed assistants in the Unitarian Mission. Rev. 
 H. W. Hawkes of England, in the winter of 1889-90, 
 associated himself with the mission as a volunteer 
 work-er. 
 
 The Mission was organized into three departments, 
 (i) Church Extension, (2) Publication and (3) Education. 
 The First Unitarian Church of Tokyo came into 
 existence in the spring of 1890, and numerous inland 
 agencies for promoting public lectures and the distri- 
 bution of Unitarian literature were arranged for ; a 
 inagazine " The Unitarian," now SJmkyo (Religion), 
 began its issues in the month of March ; courses of 
 lectures on Religious, Ethical and Social Science topics. 
 
THE UNITARIANS. 3I9 
 
 which developed in the next year into the Jiyu Shin 
 Gakko (School for Liberal Theology), and later became 
 the present Senshin Gakuin (School for Advanced 
 Learning) were begun. 
 
 In the winter of 1890-91, Mr. Knapp, on account of 
 failing health, resigned his position in the mission and 
 returned to America. Mr. Hawkes, not long after- 
 wards, went back to England to resume his work 
 there. In the spring of 1891, the vacancy caused by 
 Mr. Knapp's resignation was filled by the arrival from 
 the United States of Rev. William I. Lawrance. In 
 1892, Prof. Wigmore accepted a new professorship 
 in America and left Japan. In 1893, Prof. Liscomb 
 by reason of ill-health, returned to America, where he 
 died soon after reaching home. In 1894, Mr. Law- 
 rance, after severe illness, gave up his Japan work and 
 went back to America. At present, Mr. MacCauley, 
 aided by Prof. Droppers, remains in charge of the 
 mission. 
 
 But the decrease in the number of foreign workers 
 has not been followed by a decrease in the mission's 
 operations. A large staff of Japanese asistants conducts 
 the work much increased in scope and effectiveness. 
 The mission headquarters in Unity Hall, Shikoku- 
 machi, Shiba, Tokyo, is a commodious building erected 
 by the Unitarians of America and England. Here, 
 religious services in Japanese are held weekly ; rooms 
 are provided for the officers of the Japan Unitarian 
 Association ; also offices and store rooms for the work 
 of a Post office mission and the editing of the magazine, 
 SJiukyo. The Senshin Gakuin lecture courses conducted 
 by seven lecturers are held in Unity Hall through nine 
 months of each year. 
 
320 SUPPLEMENTARY CHAPTER. 
 
 The Unitarian Mission, however, is not easily classed 
 with the other missionary organizations of Christendom. 
 Its dominant purpose, as appears from its publications 
 and its way of working, is not the teaching of a fixed or 
 authoritative body of doctrine or the reproduction 
 among the Japanese of a specific system of ecclesiastical 
 organization and government. When the mission was 
 established its founders stated that its aim would be to 
 " Express the sympathy of the Unitarians of America 
 for progressive religious movements in Japan and give 
 all necessary information to the leaders of religious 
 thought and action in that country." In consequence 
 of this purpose, the workers in this mission have sought 
 to discover, to encourage and to co-operate with, any 
 Church, association, group of persons or with individuals 
 irrespective of form of religion, sect, or personal belief, 
 that might wish to know the most mature and advanced 
 thought of Christendom about any of the higher or 
 spiritual problems and interests of man. Churches and 
 associations distinctively " Unitarian " exist in Japan, 
 and much " Unitarian " literature is published and dis- 
 tributed, but the Unitarian Mission disclaims any 
 organic connection either in the origin or direction of 
 these organizations, and accompanies its publications 
 with no authoritative or prescriptive endorsement of 
 their contents. Rev. A. M. Knapp the first representative 
 in this country of the American Unitarian Association 
 declared that " the errand of Unitarianism to Japan is 
 based upon, the new familiar idea of the ' Sympathy of 
 Religions.' With the conviction that we are messen- 
 gers of distinctive and valuable truths which have not 
 here been emphasized, and that in return there is much 
 in your faith and life which to our harm we have not 
 
YOUNG MENS CHRISTIAN ASSOCIATION. 32I 
 
 emphasized — receive us not as theological propagandists 
 but as messengers of the new gosj^el of human brother- 
 hood in the religious life of mankind." Rev. H. W. 
 Hawkes described the Unitarian aim in Japan " to build 
 broader foundations than creed or sect ; to demonstrate 
 reason in religion, science in theology and all things in 
 God. This is grander than any denominational tri- 
 umph." Rev. W. I. Lawrance wrote that " our work in 
 Japan marks a new departure in missions." We " bear 
 the simple gospel of freedom, fellowship and character. 
 We not only aclcnowledge with frankness, but accept 
 with gratitude all that is true and uplifting in the faiths 
 already there. We hold up to them the pure theism 
 and the deep rooted optimism of Christianity. Our 
 method is based on the sympathy of religions." Rev. 
 Clay MacCauley has said, " Unitarianism has not come 
 to Japan to destroy but to fulfil. Unitarianism is here to 
 set men free, or rather to help the free minds of Japan 
 to set all minds free in spirit, and to hasten the coming 
 in the world, as far as may be, of the sublime empire of 
 love and righteousness which will at last make of hu- 
 manity a true brotherhood under the care of the infinite 
 and eternal God, our Father." 
 
 TJic Young Mens CJiristian Association.* 
 
 The first Japanese Young Men's Christian Association 
 appears to have been organized in Toky5, in i879.f 
 
 * J. T. Swift, Esq., Secretary for Japan of the International Committee of 
 Young Men's Christian Associations, (New York), has kindly furnished this 
 account of the work of that organization. 
 
 t Cf. page 98. 
 
322 SUPPLEMENTARY CHAPTER. 
 
 It is true that the young men whom President Clark- 
 won to Christ from amongst the students of the 
 Sapporo Agricultural College* early formed themselves 
 into a society, and that their organization, at least in 
 its connections with the students in Sapporo, has 
 always been referred to by the Japanese Christians as a 
 " Sei Nen Kwai " (Young Men's Christian Association), 
 thus perhaps anticipating by two or three years the 
 formation of the Tokyo Association ; but it is equally 
 true that the Society in the Northern Island never 
 exerted any appreciable influence in extending its 
 organization to other parts of the empire. 
 
 In considering the beginning of the Tokyo Young 
 Men's Christian Association and of the movement 
 which it inaugurated amongst the }-oung men of Japan, 
 it is instructive to note that it was preceded in time 
 at least by the " Tokyo Christian Association," an 
 organization of foreign residents, chiefly English and 
 Americans, engaged in Government and Missionary 
 service. This " Christian Association " was a society of 
 the type which in both England and America had 
 preceded and in some measure led up to the Young 
 Men's Christian Association. It was largely social in 
 its character, and had female as well as male members. 
 Amongst those who were prominently active in it was 
 Professor Walter Dixon, afterwards of Australia, but at 
 that time holding the chair of English Literature in 
 the Imperial University. It was organized in 1878 and 
 ceased to exist after two or three years. It may not 
 have given the suggestion of a Young Men's Christian 
 Association to the young men who founded the 
 
 * Cf. page 97. 
 
YOUNG MEN S CHRISTIAN ASSOCIA'JION. 323 
 
 " Kirisutokyo Sei Nen Kwai," but still its meetings 
 had been held near to their place of organization, many 
 of its members were their friends and finally upon its 
 dissolution it gave over to them a valuable reference 
 library of 500 volumes, to the possession of which the 
 importance and stability of their Association in its early 
 years was largely due. 
 
 The early records of this first Japanese Young Men's 
 Christian Association are missing, but it is said to have 
 held its first meeting in 1879, in Shinsakanacho Ginza, 
 in a house where Mr. Tamura was holding evangelistic 
 meetings. The chief promoters were Messrs Ibuka, 
 Kozak-i, Tamura, and Uemura, all of whom have since 
 become prominent in the Christian ministry. Their 
 work seems to have been confined to enterprises requir- 
 ing the united efforts of the different Churches and 
 denominations represented in their membership. They 
 conducted large Evangelistic meetings, held members' 
 meetings for religious and philosophical discussions, 
 published at intervals the first numbers of the Rikugo 
 Zasshi,* and circulated the books of their library. In 
 this way the Association served as a centre for the 
 Japanese side of the Protestant Christian life of the 
 Capital, but until its reorganization its working member- 
 ship was almost wholly clerical. 
 
 In other parts of the empire like Associations were 
 soon formed. They were not carefully organized and 
 had no other bond of union than their Christian 
 character and their common use of the name . " Sei 
 Nen Kwai." In many cases they were strictly the 
 Young People's Societies of the churches with which 
 
 * Cf. p. qS. 
 
324 SUPPI-EMENTARY CHAPTER. 
 
 they, in the i^reat majority of cases, were severally 
 connected.* The oriental character of the nation 
 naturally discouraged the participation of young Avomen 
 in the movement and thus the Sei Nen Kwai of Japan 
 came to be recognized both at home and abroad as 
 Young Men's Christian Associations. It Avas this report 
 of them that led Mr. Swift to come to Japan in 1888. 
 They were then stated to number about 200 and that 
 estimate seems conservative as nearly every one of the 
 Protestant Churches at that time had its " Sei Nen 
 Kwai." 
 
 More closely resembling the TokyS Young Men's 
 Christian Association, was the Association in Osaka, 
 which in 1886 had erected a large hall, the joint gift of 
 friends of the Young Men's Christian Association in 
 England, Australia and the United States. This build- 
 ing having a capacity of 1700 persons, has been 
 an important aid to the evangelistic w^ork of the 
 Osaka churches, but the shape of the structure which 
 was designed to furnish merely one large auditorium, 
 has not tended to help forward the development of 
 Association A\-ork as that is commonly understood. 
 
 The participation of the American Associations in 
 this work came about in the following way : Mr. J. T. 
 Swift, then General Secretary of the Association in 
 Orange, N. J., early in 1887 applied to the American 
 International Committee of Young Men's Christian 
 Associations to be sent to Japan as their representative. 
 His application set forth a conviction that the experi- 
 ence of the Young Men's Christian Associations of 
 
 * When the Rev. F. E. Clark D.D. visited Japan in 1S93 man)- of these 
 societies became connected with the Young People's Society of Christian 
 Endeavor. 
 
England and Anierica should be placed clearly before 
 the young Associations in Japan, that they might 
 thereby be led to avoid the mistakes which had charac- 
 terized the first years of Association work in other 
 lands, and by a clear recognition of the principle that 
 the Association must be not a competitor with the 
 Church but rather its servant, make the only ultimate 
 purpose of its existence the leading of unbelieving 
 young men to baptism and chui'ch membership. This 
 application was rejected by the Committee. 
 
 In the same year, dui'ing the sessions of the Student 
 Summer School at Northfield, Mr. Moody received 
 from Rev. J. L. Amerman, D.D., Rev. J. H. DeForest, 
 D.D., W. N. Whitney, Esq. M. U. and others a peti- 
 tion urging that he use his influence to persuade 
 Christian college graduates to come to Japan as 
 candidates for positions in Government schools. This 
 petition was handed by Mr. Moody to Mr. Morse, the 
 General Secretary of the International Committee. Mr. 
 Morse, in turn, sought the counsel of the Secretaries of 
 the various mission Boards, who advised that the worlc 
 should not be undertaken by the Committee. But the 
 Boards themselves were unable to undertake it, and 
 so in order to improve what seemed an important 
 opi^ortunity for the evangelization of the student class 
 in Japan a compromise was effected by the organization 
 of the Foreign Educational Committee, which was com- 
 posed of the Secretaries of most of the Mission Boards 
 having offices in New York City, together with Mr. 
 Morse, representing the Young Men's Christian Associ- 
 ations, and one or two wealthy laymen. This Com- 
 mittee began operations in 1887 and up to 1895 
 had sent to Japan fifteen men from nine different 
 
326 SUPPLEMENTARY CHAPTER. 
 
 Universities and Colleges in the United States and 
 Canada : in their church affiliations they represented 
 seven denominations. In Japan these young men 
 taught in thirteen government schools and colleges 
 besides rendering from time to time special service as 
 instructors in seven different Mission schools. Their 
 Avork was under the supervision of an interdenomi- 
 national committee of missionaries under the chairman- 
 ship of the Rev. J. L. Amerman D.D., and was by 
 them adjudged to be fruitful of much good. In several 
 places persistent opposition to inission work was over- 
 come and new towns were opened as mission stations 
 through the quiet influence of these Christian young 
 men in government employ. Much Bible work was 
 done by them amongst the students themselves. 
 
 These teachers received only their travelling expenses 
 to Japan and were pledged to a three years' term of 
 service. The opposition to things foreign which began 
 in 1890 reduced the demand for more teachers of 
 English, but there still remain in Japan six of the 
 entire number, three of whom have become members of 
 missions, and two — Professor Frank Muller, D. Sc, 
 and Professor C. M. Bradbury, Ph. D. — continue in 
 government service. 
 
 The work of this Foreign Educational Committee 
 has been described at length both on account of the 
 interest attaching to the movement itself, and also 
 because it makes plain the fact that the Young Men's 
 Christian Association did not push itself unbidden into 
 the mission field : on the contrary, although the men 
 serving under the Foreign Educational Committee 
 were in each case sought out by the College Secretaries 
 of the International Committee, and though that 
 
YOUNG men's christian ASSOCIATION. 327 
 
 Committee in every instance raised all the money 
 necessary to place them on the field, it was content 
 to do the whole in the name of the Committee 
 which virtually represented the various mission Boards 
 interested in it. One of these teachers, Mr. Swift 
 arrived in Japan in February 18S8, and was stationed 
 by the Foreign Educational Committee's Advisory 
 Committee in Tokyo to act as its Secretary. And it 
 was not until a year later that, upon the advice of 
 prominent missionaries and Japanese clergymen, the 
 International Committee decided to appoint him its 
 Secretary for Japan and so to begin its first work in a 
 foreign mission land. 
 
 The introduction of Association work into the 
 schools and colleges of Japan may properly be said 
 to have begun in the autumn of 1888. The condition 
 of the Christian students in the non-Christian schools 
 prompted the step. Their state of isolation and dis- 
 couragement in the face of the constant opposition of 
 their unbelieving comrades, was clearly shown by a 
 meeting held in the Tsukiya Bashi (Toky5) Presbyterian 
 church (Rev. N. Tamura, pastor) in October of that 
 year. The chief promoter of this meeting was Mr. 
 Naojiro Murakami, a graduate of the Doshisha and 
 then a student in the First Higher Middle College, and 
 its object was the formation of a College Association 
 amongst the students of the three Government Colleges 
 in Tokyo, viz : — the Imperial University, the First 
 Higher Middle College and the Higher Commercial 
 College, but the number of Christian students in all of 
 these colleges together was thought to be so small as 
 to render the organization of even a joint Association 
 hardly practicable. To the surprise of all nearly thirty 
 
328 SUPPLEMENTARY CHAPTER. 
 
 young men were present, and in their speeches it was 
 many times repeated that they, coming from many 
 different parts of the Empire, had each felt that he was 
 standing alone, the only Christian amongst hundreds of 
 unbelievers. As a result of that meeting not one but 
 three College Associations were formed, beginning a 
 movement which now touches most of the Government 
 and Mission schools of tlie Empire. 
 
 In 1889 Mr. L. D. Wishard, until then the Senior 
 College Secretary of the American International Com- 
 mittee, spent nine months in Japan as representative of 
 the Central International Committee (Geneva, Switzer- 
 land).* He visited and advised with the young men 
 teaching under the Foreign Educational Committee, 
 held large and successful evangelistic meetings in 
 nearly all of the educational centers, organized College 
 Associations and sought from missionaries the opinions 
 and counsels which shaped the coui'se of the American 
 International Committee in the appointment of their 
 Secretary for Japan. Mr. Wishard also established the 
 Students' Christian Summer School, patterned after 
 Mr. Moody's Summer School at Northfield. The first 
 Session was held at the Doshisha early in July 1889, 
 Mr. Wishard being President. The sessions have been 
 continued yearly, the average attendance being about 
 four hundred, and it has undoubtedly exerted a strong 
 influence, being the one yearly gathering open to all 
 students. Unfortunately, however, it has gradually 
 departed from the type of gathering properly known as 
 Christian Students' Summer Schools and has assumed 
 more of the character of a Chautauqua, much time 
 
 * Cf. p. 146. 
 
VOUNC; MEN S CHRISTIAN ASSOCIATION. 329 
 
 being given to the presentation of philosophical and 
 scientific themes. This is perhaps due to the fact that 
 its management has been in the hands of a committee 
 elected entirely anew each year fi'om the undergraduates 
 of the schools interested. For this reason it is respon- 
 sible to no Christian body and though by many con- 
 sidered as an enterprise of the Young Men's Christian 
 Association it is not such : it has in fact, repeatedly 
 refused to acknowledge any such relationship, or even 
 to admit the presentation of Association work at its 
 meetings. 
 
 In 1890 the International Committee sent to Japan 
 a second representative, Mr. R. S. Miller, a graduate of 
 Cornell University and for some tinie General Secretary 
 of the Cornell University Young Men's Christian As- 
 sociation. 
 
 In the same year Mr. Seijiro Niwa, a gi'acluate of the 
 Doshisha, was chosen General Secretary of the Tokyo 
 Association. This Association, the early history of 
 which has been given above, was gradually reorganized 
 during the years 1 889-1 891 and its management placed 
 in the hands of a Board of Directors elected under a 
 constitution based upon " the Evangelical Test of 
 Active Membership." All the members of this Board 
 are Japanese laymen, its first president being the Hon. 
 Taizo Miyoshi, President of the Supreme Court, In 
 1897, he was succeeded in the presidency of the Associ- 
 ation by Captain R. Serata, I. J. N. The property of 
 the Association is held by a Board of Trustees all of 
 whom are Japanese gentlemen, a majority of their 
 number being pastors of churches in Tolvyo. The 
 Association building is located in " Kanda," the district 
 of Tolvyo most frequented by young men from the 
 
330 SUPPLEMENTARY CHAPTER. 
 
 provinces, — a class at once most promising and most 
 tempted. The Association's Report for 1895 shows a 
 membership of 372, an enrohiient of 122 in the evening 
 classes, 23 young men in the boarding-house and a total 
 attendance of 6,120 at the young men's meetings con- 
 ducted by the evangelist, Mr. K. Matsumura. In 
 addition, a reading-room, library, attractive parlours, 
 social n:ieetings and lectures on popular subjects are 
 maintained. A nmagazine, the " Kirisutokyo Sei Nen " 
 (The Christian Young Man) has a monthly circulation 
 of 520 copies. An interesting testimonial to the effect 
 of this work was given by President Oshilcawa of the 
 Tohoku Gakuin who in the autumn of 1896 baptized in 
 the towns about Sendai,two hundred miles from Tokyo, 
 a number of }'oung men who in reply to his question, 
 stated that their first inclinations to a Christian life 
 were received in the rooms of the TokyS Association. 
 On account of this quasi national character, both in 
 respect of the class of young men amongst whom it 
 works and of the results following from it, the Inter- 
 national Committee has been led to make it the only 
 exception to the general rule that the Committee's 
 Secretaries should exert themselves to develop Associ- 
 ations which from the first should be self-supporting. 
 The sum granted yearly for this purpose — in 1S96, 
 $500. (Gold) — is being steadily diminished. The 
 enforcement of this policy of self-support hinders the 
 development of the Associations in other places. Of 
 these latter the most prominent are those in Osaka, 
 Yokohama, Nagoya, Wakayama, and Tamba. Some 
 forty others are in more or less regular correspondence 
 with the Tokyo Association. 
 
 In the winter of 1896-7, the College Association 
 
YOUNG MENS CHRISTIAN ASSOCIATION. 33I 
 
 work received a new impetus from the visit of Mr. 
 J. R. Mott, Secretary of the World's Student Christian 
 Federation, and formerly College Secretary of the 
 American International Committee. Mr. Mott visited 
 nearly all of the important educational centers between 
 Nagasaki and Sendai, spealcing to the students of at 
 least forty schools. His evangelistic meetings for 
 students were the largest of the kind ever held in 
 Japan. His visit was also fruitful in strengthening the 
 eleven College Associations and in organizing others so 
 that the total number is now thirty-one. Of these, 
 twenty-five met in a Convention on January 18-19, 
 1897, and formed the Student Young Men's Christian 
 Association Union of Japan. The Central or Perma- 
 nent Committee of this Union is composed, one-third of 
 representatives of Government Schools, one-third of 
 Presidents of Mission Schools and one-third of foreign 
 missionaries. The Constitution framed by the Con- 
 vention was strongly conservative. The Japanese 
 Union has recently become a branch of the World's 
 Student Christian Federation, being represented in 
 tliat Union by the Rev. Y. Honda and Rev. M, 
 Oshikawa, as Corresponding Members, and by its 
 Chairman, the Rev, K. Ibuka, M.A., as delegate to the 
 P^ederation's Convention at Northfield in July 1897. 
 
 In 1 888 a friend in the United States gave $25,000. 
 (Gold) towards the erection of an Association building 
 in Tokyo. In 1889 the sum was increased by subscrip- 
 tions making the total $60,000. Of this sum $50,000. 
 was to provide a building and a building-sustention 
 fund for the Tokyo Association, and $10,000. for like 
 purposes for the joint use of the Associations in the 
 Imperial University and the Higher Middle College, 
 
332 SUPPr>EMENTARY CHAPTER. 
 
 Tokyo. The former building was completed in May 
 1894: the latter has, because of certain complications, 
 not yet been begun. In 1893, through the efforts of 
 Professor Theodore W. Gulick of the Government's 
 Higher Middle College in Kyoto, a sum of two thou- 
 sand dollars Avas secured and a building erected for the 
 Association composed of students in that institution. 
 
 In conclusion it should be stated that the Japanese 
 Associations are entirely independent of any foreign 
 body, but every effort has been made in both city and 
 college work to bind them close to those Japanese 
 churches which accept the Lord Jesus Christ as divine 
 and as the only Saviour, and the Holy Scriptures as 
 the only infallible rule of faith and life. Fi'om the 
 very nature of the work the burden of it has been borne 
 by the Japanese Christians. Whatever advantage may 
 have resulted from the efforts of the International 
 Committee's representatives has in great part been 
 due to the constant and sympathetic counsel of the 
 missionaries, who personally and through an Advisory 
 Committee have given them the help of their riper 
 experience and maturer judgment. 
 
 3. The work of the Bible and 
 Tract Societies. 
 
 TJic Bible Societies.^ 
 
 Previous to the year 1890 the work of Bible circula- 
 tion in Japan was carried on by three separate agencies 
 
 * For this account of the work of the Bible Societies' Committee, I am 
 indebted to the Rev. Henry Loomis, Agent of the American Bible Society 
 in Japan. 
 
'rilE BIE1,E SOCIETIES. 333 
 
 representing the National Bible Society of Scotland, the 
 British and Foreign Bible Society and the American 
 Bible Society. It was plainly evident that the presence 
 of three agencies working independently in so small a 
 field led to much rivalry and many evil practices on 
 the part of the Bible sellers, besides occasioning a 
 considerable waste of money. Therefore a plan was 
 formulated in the early part of 1890 for a consolidation 
 of the whole work under a joint committee consisting 
 of an equal number of British and American represent- 
 atives. The number of agents was also reduced to two, 
 the British Societies being represented by Mr. George 
 Braithwaite and the American Bible Society by the 
 Rev. Henry Loomis. 
 
 The arrangement for the united work went into 
 operation on the 1st of July 1890. New methods were 
 instituted and tried for a while but experience has 
 shown that a system of colportage which made the 
 compensation dependent upon the efficiency of the men, 
 and also permitted the sale of other books in connec- 
 tion with the Scriptures, is the most efficient as well 
 as the most economical. The plan of union has worked 
 harmoniously and successfully. By dividing the work- 
 between the two agents the highest efficiency as well 
 as economy is secured. 
 
 During the period since 1890, the sales have not 
 equalled those of former years. Owing to various 
 causes the demand for Scriptures has not been as large 
 as in former years, and yet the work has gone on with 
 results that have shown its importance and necessity as 
 one of the great agencies in the Christianization of 
 Japan, One interesting fact is that all the work of 
 publication is done by a Christian firm in a very satis- 
 
334 SUPPLEMENTARY CHAPTER. 
 
 factory manner. By this means also the various edi- 
 tions can be produced in all varieties of style at a cost 
 much less than in England or in America. 
 
 Recently an edition of the Gospel of Luke has been 
 printed in point characters for the use of the blind ; 
 and it will no doubt be very useful to that large and 
 unfortunate class which needs so much the comfort 
 that the Gospel alone can give. The recent war 
 between Japan and China was the occasion of the 
 exhibition of a confidence in the value and teachings 
 of the Bible on the part of the army and navy officials 
 which was as remarlxable as it was gratif}nng. Upon 
 application to the War Department permission was 
 freely given to distribute copies of the Gospels to all 
 the soldiers. Similar privileges were also granted in 
 the Navy. To the surprise of those engaged in the 
 work, the officers have very generally shown a readiness 
 to facilitate the distribution, and in many cases have 
 been very active and helpful. By permission of the 
 proper authorities Scripture distribution was also 
 carried on among the prisoners of war and in the 
 hospitals. Among the sick and wounded the Scriptures 
 were especially welcome, and were evidently helpful 
 to the spread of Christianity. This work has been 
 continued since in most of the military hospitals, and 
 has been the means of reaching many that were other- 
 wise inaccessible. The total distribution to the Army 
 and Navy reached an aggregate of about 125,000 copies. 
 As the soldiers afterwards returned to their homes many 
 of them have aroused an interest in the study of the 
 Bible and in Christianity among their relatives and 
 friends, and thus in an unexpected way the war has 
 helped to spread Christianity in China and Japan. 
 
THI-: EIULE SOCIETIES. 335 
 
 But the most important fact in connection with this 
 particular work was the official recognition of Chris- 
 tianity on the part of the Japanese Government. 
 Hitherto it has been merely tolerated ; and of late 
 years there has been a very general feeling of antago- 
 nism towards Christianity because it was thought by 
 some to teach doctrines in conflict with the Japanese 
 idea of loyalty. But hereafter it is not lilcely to be urged 
 against the Bible that it is a dangerous book, because 
 the Government has approved of, and encouraged its 
 circulation. 
 
 Since the union of the Societies in 1890 the circula- 
 tion has been as follows, 
 
 Copies. 
 vSold. Donated. 
 
 From July ist i8go to December 31st i8gi 81,453 1,717 
 
 „ January „ 1892 ,, „ „ 1892 37,090 6,826 
 
 „ 1893 „ „ „ 1893 35,605 40,615 
 
 „ 1894 ,, „ „ 1894 94,158 19,781 
 
 „ 1S95 „ „ „ 1895 128,187 129,391 
 
 „ i8g6 „ „ ,, iSg5 88,022 12,434 
 
 Total 464,515 210,764 
 
 At the suggestion of one of the officials portions of the 
 Scriptures have been distributed among the policemen 
 and prostitutes of Toky5 and Yokohama. In the 
 former case there has been much encouragement, and a 
 special mission has been organized for their benefit. 
 In the latter case it is difficult to decide how much 
 good has been accomplished. 
 
 In the cities of Yokohama, Nagoya and Sendai 
 personal visitation has been made from house to iiouse 
 and a copy of one of the Gospels given at each place 
 where it was found to be acceptable. It was a surprise 
 to those engaged in this work to find so many who 
 were ready to receive some portion of the Word of God. 
 
336 SUPPLEMENTARY CPIAPTER, 
 
 Copies of the Testament have also been supplied to 
 many of the physicians and post-masters in the country, 
 as also to the station-masters on the various railway lines. 
 Much has also been done in supplying Scriptures to the 
 convicts in the prisons of Japan and among those in 
 the Northern part of the country a very hopeful interest 
 has been awakened in connection with Bible distribu- 
 tion and Christian work. 
 
 The Tract Societies. 
 
 In 1890 arrangements were made for uniting the 
 work in Japan of the American Tract Society and that 
 of the London Religious Tract Society, under the care 
 of a Committee of American and British Missionaries, 
 which is st}'led TJie Tract Societies Committee. The 
 effect has been to increase very greatly the extent of 
 the work and also to secure more efficient care in the 
 preparation of the books published. This committee 
 does not employ colporteurs. It is for the most part a 
 publishing Societ}-, though it makes small grants of 
 certain of its minor publications to those who wish to 
 distribute them. 
 
 The Statistics for the past year are given in the 
 following extract from the last Annual Report : — 
 
 Free Grants. 
 
 During the year, 259 Christian workers have received 
 the usual annual grant making the total of 141,389 copies 
 bearing cash value of $1382.43. In addition, 498 vols, 
 of Books have been donated as special grants of the value 
 $129.39. Total Books and Tracts given as free Grants 
 141,887. The total cash value of which $151 1.82. 
 
THE TRACT SOCIETIES. 337 
 
 Sales. 
 
 COPIES VALUE. 
 
 Books 4-909 1,362.14 
 
 Tracts 319,117 2,408.42 
 
 324,026 3>770-56 
 
 These figures show that the work has been successful 
 even beyond that of last year, a year of more than ordi- 
 nary prosperity owing to some peculiar conditions. A 
 comparison of the Free grants also shows an advance 
 by a decrease. 
 
 COPIES. 
 
 Total Grants for 1895 were 153,030 
 
 „ „ ,, 1896 were 141,887 
 
 , Decrease ii,i43 
 
 Total Sales 1895 were 287,830 
 
 „ ,, 1896 were 324,026 
 
 Taking these figures by way of comparison, we find 
 the following satisfactory issue, viz., a decrease in 1896 
 of 11,143 copies as compared with the grants of the 
 previous year, and an increase in the sales of 36,196. 
 Thus for the first time in the history of the work the 
 sales have been more than double the grants. 
 
 This work of the Tract Societies' Committee, impor- 
 tant though it is, must not be supposed to represent the 
 whole of the religious literature apart from the Scrip- 
 tures, now circulated in Japan. While no other or- 
 ganization can compare with the Committee as regards 
 the number of books and tracts sold, nearly every 
 mission has its publishing agency, and these in the 
 aggregate, probably issue many more books than the 
 Committee. Private companies also publish Christian 
 books, some of which have a large circulation. The 
 
338 SUPPLEMENTARY CHAPTER. 
 
 total volume of literature which flows out from these 
 various sources is already immense and must exert an 
 ever increasing influence upon the thought of the 
 nation. 
 
 4. *TiiE Scripture Union. 
 
 tThe Scripture Union, or iScis/w no Tonio, as it is 
 called in Japanese which was begun in 1882, continues 
 to work with unabated vigor, arousing with its course 
 of Bible readings an interest in the Holy Scriptures in 
 the hearts of many and encouraging a daily prayerful 
 study of the Bible. At the present time (1897) it has 
 over 11,000 members who have all agreed to read the 
 daily portions regularly during the year. Probably 
 some 10,000 others follow the same daily readings 
 though their names are not down on the roll of 
 members. 
 
 The members include men and women of all ages, 
 ranks and stations. About one half are members of 
 different churches, the others being mostly students 
 between the ages of 16 and 30, with quite a sprinkling 
 of teachers in the primary and middle schools, a few 
 soldiers, railway, post and telegraph employees and 
 policemen, some priests and doctors, and about forty 
 blind members. There are also over 500 readers 
 among the prisoners in the Northern island of Yezo. 
 
 * This account of the work of the vScripture Union has been kindly- 
 furnished by Dr. W. N. Whitney of Tokyo, 
 t Cf p. 227. 
 \ Seisho iw To>no means Friends of the Bible. 
 
THE SCRIPTURE UNION. 339 
 
 Each member pays an annual fee of five sen, in return 
 for which he receives a card of membership and a 
 copy of the Reading List. This list varies each year, 
 but always contains a course of readings in the New 
 Testament and Psalms, specially arranged for teaching 
 simple Bible truth. Suggestions as to how to read the 
 Scriptures and advice in regard to self-examination are 
 also given. The readings follow those of the Children's 
 Scripture Union in England in so far as they occur in 
 the New Testament and Psalms. Comparatively few 
 have as yet the whole Bible but for those who possess 
 copies, a supplemental list of readings in the Old Testa- 
 ment has been added. The blind members also have a 
 special list as only the Gospels are as yet published in 
 a form that they can read. 
 
 When there are over ten members in one place, they 
 may appoint one of their number to act as their Secre- 
 tary. There are now 450 such secretaries. The members 
 are scattered in more than 800 different places through- 
 out the empire from the Kuriles to Formosa, as also in 
 foreign lands. Many of them are in localities where 
 there are no Christian churches, outside the path of 
 travelling evangelists. In many places they hold annual 
 meetings, in others, monthly or even weekly meetings 
 are held by them for the study of the Bible and to 
 arouse a wider interest in its teachings. A travelling 
 secretary, supported by friends of the Union in America, 
 visits the principal branches from time to time. 
 
 The cost of publishing the Reading Lists and the 
 necessary office expenses have heretofore been nearly 
 met by the annual fee of five S€7i paid by each member, 
 which however is to be increased next year to 8 or 
 10 sen. 
 
340 SUPPI>EMENTARY CHAPTER. 
 
 In addition to the " *Magazine " which now has a 
 monthly circulation of about 1300 copies, the Scripture 
 Union issues illustrated leaflets, containing one full-page 
 engraving and two or three stories illustrative of gospel 
 truths. Over one million and a quarter of these have 
 already been circulated. The paper with suitable 
 pictures printed thereon in England has been most 
 generously donated to the Union by the Children's 
 Special Service Mission. These leaflets are eagerly 
 read and have been the means of leading many to make 
 further enquiry as to the teachings of the Bible. 
 
 In order to stir up a wider interest in the Scriptures 
 and encourage its members to work for others, the 
 Scripture Union devised the plan of distributing a copy 
 of the Gospel at every house in some of the larger towns 
 and cities. Under the supervision of the Union and 
 fthrough the kind co-operation of the Bible Societies' 
 Committee, Yokohama, Nagoya, Sendai and Fukushima 
 have already been supplied in this way, and the same 
 plan has in some cases been carried out in other towns 
 by individual missionaries. The number of gospels thus 
 distributed has amounted altogether to over 150,000 
 copies. Toward the cost of these the Japanese Christ- 
 ians have themselves contributed a considerable sum. 
 
 The large number of Scriptures given to the soldiers 
 at the time of the war Avith China gave considerable 
 impetus to the Avork of the Scripture Union, many of 
 whose members were to be found in the ranks. 
 
 The Mission to Policemen, the Railway Mission and 
 the Post and Telegraph Mission, although separate and 
 supported independently, are outgrowths of the Scrip- 
 
 • Cf. p. 228. 
 t Cf. p. 335- 
 
THE SCRIPTURE UNION. 34T 
 
 ture Union work and are being manifestly used by God 
 to the blessing of souls, and for the spread of the 
 knowledge of the Holy Scriptures. 
 
 The importance of the work carried on by the Union 
 can only be measured by the needs of Japan at the 
 present time. Thoroughly undenominational as it is in 
 character, the Union has found its way into all the 
 churches and has been the means of bringing Christians 
 of all denominations together for one common object 
 and has also brought the Gospel to thousands who 
 might never otherwise have heard of it. 
 
 The great social and political changes which have 
 taken place in Japan during the last few years, charac- 
 terized as they have been by a deep desire after 
 knowledge and by a national ambition to include the 
 best of everything in Japan's new civilization, the free- 
 dom of the press and the cheapness of printing have 
 together opened a door for the Bible and afforded 
 Christianity an opportunity such as it has perhaps 
 never before come to enjoy in any other country in so 
 short a time. 
 
 Relations of the Missions 
 TO one another. 
 
 Unfriendly critics often speak of the thirty and more 
 Christian sects warring against one another on Japanese 
 soil, but this picture exists only in the imagination of 
 the critics themselves. Although upwards of thirty 
 distinct missionary organizations are represented in 
 Japan, by means of consolidations and alliances, the 
 
342 SUPPLEMENTARY CHAPTER. 
 
 number of churches which by any stretch of language 
 can be called competitive has been reduced to twelve. 
 Of these twelve, five represent twenty-four names in the 
 tables annually published by the Rev. Henry Loomis. 
 Such large success in the work of consolidation is, we 
 maintain, greatly to the credit of the missionary body 
 and indicates a determined purpose to deal with the 
 question of church union in a very practical way. 
 
 Even among the churches which may fairly be said 
 to be in competition with one another, it is not true 
 that their relations are inharmonious. There is no 
 doubt a great loss both of men and money, owing to the 
 duplication of forces incident to the large number of 
 distinct ecclesiastical organizations. This loss is much 
 to be deplored. The difficulty, however, is one of 
 organization rather than of faith. In any one of the 
 so-called evangelical churches there is to be found al- 
 most as great a range of doctrinal belief as in the entire 
 group and this diversity of opinion proves no serious 
 obstacle to harmonious cooperation. In regard to that 
 which all recognize to be the great, and only necessary 
 aim of Christian effort, these churches are absolutely 
 one. This unity is acknowledged and emphasized by 
 the frequent missionary conferences, as well as by the 
 cooperation of the different missions in the work of the 
 Bible and Tract Societies. In more than twenty seven 
 years of missionary service, the writer cannot recall a 
 single case of conflict between his own and other mis- 
 sions, which has interposed a bar to the most cordial 
 personal intercourse between the missionaries. 
 
 The lack of economy is an evil which must be 
 acknowledged and should not be minimized, but this 
 evil must not be attributed to hostile feeling or even to 
 
THE FRUITS OF CHRISTIANITY. 343 
 
 mutual distrust. It is only ignorance or malice which 
 finds here evidence of an unchristian spirit. The 
 problem of church union is one of great perplexity. It 
 will doubtless be solved some day, but what is needed is 
 not more love and goodwill, so much as more light 
 and a broader view of Christ's Kingdom and the 
 strength of the many forces which He controls and 
 which are working out His glory. While we wait for 
 this light, let us not depreciate, let no one depreciate 
 that Christian love which even now does rule in the 
 hearts of Christ's people. 
 
 The Fruits of Christianity. 
 
 The logical heading of this section might seem to be : 
 " The fruits of the missionary work," but the forces 
 which are working in the interest of Christianity are 
 manifold. They are mutually interdependent and the 
 results of their combined activity cannot be separated 
 and it is wiser not to attempt to separate them. 
 
 I. TJie Grozvth of the Churches. 
 
 As has been already intimated the growth of the 
 Churches during the period under review has been far 
 slower than during previous years, but there has been 
 growth, although the manifestations of life and the 
 activities of the Church have been more or less different. 
 The statistics for 1896 will be found in the appendix. 
 In studying these figures it should be borne in mind 
 
344 SUPPLEMENTARY CHAPTER. 
 
 that while there may be at times a danger of over-state- 
 ment, and a too great insistence upon members, there 
 is also very much which cannot be tabulated — and 
 there are very many whom we may reasonably hope 
 have accepted Christianity who do not appear in the 
 lists of the Churches, because they have for various 
 reasons become separated from their Christian associates, 
 but certainly many of them still maintain their attach- 
 ment to their faith. Such men are frequently found in 
 remote parts of the country and they gladly ally them- 
 selves with any Christian workers who come within 
 their reach. They may not be as independent and 
 active as we might wish but they are doing their part 
 in moulding the sentiment of the Japanese people and 
 making them more responsive to the appeals of the 
 Gospel. The value of this service cannot be over- 
 estimated. 
 
 2. Eleemosynary Work. 
 
 The rapid increase in the number of charitable institu- 
 tions during the past seven years has been most note- 
 worthy. It is impossible to refer to this work in detail, 
 or even to attempt in this chapter any description of 
 the classes into which the various institutions may be 
 divided. Thanks, however, to the kindness of the Rev. 
 James H. Pettee of Okayama, the writer is able to in- 
 sert in the appendix a very carefully prepared collection 
 of tables which exhibit in a most impressive manner 
 the extent and variety of this important division of 
 Christian activity. These tables are, however, con- 
 fessedly incomplete. Gratifying though they are, there 
 
elep:mosynary work. 345 
 
 is a vast amount of Christian charity which does not 
 admit of tabulation. Christianity may also claim credit 
 for very much which is being done entirely outside of 
 Christian circles, but which is unquestionably due to 
 Christian influence, though as has been said, not neces- 
 sarily to the work of the missionaries. 
 
 During a considerable part of this period, a number 
 of Christian men, most of them men who had served as 
 pastors or evangelists, were employed as teachers of 
 morals in the large prisons of the Hokkaido. They 
 were employed confessedly because they were Christians. 
 They subsequently felt obliged to resign their positions 
 because of a radical change in the personnel of the ad- 
 ministration of the prisons, and the introduction of 
 superintendents who were more or less hostile to Christ- 
 ianity. The work of these quasi chaplains was, how- 
 ever, eminently successful. A systematic effort was 
 made to assist released prisoners to obtain situations 
 and to encourage them to lead a useful and self-respect- 
 ing life. A provincial Governor who had once been a 
 member of the prison bureau recently took pains to in- 
 form one of these ex-chaplains that in certain well 
 known mines in his prefecture, the released prisoners 
 from the Hokkaido were always in demand because of 
 their markedly superior character. A large temporay 
 home for these ex-convicts has been established in 
 TokyS under the care of Mr. T. Hara, an earnest Chris- 
 tian, who has by many years of earnest work won the 
 confidence of the men he is trying to serve. It has the 
 active support of the present Minister of Justice and 
 other men of equal standing. 
 
 The Hon. Taizo Miyoshi who was for many years 
 President of the Court of Cassation, the Supreme Court 
 
f 346 SUPPLEMENTARY CHAPTER. 
 
 of Japan, is devoting himself to the establishment of a 
 reformatory for criminal children. This will be support- 
 ed in part by the income from his legal practice, but the 
 degree of encouragement he has received warrants the 
 belief that the school will ere long gain an important 
 place in the charities of Japan. 
 
 These special charities are mentioned not because 
 they are more worthy than others, but because they are 
 relatively new, and are hardly susceptible of tabulation, 
 while at the same time they illustrate most forcibly the 
 extent to which the Christians are accorded the leader- 
 ship in the different forms of eleemosynary work, for 
 both these enterprises are receiving to a remarkable 
 extent the support of non-Christian men. They exhibit 
 also the fact that the Christians have gained in some 
 measure the spirit of Him who is " kind to the unthank- 
 ful and evil." 
 
 Conchision. 
 
 As was remarked at the beginning of this chapter, 
 the period under review has been one of trial. If the 
 attention be fixed upon the statistics of the Churches 
 alone, there is much which is discouraging. The growth 
 of the Churches has been slow and the religious life 
 has sometimes seemed to be at a low ebb ; but in no 
 period since the beginning has the influence of Christ- 
 ianity upon society been more marked. A professor in 
 the Imperial University remai'ked to a colleague a few 
 years ago while admitting that he and his associates were 
 not interested in Christian theology, " In sentiment we 
 are all Christians." The number of intelligent men 
 
CONCLUSION. 347 
 
 who would gladly join in this statement is already very 
 large and it is growing day by day. In everything but 
 religion such men accept the Christian point of view ; 
 their plans and hopes for their country are large)}' 
 based upon Christian ideals. They may not call 
 themselves theists but they are gradually gaining that 
 altitude of mind which in the West inclines men to 
 faith in a personal God. The political, economic, and 
 ethical movements already described illustrate how the 
 future of Japan is bound up with that of Christian 
 nations. She feels, and quickly feels, every movement 
 which stirs Western society. Even the present so- 
 called reaction is nothing less than the manifestation in 
 Japan of the same world movement which has produced 
 anti-Semitism in Germany and the American Protective 
 Association in the United States. The liberal move- 
 ment in the Churches which causes us anxiety is one 
 and the same with that which is felt in Europe and 
 America. 
 
 Upon this close and growing intimacy between the 
 life of Japan and that of the West it is safe to base our 
 forecast of the future. There is a Divine Providence 
 who out of the present unrest all over the world will 
 bring a stronger and more intelligent faith. As the 
 very youthfulness of Japan has made her people feel 
 more keenly the doubts which have disturbed their 
 brothers in other lands so will that same freshness of 
 youth render her more responsive to the new faith. 
 The channels of influence are open. Would that there 
 might course through them none but streams which 
 shall make glad the City of God. 
 
APPENDIX, 
 
350 
 
 STATISTICS OF CHRISTIAN AND MISSIONARY 
 
 Inserte]d by the Courtesy of the 
 
 NAME OF MISSION. 
 
 >H 
 
 j3 -a 
 
 
 Presbyterian Church of the United States 
 
 Reformed Church in America 
 
 United Presbyterian Church of Scotland... 
 
 The Church of Christ in Japan 
 
 Reformed Church in the United States ... 
 
 Presbyterian Church in the United States \ 
 (South) ) 
 
 Woman's Union Missionary Society, U.S.A... 
 
 Cumberland Presbyterian Church 
 
 Evangelical Lutheran Mission U.S. A 
 
 American Protestant Episcopal Church ... ^ 
 
 Church Missionary Society 
 
 Nippon Sei Kokuwai -^ 
 
 Society for the Propagation of the Gospel. 
 
 St. Andrews University Mission t 
 
 St. Hilda's Mission 
 
 Baptist Missionary Union, U.S. A 
 
 Baptist Southern Convention 
 
 Disciples of Christ 
 
 Christian Church of America 
 
 Total Carried Forward to page 352 
 
 1859 
 1S59 
 1874 
 
 1879 
 
 1885 
 
 1871 
 1877 
 1892 
 1859 
 
 1873 
 
 i860 
 1889 
 1883 
 1887 
 
 j6 
 
 38 
 
 140 
 
 7 
 8 
 
 55 
 6 
 
 24 
 
 5 
 
 401 
 
 ^23 
 
 72 
 
351 
 
 WORK IN JAPAN FOR THE YEAR 1 
 
 Rev. H. Loomis, Yokohama. 
 
 o 
 
 c 
 
 1 a 
 
 m 
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 S| 
 
 %o 
 
 II 
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 O 
 
 <u 
 
 CJ 
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 o 
 
 "o 
 
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 <u 
 
 11 
 
 
 
 n 
 
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 U 
 
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 8 
 
 
 
 N 
 
 OJ 
 
 c 
 
 
 a. 
 
 c 
 
 
 'tn 
 
 ■| 
 
 Q 
 
 c 
 
 
 W 
 
 rt 
 
 0) 
 
 Q 
 
 Present Membership. 
 
 c 
 
 5 
 
 
 d 
 
 12 
 IS 
 U 
 
 3 
 
 
 H 
 
 
 r2I 
 
 47 
 ... 
 
 28 
 
 6o 
 
 -12 
 
 3 
 
 I02 
 
 83 
 
 7 
 6 
 
 5 
 
 71 
 
 I 
 6o 
 
 25 
 
 I 
 3 
 4 
 
 13 
 
 I 
 4 
 
 5S 
 
 I 
 61 
 
 21 
 
 1 
 
 3 
 4 
 
 579 
 
 11 
 
 421 
 
 176 
 
 9 
 
 50 
 
 31 
 
 3 
 213 
 
 321 
 
 I 
 
 28 
 80 
 
 232 
 
 39 
 
 78 
 
 I 
 
 162 
 
 4 
 2 
 
 31 
 
 2 
 
 109 
 
 45 
 
 14 
 I 
 2 
 2 
 
 5,256 
 28 
 
 30 
 
 226 
 
 152 
 
 5,282 
 17 
 
 19 
 144 
 no 
 
 13 
 
 17 
 
 10,538 
 
 58 
 6,337 
 
 1,882 
 
 49 
 
 387 
 
 262 
 
 
 374 
 
 165 
 
 iS 
 
 149 
 
 1,277 
 
 216 
 
 430 
 
 350 
 
 201 
 
 173 
 
 
 
 
 19,513 
 
352 STATISTICS OF CHRISTIAN AND MISSIONARY WORK 
 
 NAME OF MISSION. 
 
 n 
 a 
 
 1 — > 
 
 a 
 
 a 
 
 
 <u 
 
 c 
 
 
 £ 
 
 OS 
 
 E 
 
 It 
 
 2 
 
 c 
 J} 
 
 s 
 
 •a 
 
 OJ 
 
 •- m 
 
 to 
 
 £ 
 
 s 
 •£■§ 
 
 D 
 
 03 
 
 S 
 
 1) 
 
 g 
 2.9 
 
 § 
 S 
 
 C to 
 
 55 
 
 Total Brought Forward from page 350 
 
 The Kumiai Churches in Co-operation with | 
 the American Board's Mission* ... ) 
 
 American Methodist Episcopal Churchf 
 
 Canadian Methodist Church J 
 
 Evangelical Association of North America ... 
 
 Methodist Protestant Church § 
 
 American Methodist Episcopal Church (South). 
 
 United Brethren in Christ 
 
 The Scandinavian Japan Alliance 
 
 General Evangelical Protestant (German Swiss). 
 
 Society of Friends, U.S. A 
 
 International Missionary Alliance 
 
 Unitarian 
 
 Universalist 
 
 Salvation Army 
 
 Hephzibah Faith Missionary Association 
 
 Independent (Native) 
 
 Independent (Foreign) 
 
 1869 
 
 1873 
 1873 
 1876 
 1880 
 18S6 
 1896 
 1891 
 1885 
 1885 
 1891 
 1889 
 1890 
 
 1895 
 1894 
 
 120 
 
 23 
 21 
 
 9 
 
 2 
 
 6 
 15 
 
 2 
 
 I 
 I 
 2 
 
 2 
 2 
 
 I 
 
 I 
 
 21 
 
 1 
 
 I 
 I 
 
 I 
 2 
 I 
 2 
 
 140 
 
 28 
 27 
 15 
 
 3 
 4 
 
 5 
 
 3 
 I 
 
 I 
 5 
 
 2 
 
 401 
 
 74 
 
 69 
 33 
 4 
 15 
 35 
 
 9 
 3 
 6 
 
 5 
 I 
 
 7 
 10 
 
 4 
 4 
 
 72 
 13 
 
 8 
 6 
 
 I 
 
 3 
 8 
 
 6 
 
 I 
 I 
 2 
 I 
 I 
 
 3 
 I 
 
 3 
 
 Total of Protestant Missions 1896 
 
 
 208 
 
 30 
 
 234 
 
 680 
 
 130 
 
 Total of Protestant Missions 1895 
 
 
 200 
 
 31 
 
 225 
 
 656 
 
 139 
 
 Increase in 1896 
 
 
 8 
 
 ... 
 
 9 
 
 24 
 
 ... 
 
 * Statistics to March 31st, 1896. 
 J Statistics to May 31st, 1896. 
 
 t Statistics to June 30th, 1896. 
 § Statistics to August 31st, 1896. 
 
IN JAPAN FOR THE YEAR 1 896 CONTINUED, 353 
 
 
 
 c 
 
 a "a 
 
 1^ 
 
 "^ '5 
 
 c ^ 
 c 
 •5 
 
 II 
 
 
 
 
 
 )-> 
 3 
 
 
 
 (U 
 N 
 
 'c 
 
 
 
 ■^ 
 
 .c 
 
 c 
 
 
 
 .B 
 
 (U 
 
 y £- 
 
 
 > 
 
 § 
 
 "3 
 "S 
 
 c 
 H 
 
 '.S 
 
 
 
 § 
 ■33 
 
 1 
 
 s 
 
 c 
 g 
 
 _3 
 X 
 
 a5 
 
 ttf 
 
 Q 
 
 Present Membership. 
 
 1) 
 
 s 
 
 c 
 .2 
 
 (J 
 
 c 
 
 V 
 
 c 
 E 
 
 1 
 
 t 
 S 
 3 
 
 "i 
 
 J 
 
 3 
 
 3 
 
 e2 
 
 374 
 195 
 
 52 
 
 14 
 
 5 
 
 II 
 
 27 
 
 I 
 
 3 
 22 
 
 II 
 
 I 
 
 165 
 72 
 
 74 
 21 
 
 14 
 
 4 
 
 12 
 
 3 
 I 
 
 •6 
 6 
 
 18 
 35 
 
 3 
 3 
 
 2 
 6 
 
 149 
 
 37 
 
 7' 
 18 
 
 14 
 
 4 
 
 10 
 
 3 
 
 ] 
 
 *6 
 
 1.277 
 266 
 
 465 
 
 123 
 
 25 
 
 44 
 
 66 
 
 36 
 13 
 
 4 
 
 t36 
 
 P, 
 
 16 
 
 12 
 64 
 
 216 
 
 659 
 
 105 
 27 
 
 25 
 8 
 
 15 
 5 
 
 4 
 4 
 
 
 ^3o 
 314 
 
 85 
 20 
 
 u 
 
 57 
 32 
 
 4 
 47 
 
 350 
 S02 
 
 log 
 
 25 
 ... 
 
 67 
 2 
 
 16 
 
 8 
 
 15 
 
 201 
 
 896 
 
 35 
 23 
 
 41 
 12 
 
 173 
 160 
 
 48 
 30 
 II 
 
 13 
 I 
 
 I 
 II 
 
 5,224 
 
 841 
 420 
 
 42 
 
 57 
 5i 
 
 49 
 
 15 
 169 
 
 4.639 
 
 869 
 415 
 
 37 
 
 25 
 60 
 
 17 
 
 3 
 146 
 
 
 _ 
 
 19.513 
 
 9.863 
 
 4,387 
 1,710 
 
 835 
 290 
 
 542 
 79 
 
 108 
 82 
 
 114 
 20 
 
 66 
 130 
 
 18 
 604 
 
 716 
 
 37S 
 
 67 
 
 313 
 
 2,513 
 
 1,068 
 
 1,000 
 
 1,394 
 
 1,208 
 
 450 
 
 ... 
 
 ... 
 
 
 • 
 
 38,361 
 
 7ri 
 
 426 
 
 80 
 
 344 
 
 2,516 
 
 568 
 
 794 
 
 779 
 
 698 
 
 523 
 
 ... 
 
 ... 
 
 
 
 38,710 
 
 5 
 
 ... 
 
 ... 
 
 ... 
 
 
 500 
 
 206 
 
 615 
 
 510 
 
 ... 
 
 ... 
 
 ... 
 
 
 •• 
 
 ... 
 
 * Not churches but Army Corps. 
 
 f Admitted to Christian fellowship by public profession of faith in Christ. 
 
354 STATISTICS OF CHRISTIAN AND MISSIONARY WORK 
 
 = — := — — ■■ ..■:■-.:. m.. . — : ■ — : 
 
 NAME OF MISSION. 
 
 "at 
 
 c 
 
 1 
 
 "o 
 
 
 
 
 c/: 
 
 d 
 
 w 
 
 
 
 -5 
 
 u 
 rt 
 
 
 "o 
 
 s: 
 a 
 
 n 
 
 w 
 
 5 
 
 6 
 "o 
 
 
 
 "o 
 
 
 u 
 
 m 
 Q 
 
 d 
 
 _c 
 
 1 
 
 "o 
 
 
 
 H 
 
 Presbyterian Church of the United States ... 
 
 Reformed Church in America 
 
 United Presbyterian Church of Scotland 
 
 The Church of Christ in Japan 
 
 Reformed Church in the United States 
 
 Presbyterian Church in the United States \ 
 (South) J 
 
 Woman's Union Missionary Society, U.S.A... 
 
 Cumberland Presbyterian Church 
 
 Evangelical Lutheran Mission U.S.A 
 
 American Protestant Episcopal Church... r 
 
 Church Missionary Society 
 
 Nippon Sei Kokuwai -^ 
 
 Society for the Propagation of the Gospel. 
 
 St. Andrews University Mis.sion v 
 
 St. Hilda's Mission 
 
 Baptist Missionary Union U.S.A 
 
 Baptist Southern Convention 
 
 Disciples of Christ 
 
 Christian Church of America 
 
 5 
 5 
 
 2 
 
 280 
 325 
 
 87 
 
 12 
 
 9 
 
 5 
 
 I 
 
 6go 
 
 319 
 
 242 
 9 
 
 9 
 
 30 
 
 8 
 
 9 
 3 
 
 goo 
 ... 
 
 1.954 
 
 276 
 
 475 
 no 
 
 1,370 
 
 2,59s 
 
 605 
 
 484 
 no 
 
 Total Carried Forward to page 356 
 
 12 
 
 692 
 
 27 
 
 r,26o 
 
 59 
 
 3.715 
 
 5.667 
 
IN JAPAN FOR 'I'lIE YEAR 1 896 CONJINUED. 
 
 355 
 
 5.477 
 
 3>443 
 
 3,083 
 
 75 
 380 
 
 356 
 12,914 
 
 61 
 
 59 
 
 14 
 
 149 
 
 49 
 
 25 
 
 129 
 
 140 
 
 42 
 4 
 4 
 
 12 
 
 333 
 
 124 
 
 124 
 
 48 
 
 9 
 
 3 
 
 109 
 
 152 
 
 152 5 
 
 ,500 
 
 2,500 
 
 t— "3 •— , 
 
 O u, ■— ' 
 
 c « u 1^ 
 
 O C 3 u 
 
 ■•S .5 "^ r^ M 
 
 SO S..S S 
 
 16,160.19 
 
 70.50 
 
 7,390.81 
 
 2,232 94 
 
 85.00 
 
 200.00 
 
 227.35 
 
 26,366.79 
 
356 STATISTICS OF CHRISTIAN AND MISSIONARY WORK 
 
 NAME OF MISSION. 
 
 c 
 "H 
 
 0! 
 
 
 
 8 
 
 to 
 
 6 
 
 '•B 
 
 U5 
 
 c 
 
 a 
 
 
 
 
 u 
 7} 
 
 
 
 6 
 
 '•B 
 
 "o 
 
 
 
 
 Q 
 
 d 
 
 •6 
 _c 
 
 tn 
 
 "o 
 
 JS 
 
 
 
 
 
 H 
 
 Tolal Brought Forward from page 354 
 
 The Kumiai Churches in Co-operation with 1 
 the American Board's Mission* ... J 
 
 American Methodist Episcopal Churchf 
 
 Canadian Methodist ChurchJ: 
 
 Evangelical Association of North America ... 
 
 Methodist Protestant Church § 
 
 American Methodist Episcopal Church (South). 
 
 United Brethren in Christ 
 
 The Scandinavian Japan .Alliance 
 
 General Evangelical Protestant (German Swiss) 
 
 Society of Friends, U.S.A 
 
 International Missionary Alliance 
 
 Unitarian 
 
 Universalist 
 
 Salvation Army 
 
 Hephzibah Faith Missionary Association 
 
 Independent (Native) 
 
 Independent (Foreign) 
 
 12 
 I 
 
 2 
 
 I 
 
 I 
 I 
 
 I 
 I 
 
 692 
 
 290 
 
 250 
 100 
 
 45 
 102 
 
 19 
 
 22 
 
 -7 
 4 
 8 
 3 
 
 I 
 
 ] 
 I 
 
 1,2 
 
 I 
 
 I 
 
 I 
 
 60 
 
 95 
 
 40 
 40 
 
 43 
 20 
 
 3 
 26 
 
 59 
 
 20 
 6 
 
 7 
 
 I 
 
 3 
 2 
 
 6 
 I 
 
 3,715 
 
 2,228 
 236 
 
 274 
 
 10 
 IOC 
 
 25 
 230 
 
 29 
 
 5,667 
 
 485 
 
 3>2iS 
 
 47e 
 
 88 
 496 
 
 10 
 
 112 
 
 51 
 
 230 
 
 48 
 22 
 
 Total of Protestant Missions 1896 
 
 20 
 
 1,520 
 
 47 
 
 2,527 
 
 105 
 
 5,856 
 
 10,903 
 
 Total of Protestant Missions 1895 
 
 18 
 
 1,221 
 
 51 
 
 3,150 
 
 "7 
 
 6,510 
 
 10,018 
 
 Increase in 1 8g6 
 
 2 
 
 299 
 
 
 ... 
 
 ... 
 
 346 
 
 885 
 
 * Statistics to March 31st, i8g6. 
 I Statistics to May 31st, 1S96. 
 
 t Statistics to June 30th, 1896. 
 § Statistics to August 31st, iSg^ 
 
IN JAPAN FOR THE YEAR 1 896 CONTINUED. 
 
 ;57 
 
 "o 
 
 
 a; 
 
 •a 
 
 c 
 
 72 
 
 d 
 
 •5 
 .E 
 
 
 
 j= 
 
 
 C/3 
 
 u 
 
 ■& 
 
 
 
 <u 
 
 x; 
 H 
 
 d 
 
 en 
 
 s 
 
 •a 
 
 3 
 
 06 
 
 ui 
 
 > 
 2 
 
 -a 
 c 
 « 
 
 Si 
 
 a, 
 
 It 
 
 c 
 <u 
 
 E 
 
 
 M 
 >£ 
 
 tn 
 
 
 
 2 
 
 3 
 
 c 
 1; 
 
 E 
 p 
 
 Si 
 13 
 
 uj 
 
 2 
 
 X 
 
 
 
 a: 
 
 1 
 
 ii 
 
 C 
 
 .Si 
 
 C 
 
 .ii 
 
 05 
 
 C 
 
 15 
 
 1 
 
 Ur 
 03 
 C 
 
 a; 
 
 Contributions of Japanese 
 Christians for all pur- 
 poses during the year, 
 in Yen. 
 
 I yen=52 censt U.S. Gold. 
 
 297 
 
 12,914 
 
 9 
 
 149 
 
 93 
 
 333 
 
 5 
 
 124 
 
 109 
 
 5 
 
 152 
 
 5 
 
 2,500 
 
 26,366.79 
 
 •120 
 
 4.302 
 
 I 
 
 6 
 
 27 
 
 71 
 
 ... 
 
 ... 
 
 17 
 
 
 
 ... 
 
 ... 
 
 18,451.47 
 
 140 
 
 7.340 
 
 1 
 
 32 
 
 85 
 
 50 
 
 
 
 32 
 
 
 
 
 
 7,715.88 
 
 72 
 
 2,337 
 
 I 
 
 6 
 
 21 
 
 68 
 
 ... 
 
 .... 
 
 16 
 
 
 
 
 ... 
 
 3,59519 
 
 83 
 
 610 
 
 I 
 
 3 
 
 17 
 
 6 
 
 ... 
 
 ... 
 
 8 
 
 
 
 
 
 1,050.00 
 
 20 
 
 370 
 
 I 
 
 5 
 
 3 
 
 7 
 
 ... 
 
 ... 
 
 8 
 
 
 
 ... 
 
 ... 
 
 5I1-7I: 
 
 66 
 
 1,565 
 
 I 
 
 6 
 
 11 
 
 31 
 
 ... 
 
 ... 
 
 3 
 
 
 
 
 ... 
 
 600.00 
 
 3 
 
 * 100 
 
 ... 
 
 
 2 
 
 5 
 
 ... 
 
 ... 
 
 I 
 
 
 
 
 ... 
 
 175.28 
 
 12 
 
 250 
 
 ... 
 
 I 
 
 4 
 
 6 
 
 ... 
 
 ... 
 
 2 
 
 
 
 ... 
 
 ... 
 
 
 3 
 
 46 
 
 I 
 
 6 
 
 2 
 
 3 
 
 ... 
 
 ... 
 
 ... 
 
 
 
 
 ... 
 
 50.00 
 
 7 
 
 305 
 
 ... 
 
 ... 
 
 ... 
 
 7 
 
 
 ... 
 
 2 
 
 
 
 
 ... 
 
 43.00 
 
 4 
 
 100 
 
 ... 
 
 ... 
 
 I 
 
 8 
 
 ... 
 
 ... 
 
 I 
 
 
 
 
 ... 
 
 10.00 
 
 5 
 
 95 
 
 I 
 
 3 
 6 
 
 3 
 8 
 I 
 
 6 
 2 
 
 ... 
 
 ... 
 
 2 
 
 
 
 ... 
 
 ... 
 
 118.85 
 300.00 
 
 5 
 
 290 
 
 ... 
 
 ... 
 
 3 
 
 7 
 
 ... 
 
 ... 
 
 3 
 
 
 
 
 ... 
 
 1.516.39 
 
 837 
 
 30,624 
 
 17 
 
 223 
 
 281 
 
 610 
 
 5 
 
 124 
 
 204 
 
 5 
 
 152 
 
 5 
 
 2,500 
 
 60,504.56 
 
 783 
 
 28,192 
 
 19 
 
 295 
 
 290 
 
 519 
 
 5 
 
 124 
 
 282 
 
 2 
 
 3.869 
 
 8 
 
 14,788 
 
 62,939.84 
 
 54 
 
 2,432 
 
 
 ... 
 
 ... 
 
 91 
 
 ... 
 
 ... 
 
 ... 
 
 3 
 
 
 
 ... 
 
 
 Approximate. 
 
358 
 
 COMPARATIVE STATEMENT OF CHRISTIAN 
 
 WORK IN JAPAN FOR THE YEARS 
 
 1890 AND 1896. 
 
 By Rev. H. I.oomis. 
 
 
 
 
 aj 
 
 SJ 
 
 
 
 
 <o 
 
 
 
 
 o\ 
 
 o\ 
 
 a 
 
 
 
 CO 
 
 CO 
 
 
 
 
 
 M 
 
 M 
 
 c 
 
 Q 
 
 Married male missionaries 
 
 . 175 
 
 208 
 
 33 
 
 
 Unmarried male missionaries 
 
 39 
 
 30 
 
 
 9 
 
 Unmarried female missionaries 
 
 1S9 
 
 234 
 
 45 
 
 
 Whole number of missionaries ... 
 
 577 
 
 680 
 
 103 
 
 
 Stations where missionaries reside ... 
 
 93 
 
 130 
 
 37 
 
 ... 
 
 Out-stations where no missionaries 1 
 reside j 
 
 
 
 
 
 423 
 
 716 
 
 293 
 
 
 Organized churches 
 
 297 
 
 37S 
 
 81 
 
 
 Churches wholly self-supporting 
 
 54 
 
 67 
 
 13 
 
 
 Churches partially self-supporting ... 
 
 193 
 
 313 
 
 120 
 
 
 Baptized adult converts 
 
 4.431 
 
 2,513 
 
 ... 
 
 1,918 
 
 Baptized children 
 
 468 
 
 1,068 
 
 600 
 
 ... 
 
 Receptions by letter 
 
 98 
 
 1,000 
 
 902 
 
 ... 
 
 Dismissions 
 
 153 
 
 1,394 
 
 1,241 
 
 ... 
 
 Exclusions 
 
 33 
 
 1,208 
 
 r,i75 
 
 
 Deaths 
 
 120 
 
 450 
 
 330 
 
 ... 
 
 Total Present Membership 
 
 32,380 
 
 38,361 
 
 5,981 
 
 ... 
 
 Boys' Schools (Boarding) 
 
 18 
 
 20 
 
 2 
 
 
 Scholars in ditto 
 
 2,676 
 
 1,520 
 
 ... 
 
 1,156 
 
 Girls' Schools (Boarding) 
 
 43 
 
 47 
 
 4 
 
 ... 
 
 Scholars in ditto 
 
 3,083 
 
 2,527 
 
 
 556 
 
 Day Schools 
 
 56 
 
 105 
 
 49 
 
 
 Scholars in ditto 
 
 3,426 
 
 6,856 
 
 3,430 
 
 ... 
 
 Total Scholars 
 
 8,758 
 
 10,903 
 
 2,145 
 
 
 Sunday Schools 
 
 514 
 
 837 
 
 323 
 
 ... 
 
 Scholars in ditto 
 
 24,115 
 
 30,624 
 
 6,509 
 
 ... 
 
 Theological Schools 
 
 21 
 
 17 
 
 
 4 
 
 Students in ditto 
 
 350 
 
 223 
 
 ... 
 
 127 
 
 Native ministers 
 
 129 
 
 281 
 
 152 
 
 ... 
 
 Unordained preachers and helpers ... 
 
 455 
 
 610 
 
 155 
 
 
 Schools for Bible-women 
 
 6 
 
 5 
 
 
 I 
 
 Pupils in ditto 
 
 126 
 
 124 
 
 
 2 
 
 Bible-women , 
 
 96 
 
 204 
 
 108 
 
 ... 
 
 Hospitals 
 
 2 
 
 5 
 
 3 
 
 
 In-patients treated 
 
 202 
 
 152 
 
 ... 
 
 50 
 
 Dispensaries 
 
 6 
 
 5 
 
 
 I 
 
 Patients treated 
 
 2,299 
 
 2,500 
 
 201 
 
 ... 
 
 Contributions of native Christians] 
 
 
 
 
 
 for all purposes during the j'ear [ 
 in Yen (i yen— 52 cents U. S. ' 
 
 69,324.05 
 
 60,504.56 
 
 
 8,820.39 
 
 Gold) ) 
 
 
 
 
 
359 
 
 ROMAN CATHOLIC MISSION IH JAPAN. 
 
 (Statistics to September, i8g6). 
 
 Archbishop i 
 
 Bishops 3 
 
 Missionaries (European) 93 
 
 Priests (Native) 20 
 
 Catechists (Native) 321 
 
 MarianiteS; Friars (European) 25 
 
 Novices Native 2 
 
 Sisters (European) 83 
 
 Sisters (Native) 11 
 
 Novices (Native) 34 
 
 Stations and Districts 80 
 
 Congregations 256 
 
 Churches, Chapels, &c 214 
 
 Women employed for nursing the sick and Catecheti- 
 cal instruction 235 
 
 Seminaries i 
 
 Pupils in ditto 42 
 
 Colleges 2 
 
 Pupils in ditto 2o5 
 
 Boarding Schools for Girls 3 
 
 Pupils in ditto 180 
 
 Primary Schools : 41 
 
 Pupils in ditto 2,982 
 
 Orphanages 20 
 
 Children in ditto 2,021 
 
 Industrial Schools 29 
 
 Pupils in ditto 622 
 
 Dispensaries 16 
 
 Hospital for Lepers i 
 
 Inmates of ditto 76 
 
 Hospital for the aged i 
 
 Inmates of ditto 24 
 
 Infant Baptisms : 
 
 Christian Parents 1,59° 
 
 Heathen Parents 1,315 
 
 Adult Baptisms 2,765 
 
 Total Adherents 52,i77 
 
36o 
 
 GREEK CHURCH IH JAPAN. 
 
 (Statistics to December 31st 1896.) 
 
 I 
 
 937 
 
 Unmarried male missionary i 
 
 Whole number of missionaries i 
 
 Stations where missionaries reside i 
 
 Out-stations where no missionaries reside 224 
 
 Organized churches 168 
 
 Churches wholly self-supporting i 
 
 Churches partially self-supporting 167 
 
 Baptized adult converts, 1896 
 
 Baptized children 
 
 Deaths 360 
 
 Total Present Membership 23,153 
 
 Boy's School (Boarding) i 
 
 Scholars in ditto 53 
 
 Girls' School (Boarding) i 
 
 Scholars in ditto 77 
 
 Day Schools 2 
 
 Scholars in ditto 6g 
 
 Total Scholars 199 
 
 Theological Schools i 
 
 Students in ditto 11 
 
 Native ministers 22 
 
 Unordained preachers and helpers 170 
 
 Contributions of native Christians for all purposes | 
 
 during the year, in Yen. (i yen^52 cents [ 5,126.51 
 U.S. Gold) ) 
 
INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 WITH A CENSUS OF HER CHRISTIAN 
 
 CHARITIES. 
 
 By Rev. J. H. Pettee. 
 
 This is a practical age. A spirit of work, the harnessing of faiths and 
 theories to the facts and tests of daily life has seized upon earnest men every- 
 where and greatly multiplied the activities of Christians. 
 
 This spirit born in the west, one of the latest, most vigorous and hopeful 
 scions of a true Christianity, has found its way to the far east and disturbed 
 the slumbers and superstitions of centuries. It is also an era of money, 
 machinery and material prosperity. In no one way has Japan shown the 
 influence upon her of the stirring west so much as in this. She feels the 
 thrill of every new invention, of every fresh discovery. 
 
 The sword of the samurai gives place to the pen of the statesman and 
 that in its turn is largely used on the national ledger. It is a notable fact 
 that nearly all the members of the present cabinet are men of wealth and 
 that the business men of the land, lifted hardly a generation ago from the 
 lowest grade of society, not only sit at banquets side by side with Ministers of 
 state but wield today an equal power with university graduates in the councils 
 of the nation. 
 
 Now it were as unwise as it would be impossible to keep this spirit out of 
 the churches. They with society at large must breathe this newer ozone, 
 must move along these practical lines or dulled by the stupor of doubt and 
 disfavor drop hopelessly to the rear. Not merely so, it is the privilege and 
 duty of Christ's representative body on earth to step to the front and so far as 
 possible lead in the ethical as well as in the spiritual evolutions of the times. 
 
 That the church in Japan is taking such a manly step and is entering with 
 alacrity and an encouraging degree of success upon this larger service for God 
 in society, it is the purpose of the present chapter with its accompanying 
 tables to make evident. 
 
362 INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 I. As a help however to the better understanding of the census that 
 follows and to a clearer knowledge of the position and outlook of the church 
 todaj' in regard to practical charities and institutional methods, let us first 
 glance briefly at a few characteristics of the Japanese people, facts in their 
 history and conditions of their country that bear upon the matter under 
 review. 
 
 (i). Hero Worship. All Japan loves a great leader. 
 
 In war or peace, state or church, school or trade, the cry has ever been and 
 still is for men who in force of will, keenness of intellect, strength of 
 arm, skill of fingers, bent of character or devotion of purpose may step to 
 the front and lead the masses. 
 
 This means that the history of Japan has been the history of a few men. 
 The power of strong personality has never played a larger part in the 
 progress of any people than in that of the Japanese. 
 
 Now associate this inborn love of loyalty to a trusted leader with a great 
 lack in old Japan of any proper sense of individuality and the reader may 
 infer how easy it was for the masses to lose themselves in their leaders. He 
 was their conscience, their intellect, their other self, aye their very self 
 
 And still further associate with it the spirit of benevolence and the result 
 may be imagined. No wonder that the mothers of some of Mr. Hara's 1 56 
 befriended ex-convicts placed his picture on their god shelves and offered 
 rice cakes before it, that even foreign missionaries have been practically 
 worshipped, or that the children in asylums always address their superintend- 
 ent by the endearing name of ottoitsaii (father). An orphan girl referring to 
 Mr. Osuga the founder of the Kojo Gakuin, at Oji a lovely suburb of Tokyo, 
 said with passionate earnestness, "He is my real father." The name of 
 this most worthy institution, by the way, has been changed recently to 
 Takino-gawa Educational Garden in order not to remind the girls of their 
 being orphans. 
 
 (2). Love of Change. 
 
 Restless activity and delight in the new is a prominent characteristic of the 
 Japanese. Critics usually call them fickle, but the flavor of that word is 
 unduly severe. They are possessed of a lively temperament that abhors 
 stagnation and yet works only under ?. pressure. Every new thing whether 
 in buttons or Biblical criticism must be tried. They have no ingrained 
 reverence for what is hoary— e.xcept as a curiosity. They can change their 
 cabinets, their educational systems or their religions as nonchalently as 
 other peoples change their crockery or their clothing. 
 
 Of course old customs and superstitions that have been current for centu- 
 ries, still hold a firm place in the affections of the common people, but 
 many minor changes have occurred in them, so that often they deser\'e an 
 
Wnil A CENSUS OF IIEK CIIRIS'l'IAN CIIARITIES. 363 
 
 entirely new name, and of late 3'ears the disintegration of even these favorite 
 beliefs has been remarkably rapid. 
 
 Now among such a people there is little danger of institutionalism being 
 carried to an extreme. Schools and churches, societies for moral reform and 
 benevolent ventures of every sort spring up like mushrooms and die as quickly. 
 It is a slight exaggeration to imply that churches have died by the whole- 
 sale. But foreign money and labor alone have accounted for the exception 
 and many such organizations, once flourishing bodies, have only a name 
 to live at the present time while not a few have actually ceased to exist. 
 Doubtless there will be a revival or resurrection of these later but with 
 noteworthy changes. 
 
 As for scliools, once flourishing but now extinct, their name is legion. In 
 a certain city a private Christian school was once registered as No. 25. Four 
 years later it had risen to be No. 2, all below it having either died out or 
 received charters under new names. 
 
 Owing to the craze for English, the forced bunching of foreigners at a few 
 open ports, the sheer necessity of engaging in educational work if one lived in 
 the interior, and the deep seated suspicion— not to call it hatred — of the west- 
 ern religion rife in the land, the early missionaries were practically compelled 
 to give themselves largely to institutional work of an educational nature. 
 This gave a direction to methods of work which has never entirely changed. 
 Urgent appeals and earnest advice to foreign missionaries even to-day, 
 counsel them to pay viore rather than less attention to teaching and other 
 forms of practical work. It may be rem.arked in pa.ssing that as a rule those 
 missionaries especially ladies who have given much of their time to such kinds 
 of service have been freest from anti-foreign attacks by ardent nationalists. 
 
 But with few exceptions like the Doshisha at Kyoto, Meiji Gakuin and 
 Aoyama in Tokyo, Kybritsii Jo-Gakko at Yokohama, the Baptist Girls' 
 School m Tokyo, and Kobe Girls' School (now College), those earlier 
 educational ventures have long since ceased to exist and the few that remain 
 have passed through a variety of changes. 
 
 Moreover the Japanese possess no proper sense of obligation to the found- 
 ers of an institution to continue it as {( roas established. It seems to them of 
 greater importance to respond promptly to the varying moods and needs of 
 the people than to follow on the lines laid down in the past. 
 
 They idealize the thought of loyalty to the spirit of former instruction or 
 compact but fret under the restraints of any practical application thereof. 
 This widespread characteristic especially among the skizo/ai (samurai) class 
 not only accounts for many rapid evolutions, sometimes of an alarming 
 nature, in Christian as well as non-Christian institutions, but emphasizes the 
 need of such organized charities as we are reviewing to cultivate that less 
 
364 INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 visionary, more evenly balanced type of character, that results from continued 
 organized effort along fixed lines. 
 
 We feel that one great mission of the Christian church in Japan has been 
 and still is io teach coiitiiiiiiiy of organized effort and a deeper seme of respon- 
 sibility in the tise of all tritstfunds. The samurai spirit in old Japan despised 
 money, courted debts and welcomed death as an honorable release from all 
 personal obligations. The samurai spirit of the transition period, was igno- 
 rant of practical matters, reckless in its investments and visionary in its 
 ideals. The samurai spirit of new Japan is growing covetous, crazy for 
 world wide distinction and callous of high ethical or spiritual obligations. 
 
 Now simple preaching and the ordinary work of churches highly important 
 as these are, do not appear sufficient to break the fascinating leadership of 
 material prosperity, the glitter of gold and glory that is dazzling the vision of 
 modern Japan. 
 
 Preaching without the backing of character and a benevolent purpose 
 affecting this life as well as the next, seems at a discount in the orient. The 
 people have been fed for centuries on fine words and they are weary of them. 
 Said a devout Christian Japanese last year to Col. Wright, the chief officer of 
 the Salvation Army ; " We are awaiting your work, not words. Our country- 
 men are longing to see some of your admirable work for the lower classes. 
 The time for abstract Christian doctrine has passed, and every one is waiting 
 for Christianity in the concrete." 
 
 Many of the best attended Sabbath Schools to day are those associated 
 with a day school for poor children, an orphanage or some Christian industri- 
 al movement. In fact .some of the.se charity day schools are themselves 
 almost Sunday Schools, the Bible and hymn book being regularly taught. 
 Miss Haworth's schools in Osaka may be named as an example. In many 
 of the night schools or classes — of which there must be scores yes hundreds 
 throughout the country — English and the Bible are taught side by side. On 
 an average nearly every missionary is connected with some such practically 
 helpful service. 
 
 It is not customary now as frequently in earlier times to use the Bible as a 
 text book for English, and hence we are spared the hearing of just such 
 stilted Biblical expressions as for example is said to have been used on one 
 occasion by a lad when bidding his teacher good day, " Farewell. Peace be 
 with thee. Verily, verily I say unto thee, I will come tomorrow." 
 
 A further word as to the need of schools for the poor. Every one praises — 
 and justly — the efforts of the Japanese government during the present era to 
 educate the masses. That 3,000,000 of her children should be found in the 
 public schools is a fact highly creditable to the nation. But no Christian 
 
WITH A CENSUS OF HER CHRISTIAN CHARITIES. 365 
 
 worker conversant at all with the condition of the poorer classes can fail to see 
 the need of much being done by private charity for their proper elevation. 
 
 One city with a population of 55,000 reports 2500 children, who are 
 receiving no education because their parents are unable to pay the small 
 school fees required. No wonder the missionaries there felt the urgent need 
 of a ragged school for some of these and hastened to open one. 
 
 Japanese gaolers turn loose every year tens of thousands of convicts, who 
 speedily find their way back into prison, unless rescued and given emploj'nient 
 by some such mission as Mr. I. Hara's in Kanda, Tokyo. 
 
 As for the Christian orphan asylums their founders were simply compelled 
 by what they personally saw, to open these homes Let the history of the 
 Baptist orphanage at Chofu speak for all. Miss H. M. Browne writes of its 
 inmates : — 
 
 " Five were sold or about to be, when we took them ; eight cast off to 
 become waifs or beggars ; six had respectable widowed mothers unable to 
 support their families ; one of the three foundlings was out in the fields several 
 da3'S before found, and one all but murdered by its mother ; five of our children 
 had been beggars, one being born a beggar. Of the twenty seven, nine have 
 begged more or less. Three are eta. Suicides, murders, whole families in 
 prison much of the time, runaway parents, and sisters sold to a life of shame, 
 are items in their family histories." 
 
 Y. M. C. A. workers in " Tokyo, knowing the immoral influences surround- 
 ing young students at the capital, felt compelled to open a boarding house 
 and provide musical entertainments for young men. 
 
 The low ideas prevailing concerning the education of girls was an ample 
 excuse for the starting and sustaining by Christians foreign and native of a 
 large number of girls' schools — no fewer than eighty at the present time. 
 
 II. Passing now from these general observations on the character of the 
 people and their need of institutional aid under Christian influences, we would 
 make the following comments on the census tables below and the work they 
 represent. ^ 
 
 (i). The tables themselves do not claim to be cotnpltte. 
 
 The collection of their statistics was begun in the interests of private study 
 and a certain local charity. Thrice revised they have reached their present 
 dimensions, and chancing to be the fullest available have been requested on 
 very short notice for use in this book. IVe regret all omissions especially that 
 in the time at our command it has been impossible to secure detailed informa- 
 tion concerning Roman Catholic institutions. Our totals of such in table No. 
 IX. are taken from Mr. Loomis's annual statistics. 
 
 (2). In all the tables the order of geographical location followed is from 
 north to south. One object in compiling these statistics was to ascertain the 
 
366 INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 exact location of charities for future guidance in economizing missionary 
 effort. 
 
 (3). It should be distinctly tmdersiood that many of the institutions here-in 
 reported have no special denominaiional affinities and nearly all are wider in 
 their constituency and work than any single sect. We classify each institu- 
 tion under the denomination of the mission from whose luork it sprang or 7iiith 
 which it is in the closest connection. With this explanation we feel that no 
 injustice is done to those schools or asylums that disavow all denominational 
 allegiance. 
 
 (4). Pioneer Institutions. 
 
 As stated above nearly every preacher in the early days was likewise a 
 teacher. The schools were usually started by a missionary associating him- 
 self with a Japanese, behind whom he frequently hid his objectionable foreign 
 personality. 
 
 During the past ten years Japanese themselves have assumied the leader 
 ship in this work and launched many an educational enterprise. A peculiar 
 feature of this movement has been the association together of Christians and 
 non-Christians on a more or less avowed Christian platform. Schools in 
 Sendai, Niigata and Kumamoto may be mentioned as examples. These 
 schools have all disbanded, but they did great good while they lasted, especial- 
 ly in the matter of breaking down prejudice against Christian workers. They 
 proved a stepping stone to two other classes of schools that have appeared 
 upon the scene during the past three or four years, (a) regular schools 
 largely if not entirely controlled by Christians — in some cases recognized by 
 the government — which attempt no direct religious work during school hours 
 and (b) schools for poor students in which the idea of self help is strongly 
 emphasized. A young man like Mr. Koizumi of Okayama, having fought 
 his own way to a college diploma, takes upon himself as a liFework the 
 teaching of poor lads and at the same time of implanting within them a spirit 
 of true independence. He supports himself bj- teaching in another school 
 while the boys earn their living by working eight hours a day. By means of 
 a communistic plan voluntarily entered upon, the stronger, more skilful 
 workers bear a proportionately larger share of the daily burden. All rise at 
 four A. M. in order to have two morning hours for study and the manly, 
 sacrificial spirit of the whole school is intense. 
 
 The Methodist schools at Aoyama in Tokyo, and near Kobe, the U. S. 
 Reformed Church one at Sendai and the Tokyo Baptist Academy have 
 regularly organized industrial departments by which fully 200 students are 
 enabled to support themselves. At the Sendai school alone, 55 poor students 
 by working three hours a day and five on Saturday are enabled largely to care 
 
WITH A CENSUS OF HER CHRISTIAN CHARITIES. 367 
 
 for themselves. Their industries are newspaper and milk delivering, running 
 a laundry, peddling oil, sJwyu (soy) and niiso (bean curd), and gardening. 
 
 The first Christian Orphanages were opened by Roman Catholics as early 
 as 1871. 
 
 The first Protestant to engage in this form of Christian service was Mr. J. 
 Ishii of Okayama. He was a medical student, but being powerfully influenc- 
 ed by the example of George Miiller and others, threw up his course five 
 months before graduation thus sacrificing his diploma — that he might not be 
 divided in heart — burned his medical books, and solemnly devoted his life 
 to the care of needy children. The asylum was opened in Sept. 18S7 and 
 during the past ten years, has befriended nearly 500 different people. 
 The present number of inmates is 294 and so far as daily fcod goes the 
 institution is nearly self-supporting. 
 
 Founded in faith and later developing an earnest spirit of self-help, it now 
 sustains several vigorous industries, publishes a monthly paper in Japanese and 
 a bi-monthly one in English, engages in much evangelistic work and aims at 
 a threefold education —that of head, heart and hand — for all its inmates. 
 
 Mr. Hayashi's Orphanage at Mombetsu, Hokkaido, Mr. Hongo's at Nishi 
 Nasuno-hara, Mr. Kaneko's at Maebashi, Mr. Osuga's at Oji, Mr. Igarashi's 
 at Gifu, Mr. Kobashi's at Osaka and several others all founded by Japanese, 
 breathe the same spirit, of high ideals realized through self-denying labors. 
 A Christian church that in so short a period has produced such practical 
 proofs of a love that delights in service of the hardest sort for the humblest 
 poor rightly commands the confidence of her bitterest critics. 
 
 Mr. Osuga has recently taken up the work of training imbeciles in connec- 
 tion with his home for girls. There are also two leper asylums under 
 Protestant and one under Catholic influences, one home for rescued women, 
 two blind asylums and several schools for Ainu children. This last work is 
 entirely in the hands of English Episcopalians. All the older Missions have 
 engaged more or less in medical work and notwithstanding the advanced state 
 of medical service in modem Japan the Christian church still sustams over 30 
 hospitals and dispensaries, together with two or three training schools for 
 nurses, and carries on a large amount of charitable work among the suffering 
 poor. 
 
 A comparatively new form of activity is the Kindergarten. The Japanese 
 government began this form of school work in 1876, but Christian Kinder- 
 gartens were first opened by Presbyterians in Tokyo about 1888 and by 
 Congregationalists at Kobe in 1890. Today there are no fewer than twenty 
 throughout the country, fully half being for the poorest Japanese. 
 
 A still newer form yet is that of a home for factory operatives. Mr. Inoue 
 a Presbyterian preacher having opened one at his own house in Osaka 
 
368 INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 " Settlement work " is now formally inaugurated, Mr. S. Katayama 
 after long training abroad having opened his " Kingsley Hall " in Kanda, 
 Tokyo. 
 
 (5). Present condition and outlook. 
 
 Of regularly conducted educational institutions possessing a full corps of 
 teachers, extended curriculum and more or less apparatus, girls' schools far 
 outnumber those for boys. There are only about 40 such schools for j'oung 
 men as against nearly 80 for young women. The reason for this is the 
 proportionate neglect of girls' education by both government and people. 
 Should Mr. Naruse, a Christian man by the way and long connected with 
 Christian schools, succeed in establishing his proposed university for women, 
 for which the assistance of many weighty names has been secured, and other 
 schools public or private be opened for girls, the so called Mission schools 
 may meet -with sharp competition in the near future. Will it not be the part 
 of far seeing wisdom for Christians forgetting denominational differences to 
 concentrate on a few schools of recognized excellence and keep those up to 
 the increasingly exacting demands of this progressive age and people ? A 
 beginning in that line was made by two Tokyo schools in 1890. 
 
 These tables compared with earlier statistics reveal a marked tendency in 
 all the Missions to reduce the number of their high grade schools and increase 
 that of schools for the poor or for special classes of sufferers. In other 
 words the charity idea is more and more emphasized. 
 
 It should be remembered that a large amount of personal and organized 
 effort along practical lines is not included in the accompanying tables. 
 
 Judge Miyoshi a devout Christian, and till recently chief justice of Japan's 
 highest court, is devoting his time and talents to pleading the cases of deserving 
 poor and is about to organize a greatly needed reform school based on Christian 
 principles. 
 
 Mrs. Neesima and others engaged for months in Red Cross service at Hiro- 
 shima during and after the war with China. The Tokyo Y. M. C. A. 
 sustains a Reading Room which is patronized by an average monthly attend- 
 ance of 334 readers. At the time of the great earthquake in 1 891, the floods 
 of '94 and '95, the tidal wave disaster of i8g6 and the Hachioji fire of the 
 present year. Christians were first on the ground — aside from the government 
 — with their organized relief work. There are sailors' homes, chiefly for 
 foreigners, in Yokohama, Kobe and Nagasaki. Some of the active work of 
 the 52 C. E. Socs. is of a philanthropic nature, there are more than one 
 hundred women's societies for various social reforms, and a wide range of 
 Christian literary activity. Nearly all the temperance and social purity 
 work, so prominent at times, has been pioneered and pushed by Christian 
 people. 
 
WITH A CENSUS OF HER CHRISTIAN CHARITIES. 369 
 
 Baroness Sannomiya and others in benevolence, Miss T. Sono in educa- 
 tional work for ladies of the aristocracy, and Mrs. Sakurai in labors for the 
 advancement of women, are earnest in helpful service. 
 
 Many of the societies originally started by Christian women have been 
 merged in larger local ones that include progressive women of all religions. 
 The Osaka ladies send their money this year to the Indian Famine Relief 
 fund. 
 
 The last money, twenty cents, earned by a devoted Christian Woman, was 
 sent after her death a few weeks ago by the husband to the Armenian Orpha- 
 nage fund being raised in Boston, Mass. 
 
 We know of a country bank where through the influence of one Christian 
 young man, who I regret to add seldom finds time to attend church, not a 
 single employee uses sake or tobacco. In several places Christian business 
 men have furnished or are planning to furnish employment for poorer Christ- 
 ians, where these latter may be able to keep the Sabbath and guard the 
 morals of themselves and their families. A Christian merchant has recently 
 offered to educate two indigent lads and such cases are not infrequent. Some 
 educational as well as evangelistic work has been undertaken in behalf of 
 Koreans and Formosans. 
 
 A few years ago as noted elsewhere in this book a great reactionary wave 
 against Christianity and her churches swept over the land. Many trusted 
 leaders were thrown off their feet, some of whom are now regaining their 
 standing. Concerning others we entertain a hope similar to that felt by a 
 Japanese brother, who died a year ago, in regard to a fellow worker who had 
 
 given signs of losing his faith. " I believe that even if becomes an 
 
 avowed atheist, he will yet regain his faith." 
 
 Now how did the church as a whole meet this grave emergency ? These 
 tables give one answer. She stopped theorizing and went to work. Hardly 
 less preaching than before — but certainly more practice. Society at large had 
 said, " We are sick of sermons. You Christians are too much like the priests, 
 good for funerals only. Moreover your religion is anti, or at least extra- 
 Japanese. We prefer the native born or that which has become thoroughly 
 naturalized by centuries of residence among us." So the church went mto 
 the world and set to work. Unfortunately in many cases the operation was 
 reversed, the world going into the churches. Members were not strong 
 enough to meet the strain. Their temperance. Sabbath keeping and other 
 principles went down and they themselves proved a great stumbling block to 
 others. 
 
 But men like Ando Taro, and Sho Nemoto in temperance, Hara, Ishii, 
 Hayashi and Osuga in practical benevolence, with educators like Oshikawa and 
 Honda, laymen like Judges Miyoshi and Maki, deacons like Imamura and 
 
370 INSTITUTIONAL CHURCH WORK IN JAPAN 
 
 Shirai, politicians like Kataoka, Sakamoto and Ehara, business managers like 
 Kono and Nakamura, have not only stood for the right but have engaged 
 themselves in much practical service of great value. 
 
 The complexion of the church at present may be described therefore as 
 ethical and practical rather than theological and spiritual. 
 
 We have no thought of underrating the place and power of simple preach- 
 ing, but it is not within the province of the present chapter to emphasize that 
 or record the direct evangelistic labors — certainly of inestimable worth — of 
 fully one thousand Catholic and Protestant congregations. Spirit must lead, 
 creed is a necessity, faith all important, but we are treating of a spirit that 
 lives for the body, a creed that is realized in conduct, a faith that finds expres- 
 sion in the works of true benevolence. We rejoice that such a practical pur- 
 pose more and more governs the churches of this land, and we deem it a 
 privilege to call attention to the large number and wide variety of excellent 
 practical charities now organized and fulfilling their legitimate mission. 
 
 In short the Christian church in Japan has kept up with the best spirit and 
 demands of the age, and become institutional, practical, philanthropic. As 
 represented in her best members she is neither too worldly nor too other worldly. 
 She has passed through a severe ordeal and come forth tried as by fire. She 
 has vigor enough left to sustain, with outside help, all these great charities, is 
 more and more assuming the responsibility of carrying and controlling them 
 herself, and with all her faults and failures is setting an example of sustained, 
 helpful, high souled service that is the despair of Buddhists and other rivals, 
 the joy of thoughtful Christians and the increasingly acknowledged hope of 
 this whole progressive empire. 
 
Willi A CENSUS OF HER CHRISTIAN CMARFriES. 37 1 
 
 
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ABSTRACT OF THE REPORT OF THE COM- 
 MITTEE ON SELF-SUPPORT RENDERED 
 TO THE COUNCH. OF AHSSIONS CO- 
 OPERATING WITH THE CHURCH 
 OF CHRIST IN JAPAN, 
 ' JULY 1897. 
 
 At the annual meeting of the Council of Missions, comprising the Presby- 
 terian Group, which was held in the summer of 1896, a committee was 
 appointed to collect information concerning the blanks and reports used and 
 the methods of self-support followed by the various missions at work in 
 Japan. A circular letter was issued containing a number of questions bearing 
 upon the subject of self-support in its different phases. As a result of its 
 inquiries the committee received replies from one, and in some cases from 
 two or three members each, of some twenty-four missions. A summary of 
 the facts elicited, and the impressions made by the extensive correspondence 
 regarding the present condition of the churches, the temper of evangelists 
 and people concerning self-support, and the future prospects for the develop- 
 ment of the idea of self-support and the attainment of independence by the 
 churches, together with the action of the Council of 1897 upon the report, 
 is herewith given, as indicating not only the present state of efficiency of the 
 organized church as an agency for the evangelization of the yet unevange- 
 lized millions of Japan, but also its advancement, in some degree, in spiritual 
 life : self-support, in the words of one of the committee's correspondents, 
 having been attained " only where the membership has been revived and 
 filled with the spirit of God." 
 
 In this connection it should be said that opinions differ amongst mission- 
 aries as to the significance of the term "self-support"; some holding that 
 any church existing independently of mission fluids may be called self- 
 supporting J, while others believe a church is self-supporting only when it pays 
 a living salary to a properly qualified pastor, as well as its incidental ex- 
 penses. In other words, congregations that choose to do without a pastor 
 rather than pay a pastor's salary in whole or in part, churches in which the 
 
REPORT ON SELF-SUPPORT. 393 
 
 pastor supports himself, and also churches, the expenses of which are largely 
 met by contributions from the private purses of missionaries, cannot wisely or 
 justly be called self-supportino;. The pastorless congregation soon ceases to 
 exercise the functions of a living church, and the church that is dependent 
 upon the private ge.ierosity of missionaries is no more self-supporting than 
 one dependent upon mission funds. 
 
 From the general sense of the letters received the committee gathers the 
 following :— 
 
 1. That very little jirogress in self-support has been made during the 
 last five years, and that the prospect for the future is neither hopeful nor 
 encouraging. The letters speak of the want of a true spirit, and a proper 
 sense of responsibilitj' regarding tli'j matter of self-support. There are 
 noticeable exceptions it is true ; but these are not sufficiently numerous to 
 offset the great dearth that seems to exist throughout the length and 
 breadth of the Christian Church in Japan, so far as an earnest desire and 
 purpose to be independent of all forms of foreign financial aid is concerned. 
 
 2. That there are certain remedies proposed for bringing a better state 
 of affairs, which may be classified and arranged under several heads, viz. : — - 
 
 (a) The education of the people in the sacred duty of taking care of 
 themselves. It is ascertained that to raise money spasmodically for the 
 erection of buildings, for the relief of suffering, for benevolence, or for 
 philanthropic purposes generally is not a difficult matter ; but the duty of 
 contributing regularly and for the support of the Gospel in connection with 
 local congregations meets with indifference and neglect. Intimate and 
 sympathetic contact with the people ; urging them in a spirit of kindness 
 and affection to meet the expenses of organization as a Christian commu- 
 nity, the missionary himself setting the example of giving — this in general 
 is the only eftective way in the minds of some for securing the end of self- 
 support. To these brethren all artificial methods, such as the making of 
 pro rata estimates ; not organizing churches until they are able to pay 
 their own expenses etc. are useless and even injurious ; that is to say, legisla- 
 tion on the part of the missions for the purpose of promoting self-support is 
 uncalled for and will prove unproductive of good. Moral suasion by the 
 missionary, not pressure from the missions, is their motto. 
 
 (/') The above is one extreme revealed by the correspondence. The 
 opposite extreme is to make hard and fast rules, to which there shall be no 
 exceptions, making it obligatory ^upon the churches and preaching places to 
 raise a certain fixed portion of the congregational expenses, or the whole, 
 as the case may be, according to the numerical strength or the supposed 
 financial ability of the membership. A number of examples are given 
 where such necessity was laid upon congregations, hitherto supported from 
 
394 RI I'OR'I" ON SELF-SUFPORl. 
 
 mission funds, with the result of their speecl\- attainment of seif-support ; 
 whereas, on the other hand, in a number of cases the same method led to 
 the employment of second or third rate men at smaller salaries than before, 
 or even to the discontinuance of regular preaching services altogether ; and 
 thus caused great injury to the cause of Christ. In some cases the change 
 was in the direction of the combination of two or more places under one 
 evangelist 
 
 (c) Between these two extremes, are ranged the great majority of the 
 committee's correspondents. They believe it to be wise and even necessary 
 to use mission money to a limited extent, disbursing it according to certain 
 prescribed rules by which the Christians shall pay part of their regular local 
 expenses. In this way a greater measure of liberality niay be secured and 
 the spirit and duty of self-support inculcated. These brethren would have 
 rules, but would interpret them freely and admit of exceptions. The)' think 
 that progress should be made slowly, allowing sufficient time for a healthy 
 sentiment to grow up in the hearts of the church members. 1 hey would 
 regard all rules and policies as rather suggestions of method than as means 
 whereby to bring pressure to bear for the purpose of .squeezing out money 
 from the people. 
 
 3. That as to the advisability or practicability of having a general 
 council or conference of ail the missions, in which to discuss the question of 
 self-support, and if possible adopt common measures for its solution, the 
 majority of the correspondents are adverse, believing that it would be difti- 
 cult to hit upon any one plan which would suit all the various forms of 
 eccle.siastical machinery represented on the field. A respectable minority, 
 however, are in favor of having such a conference, regarding it as perhaps 
 the only way in which the problem of self support can he solved. 
 
 ACTION OF THE COUNCIL 
 ON SELF-SUPPORT. 
 
 After a discussion occupying the greater part of two days, the following 
 recommendations were adopted : — 
 
 (i) That all missions co-operating in this Council make it a rule not to 
 aid financially any church organized hereafter ; and that in concurrence 
 with the recent action of Synod on this subject we earnestlj' labor and 
 pray for the entire .self-support of all organized churche.s now receiving 
 financial aid from the missions, within the next two years. 
 
Ri:r()RC ON SKLF-SUPPOR'I". 395 
 
 (2) That in aidiri"; companies of believers, both such as are connected 
 with organized churches and such as are not, the missions adopt a 
 uniform rule of not paying rent or incidental expenses. 
 
 (3) That in all new work, and as far as practicable in already existing 
 work, the missions be urged to make a trial of Dr. Nevius' method in 
 the general work of evangelization : — Employing fewer workers, pay- 
 ing no rent or incidental expenses, and by grouping Christians into 
 circuits, to make the work entirely self-supporting from the ver}' start. 
 
 (4) That in all cases, churches and preaching places receiving mission 
 aid be required to fill out a monthly blank showing membership, atten- 
 dance, amount and sources of all money received, and the manner in 
 which the same has been expended ; and that this blank be a uniform 
 one for all the co-operating missions. 
 
 (5) Finall}' that the Council appoint a standing committee of three mem- 
 bers on self-support, to which any matter relating to the subject may 
 be referred, and which shall report to the next meeting of the Council. 
 
STATISTICS 
 
 OF THE 
 
 URBAN POPULATION OF JAPAN. 
 
 ON THE 31ST OF DECEMBER 1895. 
 (Taken from the Official Censu.s.) 
 
 
 
 Places of 10,00( 
 inhabitants 
 and over. 
 
 I'laces having 
 from 5,000 
 to 10,000. 
 
 Population 
 of 
 
 
 a; 
 
 Popula- 
 tion. 
 
 . 
 ct 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Aichi Ken. 
 
 Atsuta 
 
 Ikinomij'a 
 
 Nagano 
 
 Okazaki 
 
 Toyohashi 
 
 Tsushima 
 
 I9-S3C 
 13,615 
 215-083 
 17-093 
 20,138 
 
 12,353 
 
 6 
 
 4 
 3 
 
 4 
 3 
 
 4 
 
 298,117 
 
 64,808 
 66,688 
 
 65,53s 
 60,465 
 
 86,863 
 
 16 
 
 18 
 10 
 
 i 39 
 i8 
 
 8 
 
 101,699 
 
 123,214 
 58,972 
 
 241,218 
 108,78c 
 
 54.204 
 
 1,543,440 
 
 Akita Ken. 
 
 Akita 
 
 Noshiro 
 
 Tsuchizaki 
 
 Yokota 
 
 27,368 
 13,233 
 12,255 
 11-052 
 
 746,045 
 
 Aomori Ken. 
 
 Aomor 
 
 Hachinohe 
 
 Hirozaki 
 
 24,032 
 
 I f,5I2 
 
 3i.r4J 
 
 587,123 
 
 Chiba Ken. 
 
 Chiba 
 
 Choshi 
 
 Funabashi 
 
 Sawara 
 
 26,490 
 
 14,957 
 12,257 
 
 1 1. 83 J 
 
 1,237,857 
 
 Ehime Ken. 
 
 lamaharu 
 
 Matsuyama 
 
 Uwajima 
 
 14,818 
 
 33,257 
 12,300 
 
 964,217 
 
 Fukui Ken. 
 
 Fukui 
 
 Mikuni 
 
 Takefu 
 
 Tsuruga 
 
 44,128 
 10,48c 
 
 15,796 
 16,450 
 
 630,159 
 
 Carried Forward... 
 
 
 24 
 
 642,470 
 
 109 
 
 688,177 
 
 5,708,841 
 
STATISTICS <>1' I'orUIA'lTON. 
 
 397 
 
 
 
 Places of 10,001 
 inhabitants 
 and over. 
 
 Places having 
 from .5,iJ0u 
 to 10,000. 
 
 Population 
 of 
 
 
 a 
 
 Popula- 
 tion. 
 
 o£ 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 
 24 
 
 642,470 
 
 [OC 
 
 688,177 
 
 5,708,841 
 
 Fukuoka Ken. 
 
 
 
 
 
 
 1,297,129 
 
 Fukuoka 
 
 60,762 
 
 
 
 
 
 
 Kokura 
 
 20,132 
 
 
 
 
 
 
 Kurume 
 
 27,208 
 
 
 
 
 
 
 Moji 
 
 19.271 
 
 
 
 
 
 
 Okawa 
 
 11,268 
 
 
 
 
 
 
 Omuta 
 
 T^.^-lSS 
 
 e 
 
 I53-T2Q 
 
 17 
 
 103,307 
 
 
 Fukushima Ken. 
 
 
 
 1,012,894 
 
 Fuku.shima 
 
 I7,S83 
 
 
 
 
 
 
 Shirakawa 
 
 12,324 
 
 
 
 
 
 
 Sukagawa 
 
 10,752 
 
 
 
 
 
 
 Wakamatsu 
 
 2S.8Q4 
 
 4 
 
 66,853 
 
 9 
 
 63,822 
 
 
 Gifu Ken. 
 
 
 
 976.524 
 
 Gifu 
 
 31,307 
 
 
 
 
 
 
 Ogald 
 
 19,936 
 
 
 
 
 
 
 Takayama 
 
 T4.a7f^ 
 
 3 
 
 66,2TQ 
 
 9 
 
 54.22S 
 
 
 Gumma Ken. 
 
 
 
 740,492 
 
 Kiryu 
 
 20,231 
 
 
 
 
 
 
 Maebashi 
 
 34.283 
 
 
 
 
 
 
 Takasaki 
 
 30,350 
 
 3 
 
 84,873 
 
 22 
 
 141,096 
 
 
 Hiroshima Ken. 
 
 
 1,385,972 
 
 Etajima 
 
 io,88o 
 
 
 
 
 
 
 Fukuyama 
 
 15,649 
 
 
 
 
 
 
 Hiromura 
 
 13,437 
 
 
 
 
 
 
 Hiroshima 
 
 100,015 
 
 
 
 
 
 
 Kurahashijima 
 
 13,512 
 
 
 
 
 
 
 Nioshima 
 
 15,034 
 
 
 
 
 
 
 Onomichi 
 
 20,344 
 
 
 
 
 
 
 Setojima 
 
 10,886 
 
 
 
 
 
 
 Washo 
 
 rq.To? 
 
 r 
 
 214.859 
 
 11 
 
 TQ4-93< 
 
 
 Carried Forward... 
 
 49 
 
 I,228,4T2 
 
 197 
 
 1,245,564 
 
 tr, 121,852 
 
398 
 
 STATISriCS OF 1 OFULATION. 
 
 
 
 Places of 10,(iOC 
 InhaLiitants 
 and over. 
 
 Places having 
 from ."i,0(JO 
 to 10,000. 
 
 Population 
 of 
 
 
 a 
 
 Popula- 
 tion. 
 
 6 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 
 40 
 
 1,228,412 
 
 197 
 
 1,245,564 
 
 [1,121,852 
 
 Hokkaido Cho. 
 
 
 
 
 
 
 
 469,507 
 
 Hakodate 
 
 5o,.3M 
 
 
 
 
 
 
 Sapporo 
 
 46,147 
 
 ' 2 
 
 06,461 
 
 
 
 
 Hyogo Ken. 
 
 
 
 1,599,176 
 
 Akashi 
 
 21,066 
 
 
 
 
 
 Amagasaki 
 
 14.677 
 
 
 
 
 
 Himfji 
 
 28,494 
 
 
 
 
 
 
 Kobe 
 
 161,130 
 
 
 
 
 
 
 Ni.shinomiya 
 
 i2,4e6 
 
 5 
 
 237,833 
 
 42 
 
 253,839 
 
 
 Ibaraki Ken. 
 
 
 1,084,157 
 
 Ishioka 
 
 12,087 
 
 
 
 
 
 
 Isohama 
 
 10,356 
 
 
 
 
 
 
 Koga 
 
 io,4Q4 
 
 
 
 
 
 
 Minato 
 
 11,570 
 
 
 
 
 
 
 Mito 
 
 31,159 
 
 
 
 
 
 
 Tsuchiura 
 
 10,991 
 
 
 
 
 
 
 Yuki 
 
 TI.033 
 
 7 
 
 97,730 
 
 II 
 
 69,071 
 
 
 Ishikawa Ken. 
 
 
 
 779,474 
 
 Kanazawa 
 
 88,877 
 
 
 
 
 
 
 Komatsu 
 
 13,355 
 
 
 
 
 
 
 Wajima 
 
 TO.OSfi 
 
 3 
 
 112,288 
 
 9 
 
 60,575 
 
 
 Iwate Ken. 
 
 
 
 710,598 
 
 Morioka 
 
 32.661 
 
 I 
 
 32,661 
 
 II 
 
 66,94J 
 
 
 Kagawa Ken. 
 
 
 684,288 
 
 Kwanonji 
 
 12,584 
 
 
 
 
 
 
 Marugame 
 
 18,347 
 
 
 
 
 
 
 Sakaide 
 
 11,997 
 
 
 
 
 
 
 Takamatsu 
 
 34.277 
 
 A 
 
 77,205 
 
 2S 
 
 152.507 
 
 
 Carried Forward... 
 
 
 71 
 
 1,882,590 
 
 295 
 
 1,848,500 
 
 16,449,052 
 
 ' No particulars obtainable as to any other towns. 
 
STATISTICS OK I'OPULATION. 
 
 399 
 
 
 
 Places of 10,C00 
 inhabitants 
 and over. 
 
 Places havins 
 from 5,0Uii 
 
 to lU,00!). 
 
 Population 
 of 
 
 
 0) 
 
 2;~ 
 
 Popula- 
 tion. 
 
 c 
 
 fa 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 
 71 
 
 1,882.590 
 
 ^9: 
 
 1,848,500 
 
 16,449,052 
 
 Kagoshima Ken. 
 
 
 
 
 
 
 1,063,970 
 
 Akune 
 
 I5/M4 
 
 
 
 
 
 
 Clniran 
 
 Hi 
 
 i5>43- 
 
 2r.i52 
 
 
 
 
 
 
 Higashi Ichiku 
 
 iT.gg: 
 
 
 
 
 
 
 do. Kaseta 
 
 ii,So^ 
 
 
 
 
 
 
 do. Minakata 
 
 20,155 
 
 
 
 
 
 
 do. Shibushi 
 
 10-23; 
 
 
 
 
 
 
 Ibusuki 
 
 15,64.^ 
 
 
 
 
 
 
 Isaku 
 
 i5,4M 
 
 
 
 
 
 
 Ishiki 
 
 15.137 
 
 
 
 
 
 
 Kagoshima 
 
 55.197 
 
 
 
 
 
 
 Kajiki 
 
 12,203 
 
 
 
 
 
 
 Kami Izumi 
 
 10,11c 
 
 
 
 
 
 
 Kanoya 
 
 TO,42(: 
 
 
 
 
 
 
 Kaseta 
 
 14.21^ 
 
 
 
 
 
 
 Kawabe 
 
 U'SSc 
 
 
 
 
 
 
 Kiire 
 
 10,293 
 
 
 
 
 
 
 Kita Tanegashima ... 
 
 11,661 
 
 
 
 
 
 
 Kushikino 
 
 i8,93f 
 
 
 
 
 
 
 Miyanojo 
 
 10,135 
 
 
 
 
 
 
 Naka Izumi 
 
 10,09b 
 
 
 
 
 
 
 Nishi Kaseta 
 
 14-305 
 
 
 
 
 
 
 do. Minakata 
 
 10,99: 
 
 
 
 
 
 
 Sueyoshi 
 
 "■513 
 
 
 
 
 
 
 Takaki 
 
 10.003 
 
 
 
 
 
 
 Taniyama 
 
 24,90. 
 
 
 
 
 
 
 Tarumi^u 
 
 I4,02f 
 
 
 
 
 
 
 Yoshino 
 
 IT.02' 
 
 28 
 
 427, lOF 
 
 51 
 
 340,611 
 
 
 Carried Forward... 
 
 
 99 
 
 2,309,78^ 
 
 346 
 
 2,189,111 
 
 [7,513,022 
 
400 
 
 STATISTICS OF I'r)lTII..\ IION. 
 
 
 
 Places of 10,00o| 
 inhabitants 
 and over. 
 
 Places having 
 from r>,00ij 
 
 to 1(1.1)110. 
 
 Population 
 of 
 
 
 
 . c 
 ce 
 
 Popula- 
 tion. 
 
 c 6 
 
 Z5 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 Kanagawa Ken. 
 
 Kanagawa 
 
 Odawara 
 
 Toda 
 
 Toyoshima 
 
 Uraga 
 
 Yokohama 
 
 Yokosuka 
 
 Kochi Ken. 
 
 Kochi 
 
 17.001 
 i5,iSi 
 14,72? 
 10,820 
 13,105 
 170,252 
 24.030 
 
 3S.27C 
 
 9? 
 
 1 
 3 
 
 3 
 f 
 
 2,309,788 
 
 2 66 ,01 8 
 3«,27e 
 
 94,065 
 357.666 
 
 iio,S6j 
 25,276 
 
 128, S20 
 
 34f 
 
 20 
 16 
 
 9 
 
 36 
 
 33 
 
 TO 
 
 2,189,111 
 
 124,16c 
 
 94,771 
 
 131,69: 
 59,707 
 
 219,276 
 210,197 
 
 5^,130 
 
 17,513,022 
 742.607 
 
 595,211 
 
 Kumamoto Ken. 
 
 Kumamoto 
 
 Mizumata 
 
 Yatsushiro. 
 
 69,82^ 
 
 13,95-^ 
 10.28c 
 
 1,100,055 
 
 Kyoto Fu. 
 
 Fushimi 
 
 Kvoto 
 
 i7ob: 
 3^0.101 
 
 908.261 
 
 Miyagi Ken. 
 
 Fukaya 
 
 Ishinomaki 
 
 Sendai 
 
 10,341 
 18,103 
 
 82.J20 
 
 .808,976 
 
 Miyazaki Ken. 
 
 Kobayashi 
 
 Miyakonojo 
 
 12,143 
 13,133 
 
 433,295 
 
 Miye Ken. 
 
 Kuwana 
 
 Matsuzaka 
 
 Tsu 
 
 Ueno 
 
 Ujij'amada 
 
 Yokkaichi 
 
 19,918 
 
 I3,i3f 
 
 30,985 
 12,986 
 
 30.375 
 21.120 
 
 970,077 
 
 Carried Forward... 
 
 
 125 
 
 3,330,48c 
 
 492 
 
 3,087,04c 
 
 23,071.504 
 
STATISTICS OF POFUI-ATION. 
 
 401 
 
 
 
 Places of 10,00t 
 inhabitants 
 and over. 
 
 Places having 
 from 5,000 
 to 10,000. 
 
 Population 
 of 
 
 
 ol 
 
 Popula- 
 tion. 
 
 CJ 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 Nagano Ken. 
 
 Hirano 
 
 lida 
 
 Matsumoto 
 
 Nagano 
 
 Ueda 
 
 10,280 
 13.592 
 29,513 
 33.675 
 21.752 
 
 123 
 
 5 
 3 
 3 
 
 6 
 
 3 
 
 3,330,480 
 
 io8,Si2 
 
 104,227 
 
 51,335 
 
 118,232 
 
 35,387 
 
 65,qsS 
 
 +92 
 
 22 
 43 
 15 
 
 23 
 
 12 
 10 
 
 3,087,049 
 
 139,438 
 
 297,324 
 95,522 
 
 157,457 
 
 73,773 
 61,047 
 
 23,071,504 
 1,201,297 
 
 Nagasaki Ken. 
 
 Nagasaki 
 
 Nishi Ari-ie 
 
 Saseho 
 
 72,301 
 11,146 
 20,78c 
 
 785,827 
 
 Nara Ken. 
 
 Koriyama 
 
 Nara 
 
 Totsugawa 
 
 12,795 
 27,441 
 ii,oqo 
 
 521,610 
 
 Niigata Ken. 
 
 Aikawa 
 
 Naoetsu 
 
 Niigata 
 
 Sanjo 
 
 Shibata 
 
 Takata 
 
 15,466 
 
 10,953 
 50,480 
 10,221 
 10,747 
 20,363 
 
 1,788,308 
 
 Oita Ken. 
 
 Nakatsu 
 
 Oita 
 
 Usuki 
 
 13,817 
 11,395 
 10,175 
 
 813,615 
 
 Okayama Ken. 
 
 Okayama 
 
 Tsuyama 
 
 53,85o 
 i2.oqS 
 
 1,100,797 
 
 Carried Forward... 
 
 
 145 
 
 3,814,431 
 
 517 
 
 3,911,610 
 
 29,282,958 
 
402 
 
 STATISTICS OF POPULATION. 
 
 
 
 
 Places of 10,00c 
 Inhabitants 
 and over. 
 
 Places having 
 from 5,000 
 to 10,000. 
 
 Population 
 of 
 
 
 <p 
 
 Popula- 
 tion. 
 
 a; 
 
 ZE 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 Okinawa Ken. 
 
 Naha 
 
 Shuri 
 
 47.005 
 
 25.243 
 
 145 
 * 2 
 
 10 
 I 
 
 2 
 
 3 
 
 I 
 
 5 
 
 3.814.431 
 
 72,248 
 
 658,477 
 29,542 
 
 33.424 
 
 63,090 
 34.928 
 
 87,672 
 
 517 
 
 le 
 
 28 
 
 14 
 
 5 
 
 40 
 734 
 
 3,911,610 
 
 106,235 
 
 167,728 
 
 85,416 
 
 83.033 
 32,614 
 
 269,975 
 
 29,282,958 
 437.832 
 
 Osaka Fu. 
 
 Higashi Hirano 
 Kami Fukushim 
 Kitano 
 
 Kizu 
 
 Kujo 
 
 Namba 
 
 Osaka 
 
 Sakai 
 
 Sonezaki ... 
 Tennoji 
 
 a 
 
 14.364 
 13.399 
 11,610 
 10,352 
 10,303 
 29,741 
 487,184 
 
 47.631 
 13,816 
 20,077 
 
 1,265,587 
 
 Saga Ken 
 
 Saga 
 
 29,542 
 
 592,301 
 
 Saitama Ken 
 
 Kawagoye 
 
 .Kumagai 
 
 20,187 
 13.237 
 
 1,137,523 
 
 Shiga Ken. 
 
 Hikone 
 
 Nagahama 
 
 Otsu 
 
 20,118 
 10.215 
 
 32.766 
 
 699,395 
 
 Shimane Ken. 
 
 Matsuj'e 
 
 34.928 
 
 712,559 
 
 Shizuoka Ken. 
 Hamamatsu 
 Numazu ... 
 
 Osada 
 
 Shimada ... 
 Shizuoka ... 
 
 
 16,755 
 11.45^ 
 10,805 
 
 10,594 
 38,060 
 
 1,160,258 
 
 Carried For\ 
 
 vard... 
 
 
 169 
 
 +.793.821 
 
 4,656,611 
 
 35,288,413 
 
 No particulars obtainable as to any other towns. 
 
STATISIICS UF rOPULAlTON. 
 
 403 
 
 
 
 Places of 10,000 
 inhabitants 
 and over. 
 
 Places having 
 from 5,000 
 to 10,000. 
 
 Population 
 of 
 
 
 a) 
 
 Popula- 
 tion. 
 
 q; 
 d § 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 Tochigi Ken. 
 
 A.'ihikaga 
 
 Ashio 
 
 Kanuma 
 
 Tanuma 
 
 Tochigi 
 
 Utsunomiya 
 
 16,25^ 
 12, goo 
 11,422 
 11,101 
 21,652 
 36.802 
 
 i6g 
 
 6 
 3 
 
 6 
 6 
 
 4,793,521 
 
 110,131 
 91,400 
 
 1,347,184 
 43,983 
 
 142,862 
 
 734 
 
 34 
 45 
 
 20 
 
 I 
 
 9 
 
 4,656,611 
 
 204,612 
 270,338 
 
 124,431 
 
 8,540 
 
 57,774 
 
 35,288,413 
 747,203 
 
 Tokushima Ken. 
 
 Komatsushima 
 
 Muya 
 
 Tokushima 
 
 12,623 
 17,960 
 60,817 
 
 685,923 
 
 Tokyo Fu. 
 
 Hachioji 
 
 Minami Senju 
 
 Omori 
 
 Senju 
 
 Shinagawa 
 
 Tokyo 
 
 25-575 
 11.517 
 10.787 
 
 15.149 
 
 15,226 
 
 1,268,030 
 
 1,447,839 
 
 Tottori Ken. 
 
 Tottori 
 
 Yonago 
 
 28,431 
 15,552 
 
 410,391 
 
 Toyama Ken. 
 
 Himi 
 
 Namerigawa 
 
 Shimminato 
 
 Takaoka 
 
 Toyama 
 
 Uotsu 
 
 12,194 
 10,226 
 
 17,431 
 30,876 
 
 58,327 
 13,808 
 
 787,167 
 
 Carried Forward... 
 
 
 rg2 
 
 6,529,381 
 
 343 
 
 5,322,306 
 
 39,366,936 
 
404 
 
 STATISTICS OF POPULATION, 
 
 
 
 Places of 10,00(. 
 inhabitants 
 and over. 
 
 Places having 
 from 5,000 
 to 10,000. 
 
 Population 
 of 
 
 
 a 
 
 Popula- 
 tion. 
 
 a 
 
 di 
 
 Popula- 
 tion. 
 
 Provinces. 
 
 Brought Forward. 
 
 Wakaj'ama Ken. 
 
 Shingu 
 
 Wakayama 
 
 Yuasa 
 
 12,732 
 57,542 
 10,270 
 
 192 
 
 ... 
 
 5 
 
 6 
 I 
 
 5,529,381 
 
 80,544 
 
 113,357 
 
 104,095 
 35,111 
 
 843 
 14 
 
 18 
 
 48 
 6 
 
 5,322,306 
 
 81,710 
 
 109,794 
 
 317,045 
 35,097 
 
 39,366,936 
 658,491 
 
 Yamagata Ken. 
 
 Sakata 
 
 Shinjo 
 
 Tsurugaoka 
 
 Yamagata 
 
 Yonezawa 
 
 21,330 
 11,565 
 20,04^ 
 31,12c 
 
 29,287 
 
 801,343 
 
 Yamaguchi Ken. 
 
 Akamagaseki 
 
 Hagi 
 
 lemuronishikata 
 
 Mitajiri 
 
 Tokuyama 
 
 Yamaguchi 
 
 35,961 
 18,772 
 10,331 
 11,374 
 12,230 
 15427 
 
 960,324 
 
 Yamanashi Ken. 
 
 Kofu 
 
 35-Tii 
 
 483,526 
 
 Total for Japan Proper. 
 
 
 207 
 
 5,862,488 
 
 32c 
 
 5,865,961 
 
 42,270,620 
 
 Formosa and tJw Pescadores. 
 
 Taichu Ken. 
 
 Taihoku Ken. 
 
 Tainan Ken. 
 
 Hokoto Cho (Pescadores). 
 
 619,701 
 
 570, iSc 
 
 807,090 
 
 44,820 
 
 Grand Total. 
 
 2,041,809 
 
 .H,3i2,429 
 
405 
 
 LIST OF PLACES WHERE 
 
 MISSIONARY WORK IS 
 
 BEING DONE. 
 
 The following lists have been prepared by the 
 Rev. M. H. Christlieb and so far as the information 
 could be obtained, show the work being done at present 
 by each of the Protestant Missions now working in 
 Japan. As a rule, only such places are given where 
 workers reside, foreign if niarlvcd with F, otherwise 
 Japanese. An O indicates an organized church, where 
 there is no mark something less is to be understood. 
 
 The editor and publishers intend to republish this list 
 annually, making such corrections as may be required 
 to keep it up to date. They hope also to improve it 
 by adding the particulars of the Roman and Greek 
 Catholic Missions. 
 
4o6 
 
 LIS!" OF PT.ACES WHERE MISSIONARY 
 
 I. AMERICAN BAPTIST MISSIONARY 
 UNION. 
 
 Kanagawa Ken. 
 
 Hyogo Ken. {Con/d.) 
 
 Ibaraki Ken. 
 
 Yokohama, F.O. since 
 
 Fukumoto. 
 
 Shimodate. 
 
 Kawasaki. [1S72. 
 
 Ikuno. 
 
 Mito, 0. 
 
 Odawara. 
 
 Toyooka. 
 
 Wakabe. 
 
 Kamimizu, 0. 
 
 Kumihama. 
 
 Oguri. 
 
 Chogo, 0. 
 
 
 Kasawa. 
 
 Harawachida. 
 
 Kyoto Fu. 
 
 Oshima. 
 
 Atsugi. 
 
 Kyoto. 
 
 Tokobagi. 
 Sukugawa. 
 
 Nagano Ken. 
 
 0,saka Fu. 
 
 Ishioka. 
 
 Owachi. 
 
 Osaka, F. 1892. 
 
 Kawajiro. 
 
 Hotoke. 
 
 Kogawa cho, 0. 
 
 
 
 Kiyohori. 
 
 FuKUSHiMA Ken. 
 
 Tokyo Fu. 
 
 Sakai. 
 
 Taira, 0. 
 
 Hongo ku. 
 
 Utsubo. 
 
 Yumoto. 
 
 First Church, 0. 
 
 Dembo. 
 
 Wada. 
 
 Kyobashi ku. 
 
 Kishiwada. 
 
 Yotsukara. 
 Izumi. 
 Owabama. 
 Kido. 
 
 Kyobashi Church, 0. 
 
 
 Third Church, 0. 
 
 Kagawa Ken. 
 
 Shudomi cho. 
 
 Marugame. 
 
 Shiba ku. 
 
 
 Kubota. 
 
 Shiba Church, O. 
 
 Okinawa Ken. 
 
 Wanaya. 
 
 Koishikawa ku. 
 
 Shuri. 
 
 
 Independent Church, 
 Koishikawa Church, 
 
 Naha. 
 
 IWATE Ken. 
 
 Morioka, F.O. 1887 
 
 Nihon Bashi ku. [0. 
 
 
 Ichinohe. 
 
 Nihon Bashi. 
 Asakusa ku. 
 
 Yam.aguchi Ken. 
 Chofu, F.O. 1886. 
 
 Fukuoka. 
 Ohazama. 
 
 Saemon cho. 
 
 Bakan, 0. 
 
 Miyamori. 
 
 Yotsuya ku. 
 
 Yamaguchi. 
 Hagi. 
 
 Tono. 
 
 Minami Igacho. 
 
 
 
 Funaki. 
 
 AoMORi Ken. 
 
 
 Onoda. 
 
 Hachinohe. 
 
 Yamanashi Ken. 
 
 
 Sannohe. 
 
 Kofu, 0. 
 
 Miyagi Ken. 
 
 Gonohe. 
 
 
 Sendai, F.O. 1884. 
 
 Karumai. 
 
 TocHiGi Ken. 
 
 Kyushi, 0. 
 
 
 Tochigi, 0. 
 
 Shiogama. 
 
 Hokkaido. 
 
 
 Toj'ama. 
 
 Nemuro, FO. i8go 
 
 HvoGO Ken. 
 
 Yanaitsu. 
 
 Shibetsu, 0. 
 
 Kobe F.O. 1887. 
 
 Yokoyama. 
 
 Wakkanai, O. 
 
 Hyogo. 
 
 Shizugawa. 
 
 
 Onohania. 
 
 Kesennuma. 
 
 
 Suma. 
 
 Maya. 
 
 
 Ikeda. 
 
 Akozu. 
 
 
 Himeji, O. 
 
 Tsuya. 
 
 
WORK IS BEING DONE, 
 
 407 
 
 AMERICAN BOARD MISSION AND 
 KUMIAI CHURCHES. 
 
 Hyogo Ken. 
 Kobe, P.O. 2. 
 Hyogo, O. 
 Sanda, O. 
 Nishinomiya, O. 
 Hiiiieji, O. 
 Akashi, O. 
 Yamada. 
 Izushi. 
 Sumoto. 
 Takawa. 
 Takasago. 
 Hojo. 
 Yumura. 
 Dojo. 
 Amagasaki. 
 
 Osaka Fu. 
 Osaka, P.O. 4. 
 Kishiwada, O. 
 Sakai, O. 
 Takaishi. 
 
 Kyoto Pu. 
 Kyoto, P.O. 4. 
 vShuchi, O. 
 Pukuchiyama, O. 
 Miyazu, O. 
 Amino. 
 Fushimi, O 
 Kameoka. 
 Hidokoro. 
 Punaeda. 
 Sonobe. 
 Goma 
 
 Hinokiyama. 
 Ayabe 
 Monobe. 
 Mineyama. 
 Yodo 
 Yabata. 
 Osumi 
 Sayama. 
 Hirono. 
 Uji. 
 
 Nara Kent. 
 Nara, O. 
 Koriyama, O. 
 
 Kamikashiwa 
 V.ato. 
 
 Shiga Kex. 
 Nagahama, O. 
 Hikoiie, O. 
 Otbu, O. 
 Hachiman, O. 
 Minakuchi, O. 
 Bodaiji. 
 Mikumo. 
 
 Okayama Ken. 
 Okayama, P.O. 
 Takahashi, O. 
 Kasaoka, O. 
 Amaki, O. 
 Ochiai, O. 
 Tsuyama, O. 
 Kagato, O. 
 Ukan. 
 Takenosho. 
 Nariwa. 
 Pukuda. 
 Saidaiji. 
 Kurashiki. 
 Tamashima. 
 Kuse. 
 
 Nishigawa. 
 Emi. 
 Takata. 
 
 ToTTORi Ken. 
 Tottori, P.O. 
 Kurayoshi. 
 Shikano. 
 
 Hiroshima Ken. 
 Hiroshima, O. 
 Onomichi, O. 
 J5ge. 
 
 Kagawa Ken. 
 Marugame, O. 
 Shodoshima. 
 Takamatsu. 
 Sakaide. 
 
 Ehime Ken. 
 Imabari, O. 
 Matsuyama, P. O. 
 Hashihama, O. 
 Komatsu, O. 
 Uwajima, O. 
 Takai. 
 Gunchu. 
 Tobe. 
 
 Kawanoye. 
 Saijo. 
 Nagano. 
 Tokuda. 
 Unomachi. 
 Besshi. 
 
 KocHi Ken. 
 Kochi, O. 
 
 PuKUOKA Ken. 
 Pukuoka, O. 
 Yanagawa, O. 
 Kurume. 
 Miike. 
 Omuta, O. 
 Wataze 
 
 KuMAMOTO Ken. 
 Kumamoto, O. 
 Yatsushiro, O. 
 Minamata, O. 
 Yainaga. 
 Kamosaka. 
 Kagami. 
 
 Kagoshima Ken. 
 Miyanojo. 
 Kushikino. 
 Kagoshima, O. 
 
408 LIST OF 
 
 PLACES WHERE MISSIONARY 
 
 American Board Mission etc. 
 
 {Continiu'd). 
 
 MiYAZAKi Ken. 
 
 Niigata Ken. 
 
 Saitama Ken. 
 
 Miyazaki, F.O. 
 
 Kashiwazaki, 0. 
 
 Omiya. 
 
 Takanabe, O. 
 
 Kurokawa, 
 
 
 Mimizu. 
 
 Niigata, F.O. 2. 
 
 Fukushima Ken. 
 
 Nobeoka. 
 
 Nagaoka, O. 
 
 Wakamatsu, 
 
 Obi, 0. 
 
 Gosen. 
 
 Hongo. 
 
 Miyakonojo, O. 
 
 Nakajo, O. 
 
 Fujikawa. 
 
 Hososhima. 
 
 Shibata, 0. 
 
 Kitagata, O. 
 
 Sadowara. 
 
 Nuttari. 
 
 
 Kobayashi 
 
 Sango. 
 
 MiYAGi Ken. 
 
 Takajo. 
 
 
 Sendai, F.O. 
 
 
 Gumma Ken. 
 
 Wakuya, 0. 
 
 MiYE Ken. 
 
 Annaka, O. 
 
 Sanuma. 
 
 Hase, 0. 
 
 Tomioka, O. 
 
 Nishigori. 
 
 Hisai 
 
 Takasaki, O. 
 
 Yoneyama. 
 
 Tsu, O. 
 
 Maebashi, F.O. 
 
 Kanagasaki. 
 
 AiCHi Ken. 
 
 F"ujioka, O. 
 
 
 Nagoya, 0. 
 
 Haramachi, O. 
 Shiritaka. 
 
 Iwate Ken. 
 Mizusawa, O. 
 
 FuKui Ken. 
 
 Kuragano. 
 
 
 Fukui, O. 
 
 Oebisu 
 
 Hokkaido. 
 
 Tokyo Fu. 
 
 Shimano. 
 Ornama. 
 
 Sapporo, F.O. 
 Urakawa, O. 
 
 Tokyo, F.O. 3. 
 
 Gokan. 
 
 Shibetcha, O. 
 
 Kanagawa Ken. 
 
 Nakano-suji. 
 
 Sorachi, O. 
 
 Yokohama, 0. 
 
 Ota. 
 
 Nemuro, 0, 
 
 Chofu. 
 
 Sawada. 
 
 Imanuel, O. 
 
 
 Isobe. 
 
 Asahigawa. 
 
 TocHiGi Ken. 
 
 Numata. 
 
 Iwamizawa, 0. 
 
 Sano, 0. 
 
 Haraichi, O. 
 
 Nishiya. 
 
 BAPTIST SOUTHERN CONVENTION 
 
 U. S. A. 
 
 Fukuoka Ken. 
 Kokura, F. 
 Moji, O. 
 Wakamatsu. 
 Fukuoka, F. 
 
 Fukuoka Ken. {Coitid.) 
 Hakata. 
 Akama. 
 Kurume. 
 
 Nagasaki Ken. 
 Nagasaki, F. 
 Saseho. 
 Haiki. 
 Omura. 
 
 4. CHURCH OF CHRIST. 
 
 
 Yamagata Ken. 
 
 Shizuoka Ken. 
 
 Akita Ken. 
 
 Tsurugaoka. 
 
 Shizuoka, F. 
 
 Akita, F. 
 
 Honjo 
 
 Innai. 
 
 Tokyo Fu. 
 Hongo, F. 
 
 Fukushima Ken 
 Fukushima, F. 
 
 T.suchizaki. 
 
 Koishikawa, F.2. 
 
 MiYAGi Ken. 
 
 Arakavva. 
 
 Ushigome, F.4. 
 
 Akozu. 
 
 
 Honjo, F. 
 
 Ashikaga. 
 
WORK IS BEING DONE. 
 
 409 
 
 5. CHRISTIAN CHURCH OF AMERICA. 
 
 IWATE KeN'. 
 
 Ichinoseki, O. 
 Maizawa (no \v.)* 
 Kannari, (no w.) 
 Kazawa, (no w.) 
 
 MiYAGi Ken. 
 Wakayanagi. 
 Tsukidate, (no w.) 
 
 MiYAGi Ken. {Conid.) 
 Kannari (no w.) 
 Tazuri, (no w.) 
 Iwadeyama. 
 Wakuya, O. 
 Ishinomaki, O. 
 Negishi (no w.) 
 Sendai, F. 
 Nakada, (no w.) 
 
 no w : no resident worker. 
 
 Tokyo Fu. 
 Azabu, F".0. 
 Kawaguchi, (no w.) 
 Akabane, (no w.) 
 Itabashi, (no w.) 
 Oji, O. 
 
 6. CHURCH OF ENGLAND. 
 
 South Tokyo Jurisdiction. 
 
 Tokyo Fu. 
 
 Shizuoka Ken. 
 
 GiFU Ken. 
 
 Tokyo, F.5. 0.6. 
 
 Numazu. 
 
 Gifu, F.O. 
 
 
 Yamasemura, 
 
 Kano. 
 
 Chiba Ken. 
 
 Dainincho. 
 
 Kitakata. 
 
 Ichikawa. 
 
 Shizuoka. 
 
 Ogaki. 
 
 Hachibumura, O. 
 
 Horinouchi. 
 
 Imao. 
 
 Okita. 
 
 Kakegawa. 
 
 Takasu. 
 
 Fusemura. 
 
 Minamiyama. 
 
 
 Ichinomiya. 
 
 Inui. 
 
 Nagano Ken. 
 
 Asahimura. 
 
 Ito. 
 
 Nagano. 
 
 Tatenomura. 
 
 Usami. 
 
 Sakaemura. 
 
 Mizuoka. 
 
 
 Minamiogawa 
 
 Kendamura. 
 
 AiCHi Ken. 
 
 Nakano. 
 
 
 Toyohashi, F. 
 
 liyama. 
 
 Kanagawa Ken. 
 
 Nagoya, F.O. 
 
 Inarij'ama. 
 
 Yokohama, F.O. 
 
 Biwajima. 
 
 Matsumoto. 
 
 Hadanocho, F 0. 
 
 Ichinomiya. 
 
 
 KlUSHIU JURISDICTION. 
 
 Nagasaki Ken. 
 Nagasaki, F.O. 
 
 Kagoshima Ken. 
 Kagoshima. 
 Shikaya. 
 
 Okinawa Ken. 
 Naha. 
 
 KuMAMOTO Ken. 
 Kumamoto, F.O. 
 Takase. 
 
 OiTA Ken. 
 Oita, F. 
 Beppu. 
 Tomioka. 
 
 Miyazaki KexN. 
 Miyazaki 
 Shirogasaki. 
 Ueno. 
 
 Saga Ken. 
 Karatsu. 
 
 Fukuoka Ken. 
 Fukuoka, F.O. 
 Hakata. 
 
4IO 
 
 i.lSr OF Fi,ACES NVHERE MISSIONARY 
 
 CliurcJi of England. Kiushin Jurisdiction. 
 {Continued). 
 
 FuKuoKA Ken. (jOoiitd.) 
 Haruyoshi. 
 Imajuku. 
 Ropponmatsu. 
 Kurume. 
 Kusano, P.O. 
 Ono. 
 
 FuKUOKA Ken. {Con/J.) 
 Futsukaichi. 
 Amaki. 
 Hiramatsu. 
 Miyano. 
 Katashima. 
 Aido, O. 
 
 FuKUOKA Ken. {Contd.) 
 litsuka. 
 Sachifukuro. 
 Otake, O. 
 Naokata. 
 Wakamatsu. 
 Kokura. 
 
 Hokkaido Jurisdiction. 
 
 Hokkaido. 
 
 Hakodate, F.O. 
 
 Tatemura, O. 
 
 Ezashizawa, O. 
 
 Otobe. 
 
 Kameda, O. 
 
 Kamiizo. 
 
 Sekinai. 
 
 Shinotsu. 
 
 Chubetsu. 
 
 Otaru, O. 
 
 Obihiro, O. 
 
 Moyori, O. 
 
 Otsu. 
 
 Horoizumi. 
 
 Samari. 
 
 Setan?. 
 
 Imanuel. 
 
 Hokkaido. {Coi?fJ.) 
 Kunnuhi. 
 Masuke. 
 Hamamasu 
 Morimura. 
 Minta. 
 Ono, O. 
 Uraga. 
 
 Sapporo, F.O. 
 Shinkotomi. 
 Nohoro. 
 Tomakomaki. 
 Horobet.su, O. 
 Wanishi, O. 
 Muroran. 
 Yusu, O. 
 Shiunkotbu, O. 
 Hiratori, O. 
 
 Hokkaido. (Conid) 
 Kushiro, F.O. 
 Harutori. 
 Tenbetsu. 
 Tottori, O. 
 Shibetcha. 
 Abashiri, O. 
 Kitami. 
 Atsugishi, O. 
 Kiritafu 
 Mombetsu. 
 Tsutsumiji. 
 Konpumori. 
 Atoika. 
 Ota, O. 
 Nemuro. 
 
 Osaka Jurisdiction. 
 
 Osaka Fu. 
 
 Osaka, F.2, O.5. 
 
 Hyogo Ken. 
 Kobe, F.O. 
 Sumolo, F.O. 
 Kashumura. 
 Yamada. 
 Kariya. 
 Fiikuda, F.O. 
 
 Tokushima Ken. 
 Tokushima, F.O. 
 Chosei, F.O. 
 Buyocho. 
 Tomioka. 
 Naruto. 
 Kawashima. 
 Wakimachi. 
 
 Tottori Ken. 
 Yonago, F.O. 
 Agarimichi. 
 Yodoye. 
 
 Shimane Ken. 
 Matsiiye, F.O. 
 Hirosecho. 
 Daitomura. 
 Imaichi. 
 Saigo. 
 Hamada, F. 
 Masuda, O. 
 
 Hiroshima Ken. 
 Hiroshima, F. 
 Fukuyama, F.O. 
 Fucinuichi. 
 Tomonishi. 
 
WORK IS BEING DONE. 
 
 411 
 
 /■ 
 
 EPISCOPAL CHURCH U. S. A. 
 
 Tokyo Fu. 
 Tokyo. 
 
 Tsukiji, E.G. 
 
 Asakusa, 0.2. 
 
 Kanda, F.O. 
 
 Eukagawa, O. 
 
 Kojimachi, O. 
 
 Kyobashi. 
 
 Kudan, F.O 
 
 Honjo, O 
 Oji, O. 
 Koganei. 
 Naito. 
 Hachioji. 
 
 Chiba Kex. 
 Sekijuku. 
 
 Ibaraki Ken. 
 Okada. 
 Furukawa. 
 
 Saitama Ken. 
 Satte, O. 
 Kawagoye, O. 
 Matsuyama, O. 
 Ogawa. 
 Kumagaya, O. 
 
 Gumma Ken. 
 Takasaki. 
 Maebashi, F.O. 
 
 F-UKUSHTMA Ken. 
 Fukushima, O. 
 Koriyama. 
 Miharu. 
 Nihonmatsu, O. 
 
 MiYAGi Ken. 
 Sendai, F.2, O. 
 
 AoMORi Ken. 
 Aomori, F.2, O. 
 Hachinohe. 
 Hirosaki. 
 Goshogawara. 
 
 Osaka Fu. 
 
 Osaka, F.i, O.3. 
 Sakai, O. 
 
 Wakayama Ken. 
 Wakayama, O. 
 Marusa, O. 
 Nate. 
 Kishi. 
 Hashimoto. 
 
 Shiga Ken. 
 Otsu, O. 
 leje. 
 Flikone, 
 Nagaliama. 
 
 MiYE Ken. 
 Ueno, O 
 Nabari. 
 Kuwana. 
 Yokkaichi. 
 Tsu. • 
 
 FuKUi Ken. 
 Tsuruga, F.O. 
 Fukui. 
 Obama, O. 
 
 IsHiKAWA Ken. 
 Kanazawa, F".2. 
 
 Nara Ken. 
 Nara, O. 
 Gojo. 
 Miwa. 
 Sakurai. 
 
 Tawaramoto, O. 
 Kutara, O. 
 Takata, O. 
 Gose. 
 
 Kyoto F'u. 
 
 Kyoto, F.4, O. 
 
 8. EVANGELICAL ASSOCLATION OF 
 NORTH AMERICA.* 
 
 Tokyo Fu. 
 Tokyo. 
 Hachioji. 
 
 Chiba Ken. 
 Tagane. 
 Nakano. 
 
 Saitama Ken. 
 Tokorozawa 
 
 Ibaraki Ken. 
 Ryugasaki. 
 
 Shizuoka Ken. 
 Shimoda. 
 Numazu. 
 
 Osaka Fu. 
 Osaka. 
 
 Fukushima Ken. 
 Sukagavva. 
 Koriyama. 
 
 * All stations served by native pastors under the supervision of tlie 
 (foreign) president of the Mission. 
 
412 
 
 UST OF rr.ACES WHERE MISSIONARY 
 
 EVANGELICAL LUTHERAN MISSION 
 U. S. A. 
 
 .Saga Ken. 
 Saga, F. 
 Ogi. 
 
 Saga Ken. (Coirtd.) 
 Kubota. 
 
 FuKuoKA Ken. 
 Wakatsu. 
 
 lo. EVANGELICAL PROTESTANT 
 MISSIONARY SOCIETY. 
 
 (German and Swiss). 
 
 Tokyo Fu. 
 
 Tokyo. {Covtd^ 
 
 Chiba Ken 
 
 Tokyo, F.3. 
 
 Yotsuya. 
 
 Chiba. 
 
 Hongo, 0. 
 
 Shitaya. 
 
 
 II. INDEPENDENT. 
 
 No report could be obtained. 
 
 12. INTERNATIONAL CHRISTIAN 
 ALLIANCE. 
 
 Hiroshima Ken. 
 
 Bingo, F.3. 
 
 (3 Kogisho with 10 native workers). 
 
 I 
 
 METHODIST CHURCH OF CANADA. 
 
 Tokyo Fu. 
 Tokyo, 
 
 Azabu, F.O. 
 Tsukiji, O. 
 Ushigome, O. 
 Hongo, F.O. 
 Shitaya, O. 
 
 SmzuoKA Ken. 
 Shizuoka, O. 
 Numazu, O. 
 Yoshiwara. \ 
 Omiya. 
 Nakazato. 
 Kajima. J 
 
 Circuit. 
 
 Circuit. 
 
 Shizuoka Ken. {Covtd.) 
 Fujieda. 'j 
 
 Shimoda. 
 Shironotoshi. 
 Kanaya. 
 Mitsuke. 
 Morimaclii. 
 Kakegawa. )- Circuit 
 Fukuroi. 
 Horinouchi 
 Sagara, O. 
 Hamamatsu, O. 
 
 Yamanashi Ken. 
 Kofu, O. 
 Katsunuma. 
 
 Yamanashi KEN.(r<',7/i/.) 
 Kusakabe, O. 
 Yamura, O. 
 
 Hokkaido. 
 Sapporo. 
 Takikawa. 
 
 Ishikawa Ken. 
 Kanazawa, F.O. 
 Nanao. 
 
 ToYAMA Ken. 
 Toyama, O. 
 
 Fukui Ken. 
 Fukui, O. 
 
WORK IS i;i-:iN(] DONE. 
 
 413 
 
 14. METHODIST EPISCOPAL CHURCH 
 U. S. A. 
 
 AoMORi Ken. 
 Aomori, O. 
 Hachinohe. 
 Fujisaki, O. 
 Goshogawara. 
 Hirosaki, F.O. 
 Kuroishi. 
 
 Akita Ken. 
 Akita, O. 
 Noshiro. 
 Odate, O. 
 
 ToKVo Fu. 
 Tokyo, F.O. 
 
 Kakagawa Ken. 
 Yokohama, F.O. 
 Tobe, O. 
 Fujisawa. 
 Kamakura. 
 Oiso, O. 
 Odawara, O. 
 Kanagawa. 
 
 Saitama Ken. 
 Kawagoye, O. 
 Shimamura, O. 
 Iruma. 
 
 Kumagaya, O. 
 Honjo, O. 
 
 Chiba Ken. 
 Amaha. 
 Ajiki, O. 
 Sawara, O. 
 Hishida, O. 
 
 Ibaraki Ken. 
 Mizukaido. 
 
 Hokkaido. 
 
 Hakodate, F. O. 
 Fukuyama, O, 
 Yakumo. 
 Iwanai, O. 
 Kahato, O. 
 Mashike. 
 Otam, O. 
 Sapporo, F. O. 
 Yoichi. 
 
 GiFU Ken. 
 Gifu, O. 
 Kasamatsu, O. 
 Ogaki. 
 
 AicHi Ken. 
 Komaki, O. 
 Nagoya, F. O. 
 Nishio, O. 
 Shinshiro. 
 Toyohashi, O. 
 
 MiYAGi Ken. 
 Sendai, F. O. 
 
 Iwate Ken. 
 Morioka, O. 
 
 FuKUSHiMA Ken. 
 Fukushima, O. 
 Shirakawa, O. 
 
 TocHiGi Ken. 
 Utsunomiya, O. 
 
 YAM.A.GATA KeN. 
 
 Sendo, O. 
 Shimodate. 
 Yamagata, O. 
 Yonezawa, O. 
 
 NiiGATA Ken. 
 Sakata, O. 
 
 Nagano Ken. 
 Azumi. 
 Shinano, O. 
 lida, O. 
 Kapiima, O 
 Matsumoto, O. 
 Matsushiro, O. 
 
 Kagoshima Ken. 
 Kagoshima, O. 
 Kajiki, O. 
 Sendai. 
 
 MiVAZAKi Ken. 
 Miyazaki. 
 
 FuKuoKA Ken. 
 Fukuoka, O. 
 Hakata. 
 Miike. 
 
 Saga Ken. 
 Saga, O. 
 
 KuMAMo TO Ken. 
 Kumamoto, O. 
 Yateushiro. 
 
 Nagasaki Ken. 
 Nagasaki, F. O. 
 
 Okinawa Ken. 
 Okinawa, O. 
 
 15. METHODIST EPISCOPAL CHURCH 
 SOUTH U. S. A. 
 
 HY0G9 Ken. 
 
 Kobe Station, F. 
 Kobe Circuit. 
 Mikage. 
 
 Hyogo Ken. {CoiiiJ.) 
 East Kobe. 
 Harada. 
 Hinieji. 
 
 Hyogo Ken. (Coiita ) 
 Awaji. 
 Sanda. 
 
414 
 
 IJST OF PLACES WHERE MISSIONARY 
 
 Methodist Episcopal ClnircJi SojttJi U. S. A. 
 {CojitijiUi'd). 
 
 Osaka Fu. 
 
 Osaka Circuit, F. 
 
 Kagawa Ken. 
 
 Tadotsu Circuit, F. 
 
 Ehime Ken. 
 
 Matsuyama Circuit, F. 
 Uwajima Circuit, F. 
 
 OiTA Ken. 
 
 Nakatsu Circuit, F. 
 Oita Circuit, F. 
 
 Hiroshima Ken, 
 
 Hiroshima Station, F. 
 Iwakuni Circuit. 
 Onomichi Circuit. 
 
 Yamaguchi Ken. 
 
 Yamaguchi Circuit, F. 
 
 (No other report could be obtained besides the Minutes of the 6th session). 
 
 1 6. METHODIST PROTESTANT MISSION. 
 
 
 Shizuoka Ken. 
 
 AicHi Ken. 
 
 
 Shizuqka, O. 
 
 Nagoya, O. 
 
 
 Shizuoka Circuit, F. 
 
 Nagoya Circuit. 
 
 
 Shizuoka. 
 
 Inazawa. 
 
 Kanag.wva Ken. 
 
 Hatori. 
 
 Hagiwara. 
 
 Yokohama, ¥. 0.2. 
 
 Agetsuchi. 
 
 Okoshi. 
 
 Matsuda Circuit. 
 
 Matsuno Circuit. 
 
 Peninsula Mission 
 
 Matsuda. 
 
 Matsuno. 
 
 Utsumi. 
 
 Yamakita. 
 
 Atsuwara 
 
 Tokonami. 
 
 Kozu. 
 
 Kajmia. 
 
 Kamizaki. 
 
 ]\Tayeka\va. 
 
 Kambara Circuit. 
 
 Kambara. 
 
 Iwabuchi. 
 
 Nakamura. 
 Hamamatsu. 
 
 Handa. 
 
 17. PRESB^ 
 
 Slater IAN missi 
 
 [ON U. S. A. 
 
 T5KVO Fu. 
 
 NiiGATA Ken. 
 
 Hokkaido. 
 
 Tokyo. 
 
 Niigata. 
 
 Otaru. 
 
 Haniacho. 
 
 Takata, O. 
 
 Mombetsu, O. 
 
 Honjo. 
 
 Murakami, O. 
 
 Asahigawa. 
 
 Akasaka, 0. 
 
 Itayazawa. 
 
 Takikawa. 
 
 Senju. 
 
 Sekimura. 
 
 Muroran. 
 
 Asakusa. 
 
 
 
 Adachi, 0. 
 
 TocHiGi Ken. 
 
 IsHiKAWA Ken. 
 
 Hachioji. 
 
 Tochigi. 
 
 Kanazawa, F.O. 
 
 
 Utsunomiya, O. 
 
 Komatsu. 
 
 Chiba Ken. 
 
 Isezaki, O. 
 
 Daishoji. 
 
 Matsuo, 0.* 
 
 Omata. 
 
 
 Sakura, O. 
 
 Ashikaga, O. 
 
 ToYAM.A Ken. 
 
 Omori, O. 
 
 Yanada. 
 
 Toyama. 
 
 Kisarazu. 
 
 
 
 * .\lso called Kujukuri. 
 
WORK IS 13EING DONE. 
 
 415 
 
 1 8. I'RESBYTERIAN MISSION SOUTH. 
 
 AicHi Ken. 
 
 Gifu Ken. {Contd.) 
 
 Kochi Ken. 
 
 Iwamura. 
 
 Seki. 
 
 Akaoka. 
 
 Nagoya, F.O. 
 Okazaki, F. 
 
 Takegahana. 
 
 Aki, O. 
 Gomen, O. 
 
 Toyohashi. 
 Tsugu. 
 
 Hyogo Ken. 
 Arima Gun. 
 Kobe, F. 
 
 Kochi, F.O. 
 Motoyama. 
 Susaki. 
 Tano. 
 
 GiFU Ken. 
 
 Kagawa Ken. 
 
 
 Gifu. 
 
 Sambonmatsu. 
 
 ToKUSHiMA Ken. 
 
 Nakatsugawa. 
 Ogak-i. 
 
 Takamatsu, F. 
 Tsuda. 
 
 Ikeda. 
 Tokushima, F. 
 
 19. CUMBERLAND PRESBYTERIAN 
 MISSION U. S. A. 
 
 Osaka Fu. 
 Osaka, F. 
 Takatsuki, F. 
 
 MiVE Ken. (Contd.) 
 Yamada. 
 Kohama. 
 
 Miye Ken. Wakayama Ken. 
 
 Tsu, F. Wakayama, F. 
 
 Yokkaichi. Tanabe, F. 
 
 (Evangelistic work is also being done in other places where no workers reside). 
 
 Saga Ken. 
 Ueno. 
 
 20. REFORMED CHURCH MISSION U. S. A.* 
 
 North Japan Mission 
 Reformed Church in America. 
 
 Kanagawa Ken. 
 
 Yokohama, F. Ch. Cp. 
 Yokosuka, Ch. 
 Totsuka, Cp. 
 
 Shizuoka Ken. 
 Gotemba, Cp. 
 Koyama, Cp. 
 Mishima, Ch. 
 Kashiwakubo, P. 
 Ishiimura, Cp. 
 Shimoda, P. 
 Matsuzaki, P. 
 
 .\iCHi Ken. 
 Setomura, Cp. 
 Mizuno, Cp. 
 
 Chiba Ken. 
 Hojo, P. 
 Tateyama, P. 
 Nagasu, P. 
 
 Tokyo Fu. 
 Tokyo, F. 
 
 Kojimachi, Ch. 
 Shitaya, Ch. 
 Azabu, K. 
 
 ' Ch : Church ; Cp : Chapel ; K : Kogisho 
 
 Saitama Ken. 
 Wada, Ch. 
 Tsugita, Cp. 
 Kasukabe, Cp. 
 
 Nagano Ken. 
 Nagano, K. 
 Satte, P. 
 Komoro, K 
 Ueda, F. Ch. 
 Sakaki, P. 
 Shinonoi, P. 
 Matsumoto, K. 
 
 P : Private house. 
 
4i6 
 
 LIST OF PLACES WHERE MISSIONARY 
 
 NortJi Japan Mission Reformed CJiurcJi in Aniej-ica. 
 {Contimied). 
 
 Nagano Ken. {Contd.) 
 Shiojiri, P. 
 Sawakami, Cp. 
 Sakashita, K. 
 lidamachi, P. 
 
 IwATE Ken. 
 Morioka, F. Cp. 
 Ichinoseki, K, 
 
 AoMORi Ken. 
 Aomori, F. K. 
 
 South Japan Mission 
 Reformed Church in America. 
 
 Nagasaki Ken. 
 Nagasaki, F. Ch. 
 Saseho, K. 
 
 Kagoshima Ken. 
 Kagoshima, F. K. 
 Taniyama, P. 
 Kawanabe, K. 
 
 FuKUOKA Ken. 
 Kurume, K. 
 
 Saga Ken. 
 Saga, F. Ch. 
 Karatsu, Ch. 
 Omura, K. 
 Hita, K. 
 
 OiTA Ken. 
 Nakatsu, K. 
 Asabara, P. 
 Hiji, P. 
 Oita, P. 
 
 Miyazaki Ken. 
 Miyakonojo, K. 
 
 21. REFORMED CHURCH IN THE 
 UNITED STATES. 
 
 Akita Ken. 
 Akita. 
 
 Fukushima Ken 
 Nakamura. 
 
 {Coafd.) 
 
 Miyagi Ken. 
 Furukawa. 
 
 AoMORi Ken. 
 Hachinohe. 
 
 Haranomachi. 
 
 Taii-a. 
 
 Wakamatsu. 
 
 
 Kakuda. 
 
 Shiraishi. 
 
 Yoshioka. 
 
 Yamagata Ken. 
 Yonezawa. 
 Kaminoyama. 
 
 Tokyo Fu. 
 Tokyo, F. O. 
 
 
 Tome. 
 Masuda. 
 Sendai, F. 
 
 Tsurugaoka. 
 
 Saitama Ken. 
 
 
 
 FuKUSHiMA Ken. 
 
 Koshigae. 
 
 
 
 Fukushima. 
 
 Iwatsuki. 
 
 
 
 Hawamata. 
 
 Oniiya. 
 
 
 
 THE SCANDINAVIAN JAPAN 
 ALLIANCE. 
 
 GiFU Ken. 
 Takayama, F. 
 Hachiman, F. 
 
 Chiba Ken. 
 Funabashi, F. 
 Makuwari, F. 
 Gyotoku. 
 Minato. 
 
 Tokyo Fu. 
 Tokyo, F. 
 Oshima. 
 
 Kanagawa Ken. 
 Kamakuia, F. 
 
^VOKK IS BEING DONE. 
 
 417 
 
 Tokyo Fv. 
 Tokyo, F. 
 
 SOCIETY OF FRIENDS. 
 
 Kanagav/a Ken. 
 Yokohama, F. 
 
 Ibaraki Ken. 
 Mito. 
 Tsuchiura. 
 
 24. UNITED PRESBYTERIAN HUSSION 
 OF SCOTLAND. 
 
 Tokyo Fu. 
 Tokyo, F2. 
 
 25. UNITARIAN. 
 
 Tokyo Fu. 
 Tokyo, O. 
 
 26. UNIVERSALIST MISSION. 
 
 Tokyo Fu. 
 
 FuKuoKA Ken 
 
 Shizuoka Ken 
 
 Tokyo, F. 
 
 Fukuoka. 
 
 Shizuoka. 
 Fujieda. 
 
 Chiba Ken. 
 
 MiYAGi Ken. 
 
 
 Hoden. 
 
 Sendai. 
 
 
 27. WOMAN'S UNION MISSION. 
 
 
 Nagano Ken. 
 
 Shizuoka Ken. 
 
 Kanag.\wa Ken. 
 
 Sakaki. 
 
 Iwamoto. 
 
 Yokohama. 
 
 Ueda. 
 
 Suzukawa. 
 
 Sugita. 
 
 
 Iriyamaze. 
 
 Tsurumi. 
 
 Saitama Ken. 
 
 
 Hakone. 
 
 Kasukabe. 
 Kainitakano. 
 
 
 28. HEPHZIBAH FAITH MISSION. 
 No report could be obtained. 
 
 29. SALVATION ARMY. 
 No report could be obtained. 
 
41 8 LIST OF PLACES WHERE MISSIONARY 
 
 MISSIONARY SOCIETIES NOW WORKING 
 IN THE EMPIRE. 
 
 1 . American Baptist Missionary Union. 
 
 2. American Board Mission and Kiimiai Churches. 
 
 3. Baptist Southern Convention U. S. A. 
 
 4. Church of Christ. 
 
 5. Christian Church of America. 
 
 6. Church of England. 
 
 7. Episcopal Church U. S. A. 
 
 8. Evangelical Association of North America. 
 
 9. Evangelical Eutheran Mission U. S. A. 
 
 10. Evangelical Protestant Missionary Society (German 
 
 11. Independent. [and Swiss.) 
 
 12. International Christian Alliance. 
 
 13. Methodist Church of Canada. 
 
 14. Methodist Episcopal Church U. S. A. 
 
 15. Methodist Episcopal Church South U. S. A. 
 
 16. Methodist Protestant Mission. 
 
 17. Presbyterian Mission U. S. A. 
 
 18. Presbyterian Mission South. 
 
 19. Cumberland Presbyterian Mission U. S. A. 
 
 20. Reformed Church Mission U. S. A. 
 
 21. Reformed Church in the United States. 
 
 22. The Scandinavian Alliance IMission. 
 
 23. Society of Friends. 
 
 24. United Presbyterian Mission of Scotland. 
 
 25. Unitarian. 
 
 26. Universalist. 
 
 27. Woman's Union Mission. 
 
 28. Hephzibah Faith Mission. 
 
 29. Salvation Army. 
 
WORK IS BEING DONE. 
 
 419 
 
 LIST OF STATIONS. 
 
 AicHi Ken. 
 
 2. American Board. 
 
 6. Church ot England. 
 
 14. Meth. Ep. Ch. U. S. A. 
 
 16. Meth. Prot. Miss. 
 
 18. Pres. Miss. South. 
 
 20. Ref. Ch. Miss. U. S. A. 
 
 Biwajima 6. 
 Hagiwara 16. 
 Handa 16. 
 Ichinomiya 6. 
 Inazawa 16. 
 Iwamura 18. 
 Kamizaki 16. 
 Komaki 14. 
 Mizuno 20. 
 
 N.AGOYA 2, 6, 14, 1 5, 18. 
 Nishio 14. 
 Okazaki 18. 
 Okoshi 16. 
 Setomura 20. 
 Shinshiro 14. 
 Tokonami 16. 
 Toyohashi 6, 14, 18. 
 Tsugu 18 
 Utsumi 16. 
 
 Akita Ken. 
 
 4. Church of Christ. 
 14. Meth. Ep. Ch. U. S. A. 
 21. Ref. Ch. U. S. A. 
 
 Akita 4, 14, 21. 
 Arakawa 4. 
 Honjo 4. 
 Innai 4. 
 Noshiro 14. 
 Odate 14. 
 Tsuchizaki 4. 
 
 AOMCRI Ken'. 
 
 I. Am. Bapt. Miss. Union. 
 7. Ep. Ch. U. S. A. 
 14. Meth. Ep. Ch. U. S. A. 
 
 20. Ref. Ch. Miss. U. S. A. 
 
 21. Ref. Ch. U. S. A. 
 
 AOMORI 7, 14, 20. 
 
 Fujisaki 14. 
 Gonohe i. 
 Goshogawara 7, 14. 
 Ilachinohe i, 7, 14, 21. 
 Hirosaki 7, 14. 
 Karumai i. 
 Kuroishi 14. 
 Sannohe i. 
 
 Chiba Ke.\. 
 
 6. Church of England. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 10. Ev. Prot. Miss. Soc. 
 14. Meth Ep. Ch. U. S. 
 17. Pres. Miss. U. S. A. 
 20. Ref. Ch. Miss. U. S. 
 22. Scand. All. Miss. 
 26. Universalist. 
 
 Ajiki 14. 
 Amaha 14. 
 Asahimura 6. 
 Chiba 10. 
 Funabashi 22. 
 Fusemura 6. 
 Gyotoku 22. 
 Hachibumura 6. 
 Hishida 14. 
 Hoden 26. 
 Hojo 20. 
 Ichikawa 6. 
 
420 
 
 1,IST OF PLACES WHERE MISSIONARY 
 
 Chiba Ken. {Confd.) 
 
 Ichinomiya 6. 
 Kendamura 6. 
 Kisarazu 17. 
 Kujukuri 17. 
 Makuwari 22. 
 Matsuo 17. 
 Minato 22. 
 Mizuoka 6. 
 Nagasu 20. 
 Nakano S. 
 Okita 6. 
 Omori 17. 
 Sakura 17. 
 Sawara 14. 
 Sekijuku 7. 
 Tatenomura 6. 
 Tate\a'.Tia 20. 
 Tagane 8. 
 
 Ehime Kex. 
 
 2. American Board. 
 15. Meth. Ep. Ch. South. 
 
 Besshi 2. 
 Gunchu 2. 
 Hashihama 2. 
 Imabari 2. 
 Kawanoye 2. 
 Komatsu 2, 
 Matsuyam.-\ 2, 15. 
 Nagano 2. 
 Saijo 2. 
 Takai 2. 
 Tobe 2. 
 Tokuda 2 
 Unomachi 2. 
 Uwajima 2, 15. 
 
 FuKui Ken. 
 
 2. American Board. 
 7. Ep. Ch. U. S. A. 
 13. Meth. Ch. of Canada. 
 
 FuKUi 2, 7, 13. 
 Obama 7. 
 Tsurusa 7- 
 
 FuKUCKA Ken. 
 
 1. Am. Bapt. Miss. Union 
 
 2. American Board. 
 
 3. Bapt. South. Conv. 
 6. Churcii of England. 
 
 9. E\'. Luth Miss. U. S. A 
 
 14. Meth. Ep. Ch. U. S. A. 
 
 20. Ref Ch. Miss. U. S. A. 
 
 26. Universalist. 
 
 Aido 6. 
 
 Akama 3. 
 
 Amaki 6 
 
 FuKUOKA 2, 3, 6, 14, 26. 
 
 Futsukaichi 6. 
 
 Hakata 3, 6, 14. 
 
 Uaruyoshi 6. 
 
 Hiramatsu 6. 
 
 litsuka 6 
 
 Imajuku 6. 
 
 Katashima 6. 
 
 Kokura 3, 6. 
 
 Kurume 2, 3, 6, 20. 
 
 Kusano 6. 
 
 Miike 2, 14. 
 
 Miyano 6. 
 
 Moji 3. 
 
 Naokata 6. 
 
 Ono 6. 
 
 Omuta 2. 
 
 Otake 6. 
 
 Ropponmatsu 6. 
 
 Sachifukuro 6. 
 
 Wakamatsu 3, 6. 
 
 Wakatsu 9. 
 
 VVataze 2. 
 
 Yanagawa 2. 
 
 FuKUSHiMA Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 4. Church of Christ. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 14. Meth. Ep. Ch. U. S. A. 
 21. Ref Ch. U. S. A. 
 
 Fujikawa 2. 
 
 FuKUSHiMA 4, 7, 14, 21. 
 Haranomachi 21. 
 Hawamata 21. 
 
WORK IS BEING DONE, 
 
 421 
 
 FUKUSHIMA KeX. (Coj//:/.) 
 
 Hongo 2. 
 Izumi I. 
 Kido I. 
 Kitagata 2. 
 Koriyama 7, 8. 
 Kubota I. 
 Miharu 7. 
 Nakamura 21. 
 Nihonmatsu 7. 
 Owabania i. 
 Shirakawa 14. 
 Sukagawa 8. 
 Taira i, 21. 
 Wada 1. 
 
 Wakamatsu 2, 21. 
 Wanaya i. 
 Yotsukara i. 
 Yumoto I. 
 
 GiFU Kkn. 
 
 6. Church of England. 
 
 14. Meth. Ep. Ch. U. S. A. 
 
 18. Pres. Miss. South. 
 
 22. Scand. All. Miss. 
 
 GiFU 6, 14, iS. 
 Hachiman 22. 
 Imao 6. 
 Kano 6. 
 Kasamatsu 14. 
 Kitakata 6. 
 Nakatsugawa 18. 
 Ogaki 6, 14, 18. 
 Seki 18. 
 Takasu 6. 
 Takayama 22. 
 Takegahana 18. 
 
 Gumma Ken. 
 
 2. American Board. 
 7. Ep. Ch. U. S. A. 
 
 Annaka 2. 
 Fujioka 2. 
 Gokan 2. 
 Haraichi 2. 
 Haramachi 2. 
 Isobe 2. 
 
 Gumma Ken. {Coj/^J.) 
 
 Kuragano 2. 
 Maebashi 2, 7. 
 Nakanosuji 2. 
 Numata 2. 
 Oebisu 2 
 Omania 2. 
 Ota 2. 
 Sawada 2. 
 Shimano 2. 
 Shiritaka 2. 
 Takasaki 2, 7. 
 Tomioka 2. 
 
 Hiroshima Ken. 
 
 2. American Board. 
 6. Church of England. 
 15. Meth. Ep. Ch. South. 
 
 Fuchuichi 6. 
 Fukuyama 6. 
 Hiroshima 2, 6, 15. 
 Iwakuni 15. 
 joge 2. 
 
 Onomichi 2, 15. 
 Tomonishi 6. 
 
 Hokkaido. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 6. Church of England. 
 
 13. Meth. Ch. of Canada. 
 
 14. Meth. Ep. Ch. U. S. A. 
 17. Pres. Miss. U. S. A. 
 
 Abashiri 6. 
 Asahigawa 2, 17. 
 Atoika 6. 
 Atsugishi 6. 
 Chubetsu 6. 
 Ezashizawa 6. 
 Fukuyama 14. 
 Hakodate 6, 14. 
 Hamamasu 6. 
 Harutori 6. 
 Hiratori 6. 
 Horobetsu 6. 
 Horoizumi 6. 
 Imanuel 2, 6. 
 
422 
 
 JJSr OF PLACES WHERE MISSIONAKV 
 
 Hokkaido. (^Cci7/d.) 
 
 Iwamizawa 2. 
 Iwanai 14. 
 Kahato 14. 
 Kameda (S. 
 Kamiizo 6. 
 Kirital'u 6. 
 Kitami 6. 
 Konpumori 6. 
 Kunnuhi 6. 
 Kushiro 6. 
 Mashike 14. 
 Masuke 6. 
 Minta 6 
 
 Mombetsu 6, 1 7. 
 Morimura 6. 
 Moyori fi. 
 Muroran 6, 17. 
 Nemuro i, 2, 6. 
 Nishiya 2. 
 Nohoro 6 
 Obihiro 6. 
 Ono6 
 Ota 6. 
 
 Otaru 6, 14, 17. 
 Otobe 6. 
 Otsii 6. 
 Samari 6. 
 
 Sapporo 2, 6. 13, 14. 
 Sekinai 6. 
 Set an a 5, 
 Shibetcha 2, 6. 
 Shibetsu i. 
 Shinkotomi 6. 
 Shinotsu 6. 
 Shiunkotsu 6. 
 Sorachi 2. 
 Takikawa 13, 17. 
 Tatemura 6. 
 Tomakomaki 6 
 Toltori 6. 
 Tsutsumiji 6. 
 Uraga 6. 
 Urakawa 2. 
 Wakkanai i. 
 Wanishi 6. 
 Yakumo 14. 
 Yoichi 14. 
 Yusu fi. 
 
 HvoGo Ken. 
 
 I. Am. Bapt. Mi.ss. Union. 
 
 2 American Board. 
 
 6. Church of EngLand. 
 15 Meth Ep. Ch. South 
 18. Pres. Miss. South 
 
 Akashi 2. 
 Amagasaki 2. 
 Arima Gun 18. 
 Awaji 15. 
 Dojo 2. 
 Fukuda 6. 
 Fukumoto I. 
 Harada 15. 
 Himeji i, 2, 15. 
 HvoGO I, 2. 
 Hojo 2. 
 Ikeda i. 
 Ikuno I. 
 Izushi 2. 
 Kariya 6. 
 Kashumura 6. 
 Kobe i, 2, 6, 15, 18 
 Kumihama 1. 
 Mikage 15. 
 Nishinomiya 2 
 Onohama i. 
 Sanda 2, 15 
 Suma I. 
 Sumoto 2, 6. 
 Takasago 2. 
 Takawa 2. 
 Toyooka i. 
 Yamada 2, 6. 
 Yumura 2. 
 
 Ibaraki Kev. 
 
 I. Am. Bapt. Miss. Un. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 14. Meth. Ep. Ch. U. S. A. 
 23. Societ}' of Friends. 
 
 Furukawa 7 
 Ishioka I. 
 Kasawa i 
 Kawajiro i. 
 MiTO I, 23. 
 Mizukaido 14. 
 Oguri I. 
 
^YORK IS BEING DONE. 
 
 423 
 
 Ibaraki Ken. (Contd) 
 
 Okada 7. 
 Oshima i. 
 Ryugasaki 8. 
 Shimodate i. 
 Sukugawa i. 
 Tokobagi i. 
 Tsuchiura 23. 
 Wakabe i. 
 
 IsHiKAWA Ken. 
 
 7. Ep. X:h. U. S. A. 
 13. Meth. Ch. of Canada. 
 17. Pres. Miss. U. S. A. 
 
 Daishoji 17. 
 Kanazawa 7, 13, 17. 
 Komatsu 17. 
 Nanao 13. 
 
 IwATE Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 5. Christian Ch. of Am. 
 14. Meth. Ep. Cli. U. S. A. 
 20. Ref Ch. Miss. U. S. A. 
 
 Eukuoka i. 
 Ichinohe i. 
 Ichinoseki 5, 20. 
 Kannari 5. 
 Kazawa 5. 
 Maizawa 5. 
 Mizusawa 2. 
 Miyamori i. 
 MoRioKA I, 14, 20. 
 Ohazama i. 
 Tono I. 
 
 Kagawa Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 15. Meth. Ep. Ch. South. 
 18. Pres. Miss. South. 
 
 Marugame i, 2. 
 Sakaide 2. 
 
 Kagavva Ken. {Conid.) 
 
 Sambonmatsu 18. 
 Shodoshima 2. 
 Tadotsu 15. 
 Takamatsu 2, iS. 
 Tsuda 18. 
 
 Kagoshima Ken. 
 
 2. American Board. 
 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A. 
 20. Ref. Ch. Miss. U. S. A. 
 
 K.agoshima 2, 6, 14, 20. 
 Kajiki 14. 
 Kawanabe 20. 
 Kushikino 2. 
 Miyanojo 2. 
 Sendai 14. 
 Shikaya 6. 
 Taniyama 20. 
 
 K.\NAGA\VA Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 6. Church of England. 
 14. Meth. Ep Ch. U. S. A. 
 16. Meth. Prot. Miss. 
 20. Ref Ch. Miss. U. S. A. 
 
 22. Scand. All. Miss. 
 
 23. Society of Friends. 
 27. Woman's Union Miss. 
 
 Atsugi I. 
 Chofu 2. 
 Chogo I. 
 Fujisawa 14. 
 Hadanocho 6. 
 Hakone 27. 
 Harawachida i. 
 Kamakura 14, 22. 
 Kamimizu i. 
 Kanagawa 14. 
 Kawasaki r. 
 Kozu 16. 
 Matsuda 16. 
 Mayekawa 16. 
 Odawara i, 14. 
 Oiso 14. 
 
424 I.IST OF PLACES WHERE MISSIONARY 
 
 Kanagawa Ken. {CouLL) 
 
 Sugita 27. 
 
 Tobe 14. 
 
 Totsuka 20. 
 
 Tsurumi 27. 
 
 Yamakita 16. 
 
 Yokohama i, 2, 6, 14, 16, 
 
 Yokosuka 20. l20, 23, 27. 
 
 KocHi Ken. 
 
 2. Americsn Board. 
 18. Pres. Miss. South. 
 
 Akaoka iS 
 Aki 18. 
 Gomen 18. 
 KocHi 2, iS. 
 Motoyama 18. 
 Susaki 18. 
 Tano 18. 
 
 KuMAMOTO Ken. 
 
 2. American Board. 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A. 
 
 Kagami 2. 
 Kamosaka 2. 
 Kumamoto 2, 6, 
 Minamata 2. 
 Takase 6. 
 Yamaga 2. 
 Yatsushiro 2, 14. 
 
 14. 
 
 Kyoto Fu. 
 
 1. Am. Bapt Miss. Union. 
 
 2. American Board. 
 7. Ep. Ch. U. S. A. 
 
 Amino 2. 
 Ayabe 2. 
 Fukuchiyama 2. 
 Funaeda 2. 
 Fushimi 2. 
 Goma 2. 
 Ilidokoro 2. 
 Hinokiyama 2. 
 
 Kyoto Fu. [Coiild.) 
 
 Hirono 2. 
 Kameoka 2. 
 Kyoto i, 2, 7. 
 Mineyama 2. 
 Miyazu 2. 
 Monobe 2. 
 Osumi 2. 
 Sayama 2. 
 Shuchi 2. 
 Sonobe 2. 
 Uji 2. 
 Yabata 2. 
 Yodo 2. 
 
 MiYAGi Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 4. Church of Christ. 
 
 5. Christian Ch. of Am. 
 7. Ep. Ch. U. S. A. 
 
 14. Meth. Ep. Ch. U. S. A. 
 21. Ref. Ch. U. S. A. 
 26. Universalist. 
 
 Akozu I, 4. 
 
 Ashikaga 4. 
 
 Furukawa 21. 
 
 Ishinomaki 5. 
 
 Iwadeyama 5. 
 
 Kakuda 21. 
 
 Kanagasaki 2. 
 
 Kannari 5. 
 
 Kesennuma i. 
 
 Kyushi i. 
 
 Masuda 21. 
 
 Maya i. 
 
 Nakada 5. 
 
 Negishi 5. 
 
 Nishigori 2. 
 
 Sanuma 2. 
 
 Sendai I, 2, 5, 7, 14, 21, 26. 
 
 Shiogama i. 
 
 Shiraishi 21. 
 
 Shizugawa i. 
 
 Tazuri 5. 
 
 Tome 21. 
 
 Toyama i. 
 
 Tsukidate 5. 
 
 Tsuya i. 
 
 Wakayanagi 5. 
 
WORK IS r.EIXG DONE. 
 
 425 
 
 MiVAGi Ken. {Coi/iJ.) 
 
 Wakiiya 2, 5. 
 Yanaitsu i, 
 Yokoj^ama i. 
 Yonej-ama 2. 
 Yoshioka 21. 
 
 MiYAZAKI Ke\'. 
 
 2. American. Board. 
 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A. 
 20. Ref. Ch. Miss. U. S. A. 
 
 Hososhima 2. 
 Kanagasaki 2. 
 Kobayashi 2. 
 Mimizu 2. 
 Miyakonojo 2, 20. 
 MiYAZAKI 2, 6, 14. 
 Nobeoka 2. 
 Obi 2. 
 
 Sadowara 2. 
 Shirogasaki 6. 
 Takajo 2. 
 Takanabe 2. 
 Ueno 6. 
 
 MiYE Ken-. 
 
 2. American Board. 
 
 7. Ep. Ch. U. S. A. 
 
 ig. Cumb. Pres. Miss. 
 
 Hase 2. 
 Hisai 2. 
 Kohama 19. 
 Kuvvana 7. 
 Nabari 7. 
 Tsu 2, 7, ig. 
 Ueno 7. 
 Yamada 19. 
 Yokkaichi 7, ig. 
 
 Nag wo Ken\ 
 
 I. Am. Bapt. Miss. Union. 
 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A. 
 20. Kef. Ch. Miss. U. S. A. 
 27. Woman's Union Miss. 
 
 Nagano Kent. (dwA/.) 
 
 Azumi 14. 
 Hotoke I. 
 lida 14. 
 lidamachi 20. 
 liyama 6. 
 Inariyama 6. 
 Kamima 14. 
 Komoro 20. 
 Matsumoto 6, 14, 20. 
 Matsushiro 14. 
 Minamiogawa 6. 
 Nagano 6, 20. 
 Nakano 6. 
 Owachi I. 
 Sakaemura 6. 
 Sakaki 20, 27. 
 Sakashita 20. 
 Satte 20. 
 Sawakami 20] 
 Shinano 14. 
 Shinonoi 20. 
 Shiojiri 20. 
 Ueda 20, 27. 
 
 Nagasaki Ken. 
 
 3. Bapt. South. Conv. 
 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A. 
 20. Ref. Ch. Miss. U. S. A. 
 
 Haiki 3. 
 
 N.AGASAKi 3, 6, 14, 20. 
 
 Omura 3. 
 
 Saseho 3, 20. 
 
 Nara Ken. 
 
 2. American Board. 
 7. Ep. Ch. U. S. A. 
 
 Gojo 7. 
 Gose 7. 
 
 Kamikashiwa 2. 
 Koriyama 2. 
 Kutara 7. 
 Miwa 7. 
 Nara 2, 7. 
 Sakurai 7. 
 Takata 7. 
 Tawaramoto 7. 
 Wato 2. 
 
426 
 
 LIST OF PLACES WHERE IMISSIONARV 
 
 NlIGATA KeN". 
 
 2. American Board. 
 14 Meth. Ep. Ch. U. S. A. 
 17. Pres. Miss. U. S. A. 
 
 Gosen 2. 
 Itayazawa 17. 
 Kashivvazaki 2. 
 Kurokawa 2. 
 Murakami 17. 
 Nagaoka 2. 
 Nakajo 2. 
 NiiGATA 2, 17. 
 Nuttari 2. 
 Sakaia 14. 
 Sango 2. 
 Sekimura 17. 
 Shibata 2. 
 Takata 17. 
 
 OiTA Ken. 
 
 6. Churcli of England. 
 15. Meth. Ep. Ch. South. 
 20. Ref. Ch. Miss. U. S. A. 
 
 Asabara 20. 
 Beppu 6. 
 Hiji 20. 
 Nakatsu 15, 20. 
 
 OlTA 6, 15, 20. 
 
 Tomioka 6. 
 
 Okayama Ken. 
 
 2. American Board. 
 
 Amaki. 
 
 Emi. 
 
 Fukuda. 
 
 Kagato. 
 
 Kasaoka. 
 
 Kurashiki. 
 
 Kuse. 
 
 Nariwa. 
 
 Nishigawa. 
 
 Ochiai. 
 
 Okayama. 
 
 Saidaiji. 
 
 Takahashi. 
 
 Takata. 
 
 Ok.ayama Ken. {ConfJ.) 
 
 Takenosho. 
 Tamashima. 
 Tsuyama. 
 Ukan. 
 
 Okinawa Ken. 
 
 I. Am. Bapt. Miss. Union. 
 6. Church of England. 
 14. Meth. Ep. Ch. U. S. A- 
 
 Naha I, 6. 
 Okinawa 14. 
 Shuri I. 
 
 Osaka Fu. 
 
 1. Am. Bapt. Miss Union. 
 
 2. American Board. 
 
 5. Church of England. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 15. Meth. Ep. Ch. South. 
 19 Cum. Pres. Miss. 
 
 Dembo i. 
 
 Kishiwada i, 2. 
 
 Kiyohori i. 
 
 Kogawacho i. 
 
 Osaka i, 2, 6, 7, 8, 15, 19. 
 
 Sakai i, 2, 7. 
 
 Takaishi 2. 
 
 Takatsuki ig. 
 
 Utsubo I. 
 
 Saga Ken. 
 
 6. Church of England, 
 g. Ev. Luth. Miss. 
 14, Meth. Ep. Ch. U. S. 
 
 19. Cumb. Pres. Miss. 
 
 20. Ref Ch. Aliss. U. S. 
 
 Hita 20. 
 Karatsu 6, 20. 
 Kubota 9. 
 
 Ogig. 
 Omura 20. 
 Saga g, 14, 20. 
 Ueno ig. 
 
WORK IS BEING DONE. 
 
 427- 
 
 Saitama Ken. 
 
 2. Ameiican Board. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 14. Meth. Ep. Ch. U. S. A. 
 
 20. Ref Ch. Miss U. S. A. 
 
 21. Ref. Ch. U. S. A. 
 
 27. Woman's Union Miss. 
 
 Honjo 14. 
 Iruma 14 
 Iwatsuki 21. 
 Kamitakano 27. 
 Kasukabe 20, 27. 
 Kawagoye 7, 14. 
 Koshigae 21. 
 Kumagaya 7, 14. 
 Matsuy.ama 7. 
 Ogawa 7. 
 Omiya 2, 21. 
 Satte 7. 
 
 Shimamura 14. 
 Tokorozawa 8. 
 Tsugita 20. 
 Wada 20. 
 
 Shiga Ken. 
 
 2. American Board. 
 7. Ep. Ch. U. S. A. 
 
 Bodaiji 2. 
 Hachiman 2. 
 Hikone 2, 7. 
 leje 7. 
 Mikumo 2. 
 Minakuchi 2. 
 Nagahama 2, 7. 
 Otsu 2, 7. 
 
 Shimane Ken. 
 
 6. Church of England. 
 
 Daitomura. 
 
 Hamada. 
 
 Hirosecho. 
 
 Imaichi. 
 
 Masuda. 
 
 Matsuye. 
 
 Saigo. 
 
 Shizuoka Ken. 
 
 4. Church of Christ. 
 
 6. Church of England. 
 
 8. Ev. Ass. North Am. 
 13. Meth. Ch. of Canada. 
 16 Meth. Prot. Miss. 
 20. Ref Ch. Miss. U. S. A. 
 
 26. Universalist. 
 
 27. Woman's Union Miss. 
 
 Agetsuchi 16. 
 
 Atsuwara 16. 
 
 Dainincho 6. 
 
 Fujieda 13, 26. 
 
 Fukuroi 13. 
 
 Gotemba 20. 
 
 Hamamatsu 13, 16. 
 
 Hatori 16. 
 
 Horinouchi 6, 13. 
 
 Inui 6. 
 
 Iriyamaze 27. 
 
 Ishiimura 20. 
 
 Ito6. 
 
 Iwabuchi 16. 
 
 Iwamoto 27. 
 
 Kajima 13, 16. 
 
 Kakegawa 6, 13. 
 
 Kambara 16. 
 
 Kanaya 13. 
 
 Kashiwakubo 20. 
 
 Koyama 20. 
 
 Matsuno 16. 
 
 Matsuzaki 20. 
 
 Minamij-ama 6. 
 
 Mishima 20. 
 
 Mitsuke 13. 
 
 Morimachi 13. 
 
 Nakamura 16. 
 
 Nakazato 13. 
 
 Numazu 6, 8, 13. 
 
 Omiya 13. 
 
 Sagara 13. 
 
 Shimoda 8, 13, 20. 
 
 Shironotoshi 13. 
 
 Shizuoka 4, 6, 13, 16, 26; 
 
 Suzukawa 27. 
 
 Usami 6. 
 
 Yamasemura 6. 
 
 Yoshiwara 13. 
 
428 
 
 LIST OF PLACES WHERE MISSIONARY 
 
 TocHiGi Ken. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 
 14. Meth. Ep. Ch. U. S. A. 
 17. Prea. Miss. U. S. A. 
 
 Ashikaga 17. 
 Isezaki 17. 
 Omata 17. 
 Sano 2. 
 Tochigi I, 17. 
 Utsunomiya 14, 17. 
 Yanada 17. 
 
 ToKUSHiMA Ken. 
 
 6. Church of England. 
 18. Pres. Miss. South. 
 
 Buyocho 6. 
 Chosei 6. 
 Ikeda 18. 
 Kawashima 6, 
 Naruto 6. 
 TOKUSHIMA 6, iS. 
 Tomioka 6. 
 Wakimachi 6. 
 
 Tokyo Fu. 
 
 1. Am. Bapt. Miss. Union. 
 
 2. American Board. 
 4. Church of Christ. 
 
 5 Christian Ch. of Am. 
 
 6. Church of England. 
 
 7. Ep. Ch. U. S. A. 
 
 8. Ev. Ass. North Am. 
 ID. Ev. Prot. Miss. Soc. 
 
 13. Meth. Ch. of Canada. 
 
 14. Meth. Ep. Ch. U. S. A. 
 17. Pres. Miss. U. S. A. 
 
 20. Ref Ch. Miss. U. S. A. 
 
 21. Ref Ch. U. S. A. 
 
 22. Scand. All. Miss. 
 
 23. Society of Friends. 
 
 24. United Pres. Miss, of Scotl. 
 
 25. Unitarian. 
 
 26. Universalist. 
 
 Adachi 17. 
 Akabane 5. 
 Hachioji 7, 8, 17. 
 Itabashi 5. 
 
 Tokyo Fu. {Con fa.) 
 
 Kawaguchi 5. 
 
 Koganei 7. 
 
 Naito 7. 
 
 Oji 5, 7- 
 
 Oshima 22 
 
 Tokyo City i, 2, 4, 5. 5, 7, 
 
 8, 10, 13, 14, 17, 20, 21, 
 
 22, 23, 24, 25, 26. 
 
 ToY.^MA Ken. 
 
 13. Meth. Ch. of Canada. 
 17. Pres. Miss. U. S. A. 
 
 ToYAMA 13, 17. 
 
 Tottori Ken. 
 
 2. American Board. 
 6. Church of England. 
 
 Agarimichi 6. 
 Kurayoshi 2. 
 Shikano 2. 
 Tottori 2. 
 Yodoye 6. 
 Yonago 6. 
 
 Wakayama Ke.v. 
 
 7. Ep. Ch. U. S. A. 
 19. Cumb. Pres. Miss. 
 
 Hashimoto 7. 
 Kishi 7. 
 Marusa 7. 
 Nate 7. 
 Tanabe ig. 
 W.\K.\Y.\MA 7, ig. 
 
 Yamagata Ken. 
 
 4. Church of Christ. 
 14. Meth. Ep. Ch. U. S. A. 
 21. Kef Ch. U. S. A. 
 
 Kaminoyama 21. 
 Sendo 14. 
 Shimodate 14. 
 Tsurugaoka 4, 2t. 
 Yamagata 14. 
 Yonezawa 14, 21 
 
WORK IS BEING DONE. 
 
 429 
 
 Yamaguchi Ken. 
 
 I. Am. Bapt. Miss. Union. 
 15. Meth. Ep. Ch. South. 
 
 Bakan i. 
 Chofu I. 
 Eunaki r. 
 Hagi I. 
 Onoda i. 
 Yamaguchi i, 15. 
 
 Yamanashi Ken. 
 
 I. Am. Bapt. Miss. Union. 
 13. Meth. Ch. of Canada. 
 
 Katsunuma 13. 
 KoFU I, 13 
 Kusakabe 13. 
 Yamura 13. 
 
THE ROMAN AND GREEK 
 CATHOLIC MISSIONS. 
 
 Wisliing to insert something here in regard to these 
 missions, we asked the Roman Catholic archbishop and 
 also Bishop Nicolai to give us contributions of their 
 own. Bishop Nicolai, with his well-known modesty, 
 declined, saying that but little could be written about 
 his work. Although we by no means share this 
 opinion, we are therefore reluctantly compelled to omit 
 any further account of his self-denying labours and well 
 earned successes. 
 
 The Roman Catholic archbishop did not feel prepared 
 to write a special contribution for us but very kindly 
 furnished us instead with a small pamphlet which he 
 said would give us correct information. We accordingly 
 give below without alteration the second half of tins 
 pamphlet which records the more recent work of the 
 mission. 
 
 THE CATHOLIC CHURCH IN JAPAN. 
 
 ThDugh Catholicity in Japan was to all intents and purposes extinct, the 
 -blood of so n,any martyrs was not destined to be shed in vain. During the 
 
THE CATHOLIC CHURCH IN JAPAN. 431 
 
 death-silence of well-nigh two centuries, the Holy See did not altogether forget 
 this once so hopeful field of spiritual harvest. Almost contemporaneously with 
 the final struggles of the Church of Japan, an entirely new movement was taking 
 shape in Europe, leading eventually, under the marvellous guidance of Provi- 
 dence, to the erection of the Seminary of the Foreign Missions in Paris, and 
 the formation of the greatest foreign missionar}' agency which the Church has 
 ever seen, the illustrious Societe des Missions Etrangeres, In so far as the 
 society can be said to have had " founders " — for in the literal sense of the 
 word it had really no founder — it is the two first Vicars Apostolic for the Far 
 East, Mgr. Pallu and Mgr. de la Motte Lambert, appointed in 1658 by Pope 
 Alexander VII., who have the nearest claim to that title. The primary end 
 of the new society was the creation of a native clergy in the foreign mission- 
 ary countries confided to its charge ; the second one, the preaching of the 
 Gospel to the heathen. The first centre of its work was in the kingdom of 
 Siam, where a general seminary for the training of native clergy was erected 
 in the old capital, Ayuthia. The earliest countries of the Far East evangel- 
 ized by the members of the society were Annam (Cochin China), Tonkin, 
 Siam, and parts of China. Yet even at that early date the eyes of the society 
 seem to have been turned towards the Forbidden Land, for two of its very 
 first missionary bishops, Mgr. Laneau and Mgr. Cice, received in turn the 
 barren title of Vicars Apostolic of Japan. Nothing at all practical, however, 
 was attempted till early on in the present century. Curiosity was awakened 
 in 183 1 by the shipwreck of a Japanese ve?sel on the shores of the Philippines. 
 Some twenty shipwrecked sailors were kindly received by the Spaniards, who 
 were surprised to find them wearing Christian medals, which they appeared 
 to reverence with superstitious veneration. On inquiry, they said they had 
 descended to them from their ancestors. These descendants of the ancient 
 Christians were all instructed and baptized. Already the Anglican Bible 
 Society had been making efforts to introduce their Bibles into Japan, but had 
 met with little success, and even been forced to fly. 
 
 To Gregory the XVI. was reserved the glory of reopening the sealed 
 book of the history of the Japanese Church. In 1S32 he erected the Vicariate 
 Apostolic of Korea, attaching to it the Liu-Kiu or (Loo-Choo) Islands, de- 
 pendencies of Japan, in the hope that they might become a gate opening into 
 the Island Kingdom, as indeed they proved to be. Some attempts — not 
 altogether unsuccessful — seem to have been made at this time by the Societe 
 des Missions Etrangeres to send a few Catechists into Japan, with what fruit 
 we know not. In 1S38 we find Mgr. Imbert writing home, under date 
 November 22nd, " Souvent il m'arrive de tourner des regards et presque 
 d'esperance vers les rives du Japon." It was the two hundredth anniversary 
 of the massacre of Shimabara. 
 
432 APPENDIX. 
 
 A new factor was about this time introduced into the Japanese problem. 
 The various governments ot" Europe and the United States were making more 
 and more energetic efforts to bring about an opening-up of Japan for commercial 
 purposes. In the constant negotiations for this end the various navies neces- 
 sarily pla3'ed a leading part ; the real diplomatists were the admirals and 
 commodores, French or English, American or Russian, who carried on the 
 only possible communications with the coy government of the Shoguns. 
 The French authorities were willing to associate their efforts with those of 
 the great French missionary society to gain a footing in the Land of Promise. 
 In 1844 the French squadron was under the command of Rear- Admiral 
 Cecile. He consented to despatch the Akincnc, under command of P'ornier- 
 Duplon, to the Liu-Kiu Islands, having on board M. Forcade, a priest of the 
 Missions Etrangeres, and Augustine Ko, a native catechist, who had already 
 suffered as a confessor of the Faith, and subsequently became a priest. On 
 the Feast of the Patronage of St. Joseph, April aSth, the capital of the group, 
 Nafa, was reached, and negotiations were at once opened with the government 
 of the petty king. The end was that the two missioners were allowed to 
 remain. They soon found, however, that their condition v/as little better than 
 an honourable durance. They were installed in a Buddhist monastery, but 
 subjected to a constant and harassing surveillance. 
 
 " I was barely allowed (wrote M. Forcade) to take a little exercise 
 on the sand or mud by the sea-shore, and even then I might not go out 
 alone. I v,as surrounded by the inevitable mandarins, preceded by 
 satellites armed with bamboos to strike the poor people and dri\e off 
 any passers-by, which was natural!}' calculated to render me an object 
 of odium." 
 
 The Japanese Government having got wind of these proceedings, prompt- 
 ly demanded the missionary's head ; but the Dutch resident at Deshima, to 
 his credit be it said, interposed his good services, and perhaps respect for the 
 French squadron had its influence ; the danger passed over. So two years went 
 by, without any possibility of communicating with the natives even of Nafa. 
 In 1846 Pope Gregory XVL, to show his interest in the work, nominated M. 
 Forcade, Bishop of Samos and Vicar Apostolic of Japan. The same year 
 Admiral Cecile called at Nafa with his squadron and endeavoured to negotiate 
 a treaty. The missioners were now allowed to remain in the Tu-mai 
 lamassery and to procure books for the study of the language, and were reliev- 
 ed from the vexatious survaillance they had hitherto endured. Two new 
 missionary priests, Messrs. Adnet and Leturdu, now arrived at the Liu-Kiu 
 Islands, whilst Mgr. Forcade went to France in the interests of his vicariate. 
 
 A gap of eight years now occurs in the progress of our history. In 
 1854, under the pontificate of Pius IX., M. Collin, a missionarj- of Manchuria, 
 
THE CA'riIOLTC CHURCH IN JAPAN. 433 
 
 was nominated Prt-fect Apostolic of Japan, but died immediately after his 
 nomination. M. Libois, the new Superior, sent out three new missioners to 
 the Liu-Kiu Islands, under M. Girard ; but their position was a very painful 
 one, and, like their predecessors, they were subjected to incessant and vex- 
 atious surveillance. Once mere the French naval commandant. Admiral 
 Guerin, interposed his good offices, and a new treaty was made with the king. 
 The missioners were now allowed to buy some land and build a house in the 
 centre of the town. Bui as regards evangelical work, all thej- could possibly 
 achieve was to baptize a few babies at the point of death, and also a few old 
 people. 
 
 In 1856, Admiral Laguerre, taking a missionary on board, \isited 
 Nagasaki ; but all his efforts at friendly negotiation were in vain. Other 
 European nations had in the interval been more successful. The real opening 
 up of Japan is to be credited to the United States, for it was Commodore 
 Perry who in 1853 conducted the first successful negotiation with the Shogun's 
 Government, not without a verj' considerable and perhaps necessary display 
 of force, and the American treaty was ratified in 1854. Treaties followed 
 with Great Britain in the sam.e year, Russia in 1855, and Holland in 1856, 
 each providing ibr the admission of traders to two Japanese ports. France 
 was still knocking at the door. In 1S57, two frigates, having two mission- 
 aries on board, touched at Nagasaki, and one of the priests actually landed, 
 but was quickly obliged to beat a retreat. 
 
 At last, in 1858, Japan \\as finally opened to the French, and as a con- 
 sequence to the missioners of the French society. To Baron Gros belongs 
 the credit of negotiating the treaty at Yedo (now called Tokyo), signed on 
 October gth. The ports oi Yokohama, Nagasaki, and Hakodate were opened 
 by this diplomatic key. Religious liberty was allowed to foreigners, not yet 
 to natives. On November 28th, M. Girard, now Pro-Vicar Apostolic of 
 Japan, writes in exulting strains to the Central Council of the Society of the 
 Propagation of the Faith : — 
 
 '• After ten years of waiting and painful uncertainty about the future of a 
 
 mission always .so dear to us, to behold the gates at length opened 
 
 is an event in which we cannot fail to see the direct intervention of 
 
 Almighty God. The treaty awards to the Minister Plenipotentiary 
 
 the right of travelling all over the empire. We hope that one of us 
 
 may be able to accompany him and seek out the remnants of the 
 
 ancient Christian settlements said still to exist in Japan." 
 
 Very little, however, could be done at first. Prudence made caution 
 
 absolutely necessary. Mis.sionaries were placed in each of the three treaty 
 
 ports to attend to the spiritual wants of European Catholics, and chapels were 
 
 erected at Yokohama and Nagasaki. That of the former town was dedicated 
 
434 APPENDIX. 
 
 with considerable pomp on January 12th, 1S61, and many Japanese, undeter- 
 red by severe Government edicts, daily visited it out of curiosity. 
 
 We must now turn our eyes for a moment to Rome. Alreadj', as early 
 as 1627, Pope Urban VIII. had permitted the Franciscans and Jesuits to 
 celebrate yearly an Office and Mass in honour of the martyrs of their respec- 
 tive congregations who had been crucified at Nagasaki under Taiko-Sama in 
 1597. Their cause pursued its course in Rome, and finally, on Whit Sunday, 
 1862, Pius IX., surrounded by an extraordinary gathering of Catholic bishops 
 from all parts of the world, had the consolation of solemnly proclaiming the 
 canonization of these twenty-six first Martyrs of Japan. 
 
 What followed in Japan seemed like a visible answer to the honours thus 
 so splendidly rendered to these heroes of the Faith. On February igth, 1865, 
 the fine Catholic church dedicated to the XXVI Martyrs was opened at 
 Nagasaki, the scene of their martjadom This church had been built by M. 
 Bernard Petitjean, a native of the diocese of Autun, who, liaving joined the 
 Societe des Missions Etrangeres, had been sent out to Japan in j86o. We 
 must let this illustrious missionary, whose name will be forever indissolubly 
 bound up with the history of the Japanese Church, narrate the wondrous 
 sequel in his own oft-quoted words : — 
 
 " Scarce a month had elapsed since the benediction of the church at 
 Nagasaki. On March 17th, 1865, about half-past twelve, .some 
 fifteen persons were standing at the church door. Urged no doubt 
 by my Angel Guardian, I went up and opened the door. I had 
 scarce time to say a Pater when three women between fifty and 
 sixt}' years of age knelt down beside me, and said in a low voice, 
 placing their hand upon their heart : 
 " The hearts of all of us here do not differ from yours."' 
 " Indeed ! " I exclaimed. " Whence do you come ? " 
 They mentioned their village, adding : " At home everybody is the 
 
 same as we are ! " 
 Blessed be Thou, O my God ! for all the happiness which filled my soul. 
 What a compensation for five years of barren ministry ! Scarce 
 had our dear Japanese opened their hearts to us than they dis- 
 played an amount of trustfulness which contrasts strangely with 
 the behaviour of their pagan brethren. I was obliged to answer all 
 their questions, and to talk to them of O Deous Sama, O Yaso Sama, 
 and Santa Maria Sama, by which names they designate God, Jesus 
 Christ, and the Blessed Virgin. The view of the statue of the Ma- 
 donna and Child recalled Christmas to them, which they said they 
 had celebrated in the eleventh month. They asked me if we were 
 not at the seventeenth day of the Time of Sadness (i.e.. Lent); nor 
 
TllK CA'IIIOLIC CHURCH IN JATAN. 435 
 
 was St. Joseph unknown to them ; tht-y call him O Yaso Ramana 
 yo I'u, " the adoptive father of our Lord." In the midst of this vol- 
 ley of questions footsteps were heard ; immediately all dispersed. 
 But as soon as the new-comers were recognized all returned, laugh- 
 ing at their fright. 
 " They are people of our village," they said. " They iiave the same 
 
 hearts as we have." 
 However, we had to separate for fear of awakening the suspicions of 
 the officials, whose visit I feared. On Maundy Thursday and Good 
 Friday, April 13th and 14th, 1.50Q people visited the church of 
 Nagasaki. The presbytery was invaded ; the faithful took the op- 
 portunity to satisfy their devotion before the crucifix and the statues 
 of Our Lad}-. During the early days of May the missioners learnt 
 of the existence of 2,500 Christians scattered in the neighbourhood 
 of the city. On May 15th there arrived delegates from an island 
 not very far from here. After a short interview we di.smissed them, 
 detaining only the Catechist and the leader of the pilgrimage. The 
 Catechist, named Peter, gave us the most valuable information. 
 Let me first say that his formula for baptism does not differ at all 
 from ours, and that he pronounces it very distinctly. He declares 
 that there are many Christians left up and down all over Japan. 
 He cited in particular one place where there are over 1,000 Christi- 
 an families. He then asked us about the Great Chief of the King- 
 dom of Rome, whose name he desired to know. When I told him 
 that the Vicar of Christ, the saintly Pope Pius IX., would be very 
 happy to learn the consoling news given us by himself and his fel- 
 low-countrymen, he gave full expression to his joy. Nevertheless, 
 before leaving he wished to make quite sure that we were the true 
 successors of the ancient missioners. " Have }-ou no children ?" he 
 asked timidly. 
 " ^'ou and ail your brethren. Christian and heathen, of Japan, are all the 
 children whom God has given us. Other children we cannot have. 
 The priest must, like your first apostles, remain alibis life unmarried." 
 At this reply Peter and his companion bent their heads down to the 
 
 ground and cried out, " They are celibate. Thank God !" 
 Next day an entire Christian village invited a visit from the missioners. 
 Two days later 600 more Christians sent a deputation to Nagasaki. By 
 June 8th the missioners had learnt the existence of twenty-five " Christiani- 
 ties," and seven " baptizers " were put into direct relation with them ! 
 
 " Thus (to quote M. Launay's admirable resume of this marvellous 
 episode), in spite of the absence of all exterior htlp, without any 
 
436 APPENDIX. 
 
 sacraments — except baptism — by the action of God in the first place, 
 and in the next by the faithful transnission in families of the teach- 
 ing and example of the Japanese Christians and martyrs of the six- 
 teenth and seventeenth centuries, the sacred fire of the True Faith, 
 or at least a still burning spark of this fire, had remained concealed 
 in a country t^'rannized over by a government the most despotic and 
 the most hostile to tha Christian religion. All that was required was 
 to blow upon this spark and to rekindle its flame in order to realize 
 once more the wish expressed by our Saviour, " I am come to cast 
 fire upon earth, and what to do I desire but that it be enkindled ?" 
 Such was the almost miraculous event of March 17th, 1865, in honour 
 of which Pius IX. established a feast, with the rank of a greater double, to be 
 celebrated for ever in Japan under the title of " The P'inding of the Christians." 
 It was a graceful recognition of the part played by Father Petitjean in 
 this resurrection of the Japanese Church that I'urther prompted Pius IX, to 
 nominate him the following year (1S66) Bishop of Myrophiius and Vicar 
 Apostolic of Japan. 
 
 One of the first acts of the new bishop was to erect a statue to "Our 
 Lady of Japan " in 1867, and the same year Pius IX. pronounced the 
 beatification of 205 more of the early Japane.se martyrs, including both men 
 and women. 
 
 We cannot be astonished that, in spite of all precautions, the secret soon 
 leaked out in Japan. Christianity was still a proscribed religion, forbidden 
 under pain of death. No wonder the year 1867 saw the commencement of 
 fresh attempts at persecution. In i858 a fresh edict was issued and displayed 
 on the public noticeboards, declaring, " The evil sect called Christian is strictly 
 prohibited. Suspicious persons should be reported to the proper officers, and 
 rewards will be given." One of the missioners, M. Laucaigne (afterwards Vicar 
 Apostolic) had a narrow escape of being arrested. Sixty-five Christians of 
 Urakami were actually seized. 
 
 This same year (1S6S) was the great national revolution, which entirely 
 altered the system of government. This is not the place to narrate this, the 
 most important political event which had occurred for seven centuries in 
 Japan. Suffice it to say that the upshot of the struggle was the abolition of 
 the Shogunate, established by Yoritomo as far back as 1192, and the resump- 
 tion of supreme and undivided power bj' the real Emperor, the Mikado, whose 
 supremacy had been practically dormant during all those long centuries. It 
 was the still reigning Mikado, Mutsuhito, then only .sixteen years of age, 
 under whom this great revolution was effected. Strange to say, this restora- 
 tion of the imperial power was coincident with a recrudescence of persecution. 
 Fresh imperial edicts against Christians were published. Between October 
 
THE CATHOLIC CHURCH IN JAPAN. 437 
 
 1S69 and January 1870, 4,500 Christians were deported from Urakami and 
 the Goto Islands, the chief centres of Catholicity. Pius IX, addressed to 
 these confessors a letter of encouragement. In reply to remonstrances from 
 the Powers, the Government of Tokyo in a memorandum accused the mis- 
 sioners of fomenting disorder. And it was a considerable time before the 
 Consuls could induce the Govern-.ient to recall the exiles, and withdraw the 
 measures decreed against the Christians. 
 
 The next few years are designated in the annual reports of the missioners 
 as a time of mingled persecution and libertj'. For in spite of the expiring 
 efforts of hostility and repression, the growth of Catholicity and the expansion 
 of Catholic works went on very rapidly. It was not till 1873 that all religious 
 persecution ceased. It is calculated that between 18G8 and 1S73 from 6,000 
 to 8,000 Christians were torn from their families, deported, and subjected to 
 cruel tortures, so that nearly 2,000 died in prison. On March 14th, 1873, all 
 the Christian prisoners were set at liberty, though the missioners were not 
 yet allowed to penetrate into the interigr. 
 
 From this time forward the history of Catholicity in Japan has been one 
 of most gratifying progress. The number of missionary priests sent out by 
 the society largeh' increased, ris'ng from 3 in i860 to 28 in 1880, and to 98 
 in 1S95, Nuns were introduced, belonging to the two Societies of St. Paul of 
 Chartres and of the Child Jesus. The first religious women entered Japan in 
 1872, and soon had several native postulants. The first native nun (at least 
 in modern times), and also the first to die, was Agatha Kataoka Fuku, in 
 religion Sister Margaret, the sister and daughter of martyrs, who herself died 
 quite young from the effects of the ill-usage she had endured as a child in 
 gaol, where she saw her father perish under the blows of the executioner. In 
 1882 Sister Julia (Maria Fuyu), and in 1885 Sister Mary (Melania Kustugi 
 Totu) were professed. These were the first fruits of the religious life in the 
 new Church of Japan, There are now a good number of native nuns, both 
 profe.ssed and postulants. A native clergy, too, has been created, the first 
 Japanese priest ha\ing been ordained in September 1S83, and twenty native 
 priests are already at work, " If," says Louvet, •' in the hour of trial this 
 heroic Church, which was able with mere catechists to preserve the Faith, 
 had had a native clergy, it is probable that Japan would at the present day be 
 well-nigh Christian." 
 
 The ecclesiastical government of Japan has necessarily developed to keep 
 pace with this religious growth. In 1S76 (June 3rd) Pope Pius IX. divided 
 the vicariate of Japan into two, a North and a South vicariate. His succes- 
 sor, Leo XIII, in 18S8 (March i6th), created a third vicariate, Central Japan, 
 out of that of South Japan ; and in 1891 (April 17th) divided that of North 
 Japan, erecting the new vicariate of Hakodate. The preceding year, on the 
 
43S APPEXDIX. 
 
 25th anni\-ersary of the " Discovery o^ the Christians," the First Provincial 
 Synod of Japan was held at Nagasaki, close to the tomb of Bishop Petiljean 
 (who had died October 7th, 1S84), and in the very church where the wonder- 
 ful event of March 17th, 1865, had taken place. 
 
 " Who could then have told Father Petitjean (wrote his successor, Mgr. 
 Jules Cousin) that twenty-five years later would be assembled at the 
 foot of the same altar four bishops, with over thirty missioners and 
 native priests, and that his first meeting with a few poor women, 
 who were praying to Santa Maria, would have had such rapid and 
 consoling results ? " 
 At this synod was first announced the great and crowning act long com- 
 templated by Leo XIII. — the formal creation of the Japanese hierarchy. This 
 was effected by the Apostolic Letter Non maius Nobis, dated June 15th, 
 i8gi. In this interesting document the Holy Father, after a brief but suc- 
 cinct summary of the history of Catholicity in Japan from the time of St. 
 Francis Xavier down to our own day, refers in graceful terms to the " courtesy 
 of justice " of the present Japanese Government towards Catholic missioners, 
 and especially to the interchange of amenities between the Holy See and the 
 Mikado. The latter had solemnly received Mgr. Osouf in 18S5 with an 
 autograph letter from Leo XIII., expressing the Pontiff's gratitude at the 
 benevolent disposition of the Japanese Government ; and in his turn had 
 deputed a diplomatist to Rome to offer his imperial congratulations on the 
 Pope's sacerdotal jubilee. 
 
 The Pontiff then proceeds to create and delimit the four sees. The 
 Metropolitan See is fixed at Tokyo, " the illustrious city, which is the capital 
 of the Empire and the residence of the most serene Emperor,"' and is bounded 
 on the north by the provinces of Echigo, Iwashiro, and Iwaki ; in the south it 
 embraces the provinces of Echizen and Owari, and extends to the shores of 
 Lake Biwa. It is tjius a continuation of the old vicariate of North Japan, minus 
 that of Hakodate, which had been detached only in the April of the same year. 
 Of the suffragan sees, that of Hakodate, like the vicariate of the same 
 name, embraces the whole of Japan north of the archdiocese, with Yezo, the 
 island of the Ainus, and the Kurile Islands. The see of Nagasaki occtipies 
 South Japan, in continuation of the old vicariate, embracing the islands of 
 Kyu-Shu, Hirado, Goto, Chushima, the Liu-Kiu Isles, and several smaller 
 ones. All the rest, the former vxariate of Central Japan, from Lake Biwa to 
 the south of the main island of Nippon, and including the island of Shikoku, 
 forms the diocese of Osaka. The former Vicars Apostolic now became 
 bishops with territorial titles : Mgr. O.souf being first Archbishop of Tokyo, 
 and Metropolitan ; Mgr. Cousin, Bishop of Nagasaki ; Mgr. Midon, Bishop 
 of Osaka ; and Mgr. Berlioz, Bishop of Hakodate. 
 
TIIE CATHOLIC CHURCH IN JAPAN. 
 
 439 
 
 With the creation of the hierarch 
 entirely new era of her history. 
 
 The following table gives a summary view o 
 nese Church in thib century : — 
 
 Year. Superiors. 
 
 ths Church of Japan enters upon an 
 the growth of the Japa- 
 
 Mi:,- 
 
 sioners. 
 
 Native 
 
 Clergy. 
 
 Churches 
 
 and 
 Chapels. 
 
 Sc: 
 
 hools 
 
 Numbers of 
 Catholics. ■ 
 
 2 
 
 
 
 
 
 
 
 
 
 (none known) 
 
 13 
 
 
 
 
 4 
 
 
 
 
 10,000 
 
 28 
 
 
 
 
 80 
 
 
 60 
 
 23,989 
 
 82 
 
 
 15 
 
 164 
 
 
 64 
 
 44,505 
 
 93 
 
 
 20 
 
 214 
 
 
 75 
 
 5 -'-1 77 
 
 1S60 I Prefect Apostolic. 
 1870 I Vicar ,, 
 
 1880 2 „ 
 
 o ( I Archbishop, and ) 
 
 1 89 1 - u , ^ ,- 
 
 ^ t 3 Bishops. j 
 
 i8g5 
 
 The following additional particulars regarding religious persons and 
 works in the four dioceses are taken from the most recent sources : — 
 
 Archdiocese of Tokyo. — There are g, 016 Catholics; 32 native catech- 
 ists ; 14 Brothers of Mary for education of boys; 25 Sisters of the 
 Holy Child, some of them natives, besides 8 novices ; 10 Sisters 
 of St. Paul, with 5 native po.stulants. There is an ecclesiastical 
 .seminary, a preparatory college, a Marist college with 102 boys; 
 also 18 primary schools and 4 orphanages containing 2,675 pupils. 
 There is also a Leper asylum at Gotemba with 34 lepers, and 3 
 di.spensaries kept by the nuns. 
 
 Diocese of Nagasaki. — This is the most Catholic part of Japan, contain- 
 ing (in 1895) 32,655 Catholics. There are now 17 native priests in 
 it, and 14 native clerics ; 50 native catechists for preaching to the 
 heathen, and 150 more for religious instruction of Christians; 6 
 Marist Brothers; 12 European and 4 native nuns. There are 
 further a seminary, a school for catechists, 8 communities of native 
 sisters for hospital and school work, with 180 members; 5 farms 
 and workshops (238 inmates), 7 orphanages (389 children), 3 
 dispensaries. 
 
 Diocese of Osaka. — There are 4,432 Catholics ; 54 native catechists ; 14 
 nuns and 2 postulants; 13 schools, with 759 pupils, and 5 orphan- 
 ages. 
 
 Diocese of Hakodate. — Contains 4,199 Catholics; 24 catechists; 12 
 nuns, and 5 schools, with 536 pupils. The speciality of this mission 
 is that it embraces that curious aboriginal race, the Ainus of Yezo, 
 the evangelization of whom was .seriously taken in hand by Bishop 
 Berlioz in 1893. 
 
INDEX 
 
 Bible Societies 
 
 Ackermanii 202 
 
 Ai no izumi 200 
 
 Ainu Mission 300 
 
 Akamatsu's creed <S7 
 
 Allgemeine Evangelisch 
 
 Piotestantische Missions- 
 
 verein 150, 200 
 
 American Baptists 60 
 
 American Bible Society 83, igg, 309 
 American Tract Society 83, igg, 
 336 
 American Board of Commis- 
 sioners for Foreign Missions 25 
 American Mission Home ... 26 
 
 Annaka 69.95 
 
 Aoki, Viscount 300 
 
 Assassination of Foreigners... 14 
 „ „ li Kamon ... 13 
 „ „ Okuma at- 
 tempted 242 
 
 Awazu Kumei g6 
 
 Ayabe 21 
 
 B. 
 
 Ballagh J. H 9,40 
 
 Bancho Church 178,215 
 
 Baptist Free Miss. Soc. ... 7, 60 
 
 ^1873-1883 82 
 Baptist Group ... i 1883-iSgo ig8 
 
 (i8QO-i8g7 3og 
 ,, Soc. F. Prop. Gosp. .. 82 
 
 Baichelor J 300 
 
 Bemmo 55 
 
 Berkeley Temple Miss^ion 150, 277 
 
 Berlioz Bishop 438 
 
 Berry 25,73,74,180,283 
 
 Bible class per distance ... 21 
 
 1S73-83 
 1883-90 
 1890-97 
 
 19 
 ... i8g- 
 
 Bible Translation 
 
 Bickersteth Bishop 
 Bishops of Episcop. Ch. 
 
 ., Rom. Cath. Ch.... 
 
 Bismarck 
 
 Blavatsky 
 
 Book of Prayer 
 
 Brit, and F'or. Bible Soc. 
 
 Brown S. R i 
 
 Buddhism repressed by 
 
 Gosernment 
 
 Buddhism favored 
 
 ,, abolition of Slate 
 
 priesthood 
 
 Buddiiism declining 85, 139 
 Buddhism pamphlets against 
 
 Christianity 
 
 Buddhism opposition to 
 
 Christianity 
 
 Buddhism reform mo\ements 
 
 Burnside 
 
 Buss on Missions 
 
 83 
 199 
 
 309 
 
 , 224 
 
 , 294 
 
 188 
 
 438 
 
 125 
 
 140 
 
 I go 
 
 84 
 
 9,77 
 
 37 
 37 
 
 124 
 ,265 
 
 go 
 
 134 
 
 135 
 
 25 
 
 205 
 
 Canadian Church Mission 150, 188 
 59, 305 
 ••• 34 
 ... 314 
 ... 361 
 ... 252 
 20, 34, 84 
 i5 
 
 Canadian Methodists . 
 
 Carrothers 
 
 Cate 
 
 Charities, Census of 
 China, war with ... 
 Chinese books used 
 ,, characters 
 Chioan Omichi on rek 
 
 Buddhism 
 
 Christian Alliance 
 
 150, 
 
 Church of America 
 
 136 
 202 
 150 
 
442 
 
 IXDEX. 
 
 Christlicb 
 
 Chronologj' 
 
 Church of Christ .. 
 Church Miss. Soc. 
 
 Clark Dr. 
 
 Clenitnt 
 
 Concessions 
 
 Confucianism 
 
 ConsTregationalihts 
 
 I i«73 
 - 18S3 
 (1890 
 
 148, 
 
 Constitution ... 
 Cousin, Bishop 
 Cumberland Pres. Miss. 
 
 D. 
 
 ... 215 
 ... 46 
 
 '5 J. 312 
 
 •■•25>79 
 
 ...67,97 
 
 ... 310 
 
 II 
 
 49 
 
 !^3 54 
 
 90 177 
 
 97 277 
 
 238, 247 
 
 ... 438 
 
 60, 183 
 
 Davidson 
 
 
 91 
 
 Davis 
 
 
 25 
 
 Dajananda Saiaswati 
 
 
 ■• 143 
 
 Dening 
 
 
 97 
 
 Diercks 
 
 
 24 
 
 Diet 
 
 
 .. 24S 
 
 Disciples of Christ 
 
 
 .. 150 
 
 Doshisha 35, 61, 69, 
 
 154, 165, 281 
 
 Dutch in Nagasaki 
 
 
 .. 6,7 
 
 E. 
 
 Ehy 306 
 
 Edicts against Christianity ...33, 39 
 
 Edinburgh Med. Miss. Soc. 59, 199 
 
 Education, Imperial Rescript 
 
 on, 
 
 Educational work 1861 
 „ 1897 
 
 Congrega- 
 
 tionalists 
 Itchi Kyo- 
 kwai 
 
 67 
 
 257 
 
 i6s 
 
 '74 
 
 Efforts at Union 217 
 
 Eleemosj'nary work 344 
 
 Emperor in Yedo 27 
 
 Ensor 25,41 
 
 English Literature, influence 
 
 of, 262 
 
 Episcopal Church U.S.A. 9, 80, 18S 
 
 (1873-83 79 
 
 Episcopal Group • 1883-90 187 
 
 (1890-97 294 
 
 Evangelical Alliance 63, 99 
 
 ,, ,, Japan 
 
 Branch 2 i 8 
 
 Evangelical Association of 
 
 North America ... 60, 81, 30S 
 Export and Import 1897 ••• 256 
 
 F. 
 
 Faukls 78 
 
 Ff^rris Seminary 35. 6i 
 
 First Baptism g 
 
 ,, Church 40 
 
 ,, Convention of r^lission- 
 
 aries 1872 43 
 
 ,, Japanese Tract ig 
 
 ,, Missionaries g 
 
 „ Mission School 34 
 
 Foreign Education Committee 
 
 Y. M. C. A 325 
 
 Foreign Literature, influence 
 
 of 262 
 
 Francis Xavier 3 
 
 Fukui ... 35 
 
 Fukuin ShimpG 85, 292 
 
 ,, Shuho 200 
 
 Fukyu Fukuin Kyokwai 200, 214 
 
 Fukuzawa 126 
 
 Fukagawa 32 
 
 G. 
 
 General Evangelical Protest- 
 ant Mi.ssionary Society ... 
 
 German Congregation in 
 Tukj'O and Yokohama ... 
 
 German Ref. Church U.S.A. 
 
 Glad Tidings 
 
 Goble 
 
 Gneist's ad\'ice 
 
 Graham Seminary 
 
 Greek Cath. Mission 
 
 Greene 
 
 Gregorian Calendar 
 
 Grifiis 
 
 Gulick 
 
 212 
 i«3 
 
 H. 
 
 Hachiman 
 
 Hardy 
 
 Hare, Bishop 
 
 Harris 
 
 Hawkcs 
 
 85,292 
 
 7, 9. 20 
 
 50 
 
 6t 
 
 .. 231 
 
 25 
 
 .. 46 
 
 • • 35 
 
 . 32, 73 
 
 149 
 67 
 294 
 169 
 318 
 
INDEX. 
 
 443 
 
 Hepburn o, i8, 23, 2S6 
 
 Hering 213 
 
 Hierarchy, Rom. Cath. ... 438 
 Home Mission Board of Itchi 
 
 Kyokwai 1S5 
 
 Hospitals 7S, 180 
 
 Huber 53 
 
 I. 
 
 Iclii Roku 
 
 Ichikawa Yeinosuke 
 
 li Kamon no Kami , 
 
 Imperial Rescript on Edu 
 
 cation , 
 
 Import and Export 1897 
 Independence movement 
 Independent Churches... 
 
 Inouye, Count 
 
 Instiuitional Church work ... 
 
 Ishii Orphanage 
 
 Isej-ffYokoi 
 
 Itagaki ... ■ 
 
 Ito's Journey 
 
 Itchi Kyokwai .. 
 
 Iwakura embassy 
 
 on removal of Edicts 
 
 46 
 32 
 13 
 
 267 
 256 
 
 94. 
 
 165 
 361 
 
 367 
 
 130 
 125 
 
 76 
 
 47 
 32 
 
 J. 
 
 Janes 35, 70 
 
 Japan Evangelist 292 
 
 Jesuit Mission 3, 15 
 
 Jo-i Son-no 14 
 
 Jurisdiction of Prot. Bishops 295 
 
 K. 
 
 Kaigan Church 
 
 ... 41 
 
 Kana 
 
 16 
 
 Kanagawa 
 
 6 
 
 Kanamori 70, 
 
 163, 178 
 
 Kato on Moral Education 
 
 ... 244 
 
 Katsu Awa ... 
 
 6 
 
 Katsura 
 
 ... 162 
 
 Kesselring 
 
 ... 213 
 
 Kidder 
 
 ...26,35 
 
 Kindergarten 
 
 ... 367 
 
 Kiristokyo vShimbun 
 
 ... 200 
 
 „ Zasshi 
 
 ... 201 
 
 Kitabatake on the Reform 
 
 of 
 
 Buddhism 
 
 ... 135 
 
 Kitagaki 167 
 
 Klein 307 
 
 Knapp 318 
 
 Kodera on Shintoism 147 
 
 Kozaki 200, 283 
 
 Kumiai Churches 70i 77 
 
 ,, independence 276 
 
 (Scv n/so Cons^rc^^^afionalisis) 
 
 Kumamoto 53, 178 
 
 ,, Band 70 
 
 Kyu sei, Reform Movement in 
 
 Buddhism 139 
 
 Lambuth 
 
 305 
 
 Langhans on Mission 
 
 206 
 
 Language Jap 
 
 17 
 
 ,, „ developed 
 
 
 through foreign influence... 
 
 263 
 
 Lawrance 
 
 319 
 
 Laws against Christians 
 
 14 
 
 Leavitt E 
 
 314 
 
 Leavitt Miss 
 
 201 
 
 Leper asylum at Gotemba ... 
 
 439 
 
 Liberal Christians mrlined to 
 
 
 Mission 
 
 204 
 
 Liggins 
 
 9 
 
 Lisco 
 
 205 
 
 Lipsius on Mission 
 
 212 
 
 Liukiu Rom. Cath. Mission... 
 
 432 
 
 Luther jubilee 18S3 
 
 105 
 
 M. 
 
 MacCaiUay 308 
 
 Magazines 199 
 
 Makimura 105 
 
 Martin 20 
 
 Mass Meetings 92 
 
 Material Prosperity 1S97 ... 254 
 
 Matsudaira 35 
 
 Matsuyama on Shintoism 147 
 Max Mueller on Mission ... 205 
 
 McKim. Bishop 295 
 
 Medical Mission 2, 59, 74 
 
 „ 1873-83 ... 83 
 
 Meiji Gakuin 174 
 
 Methodist Church of Canada 59, 81, 
 194, 301 
 Methodist Episcopal Church 
 South 150, 194, 304 
 
444 
 
 TNDKX. 
 
 Methodist Episcopal 
 
 U.S.A. ... 59 
 
 Methodist Protestant 
 
 Methodist Group...-' 
 
 i 
 Midon Bishop 
 
 Miller Mrs 
 
 Miller (V. M. C. A.) 
 Minamoto Hisamitsi: 
 
 Miura Torn 
 
 Miyagawa 
 
 Miyoshi Taizo 
 Modern I'heology 
 
 Monto Sect 
 
 Mori 
 
 Mott (Y. M. C. A.) 
 Munzinger 
 
 Ciiurch 
 , 80, 194, 302 
 Mission 60, 
 80, 194, 307 
 1S73-83 80 
 1883-90 194 
 1890-97 301 
 ... 43« 
 ... 85 
 ... 329 
 55 
 ... 85 
 ... 105 
 
 ... 345 
 210, 347 
 ... 80 
 49. 148, 165 
 
 ... 331 
 ... 215 
 
 N. 
 
 National Bible Society of 
 
 Scotland 
 
 Native Missionary Society 
 Neesima ... 23, 65, i 
 
 Newspapers 
 
 Nicolai, Bishop ... 
 
 Niigata 
 
 Nimura 
 
 Nippon Sei Kyokwai 
 Nishimura on Christianity 
 Niven (Ainu Mission) ... 
 
 84 
 .. 98 
 65, 169 
 
 252 
 179 
 
 41 
 191 
 
 134 
 300 
 
 Passport question 
 
 Patch, Samuel 
 
 Perin 
 
 Periodicals 
 
 Perry's expedition 
 
 Persecutions 
 
 ,, Rom. Cath. 
 
 Petiliean 
 
 Pinto 
 
 Poole Bishop 
 
 Population, Urban 1896 
 
 Prayer book revised 
 
 Prayer Meetings 
 
 Fresb}terian Church U. S. A. 
 
 ,, ,, South 
 
 ,, Mission South 
 
 (1873-83 
 
 ,, Group -^ 1883-90 
 
 (1890-97 
 
 ,, preamble to 
 
 Apostolic Creed 
 
 Prisons 
 
 Prison Mission 
 
 Prosperit}', Material 1897 ... 
 
 Protestanten Verein 
 
 Prudential reasons for Chris- 
 tianity 
 
 Pruyn 
 
 R. 
 
 12 
 
 8 
 
 314 
 
 199 
 
 5 
 
 28 
 230 
 434 
 3 
 1S9 
 396 
 296 
 io6 
 9,76 
 183 
 150 
 
 76 
 182 
 284 
 
 287 
 75 
 345 
 254 
 209 
 
 128 
 26 
 
 o. 
 
 Ogawa 
 
 .. 4^ 
 
 Ogawa Yoshi}-asii 
 
 77 
 
 Okubo 
 
 •. 53 
 
 Okuma, assassination 
 
 it- 
 
 tempted 
 
 .. 242 
 
 Okuno Masatsuna 
 
 77 
 
 Olcott 
 
 140 
 
 Open Ports 
 
 II 
 
 Orphanages 
 
 ... 367 
 
 Osaka Conference 
 
 100 
 
 Osborn 
 
 .. 314 
 
 Osouf Archbisliop 
 
 .. 438 
 
 P. 
 
 Palm 
 
 Parrish 
 
 83 
 202 
 
 Reformed Church Mission 
 
 (Uiitcii) 9, 76 
 
 Reformed Church Mission 
 
 (German) 60 
 
 Relation of Catholic and 
 
 Protestant Missions 235 
 
 Relation of Missions 341 
 
 Religious Tract Society ... 84 
 
 Renn3'0 Shonin 87 
 
 Results of Mission 18S9 ... 152 
 
 Revivals J06 
 
 Rice C. E 3H 
 
 Richardson 307 
 
 Rikugo Zasshi 98,200 
 
 Riu Kiu Rom. Cath. Mission 432 
 Roman Catholic Christians at 
 
 Urakami 30,229,434 
 
 Roman Catholic Mission 229, 430 
 
 Ronin '4 
 
 Rutland (speech of Neesimaj 68 
 
INDEX. 
 
 445 
 
 s. 
 
 Saga 53 
 
 JSaigo rebellion 50 
 
 Sake brewed 201 
 
 Samurai, hostility 12,26 
 
 ,, deprived of swords 53 
 
 Sapporo agricultural school... 97 
 
 Sawa\'ama, Paul 
 
 Schiller 
 
 Schmiedel 
 
 Schools, Japanese 
 
 ,, ,, attendance 
 
 ,, of American Board 
 
 Schouler 
 
 Scripture Union 22 
 
 Self support 
 
 Sendai 
 
 Sentaro 
 
 Shaw 
 
 Shimadzu Sabiiro 
 
 Shinri 
 
 Shinsakaje bashi Church 
 
 Shin Sect 86 
 
 Shinto 18,23,240,265 
 
 ,, grants withdrawn ... 39 
 Shinto abolition of State 
 
 priesthood 124 
 
 Shinto continued importance 146 
 Shin yaku zensho dampaku 134 
 
 Shogunate, downfall 26 
 
 Simmons g 
 
 Smith J. T 307 
 
 Society for promoting lenialc 
 
 education in the East 60, 83, igg 
 Society for promoting the 
 
 Gospel 59, So 
 
 Society of Friends ... 150,202 
 Sonno hubutsu daidodan, 
 
 76 
 
 215 
 
 214 
 
 257 
 
 173 
 
 ••• 314 
 
 227, 33« 
 
 94. 392 
 
 ... 179 
 
 8 
 
 91 
 
 •■•52, 55 
 
 200, 214 
 
 ... 63 
 
 Buddhist Society 
 
 J36 
 
 Soshi 
 
 241 
 
 Spencerianism 
 
 274 
 
 Spinner ... 13S, 162, 200 
 
 213 
 
 Stations of Mission Work ... 
 
 405 
 
 (18S3 
 
 62 
 
 Statistics ", i88q 
 
 '5' 
 
 (1896 
 
 350 
 
 „ 1890 and J896 
 
 
 compared 358 
 
 „ Roman catholic 359, 439 
 
 Stock companies 255 
 
 Summer school 173,202 
 
 Sunday introduced 46 
 
 Supplementary Chapter 
 Swift V. M. C. A. 
 
 24G 
 324 
 
 T. 
 
 Table of Stations of Mi 
 
 Work 
 
 Tanaka 
 
 Taylor 
 
 Temmai Shinshi 
 
 Temperance movement 
 
 Theosophy 
 
 Thirty-nine articles 
 
 Thompson 
 
 Toda Tadatsu 
 
 Toleration begun 
 
 Tomita 
 
 Tottori 
 
 Toyama on Christian educa- 
 tion of women 161, 
 
 Toyama on winning gradu- 
 ates for Christianity 
 
 Toyo Eiwa Gakko 
 
 Tract Societies ... 83 
 
 Translation of Bible 
 
 Translation of N. T. 
 
 Treaties, new- 
 Treaty ports 
 
 Tsukiji Hospital ... 
 
 199, 
 19, 
 
 405 
 165 
 74 
 200 
 201 
 140 
 igr 
 
 t',62 
 77 
 
 33.45 
 '79 
 179 
 
 248 
 
 163 
 306 
 336 
 224 
 
 84 
 
 251 
 1 1 
 
 7« 
 
 u. 
 
 Union, efforts at 217 
 
 ,, of Missionary bodies 59, 76 
 ,, Theological School of 
 Presb3'terians 60,67 
 
 Unitarianism recommended as 
 
 state religion 1 48 
 
 Unitarian Mission ... 150,316 
 ,, Zasshi 200 
 
 United Presbyterians of 
 Scotland 59, 76 
 
 Universalist Mission 314 
 
 University Tokyo 260 
 
 Urakami, Christians dis- 
 covered 30, 229, 434 
 
 Urban population 1896 ... 396 
 
 V. 
 
 Verbeck ... 9, 15, 21, 34, roi 
 Vigroux, Abbe 229 
 
446 
 
 iNDr:x. 
 
 W. 
 
 VVadagaki 213 
 
 Wakasa 21 
 
 War with China 252 
 
 Warren 25 
 
 Weimar, Grand-duke of ... 208 
 
 William I emperor 125 
 
 Williams, bishop g, iSS, 294 
 
 Wilson, bishop 304 
 
 Wishard ... 146, 173, 202, 328 
 
 Woman's Union Mission ...26, 83 
 
 183, 199 
 
 Women in Japan 25 
 
 ,, influenced by Mission 160 
 „ Schools for 161, 248, 261 
 
 Written Characters 16 
 
 Wvcliff College Mission ... 150 
 
 Y. 
 
 Yamamoto 73 
 
 Yano Riyu, first bapli/ed ... 10 
 
 Yasui Chuhei 55 
 
 Yasu Taiji, antichristian 
 
 society 133 
 
 Yedo Residence 27 
 
 Yokoi 28, 29, 71, 105, 130, 178, 
 181, 200, 283 
 
 Yokoi priest gi 
 
 Yokohama Conference 18, 72, gg 
 /^fung Men's Christian As- 
 sociation 98, 173, 200, 202, 321 
 
 z. 
 
 Zenana IMission Society.., 
 
 188 
 
BW8520 .R61 
 
 A history of Protestant missions in 
 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00035 0159 
 
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