Fukien Anti-Cobweb Society

Bill Brown ... Xiamen University
I have a copy of the delightful “Fukien Arts and Industries," put out by the Anti-Cobweb Society in Fuzhou (Foochow) in 1933. The book included essays on Fujian's tea, silk, paper, lacquer, oil, lumber and bamboo industries, Chinese porcelain, etc. And I just learned a little more about the Anti-Cobweb Society from "A Race of Green Ginger", written by Mrs. Mackenzie-Grieves, who lived on Gulangyu in the 1920s:

Before we met its members, we agreed that the Anti-Cobweb Society sounded awful. 'It's to clear away the cobwebs in our minds', an Anti-Cobweb explained, and we shuddered. But we were wrong. A handful of unusual Americans and English, they believed that to know, or to try to know China in all her aspects, was an essential prerequisite of any form of good relations with the Chinese. They felt that it was more important to learn before they taught, to know before they condemned or offered alternatives. Their lot cast in Fukien, with its strange pockets of old paganism-Fukien, nearly always the last of the provinces to be subdued and recolonized by a new dynasty, the province about which the Chinese themselves hardly bothered to know the Anti-Cobwebs set themselves to learn about it.

The people of the deep Fukien valleys were not uncivilized in the same sense that the nomad tribes of China's northwestern territories were warlike and nomadic, with a history linked to Genghis Khan and the hordes who could scour Persia, and who range over tracts of Chinese history as great as their own Gobi desert; their dealings with the unknown were not through shamans and an explicit occultism. Their villages, behind the mountain barriers, still held their own dark, ancient magic, paid placating service to the haunting spirits in rites whose symbolism was long forgotten. Who had told the Hakkas to ransom their houses with blood, like the Jews in Egypt? Was it one of the wandering Jews who found the way to China? Was it one of the Nestorians, whose fellows found such favour with the Great Khan that he appointed one as Commissioner for Christian Affairs, and despatched another to Paris to visit Philip the Fair? They do not know. But neither they nor the scholars know whence they and their dog-headed prince came. Some say they are of aboriginal stock, others, that they are descendants of Chinese soldiers and aboriginal women ofa tribe called Ikia, yet a third theory is that they were pioneer emigrants from the north. Who was the Snake King of Chonghupan who, in some lost age, saved the region from drought and has been honoured ever since? Who were the Constables of Hell, whose memory the people of Fu-ch'ing [Fuqing, in Putian] celebrate by a procession of blood dripping devotees? It is all a long way from the rationally ordered, severely disciplined Confucian rites.

All these things and a great many more the Anti-Cobwebs pondered and discussed. In spring and autumn, they traveled as much as possible-most of them were missionaries-in the winter evenings they met to exchange the fruits of their researches, gathered mainly by patient observation, listening and questioning.

They were admirably frank. 'We try to get at the truth-the true facts,' one told us. 'Of course, we aren't impartial. We're biased by our religion and our Western culture, but we try not to be.' 'I suppose,' said another, 'we unconsciously distribute our mental and moral emphasis according to the standards we were brought up by.'

We talked about the old and the new learning.

The Fukienese, like all Chinese, revered learning and thirsted for knowledge, if not for themselves, then for their children. 'You can still find scholars' signboards on plenty of houses,' one of the American Anti-Cobwebs told us. 'Third degree, in crossroad hamlets, and Han-lin even in country villages.'

There was in the city, he said, still a school for advanced classical studies, taught by ten elderly Han-lin graduates, and in spite of the troubles, the ferment of revolutionary ideas and of educational reform, it was well attended. As he talked, I saw the ten old scholars, like the Eight Immortals in the carvers' shops, assured in their Confucian calm, expounding probably to the last generation of reverent ears the ethic which had been the life-study of their counterparts for over one thousand five hundred years. They must have belonged to the age when examination candidates were immured incommunicado for days, while they laboured at their Eight-legged essays on a classic Confucian theme. Had anyone of them revolted in his heart against his soul's destruction, against counting into rigid uniformity his words, sentences and paragraphs? Did any of them long to contradict the exacting shade of Chu Hsi [Zhu Xi; lived in Wuyi Mtn. for a time]? Or did they, and the thousands like them bred by centuries of conformity, submit to desiccation, like the smoke-seasoning of the wooden Immortals?

It was not until 1912 that the hundreds of hive-like State examination cells in Foochow were demolished. But the mentality bred by the Eight-legged Essay has died hard, and Mao Tze-tung still needs to-and does-warn his people against it. For five hundred years the historical and philosophical works
and the Confucian commentaries of the Fukienese scholar had been the standard texts for the civil service examinations all over China. He was as famous as Mencius, second only to the great Kung himself. In Fukien he was ever-present: below his image in the temples, incense smouldered, and, far from the towns, handfuls of field-flowers withered at his dusty feet.
Mackenzie-Grieves, 1959, "A Race of Green Ginger," pp. 129-131

Anti-Cobweb Society, “Fukien Arts and Industries: Papers by Members of the Anti-Cobweb Society, Foochow, Fukien, China,” Christian Herald Industrial Press, Foochow 1933.

Links:

http://www.amoymagic.com/Fuzhou1.htm
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Amoy International Settlement--in 1988?

Bill Brown ... Xiamen University
Bill Brown ... Xiamen University
International Settlements, such as that on our own Gulangyu Islet a century ago, were indeed self-governed foreign enclaves, where both foreigners and rich Chinese could live above the Chinese law. But the idea for these settlements came from the Chinese, not the foreigners! (though we did carry it much further than the Chinese intended). Even when our family arrived in Xiamen in 1988, foreigners were not allowed to live with Chinese. We were housed in the "Holiday Village", which was anything but a holiday, and was chained and padlocked every night from 11 PM to 7 AM--from the outside (for our safety, we were told). I asked what happened in case of fire and was told that they'd unlock it. Chinese visitors had to sign in, and often were later questioned as to why they'd visited the foreign enclave.

As far as we know, our family was the first in Xiamen to be allowed to live in "Chinese" housing. But happily, today it is the norm! Foreign teachers at Xiamen University are given a housing allowance and allowed to rent any place they desire; some foreigners even purchase apartments or villas. The only requirement is that they register their address with the local police (the same requirement made of Chinese).

What a change from 20 years ago--or 80 years ago, when Ann Mackenzie-Grieves wrote about international settlements in her book "A Race of Green Ginger" (she lived on Gulangyu in the 1920s):

To hear the students one would have thought that the foreign settlements had been a wicked invention of the Western traders and imperialists. Actually, since the Portuguese began trading with the southern Chinese in the sixteenth century, Chinese relationship with the foreigners had been entirely governed by China's own system of administrative responsibility. The foreigners proved far easier to control in a settlement of their own, under their own headman, who, like a Chinese civil governor, could be held entirely responsible for their behaviour. During the next two centuries the arrangement worked well. There were times when both Chinese and Westerners behaved badly: unlettered Manchu successors of the Ming scholar-officials were arbitrary and obstinate; hectoring British traders abused privileges, flouted the custom and courtesy so vital to Chinese relationships; tough sea-captains resorted to violence. On the whole, however, it was to the advantage of both sides to abide by the rules. But the immunity of extra-territoriality accorded to the foreigners in their own enclaves began to be extended to, and claimed by, Chinese living in the concessions and, with the increasing corruption and misgovernment of nineteenth-century China, Chinese ships found it safer to sail under foreign flags. Smugglers, both foreign and local, sailed profitably under any flag they could buy, and strengthened their alliance with the pirates….
Mackenzie-Grieves, 1959, pp. 101,102.

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History of Photography in China (Terry Bennett)

Bill Brown
Mr. Terry Bennett, author of Photography in Japan 1853-1912, has kindly provided 3 excellent photos for my upcoming book, "Old Xiamen in Foreigners' Eyes", (Laowai Kan Lao Xiamen 老外看老厦门). I am also happy to learn that in April, 2009, we will have a unique chance to step back in time with Mr. Bennett's new History of Photography in China 1842-1860 (London: Bernard Quaritch Limited). He will also publish further volumes covering photography to the end of the Qing Dynasty.

If the 5-star ratings of Mr. Bennett's book on Photography in Japan are a clue, the China book should be a goldmine of thorough scholarship and never-before-seen photographs. I can't wait!

It is amazing that Mr. Bennett could even find China photos dating from 1842, given that the daguerreotype process was not perfected until 1839. But fortunately for posterity, only five days after the process was patented in Britain, the French government, which had given Daguerre a pension instead of a patent, announced that this fascinating new medium was a "free gift to the world"--and the world seized it with a passion. Foreigners fascinated with the Celestial Kingdom packed their photographic gear and boarded the slow boats to China, and now Mr. Bennett will share with us just what they discovered.

I just went online to Amazon to pre-order a copy, but it is not listed yet. So don't forget--April (just six weeks away), buy a copy of History of Photography in China 1842-1860.
Xiamen University .... www.amoymagic.com

Ancient Chinese Poetry

Bill Brown ... Xiamen University
In 1899, Miss Archibald Little rather humorously compared the modern drinking songs of England--"Drink, puppies, drink!" with Chinese songs dating back 2500 years. Nice translations, too--but anyone know who W.A.P.M. was?

Adieu to the Old Year
(Chinese Drinking Song, 500 B.C.)
The voice of the cricket is heard in the hall;
The leaves of the forest are withered and sere;
My spirits they droop at those chirruping notes
So thoughtlessly sounding the knell of the year.
Yet why should we sigh at the change of a date,
When life’s flowing on in a full steady tide?
Come, let us be merry with those that we love;
For pleasure I measure there’s no one to chide.”
Translated by W.A.P.M.

Ms. Archibald Little wrote, “But this Chinese drinking song, which could without exciting any special comment appear upon a New Year’s card of to-day, was published in the Chinese Book of Odes 500 B.C. Twelve centuries later we find a decidedly prettier sentiment and finer touch in Li-tao-po, one of China’s favorite poets A.D. 720….

"This is an attempt to render the best-known ode of China’s favourite bard, A.D. 720:"

On Drinking Alone by Moonlight.
(8th century A.D.)
Here are flowers, and here is wine;
But where’s a friend with me to join
Hand to hand and heart to heart
In one full cup before we part?
Rather than to drink alone,
I’ll make bold to ask the moon
To condescend to lend her face
To grace the hour and the place.
Lo! She answers, and she brings
My shadow on her silver wings;
That makes three, and we shall be,
I ween, a merry company.
The modest moon declines the cup,
But shadow promptly takes it up;
And when I dance, my shadow fleet
Keeps measure with my flying feet.
Yet though the moon declines to tipple,
She dances in yon shining ripple;
And when I sing, my festive song
The echoes of the moon prolong.
Say, when shall we next meet together?
Surely not in cloudy weather;
For you, my boon companions dear,
Come only when the sky is clear.”
Translated by W.A.P.M.

"The fancy if not the sentiment of this song is so pretty, that it is hard to see how the nation that produced it can be rebuked for want of sentiment by the nation [England] that to this day sings, “Drink, puppies, drink.” Indeed, I think this Chinese drinking-song dating from the eighth century A.D. the very prettiest I have ever met with in any literature. It has three if not four of such graceful conceits as would alone make the success of a modern bard…."

Little, Archibald, Mrs. "Intimate China: The Chinese as I Have Seen Them," Hutchinson and Company, London, 1899
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Love & Marriage in Old China

Bill Brown ... Xiamen University
When our son Shannon married Miki on Jan. 1st in Xiamen's Xinjie Church (China's oldest), he faced numerous traditions he (or we) never dreamed of--but it was nothing like an Amoy marriage of 100 years ago! Dr. John Macgowan, of the Amoy Mission, and one of my favorite authors (I have 7 of his massive tomes) wrote in 1907 in Sidelights on Chinese Life:

With us it is an accepted axiom that to secure the happiness of the married couple, there must be love and there must be a thorough acquaintance with each other. The Chinese hold that all that is Platonic nonsense…They declare that neither of those two things are requisite, and they point to China, where marriage is the rule in social life, and where a Divorce Court does not exist in all the length and breadth of the land, as a convincing evidence that love at least is not at all a requisite for marriage. The young man and his wife then begin their married life without any knowledge of each other. They have never seen each other, and they have never dared to inquire from their parents what their future partners were like. To have done so would have filled the hearts of their fathers and mothers with a shame so intense as to be absolutely unspeakable.

Their first look into the faces of each other, after the bride has been carried with noise of music and firing of crackers in the crimson chair into the home of her husband, must be one in which is concentrated the agony and passion of two hearts, trying to read their fate for the years that are to come, from what a bashful glance at each other's faces can tell them. If either of them is disappointed, the wave of despair that flashes through the heart is hidden behind those sphinx-like faces, and no quivering of the lips and no glance of the coal-black eyes betrays the secret that has sprung up within them.

They are both conscious that their marriage is a settled fact and that there is no possibility of its ever being annulled, and so with the heroic patience that the Chinese often show in ordinary life, they both determine to make the best of things, knowing that in time love will grow, and tender affection for each other will ripen amid the trials and disciplines of life through which they will have to pass together.

The years go by, and without daring to show by word or look to the rest of the world that they love each other, the deepest and the purest affection has sprung up in their hearts. The Chinese language is full of tender epithets and phrases full of poetry to express the emotions of love, but the husband and wife may never use any of these excepting behind closed doors where none can hear them but themselves.
Macgowan, "Sidelights on Chinese Life", 1907

Bibliography: http://www.amoymagic.com/AMbibliography.htm
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Amoy Foreign Cemetery Photos

Bill Brown ... Xiamen University
I'm still scrambling to find photos of the Amoy Foreign Cemetery, and just received a promising e-mail from Marilou in Holland. Visit Marilou's Zaiton China Webshop; it offers many interesting books, including a few of my own (but don't hold that against her).

From Marilou:

"I will ask some friend here (he is from Xiamen) about photos of the cemetery.

"One of our more famous writers/poets in Holland, Slauerhoff, visted Amoy for longer time in the 1920's-'30's if I remember well. He was a doctor on a shippingline (Batavia(Djakarta)-Japan). He wrote an short story about Gulangyu, title: Spring-Island (Het Lente-eiland) . I dont think there is an English translation available. I am not sure if he also took photos himself . I can have a look on internet later. This book now is republished just last year, and illustrated with photos, however by a contemporary (Dutch) photographer."
met vriendelijke groet,
Marilou den Outer/ Geledraak.nl
-----------------------------------------
Yellow Dragon Productions Holland
Touchdown Center, #002
Leidsevaart 594
2014 HT Haarlem
SPONSORS van Geledraak.nl: VNC Asia Travel, Finnair

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Last Foreign Tombstone on Gulangyu!

Bill Brown ... Xiamen University

I sent Mr. David Oakley in Taiwan a photo (taken by local photographer Mr. Bai Hua; click image for larger photo) of the only foreign tombstone still on Gulangyu (Kulongsoo) Island. It was discovered about two years ago. Not surprisingly, the resourceful Mr. Oakley identified the man quickly. Thanks, David, for this and much other assistance you've given over the years. Mr. Oakley's letter is below:

From Mr. Oakley:
"The Mohammeddan Tombstone. The name seems to be recorded in the British Consular records of deaths as Hormusjee Jamasjee Nandershaw (see attachment) and he presumably worked or was a partner in Nandershaw & Co. of Amoy. Unfortunately I only have the listing for 1859 for that company. With all those 'jee' endings you can be almost certain that he was a Parsee merchant.

"Thus, the 1855 date that I gave you would be correct, it seems."

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Alvin and Sue Ostrum, Amoy

Bill Brown ... Xiamen University
My reply to a query:
Thanks so much for your letter, and offer to provide a few photos. I would be very happy to use any old photos of Amoy (especially the ) , and of course would acknowledge their source, and provide you a copy of the book (hopefully out this summer).

Regarding Alvin Ostrum, I'm sorry but so far I've nothing more than the Pitcher info, and a reference to him in a book that I can't find at the moment.

I do know that Harvard University's Baker Library, Graduate School of Business, which I visited a couple years ago, has the John Howard Nichol's Collection, 1856-1905. He was a China trader in the 1960s, and his collection has correspondence with missionaries, including some letters from Alvin and Sue Ostrum. Unfortunately I did not know about those letters at the time, so did not get to see them.

Alvin Ostrum is also listed in the Historical Directory of the Reformed Church of America, 1628-2000, but it is only a brief reference, ending with his death in Kohala, Hawaii, Feb. 27, 1898.

You probably already have the New York Times June 22, 1878 announcement of the 19 June marriage of Rev. Daniel Rapalje and the Ostrum's oldest daughter, Alice, in Troy, New York. Rapalje was also a Reformed Church missionary in Amoy.

I will post Alvin Ostrum's name and this info on the blog, and if anyone replied I'll let you know (a lady asked last week about an ancestor, and within a few days we had a reply from a man in Taiwan who apparently has a good deal of information (though as far as I know has yet to divulge any!).

Best regards,

Bill
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Cummings in Amoy?

Bill Brown ... Xiamen University

Jim Cummings had an ancestor who was in Amoy perhaps 80 or 100 years ago--a missionary, I think. If anyone has any info or photos of a Ms. Cummings in Amoy, I'd appreciate your sharing it. She left behind the photo to the right (click it for a larger image); otherwise, we can't find out anything about her.

Below the photo is an article by a Miss Gordon-Cumming.

Excerpt from "The Explosion at Amoy," in St. James’ Gazette, by Miss Gordon-Cumming. 1888, pp. 314-316 Littell’s Living Age, Feb. 4, 1888

"The excellence of the fish supply must strike the most casual observer. Both river and sea fish, salt and fresh, are conspicuous by their abundance, as is also the supply of bamboo oysters, so called because they are artificially bred on this coast, where bamboo oyster-fields are prepared more carefully than any hop-field or vineyard. Holes are bored in old oyster shells, which are then stuck into pieces of split bamboo about two feet in length. These are planted close together on sand flats between high and low water-mark, where strong tidal currents are said to bring the oyster spat. Certainly, the said spat is soon found adhering to the old shells, which in due time are covered with tiny oysters. The bamboos are then transplanted and set several inches apart; and within six months from the date when they were first planted they yield a crop of well-grown oysters ready for the market. Nor are even the shells wasted; for though Chinamen have learned to appreciate the luxury of transparent glass, a large number of oyster-shells are still scraped down till they are so thin as to be translucent, when, neatly fitted together (like the diamond panes in the casements of our ancestors), they form the ornamental windows in the inner courts of rich men’s houses."
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Chinese Tenacity

Bill Brown ... Xiamen University
Westerners have long admired Chinese' tenacity and fixedness of purpose, as MacGowan wrote in Sidelights on Chinese Life (1907, pp. 112-114):

CHAPTER VI THE ADAPTABILITY AND TENACITY OF PURPOSE OF
THE CHINESE

THE strength of the Chinaman lies in his power to adapt himself to the circumstances in which he may be situated. Place him in a northern climate where the sun's rays have lost their fire, and where the snow falls thickly and the ice lays its wintry hand upon the forces of nature, and he will thrive as though he had descended from an ancestry that had always lived in a frozen region. Transport him to the torrid zone, where the sun is a great ball of molten flame, where the air is as hot as though it had crossed a volcano, and where the one thought is how to get cool in this intolerable maddening heat, and he will move about with an ease and a comfort just as if a sultry climate was the very thing that his system demanded.

He is so cosmopolitan in his nature that it seems to be a matter of indifference where he may be or what his environment. He will travel along lofty peaks, where the snows of successive winters lie unmelted, or he will sleep in a grass hut where the fever-bearing mosquitoes will feast upon him the livelong night to the sound of their own music, and he will emerge from it next morning with a face that shows that the clouds of anopheles have left him a victor on the field. He will descend into the sultry tin mines of Siam, and at night he will stretch himself on the hard, uneven ground, with a clod for his pillow, and he will rise as refreshed as though he had slept on a bed of down.

You meet the Chinaman everywhere under the most varied circumstances, and he seems natural in every one of them. He walks about in an easy, unsurprised way, a first-class passenger in a crack mail steamer, or he curls himself up in a native river boat, in a space where no human being but himself could live an hour, and he sleeps a dreamless sleep the livelong night in a fetid atmosphere that would give an Occidental typhoid, from which he would perhaps never recover. Whatever the social condition of the Chinaman may be, whether merchant, or coolie, or artisan, one becomes conscious that behind those harsh and unaesthetic features there is a strength of physique and a latent power of endurance that seems to make him independent of climate, and impervious to microbes, germs, bacteria, and all the other scientific scourges that seem to exist for the destruction of all human life excepting the Chinese.

One advantage the Celestial has over the Occidental is what may be called his absence of nerves. The rush and race and competition of the West have never yet touched the East. The Orient is sober and measured, and never in a hurry. An Englishman, were all other signs wanting, could easily be distinguished, as he walks along the road, by his rapid stride, the jerky movements of his arms, and the nervous poise of his head, all so different from the unemotional crowd around him, who seem to think that they have an eternity before them in which to finish their walk, and so they need not hurry.

There is no doubt but that this absence of nerves is a very important factor in enabling the Chinaman to adapt himself so readily to the circumstances in which he may be placed. Take the matter of pain. He bears it with the composure of a saint. The heroic never seems to come out so grandly in him, as when he is bearing some awful suffering that only a martyr could endure. I have seen a man come into a hospital with an abscess that must have been giving him torture. His face was drawn, and its yellow hue had turned to a slightly livid colour, but there were no other signs that he was in agony. The surgeon drove his knife deep into the inflamed mass, but only the word "ai Ya," uttered with a prolonged emphasis, and the twisting up of the muscles of one side of his face, showed that he was conscious of any pain. An Occidental of the same class would most probably have howled, and perhaps a couple of assistants would have been required to hold him whilst the doctor was operating.

It is this same absence of nerves that enables the Chinese to bear suffering of any kind with a patience and fortitude that is perfectly Spartan. He will live from one year's end to another on food that seems utterly inadequate for human use; he will slave at the severest toil, with no Sunday to break its wearisome monotony, and no change to give the mind rest ; and he will go on with the duties of life with a sturdy tread and with a meditative mystic look on his face, that reminds one of those images of Buddha that one sees so frequently in the Chinese monasteries or temples.

The staying power of the Chinese seems unlimited. The strong, square frames with which nature has endowed them are models of strength.
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Gulangyu Foreign Cemetery Epitaphs (1857)

Bill Brown ... Xiamen University
The only foreign tombstone still remaining on Gǔlàngyǔ is of an Indian from Bombay. The rest were destroyed in the 1950s when Xiamen residents buried the Amoy foreign cemetery in protest of Britain's invasion of the Suez. Fortunately, Giles’ “A Short History of Koolangsu” (1878) records a few of the inscriptions for us:

“The following inscriptions will be found quite close to the residence of Dr. Manson:--”

"Here lieth the body of Captain Stephen Baker, who was late Commander of ye SUCCESS who Departed this life October Yeare 18, Anno Domini 1700. Aged 49 Years."

"Here lieth the body of John Duffield, Son of Henry Duffield, Commander of ye TRUMBULL Ob. Sep. 6 Anno Et. XIIL annos Dom. 1698.

"Sepultura De Domingo FANGII INAN Y otros dos Indios de Philipinas que falleeie-Ron en Oct. ano de 1759."

"Sacred to the memory of Augustus Percival Greene, F.R.A.S. Lieut. of H.M.S. "Plover" who died on board that vessel on Dec. 2, 1844. Aged 26 years 9 months 3 days."

"This Monument was erected in memory of those who perished In the British schooner "Pearl" Lost in the Typhoon off Chapel Island On the night of the 12th June 1866."

"In memory of Richard A. Breck Late a master in the U.S. navy who on Sep. 22, 1874, was drowned while bathing. Aged 26. Erected by his brother Officers of the U.S.S. "Yantic""

I will add more epitaphs when I have time. For now, here is a description of the Amoy Foreign Cemetery written by Smith, in "Consular Cities" (1857):

Indelible monuments of the recent foreign occupation remained in the crowded British cemetery, in which lay the unfortunate sufferers who fell victims to the insalubrity of the spot. This cemetery was situated at the eastern side of the island, near the landing-place, and had many elegant grave-stones, erected by the sympathy of surviving comrades. Near the northern village, screened from view by a little assemblage of trees, was situated the burial-ground of the missionaries. The unhealthiness of the climate had been severely felt by this class of the Lord’s laborers, who followed in the train of earthly conquerors, to extend the bloodless conquests of their divine Savior. During the last thirteen months, out of twenty-five members of the missionary families, eighteen had been removed by various providential events. Three missionaries had permanently left, either from the failure of their own health, or of that of their families. Two wives of missionaries had set out for their native land, on account of ill health, one of whom died on the voyage; while two others had been suddenly summoned from the scenes of their missionary work to higher employment in a better world. Two children had died, and nine others had been sent to Europe or America.

Six missionaries now remained, one of whom was married; so that there were in all seven laborers on the field. In this little retired spot of ground were interred the bodies of three female missionaries, Mrs. Boone, Mrs. Doty, and Mrs. Pohlman, with the two children of the last. They left America in the vigor of youth, to consecrate their lives to the missionary work; but were cut down, one after another, by premature death...

Note: Pohlman left Amoy for Hong Kong on December 19th, 1838, embarked the Omega schooner to return on Jan. 2nd., 1849, and pn January 5th the ship struck Breaker's Point (aptly named), and Pohlman and several others drowned when the boat they were taking to shore capsized.

Amoy Foreign Cemetery (on Gulangyu)

Bill Brown ... Xiamen University

Ms. Jean Walton, Secretary of the New Jersey Postal History Society, wanted someone to check out some tombstones in the Gulangyu Foreign Cemtery (also called the Amoy Foreign Cemetery). Some of the Gulangyu Foreign Cemetery epitaphs dated to the 1700s). But that won't be easy because the Chinese buried the cemetery, and over top of it built the Xiamen Music Hall. Here's the story:

Some bad news about the Kulangsu (Koolangsu, Kulangsoo) Foreigners' Cemetery. All foreigners, except for Japanese, were buried in the foreigners' cemetery on the slopes of Huangyan road, but in the late 1957 when Britain invaded Egypt, the "masses rose up against the British imperialists who were trying to revive the empire upon which the sun never set and buried the cemetery." (Or that's what the Chinese history books say).

Perhaps burying the cemetery in which foreigners' was buried was a way of ensuring the twice-buried foreign devils stayed buried! (I've heard of burying the hatchet but burying the cemetery to boot goes a bit far).

In 1978, the government built the Xiamen Music Hall on the site of the buried cemetery. At least the dearly departed foreign devils can now enjoy some good Western and Chinese classical music as it is played above them in the 3 Million Yuan oval concert hall (begun in 1984 and finished in 1987).

There are now no foreign tombstones, but the Chinese cemetery is fascinating (on the West of Gulangyu Islet--near the 7th Day Adventist Building).

The Foreign cemetery had graves of foreigners from the 1700s to the 1900s, including members of the Amoy Mission such as David Abeel and Elihu Doty, etc.

See: Gulangyu Foreign Cemetery Epitaphs

Related Page: The Fuh-chau Cemetery (also written Fuchau, Foochow, etc.).
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Amoy Foreign Cemetery (Help!)

Bill Brown ... Xiamen University
I received a very welcome e-mail from Ms. Marguerite L., with a couple photos of the Amoy Foreign Cemetery, which was on Gulangyu Islet, and had stones dating back to the 1600s. Sadly, in the 1950s, in protest against Britain's invasion of the Suez, the local Chinese buried the foreign cemetery. The beautiful sculptures were offered to anyone who would haul them off, for any purpose. Today, the locals regret it deeply, but the stones are beyond recovery (lest we be too indignant, remember that during the Cultural Revolution, Chinese destroyed their own heritage as well, so at least they were fair in their destruction! Besides, we foreigners did a good bit of destruction ourselves...)

Ms. Marguerite is looking for more information about the cemetery. I will send her what I have (inscriptions I've found in old letters and books, and a couple photos). I too would really appreciate any photos or info that you have. If you can help, please write! And below is Marguerite's letter....

Hello Dr. Bill,

I am doing some genealogy and was quite sad to find that the Amoy Cemetery had been destroyed in the1950's.

I'm sending along a photograph of my great grandfather Robert John Hastings Senior's headstone who was buried in Amoy. He resided in Anping, Formosa, starting around 1861, ran Wright & Co. in his later years. I think you may be able to glean more information for other people from the photograph of his headstone as other graves are quite visible. Do you know if anyone would have a record of who was buried in that cemetery?

My great grandmother, Yuna Huang Hastings (may) have been buried there in 1895 as well.

My other great grandfather was the first headmaster of the Diocesan Boys School and Orphanage in Hong Kong (c 1870's). He was also very involved with the Free Mason's in Hong Kong and (somewhere?) I have it recorded, he held positions in Amoy as well. His name was William Monarch Burnside Arthur. ]Note from Bill: our tiny Gulangyu Islet had two freemasonry chapters).

WMB's son Harry Walter Arthur, (my grandfather) worked for, then owned Bain & Co. he also stood in as the Vice Consul in Anping when needed. Harry and the rest of the Arthur, Hastings family immigrated to Vancouver Island, Canada in 1912. Where I now reside in Victoria.

If you have any information in regards to the cemetery or where I could email to receive information I would greatly appreciate it.

I do know that my forefathers used to go to Amoy quite often. Something that is precious to me is a small amount of lace edging that was passed on to me, the lace is bundled and pinned with the price and marked Amoy. Just as if it had been purchased yesterday!

Another thing that was passed to me was a book 'Sketches from Formosa' written by the Rev. William Campbell who was a dear family friend of the Hastings' and the Arthur's. This book has given me much insight into what life was like in those very early days. Hundreds of photographs were taken by my family of their days in China so I have an extensive visual collection, which makes me very grateful.

When I was a child of course Amoy and Anping were such distant, exotic places, and here I am now traveling in seconds with my fingers!

Thank you for reading my rather rambling email. I do hope you may be able to offer me some information and look forward to hearing from you.

Kind regards,

Marguerite

Read more about the Cemetery in "Discover Gulangyu"

www.amoymagic.com

Thomas Meichen of Amoy>

Bill Brown ... Xiamen University
I received this e-mail from Roger Clark, who was browsing the Amoy Mission for info on his great grandfather, Thomas Meichen, who was born in Amoy on 24 May 1849, and in 1875 married one of his shipmate's younger sisters--"a country girl from distant Cornwall," Clarke noted in a second e-mail. If anyone has any information, please contact me. Thanks! Bill

Dear Dr. Brown,

I found your e-mail address while researching the history of the Amoy mission & have been reading with interest your your edited version online.

My own interest in Amoy goes back to 1849 when my great-grandfather (Thomas Meichen) was born there. He eventually joined he Royal Navy where his record gives his birth date as 24 May 1849. He is also described on his record as "(Chinaman)".

I am guessing that his father was English, Irish, or American & that the name Meichen originated with his mother. It's possible that his father was also called Thomas. All pure speculation.

I wonder whether you know of any records of that time (1849) that would help clarify any of this? If he was illegitimate, I assume there would be no record of his birth. Any suggestions or ideas would be most welcome.

I appreciate your time & interest.

Sincerely,

Roger Clark

www.amoymagic.com

Tung Wen Institute of Amoy

Bill Brown ... Xiamen University
I was delighted to receive a letter from Mr. David Weed, whose grandfather, Charles J. Weed, ran the Tung Wen Institute [Tongwen Shuyuan, 同文书院) in Amoy for about 20 years, until his retirement to Southern California in 1920. Mr. Weed is hoping to find more information about Tung Wen (and perhaps his grandfather as well?). Tung Wen was built on Kulangsu (Gulangyu Islet). To read more about Gulangyu's pioneering education, click here.

If you have anything, please contact Mr. Weed at wdweed @ gmail.com (I have separated the @ from the wdweed and the gmail.com to avoid it being used by spammers). Also please send copies to me as well at amoybill @ gmail.com Thanks!

Many retirees in Xiamen, including well known historian Hong Buren,studied at Tung Wen in their youth. It was started by Amoy's U.S. Consul Mr. Burlingame Johnson--one of the most enlightened of a long line of interesting American consuls in China.

I hope to upload a few pages of photos and info about Tung Wen when I can obtain them from Mr. Weed--or you!

Below is some information kindly provided by Mr. Weed (I have a little information from old books as well that I will collate and upload):

Enjoy Amoy!

Bill

Here is an excerpt from a 1903 paper on foreign schools:

TUNG WEN INSTITUTE

Mr. CHARLES J. WEED, A.B., Superintendent.

,OSCAR GORRELL, A.B. English and History.

,J. CHARLES RATHBUX. Mathematics and Science.

22 native male teachers, 33 boarders, and 307 day students, allmale. 318 are in the Grammar Course and 22 in the AdvancedCourse.

The Tung Wen Institute was founded in 1898 by Mr. A.Burlingame Johnson, United States Consul at Amoy, and six wealthy Chinese merchants Yap Ching-tee, Tan Ah-soon, Khoo Jeow,

Poh Luk-kuan, Khoo Chin-siong, and Tan Poh-hak.

The Tung Wen Institute is a school organized and conductedwith three principal objects : to provide opportunity for Chineseboys to get a thorough knowledge of the English language, to givethem a sound business education, and to provide elemental instruction in mathematics and the sciences. Religious teaching of allkinds is prohibited, but a respectful toleration of all the variousbeliefs is insisted upon.

Great care is exercised in the selection of teachers ; not only tohave them well equipped mentally but also morally. Particularattention is given to conversation, composition, and grammar, andthe results of the work in these branches are pointed to with pride.

BUILDING.

The building, erected in 1902, affords accommodation for six hundred day pupils, t\vo hundred boarders, and a limited number of beds. The location is high and healthful, and easily accessible

from both the city and the harbor.


Tung Wen Institute (from Pitcher)
Below is an excerpt about the Tung Wen Institute from "In and about Amoy," by Reverend Philip Wilson Pitcher, 1912 (this was the 2nd edition, with much more info and more photos).

Education Work Not Connected with Missions (pp. 242,243)

The Tung- Wen Institute was first established on Kolongsu about 1898 in a native house, and
then some three or four years after moved over to Amoy to occupy its new and commodious building erected in 1902. While this is not a missionary institution, nor in anywise connected with Missions, yet to make the history of foreign educational work in this port more complete, it may be inserted here.

The founder of this Institute was Mr. A. Burlingame Johnson, then U. S. Consul at Amoy.
He enlisted the cooperation and support of a number of wealthy Chinese gentlemen, from whom a Board of Trustees was chosen and by whom the Institute has ever since been successfully conducted. By constitutional authority the resident U. S. Consul is made President of the Board, and the Commissioner of Customs Vice President.

Speaking of educational work in the Annual Trade Report of Amoy for 1909 the Commissioner
uses these significant words : " The forward educational movement, which has made so much headway all over China, has at this port been continued with greater impetus than before. All the educational establishments report large increase in students; and the wealthy class continue to cooperate handsomely in this great work by giving large sums to the various institutions."

In this connection it should be mentioned that the natives of this port who reside in the Straits,
Manila, and elsewhere, are manifesting the keenest interest in these educational matters. A Chinese pastor has just returned (1910) from Manila bringing a handsome contribution, in cash and promises, of $10,000 Mex. for such work. Nor does this by any means exhaust the list of similar gifts from the same sources ; others have been helped in the same way by these patriotic citizens living abroad.

Links: The Amoy Mission : more info about education and mission work in early Xiamen.

"Fifty Years in Amoy: the Story of the Amoy Mission" (Philip Wilson Pitcher, 1893); the entire books is scanned and online. Enjoy
www.amoymagic.com

The Bartow China Connection

Bill Brown ... Xiamen University
Lloyd Harris, of First Presbyterian Church of Bartow, Florida (where I went to high school), is an historian on the side, and has found some fascinating connections with our little town of Bartow and the Orient, including some connections with the King of Siam (played by Yul Brynner in The King and I). Below are excerpts from Lloyd's e-mails. If you have more material or photos, please share it with us! Bill.

Click Here for 1st Presbyterian Church of Bartow Historical Page (great photos!)
Note: Photos on this page were provided to Mr. Lloyd Harris by Mr. Jan van der Wal (Almelo, Netherlands)

Letter from Lloyd Harris, 17 July 2003:
Hi Bill,
Cypress knee howdy's from Imperial Polk County to ya'll and all in the Great Land of Chin.
Sue's web site is GREAT!!!!!!!

First Presbyterian Church of Bartow is building a web site. Alex is putting it together since he's worked on one or two at school. I am working on the history and as I was going through records dating back to 1882 I found a Charlotte Ann Torrey, wife of Ambassador to King of Siam. She transferred her membership from Episcopal Church in Hong Kong back in 1885 to FPCB, He daughter Elena transferred membership from First Presbyterian Church of Bangkok at the same time. I did further research and found out that her husband was a J.W. Torrey founder of the American Trading Company along with a guy named Harris (no near relation as I can tell) in Hong Kong.

I know Hong Kong was British at the time. This Mrs. Torrey was Charlotte Ann nee Mills and Elena was their first child. Torrey later swings a deal with a Sultan in Borneo and succeeds in establishing American trading influence in the region and by 1864 is appointed Rajah in the area now known as Sabah. He names his city on some River Elena (I don't have my notes nearby and am typing this from memory) He was actually a Vice Consul to the King of Siam (Same one as Yul Brynner , etc., etc., etc.) I believe his name was Mongkut. Torrey, his wife Charlotte and two children return to Massachusetts, USA in 1884 due to his being sick. Within a few months J.W. Torrey dies and the wife and children come to Bartow. They lived here for the rest of their lives and married into the Varn family.

Anyhow I thought it interesting to note a Bartow-China connection. I didn't check into what the American Trading Company dealt in as to goods or services and would presume unfortunately opium etc.. He also was editor of two different newspapers in Hong Kong from mid 1850s to 1860s. Just before Torrey died he received an appointment as an advisor to the King Chulalangkorn (boy king in "King & I" who instituted reforms. Torrey was never able to reply due to death.

From Lloyd Harris, 13 Sept. 2007:

...Our church has a Chinese connection from the 1860's-1880's. You can look up some of the story on line by searching out the American Trading Company in Hong Kong, William Torrey, Thomas Harris. One of the early members of First Presbyterian of Bartow was Charlotte Torrey the wife of William an ambassador to the king of Siam (the son of Yul Brynner in the movie Anna & the King) at the time Pres Grant visited the orient. William Torrey, Thomas Harris and a Chinese national chartered a trading company based in Hong Kong. Torrey was later granted a title equal to a king in his own right over the northern end of Borneo. They were apparently making money and at the same time advancing trade ventures for the US throughout the region. In the early 1880s Torrey returned to the US and died, his widow and daughter moved to Bartow around 1887 and were members of the church. Charlotte]s transfer was from a church in Hong Kong and was noted in the minutes of the church and in addition it was noted she was the wife of the former ambassador to Siam. Her granddaughter was Charlotte Varn and elderly lady who worked for the newspaper in Bartow. She wrote the Society column and lived on Broadway. I am writing this from memory and will send you details if your interested later.

It would be interesting to know what business they actually were involved in at Hong Kong. (tea, opium, etc..) In addition if the church Charlotte belonged to is still in existence.

www.amoymagic.com

Caroline Adriance--1st RCA Female Missionary in Amoy

Bill Brown ... Xiamen University

MISS CAROLINE ADRIANCE, 1861-'64.
(First single woman to serve directly under the RCA) (adapted from Pitcher Wilson Pitcher, "The Story of the Amoy Mission," 1893)

Two miles south of Auburn, N. Y., at the outlet of Owasco Lake, stands the Sand Beach Church (Owasco Outlet Church, Classis of Montgomery), Rev. Chas. Maar, pastor. Though perhaps unknown to many of the members of the Reformed churches, yet, on account of the number of missionaries, whose names are enrolled on her records, and who have gone out from her walls to publish the message of salvation unto the nations sitting in darkness, is worthy of better acquaintance and wider reputation.

It was in this church that Miss Adriance received both her spiritual and missionary education.
In 1851, Rev. S. R. Brown, D. D., who had been a foreign missionary at Canton, China, under the auspices of the Morrison Educational Society, and in charge of the Morrison Memorial School at Canton, became pastor of the Sand Beach Church.

It was under Dr. Brown's instruction, we may assume, that Miss Adriance received her missionary enthusiasm, and by whom was awakened the desire to go and tell the glad tidings off salvation to the souls perishing in the darkness of heathenism.

Dr. Brown's life was fired with the spirit, of missions, and the flame flowed with such brightness that it touched and fired the lives of members of his little flock at Owasco Outlet.

In 1852 a Ladies' Foreign Missionary Society was organized in this church, and Miss Adriance was one of the charter members—and a very active and consecrated one. It was in this school that she for seven years was, unconsciously, perchance, fitting herself both for the Macedonian call and for usefulness on the foreign field.

But a few years go by before that call comes to the pastor and to his child of faith alike. Japan had been opened and was ready for the Lord’s harvesters to enter and begin the seed-sowing in the fallow soil.

So when the call came in 1859 from the Board of Foreign Missions of the Reformed (Dutch} Church to Dr. Brown to go and represent that denomination in the "Land of the Rising Sun,''' he was ready to respond most heartily to the summons.

Others had at the same time received the summons, and with the same spirit of gladness obeyed the call. And thus it came to pass that it was that, instead of one or two, quite a company set out at that time from that church.

There were, besides Dr. and Mrs. Brown, Rev. Guido Verbeck, D. D., and wife, Miss Mary E. Kidder (now Mrs. E. R. Miller, of North Japan Mission), and Miss Adriance. Some of them were already, and others of them became, members of this church before their departure.

Dr. Verbeck was a graduate of the Auburn Theological Seminary, and while at Auburn became a member of this church.. Mrs. Verbeck was a member. Miss Kidder was teaching at Owasco Outlet in Dr. Brown's school, and she thus became attached to this church. Hence, it was that at that time when this little company set forth for the Orient on the ship Surprise, from New York, in the spring of 1859, they were all members of the Sand Beach Church, at Owasco Outlet, N. Y.
This little memoir has to do, however, with Miss Adriance.

Caroline Adriance, daughter of Jacob and Elizabeth Humphrey Adriance, was born in Scipio, N. Y., October 29th, 1824. When about four years old she met with the greatest loss which can come to a child in the death of her mother, so the care of her in childhood devolved upon others, who could not feel toward her as mother.
There was nothing remarkable about her childhood, and the only record of those early years is that she was obedient and affectionate, and grew up to be useful and helpful; yet, there is a beautiful history written in those lines that friends may well cherish.

At about the age of sixteen, during a revival that occurred in the neighborhood, she was one among others at that time to decide to accept Christ as her Saviour. Soon after she made a public profession of her faith by uniting with the sand Beach Church, where she remained a consistent member until she received the call to go unto the heathen.

Miss Adriance was a volunteer. The Board was not in the position to send her at that time, so she went out at her own expense. And not only that, but before she left New York she made her wiIl and bequeathed all her earthly possessions to the Board of Foreign Missions, which amounted, at the time of her decease, to $2,500 or more.

Miss Adriance's friends were very solicitous about her going alone, and on account thereof she received no small portion of discouragement from them to enter upon what seemed a most hazardous enterprise.

That she made no mistake, and that her life was full of joy in her work, we have ample testimony in a letter (April 8th, 1861,) of hers to a cousin now living in Poughkeepsie, N. Y. In the letter, she writes:

"I recollect well the anxiety you felt on my account because I was single and alone, with no protector, and I presume you have often wished to know how your poor lone cousin was getting along. Could you have been permitted to have looked into my home in Japan you would have seen me surrounded with blessings far more than you could have imagined. I will not attempt, nor do I wish to make you think that it was no trial to leave brothers, sisters and friends to whom I was strongly attached; the dear little church of which I was a member; my own native land, which none could love more than I. Can any one think that it was not a trial, and a severe one, too, to be separated from all these with little expectation of ever seeing them again? But, strong as are ties which are (for a season, at least,) severed, I do not regret the course I have taken, and I am not sorry I am in Japan. I trust I am where the Father would have me, and that He has something for me to do in this far off land."

Her chosen lot was with the laborers at Yokohama, Japan, but finding that she could not pursue the work she had set out to do among the women of Japan, withdrew from the field and joined the Mission at Amoy some time in 186l.

Here also she was only permitted to labor for three brief years, when death cut off her life of usefulness March 5th, 1864; yet, during that time, by her beautiful Christian character and unsparing devotion, she endeared herself to all with whom and for whom she had labored.

Loving hands laid her to rest in the little hallowed cemetery on Kolongsu, where others of the Amoy Mission lie sleeping their calm and peaceful slumbers.

Over her grave, in that far off land, stands a modest little monument, with best of inspirations that one might wish for at life’s close: "She hath done what she could."

www.amoymagic.com

Chinese Farmers (1911)

Bill Brown ... Xiamen University

King, F. H. , D. Sc., “Farmers of Forty Centuries, or, Permanent Agriculture in China, Korea and Japan,” University of Wisconsin, 1911

Note: This is a fascinating book, though too and involved for the casual reader. I have extracted sections that I found interesting. Bill.

We are to consider some of the practices of a virile race of some five hundred millions of people who have an unimpaired inheritance moving with the momentum acquired through four thousand years; a people morally and intellectually strong, mechanically capable, who are awakening to a utilization of all the possibilities which science and invention during recent years have brought to western nations; and a people who have long dearly loved peace but who can and will fight in self defense if compelled to do so.

We had long desired to stand face to face with Chinese and Japanese farmers; to walk through their fields and to learn by seeing some of their methods, appliances and practices which centuries of stress and experience have led these oldest farmers in the world to adopt. We desired to learn how it is possible, after twenty and perhaps thirty or even forty centuries, for their soils to be made to produce sufficiently for the maintenance of such dense populations as are living now in these three countries. We have now had this opportunity and almost every day we were instructed, surprised and amazed at the conditions and practices which confronted us whichever way we turned; instructed in the ways and extent to which these nations for centuries have been and are conserving and utilizing their natural resources, surprised at the magnitude of the returns they are getting from their fields, and amazed at the amount of efficient human labor cheerfully given for a daily wage of five cents and their food, or for fifteen cents, United States currency, without food.

WATER
To anyone who studies the agricultural methods of the Far East in the field it is evident that these people, centuries ago, came to appreciate the value of water in crop production as no other nations have. They have adapted conditions to crops and crops to conditions until with rice they have a cereal which permits the most intense fertilization and at the same time the ensuring of maximum yields against both drought and flood. With the practice of western nations in all humid climates, no matter how completely and highly we fertilize, in more years than not yields are reduced by a deficiency or an excess of water.

It is difficult to convey, by word or map, an adequate conception of the magnitude of the systems of canalization which contribute primarily to rice culture. A conservative estimate would place the miles of canals in China at fully 200,000 and there are probably more miles of canal in China, Korea and Japan than there are miles of railroad in the United States. China alone has as many acres in rice each year as the United States has in wheat and her annual product is more than double and probably threefold our annual wheat crop, and yet the whole of the rice area produces at least one and sometimes two other crops each year.

…Thus we find in the Far East…that these people have with rare wisdom combined both irrigation and dry farming methods to an extent and with an intensity far beyond anything our people have ever dreamed, in order that they might maintain their dense populations.

…Almost every foot of land is made to contribute material for food, fuel or fabric. Everything which can be made edible serves as food for man or domestic animals. Whatever cannot be eaten or worn is used for fuel. The wastes of the body, of fuel and of fabric worn beyond other use are taken back to the field…

Everywhere we went in China, about all of the very old and large cities, the proportion of grave land to cultivated fields is very large. In the vicinity of Canton Christian college, on Honam island, more than fifty per cent of the land was given over to graves and in many places they were so close that one could step from one to another.


VI
SOME CUSTOMS OF THE COMMON PEOPLE

Everywhere we went in China, the laboring people appeared generally happy and contented if they have something to do, and showed clearly that they were well nourished.
The industrial classes are thoroughly organized, having had their guilds or labor unions for centuries and it is not at all uncommon for a laborer who is known to have violated the rules of his guild to be summarily dealt with or even to disappear without questions being asked. In going among the people, away from the lines of tourist travel, one gets the impression that everybody is busy or is in the harness ready to be busy.

BEGGARS
Tramps of our hobo type have few opportunities here and we doubt if one exists in either of these countries. There are people physically disabled who are asking alms and there are organized charities to help them, but in proportion to the total population these appear to be fewer than in America or Europe. The gathering of unfortunates and habitual beggars about public places frequented by people of leisure and means naturally leads tourists to a wrong judgment regarding the extent of these social conditions. Nowhere among these densely crowded people, either Chinese, Japanese or Korean, did we see one intoxicated, but among Americans and Europeans many instances were observed. All classes and both sexes use tobacco and the British-American Tobacco Company does a business in China amounting to millions of dollars annually.

VII
THE FUEL PROBLEM, BUILDING AND TEXTILE MATERIALS
With forty centuries of such inheritance coursing in the veins of four hundred millions of people, in a country possessed of such marvelous wealth of coal and water power, of forest and of agricultural possibilities, there should be a future speedily blossoming and ripening into all that is highest and best for such a nation. If they will retain their economies and their industry and use their energies to develop, direct and utilize the power in their streams and in their coal fields along the lines which science has now made possible to them, at the same time walking in paths of peace and virtue, there is little worth while which may not come to such a people.

… This marvelous heritage of economy, industry and thrift, bred of the stress of centuries, must not be permitted to lose virility through contact with western wasteful practices, now exalted to seeming virtues through the dazzling brilliancy of mechanical achievements. More and more must labor be dignified in all homes alike, and economy, industry and thrift become inherited impulses compelling and satisfying.


VIII TRAMPS AFIELD
Another equally, or even more, laborious practice followed by the Chinese farmers in this province is the periodic exchange of soil between mulberry orchards and the rice fields, their experience being that soil long used in the mulberry orchards improves the rice, while soil from the rice fields is very helpful when applied to the mulberry orchards. We saw many instances, when traveling by boat-train between Shanghai, Kashing and Hangchow, of soil being carried from rice fields and either stacked on the banks or dropped into the canal. Such soil was oftenest taken from narrow trenches leading through the fields, laying them off in beds. It is our judgment that the soil thrown into the canals undergoes important changes, perhaps through the absorption of soluble plant food substances such as lime, phosphoric acid and potash withdrawn from the water, or through some growth or fermentation, which, in the judgment of the farmer, makes the large labor involved in this procedure worth while. The stacking of soil along the banks was probably in preparation for its removal by boat to some of the mulberry orchards.

IX
THE UTILIZATION OF WASTE

OPIUM and TOBACCO
Chinese history states that the plow was invented by Shennung, who lived 2737-2697 B. C. and "taught the art of agriculture and the medical use of herbs". He is honored as the "God of Agriculture and Medicine."

Opium is no longer used openly in China, unless it be permitted to some well along in years with the habit confirmed, and the growing of the poppy is prohibited. The penalties for violating the law are heavy and enforcement is said to be rigid and effective. For the first violation a fine is imposed. If convicted of a second violation the fine is heavier with imprisonment added to help the victim acquire self control, and a third conviction may bring the death penalty. The eradication of the opium scourge must prove a great blessing to China. But with the passing of this most
formidable evil, for whose infliction upon China England was largely responsible, it is a great misfortune that through the pitiless efforts of the British-American Tobacco Company her people are rapidly becoming addicted to the western tobacco habit, selfish beyond excuse, filthy beyond measure, and unsanitary in its polluting and oxygen destroying effect upon the air all are compelled to breathe. It has already become a greater and more inexcusable burden upon mankind than opium ever was.

China, with her already overtaxed fields, can ill afford to give over an acre to the cultivation of this crop and she should prohibit the growing of tobacco as she has that of the poppy. Let her take the wise step now when she readily may, for all civilized nations will ultimately be compelled to adopt such a measure. The United States in 1902 had more than a million acres growing tobacco, and harvested 821,000,000 pounds of leaf. This leaf depleted those soils to the extent of more than twenty eight million pounds of nitrogen, twenty-nine million pounds of potassium and nearly two and a half million pounds of phosphorus, all so irrecoverably lost that even China, with her remarkable skill in saving and her infinite patience with little things, could not recover them for her soils. On a like area of field might as readily be grown twenty million bushels of wheat and if the twelve hundred million pounds of grain were all exported it would deplete the soil less than the tobacco crop in everything but phosphorus, and in this about the same. Used at home, China would return it all to one or another field. The home consumption of tobacco in the United States averaged seven pounds per capita in 1902. A like consumption for China's four hundred millions would call for 2800 million pounds of leaf. If she grew it on her fields two million acres would not suffice. Her soils would be proportionately depleted and she would be short forty million bushels of wheat; but if China continues to import her tobacco the vast sum expended can neither fertilize her fields nor feed, clothe or educate her people, yet a like sum expended in the importation of wheat would feed her hungry and enrich her soils.

In the matter of conservation of national resources here is one of the greatest opportunities open to all civilized nations. What might not be done in the United States with a fund of $57,000,000 annually, the market price of the raw tobacco leaf, and the land, the labor and the capital expended in getting the product to the men who puff, breathe and perspire the noxious product into the air everyone must breathe, and who bespatter the streets, sidewalks, the floor of every public place and conveyance, and befoul the million spittoons, smoking rooms and smoking cars, all unnecessary and should be uncalled for, but whose installation and upkeep the non-user as well as the user is forced to pay, and this in a country of, for and by the people. This costly, filthy, selfish tobacco habit should be outgrown. Let it begin in every new home, where the mother helps the father in refusing to set the example, and let its indulgence be absolutely prohibited to everyone while in public school and to all in educational institutions.

XI
ORIENTALS CROWD BOTH TIME AND SPACE
Time is a function of every life process, as it is of every physical, chemical and mental reaction, and the husbandman is compelled to shape his operations so as to conform with the time requirements of his crops. The oriental farmer is a time economizer beyond any other. He utilizes the first and last minute and all that are between. The foreigner accuses the Chinaman of being always "long on time", never in a fret, never in a hurry. And why should he be when he leads time by the forelock, and uses all there is?

XII
RICE CULTURE IN THE ORIENT
If the United States is to endure; if we shall project our history even through four or five thousand years… and if that history shall be written in continuous peace, free from periods of wide-spread famine or pestilence, this nation must orient itself; it must square its practices with a conservation of resources which can make endurance possible…

XIII SILK CULTURE
Another of the great and in some ways one of the most remarkable industries of the Orient is that of silk production, and its manufacture into the most exquisite and beautiful fabrics in the world. Remarkable for its magnitude; for having had its birthplace apparently in oldest China, at least 2600 years B. C.; for having been founded on the domestication of a wild insect of the woods; and for having lived through more than four thousand years, expanding until a $1,000,000 cargo of the product has been laid down on our western coast at one time and rushed by special fast express to New York City for the Christmas trade.

According to the observations of Count Dandola, the worms which contribute to this vast earning are so small that some 700,000 of them weigh at hatching only one pound, but they grow very rapidly, shed their skins four times, weighing 15 pounds at the time of the first moult, 94 pounds at the second, 400 pounds at the third, 1628 pounds at the fourth moulting and when mature have come to weigh nearly five tons--9500 pounds. But in making this growth during about thirty-six days, according to Paton, the 700,000 worms have eaten 105 pounds by the time of the first moult; 315 pounds by the second; 1050 pounds by the third; 3150 pounds by the fourth, and in the final period, before spinning, 19,215 pounds, thus consuming in all nearly twelve tons of mulberry leaves in producing nearly five tons of live weight, or at the rate of two and a half pounds of green leaf to one pound of growth.

According to Paton, the cocoons from the 700,000 worms would weigh between 1400 and 2100 pounds and these, according to the observations of Hosie in the province of Szechwan, would yield about one-twelfth their weight of raw silk. On this basis the one pound of worms hatched from the eggs would yield between 116 and 175 pounds of raw silk, worth, at the Japanese export price for 1907, between $550 and $832, and 164 pounds of green mulberry leaves would be required to produce a pound of silk.

A Chinese banker in Chekiang province, with whom we talked, stated that the young worms which would hatch from the eggs spread on a sheet of paper twelve by eighteen inches would consume, in coming to maturity, 2660 pounds of mulberry leaves and would spin 21.6 pounds of silk. This is at the rate of 123 pounds of leaves to one pound of silk. The Japanese crop for 1907, 26,072,000 pounds, produced on 957,560 acres, is a mean yield of 27.23 pounds of raw silk per acre of mulberries, and this would require a mean yield of 4465 pounds of green mulberry leaves per acre, at the rate of 164 pounds per pound of silk.

XIV THE TEA INDUSTRY

The cultivation of tea in China and Japan is another of the great industries of these nations, taking rank with that of sericulture, if not above it, in the important part it plays in the welfare of the people.
www.amoymagic.com

My Library

Bill Brown ... Xiamen University

Some have asked what books I use. Below is a partial list of my library (over recent years, I've collected hundreds of books, mainly from online bookstores through www.abebooks.com or www.addall.com). I'll complete this short bibliography when I have time.

Abend, Hallett, “Treaty Ports,” Doubleday, Doran and Company, Inc, New York, 1944

Allom, Thomas and Wright, the Reverend G.N., “China in a Series of Views, Displaying the Scenery, Architecture, and Social Habits of that Ancient Empire,” Fisher, London and Paris, 1843.

“Greetings from Amoy; Amoy Mission, 1842-1907,” Pamphlet by Reformed Church of America.

“Asia Journal and Monthly Register for British India and its Dependencies,”; Supplementary Intelligence, Vol. XXVI, July to December 1828, London, 1828

Ball, Benjamin Lincoln, “Rambles in Eastern Asia: Including China and Manila, During Several Years Residence,” James French and Company, Boston, 1856

Band, Edward, “Working His Purpose Out: The History of the English Presbyterian Mission,” Presbyterian Church of England, London, 1948

Barbour, George F., “China and the Missions at Amoy, with Notice of the Opium Trade,” William P. Kennedy, Edinburgh, 1855.

Bax, Captain B.W., R.N, “The Eastern Seas; Being a Narrative of the ‘Dwarf’ in China, Japan, and Formosa,” John Murray, London, 1875

Beach, Harlan P., “Dawn on the Hills of T’ang, or, Missions in China,” Student Volunteer Movement for Foreign Missions,” New York, 1905

Bedloe, Edward, M.D., U.S. Consul, reporting in “Weekly Abstract of Sanitary Reports,” Supervising Surgeon-General M.H,S., Government Printing Office, Washington, 1893

Bedloe, Edward, M.D., U.S. Consul in Amoy, :”Public Health Reports, Vol. 2, January 1, 1881

Beltman, Henry, “90 Years with Uncle Henry,” Robert Schuller Ministries, Garden Grove, California, 1984

Bishop, Mrs. J.F., “Chinese Pictures; Notes on Photographs Made in China,” Cassell and Company Limited, London, 1900

Blakeslee, George H., Editor, “China and the Far East: Clark University Lectures,” Thomay Y. Crowell and Co., New York, 1910

Bonar, Rev. Andrew A., “MEMOIR of the Life and Brief Ministry of REV. DAVID SANDEMAN,” JAMES NISBET & Co., LONDON, 1861.

Breck, Samuel, “Descendants of Aaron and Mary (Church) Magoun, of Pembroke, Massachusetts, Third Edition,” Washington, D.C., 1891 p. 21

Breuer, Hans, “Columbus was Chinese, Discoveries and Inventions of the Far East,” Herder and Herder, New York, 1972

Brown, C. Campbell, “China in Legend and Story,” Fleming H. Revell Company, NY, 1907

Caldwell, George W., M.D., “Oriental Rambles,” Published by G.W. Caldwell, Poughkeepsie, N.Y., 1906.

Clarke, Basil, “Chinese Science and the West,” Nile & MacKenzie, Ltd. London, 1980.

Close, Upton, “In the Land of the Laughing Buddha; the Adventures of an American Barbarian in China,” G.P. Putnam and Sons, New York & London, 1924.

Coffin, George, A Pioneer Voyage to California and Round the World, 1849 to 1852” Gorham B. Coffin, Illinois, June, 1908.

Cope, Captain, "A New History of the East-Indies: With Brief Observations on the Religion, Customs, Manners and Trade of the Inhabitants...", M. Cooper, London, 1754.

Corwin, Edward Tanjore, D.D. “A Manual of the Reformed Church in America (Formerly Reformed Dutch Church), 1628-1902, New Brunswick, New Jersey, 1902.

Cressy-Marcks, Violet, “Journey into China,” E.P. Dutton & Co., Inc., New York, 1942

Gordon-Cumming, Miss, “The Explosion at Amoy,” St. James’ Gazette, in Littell’s Living Age, Feb. 4, 1888, pp. 314-316

Curtis, Benjamin Robbins, “Dottings Round the Circle,” James R. Osgood and Company, Boston, 1876

Darley, Mary, “Cameos of a Chinese City,” [Jian ‘Ou] Church of England Zenana Missionary Society, Missionary Society, 27 Chancery Lane, London, 1917

Darley, Mary, “The Light of the Morning,” Church of England Zenana Missionary Society, Missionary Society, 27 Chancery Lane, London, 1903

Davis, Rev. J.A., “The Young Mandarin; a Story of Chinese Life” Congregational Sunday-School and Publishing Society, Boston and Chicago, 1896

Dean, William, “The China Mission: Embracing a History of the Various Missions of All Denominations Among the Chinese, with Biographical Sketches of Deceased Missionaries,” Sheldon & Co., New York, 1859

De Jong, Gerald F., “The Reformed Church in China 1842-1951,” Wm. B. Eerdmans Publishing Co., Michigan, 1992

Denby, Hon. Charles, LL.D., [Thirteen Years United States Minister to China], “China and Her People: Being the Observations, Reminiscences, and Conclusions of an American Diplomat, Vol. II, L.C. Page and Company, Boston, 1906

Dennis, Rev. James S., “Christian Missions and Social Progress: A Sociological Study of Foreign Missions,” Vol. III, Fleming H. Revell Company, NY, 1906

Dobell, Peter, “Travels in Kamtchatka and Siberia, with a Narrative of a Residence in China, Vol. II, London, 1830. Dobell: Counselor of the Court of His Imperial Majesty the Emperor of Russia” pp.309, 310

Dukes, Edwin Joshua, “Everyday Life in China; or, Scenes Along River and Road in Fuh-Kien,” London Missionary Society’s Edition, The Religious Tract Society, 56, Paternoster Row; 65, St. Paul’s Churchyard; and 164, Piccadilly, 1885

Duryea, Rev. William Rankin Duryea, D.D., “The Amoy Mission,” Excerpted from “A Manual of the Missions of the Reformed (Dutch) Church in America,” by Sangster, Mrs. Margaret E., Ed.; Board of Publication of the Reformed Church in America, New York, 1877, pp.170-209

Edkins, Joseph, D.D., “Introduction to the Study of the Chinese Characters,” Trubner and Company, London, 1875

Edkins, Jane Rowbotham Stobbs, “Chinese Scenes and People: With Notices of Christian Missions and Missionary Life in a Series of Letters from Various Parts of China,” James Nisbit and Company, London, 1863

English Presbyterian Messenger, Vol 1. 1st May 1845 to 31st December 1847, Hamilton, Adams, and Co., Paternoster-Row, London, 1847

Eve, Paul F. M.D. and Garvin, I.P. M.D. “The Southern Medical and Surgical Journal Vol. 1 - 1845 New Series,” P.C. Guieu Publisher, Augusta, Jan. 1845

Fisher, Lena Leonard, “The River Dragon’s Bride,” Abingdon Press, New York, 1922

Ford, John D., “An American Cruiser in the East, Travels and Studies in the Far East,” 2nd Edition, With an Account of the Battle of Manila, April 30, 1898, A.S. Barnes and Company, New York, 1898 Note: Ford was First Engineer of the Pacific Station, United States Navy.

Foster, John W., “American Diplomacy in the Orient,” 1903.

Franck, Harry A., “Roving Through Southern China,” The Century Co., New York, 1925.

Fullerton, W.Y., andWilson, C.E., “New China—A Story of Modern Travel,” Morgan and Scott, Ltd., (Office of the Christian), 12 Paternoster Buildings, London, 1910.

Gamewell, Mary Ninde, “New Life Currents in China,” Interchurch Press, New York, 1919

Gaunt, Rev. L.H., Ed., “The Chronicle of the London Missionary Society, Vol. VIII – No. 85 New Series,” London, 1899

Giles, Herbert Allen, L.L.D., “China and the Chinese,” Columbia University Press, New York, 1902

Gillespie, Rev. William, “The Land of Sinim, or, China and Chinese Missions,” Myles Macphail, London, 1854 [Gillespie was “For seven years agent of the London Missionary Society at Hong-Kong and Canton, and now minister of the United Presbyterian Church, Shiels, Aberdeen.”]

Graves, Rev. Rosewell Hobart, “Forty Years in China,” R.H. Woodward Company, Baltimore, 1895.

Griffis, William Elliot Griffis, D.D., L.H.D., “Hepburn of Japan, and His Wife and Helpmates; a Life Story of Toil for Christ,” Westminster Press, Philadelphia, 1913

Gutzlaff, Karl F. A., “Journal of Three Voyages Along the Coast of China in 1831, 1832, and 1833,” Frederick Westley and A.H. Davis, London, 1834.

Gutzlaff, Charles, Rev. by Rev. Andrew Reed, D.D., “China Opened; or, A Display of the Topography, History, Customs, Manners, Arts, Manufactures, Commerce, Literature, Religion, Jurisprudence, etc. of the Chinese Empire,” Vol. II Smith, Elder & Co., London, 1838.

Haffner, Christopher, “Amoy—The Port and the Lodge,” The Corinthian Lodge of Amoy, No. 1806 EC, Hong Kong, 1997

Hart, Robert, “These from the Land of Sinim: Essays on the Chinese Questions,” Chapman and Hall, London, 1901.

Hewlett, Sir Meyrick, “Forty Years in China,” Macmillan & Co., Ltd., 1943.

Hobson, John M.,”The Eastern Origins of Western Civilization,” Cambridge University Press, U.K., 2004.

Holkeboer, Tena, “God’s Bridge, or the Story of Jin-Gi,” Wm. B. Eerdmans Publishing Company, Grand Rapids, MI, 1944

Hollister, Mary Brewster, “Lady Fourth Daughter of China,” The Central Committee on the United Study of Foreign Missions, Cambridge, Massachusetts, 1932

Hughes, George, [Commissioner of Imperial Maritime Customs at Amoy] “Amoy and Surrounding Districts,” De Souza and Company, Hong Kong, 1872

Hurlbut, Floy, “The Fukienese: a Study in Human Geography,” Doctoral dissertation for University of Nebraska, 1939

Johnston, Rev. James., “China and Formosa; The Story of a Successful Mission,” Hazell, Watson, & Viney, Ld. London, 1898

Johnston, Meta and Lena, Jin Ko-Niu—A Brief Sketch of the Life of Jessie M. Johnston For Eighteen Years W.M.A. Missionary in Amoy, China, T. French Downie 21 Warwick Lane, London, E.C. 1907

Joseland, Rev. Frank P. “Our Missionary Districts, Amoy and Chiang-Chiu”, in Gaunt, 1899.

Keith, Marian, “The Black Bearded Barbarian: The Life of George Leslie Mackay of Formosa,” The Missionary Society of the Methodist Church, The Young People’s Forward Movement Department, Toronto, 1912.

Kesson, John (of the British Museum),“The Cross and the Dragon, or, The Fortunes of Christianity in China, with Notices of the Christian Missions and Missionaries, and some Accounts of the Chinese Secret Societies,”Smith, Elder & Co., London, 1854.pp.195-197

King, F. H. , D. Sc., “Farmers of Forty Centuries, or, Permanent Agriculture in China, Korea and Japan,” University of Wisconsin, 1911

King, John W., Master, R.N.,The China Pilot, Comprising the Coasts of China, Korea, and Tartary; The Sea of Japan, Gulfs of Tartary and Amur, and Sea of Okhotsk; and the …” 3rd Edition, Hydrographic Office, Admiralty, London, 1861.

Knollys, Major Henry, “English Life in China,” Smith, Elder & Company, London, 1885

Kwantes, Helen, “She has done a Beautiful Thing for me; Portraits of Christian Women in Asia.” OMF Books.

LaMotte, Ellen N., “Peking Dust,” The Century Company, New York, 1919.

Lawrence, James B., U.S.M.C. “China and Japan, and a Voyage Thither: An Account of a Cruise in the Waters of the East Indies, China and Japan,” Press of Case, Lockwood & Brainard, Hartford, Connecticut, 1870.

Lawrence, Una Roberts, “Lottie Moon,” Sunday School Board of the Southern Baptist Convention, Nashville, 1927

Lewis, Elizabeth Foreman,”Portraits from a Chinese Scroll,” the John C. Winston Company, Chicago, 1938

Lin, Yutang, “My Country and My People,” Foreign Language and Teaching Press, Beijing, 1998.

Little, Archibald, Mrs. “Intimate China: The Chinese as I Have Seen Them,” Hutchinson & Co., London, 1899

Lockhart, William, The Medical Missionary in China: A Narrative of Twenty Years' Experience, Hurst and Blackett, Publishers, Spottiswoode and Company, London, 1861

Lowrie, Rev. Walter M., “Memoirs,” Board of Foreign Missions of the Presbyterian Church, New York, 1850.

Lu, C.C., of Ningpo, China “China and England: a Lecture Delivered at Sheffield University,” Sheffield Independent Press, Sheffield, U.K., 1904

MacCauley, Hastings, Kathay, A Cruise in the China Seas, 1852, p.142

MacCauley, Hastings, Life Among the Chinese, Carlton and Porter, New York, 1861.

Macgowan, John, “How England Saved China,” T. Fisher Unwin, London, 1913.

Macgowan, John, “Beside the Bamboo,” London Missionary Society, 16 New Bridge Street, London, 1914.

Macgowan, Rev. John, “Christ or Confucius, Which?, or, The Story of the Amoy Mission,” London Missionary Society, 14 Blomfield Street, E.C.; John Snow & Co., 2 Ivy Lane, Paternoster Row, E.C. 1895

Macgowan, Rev. John, “Lights and Shadows of Chinese Life,” North China Daily News & Herald Ltd., Shanghai, 1909

Macgowan, Rev. John, “Men and Manners of Modern China,” T. Fisher Unwin, London, 1912. use, 43 Gerrard Street, W. 1907

Macgowan, Rev. John, “Pictures of Southern China,” The Religious Tract Society, London, 1897

Macgowan, Rev. John, “Sidelights on Chinese Life,” Kegan Paul, Trench, Trubner & Co., Limited, Dryden H

Macguire, Theophane, C.P., “Hunan Harvest, Bruce Publishing Company, Milwaukee, 1946.

Maclay, Rev. R. S., “Life Among the Chinese: With Characteristic Sketches and incidents of Missionary Operations and Prospects in China,” Carlton & Porter, New York, 1861.

Manson-Bahr, Sir Philip, “Patrick Manson, The Father of Tropical Medicine,” Thomas Nelson and Sons, Ltd., Edinburgh, 1962

Martin, Robert Montgomery, China; political, commercial, and social; in an official report to her Majesty's Government, Vol. II, James Madden, London, 1847

Matheson, Donald, Esq., “Narrative of the Mission to China of the English Presbyterian Church, with Remarks on the Social Life and Religious Ideas of the Chinese, by the Rev. James MacGowan (London Missionary Society of Amoy), and Notes on Climate, Health and Outfit, By John Carnegie, Esq., M.D. of Amoy”, James Nisbet and Company, London, 1866.

Matheson, Mrs., Ed., Memorials of Hugh M. Matheson [1921-1898] Edited by his wife with a prefatory note by the Rev. J. Oswald Dykes, M.A., D.D. Principal of Westminster College, Cambridge. London: Hodder and Stoughton. 1899

Mathews, Basil, and Southon, Arthur E., “Torchbearers in China, Missionary Education Movement of the United States and Canada,” New York, 1924

Mayers, Wm. Fred, and Dennys, N.B., “The Treaty Ports of China and Japan,” Trubner & Company, London, 1867

Menpes, Mortimer, and Blake, Sir Arthur Henry, “China,” Adam and Charles Black, London, 1909.

“Messenger and Missionary Record of the Presbyterian Church in England,” London, 1875

Methodist Episcopal Church Missionary Society, “The Gospel in All Lands Illustrated,” Eugene R. Smith, Publisher, New York, Jan.-June, 1881

Michie, Alexander, “The Englishman in China During the Victorian Period, as Illustrated by the Career of Sir Rutherford Alcock, K.C.B., D.C.L., Many Years Consul and Minister in China and Japan, Vol. I”, William Blackwood and Sons, Edinburgh and London, 1900

Millard, Thomas E., “Our Eastern Question: America’s Contact with the Orient and the Trend of Relations with China and Japan,” The Century Company, NY, 1916

Murray, Lieutenant Alexander,[18th Royal Irish] “Doings in China—Being the Personal Narrative of an Officer Engaged in the Late Chinese Expedition, From the Recapture of Chusan in 1841 to the Peace in Nankin in 1842.” Richard Bentley, London, 1843

Nautical Magazine and Naval Chronicle for 1852, A Journal of Papers on Subjects Connected with Maritime Affairs, Notes on a Voyage to China in Her Majesty’s Late Screw Steamer Reynard.—P. Cracroft, Commander. Simpkin, Marshall and Co., Ltd. pp. 429, 525, 579

Needham, Joseph, “Science in Traditional China,” Harvard University Press, Cambridge, 1981.

Neill, Desmond, “Elegant Flower—First Steps in China,” John Murray, Albemarle St., London, 1956

Nevius, Helen S.C., “Our Life in China,” Robert Carter and Brothers, New York, 1869. P. 473, 474

Ng, Chin-Keong, “Trade and Society—The Amoy Network on the China Coast 1683-1735,” Singapore University Press, Singapore, 1983

Pinkerton, J., “A General Collection of Voyages and Travels, digested by J. Pinkerton,” 1811

Pitcher, Philip Wilson, “Fifty Years in Amoy, a History of the Amoy Mission,” Reformed Church of America Board of Publication, NY, 1893

Regnault, Elias, and Doane, Augustus Sidney, "The Criminal History of the English Government: From the First Massacre of the Irish, to the Poisoning of the Chinese," translated from the French, J.S. Redfield, New York, 1843

Richard, Timothy, “Forty Five Years in China; Reminiscences,” Frederick A. Stokes Company, New York, 1916

Ross, Frank, Jr., “Oracle Bones, Stars, and Wheelbarrows, Ancient Chinese Science and Technology,” Houghton Mifflin Company, Boston, 1982

Sadler, J., “Chinese Customs and Superstitions, or, What They do at Amoy,” China Review, XXII, No. 6, pp. 755-8

Sale, George, and others, “The Modern Part of an Universal History: From the Earliest Account of Time,” VOL. VIII, Compiled from Original Writers, Printed for Richardson, S., et al., London, 1759.

Sangster, Mrs. Margaret E., Ed.; “A Manual of the Missions of the Reformed (Dutch) Church in America,” Board of Publication of the Reformed Church in America, New York, 1877, pp.170-209

Scott, Roderick, “Fukien Christian University,” United Board for Christian Colleges in China, NY, 1954, p.97

Shore, Hon. Henry Noel, R.N., “The Flight of the Lapwing, A Naval Officer’s Jottings in China, Formosa and Japan,” Longmans, Green and Company, London, 1881

Smith, D. Warres, “European Settlements in the Far East,” Sampson, Low, Marston & Company, London, 1900

Smith, George, A Narrative of an Exploratory Visit to Each of the Consular Cities of China, on behalf of the Church Missionary Society, in the Years 1844, 1845, 1846,” Harper and Brothers Publishers, New York, 1857.

Sirr, Henry Charles, “China and the Chinese: Their Religion, Character, Customs, and Manufacturers; the Evils Arising from the Opium Trade,” Vol. I, Wm. S. Orr and Company, London 1849

Spencer, Cornelia “Made in China,” Alfred A. Knopf, New York, 1958

Stock, Eugene, The History of the Church Missionary Society; its Environment, its Men and its Work, Vol. III,” Church Missionary Society, London, 1890.

Talman, Rose H., “Our China Years, 1916-1930,” unpublished notes, provided by Sarah Koeppe.

Temple, Robert, “The Genius of China; 3,000 Years of Science, Discovery and Invention,” Prion Books Limited, London, 1998.

Teresi, Dick, “Lost Discoveries, The Ancient Roots of Modern Science—from the Babylonians to the Maya,” Simon & Schuster, New York, 2002.

Timothy, Richard, “Forty-Five Years in China—Reminiscences by Timothy Richard, D.D., Litt.D.,” Frederick A. Stokes Company, New York, 1916

Warnshuis, Rev. A.L., M.A., “A Brief Sketch of the Life and Work of Dr. John A. Otte,” Amoy Mission, China , 1911

Watson, Alfred T., “Badminton Magazine of Sports and Pastimes, Vol. V, July to Dec. 1897”, Longmans, Green and Company, London, 1907

Webb, John, “The Antiquity of China, Or An Historical Essay Endeavoring a Probability that the language of the Empire of China is the Primitive Language spoken through the whole world before the Confusion of Babel. Wherein the Customes and Manners of ye Chineans are presented, and ancient and modern Authors consulted. With a large Map of the Countrey,” Obadiah Blagrave, &c., London, 1678

Werner, E.T.C., “Myths & Legends of China,” George G. Harrap & Co. Ltd., London, 1922.

White, Francis Sellon, “A History of Inventions and Discoveries,” C. & J. Rivington, London, 1827

Williams, Dwight, Mrs., “A Year in China, and a Narrative of Capture and Imprisonment, when Homeward Bound, on Board the Rebel Pirate Florida; with an Introductory Note by William Cullen Bryant,” Hurd and Houghton, New York, 1864.
[Williams was the Commissioner of Customs at Swatow, employed by the Chinese].

Williams, Edward Thomas, “China—Yesterday and Today,” George G. Harrap & co., Ltd., London, 1923

Williamson, Rev. G.R., “Memoir of the Rev. David Abeel, D.D.” Robert Carter, New York, 1848

Related Books

Henslow, Geoffrey T., “Ye Sundial Booke”, W. and G. Foyle, London, 1935 (1st edition 1914). The 1914 edition is downloadable from Internet Archives.

Hyatt, Alfred H, “A Book of Sundial Mottoes,” Philip Wellby, London,1903

Leadbetter, Charles, "Mechanick Dialling: or, the New Art of Shadows : freed from the many Obscurities, Superfluities and Errors of Former Writers upon this Subject . . , To which are added a choice Collection of Mottos in Latin and English . . . “At the Black Swan,London,1737
www.amoymagic.com