racter for "Spirit" (_Shen_); in the second translation this
term is rejected and "Supreme Ruler" (_Shang ti_), substituted; the
third translation reverts to the "Spirit"; the fourth returns to the
"Supreme Ruler"; and the fifth, by Bishop Burdon of Hong Kong, and Dr.
Blodget of Peking, in 1884, rejects the title that was first accepted by
the Jesuits, and accepts the title "Lord of Heaven" (_Tien Chu_), that
was first rejected by the Jesuits.

"Many editions," says the Rev. J. Wherry, of Peking, "with other terms
have since been published." "Bible work in particular," says the Rev.
Mr. Muirhead, of Shanghai, "is carried on under no small disadvantage in
view of this state of things." "It is true, however," adds Mr. Muirhead,
"that God has blest all terms in spite of our incongruity." But
obviously the Chinese are a little puzzled to know which of the
contending gods is most worthy of their allegiance.

But apart from the "Term Question" there must be irreconcilable
antagonism between the two great missionary churches in China, for it
cannot be forgotten that "in the development of the missionary idea
three great tasks await the (Protestant) Church.... The second task is
_to check the schemes of the Jesuit_. In the great work of the world's
evangelisation the Church has no foe at all comparable with the
Jesuit.... Swayed ever by the vicious maxim that the end justifies the
means, he would fain put back the shadow of the dial of human progress
by half a dozen centuries. Other forms of superstition and error are
dangerous, but Jesuitism overtops them all, and stands forth an
organised conspiracy against the liberties of mankind. This foe is not
likely to be overcome by a divided Protestantism. If we would conquer in
this war we must move together, and in our movements must manifest a
patience, a heroism, a devotion equal to anything the Jesuit can claim."
(The Rev. A. Sutherland, D.D., Delegate from Canada to the Missionary
Conference, 1888, _Records_, i., 145.)

And, on the other hand, the distracted Chinese reads
that:--"Protestantism is not only a veritable Babel, but a horrible
theory, and an immoral practice which blasphemes God, degrades man, and
endangers society." (Cardinal Cuesta's Catechism cited in "China and
Christianity," by Michie, p. 8.)

CHAPTER XI.

THE CITY OF TONGCHUAN, WITH SOME REMARKS UPON INFANTICIDE.

When I entered Tongchuan the town was in commotion; kettledrums and
tomtoms were be