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THE KING’S BUSINESS
states that such teaching and ceremonies are forbidden “even outside the regular course of instruction.” Further disabilities are that private schools are required to follow exactly the same course, use the same text books, and obey the same rules-as the pub lic schools ; and all teachers in elementary schools must hold government licenses se cured by examination in morals, the national language, history, geography, physical cul ture, etc. The Japanese language will be almost Solely used, a hardship both to the missionary and Korean teachers. Even then General Terauchi looks with suspicion upon Christian schools, as his proclamation reads : “It is very difficult, if not impossible, for the missionaries ' who have supervision of the private religious schools and the Koreans who have charge of the private secular schools to Japanicise their pupils, even if they are anxious to do so. They are permeated with the spirit and ideals of their own civilizations, and they unconsciously transmit them to their pupils. Nor are these teachers, foreigners and Ko reans, always filled with admiration for the Japanese.” _Before the new regulations the numbed of mission schools had fallen from 746 in 1910, the year of Korea’s annexation, to 473 in 1912. As there are still 26,201 pupils in private religious schools under 2084 teach ers, the rulings are of serious importance.— S. S. Times. A missionary tells of a man “arrested for burglary in a Christian school. One of the girls, whose room he entered and whose clothing he stole, not losing her presence of mind, asked him to take her New Testament also. He was permitted to keep the Book in prison, and the result of his study was that he became a devoted Christian. On his dis charge he went to the well-known Home for Discharged Prisoners in Tokyo, founded by T. Hara, and recommenced life as a car penter. More than that, he led his former accomplice also to become a Christian.”
It is said by the daily press that the project of proclaiming himself Emperor is being discussed by Yuan Shih-Kai, Presi dent of the Chinese Republic, with his im mediate supporters, and Prof. Frank John son Qoodnow, of Johns Hopkins University, legal adviser to the Chinése Government. The news became public, by the deliberate publication in the newspapers of the forma tion by prominent men of an association to discuss whether a monarchy is not the bet ter form of government for China. The article quotes Prof. Goodnow as saying, “Conditions are different in China and America, and it is impossible to transplant a system from one country to another.” Yuan Shih-Kai was elected President for a five-year term in October, 1913. Canon Henson has been visiting the Rev. Dr. Francis Brown of Union Seminary, which was once Presbyterian, but now re ports to no religious body. He praised the Union and its methods, and said he thought its .students were able to get away from the pettiness that characterized so many other seminaries. “If I could have my way,” he went on, “I’d go about the country with dy namite and blow up every denominational seminary. I cannot stand them. I cannot breathe in them.” The ministers, practically all of them graduates of the seminaries he proposed to blow up, cheered lustily ,—New York Press. Rev. Daniel Thomas Reddin, writing from Millicent, South Australia, to Dr. Torrey offers the following strong testimony con cerning his entry into the ministry: “Your book entitled ‘How To Bring Men 1To Christ’ came into my hands when I was a policeman. Today I am a minister of the Gospel with four Methodist churches under my care, and in various places have seen one thousand men, women and children de cide for Christ in eight years’ preaching. Your book was one of my chief helps to ward receiving the baptism of the Holy Ghost, and the subsequent winning of men.”
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