(1895) Escape to Chefoo

[NOTE: Footnote entries within text of chapter apparently lost. See original chapter file. Perhaps this chapter can be reconstructed from original chapter].

The new year went peacefully and quiet. But before it was all over; they got a "swish off the ladle" [släng med af slefvan].

In the midst of all this Hedvig thinks of her mother and sister alone back home, struggles with being away from home, and the fact that little progress has been made in China.

Lindberg who had been in China the longest would usually preach in the street opposite the chapel was preaching this day to a Chinese audience in the garden. The number of people has been increasing lately. Though Hedvig cannot communicate with the crowds, she encouraged that she can at least pray.

Sharing the Good News

It was not until Saturday, January 12 of 1895 that she tried for the first time to talk to a Chinese lady about God. "Had yesterday my first small try with this difficult language for a Chinese daughter about God's love and how stumbling it went. May God bless and lead this old Chinese woman to begin to think about soul's eternal doom."

The next day, Hedvig received a letter from her brother Janne in Sweden telling her of their father's last days. Janne said that their father, knowing that he was going to die, spoke of death only as someone would speak who was at peace with God. "He was . . . calm, even glad at the thought of death." This letter comforted Hedvig tremendously. Having made his peace with God meant that she would be seeing him again. "O Lord you know what a burden has lifted from my heart. So I must believe that my father is in heaven and you Father you have stood by your promise in answer to prayer." She asks God that the remainder of her family in Sweden will also become true Christians.

Chinese Society

[NOTE: This and the following sections - Social Classes, Education, Confucius, Filial Piety and Ancestor Worship, and Local Temples and Gods - do not seem to be my writing style. I wonder if I lifted this from Oscar Rinell or some other source. Incidentally, I have change some of the verb tenses from present tense to past tense. The present tense indicates the original writers was writing at the time that many of these social institutions still predominated in Chinese society. LJH).Chinese society was quite different from anything that Johan and Hedvig had known before. Besides learning the language, they would also need to become familiar with the assumptions of life and a person's place in it, and about death and the afterlife. Communicating to a people was more than communicating words. It was also communicating concepts, ideas and differing values. Some ideas the Chinese did not even have words for. Johan and Hedvig would have to take from the Chinese own culture to explain whole new ideas from them.

Social Classes

The Chinese society was divided into four great classes, which they arranged in order of dignity. First was the scholar, then the farmer, then artisan, and last of all, the merchant. J. Campbell Gibson says, "This fundamental conception of the framework of society must be kept clearly in view by all who wish to understand China. A lettered class to govern, and a humble body of agriculturalists to obey - that is the Chinese ideal of a peaceful and settled society. The second place in social standing is allotted to the cultivator of the soil, because he is the producer in a minor sense, and holds the third place only, while the merchant is relegated to the lowest place of all." There was no military class according to this Chinese grade of official standing. A proverb confirms this: "Nails are not made out of good iron, and soldiers are not made out of good men."

Education

In many poor villages small schools existed, but there very many villages in which there is none. The whole school system was left entirely to private enterprise. Parents took the initiative to secure a sufficient number of their children. An unoccupied room in a private home or ancestral temple may serve as a school house. They also supply the furniture for each pupil, which consists of a simple table and a stool. A much respected teacher is employed. Confucius and Envious, the great sages of antiquity, were only teachers. The teacher's salary was small, but he may add to his income by acting as letter-writer, by writing ornamental scrolls to adorn houses, and by writing complaints to mandarins in lawsuits.

The first little book put into the young student's hands is the San-tzu ching, or "Three Word Classic." It begins with a statement that might tax all the mental powers of a philosopher, "Men at their birth, are by nature radically good; in their natures they approximate, but in practice differ widely." The teacher read a couple of lines, while the student repeated them, and is corrected by the teacher. The student then returns to this seat and shouts the proverb many times. Every student is his own class and all shout as much as possible their lessons. The task of learning to write Chinese characters is a very serious one. The well formed characters is the art of calligraphy. Many years pass before the student understand the philosophical and moral ideas in the books he has studied.

Higher education is stimulated by competition in the Civil Service Examinations. Thousands of students apply but only a very few are allowed to pass. Examination Halls consist of individual small cells 5 feet 9 inches by 3 feet 8 inches wide, their height being a trifle over that of a man. Each cell has a table, and a stool for the solitary student. The candidate enters with food, fuel, candles, bedding, and writing materials after being carefully searched. The examination lasts three days, followed by an interval and another three days, an interval and lastly the final 3 days. The themes are taken from the Four Books and Five Classics, and the candidate answers with written essays and poems. The first degree is received in the Prefecture city and is termed "Hsiou-t'sai, meaning "budding genius," which foreigners call the bachelors degree (B.A.). This degree does not result in any official post, but it is a much coveted honor. Successful graduates can take their second degree styled "Chu-jen" or "promoted scholar" which is the masters degree (M.A.) in the provincial capital. The next higher degree is taken in Peking and termed "Chin-shih" "Entered Scholar" or LLD. This opens the door to official careers.

The highest degree was taken in the palace and in the presence of the emperor himself, was styled the Chuang-yuan or "Laureate." As poets and historians they became members of the Hanlin Academy. At these examinations some students are said to have died in the examination halls under the severity of the mental and physical strain. Unfortunately degrees sometimes are sold by the presiding mandarins. The system of Civil Examinations was abolished in 1905.

Every city with a city wall was required to have a Confucius temple. Kiaochow had one surrounded by a red wall. There was no image, only a simple tablet which reads, "Most Holy First teacher, Confucius' spirit tablet." The Confucian doctrines were regularly recited in the local temple by the scholar-gentry who also performed many public functions in the city and villages without official pay.

Confucius

Confucius is the Latinized name, but his real family name was Kung. He was called Kung the Master, Kung Fu Tze. The great teacher was born in 551 B.C., and died in 478. His grave is one of the sacred shrines of China. His father, Shuh-liang, a military officer, was seventy years old at the time of his birth and had ten children. Confucius, the youngest, was the only able-bodied son. The aged soldier left the son of his old age, an orphan of three years, to the care of his mother, who watched over his education and moral training. Of the boy, it is recorded, "he used to play at the arrangement of sacrificial vessels and at postures of ceremony." This showed his innate love of ritual. At the age of fifteen he "bent his mind to learning." Ancient history was the object of his study and his search for ideal perfection. He married at nineteen, but his marriage did not seem to be a happy one. He had only one son, Li. The name means "a carp." The reigning Duke's present on the occasion was a carp.

About the time of his marriage he obtained a small government post, first as keeper of stores of grain and later as guardian of the public fields and lands. At the age of twenty-two he was released from official responsibility and became a teacher. He welcomed all pupils, also those who only came with "a bundle of dried fish," the cheapest of all national products. But he had little patience with those who were not in earnest. "I do not open the truth to one who is not eager to learn. When I have presented one corner of a subject, and the listener cannot from unfold the other three, I do not repeat my lesson."

His object was not simply to impart knowledge; it was to teach men to think for themselves. For thirty years, from the time he was twenty-one till he was fifty one, he was a successful teacher. At times he disciples numbered three thousand. His visit to the capital at Loyang enhanced his reputation in his home town. He was the ancient palaces and temples and called upon Lao Tzu, the "Old Philosopher", who urged a "back to nature" movement.

When Confucius was fifty-one years old he was appointed governor of the city of Chungtu, and afterwards as Minister of Justice in the kingdom of Lu. The wise administration of Confucius aroused the envy and fears of the Duke of Ch'i. A present of eighty beautiful chorus girls and 120 thoroughbred horses was sent to the ruler of Lu. He was soon absorbed in pleasure as to neglect the duties of the state. Confucius could no longer exercise a good influence and therefore resigned. For thirteen years he traveled from one feudal state to another, honored in some, but no one was prepared to accept his principles and act them out. He returned to his native state, continued teaching and completed his literary work. He edited the nine Classics. One of them, the Spring and Autumn a brief history of the State of Lu, was written by the sage.

When Confucius was seventy-two years of age, it seemed his life work to have been unsuccessful. He was seen walking slowly to and fro meditating:

He died a week after saying these words. His grave is outside the north gate of Chu'fu. A number of is disciples kept watch beside his grave for three years. His favorite follower Tzu Kung remained there for six long years. While he lived no sovereign would place him in permanent office, yet no sooner did he rest in his tomb than the name of Confucius was sounded through the six kingdoms. The Duke of Lu built a temple for him, and instituted sacrifices in his honor. In 195 B.C. the founder of the Han Dynasty visited his grave and offered an ox in sacrifice. After that time the Imperial Government has paid respect to the memory of Confucius, the Emperor sometimes sacrificing in person at Chu'fu.

For at least 1200 years in the temple of Confucius in Peking the emperor twice a year offered sacrifices. Twice a year in 1560 temples, similar observance were carried on for more than a millennium. Less elaborate ceremonies took place every month, and no less than 62,606 animals are said to have been slaughtered annually in these sacrifices. A grand chorus honoring the "Uncrowned King" was sung:

"China has produced no other figure who has been so intensely admired. The result of the centuries of devotion paid to him is that the character of the people has been more nearly the creation of this one great teacher than is the case with the people of any other single country in the history of the world.' So says a modern scholar, but the gentle old philosopher himself never dreamed of such immortality."

Filial Piety and Ancestor Worship

Ancestral worship was the National Religion of the Chinese as high and low, rich and poor, old and young, alike honor their dead parents. It appeared to be the established cult a the very beginning of Chinese history, and remained for generations as the chief religious practice of the race. Confucius encouraged this form of worship.

Most homes had shrines with wooden tablets, inscribed with names, dates, etc, in which the spirits of the dead members of the family were supposed to dwell. The clan may have its ancestral temple. Here the "spirit tablets" of departed forefathers were kept. Incense is burnt and offerings of food given before these tablets at proper times.

The belief of the Chinese is that a man possesses three souls. The second one is at the grave, and the last goes into Hades to receive rewards or punishment. At funerals paper houses, clothing, and other necessities are burnt in the belief they are needed in the next world. On this and other occasions pork, fish and fowl are offered.

Filial Piety consists of service to living parents and worship of dead ancestors. Filial piety is the greatest of all virtues while Mencius says, "Unfilial conduct is the worst of sins." "Three things are unfilial, and having no sons is the worst." The duty of the oldest son is to carry on the family line. Daughters are married into other families. A wife who is sonless can be divorced, and a concubine justified for the sake of securing a son. There is a superstitious fear that neglected ancestors can work evil to the family.

One of the ten commandments says, "Honor thy father and they mother that thy days may be long upon the land which the Lord God giveth thee." Filial piety may be the secret to China's long history. Memorial service in honor of the dead is common among races, but ancestry worship with the belief that the spirit of dead ancestors can harm the living is superstition. Chinese Christians as a rule do not take part in these ceremonies.

Local Temples and Gods

The local Buddhist and Taoist temples like the Confucian shrine are the best buildings in the city and villages. It is difficult to discern the differences from the two former mentioned as they have borrowed so much from each other. A pair of lions guard the city temple as others to the Yamen or mandarin residence. The gatehouse has four images, two of which are vicious guards against demons. A theatrical stage is next where plays are given in honor of the gods. Another courtyard and we see the main hall of the temple. The middle image is Buddha and on both sides are other gods. Confucianists do not have images in their temple, but many worship the god of literature, the god of war in other temples. The Pearly Emperor is the highest god in a Taoist temple. The god mostly loved is Kwanyin, the goddess of Mercy. She gives sons to longing mothers and fills all needs. One often hears "Na-mo o-me-to-fuh (Honor to Amita Buddha). Amita means "boundless light" and is the one who directs followers to the Paradise in the great West. In Buddhism and Taoism there is a god for everything.

Buddhist priests are known by their shaven heads and flowing gowns. Candles are lighted before the gods. The priest sits beside a table, coo-uniting his beads and chanting the instructions of Buddha. When the worshiper comes he beats a wooden fish shaped head, lights the incense and says a prayer. The prayers are for sons, riches, long life, recovery from illness and office. Worship only lasts a few minutes per person. The temples are crowded with worshipers, the majority are women, on the new and full moon. The Taoist priests do not shave their heads, but do their hair up in a little knot. They wear blue robes, while the Buddhists wear yellow. There are two types of Taoist priests, one living in the temples and profess celibacy, the other dwelling at home with their families , if not on duty. In addition to temple worship they deal mostly with evil spirits and medicine.

Before leaving we must see a Buddhist and Taoist hell on both sides of the temple grounds. Each department has a judge and many evil devils who carry out the horrifying punishments. Those who have broken the laws of Buddha have their tongues pulled out, bodies sawn asunder, or thrown on a hill of knives, or ground in a stone mill, etc. Every form of torment, mental and physical is used to frighten people from breaching Buddha's commandments.

The courts of the temple on special days are crowded with all kinds of people. Besides the worshipers many are interested in seeing what is happening, merchants of medicines, fortunetellers, beggar, etc. Here you cannot see the spirit of worship.

Escape

Hedvig and John's time of language study was to be short.The war that had seemed so far away had arrived in Shantung. In 1894 the Sino-Japanese war broke out. A Japanese army crossed into Manchuria from Korea. Another landed near Port Arthur. A third force later came to take the naval base of Wei-hai-wei In January the fighting between the Chinese and Japanese moved to their own province of Shantung. Soon they heard that the Japanese had bombed Teng-Chu-fu and the fort of Wei-Hai-Wei.

On Saturday, February 2, 1895, a letter arrived from the American consul in Chefoo ordering American missionaries in the district to go immediately to the fishing village of San-Shan-Shair, where an American gun boat, the Charleston, ["After a leisurely cruise from Montevideo, Uruguay, she arrived in San Francisco 8 July 1894 to prepare for a return to the Asiatic Station. She cruised in the Far East until 6 June 1896, when she steamed from Yokohama for San Francisco where she was placed out of commission 27 July 1896." Wikipedia. Must check if this is the same Charleston.] would meet them at a certain bay in northern Shantung and transport them to Chefoo. It was no longer safe for them in Shantung. The Swedish missionaries were invited to join the Americans fleeing to Chefoo. After their first wave of anxiety had settled, Hedvig and Johan packed their foot locker and on Sunday left with regret early the next morning for Pingtu not knowing if they would ever see their humble home again.

The day's journey was without incident, and the small family arrived in Pingtu that evening. [NOTE: The ship pictured here is the USS Charleston obtained from a US government source online, and thus free of copyright restrictions. Currently I am attempting to verify that this was the ship that picked up the missionaries.This may be found through ship's logs. For general information on ship's logs see the Department of the Navy's Ships' Deck Logs. For more specific information see: National Archives Special List 44, List of Logbooks of U.S. Navy Ships, Stations, and Miscellaneous Units, 1801–1947. For this check the National Archives website. LJH]

In Pingtu the Rinells met with the other fleeing missionaries. These included Johan E. Lindberg and Anna Holtz who were to be married on March 1. They had stayed in Pingtu during the winter. Lindberg and Anna, considering the uncertain journey before them, decided to get married immediately. Being married would make it more convenient for traveling probably, especially considering that they may need to share sleeping quarters with the others during their escape. Dr. H. A. Randle, an English Baptist missionary doctor, conducted the ceremony "in all simplicity" according to Hedvig, on Monday, February 4, in the midst of their hurried packing. The other missionaries acted as witnesses. John and Anna were both dressed in Chinese clothes with Lindberg sporting a traditional Chinese pigtail. Anna wore a traditional Chinese dress.

Early the next morning mules and donkeys were at the front gate their bells tinkling. Lindberg and Anna's "honeymoon" began with the groom riding a donkey and the bride a "Shen-tse," a padded stretcher suspended between two mules, one mule in front and one in the rear. Accompanying them were two American missionaries and their two children, two English missionaries and their three children, and the other two Swedish missionaries with one child, a total of eight adults and six children. Each woman including rode a Shen-tse with a child or two riding with her. Since mules are not prone to keep in step, the ride was jerky and uncomfortable, which led one of the party to comment this mode of transportation should be "reserved for the devil and his angels." The men rode donkeys or walked. H. A. Randle was designate as the leader.

The weather was bitterly cold, a teeth-chattering wind blew from the northwest following on their footsteps. Snow covered the ground as the party of fourteen began their overland two day journey. During the day the temperature was 10 to 15 Celsius. During the night it was unbearable if they were in the open.

At the end of the first day's journey they found a humble inn, a "bed and breakfast" without the breakfast John writes. The whole party, men, women and children slept together in one room. The entrance lacked a door, and the window opening lacked glass or even paper, a typical window covering. It was bitter cold, but the building at least blocked the strong north wind, and the extra bodies helped provide some heat.

The following day the weather was calm and milder, but they had a long and journey ahead of them. After a long and tiresome day, late in the evening on February 6 the caravan of missionaries approached the fishing village of San-San-Saddle. Outside the village stood a humble inn where they asked to rent a few small cottages for the night. The innkeepers refused. Neither they nor their fellow villagers nearby wanted anything to do with this group of foreigners. Discouraged, the missionaries continued toward the village.

[For a description of San-San-Saddle see the following book available on Google Books (also downloaded to author's computer as a PDF file): The China Sea Directory by Great Britain Hydrographic Office, page 507.]

As they approached the village the missionaries asked two Chinese 'voice carriers' or messengers to go ahead of the missionaries to speak with the the villagers, asking if that they would give permission for the travelers to stay in the village inn. The missionaries followed a long distance behind.

When the people in the village heard that foreigners were close to the village and were soon to arrive they were frightened thinking these foreigners were Japanese. They told the messengers that they would certainly not give these foreigners shelter.

The villagers beat drums, sounded other instruments, and fired cannon to scare away the "foreign devils." Under this cacophony of instruments and cannon and the threat of real violence the missionaries retreated. They were now at loss as to how to get a roof over their heads. No other village was in the area. The night was dark and snow still covered the ground. If they continued their journey they would have to cross a river, which would not be easy. [Not certain if they indeed have to cross the river or not. The translation of Johan Alfred's diary by Doris Holmquist states: "One cannon after the other was set off, and there was nothing else to do, but go back. That had its problems. We have to go across a river and with children this was not easy, and exhausted as we were it was not easy. That problem was done, but more [problems] seem to be there."] The small children cried from cold and hunger. Little Egron had lost both shoe and sock on one foot.

The missionaries left by way of the inn they had first came to. The landlord of this inn, who before refused their entrance, now for some reason had a change of heart, and even seemed concerned for their safety. The landlord [owner?] agreed to let these foreigners have a couple of rooms for the night. The party gladly entered the rooms of the inn. The dusty k'angs were surrounded by dirty boxes, barrels, cackling chickens, and screaming donkeys. They unpacked what they needed, settled in and tried to keep warm while laying on the k'ang. The villagers were still frightened. All through the night the they fired their cannon one blast after another still trying to keep the foreign devils away.

During the night a few of the missionary party woke to the sound of voices. A villager, either outside the inn or in another room, was discussing how these foreign guests could best be rendered harmless. Perhaps they should be killed another villager suggested. Another villager responded that it is said that it would take one hundred Chinese to kill just one foreigner. If they were to attack and kill these foreigners they would have to be very careful of their own safety.

The other missionaries were awaken and told of the danger. A few, naturally, started praying. Fearing for their lives, but with no place to go, they took turns keeping watch during the night. The others, exhausted, slept soundly despite the danger.

The night drew on slowly for those keeping watch, but the morning came without incident. The following day a number of village men, guns in hand, came from the fishing village to see what kind of Japanese these foreigners were, and decide what they were to do with them - either kill them or compel them to leave the area was their decision. After a heated argument, with the missionaries explaining a 'long palace' or ship was coming to pick them up, the men of the village agreed they could stay until noon, but no longer. The villages returned to their village. The sound of cannon stopped. The innkeeper emphasized they could not stay in the inn another night. He did not want any more trouble.

Early in the morning of February 7, Dr. H. A. Randle, leader of the missionary group, together with a couple of the men [translation seems to say the name of one of the men was 'Brethren'] headed down to the shore to we what spot would be the most likely for a boat to come ashore. They climbed a hillock with binoculars in hand to scan the shore for a possible landing spot, and the horizon for signs of the American gun boat.

To there utter dismay the sea before them was blocked by uneven, impassable ice stretching 20 li (one Swedish mile) over the inlet. There was no way for a boat, even a small boat, to reach the shore. And, it would be impossible for their party to traverse the jagged ice to reach the open sea. Besides, there was no ship in sight. They had no choice but to sit and wait. They certainly could not return to the village. Continuing on in another direction that day was out of the question if only for the reason they were all exhausted, especially the children. If the ship did not come or if they could not reach it they considered sending a few of their party on the overland road to Wang-cou-fu [another source possibly gave the name as Teng-cou-fu] and take a boat the next day from there to Chefoo to seek help for those remaining behind. What those who were left behind was were to do was, apparently, left as an open question.

At 11:00 one of the men picked up the binoculars and looked out to sea. He saw what seemed to be a column of smoke on the horizon. After some time he could make out a smokestack, and still later he could make out a ship as the vessel rounded the curve of the earth. It was the gun boat Charleston. Saddling the donkeys in haste the men and the rest of the party rode, walked and ran to the beach.

Upon reaching the shore, and to their utter amazement, they found that a narrow passage had opened through the ice from the shore to the deeper waters. The strong wind had, apparently, divided the ice. A noisy steam-driven launch from the gunboat made its way through the narrow ice passage, and came right up onto shore. The missionaries unpacked their belongings from the mules, and friendly, smiling sailors loaded the missionaries, their children, and their few possessions 'solidly' into the small boat leaving the donkeys and mules where they stood. With a rare bit of sarcasm Johan Alfred writes, "Even the charming people from the small farm town were out to see "the people with the big noses." The unfriendly townspeople numbering in the thousands stood along the shore watching as the foreign devils were helped into the launch. With baggage and person securely in place, the missionaries and sailors chugged off toward the "long palace".

Upon arriving at the Charleston sailors helped them climb the tall walls of the ship's hull, followed by their possessions. The friendly greeting the missionaries received from officers and men onboard was so much, and so unexpected after the long and difficult trip, and the opening of the ice at the last minute so miraculous that they could only cry. They boarded the Charleston at about 4:00 PM. They were invited to sleep in the admiral's quarters and given something to eat.

They had arrived just in time. Behind them the ice had again closed in and their was again no passage. About twenty-four hours after they were "escorted around the ship to see its beauty from the inside out."⁹⁷ Johan Alfred's diary Jag är född i Krokebo Jag är född i Krokebo, February 7, 1895. Not long after they were docking in Chefoo. Johan Alfred was delighted that the food, lodging and transportation didn't cost them a thing. "The ship's cabins and foods were to the cost of the Charleston," Johan Alfred writes ⁹⁸ Johan Alfred's diary Jag är född i Krokebo, February 7, 1895.

They arrived at their destination and the safety of Chefoo on Friday afternoon February 8.

Hedvig writes, "What a miracle our unworthy eyes have seen! Have we not come through our Red Sea unhurt, and was it not guaranteed that our all mighty wonderful God would take care of us in our work in China?" Johan Alfred of course also saw this rescue as divine intervention. "God has let a wind blow, so the ice separated right in half" he writes. ⁹⁹ Johan Alfred's diary Jag är född i Krokebo, February 7, 1895.

[NOTE: See American Diplomatic and Public Papers--the United States and China: Series III, the Sino-Japanese War to the Russo-Japanese War, 1894-1905 - Page 121 by Jules Davids - Political Science - 1981 - 4500 pages "relating to some American missionaries that desired to be rescued at San San Saddle and brought to Chefoo. The "CHARLESTON" sailed at 4.30 am February 7th, ..." found in Google Books resulting from a web search: http://books.google.com/books?ct=result&q=San-san-saddle&btnG=Search+Books] American diplomatic and public papers--the United States and China : series III, the Sino-Japanese War to the Russo-Japanese War, 1894-1905. Available in the Davis Library at the University of North Carolina.Call number: E183.8.C5 A723, in one of the following volumes: 1 - 14.]

Chefoo

In Chefoo the Lindbergs continued their honeymoon in a more normal way at the Ottaway Hotel without the company of their fellow missionaries and their children.

Though safer Chefoo did not turn out to be a haven of refuge. Japanese troops were expected to arrive any day and the people of the city and the missionaries. Johan Alfred writers, "in Chefoo we were actually scared mainly of the new [Japanese] regime." ¹⁰⁰ Johan Alfred's diary Jag är född i Krokebo, February 8 - 11, 1895. "The Japanese were closing in and every day we heard the cannon in the distance. We even heard them in our rooms," Johan Alfred writes.

The foreigners in the city including the missionaries were relying on the fifteen warships [Johan Alfred says "cannon boats"] anchored in the Chefoo harbor. With these gun ships near at hand they felt fairly calm, but stressed at the same time. The Chinese in Chefoo and surrounding villages, however, were afraid of both the Japanese and the foreign gunboats anchored in the harbor.They did not trust either. They started to flee their homes, villages and Chefoo.

The Japanese, however, never attacked the city. They did take Wei-hai-wei. [Do a web search using the terms "Wei-hai-wei and 1895". May citations come up]. They commandeered the Chinese fleet in the area, along with building materials, weapons, ammunition, provisions, coal and whatever else they considered of value and left Shantung province, but leaving a garrison of about 1000 soldiers at the fort. After the fort's fall to the Japanese many English officers who had fought for the Chinese at Wei-hai-wei came and stayed at the hotel. The missionaries heard many exciting war stories from these soldiers. Unfortunately, the missionaries did not write down any of these stories.

Dr. and Mrs. Randle invited Johan and Hedvig to stay with them, so they packed up their meager belongings and spent the rest of their stay with the Randles where they enjoyed Christian surroundings and fellowship.

[NOTE: check the archives of the New York Times (www.nyt.com) for movement of the Charleston at this time.]

Back to Kiaochow

After a while the war seemed to have moved on. Lindberg, Rinell, Randle and Sears decided that the Chinese and Japanese troops had probably left Shantung, and they were all tired of waiting in Chefoo. On March 11 a little over a month since they had arrived, Lindberg and Johan thinking "it is a painful situation not to have anything to do" as Hedvig writes, but also, no doubt, wanting to check out the situation back home, traveled inland to Kiaochow. Anna and Hedvig with little Egron stayed in Chefoo. Though safe, Hedvig and Anna were not very happy with being left behind. Hedvig writes, "Alone, alone and little Egron has been ill twice. A trying time." But she does not loose her optimism. She continues, "Oh yes Lord, even for this we will praise you. The sun's wonderful rays are again beginning to show between the clouds and the wind with grace is beginning to give a breeze. And even the hope of soon going home to our loved ones is again slowly shining."

Rinell and Lindberg together with Randle and Sears who lived in Pingtu and a Presbyterian missionary from Wei-hsien, J. A. Fitch, headed off together to Pingtu. They estimated it taking about four and a half days which was the amount of time for which they had food.

They started off with their pack animals with anticipation of soon being home. But after some distance a cold storm came in upon them. They laid up for two days in a Chinese inn whose owners, apparently, did not think them to be devils. The cold was so biting that many travelers had to cover themselves with bedding even during the day to keep fairly warm. After four and a half days their food supply was nearly exhausted. Dr. Randle and Johan could not eat the Chinese food. [For what reason I do not know. Perhaps they were not feeling well. LJH.]

The doctor suggested in jest that perhaps they should make some egg pudding, probably thinking of English egg pudding they had no doubt enjoyed in Chefoo. To the others this suggestions was as if said and done. They all would make some egg pudding. The next moment they were all in the inn's kitchen washing dishes and coffee cups, mixing the eggs under Dr. Randles supervision, and assisted by Johan. From what they could buy at the inn, and from their own meager remaining provisions they mixed and poured the egg pudding into the coffee cups. Everyone in the group ate egg pudding, all thought it to be pretty good egg pudding. From that day forward Dr. Randle and Johan were in charge of pudding making.

When the storm let up and they could travel they were slowed by deep snow drifts and iced over rivers. As the days continued the snow and ice began to melt causing deep mud. The poor animals that had to carry the party's belongings fell again and again. The men frequently had to help the mules back up on their feet. Since the animals had enough to worry about, the men walked rather than ride. Slowly men and animals worked their way toward Kiaochow. They progressed another two Swedish miles (twenty kilometers) that day, and the second two and a half Swedish miles [the second day? ]. The rest of the time traveling went a little better.

In contrast to the journey to Chefoo, the Chinese along the route "showed us great friendliness" Johan later wrote. Several times Dr. Randle took advantage of the spectacle of they as white foreigners making their way across the Chinese landscape to preach to attentive audiences. On March 21 after eleven days, rather than the four and a half days first estimated, they arrived in Kiaochow . Expecting the worse they were overjoyed that in general nothing had been touched during their absence. Everything was in good order. Johan, however, saw an emptiness in his house and felt an emptiness in his heart. Six weeks after leaving Chefoo he writes:

It was almost unbearable. And he was worried about his little family. "God protect and be with my dear [expensive] loved ones where they are!"

Johan wanted to bring his family home. The question was if the war was indeed over. Johan took the chance and started off on April 25 for Chefoo. It took only four days this time. On Monday afternoon on May 29 he was already with his family. Not having had a chance to get off a message saying he was coming, it was a complete surprise when he showed up in Chefoo, which increased their joy all the more. "To describe both sides of our happiness, I'm not even going to try."

Word was spreading around the city that a peace treaty would be signed between the Japanese and Chinese in Chefoo on May 8. It looked like peace had indeed arrived. It was time to go home. On May 6 Hedvig, Egron, and the new Mrs. Lindberg started off for home with Johan leading. This time the journey home was without storm, and they made the journey within normal time. They arrived in Kiaochow on May 11. Arriving in Kiaochow they passed a garrison of Chinese troops. Hedvig and Egron were in the first "Shen-tse" in the caravan. Egron's little face "shone like sunshine", Hedvig writes, and he waved his little hand to the soldiers. It was almost a triumphal procession through the city as the townspeople and the soldiers watched this small group of white foreigners make their way through the streets. On May 11 Hedvig writes, "Happily we now return to work." Mr. Lindberg with joy welcomed his wife to Kiaochow, the first time she had seen this city. Mr. and Mrs. Lindberg stayed with Johan and Hedvig until their new home was constructed. With Hedvig, Egron and their home filled with friends, their house really was feeling and looking a like a home again to Johan.

Floods

The construction of the Lindbergs two story home went slowly in the "old wheels footstep" as Johan puts it. But it was finally ready by June 27 and Johan's and Hedvig's friends moved into their new home. June and July of the summer went without incident, and the summer was pleasant. The temperature was not as hot as in past years, which was a blessing for the Rinells in their "unhealthy and non-ventilated cottage." But on August 16 the rains fell like they had not fallen before. The waters rose. Water in some streets near the river rose so high that one could row a boat down them. The waters continued to rise and threatened the Rinell's home.

Saturday night, August 15 rain fell all night accompanied by the lightning and thunder. Water rose further. The poorer mud brick houses in the neighborhood started crumbling, and walls of houses fell over with a muffled splash. The Rinell's servant-lady's house fell off its foundation and the house fell over. And still the rains fell. Sunday night the rain continued with more destruction. Water rampaged around Rinell's landlord's house, but with the help of others they managed to save it. Water continued to threaten the Rinell's home. For two nights they did not sleep in fear of drowning or being crushed by the weight of the house falling upon them. Hearing the collapse of many houses near them was unnerving. They did not know how long theirs would stand.

The rain let up on Monday. But part of Kiaochow were devastated. [Should the description of this flood be in chapter 1896 or were there two floods?]

The Work

Despite danger and some hardship, the work continued. In this year of 1895 the Swedish Baptist Mission in China now had eight missionaries (four men and four women), nine native helpers (six men and three women), six chapels, all probably very humble, and 151 baptized believers, 139 church members (though not everyone attending church would be a member), two boarding schools with twenty-four students, four day schools for thirty-one pupils and contributions totaled $340.72.

In November Johan prepared for his first sermon in Chinese. He would share with his audience the fact of God's wonderful kingdom. His text was from the New Testament, Philippines 3:20, and the theme was heavenly citizenship.

He got up before a large audience of Chinese townspeople. Hedvig and the other missionaries sat with excitement, eagerness, anticipation and nervousness waiting to hear the first Chinese message from their fellow Swedish-born missionary. Johan started off telling his audience that as white foreign-born persons in China, he and his wife would always be asked where they were from, what country they are citizens of and what they do as occupations in their country. This is a normal and natural thing to ask. But, Johan, told his audience, the Apostle Paul says that we are citizens of the heavenly kingdom, so therefore we should all think of our citizenship in this way.

Johan's first Chinese sermon was over. It was a success. His accent was not too bad. People understood what he was saying. He was beyond joy to be finally preaching to the people in their own language.

LeRoy Jewett

2. Thou Lord Art My Rock: the Diary of Hedvig Rinell, page 27-28. Len, check on the date here so that it is in sequence with the rest of the chapter.

9. Bruce Barton. "What Can a Man Believe?" Quoted by Mr. & Mrs. B. W. Smith in Talks on China.

13. Wearing of traditional Chinese clothes was normal for missionaries in China at this time.

17. Actually Sten Lindberg's book says that they retreated to a small village where they were grudgingly admitted. See page 3.

18. Perhaps they had Chinese attendants with them who took the animals with them?

20. Johan does not state what 'foreign troops' these were. See Jag är född i Krokebo, page 87.

21. Was Chefoo the Randle's home or did they invite the Rinells to stay where they themselves were staying?

35. MacGillivray, D. A century of Protestant missions in China, (1807-1907), being the centenary conference historical volume. Shanghai: American Presbyterian Mission Press, 1907, page 515.

37. Jag är född i Krokebo, page 97. Part of this text was in outline format and I wrote it out in prose, so it is not what he said exactly.

38. Jag är född i Krokebo, page 96-98. Check pages Len. These are two quotes from two different pages.

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