Aaron Chen的部落格

 

“A wisna fear't; but yon wee laddie, he was fear't,” was the remark of a stalwart of some eight years,a member of a Sunday School down the Clyde, after he had been telling some story of the savages pouncing upon Chinese camphor workers, and had disappeared down into the pulpit, to reappear suddenly in rather an alarming way. But children liked him, in spite of his shyness, and would come up and speak to him after a meeting.

「一個有智慧的人不怕；而你這個小伙子，他也並不害怕」這是在克萊德河沿岸一所主日學校的成員，他大約八年級的堅定者的評論，在講述野蠻人襲擊漢人樟腦工人的一些故事後，他已經離開講壇上，突然再以一種相當驚訝的方式重新出現。但是孩子們喜歡他，儘管他很害羞，會在開會後上前和他說話。

「Why didn't you bring a little Chinese girl home with you? 」enquiredone little maid, as she slipped a hand confidingly into his 「Well, you know, it would have cost a lot of money,」 he replied, somewhat at a loss for an answer. 「Oh, but just one,」 she remonstrated. 

「為什麼不帶一個漢人的小女孩回家？「他問一個小女傭，當她自信地把小手伸入他的手時，「好吧，那會花很多錢的，」他回答，有點不知所措。「哦，但是只有一個。」她說。

He enjoyed doing deputation work in London, Liverpool and other Presbyteries, and it was a great inspiration to him to meet so many interesting people in all the churches; many （MASA 253 ）friendships were made in this way, although contacts after wards were necessarily few. He enjoyed the hospitality of Mr. Dale, then Foreign Mission Secretary, and valued the friendship with his children and grandchildren. In later years it was a great happiness to him to know that the little ones he had played with at New Barnet were going to take so worthy a part in the great campaign for winning the world for Jesus Christ. 

他喜歡在倫敦，利物浦和其他長老會做教會代表的工作，這使他可以在所有教堂中結識如此多有趣的人，這對他產生了很大的啟發。通過這種方式建立了許多友誼，儘管跨越教區之後很少再聯繫了。他非常享受當時的外交使節秘書達勒先生的盛情款待，並重視與他的子孫後代的友誼。在後來的幾年裡，讓他感到非常高興的是，他與他在新巴尼特（New Barnet）一起玩耍的那些小傢伙，將在為耶穌基督贏得世界的偉大宣教運動中發揮如此重要的作用。

Young People's Conferences were not so frequent in those days, but in later years he had some opportunity of meeting with the youth of the Church. “He was so easy to approach,” commented one of them, "but what struck us most was his humility; he never put him selfforward, and was quite willing to remain in the background. He made a great impression on us.”

青年會議在當時並不那麼頻繁，但是在後來的幾年中，他與一些教會青年會成員面的機會時。其中一位評論的說：「他是如此容易親近，但最讓我們震驚的是他的謙遜；他從不鼓吹自己，並且非常願意留在幕後。他給我們留下了深刻的印象。」

There were public events of great interest during this first furlough, the one of most moment to himselfbeingthe Union of the Free Church of Scotland with the United Presbyterian Church. All the intricacies of the “Free Church Question” were debated at length at Benvue, for Robert, from a legal standpoint, supported the Free Church and was their spokes manon several occasions. In the life of the nation, the death of Queen Victoria was the outstanding event. In Glasgow the Exhibition in Kelvin Park. 

在第一屆休會期間，發生了許多引起興趣的公共事件，對他本人而言，最重要的事件就是蘇格蘭自由教會與長老聯合會的聯合。在Benvue，對「自由教會問題」的複雜性進行了詳盡的辯論，對羅伯特而言，他從法律的角度出發，支持自由教會，在不同場合擔任他們的發言人。對國家的日常而言，維多利亞女王的逝世是一件了很重大的事件。在格拉斯哥的開爾文公園展覽了女王的事蹟。

The Committee had agreed to transfer him to the main land of China, in the hope that he might have more freedom （254 ）from fever there, but when his furlough was over, they sent him meantime to Singapore, where since 1881 Rev. J.A.B. Cook had been working. In a letter to his Mother news is given ofhis arrival. 

委員會已同意將他轉移到中國大陸，希望他在那裡可以免於發燒，但休假結束後，他們又將他送往新加坡，自1881年以來，J.A.B Cook牧師曾在那裡宣教。在給他母親的一封信中，告訴她有關於他己經到達的消息。

“We got in at daylight, Mr. Cook and the locum ten ensPresbyterianminister, Mr. Murray, came to meet us, and after breakfast we drove together to this place. ... The entrance to Singapore harbourismost lovely, and here, as I look from the verandah, I see almost nothing but trees of the most varied description.” 

「我們在白天到達，庫克先生和長老會部長穆雷先生來見我們，早餐後我們一起驅車前往了這個地方。新加坡海港的入口是最美麗的景色，從陽台上看過去，幾乎是最豐盛的樹林景象。」

In letters to friends he gives some first impressions. “It is almost too soon to write about the people. All nations, one may say, are here. There are different races from India and Ceylon, Arabs, Japanese and many others; but, of course, the principal are Malays and Chinese. I shall have to learn a smattering of Malay so as to be able to communicate with all and sundry, but with my Chinese I shall be able to get to work at once. Tomorrow, which is Sunday, I shall preach at 9 o'clock to the Babas, or Straits-born Chinese, who know English well, and Malay better, and have, in part at least, forgotten their mother tongue. ... Many of these Straits born Chinese are, of course, Heathen as their fathers were, but some are ear （255 ）nest Christians and some again are atheists. I am astonishedatthe numbers ofverywealthy Chinese and Straits born Chinese; their carriages with liveried coachmen and footmen go rolling along the streets. At 2 o'clock in the afternoon, I shall be preaching to the immigrant Chinese. AtpresentI am staying with the Cooks; but I am three miles from my nearest Chinese Church, so that, although I shall be sorry to part with my friends, I expect soon to beflitting.” 

在給朋友的信中，他描述了些對當地的第一印象。「現在寫些關於這裡人民的事還為時過早。不同的國家的人民，也許有人會說，都在這裡能看得到。從印度、錫蘭、阿拉伯人和日本人和許多不同的種族。當然，主要是還是以馬來人和華人為主。我將不得不學習一點馬來語，以便能夠與不同的人有些交流，但是與我所熟悉的漢人一起時，我將能夠立即開始與他們同工。明天是星期天，我將在9點鐘向Babas[1], 或海峽出生的華人講道，他們都精通英語，而馬來語可能也不錯，然而在某種程度上已經忘記了自己的母語。當然，這些在海峽出生的漢人，當中許多人和他們的父親一樣都是異教徒，但有些是近乎是基督徒，有些又是無神論者。我為如此眾多富有的漢人和海峽出生的漢人感到驚訝。他們的馬車和活力的車夫和挑夫走在街上。下午2點，我將向漢人的移民講道。目前，我和庫克生生在一起。但是我距離最近的華人教堂只有三英里，儘管如此，我很遺憾必需與朋友們分開，但我希望很快就會適應這一切」」

In accordance with his principles he found a shop in Anson Road whichservedhis purpose temporarily until he acquired a smaller one in TanjongPagarRoad. Some details of expenditure are given as of interest in these days of phenomenal costs. 

根據了他的原則，直到他在丹戎巴葛路（TanjongPagar Road）又找到了一家較小的商店前，他在安森路（Anson Road）上找到了這家商店，可以暫時可以滿足了他的需要。在這些驚人的費用中，一些支出細節引起了他的關注。

“I moved into my house, and I find that furnishing, includingkitchenutensils, mosquito curtains, etc., amounts to about £5.0.0. My servant boy promises to do very well; his cookery is something astonishing. He has, of course, had experience in several European houses; and the poorest Europeans out here live in a style that few would attempt in the homeland. I am gradually reducing hisprogramme.

「我搬進了自己的房子後，發現了家具用品，包括廚房用具、蚊帳等，總計花費約5.0.0英鎊。我的男孩僕人答應儘力做好；他的廚藝真是令人驚訝。當然，是因為他曾在幾家歐洲的家庭工作過。而這裡以最貧窮的歐洲人過的生活方式，幾乎是在他的家鄉時從來沒有機會嘗試如此生活過。我正在逐步減少他的工作的行程。」

” We find him lamenting that his expenses, including servant, (256 )wood, and oil, might total about £3 a month, but comforted himself, after he discovered that a much smaller room that had been recommended to him would cost, with board, £9a month.

「我們發現他感嘆他的費用，包括僕人、木材和油，可能每月總計約 3 英鎊，但在他發現向他推薦的一個小得多的房間之後，每月9英鎊，而且可以包餐，他覺得稍稍欣慰些。」

Mr. Cook's work lay mainly with the Swatow-speaking Chinese and Moody's, whose language was Amoy, with the Hok-kiens. His bicycle was of great service to him in Singapore; but we find him saying that he must get a suit of khaki to hide the red dust. 

庫克先生主要的工作是與講汕頭腔的華人和帶著福建廈門腔華語的穆迪一起進行。在新加坡，他的自行車對他的行動是有很大幫助。但是我們發現他說他必須穿著卡其布色的衣服才能掩蓋身上紅色的塵土。

“The roads are broad, but, as a rule, well shaded with trees planted on purpose. The people employed in road making seem all to be Indians. Policemen here are mostly Malay; but the most important posts seem to be as signedto the Sikhs, magnificent looking men and stalwart soldiers.” 

The mixture of races never ceased to amaze him. 

「道路很寬闊，一般而言，特地的會種上些樹木。修路的人似乎全都是印度人。這裡的警察大多是馬來人。但最重要的職位似乎是與都是錫克教徒，他們看上去是很宏偉的男人和堅定的士兵。」種族的混合從未停止讓他驚奇。

"Yesterday I had a visit from a Straits-born Chinese, a Christian (Methodist) who had heard me speak on the Street, and wished me to converse with a consumptive Chinaman. You see the peculiar state of affairs in Singapore. This Christian has the dress and queue of China, but not the language, so he appeals to a foreigner. It is like a Scot brought up in the Transvaal applying to a （Hot To 257 ）Dutch minister to speak to a Scotch friend!” 

「昨天，我去拜訪了一位海峽對岸出生的華人、他是一位基督教徒（衛理公會派教徒），他曾聽我在街上的講道，並希望我與一名肺病的中國人交談。由此您會看到新加坡的特殊情況。這位基督徒有中國的著裝和辮子，但沒有使用華人的語言，所以他向外國人申訴。就像蘇格蘭人在德蘭士瓦（Transvaal）中長大，而採用荷蘭宣教師蘇格蘭朋友講話一樣！」

In a letter to his brother George he pictures some of his doings. 

在給哥哥喬治的一封信中，他描述了他在當地的一些所作所為。

“For the last fortnight,” he writes, “I have had some thinglike regular work, spending the forenoon in study, chiefly of the Chinese dictionary, and the afternoon and evening on the streets. I am glad to find I have vigourenoughto speak for two hours at a time, and that, so far, good audiences, numbering 40-70, are available.” 

他寫道：「在過去的兩個星期中，我做了一些事情，例如日常工作，花了午前的時間在研究，主要是針對中文字典，用了下午和晚上在大街上走路。我很高興發現自己有足夠的精力去進行一次說兩個小時的講道，而且到目前為止，已有40-70名聽眾來參加了。」

In another letter he writes: 

他在另一封信中寫道：

"The people here are very ready to ask questions about Christianity. Ofcoursetheyhave usually a question about one's salary, and often they have complaints to make about the treatment they receive from the police. All the sins of the British Government fall on me, but most of the enquiriesmadeupon the street are more or less to the point. Some of the Chinese who have been longer in the place are somewhat influenced by the Malay element, which is Mohammedan, and say that they never heard that God had a Son, and are at a loss to know what to think of the doctrine. An intelligent and well-to-do Chinaman was re spectfullyurgingthis objection and remarking that the （258 2*** ）teaching of Confucius and of Jesus were much alike, when I replied that Confucius did indeed urge men to live a good life, but neither himself possessed nor could impart the power, whereas Jesus bestowed a new heart and a new nature.Iwas met with the unexpected rejoinder that to talk of a new nature was a kind of impiety towards Confucianism, as if the Chinese nature were to be abandoned! The fiercest encounter on the street was with a man who had the long uncut finger-nailsofthe would be literary man. His express purpose was to annoy. 

他說：「這裡的人們非常願意問有關基督教的問題。當然，他們通常對人們的收入有疑問，而且經常會抱怨要警察的對待方式。英國政府所有罪過都落在我身上，但是在大街上進行的大多數詢問或多或少都會提到了這一點。一些在這個地方待了更長的華人在某種程度上受到了馬來回教的影響，他們說他們從沒聽說過上帝有一個兒子，並且茫然不知該如何看待這樣的教義。一位有才華和富裕的中國人在敦促要尊重這樣的意見，並指出孔子和耶穌的教導很相似，我回答說孔子確實敦促人們過上美好的生活，但他本人不具備也無奉獻的力量，而耶穌卻賦予了新的心和新的性質。我遇到一個意外的回應，當談論到一種新性質是出於一種不虔誠，好像要將中國的本性拋棄！在大街上最激烈的相遇是與一個男人，他的指甲長而未修剪，是個文學家。他表達目的是相當令人生氣。

 “ 'Has God a white or a yellow or a black face?' he enquired. If deity existed it was certainly not as an invisible Spirit. And where, he would like to know, was Heaven or Hell. Unless precise knowledge was possessed it was ridiculous to talk of such things.No, he didn't be lieveinthe Heathen gods, or in the existence of the soul. Only things that were visible should be talked about. What about the wind? He first professed to disbelieve in its reality, but seeing that this carried him too far he rejoined that the existence of the wind was provable, of spirits unprovable. 

「上帝的長像是什麼顏色呢，是白色、黃色還是黑色？」他詢問。如果神是存在，那肯定不是看不見的神靈。他想知道哪裡是天堂或是地獄。除非擁有確切的知識，否則談論這些事情是荒謬的。不，他不相信異教徒的神靈，也不相信靈魂的存在。只應談論可見的事物。那風呢？他首先宣稱不相信它的存在，但是看到這事使他無法不去面對，於是他重新加入，說風的存在是可以證明的，但靈魂是無法證明的。

“ 'And has the voice of God ever been heard?' he asked. “

但是你有聽過上帝的聲音？「他問。

“While He was on earth it was often heard,' I replied. He refused however to believe that Jesus was God. After hearing something of the life and death of Jesus he wanted （259 ）to know what had become of Him after the Resurrection. I spoke of the Ascension. He said, “In this matter you are just on a level with the idolaters who talk of spirits riding upon clouds. On many points what you say is most unsatisfactory. You should consult your books and con fine yourself to exhorting men to abstain from opium and gambling and other evils.' 

我回答說：「當他在大地運行時，經常聽到。」然而他拒絕相信耶穌是上帝。在聽到了耶穌的生與死之後，他想知道復活後他怎麼了。我談到他升天了。他說：「在這個層面上，您與那些偶像崇拜者談論神靈駕雲騰雲駕霧是屬於同一層次。在很多方面，您所說的最不能滿足我。您應該好好查閱您的書，並限制自己專注在勸誡人們放棄鴉片，戒除賭博和其他邪惡的行為就好。」

「I told him that such exhortation was of little value, but that Christ was able to save, and that as in the case of sickness it was not necessary to know all about medicine but that such and such a doctor and remedy were efficacious, so also in religion, while much was obscure, enough was revealed. I gave him instances of the power of Christ to change British and Chinese. He would have nothing to do with such explanations; their good resolutions had saved the persons in question. I said I would pray that he also might approach the Physician. He bade me spare my pains. And again urging me to inform myself better before attempting to speak on such matters, he reminded me that it was getting dark and I had better go home to supper. I knew that he wished to be left a conqueror on the field, so I told him that if he pleased he might go, but that I had still some things to say to the people who were thronging us. In the end, after disputing for an hour and a half he took himself away. 

「我告訴他，這樣的勸告沒有什麼價值，但是基督能夠救人，就像生病一樣，病人沒有必要完全了解醫學，但醫生和醫藥還是有效的，所以在宗教的道理是相同的，雖然很多東西(教義)還晦澀難懂，但是顯明出來的就足夠了。我給他例子，說明了基督的力量改變英國和中國的例子。他表示出和這些辯解無力反辯。他們的好的解釋解惑了有疑問的人。我說過，我祈禱希望他也可以去找醫生解決他的問題。他覺得我不用多費這種力氣。再次敦促我在嘗試談論此類問題之前，提醒自己先讓自己能表達的更好，而他提醒我，天快黑了，我最好回家吃晚飯。我知道他希望他自己成為能說服我的人，所以我告訴他，如果他願意，他其實可以離開，但是我還有很多話要對那些圍擠著我們的人們說。最後，在爭論了一個半小時之後，他自己還是離開了。

「The crowd almost always, I may say, professes it self on the side of the speaker, telling him to go on and nevermindtheinterruption. Since Christians have the reputationofbeinggood-tempered, some persons assault them as a sort of experiment to see whether they can provoke them to anger. Every day I hear Chinese remark that in sult Christians as much as you please, they still display a gentlespirit.” 

「我可以說，人群幾乎總是站在演講者一邊，告訴他繼續說下去，不要介意被打斷。由於基督徒享有好脾氣名聲，因此有人對他們進行毆打，以此來檢驗他們是否會激怒他們。每天聽到漢人的論點，即盡你所能侮辱基督徒，他們仍然表現出溫柔的精神。」

There were many contacts and much variety in Singapore, and his letters are full of interest, telling of fellowship with missionaries of other societies, and of helpfulness of Government officials and Europeans in business, although there were many fellow-countrymen who had no interest whatever in the growth of the Kingdom of God, and thought that missionaries were throwingawaytheirgifts and wasting their time. Among the pleasant memories of Singapore were the opportunitieswhichcame from time to time of meeting with col leagues from other Fields, on their way home or when going on to China. He was greatly interested to meet the Songs, Ong-Siang and his sister, who were the children of the celebrated Song Hoot Kiam, one of the first six Chinese who received baptism. 

新加坡有很多接觸者，彼此相當的多元，他的信中充滿了興趣，講述了其他社會者與宣教師的團契關係，以及政府官員和歐洲人在商業的幫助，儘管有許多與從事農作的同胞而言，對任可上帝國度所發生的事不感興趣，認為宣教師在誤用他們的天賦，並且浪費時間。在新加坡令人愉快的記憶中，在於有很多機會不時的見到來自其他領域的同事，無論他們是回國還是前往中國。他非常感興趣地會見宋昂祥和他的姐姐，他們是著名的宋厚凱（Song Hoot Kiam）的孩子，後者是最早受洗的六位中國人之一。

There was a weekly Teachers' Class for Chinese pastors and preachers, both Swatow-and Amoy-speaking, in which he took his share, but he laments that having no theological college in which to train men, they had to be content often （373 261 ）with half-trained men who happened to migrate from Amoy or Swatow. He also had a class for Babas. 

每周有一次針對中國牧師和傳教士的講課，包括講汕頭腔調和廈門腔調的講道，他參加了這次講習班，但他感嘆說，沒有神學院來訓練男人，他們不得不經常需滿足受過一半訓練的男人，他們是從汕頭或廈門來的。他還為Babas[i]上過課。

Some months after his arrival he visited the state of Johore, where the Chinese population were mainly Swatow-speaking, and going to Muar, a hundred miles or so to the northwest. The Committee asked his advice as to the future developmentofthe work in Singapore, and we find him greatly exercisedinhis mind over the subject. Other societies besides them were at work among the Amoy-speaking Chinese, the S.P.G., the Plymouth Brethren and the American Methodists, the latter planning a theological college for the training of preachers. If they were to have a strong college would it not be best to let them be the workers among the 60,000 HokkiensinSingapore? They had places of worship centrally situated, whereas 「here we are, not in Singapore proper at all, with a three years' lease for our little hall and an applicationfora Government site just refused.” Only one missionary could be appointed from the English Presbyterian Church and, taking all considerations into account, he felt it might be bet tertoopen up work among the Straits-born Chinese and Malays, where a big field was waiting. 

在他到達新加坡幾個月後，他訪問了柔佛州，那裡的中國人主要講汕頭腔的台語，然後再去拜訪了西北約一百英里的麻坡。委員會就他在新加坡工作的未來發展徵求了他的意見，我們發現他在這個問題上的思想非常活躍。除了他們以外的其他社團也在為說廈門語的中國人工作，這個S.P.G，普利茅斯弟兄會和美國衛理公會，後者計劃建立一所神學院來培訓宣教士。如果他們要擁有一所強大的神學院，那麼讓他們成為在新加坡6萬福建人中的宣教者不是最好的嗎？他們的禮拜堂位於市中心，然而「我們現在所在的位置，根本不在新加坡最適合的地點，我們的小禮堂租了三年，而我們對政府所在地的申請卻被拒絕了。」從英國長老會教堂只能任命一名宣教師，並且考慮到所有因素，他認為在海峽出生的華人和馬來人中開展宣教工作可能會更好，因為那裡有很大的禾場在等待。

As to his ownfuture, it was still uncertain. He had sufferedfromfever in Singapore almost as much as in Formosa. “O this fever that will never let me go,” he exclaims in one letter. And in another, (262 * )“I am afraid to boast, but now I have actually enjoyed a week of freedom, for which I am truly thankful; it is almost like entering a new world.” 

至於他自己的未來，仍然不確定。他在新加坡得熱病的機率幾乎是跟在台灣一樣。「噢，發燒永遠不會讓我走，」他在一封信中驚呼道。在另一句話中，「我怕自誇，但現在我實際上已經享受了一周的自由，對此我深表感謝。幾乎就像進入新世界一樣。」

But so far no plans had been made for him to go to an other field. 

Just at this juncture came an offer to the Committee from Mrs. Robert Barbour of Bonskeidtopay Moody's salary if he would stay in Singapore and become the missionary to the Straits-born Chinese. This would have meant his giving up the language he had taken such pains to learn, and turning to another, so after much prayer and thought he decided against it. He suggested, however, that perhaps Rev. William Murray, the English minister of Penang, who already knew Malay, might be invited to undertake this work, which he did with conspicuous success for 34 years. 

但是到目前為止，他還沒有計劃去其他區域。就在此關頭，Bonskeid的Robert Barbour夫人向委員會提出要支付穆迪的薪資，條件是穆迪要留在新加坡並成為海峽出生的中國人的宣教師。這意味著本來他打算放棄了他曾努力學習的語言(台語)，而轉向另一種語言，所以經過一番祈禱並認為他決定反抗這個提議。然而，他轉向建議也許可以受邀來到檳城的熟識英語的威廉·默里牧師（William Murray），他可能會應邀從事這項工作，他在這項工作中有34年的顯著成果。

He then received a letter from the Committee asking him if he would consent to return to Formosa, "to resume your old partnership, so fruitful and so pleasant, with Dr. Landsborough.” They had found it was not possible to send anyone from Tainan to be with the doctor in Shoka. 

然後，他收到了委員會的來信，詢問他是否願意返回福爾摩沙，「與老蘭醫生恢復既富有成果又令人愉快的舊夥伴關係。」因為他們發現不可能從台南派任何人去彰化去蘭醫生那裡與他一同工作。

A letter to his Mother refers to the situation: 

一封給寫母親的信中提到了當時的情況：

」I have written that I am willing to try. I am moved to this by the considerations (1) that it is preposterous for （#333; 263 ）Landsboroughtobe left without a colleague in that lonely part of the world, (2) that there seems no work waiting for me on the mainland, (3) that I wish to be with Landsboroughandthe Formosan saints, (4) that as I have been seldom well in Singapore I may perhaps work in Formosa quite as satisfactorily as elsewhere. I am less and less inclined to the idea of Manchuria, because the country is still too much disturbed for aggressive work, and especially because after having spent so long on one Chinese language, I scarcely feel called to acquire another. ... The longer I work at Chinese the more am I conscious what a vast labouritis to learn a language. I have the gratification of thinking that by quitting Singapore I gain another man for the Mission. Mr. Murray (we were in the English Literature class together) has been asked to take up the work (in English and Malay) among the Straits born Chinese; I think he will accept. I know that the Com mitteewereunwilling to have three missionaries in Singapore.」 

「我寫信表達了我願意嘗試。我搬到這裡，因為考慮到（1）對於在這個孤獨的世界上，蘭醫生沒有同事，（2）大陸上似乎沒有宣教的工作在等我，（3）我希望和蘭醫生和福爾摩沙聖徒在一起服事，（4） 因為我在新加坡過的並不好，所以我也許可以回到福爾摩沙工作，就像在其他地方一樣令人滿意。我對滿洲的意願越來越少，因為該國仍然為進行侵略性工作而感到太多不安，尤其是因為在花了這麼長時間學習一種漢語之後，我幾乎沒有感受到學習另一種中文的意願。當我花更多的時間以中文工作，我越意識到學習一種語言是多麼艱鉅的工作。當我想到透過辭離開新加坡，可以為宣教團增添一名新人，就感到開心。穆雷先生（我們一起在英語文學課上）被要求在海峽出生的中國人中以英語和馬來語從事宣教的工作；我認為他會接受。我知道委員會不願在新加坡派任到三名宣教師的名額。」

In subsequent years, when the Mission was able to send more workers to Singapore, both men and women, and the work in Malaya was developed, it had a very special place in his interest and in his prayers. 

在隨後的幾年中，當宣教差會能夠派遣更多男女宣教人員到新加坡，並且發展了在馬來亞的工作時，當地的宣教工作在他的宣教的興趣和日常的祈禱中佔有非常特殊的位置。

It was at the end of July 1902 that Moody left Singapore, and on his arrival at Swatow he found Dr. Landsborough （264 #3** ）there recruiting from an attack of dysentery. After a few days in Amoy he crossed the Formosan Channel once more. The inevitable typhoon of August 7-9 was raging and the sea was high on the bar at Anping. No cargo boats could cross, bam boo rafts being the only craft that had a chance of survival. The man headed his raft into the oncoming breaker;Whilewaiting in Tainan for Dr. Landsboroughhehad a chance of seeing the progress of the work there. 

穆迪（Moody）於1902年7月底離開新加坡，抵達汕頭（Swatow）時，發現蘭醫生（Dr. Landsborough）因痢疾的肆虐而復原。在廈門待了幾天之後，他再次越過了台灣海峽。8月7日至9日遇到不可避免的颱風肆虐，安平海灘的海水高漲。沒有貨船可以越過這些波浪，竹筏是唯一有可能航行機會的船隻。該名男子將木筏駛入面對即將來臨的波浪；於是他在台南等著蘭醫生，他（Moody）有機會看到台南宣教工作的進展。

」Iamlivingin the Barclay's house (they are in Lombay) but taking my meals with the Maxwellswhoare very kind (Dr. James Maxwell is a son of the pioneer missionary). I took the forenoon Chinese service, the attendance has now increased to an average of 300, perhaps double what it used to be seven years ago. The new church is almost ready and great progress has been made with the College, which is rather a handsome building.Whata pleasure it is to see Lim IenSin, who was our teacher seven years ago, now a pillar of the church, and though a graduate, a humble and beautiful character.」 

The doctor and he traveled up together to Chiang-hoa, by train, trolley-carandfinally on foot, being welcomed by companies of Christians all along the route. （***133 265 ）

「我現在住在巴克禮牧師的房子裡（巴克禮牧師們去了小琉球），而我和非常善良的麥克斯韋一家吃飯（詹姆斯·麥克斯韋博士是宣教師先驅的兒子）。我參加了午前的中文禮拜，現在出席人數增加到平均有300人，或許已經是七年前的兩倍。新教堂幾乎已準備就緒，學院的建設也取得了足夠的進步，這是一棟相當漂亮的建築。很高興看到七年前擔任我們老師的林燕臣（Lim Ien Sin）現在成為教堂成員的支柱，儘管是一名畢業生，但他卻有著謙虛而美麗的特質。」醫生和他一起乘火車，用著手推的板車，最後徒步步行到彰化，受到沿途基督徒的歡迎。

」Saturday was one long at home」,」 he reports, 」from the instant of our arrival until bedtime, so that it was diffi cult to find time to eat. There were nearly 200 persons present at each of the Sunday services; one thought of the time when there were but 30 or 40. When the hospital opens again there will scarcely be room for the congregation.」 

他報告說：「星期六在家是很漫長的時間，從我們到達那一刻到上床睡覺，所以很難找到時間吃飯。每個星期日禮拜都有著近200人參加。然而人們預期的，可能只有30或40個人而已。當醫院再次開放時，會眾幾乎佔滿了所有的空間。」

A few remarks in a letter written shortly after this gives an idea of the extent of the medical work. 

在他對醫療工作的範圍給些意見之後不久寫了一封簡要的信，信上給了一些評論。

」Landsborough is able for his work,」 he reports, 」but not quite free from traces of his severe illness. He has adopted a plan of charging 2 1/2d. for every patient above 150 seen on out-patient days. It was quite impossible to stand the strain of seeing 400 or even 500 patients.」 

他報告說：「蘭醫生（Landsborough）能夠勝任工作，但卻沒能擺脫嚴重疾病的困擾。他通過了一項計劃，對門診日超過150位的每位患者收取2又1 / 2d的費用。然而每天承受400名甚至500名看診患者的壓力是完全不可能的。」

Preaching in the villages once more occupied most of Moody's time and we find him still discovering places hitherto unvisited. The bugle which along with gifts for the Chinese, was sent from his friends in Hill Street, proved a great success, its sound being very penetrative, so that the gong was discarded in its favour. 

在梅監務的大部分時間，都用在村莊裡的講道和宣教，我們發現他仍然在發掘迄今尚未曾有宣教師到過的地方。從他在希爾街的朋友送給漢人的禮物-號角，證明是巨大的成功，它的聲音很有穿透力，於是鑼從他喜愛中的名單被拋棄了。

」Righteousness」 (one of his street converts)」 and I have been visiting about 15 villages,」 he writes, 」where （266 27 ）we have never preached before. The strong north wind was blowing and we were grateful for its coolness; but as it swept the green rice fields, and swayed the tall bam boos till they creaked and groaned, and blew the dust and sand into our nostrils and eyes and ears and down our backs, we could have wished for a little less of it. Our village audiences varied from 40-150; it is astonishing how few of the people have ever before heard the Gospel. Those who live within three miles of Chiang-hoa often listen to street preaching; but in the more remote villages there are many who scarcely ever come to town.But now we have spoken in all or almost all the villages round about. 

他寫道，「阿義（他的一條街上佈道的歸依者）」「我去過大約15個村莊，這些地方是我們以前從未宣講過。強烈的北風開始吹起，我們為它所帶來的涼爽而感激。但當它掃過綠色的稻田，搖動高大的竹子，直到它們吱吱作響的吟唱著，將灰塵和沙粒吹入我們的鼻孔，眼睛和耳朵以及我們的後背時，我們卻是希望這風可以小一些。在我們村落的聽道的群眾從40-150人不等；令人驚訝的是，這些人從來沒有機會聽過福音。那些住在彰化三英里範圍內的人經常聽街頭的佈道；但是在偏遠的村莊里，幾乎沒有人來過城市。但是現在，我們幾乎在周圍所有村莊里都在講福音的消息。

」Wespent the night at Un-a. Quite recently 9 families have become worshippers of Jesus, and counting old and young about 50 persons out of a village numbering 200 or more have cast away their idols. Five years ago I used to preach on the La-li-san street. After a year had passed a young farmer, Promise, became a worshipper. He car ried the news to his native village, and one of his relatives, a carpenter, going to make tubs at the village of Un-a, explained to the people that he was a worshipper of Jesus, the Carpenter.」 

「我們在塭子（Un-a）過夜。最近，有9個家庭成為了耶穌的崇拜者，在其他的村莊的200個人中，有大約50名老人和年輕人拋棄了他們過去的偶像。五年前，我曾經在La-li-san街上講道。 一年過去了，一個年輕的農民-阿信（Promise）-成為信徒。他把這個消息帶回到了他的故鄉，他的一個親戚是一個木匠，並且打算在塭子（Un-a）村子裡做木桶，向他解釋說他所崇拜的耶穌就是一個木匠。」

We spent the evening talking to them about Christ and Salvation. As is usual in such places, we had nothing better for light than a naked miners' lamp, a poor little （7 267 ）wick dipped into the spout of a small earthenware kettle. There were not seats enough for all the men and lads. The women were within hearing, standing in the door ways of the two rooms that open off from the central guest room, just out of sight....」 

「我們整晚都在與他們談論基督和救恩。通常像在這些地方，沒有什麼比沒有蓋子的礦工燈更好的照明了，一根可憐的小燈芯點燃浸入了一個小陶壺的壺嘴中。沒有足夠的座位供在場的男士和女士用。女人們正在聆聽中，站在從中央客房開出來的兩個房間的門口，正好是無法看得見的地方……」

The conferences with Christians were continued too. 

而與基督徒的會議也持續進行。

I spent Sunday at Khe-o, 12 miles from Chiang-hoa, preaching but conversing with some 27 hearers on the Life of Christ and on Salvation. Then we visited some of the Christians and were welcomed at one house, where, two and a half years ago, when Clear and I went to preach, the people brought a bench into the courtyard for us to sit upon, afraid to invite us in lest the gods and ancestors should fly out. That visit bore fruit, for one of the headmen of the village with his neigh-bor and their wives became worshippers of Jesus. ... People at home have very little idea how extremely difficult it is to understand what is quite simple to us. What is sin? What is the differ ence between believing that there is a God and a Saviour, Heaven and Hell, and believing on the Saviour? What is meant by Forgiveness? What is the difference between Justification and Sanctification? After many a long talk on such subjects one feels that the matter is very dimly discerned.」 (pabad Pro268 #14 )

「週日我在距離彰化市12英里的溪湖講道，並且與約27位聽眾，就基督的生平和救恩進行了交談。然後，我們拜訪了一些基督徒，並在一間屋子裡受到了大家的歡迎。兩年半前，當我和清仔（Clear）去講道時，人們把長椅帶到院子裡讓我們可以坐在上面，不敢邀請我們進去屋子，因為免得眾神和祖先都離開了。而這次拜訪結出了許多的果子，因為該村的一位頭目與鄰居並他們的妻子成為了崇拜耶穌者。人們在家中幾乎很少能知道那些對我們而言非常簡單的信仰事物，對他們有多麼困難。什麼是罪？相信上帝和救世主，天堂和地獄，以及相信救主之間有什麼區別？寬恕是什麼意思？稱義與成聖之間有什麼區別？在對這些問題進行了許多次漫長的討論之後，人們感到這個問題的真相是非常模糊。」

There is a letter written shortly after his return to Formosa which shows some concern about the conduct of the ser vices in the growing Church. (grov )

他返回福爾摩沙後不久寫了一封信，這表明對正在成長的教會中的禮拜活動的關心。

Yesterday, at Baptism and Communion, I wore, for the first time, my pulpit gown. I usually feel on such occasions and indeed at all times, that there is a great want of the hushed solemnity that is seemly. Mr. Barclay has remarked that in Formosa we have perhaps erred on the side of being just a little too simple in our ecclesiastical arrangements. I certainly think so. For the baptism of grown men and women I have frequently seen a slop basin used or bowl employed. I'd rather have immersion which would convey the meaning more clearly; but failing that, a large clean basin full of water ought to be used. I like to pour on a good handful of water. This is quite a ritualistic letter! What I wish to be at is that it is a matter of considerable importance to have proper tablecloths, platters and cups for the Lord's Supper, also a proper vessel for the Sacrament of Baptism; and, that, as one finds even at home a pulpit gown helping to induce proper feelings in the mind of preacher and congregation; so yes terday I seemed to find the advantage even greater than I had hoped. One longs to see among the Chinese Chris tians some approach towards reverence and awe in the House of God. For example it is very difficult to get them (**** 269 )to understand that no grown person ought to go out in the middle of the service, and that ifanyone wishes to find the place in the Bible or hymnbook, the question ought to be asked and answered in a whisper. Perhaps, while the Communion is being served, an elder will ask in a loud voice, 'Have you all eaten? Yesterday, as I was beginning the after-Communion address, a woman rose to say that she had not been served. So we had to stop to send her platter and cup.」 (PLES 1 i )

「昨天，在洗禮和聖餐中，我第一次穿著我的大禮服主持儀式。我通常在這樣的場合下，甚至在任何時候，都感到這是需要非常肅穆的莊嚴的場合。巴克萊牧師說過，在福爾摩沙，我們在禮儀的安排上有點太簡單和隨便，這也許是錯誤的。我當然是這麼認為的。對於成年男女的洗禮，我經常看到以用過的粥盆或用過的水盆來盛洗禮的水。我寧願花更多的時間投入其中，以更清楚地傳達其含義；但如果不這樣做，則應使用裝滿水的大型乾淨水盆。我喜歡倒剛好以一手掌量的水來洗禮。這是一封關於教會禮儀的信！我期待的是，為聖餐準備合適的桌布，盤子和杯子，以及為聖禮、聖餐提供合適的器皿，這是非常重要的；而且，正如人們甚至在家裡的場合，講壇禮服的預備都有助於在傳教士和會眾的心中引起適當的感覺；所以是的，昨天我似乎發現了比我期望的更大的益處。渴望看到漢人基督徒中對上帝的殿表達敬畏(虔)的方法。例如，很難讓他們理解，沒有成年人應該在禮拜時出出入人的，而我的同伴們如果有人希望在聖經或讚美詩中找到現在正在唱詩的頁數時，這個問題應該小聲的問答。也許在聖餐服侍時，一位長老會大聲問：「你們都吃過了嗎？」昨天，在我開始聖餐後講道時，一名婦女稱說她沒有被服事。因此，我們不得不暫停，並且發送她的餅和杯。」

He did not always keep up his practice of using his gown, the heat often being too oppressive; but it rejoiced his heart when it became the custom for Chinese ministers to wear their long silk robes. And gradually, in the city churches especially, the church services became more orderly and reverent. 

他並不總是習慣穿他的大禮服，因為高溫常常使人怯歩。但是當大禮服成為漢人宣教師們穿長絲綢長袍的習俗時，他為之振奮。逐漸地，尤其是在這城市教會的禮拜中，變得更加有次序和敬虔。

Moody had not been long back in Formosa before fever started again to dog his steps, and he had one of his worst attacks while visiting the Aboriginal Churches in the Po-sia Plain. So anxious did the preachers become that they sent a message out for Dr. Landsborough to go in. This he did bringing him back to Chiang-hoa by sedan chair. 

梅監霧隔很久一段時間後回到福爾摩沙（Formosa），原本不受熱病的困擾，直到熱病發生他才再次卻歩。而他在探訪埔社(Po-sia)平原的原住民教會時，遭受了最嚴重熱病襲擊之一。宣教師們如此著急，以致於他們向蘭醫生士發出了一條信息，要求他關心他。他的確做到了將，蘭醫生將他帶到轎子上，硬是帶回到彰化。

I'll now have to lie in harbour for a little while,」 he writes, 」as recovery is a slow thing. I am going to do all I can, in the way of using arsenic, to see whether I can （270 ** ）prevent the months of chronic malaria which have been the sequel of every previous attack.Feverhas a way of coming when one is particularly well. I never can at all trace the cause.」 

他寫道：「我現在不得不在港口休息一會兒，因為恢復體力是一件緩慢的事情。我將盡我所能使，以使用砷的治療方式，看是否可以治療這數個月來的慢性瘧疾，和每次發作後留下來的後遺症。當看似乎痊癒時，發燒總會再無緣故的來臨。我根本找不到真正的原因。」

About this time he received letters from home exhorting him to be more careful of his health. Someone had reported that it was his way of living that caused so much fever. It was bad enough to have so much illness, without being blamed for it! He wrote to his Mother referring to the matter: 

大約在這個時候，他收到了家中的信，敦促他更加注意自己的健康。有人報告說，導致他發燒的正是他的生活方式。他這麼多的疾病重到以至於他沒有人可以指責他！他寫信給他的母親提到此事。

」I do not greatly mind what people may say if only you do not believe it all. Of course I knew very well long ago that if I turned ill all my sicknesses would be set down to my way oflife. Landsborough testifies to my great care fulnessinmatters of health. However I need not say more of these matters. I have had long letters from Mr. Dale whichIhave had to answer. 

「我不會很在意人們可能說要是您一點都不相信。當然，我很早以前就知道，如果我生病了，所有的疾病都會落到我的生活上。蘭醫生證明我在健康方面非常謹慎。但是，我無需多說這些事情。我收到了戴爾先生的長信，不得不回信。

To his brother George he writes: 

在給他的兄弟喬治信上寫道：

」I do not well understand what --- was reported to have written. Landsboroughbearswitness how careful I am in matters of diet. Of course if the work is to be done exposure to discomforts is unavoidable; but of course it is a duty to be careful. No exposure to sun norwadingthrough rivers ever brings on an attack of fever with me. （33 271 1 ）

「我不太了解報告上寫了什麼。蘭醫生可以見證了我在飲食方面有多麼小心謹慎。當然，如果無法避免，還是得在不舒適的狀態下工作，當然還是得非常小心。不暴露在陽光下或不在河流中涉水都會使我發燒。

Among the worst times have been those when I was least exposed, e.g., during the last three months of my first stay in Tainan and during the following ones when I was study ing the language in Chiang-hoa, and a year later when I was in Tainan teaching in the College. In Singapore, where I had a cook who far surpassed any known to me here, and where I was scarcely at all exposed to the sun, I was seldom free of malaria. It is very kind of you to write making suggestions, but I can think of no plan by which the future may become brighter than the past; only I hope that it will be better and holier; for the need is great. Of course it is now unnecessary to sleep in Chinese inns; for we have churches everywhere; but that makes no differ ence in the point of health, for malaria is in the blood. But I scarcely think that the coming years can be quite so full of weariness as the past have been, but our labour has not been in vain, and all over the country, in districts where there were once no Christians, we have now everywhere friends and brethren. This of itself lightens the load. It is difficult for L. and me to realize the change of the last five years. Here, where I write, is a vigorous little church only two and a half years old and Christians coming from villages half-a-dozen miles away.」 

在所有情況最糟糕的時期是我接觸得最少的時期，例如，在我第一次來台南的最後三個月期間，以及接下來的當我在彰化學習語言的時期，以及一年後在台南學院任教的那段時間。在新加坡，我有個廚師遠遠超過了我在這裡認識的任何一個人，而且我幾乎完全沒有暴露在陽光下，所以很少患瘧疾。你們很仁慈的提出建議，但我認為沒有任何計劃可以使未來比過去更有盼望免於瘧疾。我只希望它會更好，更聖潔；因為需求很大。當然，現在不必在漢人的旅館裡睡覺了。因為到處都有教堂；但這對健康方面沒有幫助，因為瘧疾病原是存在於血液中。但是我很難想像未來幾年會比過去的經驗更疲倦，但是我們的勞碌並沒有白費，在全國各地，在未曾有基督徒的地區，我們現在到處都有朋友和弟兄們。它本身減輕了負載。我和L很難意識到過去五年所產生的變化。我在寫信的地方的是一座充滿活力的小教堂，它只有兩年半的歷史，基督徒來自方圓六英里之內的村莊。」

Times when he was unable to do his ordinary work were not wasted. （272 **** Hoteller ）」Fever has been rather obstinate; so that I have had to keep the house for some days, and since then I have been only a half-timer,」 he writes. 」However I got great progress made with a Chinese book of street preaching, which for some time I have had in view. It had about ten addresses, which may serve for the guidance of Christian Chinese, and will supply a vocabulary to new missionaries. I'll perhaps get it printed in the Tainan Mission Press.」 

當他生病無法完成日常工作的時間並沒有浪費。「發燒一直很頑固難治；因此我不得不將房子多保留幾天，從那以後我只是個兼職」他寫道「不過，我在一段時間以來一直在看中文的街頭佈道的書，在這方面取得了長足進步。它有大約十個講章，可以作為基督教漢語的指導，並為新宣教師提供詞彙。我也許會透過台南宣教出版社把它印出來。」

This book of evangelistic addresses(Po-to-lun) became very popular with missionaries, although those wrestling with it for examination purposes could have wished that his vocabulary had been less varied and his knowledge of Chinese customs not quite so extensive! But it gave them the language in which they could put simply the story of the Cross, for instance, that those unfamiliar with Bible language could understand, so that it was not surprising that they made full use of it. But what was a little surprising to him was the popularityitgained with Chinese workers, not just with recent converts wishing to pass on their new-foundfaith, but with trained men. Many a time when speaking in the villages with Chinese preachers he would be amused to hear whole chapters given forth with only a name of a place or person in an anecdote altered here and there. Not once, by the flicker of an eyelid, did he give away the fact that he recognized the source of his companion's eloquence! 

這本佈道論（Po-to-lun）很受宣教師的歡迎，儘管那些為了考試而與它搏鬥的人可能希望（預期）他的詞彙不那麼豐富，他對中國習俗的了解也不那麼廣泛！但是它為他們提供了使他們可以簡要地使用十字架的故事的語言，例如，對那些不熟悉聖經語言的人可以理解的故事，因此他們充分利用它就不足為奇了。但令他感到些許驚訝的是，它在中國宣教者中的受歡迎程度，不僅是最近的歸依者希望傳承他們新發現的信仰，而且還受到訓練有素的男人的歡迎。很多時候，當他在村子裡與中國宣教師交談時，他會很高興聽到整章的內容只是在軼事中改變了一個地方或一個人的名字。一閃之間，就意識到同伴口才的源頭！

He was working also about this time on a Chinese Commentary on Romans, which was published by the Mission Press. In referring to it in a letter to a friend, we find him writing: 

他同在還在撰寫《中文羅馬書註釋》，該書由宣教出版社出版。在給朋友的信中提到這一部份時，我們發現他寫道：

It is, I think, impossible for those acquainted only with Western languages, which one and all are comparatively dialects of one tongue, to understand the difficulty of putting Paul into Chinese.」 

「我認為，對於那些只熟悉西方語言的人來說，這是不可能理解的，因為它們都是一種方言的比較語言，很難理解將保羅思想翻譯成中文的困難。」

The care of the twenty-four little congregations occupied a great deal of Moody's time, and as the work had vastly increased in the last few years, it was suggested that a numberofthe Mid-Formosan churches should invite a Chinese minister to be their pastor.Moodyhad no great love of Church courts such as some have, and was apt to grudge the time away from his village work that the journey to Tainan and back involved; but one meeting of Presbytery in 1903 was well worth the hot wearisome journey and the four days of deliberations, for on that occasion the Presbytery agreed to ordain Rev. Lim Hok-kiong(Mr. Brown-Horse Wood) as pastor of a dozen churches and chapels with Chiang-hoafora center. Thus 」I shall be left with about a dozen more to look after, though I shall give his part of the Field an occasional visit, （274 23** ）

對有著24個小群會眾成員的教會牧養，佔據了Moody大部分時間，並且隨著近幾年來工作的大量增加，有人建議中部福爾莎教會應邀請漢人牧者，分擔他們牧師的工作。穆迪（Moody）對教會會議的熱愛並不像某些有些宣教師一樣，因此他抱怨覺得浪費他去鄉村工作的時間，因為為了會議需要花時間去台南再回來。但是，1903年的長老會的會議是值得成行的，在這令人厭煩歷時四天的會議，長老會同意任命Lim Hok-kiong牧師（林赤馬先生）為，以彰化教會為中心所開拓的十幾個教會的牧師。

」he writes. 」It is a great advantage to have more leisure for the evangelistic work.」 

他寫道：「這為宣教工作增加更多的時間是有著很大的助益。」

In writing of the ordination, he says: 

他在按立牧師時說：

」Our great event has now taken place.On Wednes day a week ago I came back from street-preaching in Lok-kang just in time for Mr. and Mrs. Barclay's arrival. On Thursday Mr. Ferguson reached Chiang-hoa and on Friday at 10 o'clock Ferguson preached the ordination sermon, wearing my Hill Street gown. Thereafter Mr. Barclay addressed pastor and people.Then we had a feast of which about 200 persons partook.On Sunday we had discourses from Mr. Barclay and Mr. Lim HakKiong (the new pastor) in the forenoon, and in the after noon from Rev. Lim Ten Sin (another Mr. Wood). This Mr.Wood, you will remember, taught us Chinese seven years ago. It was, of course, a special pleasure to hear himpreach.」 

「我們的重要事已經發生。一周前的星期三，我趕在鹿港的街頭佈道回來，正好趕上巴克禮夫婦的到來。宋忠堅牧師（Mr. Ferguson）在星期四到達彰化，在星期五10點鐘，宋忠堅牧師（Mr. Ferguson）在按立的禮拜上，穿著我的Hill Street禮服傳講道理。接著，巴克禮牧師向在場的牧師和會友講話。然後，我們參加了約200人的盛宴。星期天，在上午我們在前排有巴況禮牧師和林學恭先生（新牧師）的講道，在下午，還有林燕臣（Lim Ien Sin）牧師（另一個是Wood先生）的講道。您會記得，林牧師七年前曾教過我們中文（林燕臣）。聽到他講道當然是一種特別的榮幸。」

This perhaps is the place to give the story of the Rev. Lim Hak-kiong. No apology is needed for repeating what has been told more than once, not only in Moody's own books, but also in Mr. Band's Barclay of Formosa, for it would be unthinkable that when dealing with Moody's work in Formosa it should be omitted. This is how Moody related it, after ques （od o ***** 3 275 ）tioning and requestioning Mr. Wood himself. 

這或許是講述林學恭牧師故事的場合。梅牧師在自己的書中以及華榮華牧師所著福爾摩沙的巴克禮所講的內容，不止一次的重述這些故事，並不需成到抱歉，而且在處理梅牧師在福爾摩沙的作品時將其省略是很荒謬的。這是梅牧師所提及，在對林先生本人再度提出印證後，所得到的結果。

Brown-Horse Wood belonged to a literary family. His ancestors for seven generations had obtained a degree. Most of the unfledged literati of Ka-giwerepupils of his deceased father. He himself, at the age of nineteen, was still a student in the school kept by his elder brother, also a graduate, at a small town six miles north.Oneday, blithe to be released from his irksome task, he went home to the neighbouringvillageofDucks' Coop to collect rents due to the family. Then, with a brass gambling instrument, in shape resembling a dice box hidden in his wide sleeve, he paid a call upon an acquaintance and proposed a game. 」I do not gamble now,」 replied his friend, 」I have got something better.」」What'sthat? 」Brown-Horse inquired. The answer was 」I have entered the Jesus sect; I worship God.」 

林赤馬屬於一個文學大家庭。他的祖先已有七代人獲得了頭銜。嘉義（Ka-gi）那些尚未成熟的文人，大多是他已故父親的學生。他本人在19歲那年，也是一名畢業生，在他的哥哥的照顧下，從北方六英里處的一個小鎮所的學校裡畢業。有一天，為了擺脫繁瑣的工作，他回家，往附近的Ducks' Coop村，去收取家庭的租金。然後，他以一個黃銅製的賭博工具，形狀像一個藏在寬袖子裡的骰子盒，召聚了一個熟人並提出了賭局。「我現在不賭博了」，他的朋友回答說：「我的狀況變好多了」林赤馬問道：「那是什麼？」答案是：「我已經參加耶穌教；我敬拜上帝。」

On the table the student noticed a little book bound in blue cloth, much more attractive, he thought, than any school book. Taking it up, he read the first sentences, which were the beginning of a hymn: 

在桌子上，學生注意到一本用藍色的布包裝的小書，他認為這比任何教科書都更具吸引力。拿起書，他讀了第一句話，這是讚美詩的開頭：

」God created Heaven and Earth Made all things, gave men their birth.」 

「上帝創造了天地萬物，使人類得以誕生。」（創1：1）（起初，上帝創造天地。）

Brown-Horse said to himselfthatin the writings of Confucius he had read of God, but never of God creating Heaven and Earth. To his friend, he said, 」What's the use of （276 233 ** ）worshipping God? If you do good, that's enough.」 To this the Christian replied, 」Men of themselves have no strength to do good.」 As he rose to leave Brown-Horse invited him to join him in attending the performance of a play on an open-air stage.Hisfriend declined; he urged him to go to the church of Ka-gion」Worship Day.」 

赤馬對自己說，他在孔子的著作中讀過神，但從未讀過上帝創造天地。他對他的朋友說：「敬拜上帝有什麼用？如果做得好，那就足夠了。」基督徒對此表示：「人們自己沒有力量去做善事。」當他起身要離開時，赤馬邀請他與他一起參加在露天舞台上的演出（廟會戲台？）。他的朋友拒絕了。他鼓勵他在「敬拜日」去嘉義（Ka-gi）教堂參加禮拜。

Two days later Brown-Horse, along with one of his cousins, was engaged in weaving a basket-work fence with strips of split bamboo, when it flashed upon him that it was Sunday. So he announced to his mother that he intended to have a talk with a friend, and would be absent for the rest of the day. He set out for Ka-gi, but arrived after the service had begun. At any timehe would have been afraid to cross the threshold of a church lest he should never be able to cross back again; but the sight of a score or two of men and women standing inside, with heads bowed and eyes closed, terrified him, for they appeared to be repeating some magic. At the close of the service the Chinese preacher noticed the stranger, and had a chat with him.Heexplained the way of God more perfectly, and presented him with two or three simple little books, among these was a short treatise on the Ten Commandments. 

兩天後，赤馬和他的一個表親一起忙著編織了一個籃筐，柵欄上鋪滿了分開編織的竹條，這個作品讓他驚訝，當時是星期天。因此，他向母親告知，他打算與一位朋友聊天，並且今天其他時間都不在家。於是他出發前往嘉義(Ka-gi)，但他在禮拜開始後才到達了。平時他害怕越過教堂的門檻，以免再也無法跨回來。但是這次看到一兩個男女站在裡面，低著頭，閉著眼睛，這種情況使他感到恐懼，因為看到他們似乎在重複某種神奇的法術。禮拜結束後，漢人傳教士注意到了這個陌生人，並與他聊天。他更完美地解釋了上帝的道路，並給了他兩三本簡單的小書，其中包括《十誡》的簡短論述。

That night he slept at his aunt's house in Ka-gi, and as he had a room to himself, he was able to study the tracts until he had mastered them. He then understood that Jesus died for sinners. Perhaps this was welcome news, because his conscience had now and then pricked him, when he won a large stake at gambling and brought distress to the losers, and he had sometimes tried to ease his mind by spending money on presents which he bestowed on the poor.」Patchingup guilt with merit」, as the Chinese call it. Yetevenafter Brown-Horse Wood had studied those books, he had no clear knowledge of salvation; it came some years later. On Monday he walked home. It was his custom to burn incense to the idols on the mantelpiece every evening: this evening his mother reminded him ofit. 」I do not burn incense now,」 he replied. Each day he betook himself to his friend's house, where he examined his booklets, and learned some hymns by heart.Aneighbourbroughta report of his doings to his mother. She went after him, and beat him, and with tears and wailing cried, 」You dead child! Reading those in human books!」 He quietly led her home. 

那天晚上，他睡在嘉義（Ka-gi）姑姑的房子裡，因為他有一個自己獨立的房間，所以他能夠學習這些道理，直到掌握它們。也許這是一個可喜的消息，因為當他在賭博中贏得了大筆賭注並給輸者帶來了痛苦時，他的良心不時地刺痛了他，他有時試圖通過花錢買些禮物送結窮人來緩解心情。正如漢人所說的那樣，「行善以補內心的罪惡」。然而，即使林赤馬透過研究過這些書之後，他仍然對救贖一無所知。然而幾年之後，星期一他步行回家，他習慣每天晚上在壁爐架上向偶像燒香：今天晚上，他的母親提醒他上香的事時，他回答說：「我現在不燒香了。」每天他都會被帶到朋友家，在仔細閱讀他的小冊子，並內心學習一些讚美詩。一位鄰居向他母親報告了他的所作所為，她追上他，並且毆打他，哭著哭著喊道：「你這死小孩！讀那些沒人性的書籍！」他悄悄地帶著她回家。

Thereupon his brother's wife sent a message to her husband.Hedid not wait to put on his shoes, but came run ninginhis white stockings to the home at Ducks' Coop, and seizing Brown-Horse by the queue, he threw him on the floor, struck him, and stamped upon him. When the lad rose from the ground, the teacher reviled him and struck him again. Now he gave him a blow in the eye, now he dashed a cup of tea in his face, now he gave him a whack with his long bamboo tobacco pipe, or splashed his face with a cup of hot water or slapped his cheek with a shoe. （278 *** ）

這時，他大嫂向丈夫發送了一條信息。他迫不急待的來不及穿鞋，只是穿上白色長襪跑到Ducks'Coop的家中，抓住赤馬，將他扔在地板上，毆打他，踹在他身上。當小伙子從地上站起來時，老師責罵他並再次毆打他。現在他朝眼睛給了他一擊，在他臉上潑了一杯茶，用長長的竹製煙斗打他，或者用一杯熱水潑了他的臉，或者狠狠的再打他一巴掌。

When this had gone on for several days, the elder brother asked the younger whether he had quite made up his mind to worship Jesus. Brown-Horse assured him that he had, and furnished proofs for the existence of God and for the rightful ness of worshipping Him. These proofs he derived from the writings of Confucius and other sages of China which he studied at school. Said the teacher, 」You used not to know those so well.」 He vowed he would never let him attend church and be the laughing-stock of Ka-gi's learned men, who had once been pupils in their father's city school. 

當這種情況持續了幾天後，哥哥問弟弟他是否已經下定決心要敬拜耶穌。林赤馬向他保證，他擁有並提供了證明上帝存在和敬拜他的正當性的證據。這些證據源於他在學校時學習孔子和中國其他聖賢的著作得到的。老師說：「您以前不太了解這些。」他發誓他絕不會讓他去教堂成為嘉義（Ka-gi）博學者的笑柄，這些人曾經是他們父親城市學校的學生。

About the opening of the last month of the year, the broth ers returned to school. It was a sad time for both. The teacher felt that Brown-Horse had disgraced the family, and his heart was sore and weary. One day at dusk, when the boys had all left, he said, 」Take care of my wife; I put her in your charge: I have no desire to live any longer.」 With that he threw a rope over one of the rafters, tied it round his neck and hanged himself.Brown-Horse implored God to let his own life and his brother's be exchanged. 」Let me die, and spare my brother. 」 He was already far gone when the young Christian man aged to undo the knot, and by chafing him, he at last restored him to life. 

大約在今年最後一個月的開始，兄弟倆回到了學校。老師覺得林赤馬使家庭蒙羞，這使他的心傷痛又疲倦。在某一天的黃昏，男孩們都走了後，他說：「照顧我的妻子；我把她交給你了：我不再希望生活下去。」他把繩子綁在一根木樑上，綁在脖子上，准備上吊自殺。林赤馬懇求上帝讓自己的生命和他的兄弟交換。「讓我死吧，饒死我的兄弟。當年輕的基督教徒幫助它打開結時，並且通過摩擦他的身體，終於使他恢復了生命。

At the end of the month the pair went home for the New Year holidays, and the elder brother got his vigorous cousins to grapple with the Christian, and compel him to burn in cense before the wooden tablets which contained the soulsof his father and ancestors. When the lad resisted, his brother shouted, 」I'll hang you upon the guava tree for all your an cestors to gaze on.」 」Very well, do it,」 replied Brown-Horse and he bent his neck forward, while he clasped his hands be hind his back, ready for anyone to tie. His brother was touched by his firmness. 

在月底，他們倆過了新年假期回家，哥哥讓他有力氣的堂兄與基督教徒打鬥，迫使他在載著父親和祖先靈魂的木製祖先牌位前燒香。當小伙子抵抗時，他的兄弟大喊：「我將把你吊（死）在番石榴樹上，讓你所有的祖先瞪你。」林赤馬回答說：「很好。」他彎下脖子，雙手緊握在他的後背，準備任何人好可以吊他。他的堅定感動了他的兄弟。

Next he chained the convert, and locked him in a room, giving him nothing to eat for four or five days. Brown-Horse did not forget Sunday when it came round, but sang a hymn by way ofworship, as best he could. His brother, finding that he could make nothing of him, began to suspect that he had been bewitched. So he set out for Ka-gi in quest of help, and feigning himself a stranger, he related to the preacher the af fair of the two brothers. 」The boy has been bewitched,」 he concluded. 」Have you any medicine to cure him?」 The preacher tried to explain the Christian religion, and got his visitor to acknowledge that the Christian God was no foreign God, or British God, but the Lord of all mankind, the God of whom the wise men of China wrote, long before the people learned to worship the strange deities of India. 

接著，他囚禁了這個歸依者，將他鎖在一個房間裡，四五天都沒讓他吃東西。赤馬在星期天到來時，並沒有忘記，但他盡可能地以唱一首讚美詩來敬拜。他的兄弟發現自己無能為力去限制他，開始懷疑他是被巫術迷住了。因此，他出發前往嘉基尋求幫助，並裝作一個陌生人，他與傳教士提到他們兩兄弟之間的事情。「這個男孩被迷惑了。」他總結道「你有什麼藥可以治愈他嗎？」傳道人試圖解釋基督信仰，並讓來訪者認知基督教的上帝並不是外來神，也不是英國人的神，而是全人類之王，而中國的智者寫到的上帝，早在人民學會了崇拜印度的奇怪神靈(佛?)之前就存在。

When the teacher returned from Ka-gi, he unlocked the room, and unchained the prisoner, saying, 」You may worship God; so will I. We will go together to the church on Sunday. 」 At this his wife wailed and shouted and tore her hair, crying, 」one madman in the house is enough; now we have two!」 She got his relatives to shut him up so that he could not at （280123** ）tend the Sunday services at Ka-gi, as he had promised to do. But he was not ready to suffer persecution. In the end he yielded and was set at liberty, while Brown-Horse was turned adrift. 

當老師從嘉義回來時，他解鎖了房間，並解開了囚犯的鎖，說：「你可以敬拜上帝，我也願意。星期天我們一起去教會。」這時，他的妻子哭著喊著，撕扯自己的頭髮，哭著說：「房子裡有一個瘋子就足夠了，但現在我們有兩個瘋子！」她讓他的親戚把他拒之門外，以使他不能像他所承諾的那樣在嘉義參加星期天的禮拜。但是他還沒有準備好遭受迫害。最終，他屈服了，然後被放任自由，而林赤馬則被放逐。

The homeless scholar took refuge with the preacher of Ka-gi. In those days he would have been content to herd cattle, he tells us if only he were left free to worshipGod. But the Church is like a great club, and wherever a Christian goes and meets a Christian he is sure of meeting friends. The Kagi congregation consulted together, and soon arranged that Brown-Horse should teach a church-school at another town. This he did for three years. During the next four years he studied in the Theological College of Tainan. 

這個無家可歸的學者投靠了嘉義的傳教士。他告訴我們，在那些日子裡，只要他可以自由地崇拜上帝，他會滿足於放牛的生活。但是教會就像是一個很棒的關係團體（俱樂部），無論基督徒去哪裡與基督徒見面，他都肯定會像是見到朋友一樣。嘉義的會眾一起商量者，不久便安排林赤馬在另一個城鎮的教會學校教書。他教了三年，在接下來的四年中，他就讀於台南神學院。

Missionaries who arrived in Formosa in those days heard so much about this man from veterans of an earlier genera tion that they could not but be curious to meet him. 

那時到達台灣的宣教師，從退休前輩的早期的宣教師處裡聽到了很多關於這個人的消息，以至於他們很想見他。

This was the friend about whom Moody wrote: 

這是梅監霧牧師寫給他的朋友的信：

」I have walked with him for many and many a mile, preached with him in many hundreds of villages. He was ever willing, and free from grumbling and discontent. I never saw him lose his temper with anyone, and it seemed difficult for him to be severe or stern.It might have been well if he had sometimes been stern. He was modest, gentle, winsome with the Heathen; he knew how to ex press himself in such fashion that old women who had （13th 281 ）rarely travelled far from their native village could pick up something; and his kindergarten images of spiritual things were such that a mere child could perceive what he was driving at....He was not even in his youth an eloquent preacher albeit he was an extremely rapid speaker, and although he was the first ordained minister of Chiang-hoa, he could not be called a model pastor, But what a lovable man he is. And how full of the love of God! 」I seldom spend five minutes,' heonceexclaimed, 'without thinking of God; I thirst for God. I long for Him as men long for the opium pipe.」 

「我和他一起走了一哩又一哩的路，在數百個村莊和他一起傳道。他一直是樂意，並且沒有抱怨和不滿。我從未見過他對任何人發過脾氣，很難使他的脾氣變得嚴厲或苛刻。要是有時他嚴厲一些，那可能會很好。他對異教徒謙虛、溫柔，討人喜歡。他知道如何以這種方式來表達自己的意見，以致很少渉足世事的老婦們可以從他獲得東西。而且他在幼兒成長時期對靈性事物的深刻印像是如此之深刻，以致於一個小孩就能感覺到他的風格。儘管他是一位非常敏捷的演講者，但他甚至在他青年時代都不是一位雄辯的講道者，儘管他是彰化的第一位被按立的牧師，他或許不能被稱為典範牧師，但他是一個多麼可愛的人。以及多麼充滿神的愛！」他曾經大聲宣稱：「我很少五分鐘長的時間，而沒有想到上帝。我渴求上帝，如同男人渴望鴉片煙斗一樣。」

In 1904 the movements of the Japanese Battle Fleet caused some anxiety, but the war with Russia, when it came, did not affect Formosa greatly. In a letter written about this time Moody remarks that: 

1904年，日本戰艦隊的移動引起了一定的焦慮，但與俄羅斯的戰爭來臨時並未對台灣產生很大影響。梅牧師在這段時間寫的一封信中說：

」The transformation of Formosa within the last few years is remarkable. Now everything is so safe that doors may almost be left unbolted.」 

「在過去的幾年中，台灣的轉變非常顯著。如今台灣都變得如此安全，以至於幾乎沒有必要閂上自家的門。」

But an article on Formosa published in the Weekly Times calls forth this indignant answer: （1 The King's Guests 282 ** ）

」I see in the Weekly Times a very ill-informed article on Japan as a Colonisingpower. One would suppose that the Japanese found this island savage and civilized it, indeed the writer actually says so. The Japanese certainly deserve great credit for having so completely quelled disturbance, and for having introduced a good many improvements; but the article as a whole is nonsense.」 

「我在《周刊》上看到一篇關於日本是殖民大國的病態消息的文章。有人會以為是日本人發現了這個島上的野蠻人並對其進行了文明化，實際上作者是這樣說的。日本人由於完全平息了騷亂並進行了許多改進，因此當然值得讚揚。但整篇文章都是亂扯。」

On March 26th 1905, a long-hoped-for event took place. 

1905年3月26日，一場期待已久的活動發生了。

」The chiefhappeninghere, at the moment, is the open ingofthe railway from north tosouth of the Island,」 he reports. 」Every day there are three or four trains running each way. The trains are drawn by little engines built in England, and are made up of three small Japanese carriages, with wagons tacked on behind. The rate of speed is 12 miles an hour, and indeed, on these fresh made embankments often lashedwith furious rain, and across these slender timber bridges with the floods wash ingupalmost to the wheels and threatening to engulf the train, a high speed is scarcely feasible. It will be some time before permanent iron bridges can be constructed. Even at stations that have been opened for a month large crowds gather to watch the arrival and departure of the ‘iron horse'. The carriages in Chinese are called 'fire cars', and the locomotive a 'fire-car-mother.」 （***** 3 283 ）

他說：「這時，發生在這裡的重大事件，是該島北部至南部的鐵路開通。」「每天有三到四趟火車來往，每趟都是由英格蘭製造的小型引擎牽引的，由三輛日本小車組成，後面掛著貨車箱。速度為每小時12英里，的確，在這些剛完工不久的堤防上經常被狂暴的雨水沖刷，在修長的木橋上，洪水氾濫成災，幾乎淹沒了車輪，並威脅要吞沒火車，這種情況下高速行駛幾乎是不可能的。未來可以建造永久的鐵橋，目前即使在已經開放了一個月的車站上，也有很多人聚集在一起觀看「鐵車」的到來和離開，車箱的中文被稱為「火車」，火車頭被稱為「火車母」。

Yesterday, nine years ago, we reached Formosa for the first time,」 he writes to his Mother, 」and yesterday we had the pleasure of making a subscription among the Christians of Chiang-hoa for the building of the newc hurch, amounting to nearly £100, or about £l per member, which would mean about £5 or £6 in Scotland. The Chinese themselves expected that the subscription would amount to no more than £30, but as yesterday several members were absent, we may hope to reach even £70, and the poorer members will rear Gospel Pigs, and outside friends, such as Landsborough'sformerdispensers, will give fur therhelp, so that from Chinese sources we may raise £100 of the £300 or more that will be required for the building, exclusive of site.」 (The site was bought by himself and Dr. Landsborough.) 」Our servant boy gives 2 months' wages and Old Chin the money he had laid up for his own coffin, a favouriteobject of Chinese ambitions. I wonder whether perhaps you or Mary could be troubled to apply to such friends as ... for a little help. Even a little would have a pleasant meaning for the Chinese as coming from my home.」 

他在給母親的信中寫道：「九年前的昨天，我們第一次到達了福爾摩沙，而昨天，我們很高興地邀請彰化的基督徒們共同建座這座新教堂，總價要募集將近100英鎊，或者每位會員約負擔1英鎊，在蘇格蘭意味著5英鎊或6英鎊。漢人本來希望訂金的金額不超過30英鎊，但由於昨天有幾位成員缺席，我們可能希望達到70英鎊，而較貧窮的會友將飼養福音豬，以及外界朋友，例如蘭醫生的前會計，將給予進一步的幫助，以便我們從漢人的資源中籌集需資金300英鎊中的100英鎊或者更多，這還不包括土地的費用。」 （這土地是蘭醫生自己買下來的。）「我們的僕人男孩奉獻了2個月的工資，老欽（Old Chin）拿出了自己的棺材本的錢，這是漢人企圖心中最喜討人喜悅的。我不知道您或瑪麗是否可能會麻煩向你的朋友申請一點幫助。從我家來為漢人的奉獻，即使是只有一點點也將具有令人愉快的意義。」

His friends did not fail him, and indeed all the help that could be got was needed before timber could be obtained from Foochow and bricks from Japan and work all to be re done because of dishonest workmen. But before he left for （284 21 ）home the building was going up. He designed the pulpit and platform built of brick, with its two baptismal fonts built into the wall or railing of the platform, one for men and one for women, the custom being for the men and women to sit on different sides of the church. 

他的朋友們並沒有讓他失望，事實上，在從福州購買木材和從日本購得磚頭以及由於不誠實的工人可能的幫助才得以完成。但是在他回家之前，這棟建築正在完工中。他設計了由磚砌的講壇和平台，平台的牆壁或欄杆上裝有兩種為了洗禮需要的字體，一種用於男性，一種用於女性，習慣是男女坐在教堂的不同一邊。

He had better health towards the last part of this term, and we find him anxious to pay a visit to all the churches in the region before leaving. His family wrote urging him not to think of going out again, and in a letter to his brother George, written just before he left on furlough, he refers to this. 

在本學期的最後階段，他的身體狀況轉好些。我們發現他急於在離開之前，前去拜訪該地區的所有教堂。他的家人敦促他不要再考慮出門了，在他去休假前寫給哥哥喬治的一封信中，他提到了這一點。

」You all think I ought not to come out here again. Decision might be easy enough if it were simply giving way to some other who was ready to (1) step into my place and (2) do my work. But if there were another man available he could go to Ka-gi; the Foreign Field, though not unlimited, is not limited and with a fixed number of vacancies like the home field. Even if there were a man ready to come to Ka-giandanother for Chiang-hoa, I have no assurance that he would do my work: nobody in our Formosan Mission did this sort of work, at least for any great length of time, before I came, and, if I don't come here again, the seed that has been sown during these 10 years will probably be, in great measure, lost. Through God's blessing I am looking for a much greater ingather ingbeforemany yearspass. There are many who will （13363 285 ）yield if the preachers and I keep at them; but the preach erswillbe apt to get tired if one does not keep showing them the example.」 

「大家都認為我不應該離開再到這裡。如果只是讓給其他準備好做決定（1）取代我的地方並（2）從事我的工作的人，那麼決策可能會很容易。若是還有一個人可以去嘉義；在這個外藉之地雖然有所限制，並且如同在家鄉一樣不限一定數量的空缺。即使有一個人準備來嘉義，而另一個人也可以來彰化，我無法保證他能勝任我的工作：在我來到台灣之前，我們在台灣宣教團隊中至少沒有一個人能在很長一段時間內都做過這種工作，而且，如果我不能再次來這裡，很大的可能這十年中播下的種子都會失去。通過上帝的祝福，我希望在多年過去之前能獲得更大的收成。如果宣教師和我堅持不懈，他們就會有許多人屈服；但傳道人如果不繼續向他們展示榜樣，就會容易感到疲倦。」

The last weeks were very busy and he arranged for one more gathering of preachers before he left. 

過去的幾周非常忙，在他離開之前，他又安排了一次傳道人的聚會。

」I have had a very satisfactory and harmonious 」Sum merSchoolwith the preachers of this part of the country during the last fortnight,」 he wrote. 」Finney on Revivals is too lengthy, but I selected a little which they found interesting. We have returned to our old favourite, SpencerAPastor's Sketches, a most refreshing book. In the forenoons we have read Matthew.」

他寫道：「在過去的兩週里，我與該地區的傳教士一起度過了一個非常令人滿意且和諧的暑期學校。」《復興的芬妮》太長了，但是我選擇了一些他們覺得有趣的東西。回到我們最喜歡的舊書《斯彭·切爾·阿·牧師的素描》（Spencer A Pastor's Sketches），這是一本最令人耳目一新的書。上午，我們一起讀了馬太福音。