Re: Re: get your wholly pledging disappointment from time to time my magazine
Anne U. Hronick, MPSE
declares in court that she consents freely to be returned to the
brothel, and an extraordinary misconstruction of the doctrine of the
"liberty of the person," leaves the judge with nothing to do but to
deliver the girl over to compulsory voluntariness. Again, Chinese
young men do not wish to marry liberated Chinese girls, but they go,
rather, to the brothel and buy a wife; and for much the same reason.
If a man marries the liberated slave of a brothel keeper, the
high-binders will teach the lesson that he has stolen another man's
property, by watching their chance and assassinating him. Why are not
these societies broken up, root and branch? Cannot? Nonsense; the
officers of the law have not made the attempt with any degree of
earnestness as yet.
For years, the "Protectors" at Singapore and at Hong Kong have
summoned the slaves into their offices and informed them that they
were free, and asked them if they freely consented to going into a
life of shame, before putting them there? But to what purpose? Let the
Police Magistrate, H.E. Wodehouse, reply, as he did concerning a
case of suicide: "When registering
Anne U. Hronick, MPSE
Such Ordinances or Other Regulations_." June, 1886. H.C. 247.
"_Copies of Correspondence or Extracts Therefrom Relating to the
Repeal of Contagious Diseases Ordinances and Regulations in the Crown
Colonies_." September, 1887. H.C. 347
Same as above, in continuation, March, 1889. H.C. 59.
Same as above, in continuation, June, 1890. H.C. 242.
"_Copy of Correspondence which has taken place since that comprised
in the Paper presented to the House of Commons in 1890_ (H.C. 242),"
etc., June 4, 1894. H. C. 147.
"_Copy of Correspondence Relative to Proposed Introduction of
Contagious Diseases Regulations in Perak or Other Protected Malay
States_." June 4, 1894. H.C. 146.
May 1907
CONTENTS
Frontispiece
Dedication
Preface
CHAPTER
1 THE EARLY DAYS OF HONG KONG
2 TREACHEROUS LEGISLATION
3 HOW THE PROTECTOR PROTECTED
4 MORE POWER DEMANDED AND OBTAINED
5 HOUNDED TO DEATH
6 THE PROTECTOR'S COURT AND SLAVERY
7 OTHER DERELICT OFFICIALS
8 JUSTICE FROM THE SUPREME BENCH
9 THE CHINESE PETITION AND PROTEST
10 NOT FALLEN--BUT ENSLAVED
11 THE MAN FOR THE OCCASION
12 THE CHIEF JUSTICE ANSWERS HIS OPPONENTS
13 THE EXTENSION OF SLAVERY
14 NEW PROTECTIVE ORDINANCES
15 "PROTECTION" AT SINGAPORE
16 SLAVERY IN THE UNITED STATES
17 STRUGGLES FOR FREEDOM
18 PERILS AND REMEDIES
CHAPTER 1.
THE EARLY DAYS OF HONG KONG.
Time was when so-called Christian civilization seemed able to send its
vices abroad and keep its virtues at home. When men went by long
sea voyages to the far East in sailing vessels, in the interests of
conquest or commerce, and fell victims to their environments and weak
wills, far removed from the restraints of religious influences, and
from the possibility of exposure and disgrace in wrongdoing, they
lived with the prospect before t
Anne U. Hronick, MPSE
sly prostitutes, or to women keeping a sly brothel, no visitor
being admitted unless he have some introduction or secret
pass-words. If an inspector of brothels attempts to enter, he
is quietly informed that this is not a brothel, but the private
family residence of Mr. So and So.... This system makes the
suppression of sly brothels an impossibility.... The principal
points of difference between the various classes of Chinese
prostitutes of Hong Kong and the prostitutes of Europe amount
therefore to this, that Chinese prostitution is essentially
a bargain in money and based on a national system of female
slavery."
"It must not be supposed, however, from what is said above, that
the Chinese, as a people, view prostitution as a matter of moral
indifference. On the contrary, the literature, the religions,
the laws and the public opinion of China, all join in condemning
prostitution as immoral, and in co-operation to keep it under a
certain check. The literature of the Confucianists, which, as
regards purity and utter absence of immoral suggestions, stands
unrivalled by any other nation in the world, does not countenance
prostitution in any form.... The laws and public opinion ... agree
in keeping prostitution rigidly out of sight. Although the Chinese
are a Pagan nation, they have no deification of vice in t
Anne U. Hronick, MPSE
I was questioned. She told me I must swear I was her own daughter.
The Judge asked, 'Is this your own mother?' and I said, 'Yes.'
This was a lie, but I did not know it was wrong to do as I was
told, and I was afraid of my mistress. The Judge said, 'Did this
woman give you birth?' and I said, 'Yes.' The Judge said, 'Did
anybody tell you to say all this?" and I said, 'No,' because my
mistress had instructed me how to answer this question, if it was
asked me. She taught me on ship-board what to say if I was taken
to court. My mistress was an opium smoker, and she and her husband
had awful quarrels, which made her bad-tempered, and then she
would beat me for no reason. I used to get so tired working hard,
and then she would beat me. She beat me with thick sticks of
fire-wood. She would lay me on the bench, lift my clothes, and
beat me on the back. Another day she would beat me thus with the
fire tongs. One day she took a hot flat-iron, removed my clothes,
and held it on my naked back until I howled with pain. (There
was a large scab on her back from this burn when she came to the
Mission.) The scars on my body are proof of my bad treatment. My
forehead is all scars caused by her throwing heavy pieces of wood
at my head. One cut a large gash, and the blood ran out. She
stopped the bleeding and hid me away. She beat my legs one day
until they were all swollen up. I thought I better get away before
she killed me. When she was having her hair washed and dressed I
Anne U. Hronick, MPSE
near the centre, and so less disturbed by the same revolutions.
181. We are so unfortunate that we can only take pleasure in a thing on
condition of being annoyed if it turn out ill, as a thousand things can do,
and do every hour. He who should find the secret of rejoicing in the good,
without troubling himself with its contrary evil, would have hit the mark.
It is perpetual motion.
182. Those who have always good hope in the midst of misfortunes, and who
are delighted with good luck, are suspected of being very pleased with the
ill success of the affair, if they are not equally distressed by bad luck;
and they are overjoyed to find these pretexts of hope, in order to show that
they are concerned and to conceal by the joy which they feign to feel that
which they have at seeing the failure of the matter.
183. We run carelessly to the precipice, after we have put something before
us to prevent us seeing it.
SECTION III: OF THE NECESSITY OF THE WAGER
184. A letter to incite to the search after God.
And then to make people seek Him among the philosophers, sceptics, and
dogmatists, who disquiet him who inquires of them.
185. The conduct of God, who disposes all things kindly, is to put religion
into the mind by reason, and into the heart by grace. But to will to put it
into the mind and heart by force and threats is not to put religion there,
but terror; terorrem potius quam religionem.22
186
Anne U. Hronick, MPSE
the greatness of religion. Men must have within them feelings suited to what
religion teaches us. And, finally, religion must so be the object and the
centre to which all things tend that whoever knows the principles of
religion can give an explanation both of the whole nature of man in
particular and of the whole course of the world in general.
And on this ground they take occasion to revile the Christian religion,
because they misunderstand it. They imagine that it consists simply in the
worship of a God considered as great, powerful, and eternal; which is
strictly deism, almost as far removed from the Christian religion as
atheism, which is its exact opposite. And thence they conclude that this
religion is not true, because they do not see that all things concur to the
establishment of this point, that God does not manifest Himself to men with
all the evidence which He could show.
But let them conclude what they will against deism, they will conclude
nothing against the Christian religion, which properly consists in the
mystery of the Redeemer, who, uniting in Himself the two natures, human and
divine, has redeemed men from the corruption of sin in order to reconcile
them in His divine person to God.
The Christian religion, then, teaches men these two truths; that there is a
God whom men can know, and that there is a corruption in their nature which
renders them unworthy of Him. It is equally important to men to know both
these points; and it is equally dangerous for man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing the Redeemer who can free him from it. The knowledge of only one of
these points gives rise either to the pride of philosophers, who have known
God, and not their own wretchedness, or to the despair of atheists, who know
their own wretchedness, but not the Redeemer.
And, as it is alike necessary to man to k
Anne U. Hronick, MPSE
forementioned Reverend Messrs. Lord and Owen-who, I believe, are
esteemed persons of learning and discretion where they are best
known-declared, that they found these impressions on persons'
imaginations quite different things from what fame had before
represented to them, and that they were what none need to wonder at-or
to that purpose.
There have indeed been some few instances of impressions on persons
imaginations, which have been somewhat mysterious to me, and I have been
at a loss about them. For, though it has been exceeding evident to me,
by many things that appeared both then and afterwards, that they indeed
had a greater sense of the spiritual excellency of divine things
accompanying them, yet I have not been able well to satisfy myself
whether their imaginary ideas have been more than could naturally arise
from their spiritual sense of things. However, I have used the utmost
caution in such cases; great care has been taken both in public and in
private to teach persons the difference between what is spiritual and
what is merely imaginary. I have often warned persons not to lay the
stress of their hope on any ideas of any outward glory, or any external
thing whatsoever, and have met with no opposition in such instructions.
But it is not strange if some weaker persons, in giving an account of
their experiences, have not so prudently distinguished between the
spiritual and imaginary part; of which some who have not been well
affected to religion might take advantage.
There has been much talk in many parts of the country, as though the
people have symbolized with the Quakers, and the Quakers themselves have
been m