Aaron Chen的部落格

CHAPTER:4   FORMOSA - MAINLY DESCRIPTIVE   謝安寧

The letters which Moody sent home, descriptive of the ports at which they called and the unfamiliar sights they saw, are probably not very different from those written by all travelers on a first voyage out East. His first act after they were under way, however, was characteristic; he went to visit the engine rooms! He was much amused by an idea propounded by a fellow passenger, who suggested that missionaries to China should, before they can speak the language, go about with a phonograph charged with some eloquent address from a native preacher. He comments, “the missionary for the first year or two would thus bear a delightful resemblance to our well-known friend the organ-grinder!” 

梅監務寄回家的信件描述他們停靠的港口,以及他們看到的陌生景點,內容可能和那些初到東方的旅客所寫的信件沒有很大區別。然而,他啟程後第一次行動很特別;他去參觀機房! 一位同行的乘客提出這個想法,他十分開心地說,到中國的傳教士在能說當地語言之前,應該沉浸在當地傳教士留在留聲機裡滔滔不絕的聲音。他評論說,「這樣即使才到任一兩年的傳教士,將因此與我們著名的朋友的口舌,有令人愉快的相似能耐! 」

While watching the Arab divers at Aden, Moody felt a touch upon his shoulder, and, looking around, found Dr. Young, who had been a friend of his brother George's. “We went ashore,” he writes, “and under Young's guidance saw the tanks, and drove out to view the native town and Ian Keith Falconer's place of burial.” At Singapore they saw something of the missionary work begun there in 1881 by the Presbyterian Church of England, and, after changing boats at Hong-Kong, entered on the last lap of their journey along the south coast of China, calling in at Swatow and Amoy. From Amoy Moody went to Changpu to visit T.E. Sandeman and his wife who were stationed there, and in that district had his first experience of worshipping in a Chinese church and his first sight of country congregations. His friends also took him on the river and on the creek, and writing home telling of this re-union of members of the rival crews in Arran, he describes the astonishment of the Chinese boatman, when, encountering difficulty with his lug sail, he found his passengers willing and able to lend him a hand. From Amoy there remained only the Formosan Channel to cross and the long journey was over.

在(葉門的)亞丁觀看阿拉伯潛水夫時,他有些沉重的感觸,環顧四周,發現楊博士是他的兄弟喬治的朋友。"我們上岸了,他寫道,"在楊的指導下,他們看到了坦克,然後驅車前往當地城鎮和(傳教士)伊恩·基思·法爾克納的埋葬地點。在新加坡,他們看到了英國長老教會於1881年開始的傳教工作。在香港改搭船後,他們沿著中國南海岸進入最後一圈,停靠汕頭和廈門。從廈門, 梅監務去漳浦探訪早先派駐的愛迪.山迪曼夫婦,在那裡他第一次在中國教堂裡做禮拜,第一次看到當地會眾。他的朋友還帶他遊河和小溪,他寫信回家提到在阿蘭有重新和好的船員,他描述當船帆遇到困難,船夫發現他的乘客願意並有能力出手幫忙，船夫好驚訝。從廈門,只有橫過福爾摩沙海峽,才能到目的地,這樣,漫長的旅程總算結束了。

It was not altogether an unknown field to which Moody had gone. Most of the early missionaries hailed from Scotland; Dr. J.L. Maxwell, the much-loved pioneer who began work in Formosa in 1865, was an Edinburgh man, and the Rev. William Campbell, who had gone out in 1871 and was home on furlough at this time, had visited the Moody home and also the Mission in East Hill Street. The Rev. Thomas Barclay, who went out in 1874 and who lived to be the "Grand Old Man" of the Mission, giving sixty devoted years to the work, and the Rev. Duncan Ferguson, who went out in 1889, were both graduates of Glasgow University and the Free Church College. 

梅監務前往的並不是個全然未知的領域,大多數早期傳教士都來自蘇格蘭;馬雅各醫師,這位深受愛戴的先驅,於1865年開始在福爾摩沙工作,他是一位愛丁堡人,而甘為霖牧師在1871年前去,之前休假他曾到訪過穆迪家,以及東山街的傳教團。巴克禮牧師於1874年前去,是該團的"大老",為這項工作奉獻了60年,而1889年去的宋忠堅牧師,也都是格拉斯哥大學和自由教會學院的畢業生。

Formosa has been described many a time, but perhaps it is necessary to give some idea of the island and its history up to the time Moody arrived there. This is how he described it: “The island, which is reckoned 264 miles long and 80 miles broad at the broadest, lies partly north and partly south of the Tropic of Cancer, and for six or seven months the climate is similar to that of Singapore, while the remaining portion of the year is somewhat cooler. Formosa is part of the chain of islands that girds the east coast of Asia, and it emphasizes its connection with Japan by the frequent earthquakes with which it is disturbed. Thus Japan has now possession of what may be accounted hers from of old by geological right, but Formosa's nearest neighbour is South China, and one night's voyage from Amoy brings the traveller to the island's western shores. 

福爾摩沙被描述了很多次,但也許有必要說一些該島概念和歷史,在穆迪到達那裡,他這樣描述:「這個島,估計長264英里,寬80英里,位於北回歸線南北各一部分,六、七個月的氣候與新加坡相似,而一年剩下的部分則稍微涼爽一些。福爾摩沙是連接亞洲東海岸的島嶼鏈的一部分,與日本島有重要的關聯,有著頻繁地震的干擾。從古早及地理邏輯上講,日本現在有了很有利於她的這個島,但福爾摩沙最近的鄰居是華南,從廈門出發航行一夜的旅行者就到了島上的西海岸。

“The earliest known population seems to have come chiefly, ifnotwholly, from the South Seas; and it is well known that the speech of some, at least, of the tribes is akin to the Malay language such as is spoken in islands of the South and in Singapore. It is very easy to understand how the persistent south winds of the summer season may have carried the savage fishermen to one island after another, until in course of time they settled in the Philippines, and thence were driven once more to Formosa and even to Japan. “In 1624 the Dutch settled on the coastlands, and contin ued to trade and govern and propagate the gospel till 1662. They lived on friendly terms with the natives, but were not so friendly with the Chinese who already numbered 25,000 and were gradually flocking over from the mainland. “In 1661 the Chinese pirate, Koxinga, attacked the Dutch, driving them out. He and his descendants became rulers of the island, until his grandson, a mere boy, was obliged to yield himself and his dominion to the Emperor of China. 

已知最早的種族似乎主要來自南海,至少部分來自南海。眾所周知,一些部落的語言類似於馬來語,如在南方的島嶼和新加坡。很容易理解夏季持續的南風是如何把荒野的漁民帶到一個又一個島嶼,直到他們在菲律賓定居,然後再次被驅趕到福爾摩沙,甚至日本。1624年,荷蘭人定居在海岸地帶,並堅持貿易、治理和宣傳福音,直到1662年。他們與當地人和睦相處,但與為數2.5萬的漢人不太友好,他們正逐漸從中國蜂擁而至。"1661年,中國海盜鄭成功襲擊了荷蘭人,把他們趕出去。他和他的後代成為島上的統治者,直到他的孫子,一個單純的男孩,不得不把自己和他的統治權交給中國清朝皇帝。

“Thus in 1683 Formosa became part of 'The Middle Kingdom'. Most of the aborigines submitted to Chinese rule, adopted Chinese dress, including the pig-tail, copied the methods of civilized agriculture and even became worshippers of their conqueror's gods, so that a careless observer might readily take them for Chinese. In published returns these civilized aborigines are included among the Chinese; but it used to be said that they numbered 200,000. They may be found living on the plains among the Chinese, or in the villages that run between the lower hills. 

因此,在1683年, 福爾摩沙成為「中王國」的一部分。大多數(平埔?)原住民接受清朝中國統治,採用清朝服飾,包括豬尾髮型,模仿文明農業的方法,甚至成為征服者神明的崇拜者,這樣,粗心的觀察者會很容易把他們當作是中國漢人。在已公佈的報告中,這些文明的原住民被列入漢人;據說他們人數有20萬,他們可能生活在平原上,或者生活在小山之間的村莊。

“But the savages, about 100,000 strong, occupy about half of Formosa, namely the Eastern halfwhich is all mountain, and clothed with forest trees. From afar may be seen the bald patches on the higher slopes where those wild head hunters plant their settlements and cultivate their millet; they live upon millet and the flesh of deer. At times they make truce with the Chinese and exchange deer horns for salt and gun powder. In general savages bear a good character for chastity and honesty, and one often hears it said that 'Barbarians are better than men', which means 'Savages are better than Chinese’. Mark the candour of this Chinese verdict, in spite of the fact that each day on the average, some ill-fated camphor worker, or other Chinese, loses his life at the hands of the wild mountaineers. 

但是,大約10萬人的野蠻人佔據了大約一半的福爾摩沙,即東半部,全區是山地,並披著林木。從遠處可以看到,在較高的斜坡上的開墾區,那些野生獵頭者種植他們的定居點,並培育他們的小米;他們以吃小米和鹿肉過活。有時他們與中國統治者休戰,用鹿角交換鹽和火藥。一般來說,野蠻人對貞潔和誠實有良好的品格,人們經常聽到有人說"野蠻人比男人好",這意味著"生番比漢人好"。標記這個中國判決的陳詞濫調,儘管平均每天,有不幸的樟腦工人,或其他漢人,在野生山居者手中失去性命。

“The Chinese population numbers about 3,000,000 (now about 5,000,000). The mountains of the East rise abruptly from the plain and form a region apart, unknown. Range upon range they rise, till their loftiest peaks rival the Alps, Mt. Morrison's top is reckoned 13,015 feet above the level of the sea. Yet, even at such an altitude snow will not lie, except, perhaps, for a few days in January or February. The people do not understand what to make of the unwonted whiteness, and declare that the god of the earth is beating silver. But anyone can tell the missionary the meaning of those light blue clouds of smoke. It is there that adventurous camphor workers are felling trees. With a curious gouge-like adze they are cutting wood into little thin chips, the size of a man's finger, that they may be put into the still and yield their fragrant essence. Danger is never far from those camphor workers. At any moment the prowling head hunters may take them unaware. As the saying goes, 'Every pound of camphor costs a drop of human blood'. 

漢人人口約為300萬人(現在約為500萬人)。東部的山脈不知如何突然從平原升起,並形成一個區域,群山上升,直到最高的山峰彷彿要和阿爾卑斯山競高,莫裡森山(新高山)的頂部估海拔13,015英尺以上。然而,即使在這樣的海拔地區,除了1月或2月的幾天降雪外,也不會下雪。人們不明白為何罕見白色山頭,宣稱是地上的神明擊敗銀色的,不過任何人都可以告訴傳教士那些淺藍色煙霧的意思,正是在那裡,冒險的樟腦工人正在砍伐樹木,他們用一種奇怪的帶溝的手斧,把木頭切成小薄的木片,像男人的手指一樣大,它們被放進靜止的(蒸餾鍋)蒸,以產生芬芳的精華。危險從來都沒有遠離那些樟腦工人,在任何時候,徘徊的獵頭獵人可能會在他們沒有覺察時出現,俗話說,"每磅樟腦都要花一滴人類血"。

“Age after age the orderly and strangely ingenious life of the Chinese has been going on, till at last, in 1895, there bursts on them and presses on them another civilization, that of the nineteenth century in its peculiar Japanese form. I need not attempt to tell how, at the end of the war with China, Japan received for indemnity this island of Taiwan, as the Chinese and Japanese name it, and how, after a sharp but uneven contest, the victors made it their own, while Chinese governors and magistrates fled across the sea.”

"年復一年,漢人的有序和奇特的巧妙生活一直在島上進行著,直到1895年,戰事突然爆發,用日本特有的形式,向他們施壓。我不需要再試圖多說,在與中國的戰爭結束時,日本如何得到賠償這個臺灣島,作為中國人和日本人的名字的拉扯,以及如何經過尖銳但不勢均力敵的競爭,勝利者將這歸為自己的,而清朝政府和裁判者跨海走了。

The capture of Tainan, the capital of the island will always be remembered by the Formosan Church and the Church at home on account of the heroic conduct of Mr. Barclay and Mr. Ferguson, who, by negotiating with the advancing Japanese army on behalf of the merchants of the city, saved the city from bombardment. 

It was on the 18th of December 1895 that Campbell arrived on the island. He wrote: "It was a December morning that I first approached the shores; it was a December morning, but how unpleasantly warm. I say approached the shores, for the ships must lie so far out from the port of Anping, and the sandy plain is so low and flat that, even when the anchor is down one would fancy oneself still in mid-ocean, were it not that the cargo boats and bamboo rafts heave up and down at the steamer's sides, and far away one can see the great billows breaking on the bar. It is strange to sit half sheltered in a large tub laid upon a raft, with the sea rushing and seething between the stems, and the waves trembling all around, so that one feels as if the tub would float off on a voyage of its own.” (He did float off in a tub on a subsequent occasion.) 

福爾摩沙教會和家鄉的教會將永遠記住該島的首府台南,由於巴克禮先生和宋忠堅先生的英勇行為,他們代表該市的商人與前進佔領的日本軍隊談判,拯救了這座城市免受轟炸。

梅監務是在1895年12月18日抵達該島。他寫道: 這是一個12月的早晨,我第一次走近海岸;這十二月天的早晨是這麼溫暖得令人不太舒服。我說走近海岸,因為船必須躺在離安平港好遠的地方,岸邊沙地平原是如此之低和平坦,即使船錨已下,人們會彷彿自己還在海洋中,如果不是看到貨船和竹筏在輪船的兩側上下舉起,更遠處的人還可以看到浪濤在沖上柵欄而斷裂。奇怪的是,坐在一個大浴缸似的船的半個庇護旅程，習慣了木筏被海濤沖擊和衝擊之間的翻騰,和海浪在周圍顫抖,人會覺得浴缸好像將漂浮在它自己的航程。(在隨後的時刻, 他確實漂浮在浴缸裡)。

It was somewhat of an event in the history of the Mission that three new recruits should arrive at the same time, and Landsborough, Neilson and Moody were taken for the first few months into the Barclays' hospitable home in the   missionary compound at Tainan, the then capital of the island. Many years later when the missionaries were meeting to celebrate Dr. Barclay's jubilee and do him honour, Moody, who was in the chair, in a happy speech detailing some of Dr. Barclay's gifts and graces, said among other things: “When young missionaries arrived in Formosa, and enjoyed the hospitality of Mrs. Barclay and himself, they were never once made to feel they were young and foolish. It was never said of them “When you have been here as long as we have you will change your opinion”.” He always remembered with gratitude the kindness received in those first trying months. For trying they were. He was desperately homesick for his work at East Hill Street; he missed the warm, eager fellowship of his beloved “Gallowgaters" to an extent impossible for those about him to realise. As most missionaries go out to the Field as soon as they have graduated or received specialised training, it was difficult for his colleagues, who knew nothing of his Home Mission work, to understand how great the change was for him, and just how forlorn he felt. The letters which he wrote to his friends in East Hill Street, a correspondence kept up regularly as long as work was carried on there, show how much he missed their fellowship and how much he depended on their prayers.

在特派團歷史上,有三名新兵應該同時抵達,蘭大衛、廉徳烈和梅監務,他們在頭幾個月被帶到了當時該島首府台南的巴克禮好客的家裡。許多年後,當傳教士們開會慶祝巴克禮博士的禧年,並給他做榮譽時,坐在椅子上的梅監務在一篇快樂的講話中,詳細描述了巴克禮博士的一些禮物和風度, 他說: 當年輕的傳教士來到福爾摩莎,享受巴克禮夫人和他本人的盛情款待時,他們從來沒有覺得自己年輕又愚蠢,從來沒有說過 "當你在這裡, 只要我們和你一起, 你會改變你的意見" 他總是感激地記得在最初嘗試的幾個月裡所受到的仁慈。嘗試他們自己的道路。他拚命想家,因為他的工作在東山街;他錯過了他心愛的 「加洛蓋特」 的溫暖, 渴望的聯誼會, 至於那些關心他的人不可能意識到。由於大多數傳教士一畢業就到外地去,或者接受專門培訓,他的同事很難理解他的家庭傳教工作是多麼巨大,以及他感到多麼孤獨無助。梅監務他寫給東山街朋友的信,只要在那裡工作,就定期寫一封信,表明他是多麼想念他們的友誼,以及他是多麼依賴他們的祈禱。

In the Compound at Tainan the new-comers found themselves at the centre of the work of the Mission, with a hospital, the pioneer institution now in the charge of Dr. Anderson since Dr. Maxwell's retirement for health reasons; the Theological College started by Mr. Barclay in 1876; the Boys' Middle School which had been opened under Mr. Ede's care in 1885; and the Girls' School, the outcome of much thought and planning by Mr. and Mrs. Ritchie, the pioneer ministerial missionary and his wife, and in which Miss Butler and Miss Stuart, the first missionaries sent out by the Women's    Missionary Association in 1887 started their work. The printing press which Mr. Barclay had been instrumental in setting up published and printed not only the Church News but books in Character, and in the Vernacular in the Romanised script. The new missionaries arrived just thirty years after the founding of the mission, and at the beginning of Japanese rule, and they founda Church with twenty organized congregations, twenty not fully organized, and with a communion roll of 1,445. 

在台南的大院裡,新來者發現自己是宣教團工作的中心,有一家醫院,自馬雅各醫師因健康原因退休以來,這家醫院現在由安彼得醫師負責;1876年,巴克禮先生開設神學院;1885年,在余饒理先生的照顧下開設的男校,女子學校是先驅部長級傳教士李庥夫婦及其夫人深思熟慮和規劃的結果,文安姑娘和朱約安姑娘是1887年婦女傳教協會派出的第一批傳教士。巴克禮先生的印刷機開創印刷業除了印《台灣府城教會報》和書籍也印《羅馬文本的白話字》。新的傳教士在英國宣教師來此30年後到達,此時日本統治的開始,他們發現南部教會,有20個堂會,20個佈道所,有1,445個領餐會員。

A month after their arrival Moody and Landsborough set off on a four days' tramp to visit Chiang-hoa, later known by the Japanese name Shoka, which was to be their future centre of work. In a letter sent to his East Hill Street friends from the chapel of Ka-gi, half way on their journey, he writes: 

“The part of the island we have passed through is on the whole very uninteresting, exceedingly flatwith almost nothing to be seen except large rice fields and fields of sugar-cane, although we have passed some poor little villages. The road is very dusty, for in place of the Chinese path, the Japanese are rapidly forming a broad level road, and the loose soil has not yet had time to harden. Our first night was spent in a Chinese inn, and I am sure that you would have been amused and interested to see us at family worship before we retired to rest. Our Christian servant boy and Christian burden bearers sat down with us while we read and sang, and then one of them prayed. Meantime the two Heathen burden bearers and the landlord looked in through the door. After this, one of our bearers told the story of the Fall and of the Cross. I was afraid that our friends would not understand what a cross was, so I put in a few words of explanation.” 

(Moody, always used the term Heathen, even after it became the fashion to say Non-Christian. He asserted that, instead of being derogatory, as was suggested, it pointed to some positive worship - idol-worship - whereas the term Non-Christian was far too negative and no more complimentary. In his later books he was particular to write the word with a capital letter. )

在他們抵達一個月後,梅監務和蘭大衛出發,前往彰化,後來被稱為日本名字Shoka,這將是他們未來的工作中心。在一封從嘉義教會寄給東山街朋友的信中,他寫道: 我們經過的島嶼部分總的來說非常無趣,除了大稻田和甘蔗田外,幾乎什麼也看不到,儘管我們已經經過了一些貧窮的小村莊。道路塵土飛揚,為了代替原來中國式的道路,日本人正在迅速建設一條寬闊的平路,但鬆動的土壤還沒有時間硬化。我們的第一個晚上是在一家漢人旅館度過的,我相信在我們退休休息之前,你會很開心,有興趣看到我們在家庭崇拜,我們的基督教僕人男孩和基督徒的助手(轎夫?)和我們坐在一起,我們讀經和唱詩歌,然後其中一人祈禱。與此同時,兩個異教徒的助手(轎夫?)和房東看著門。在此之後,我們的一個承載者(?)講述了秋天和十字架的故事。我擔心我們的朋友不會明白什麼是十字架,所以我說了一些話解釋。

(梅監務總是使用異教徒這個詞,即使它成為非基督教的流行說法。他斷言,它指出一些積極的崇拜——偶像崇拜——而不是被貶損,而"非基督徒"一詞則太否定,不再值得稱讚。在他後來的書中,他特別用大寫字母來寫這個詞。)

 (This is an indication of how soon he seemed to realize that many of the words and phrases used in the translation of the New Testament were unintelligible to a Heathen audience.) 

這表明梅監務他似乎很快意識到,在翻譯《新約》中使用的許多單字和用語對異教徒來說難以理解。

“In the morning we paid a shilling for our night's lodging, that is, beds for seven, and a little rice for Dr. Landsborough and myself. But although a night's lodging costs little, travelling is expensive and troublesome, for one has to carry bedding and stores, and pots and pans from place to place, so that we needed three Chinamen for our burdens, which included a few medicines. 

早上,我們為前晚的住宿支付了先令,含七個人的住宿費,及蘭大衛醫師和我的一點飯錢。雖然一晚的住宿費用很少,但是旅行其實又貴又麻煩,因為個人必須攜帶床褥用品和日用物,鍋碗瓢盆等搬來搬去,所以我們需要三個本地人來分擔我們的重擔,其中包括帶一些藥品。

“On our second day's journey we met great numbers of men with stores for the Japanese. At one place we passed four hundred men carrying bags of rice, each bag slungon poles between two men. I am sure that the Japanese will be glad when they have the road from South to North finished, and are able to convey their goods in carts or by rail. As we come north we see more and more clearly the great mountains that run up and down the centre of Formosa, and the farther north we go the more interesting the country becomes. After a walk of thirty miles we reached the chapel of Ka-tang-a, having passed through several villages burned and ruined by the Japanese; it was sad to see; and many of the temples had been destroyed. We were greatly astonished at our welcome when we got to Ka-tang-a, by moonlight, on Monday evening, for as we drew near we heard a shout. “What does that mean?' we asked. “They are rejoicing at your arrival,' said our boy, and he was quite excited. Then the children came running out to meet us; soon all were crowding round, shaking hands (a custom among Christians in the early days in Formosa) and shouting, ‘Doctor, Peace, Pastor, Peace!' It is evident that our fellow missionaries, who have been here before, are very much liked by the people else they would not have given such a welcome to us strangers. 

"在第二天的旅程中,我們遇到了許多為日本人儲備貨品的人。在一個地方,我們經過時看到四百人列隊運送著一袋一袋的米,每個袋子在兩個人之間接力傳送。我相信,當他們有從南到北的道路完成,並能夠以推車或鐵路運送他們的貨物時,日本人會很高興。當我們北上時, 我們越往北走,這個國家就變得越有趣,能越來越清楚地看到在福爾摩莎中央起伏的高山,。走了三十英里後,我們到達了Ka-tang-a(茄冬仔/西螺)教堂,途中經過幾個被日本人燒毀和毀壞的村莊;許多寺廟被摧毀;所見令人悲傷。週一晚上,當我們在月光下抵達茄冬仔時,我們非常驚訝地受到歡迎,因為我們走近時,我們聽到了一聲喊叫,"這是什麼意思?"他們為你的到來而歡欣鼓舞,"我們的孩子說,他很興奮。然後孩子們跑出來迎接我們;很快,所有人都圍起來,握手(在福爾摩莎的早期基督徒的習俗),並大喊,'醫生,平安,牧師,平安!顯然,我們的傳教士同胞,誰曾在這裡,是非常受喜愛的人,不然他們不會給我們這些陌生人這樣的歡迎。

“Mr. Ferguson has met us, and another day's march will bring us to Chiang-hoa. After looking around for the best situation for a house, we shall return to Tainan, and then, a year after this, when we know the language somewhat, we hope to settle there altogether. So many patients are flocking in to see the Doctor that it is difficult to write...” 

"宋忠堅牧師見過我們,另一天的旅途將帶我們到彰化。在尋找最適合的房子的處理後,我們將回到台南,等一年後,當我們對本地語言有所瞭解時,我們希望在彰化那裡安頓下來。這麼多病人蜂擁而至看醫生,很難寫..."

The northern part of their route reminded them of Scotland while they had to ford several broad streams over which the Japanese were beginning to build bridges. 

 “In one place,” he writes, “we were about to cross the river on a Chinese raft when the Japanese kindly called to us to step on board their floating bridge, by which they soon swung us from one side to the other, charging nothing for their trouble. It is not easy to describe this ingenious kind of bridge or boat; but I have crossed the Rhine by the same contrivance, and very likely the Germans, who have taught the Japanese how to fight, have also taught them how to make the boat bridge." 

Their four days' tramp, in which they covered over a hundred miles (when the railway came the distance between Chiang-hoa and Tainan was reduced to eighty-seven miles) brought them at last to the town of Chiang-hoa. They stayed at the chapel with the Chinese preacher. 

向北的路線使他們想起了蘇格蘭,他們必須涉過幾條寬闊的溪流,而日本人開始建造橋樑了。

在一個地方,"他寫道,"我們正要乘中國木筏過河,當時日本人好心地叫我們登上他們的浮橋,他們很快把我們從一邊轉向另一邊,沒有為他們的麻煩收費。描述這種巧妙的橋樑或船是不容易的;但我曾以同樣的設計穿越了萊茵河,而且很可能那些教日本人如何戰鬥的德國人也教他們如何做船橋。

過了四天像流浪漢的行程,他們跋涉一百多英里(當鐵路來時,彰化和台南之間的距離減少到八十七英里),把他們帶到了彰化。他們和漢人傳教士一起住在教堂裡。

“You are aware,” he writes, “that at our chapels throughout the country, one, or sometimes two rooms are provided where our missionaries can stay for a few days or a few weeks when they visit the Mission Stations. The room where Dr. Landsborough and I eat and sleep is exactly like a barn. Overhead are roof planks and tiles, the floor is of earth. The walls are white-washed; there is a rough barn door to the back and to the front another with double leaves and wooden bar. To let in the light we have a small square window without any glass in it, so that just at present, when we have a wet day, we are apt to feel cold. In one corner is our bamboo bed, at the opposite corner a table at which we take our meals, and round the table two bamboo chairs and a high stool. On a second table in another corner we have laid some of our provisions and books; the rest of our baggage is strewn along the floor. 

你知道,"他寫道,"我們全國各地訪問的教堂,通常是提供一個房間,有時才兩個房間,我們的傳教士可以停留幾天或幾個星期,當訪問的宣教站。蘭大衛博士和我用來吃飯和睡覺的房間就像穀倉一樣。頭頂是屋頂木板和瓦片,地板是泥土地。牆壁塗石灰(白洗土);前後各一個粗糙的有木栓的穀倉門。我們有一個小的方形窗戶可以採光,但沒有裝玻璃,所以就在此時,當天氣潮濕,我們很容易感到寒冷。一角是我們的竹床,對面是一張桌子,我們用來吃飯,桌子圍了兩張竹椅和一張高凳子。在另一個角落的第二張桌子上,我們擺了一些備品和書籍;我們其它的行李就散落在地上。

“The congregation here is very small, so that there were only about a dozen at The Lord's Supper. But after the forenoon and afternoon service Mr. Ferguson and the Chinese preacher addressed some thirty people who gathered at the door. I have told you about the chapel rooms, and the chapels themselves, so far as I have seen them, are all very humble places, like barns, usually with mud floors; there is a low platform and a simple table for a pulpit, the seats have no backs and no paint; the walls are white-washed and the roof has no ceiling. But when God writes the names of His people He will count that this man and that was born there." 

"這裡的會眾非常少,所以只有約十幾個在守聖餐。但經過前一天和下午的服事後,宋忠堅牧師和漢人傳教士向聚集在門口的大約三十人寒暄。我已經告訴你關於教堂的房間, 至於教堂本身, 到目前為止, 我所見也都是非常卑微的地方, 像穀倉似的, 通常是泥土地,有一個低平臺和一個簡單的桌子講壇,座位沒有背部,沒有油漆;牆壁塗石灰,屋頂沒有天花板。但是,當上帝寫下他的人的名字時,他會數一數這個人,他出生在那裡。

In a letter written after they had moved up finally to Chiang-hoa, he tells his friends something of the city and its surroundings. 

“Chiang-hoa and Lok-kang by the sea are twin towns midway between Tainan in the south and Tam-sui in the north. Lok-kang has no wall, and thus six months ago, when there were rebels, or robbers, abroad, they easily 

pressed into the streets. Up to the present time one can see many good houses burned down by the rebels or by Japanese. From Chiang-hoa the red glow of the burning could be seen; but the city gates were closed so that none durst pass in or out. The Japanese have learned the value of a walled town and begin to say that this place is safer than Lok-kang and perhaps more healthy after all. At the present time soldiers guard the gate, not suffering a Chinaman to pass unless he unwinds the head-cloth, and drops the queue (pig-tail) and shows a little billet of wood with his name upon it.... 

在一封他們最終搬到彰化後寫的信中,他向朋友們講述了這座城市及其周圍環境。彰化和海邊的鹿港是南部的台南和北部的淡水之間的雙鎮。鹿港沒有圍牆,因此六個月前,當有叛亂分子或強盜橫行時,他們很容易流竄街頭。到目前,人們可以看到許多好房子被叛亂分子或日本人燒毀。從彰化的紅光可以看見燃燒;但城門被關閉, 所以沒有人能通過或離開。日本人已經瞭解了一個有圍牆的小鎮的價值,並開始說這個地方比鹿港更安全,也許更健康。目前,士兵們守衛著大門,除非漢人放下頭巾,然後放下髮辮,並展示一小塊木頭,身上有他的名字,否則不能通過。

“I must tell you some of the strange notions that the Chinese have about their city. It is, you must know, in a very lucky place, close to the dragon's head. What is the dragon? It is a long low range of hills, which comes to an end just above the town. If red water coloured with iron flows from the hill side, that, to be sure, is the dragon's blood. It would never do to dig a coal pit or to sink a mine, for then one might pierce the dragon's back. The end of the hill is the dragon's head, and the town is in a lucky place just beneath it. (Lucky for us at any rate; for Dr. Lansborough and I can ramble on the cool heights before the sun goes down. This is not like the dreary flats of Tainan.) But in spite of their good luck the citizens have from days of old been turbulent and quarrelsome. Why? Because seven stars or star-spirits had fallen upon the hill-top. Therefore eighty years ago a worthy magis trate resolved to set up a statue of a god in such a position that his foot might be able to kick the unlucky stars up to the sky again. At the same time the magistrate changed the gates of the town, 'for,' said he, 'we must keep the troublesome spirits out by making the entrance crooked.' Thus we are living in Old West Street, but it is New West Street that winds its way round to the West Gate. But the bad spirits seem as plentiful as ever here; and I fear that they will not be cast out until Jesus Christ comes in...”

 "我必須告訴你一些奇怪的概念,有關於漢人他們對的城市的想法。這是,你必須知道,有一個非常幸運的地方,是在靠近龍的頭。龍是什麼?這是一個很長的低範圍山丘(八卦山),在城鎮的正上方結束。如果紅水用鐵從山邊流來,那肯定是龍的血。挖煤坑或挖礦是不會選這裡的,因為這樣人們可能會刺穿龍的後背。山的盡頭是龍頭,小鎮就在它下面一個幸運的地方。(無論如何, 我們很幸運; 蘭大衛博士和我可以在太陽下山前在涼爽的高處漫步。這不像台南沉悶的公寓。)但是,儘管他們運氣好,市民們從以前就動蕩和爭吵。為什麼?因為七顆星或星靈落在山頂上。

因此,八十年前,一位有名的法師決心在這樣一個位置中建立一座神像,這樣這神的腳也許能夠再次把不幸的星星踢向天空。同時,地方長官改變了鎮門,"因為,"他說,"我們必須讓靈麻煩,使入口彎曲。因此,我們住在老西街,但它是新西街蜿蜒的方式到西門。但壞靈似乎像以往一樣常常在這裡;我擔心在耶穌基督進來之前, 他們不會被拋棄......"

After looking at various sites which might be suitable for building a house and a hospital, and walking a farther eight miles to Lok-kang, to see sites there, they came to the conclusion that Chiang-hoa would be the best centre for work; but as it was no easy thing to buy land, and a very lengthy proceeding, they decided to rent a Chinese house in the city; although Mr. Campbell, who was home on furlough at the time and very keen upon the opening of the new center, was anxiously awaiting the message “Site secured”. 

Before they started on their tramp back to Tainan, they walked to Toa-sia, an aboriginal village twenty miles farther north. The whole country had the appearance of being flooded, for it was the time of year when the rice fields were under water. As Toa-sia was to become the center for their work during the hottest months of the year, the letter written home describing the place and people may be quoted. 

在查看了適合蓋房屋和醫院的各種地點,並步行8英里到鹿港看看那裡的地點後,他們得出結論,最好的宣教中心是彰化;但由於買地不是容易的事,過程非常漫長,他們決定在市區租漢人的屋子;梅監務當時對新宣教中心的開設熱切渴望,但也只能焦急地等待著"設置妥當"的消息，被迫先休假在(台南宣教園區的)家預備。

在他們開始回台南之前,他們走到Toa-sia大社,一個往北二十英里遠的原住民村莊,整個土地都出現了水影連連的樣子,因為那是一年中稻田都被水淹的時節,這大社將在一年中最熱的月份成為他們宣教的中心,這封信寫回家所描述的人物可供參考:

“Toa-sia is an interesting place. Here Dr. Russell, who came from Hamilton, worked as a medical missionary for nearly three years. He died of fever in 1893. Then Dr. Cairns came out to take his place, but the climate did not suit him; so now Dr. Landsborough and I have come to take up Dr. Russell's work in this more northern part of the island. The people are quite a different race from the Chinese. They were in the island long before the Chinese came to it; at that time they were wild savages, but hereabouts they have become civilized and are able to speak the Chinese language as well as their own. They are a frank hearty sort of people. At other places the congregation was almost wholly made up of men; but here the great majority were women and girls. You should have heard them sing. They had their own strange 'twirling' native tunes (pentatonic) for the hymns. Just as we were leaving Toa-sia the girls came forward and filled my hands with letters for their friends in the Tainan Girls' School, and then they all shook hands. You see they are not like Chinese women and girls who are very reserved.” 

「大社是一個有趣的地方。在這裡,來自漢密爾頓的盧嘉敏醫師擔任了近三年的醫療傳教士。他於1893年死於傷寒。然後金醫師來接他的位置,但氣候不適合他;所以現在蘭大衛醫師和我來到這島嶼的(比台南)更北邊來接盧嘉敏醫師的任務。這裡的人與漢人很不一樣,早在漢人來到島上,他們就在島上,早先他們過原始生活, 如今他們已經相當文明, 能夠說漢語說得和他們自己的語言一樣好。他們是坦率善良的人,在其他地方,會眾幾乎完全是男子;但這裡絕大多數是婦女和女孩。你應該聽他們唱歌。他們有自己奇特的 「轉音」 本地曲調 (五音) 的讚美詩。就在我們離開大社的時候,女孩們上前,給我一大疊給台南女子學校的朋友們的信件,然後她們都和我們握手,你看,她們不像漢人女人和女孩那麼保守。」

By the same mail as this letter was sent to East Hill Street, he dispatched home a curious gift received from the Governor of Mid-Formosa, upon whom they called. It was a paper cigarette case filled with cigarettes, having on the outside a picture of Japanese soldiers slaughtering Chinese. Similar cases had been presented by the Emperor of Japan to his army in honour of their victory. 

Having satisfied themselves that Chiang-hoa would be the best center for work they returned to Tainan. On the way back, in a letter home, he writes: 

"Our long walking excursion is nearing a close. Already we have gone two hundred and twenty miles, and when we reach Tainan again, we shall have gone some two hundred and sixty-five miles. Landsborough and I seem not unequal in walking powers so that we make good comrades. I never took a journey with anyone who was more unselfish and unassuming and good tempered. Both of us agree in admiring our Chinese companions for their unfailing good temperand good spirits; since we came out here we think the Chinese just like ourselves; they are fond of a joke and they make good friends. Some of the preachers seem earnest men. There are thirty preachers in all and forty congregations, and as the preachers are shifted about, each church lies fallow one year out of four. At present, street preaching is everywhere stopped from fear of the Japanese who might be suspicious of a crowd and would be unceremonious towards a Chinese preacher however courteous to us.” 

這封信寄到東山街時,他把一個管理福爾摩沙中部的日本官員所贈的古怪禮物寄回家,這是一個裝滿香煙的紙煙盒,外面有一張日本士兵屠殺中國人的照片。日本天皇也送軍隊類似的東西,以紀念他們的勝利。

他們確信彰化是宣教的最佳中心,他們要回去台南。在路上一封寫回家的信中,他寫道:「我們的長途徒步經歷已接近尾聲。我們已經走了二百二十英里,當我們再次到達台南時,我們將走大約二百六十五英里。蘭大衛醫師和我在行走能力方面似乎並不平等, 所以我們成為好夥伴。我從來沒有和任何更無私、謙遜和脾氣好的人一起旅行過。我們倆都同意欣賞我們的漢人同伴,因為他們始終不渝的好脾氣和好精神; 自從我們來到這裡,我們認為漢人和我們一樣;他們也喜歡開玩笑,我們成了好朋友。一些本地傳教士是熱心認真的人。全部(南部教會)有三十個傳教士和四十個教會(堂會與佈道所),因為傳教士數量不足必須輪值,每個教會在一年的四分之一會不太活躍。目前,街頭佈道隨處可見,但日本人可能不樂見人群聚集,無論對我們(白種人)多麼有禮貌,對漢人傳教士都不太禮貌。」

Those early months were mostly taken up with learning the language. 

"Except to go to Church on Sundays and Wednesdays we are seldom out of the Mission Compound," he writes, “much less out of the city. Of course all this will change when we come to be fit for active work. I must make up my mind to be a very ignorant person, as the only reading now possible is New Testament, Pilgrim's Progress, a book of Fables, all in Chinese Romanized, the British Weekly, the Free Church Record and the Review of Reviews when I have time for it." 

那些準備期的月份大多用來學習語言。「除了星期天和星期三去教堂,我們很少離開宣教園區」他寫道「更少出城去,當然,當我們進入積極工作期時,這一切就會改變。我必須下定決心(暫時)成為一個很無知的人, 因為現在唯一閱讀是新約,與天路歷程,一本寓言的書,將這全部翻成羅馬字來寫, 若我有時間才能讀英國週刊,自由教會記錄和各種評論。」

For his teacher now he had Lim Ien-Sin, a Chinese graduate, who was not at that time a Christian. Campbell wrote of him: 

"Other teachers might come late and go early., might yawn audibly or fall half asleep in the midst of their work. Mr. Lim was a man of a different stamp. It was scarcely possible to exhaust his patience; and it was hopeless to wait for him to bring the long sitting to a close, although it meant drudgery to him, as well as irksome toil to his pupil. If I suggested to him that I was detaining him too long, he affirmed that he was in no hurry, that, on the contrary, should I wish to read another paragraph, he was at my service. 

說到他的老師,現在他有一個漢學者老師Lim Ien-Sin林燕臣, 他當時不是基督徒。梅監務寫到他:

「其他漢人老師們可能會遲到早退,他們可能會打哈欠,或在工作過程中半睡半醒。但林老師不同, 他的耐心幾乎不會用盡; 雖然學生很難教,老是讓他教得很辛苦,別期待他會早點結束課程的長坐。如果我向他說我留他太久了,他一定說他不著急,相反,如果我想再讀一段,他就樂意為我服務。」

"Chinese teachers are apt to be easy-going, too polite to notice blunders. “Is this correct?’ the learnerinquires. “Yes.' 'Or is this more correct?' 'Yes.' Thus the pupil is left to pick out his own faults. In my dread of falling a victim to indolence and false courtesy, I implored Mr. Lim to let no mispronunciation pass. “If you fail to speak Chinese well,' he responded, “the fault will be mine.” He meant what he said, and often when he called a halt, and, with a comically solemn, long-drawn utterance, sounded a dozen times the proper tone, I could have wished to deprecate such perseverance and exactitude.... The time came when Dr. Landsborough and I were to take up our abode in Chiang-hoa. The last day arrived. The teacher, instead of appearing punctually at nine o'clock, according to his wont, was ready at half-past eight. 'I thought, 'he explained that as this was the lastopportunity, it would be well to give a longer lesson.' The pupil responded gratefully, but not effusively; he required the whole day for his packing. I found it interesting to read the Bible with Mr. Lim, and to watch the first impression on a cultured Heathen mind. A great deal must have been quite unintelligible. When we reached the passage which records Peter's denial of his Master, Mr. Lim laughed aloud. This failure, in a man who had made such boasts a few hours before, seemed quite ridiculous.” 

「漢人老師容易因懶散或太客氣,沒有注意到失誤。"這是正確的嗎?"是的。"還是這樣正確?"是的。因此,學生必須挑出自己的缺點。我怕成為懶惰和虛假禮貌的受害者,我請求林老師不要放過我錯誤的發音。"如果你不能將台語學好,"他回答,"將是我的錯”。他是說真的,而且經常當他叫停,用滑稽而嚴肅,長而強調的聲調,響起十幾次正確的話語,我還真逃不掉這種毅力和精確性....

蘭大衛醫師和我要移去彰化的時候,上課最後一天到了,林老師不是照慣常準時出現在九點鐘,而是在八點半就來準備上課了。"他解釋說:我想這是最後的機會了,所以可以多上一些課程,學生感激地回答,但並不是熱情洋溢;學生需要一整天的時間來打包啊。我發現和林老師一起讀聖經,看著有教養的異教徒心靈對聖經的第一印象,很有趣,許多時候他肯定相當難以理解,當我們讀到彼得三次不認主的段落時,他高聲大笑,看一個人幾小時前才大吹噓的這種大失敗,似乎相當荒謬。」

The teacher certainly did his part, for young missionaries were often urged to go to Church if Moody were taking the service. “Mui Bok-su (his Chinese surname) is preaching today,” they would be told, “if you want to hear clear tones, go and hear him.” Much later, when his name was known in all the Churches, his books on Formosa had become missionary classics, and his Addresses to Heathen in Chinese, prescribed for language study, young missionaries regarded him with a mixture of admiration and awe, for until his face lighted up in conversation and the twinkle came into his eyes, or his hearty laugh would be heard, they did not know what a sensitive, sympathetic spirit lay behind the grave face and keen, penetrating glance. 

林老師(教台語)確實盡職, 如果梅監務負責講道,年輕的傳教士經常會被敦促去教會.他們會被告知"今天是梅牧師Mui Bok-su(他的中國姓)講道","如果你想聽到清晰的音調,就去聽"。後來,當他的名字在所有的教會中廣為人知時,他關於福爾摩沙的書已經成為傳教的典範,他用白話字對異教徒講道篇成為學習台語講道標準教材.年輕的傳教士不太懂梅監務講道那掃視的眼光似看透人心,又能以敏感,體貼的心靈面對哀慟的人,他的臉會在談話中亮起來,他的眼睛閃爍著光,或者聽到他開心的笑聲,他們對他混雜著既欽佩又敬畏的感覺。

It is one of the minor trials of a new missionary's life to have to speak the language in front of senior colleagues while idiom is but poorly grasped and tones are shaky, and one missionary recalls that the news that Mui Bok-Su would be present at the English prayer-meeting in the compound, but would first have supper at the W.M.A. house, was received with mixed feelings. For was it not the terrifying but salutary custom at Chinese worship with the servants, after supper, that every one must read in turn a verse of the Scripture passage chosen? What would Mui Bok-Su think of shaky tones? 

Did he guess the feelings of the new recruit? He must have done so; for to the surprise of all he read the whole passage himself. There was one present at the English prayer-meeting that followed, whose heart was full of gratitude. 

這是新傳教士生活的一個小考驗,在資深同事面前不得不說台語,對台語俗話缺乏把握也對音調很沒信心.一位傳教士回憶說,當消息說梅牧師將出席在大院的英語祈禱會,但會先在W.M.A.家吃晚飯, 他感到心情複雜,因為晚飯後,每個人必須以台語朗讀所選的聖經段落,這原本是與僕人一起崇拜的有益的慣例,但是聽著不準的台語音調的梅牧師會怎麼想?變成讓人有壓力。

梅監務他猜出新兵的感受了嗎?他一定是的;令所有人驚訝的是,他自己讀了整個經文段落。隨後英語祈禱會上,有一個人出席,他心中充滿了感激之情。

Moody never became a great scholar of the Chinese Character, for he devoted all his time to the vernacular in which his work was to be done. In the same way he used the alphabetic script, known as the Romanized, strongly advocated and consistently used by Dr. Barclay, and the means by which the uneducated among the Formosan Christians were able to acquire a knowledge of the Bible for themselves in their own vernacular, the Church becoming in this way literate. The Church in China, at that time, due to the prejudice of scholars, was deprived to a large extent of this help for its less educated members. Moody's Chinese books were written in “Romanized”, but in his open-air preaching he always used a Character hymn book so that the people might see that it was from familiar characters he read, not any script that would appear foreign to them. 

梅監務從未成為一位偉大的漢字學者,因為他把所有的時間都用在他工作的白話字上.巴克禮牧師強烈提倡和一貫使用的,被稱為羅馬字的字母腳本,他同樣使用. 教會開始這樣教識字,是未受過教育的福爾摩沙基督徒能夠獲得自己的白話聖經的知識的手段。當時,由於學者的偏見,中國的教會在很大程度上被剝奪了對受教育程度較低的成員的説明。梅監務的中文書籍是用"羅馬字"寫成的,在他的露天傳道中,他總是用一本《字母讚美詩》來讓人們看,這是從人們讀的熟悉的白話字母寫的,而不是不懂的外國字。

In very early days he began to realize that the moist heat of the climate was going to be one of his great trials. Digestive upsets began almost at once, and dogged him all his time in the East, while, like most of the missionaries of the early days, he suffered from attacks of malaria which left him prostrate with nervous exhaustion. In a letter to his brother George, he writes: 

在早期,他開始意識到,潮濕的氣候熱將是他的大考驗之一。消化系統的不適幾乎馬上開始,又一直纏著他,而像早期大多數傳教士一樣,他遭受了瘧疾發作,使他精神疲憊。在寫給他弟弟喬治的一封信中,他寫道:

"Landsborough and I are reading Chinese with the preacher at Chiang-hoa; but I can do no work yet such as preaching on the street because of the effects of fever. If some day I am spared to return you will be prepared to see what looks like laziness and inactivity. As a matter of fact those who live here are never in normal health. When first one comes out one sees the missionaries afraid to walk any distance and unwilling to carry any load, leaving all heavy tasks to the natives; but we are reduced to this. L is obliged and I more frequently to lie down on the bed every now and then, twice or three times a day at present, and although I couldwalk faster than a Chinaman, or run for a short distance I find myself suddenly tired so that (on a long journey) I am glad to throw myself down in the sedan-chair. As one moves along borne by three one feels ashamed and would like to say to all passersby, “I would not do this if I could help it, kind friends.”” 

"蘭醫師和我及傳教士在彰化一起讀漢文;我現在因為發燒的影響還不能做工作, 例如在街上講道。假以時日我病好轉,你再準備看看什麼看起來像懶惰和不活動。事實上,住在(宣教中心)這裡的人一直被認為不太健康。當第一個人來到時,當地人看到傳教士害怕自己親自步行任何距離,不願承擔任何負擔,把所有繁重的任務留給當地人;我們就被簡化為這樣(的印象)。現在每天兩次或三次,我有義務和更頻繁地躺在床上,雖然我(原本)可以走比一個漢人快,或跑短距離,我發現自己突然很累,所以(在長途旅行)我很高興把自己扔在轎車子上。當一個人跟著三個人走時,令人感到羞恥,想對所有的路人說,"如果我能幫忙,我不會這麼做的,好心的朋友。

 his letters home his uneasiness at the contrast between the missionary's way of living and that of the Chinese. To his mother he gives the prices of various articles of diet and adds: 

“But a Chinese student spends a month on food what we spend in four or at most five days. Thus our feeding costs at least six times as much; but I do not suppose we could stand Chinese diet any more than we can eat the Chinese sun. It seems almost impossible to live at all like a native, and yet the contrast is most oppressive. To come as the representative of Jesus Christ, and yet to live like a rich man, moving from place to place in a chair, this sort of thing oppresses and perplexes one, and yet it is hard to say whether the missionary can do otherwise; yet I might ask you to pray that I may be guided aright.”

很早,我們發現在他的信裡,對於傳教士的生活方式和當地人的生活方式之間的對比感到不安。他給他母親的信,列出各種飲食物品的價格,並寫著: 

"一個漢人學生一個月所需的伙食費,我們四天或五天就花完了,因此,我們的餵養成本至少是六倍;但我想我們很難再忍受中式的飲食,也對本地的陽光吃不消,幾乎不可能像本地人一樣生活, 但這樣的差異實在令人感到沉重。以耶穌基督的代表的身分來此,卻像富人一樣生活, 坐在轎子讓人抬來抬去,這種事情令人既沮喪又困惑,然而身為宣教士要有不同的做法似乎又很難;我懇求你們為我祈禱,讓上帝引導我做正確的事。”

In answer to some query regarding food, he writes, “There is sometimes a rather ambiguous or misleading discussion as to living on Foreign food or Native food. Of course all missionaries live on Native food (except that some use bread and little rice), and none, I suppose lives as an average Chinaman does on rice with a few vegetables and scarcely a scrap of meat; but none perhaps lives on it in Chinese fashion.” 

When Chinese Christians called upon the missionaries in the Compound and looked with wonder at the large houses with their spacious verandas, remarking that it must be like Heaven, it cut him to the heart. He realized, of course, that missionary societies were only following the accepted rule in the type of building for foreigners living in the East, and that anxiety for the health of their staff was the main factor, but he wanted to live among the people he had come to serve, as he had done in the Gallowgate of Glasgow.

回答一些關於食物的疑問時,他寫道,"對以外國食物或本地食物為生的討論相當含糊或容易誤導。當然,所有的傳教士都靠土生的食物為生(除了有些人用麵包和小米飯),而沒有,我想像一般的漢人一樣,靠米飯和幾塊蔬菜,幾乎沒有一塊肉;但也許有比較洋化式的漢人生活。

有當地基督徒到大院裡向傳教士們借打電話,看著寬敞的陽臺的大房子,說那一定像天堂,這驚奇的表情讓他心如刀割。當然,他意識到,傳教士協會只是遵循居住在東方的外國人建築類型的公認的規則,對工作人員健康的考慮是主要因素,但他想和在格拉斯哥的加洛蓋特那樣,生活在他服事的人中間。

Feeling so strongly upon this subject himself did not make him criticize others for holding different views so long as they gave him freedom to follow the dictates of his own conscience. This matter of where and how he was to live exercised him greatly, and it was with profound relief, that, in spite of many difficulties, it became possible to rent a Chinese house at the North Gate in the city of Chiang-hoa. He often cited the procuring of this little building as one of the most outstanding answers to prayer for guidance that he had experienced. Here he and Dr. Landsborough made their home together, and it continued to be Moody's home all the time he was in Formosa, even after the was secured at South Gate, and missionary houses built there. In later years, for the sake of coolness he got two rooms erected upon eleven pillars, with a narrow veranda running all round, and a staircase which led down into the court of the Chinese house. His colleagues jokingly named it “The Twelve Apostles”, citing himself as the twelfth pillar! And it was affectionately known by that name. Buildings were pulled down, and a bungalow built which was officially recognized as a missionary residence. Many a chuckle he had at home as he read reports of the convenience of the situation and the greater healthiness of the site, compared with the houses in the Compound, a mile from the city, and surrounded by rice-fields, the very arguments he had often brought forward himself in defence of his little home. 

雖然他對這事有感覺強烈(簡樸、在地)，但他對持有不同觀點的人並不批評責備，只要他們給他自由地服從自己良心的訓示。這讓他無論在何處、即使生活遇重重困難，都能深感安心自在。在彰化城北門租漢人房子的心願真的實現了，他經常把這座小建築的達成作為他所經歷的禱告的最傑出的答案之一。在這裡，他和蘭醫生一起安家，他在福爾摩沙的時候，這裡一直是梅監務的家，即使之後在南門的宣教大院被建起來，傳教士的房子也建在那裡。幾年後，為了通風涼爽，他在十一根柱子上建了兩個房間，四周有一個狹窄的陽臺，還有一個通往中式宅院的樓梯，他的同事們開玩笑地把它命名為“十二使徒”，說梅監務是第十二根柱子！大家就習慣這樣稱這屋子了。舊建築被拆除，有涼臺的平房被正式承認為傳教士住所，他在家裡讀到報告，說這種房屋的設計宜居出入方便，而且比周圍有稻田的大院裏的房子更健康，他在家裡咯咯地笑了起來，這正是他為保衛自己的小家而經常提出的論點。

He disliked riding in rickshas; it embarrassed him to be pulled along by the exertions of a fellow-man, and he hardly ever availed himself of their help; when the railway was built from north to south of the island he travelled third class, a thing not done by missionaries in those days, but more generally adopted by those of a later date. 

他不喜歡坐人力三輪車，因為同伴的勞累使他感到難堪，他幾乎從來沒有利用過他們的幫助；當鐵路從島的北到南修建時，他坐三等車廂，這在當時不是傳教士會做的，而是後來的人普遍採用的。

After six months, it was thought that a break in their studies would benefit the three new missionaries and they went to Lombay Island. He wrote this descriptive letter to his friends in East Hill Street: 

六個月後，三個新傳教士認為他們的學業暫時中斷會使他們受益，於是他們去了澎湖(?)島。他給東山街的朋友寫了一封描述性的信：

"I have just 'cam doon the watter', but not on a Clyde steamer. The captain of our junk (24ft.long and 8ft. broad) told us to be down at the river bank by about 5 o'clock, but when we arrived we found the boat still fast in the mud and filth and not likely to start until 8 o'clock, so we went back for supper and after some pushing and pulling, in which we joined, the boat began to slip away about 9 o'clock. But it was only after rowing for two hours that we got down stream to the port of Anping. Then the matting sail was hoisted; the wind blew fresh behind, and after some bumping on the bar our little craft got out into the broad ocean. Dr. Landsborough, Mr. Neilson and I lay all together across the deck, like sardines in a tin, our feet dangling down almost touching the water...." 

“我才剛‘走來到水中? ’，還沒到克萊德輪船上，我們船的船長（24英尺長8英尺寬）告訴我們大約5點鐘到河邊，但是當我們到達的時候，我們發現船仍然在泥地裏快速前進，要到8點鐘才可能啟航，所以我們回去吃了晚飯，再經過一番推拉之後，船在9點鐘左右開始滑開。但我們划了兩個小時後才順流而下到了安平港。然後，我們的小帆船揚起了帆，後面的風又刮了起來，我們的小船在沙洲上顛簸了幾下，就跳進了廣闊的大海。蘭醫生、廉德烈牧師和我一起躺在甲板，像罐頭裏的沙丁魚，我們的脚晃來晃去，幾乎碰到了水……”

“By 12 o'clock we were all ashore upon this little island and here we are now on the top of the hill, the Christian chapel close by, and a few houses not far off; below is the rock-bound bay with white coral strand, two or three junks and some fishing rafts. ... The people here, both men and women, are very free and friendly, and the boys and girls have been bringing us shells every day. 

“到了12點鐘，我們都在這個小島上岸了，現在我們已經到了山頂上，附近有基督教教堂，還有不遠處的幾棟房子；下面是岩石環繞的海灣，有白色的珊瑚礁，兩三艘帆船和一些捕魚的木筏。這裡的人，無論男女，都很自由和友好，男孩和女孩每天都給我們帶貝殼。

The doctor is kept busy every forenoon; but in the afternoon we go out for a walk and when the sun is set we have a swim. On Friday we walked to the other end of the island and saw a hole in the rock, where, it is said, the original inhabitants fled for refuge when the Chinese first came here more than 200 years ago. The story is that the Chinese kindled a fire at the cave's mouth and smoked the poor barbarians to death. There is another sad spot at our end of the island, a sea-pool, not far away, into which mothers sometimes cast their new-born daughters. But among the people there are already a few Christians and several boys and girls who can read the Bible...." 

醫生每天上午都很忙，但下午我們出去散步，太陽落山時我們游泳。星期五，我們走到島的另一端，看到岩石上有一個洞，據說200多年前漢人第一次來到這裡時，原來的居民都逃到那裡避難。故事是漢人在山洞口生火，把那些可憐的原住民薰死。在我們島的盡頭還有一個悲傷的地方，不遠處的一個海塘，母親們有時會把剛出生的女兒扔到那裡。但在民間，已經有一些基督徒和幾個能讀聖經的男孩和女孩……”

“After being a week here we took a short walk to a temple in the center of the island. The more I see and hear the more I am convinced that there is nothing in the people's religion to do them any good. It is sometimes said that the Heathen are devout according to their light, and that there is no need to go and disturb their simple faith. But Chinese go to the temples and pray and consult the oracle only because they wish a good harvest or a prosperous business; they have not the slightest thought of sin, or forgiveness, or the love of God. I do beseech you never to listen to those who would persuade you that the Heathen are well enough as they are. Well, after we had looked at the god and his attendants, with the incense-sticks, the offerings and divining-blocks and fortune-telling sticks (you pull one out and read your fortune on it), we walked a few steps to another temple. There is a school under the same roofand in a minute the teacher came to talk to us, while the scholars (20 in all) crowded in, bringing high stools for us to sit upon. In the midst of the temple we talked about Jesus with an audience of teachers, scholars and temple-keeper. ... We are sometimes cast down when we see how little we can do; yet how different a place the district (Gallowgate) would be if you were not working in it. I think of this. In this island of Lombay, where there are about 9 church members, the people have, oflate years, been giving up the practice of throwing their girls into the babies' hole because the handful of Christians have made them ashamed of their custom. And you are but a small band of Christians, yet you, like the Christians of Lombay are leavening the whole lump..." 

在這裡待了一個星期後，我們到島中心的一座寺廟走了一小段路。我看得越多，聽到的越多，我就越確信，在人們的宗教中，沒有任何東西能給他們帶來任何好處。有時有人說，異教徒對他們的光是虔誠的，沒有必要去擾亂他們單純的信仰。但是漢人去廟裡祈禱和諮詢神諭，只是因為他們希望有一個好收成或生意興隆；他們沒有絲毫的罪惡，寬恕，或上帝的愛。我懇請你千萬不要聽那些想讓你相信異教徒已經足够好了的人的話。好吧，我們看了神和他的隨從，拿著香棒、供品、占卜塊和算命棒（你拔出一個，在上面讀你的運氣），我們走了幾步到另一座廟宇。

在同一個屋頂下有一所學校，不一會兒老師就來和我們談話，而學者們（總共20人）擠了進來，拿著高凳子讓我們坐。在寺廟中間，我們和一群教師、學者和守廟人談論耶穌。當我們看到我們能做的事情是多麼的少時，我們有時會感到沮喪；然而，如果你不在這個地區工作，這個地區（加洛蓋特）將會是多麼不同。我想到了這個。在這個約有9名教會成員的澎湖島，人們多年來一直放棄把女兒扔進嬰兒洞的做法，因為少數基督徒使他們對自己的習俗感到羞耻。你們不過是一小群基督徒，你們卻像澎湖的基督徒一樣，使整團發散……”

During that first year in Formosa, on account of ill-health they went for a visit to the Aboriginal churches in the East, and it was while they were there that one of the preachers told them the story of Lim Hak-kiong, the preacher who was stationed in the Pescadore Islands, the Mission Field of the young Formosan church. Moody had told his story twice, once as Brown-Horse-Wood in The Saints of Formosa, and in greater detail obtained from Mr. Lim himself, as “The Persecuted Scholar" in The King's Guests. His name will occur constantly in this biography for he became the minister of Chiang-hoa, and Moody's greatly-loved friend, as they tramped together, preached together, slept together and prayed together. Here it is enough, on the first mention of him, to indicate the kind of man he became, by quoting his own words spoken to his friend in later years, “I seldom spend five minutes," he exclaimed, "without thinking of God; I thirst for God. I long for Him as men long for the opium pipe.” 

 在福爾摩沙的第一年，由於身體不好需休假，他們去東部的土著教會參觀，就在他們在那裡的時候，其中一位傳教士向他們講述了林學恭的故事，他是駐紮在臺灣年輕教會的傳教場澎湖群島的傳教士。梅監務曾兩次講述他的故事，一次是《福爾摩沙聖徒》中的林赤馬，另一次是從林先生本人那裡獲得的更詳細的資料，在《國王的客人》中是“被迫害的學者”。他的名字將不斷出現在這本傳記中，因為他成為彰化的牧師，和梅監務的摯愛朋友，一起散步，一起佈道，一起睡覺，一起祈禱。在這裡，一提到他，就足以說明他變成了什麼樣的人，引用他晚年對朋友說的話，“我很少花五分鐘不去想上帝，我渴望上帝。我渴望他，就像人們渴望鴉片煙斗一樣。”