around, potatoes weighing three pounds, and saw peanuts, tobacco, cotton, and sweet potatoes growing on the same ranch.

This region has not only suffered its oftrepeated deluge of fire, but was in ancient times congealed by vast glaciers. One of these swept 90 miles down the valley now occupied by Lake Chelan, damming the Columbia River, which finally escaped through that giant causeway, the Grand Couleé. This Lake Chelan glacier left a sheet of water whose prototype probably exists nowhere else. With its foot embowered among the peach and apple blossoms of the lowlands of the Columbia, only a few hundred feet above sea-level, Lake Chelan stretches away up 70 miles into the very heart of the Cascade Mountains, abruptly ending in a glacier-crowned moraine among the loftiest peaks of that rugged range. It occupies a fissure not yet fathomed in its deepest parts, but known to extend 1,000 feet or more below sea-level. Its waters are pure and cold, as are all of these mountain sheets, and they are alive with several varieties of trout. The scenery about the upper part ranks with the finest features of Yosemite, while possessing the added charms of vast snowfields and living glaciers always in sight. Foamy cas cades, hundreds of feet high, pour down from near-by summits, and there is one magnificent fall of 1,600 feet. It is a unique and wonderful region, with a crisp, invigorating air, and unusual attractions for sportsmen who are after large game. Many rich silver and gold mines. are being opened up in the mountains surrounding Lake Chelan. A line of steamers connecting with those on the Columbia-which in turn connect with the Great Northern Railway at Wenatchee, 50 miles below-affords easy access.

I have only alluded to a few of the leading features of this intensely interesting region. As suggested, there is literally no end to them; and they are so easy of access to the transcontinental tourist, that he should at least devote a few days to them en route. If he goes to the Northwest over the Union Pacific he will find a stop of a couple of days at Shoshone, Idaho (whence he can easily reach all the volcanic wonders grouped about Shoshone Falls), the experience of a lifetime. Then debarking at The Dalles of the Columbia, and descending to Portland by steamer

instead of rail, he will find in one entrancing day such glories revealed as no palace-car tourist ever dreamed of. If his trip is by more northerly routes, and he will keep his eyes open while passing through the city of Spokane, and where the upper Columbia River is crossed by the Great Northern, he can study many of the best examples of lava eruptions from his car windows. The road just mentioned has blasted a tunnel through one of the blackest of black lava-cliffs, and passes in close review along the Columbia

PROF

AMERICANS IN CHINA.

ROF. MARK B. DUNNELL'S article on "Our Rights in China," in the August Atlantic Monthly, has a tragic timeliness. He explains how the rights of all American citizens in China are entirely different from those enjoyed in most foreign countries, being derived entirely from traditions. The American citizen in China can be prosecuted only in the United States Consular Court of the district; if he wishes to prosecute an Englishman, he must institute proceedings in the English court. Chinamen within the foreign settlements are prosecuted by foreigners in a mixed court, presided over by a mandarin, who has a foreign associate as an adviser.

The

"At most of the important treaty ports the foreigners reside in what is termed a foreign settlement. At Shanghai, for example, a tract of a few square miles just outside the walls of the native city is set apart for the residence and control of the foreigners of all nationalities. Within this tract the foreigner may lease land from the native owners; build his residences, offices, warehouses, factories, and wharves; establish roads, parks, and recreation-grounds; do business with the native merchants, and live free of any control by the Chinese Government. Contrary to the original design, the natives have come into the settlement, until now there are over 200,000 of them who have voluntarily submitted themselves to the jurisdiction of the municipal government. The foreign city of Shanghai is divided into the French, English, and American settlements, or concessions. French maintain a separate municipal organization, which is not very successful. Most Frenchmen at Shanghai live and do business in the English settlement. The English and American settlements are under one municipal organization. The American settlement, or concession, is so called simply because the first settlers in that part of the foreign city happened to be Americans. It has no separate legal existence, and our government has never claimed any special jurisdiction over it. The American Consulate is in the English settlement, which, in a legal sense, is no more English than American. The government of the settlement is vested in the consular representatives of the foreign powers, in a municipal council elected by the land-renters, and in the land-renters assembled in townmeeting."

FOREIGN INFLUENCE.

Professor Dunnell explains the details of the open-door policy and the negotiations which led to Secretary Hay's famous diplomatic triumph, and then goes on to discuss the general subject of foreign influence in China from a point of view, of course, antecedent to the frightful tragedies of July. He assumes that any promise of administrative reform made by the government at Peking will be nullified by the obstruction of the local officials, from whom there is no practical appeal for the foreigner. "The requisite security for foreign life and enterprise in China can be attained only by means of drastic administrative reforms initiated from without. The government at Peking does not desire reforms, and its tenure is so insecure that it could not introduce them if it desired. The mandarins cannot be expected to destroy a system upon which they thrive; and the people at large are ignorant, indifferent, unpatriotic, and without any inherited capacity for concerted political action. The extreme decentralization of the political system has destroyed all national feeling.

The attitude of our government in any conference that may be called is foreshadowed by the open-door correspondence. The general policy of the administration was admirably expressed in the note of Ambassador Choate to Lord Salisbury :

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It is the sincere desire of my government that the interests of its citizens may not be prejudiced through exclusive treatment by any of the controlling powers within their respective spheres of interest in China, and it hopes to retain there an open market for all the world's commerce, remove dangerous sources of international irritation, and thereby hasten united action of the powers at Peking to promote administrative reforms, so greatly needed for strengthening the Imperial Government and maintaining the integ rity of China, in which it believes the whole Western world is alike concerned.'

NEEDED REFORMS.

"Here is the key to the whole situation. The fundamental need of China is administrative reform, and this can be accomplished only under foreign compulsion and supervision. Without it. the political integrity of China cannot be maintained, nor can foreign trade largely increase. The difficulty lies in determining the extent and mode of such foreign control. For many years

the customs service has been managed by foreigners with the cordial approval of the Chinese Gov ernment. Recently the postal service was voluntarily placed under the same management. Here is a precedent which might well be followed by the powers in compelling China to place her military and internal revenue systems under the general management of foreigners. The army. must be reorganized so that it may be an effective police force for the protection of foreign life and property. The internal-revenue system must be reorganized in order to free foreign trade from unlawful exactions. The powers will be inclined to demand these reforms unconditionally. To the mind of the present writer, it would be far wiser to secure the consent of the Chinese Government by offering adequate compensation in the form of an international guarantee, for a term of years, of the neutrality of Chinese territory. This would save the face of the Chinese Government, and secure its consent and coöperation. It would do far more. It would preserve the balance of power in the far East, avert war, and open up China to the vivifying influences of Western civilization without violating the integrity of her territory or destroying the ancient fabric of her civilization.

The United States is admirably qualified to take the lead in such a movement. We are on friendly terms with all the powers concerned, and the disinterestedness of our motives would be universally conceded. The present administration has won the approval of the American people, the gratitude of the Chinese Government, and the respect of the European powers, by its bold championship of equal commercial rights in China. We have assumed a leadership in the solution of the Chinese problem which it is fitting we should not willingly resign without a final success. The note of Ambassador Choate quoted above shows that our government is already committed to the policy of joint action. It would be exceedingly gratifying if such action should be agreed upon in a congress of the powers sitting at Washington."

"The growth of the revolutionary junta in the United States and Canada dates from the time of Kang Yu Wei's mysterious journey to London, after Kwang Hsu was deposed. What its membership is cannot be ascertained, but it is estimated to be more than one-third of the entire Chinese population of the two countries. In San Francisco alone, where there are supposed to be between 30,000 and 40,000 Chinese residents, the adherents of the junta are said to number 20,000. Five hundred out of the 600 in Seattle claim allegiance to Kwang Hsu as against the Empress Dowager, and even a larger proportion is claimed in Vancouver. Small juntas are reported in Salt Lake City, Denver, Omaha, Chicago, St. Louis, and other large cities. Also still smaller bodies are listed in such Western towns as Walla Walla, Butte, Helena, Billings, Bozeman, Livingston, and other places where the Chinese laundryman hangs out his shingle, or the Chinese cook or laborer works in the mines or on the railroads.

"New impulses are constantly being added to the American branches by the arrival and departure of important members of the junta from its Oriental headquarters. These members appear and disappear upon missions the nature of which is not made known, but which take them to foreign countries and bring them back with a confidence extremely suggestive of important political negotiations. One of the reasons for believing, although the facts cannot be entirely substantiated, that the reformers are not without assurances of support from some of the greater world powers is the fact that Kang Yu Wei, the founder of the party, was carried from Peking by a British warship at the time of the Emperor's deposition, and almost immediately afterward he made his mysterious journey to London. Upon his return the rumor was broadly published, and has not since been strenuously contradicted, that he was backed by important political influences in Great Britain. Prior to the assumption of power by the Empress Dowager, Japan was doing all that a friendly nation could do to aid the Celestial Empire into such an army, navy, and social reform as would strengthen it against foreign aggressions. When the Empress Dowager went to the throne, these efforts were almost entirely checked. It is presumed, therefore, that Japan's sympathy at least lies with the reformers."

FINANCIAL SUPPORT.

The members of the junta contribute generously to its support. Rich and poor alike give according to their respective incomes. Early in April of this year, a meeting at Vancouver resulted in subscriptions of $10,000. One of the

wealthy San Francisco members gave $15,000 in gold, agreed to pay $10 a month in dues, and gave the use of his theater as a meeting-place.

"Of course, the promoters of the junta are shrewd enough to realize the necessity of money when actions of such great scope as the deposition of an empress and the substitution of a new dynasty is proposed. But extravagance above all things is to be avoided. Nothing in the reforms inaugurated by Kang Yu Wei during his brief incumbency in office was so determined as his financial economies. He swept away hundreds of useless emoluments that had been allowed to the Manchu families, and by this, more than by any other single line of action, stirred up the hostility which led to his downfall. Now, when he is at the head of a reform movement, he joins with his associates in determining to devote the funds of their order to the most strictly patriotic uses. It is even said that when the government is formed the receipts are to be exchangeable for government bonds. This, of course, is not generally credited, and the donors do not give with this in view. Not one Chinaman in a hundred ever expects to see his money again. They give

out of pure love for the aims of the association. There are said to be three treasuries to which this money is sent. These are the Chinese newspapers Chee San Po, at Hongkong, Ching Yee Po, at Yokohama, and Tim Nam Po, at Singapore. The main purpose for which the subscriptions are taken is to save the empire from dismemberment, and, in the event of invasion, to build and buy ships and pay the expenses of an army for protection. If Kwang Hsu should die, -a happening said to be one of the signals for revolt against the Empress Dowager and the Manchus, the money will be devoted to fostering the aims of the progressivists. After the war is over, such funds as remain will be applied to the commercial enlargement of the country."

IN

THE CHINESE ATTITUDE TOWARDS
MISSIONARIES.

N the North American Review for July, Mr. Poultney Bigelow writes on Missions and Missionaries in China." In the course of his article, Mr. Bigelow sets forth very clearly the elements of conflict between the official classes and the Christian missionaries in China which have at last resulted in the recent horrible massacres. He says:

"Chinese officialdom is at war with the white man's civilization, and it fights with the weapons it deems most effective. Gunboats and battalions are not to its taste. So it makes a treaty, every paragraph of which it proceeds to nullify

the moment the ink is dry. It instigates murder, and then explains officially that it was the mob that was responsible."

Mr. Bigelow cites the Treaty of Tientsin. signed in 1858, the eighth article of which reads as follows:

The Christian religion, as professed by Protestants or Roman Catholics, inculcates the practice of virtue, and teaches man to do as he would be done by. Persons teaching it, or professing it, therefore, shall alike be entitled to the protection of the Chinese authorities; nor shall any such, peaceably pursuing their calling, and not offending against the laws, be persecuted or interfered with.

Notwithstanding the treaty concessions of which the above is a sample, Mr. Bigelow shows that the government has continually permitted the incitement of the mob against the missionaries. plaint that injurious posters were annually put In 1754 foreign residents made comup by the government, accusing foreigners of horrible crimes, and intended to expose them to the contempt of the populace.'

ABUSES OF THE CHRISTIANS.

"Even then, the accusations were made that missionaries gouged out the eyes of foundlings and mutilated women in a vile manner-charges which have been persisted in to our day. When vigorously addressed by a combination of foreign powers, the Peking Government has always officially repudiated the authors of these posters; but at the same time it has given private intimation that this propaganda was pleasing to the Emperor. Indeed, those who publish the filthy posters invoke official sanction by printing, as preface, the Sacred Edict "—a sort of paternal address from the throne promulgated by the joint efforts of two canonized emperors some two centuries ago. Dr. Williams, in his "Middle Kingdom," says that this document is regarded as a most sacred command, which is proclaimed throughout the empire by the local officers on the first and fifteenth days of every month.

"As a pendant of the Tientsin Treaty, it is worth preserving. It reads thus:

...

With respect to heterodox books not in accordance with the teachings of the sages, and those tending to excite and disturb the people, to give rise to differences and irregularities, and to undermine the foundations of all things-all such teach corrupt and dangerous doctrines, which must be suppressed and exterminated. From ancient times, the three religions have been propagated together. Besides Confucianism, which holds the preeminence, we have Buddhism and Taoism. . . . There is, however, a class of vagabond adventurers (Christian) who under the pretext of teaching these systems (Buddhism, etc.) bring them into the greatest disrepute, making false parade of what is propitious and unpropitious, and of future rewards

and punishments, for the purpose of giving currency to their foolish and unfounded stories. Their object in the beginning is to make a living. By degrees they collect men and women into promiscuous gatherings for the purpose of burning incense. . . . The worst of all is that there lurk within these assemblies treacherous, depraved, and designing persons, who form dangerous combinations and pledge themselves to each other by oaths. They meet in darkness and disperse at dawn. They imperil their lives, sin against righteousness, and deceive and entrap the people. . . . Such is the religion of the West, which reveres the Lord of Heaven. It also is not to be regarded as orthodox. Because its teachers (the early Jesuits) were well versed in mathematics, our government made use of them. Of this you must not be ignorant. As to unauthorized doctrines which deceive the people, our laws cannot tolerate them. For false and corrupt teachers our government has fixed punishments.

"Thus with one hand the Chinese Government promises the white man legal protection, and with the other pledges its favor to the mob when it guts the missionary compound and murders the unorthodox inmates.'

the

Mr. Bigelow states that the public misrepresentations of the spirit and aims of the Christian religion and of the objects animating Christian missionaries in their work are almost incredible. Indecent posters containing attacks on Christians are distributed with official connivance" throughout China. In more than one instance mobs have been incited to violence by such posters.

CHINESE CIVILIZATION.

N the Forum for July, Dr. D. Z. Sheffield, late president of the North China College, and a resident of the country for thirty years, writes on Chinese Civilization: The Ideal and the Actual."

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The surprise sometimes expressed by Western students of Chinese life and letters at the lofty ideals of government, of the family, and of society set forth in the ancient classical literature is only equaled by their surprise that these ideals. have been realized so imperfectly in the life of the people.

Ancient Chinese literature is a witness to the nobility of human nature in its best thoughts and aspirations. The sages taught that man is made for virtue: To be benevolent is to be a man. They taught that virtue distinguishes men from animals, and that when men fail to be virtuous they cease to be men. The heart of man tends toward goodness as water tends to flow downward. Water may be forced upward, but that is not its tendency; in like manner men may be driven to evil, but it is not according to their nature. The mountain clothes itself with forests and verdure, but axmen come from the

neighboring city and cut down the trees; fresh shoots spring up from the living roots, but the cattle browse them down until the mountain is bald and desolate, and men say it is the nature of the mountain to be bald and desolate. Not so; its condition is the result of violence to its nature. Thus man's nature seeks to clothe itself with virtue, but it is assailed by external evils, till finally the recuperative powers of the heart become paralyzed, and we look upon the evil man and say it is his nature to be evil. Not so;

his true nature has been overcome by the evil that is alien to it. The end of learning is to recover the lost heart, which is the child-heart, that all men have in common.

"Confucius tersely describes the ideal condition in human relations as realized when the prince acquits himself as prince, the minister as minister, the father as father, and the son as son; that is, when men in every rank in society discharge faithfully the duties belonging to their place. The law of Heaven is the law of right. the law of duty; and wisdom consists in correctly applying this law in the relations of life. Confucius taught that the end of learning was to develop and make manifest the innate virtue, to renovate the people, and to rest in the highest goodness.

IDEALS UNREALIZED.

"Chinese history has not been without examples of upright rulers and faithful citizens, of com passionate fathers and filial sons: but the ideal state, the ideal family, have been, for the most part, themes to be talked about, to be written of in elegant essays, but not to be striven after, or experienced. The Son of Heaven has usually proved to be a son of earth in his bondage to its passions and allurements. Ministers have been eyes and ears and hands, not for the service of their princes, but for the service of their own ignoble appetites and ambitions.

Society has

not been ruled by the law of benevolence, but by the law of selfishness. The operation of this law is also seen in family life. Parents regard children as given to them to command; children in turn have few rights in the presence of their parents. There is a popular saying that parents are the family gods, and too often they rule in their households with the authority of gods. The disciple of Confucius learned through observing the relations between the sage and his son that the superior man is not intimate with his children. In general, the hard and selfish rule of parents begets a formal and selfish service in children. Falsehood and duplicity take the place of truthfulness and candor, and unloving authority is met by unloving obedience."