PUBLISHED MONTHLY at Seoul in the interest of all the Evangelical Missions in Korea.

BUSINESS MANAGER GERALD BONWICK, Seoul, Korea. Please address all business matters including subscriptions to Mr. Bonwick.

ANNUAL SUBSCRIPTION, including postage, one yen, or 50 cents gold, or 2/1 English Currency. Please always send foreign money orders in payment of subscriptions from England and America.

SINGLE COPIES 10 sen, three of same issue for 25 sen.

SUBSCRIPTIONS may also be sent to Dr. A. R. LEONARD, 150 Fifth Ave., New York, Rev. J. E. McCULLOCH, 422 Park Ave., Nashville, Tenn., Mr. DAY, 156 Fifth Ave., New York, Mr. J. P. DURHAM, 1155 W. 30th St., Indianapolis, Ind., Rev. ERNEST HALL, 920 Sacramento St., San Francisco, Cal., Mrs. BONWICK, 28 Weston Park Crouch End, London, England.

PRINTED by FUKUIN PRINTING Co., Kobe, Japan.

EDITED by LILLIAS H. UNDERWOOD.

[역주] 발행지 서울(Seoul=서울), 인쇄지 고베(Kobe=고베, 일본). 편집자 릴리어스 H. 언더우드는 호러스 G. 언더우드 선교사의 부인이다.

NOTES AND PERSONALS

소식과 인물 동정

The FIELD sends hearty Christmas wishes and greetings to all its readers.

The S. Presbyterian Annual Meeting was held in Chunju in October. We hope tho late, some one will send us a report of its proceedings.

The Canadian Presbyterian Annual Meeting was delayed by the very serious illness of Mr. Foote. We rejoice to say he has recovered.

A new missionary and his wife are expected by the Canadians to arrive this month.

Rev. and Mrs. H. D. McCallie left Korea on a six months' furlough, just after the Annual Meeting of their mission, sailing on the S.S. Persia.

The many friends of Mrs. M. A. Webb of Evansville, Ind., mother of Mrs. Graham Lee, learned with sorrow of her death in San Francisco, while returning to Korea with her daughter and family. It is a happy release for this faithful servant of God, but she will be greatly missed and mourned by both missionaries and native Christians in Korea where she zealously served with all her strength, tho not as an appointed missionary, for many years. Blessed are the dead who die in the Lord.

Mr. Frank Brockman, Secretary of the Seoul Y.M.C.A., left Korea in October to return to America for his first furlough. Mrs. Brockman, his mother, was to meet him in Yokohama and return with him.

A reception for Bishop Trollope of the Anglican Church Mission Society (S. P. G.) was given by Mrs. Wm. B. Scranton at her home in Seoul on November the 2nd. Bishop Trollope has but recently arrived to take the place of Bishop Turner.

In October Reverends Hoffman and Crothers of Pyeng Yang and Andong respectively stole quietly away to Japan where they met their brides just arrived from America, were married, and returned happier and better by half than they went. Heartiest congratulations!

A letter has been received from Mrs. Barett, formerly of Taiku, Korea, which tells of the happy establishment of her husband and herself on a large farm near Redig S. Dakota about 50 miles from the railroad. The letter speaks in every line of hope, courage and greatly improved health. It is a pleasure to hear such good news of friends who left Korea under such discouraging health conditions.

Mr. Donald Harvey, a piano forte and organ tuner, intends to settle in Seoul and will visit the stations. Letters may be addressed to the Sontag Hotel. Mr. Harvey will give further notice of his work in our advertising pages later on.

At Fusanchin, on October 21st, 1911, a little son, Frank, was born to the Rev. and Mrs. G. Engel. Heartiest congratulations.

All the new missionaries of the S. Methodist Board will be in Seoul for a few months to study the language under the direction of Mr. Cram. (Readers, please give us credit for not making a pun in this connection.)

Miss Mattie Ivey and Miss Cordelia Erwin returned from their furlough full of their old enthusiasm and vigor and more besides, and are now in Seoul.

Owing to the reports of a number of Annual Meetings and much interesting matter in that connection, and to our having issued two special numbers, we have more contributions than we can publish in one issue, for the first time, and hope, friends whose good papers do not appear this month will not suppose they are neglected, or not thankfully received, or that we are not eagerly wishing for more. The full ears of the fall are more than devoured by the lean ears of late spring and summer, so do not forget to send us our Station Reports, and all the good news you have.

The Annual Meeting of the Graduate Nurses' Association in Korea was held in Severance Hosp., Seoul, on October 20, 1911. Subjects discussed were 1st, Changing the name given above to that of "Association of Occidental Graduate Nurses in Korea," 2nd, Training School Problems, The kind of nurses wanted, District nursing by Korean graduates in connection with Bible women.

Rev. and Mrs. Moose and family have returned from America and are now working in Song Do.

To Mr. and Mrs. Gillette was born a little daughter on Nov. 9th, in Seoul. Another welcome addition to our future force. Best wishes and congratulations.

At the recent meeting of the Executive Committee of the K.R.T.S. it was decided to revive the custom of an Annual Tract Society Sunday, and January 21st, 1912, was appointed for that purpose. It is intended that we shall distribute a suggested order of service for that day, with a few notes on our work and calling. We hope that an increased knowledge of and interest in the work of the Korean Religious Tract Society will be gained thereby, and that, by means of generous gifts on that day, our funds will be increased.

Mrs. Toms has received from Mrs. Moffett, of Pyeng Yang, for the Woman's Exchange, the following: One copy each of

1.—"The Lord's Prayer" (Morning Prayer studies for country classes). 2.—"The Study and Obedience of the Word of God" (a subject in full outline for first evening meeting in country classes). 3.—"Food and Its Preparation" (Practical talk for women's class). 4.—"Topical Studies for Catechumen Women" (used in Pyeng Yang Central Church): Topics — Sin, Repentance, Forgiveness, Salvation, Faith, Hope, Love, Holiness, Grace, Prayer. 5.—Outlines taught in Workers' Class, Pyeng Yang Woman's Bible Institute, Oct., 1911, and used in winter country classes in Pyeng An District: Subject: Studies in Mark for 1st Div. Country Class for Women. Luke 2nd. Lessons from John for 2nd Div. Country Class for Women. Studies in Revelation for 3rd Div. Country Class for Women. 1st John, etc.

[역주] 지명: Chunju=전주, Pyeng Yang=평양, Andong=안동, Taiku=대구, Fusanchin=부산진, Song Do=송도(개성), Seoul=서울, Yokohama=요코하마(일본). 인물: Graham Lee=그레이엄 리(마포삼열과 함께 평양에서 활동한 선교사), Wm. B. Scranton=윌리엄 B. 스크랜턴(의료선교사), Trollope=트롤로프(대한성공회 3대 주교), Moffett=마페트(마포삼열), Cram=크램(남감리회). 기관: K.R.T.S.=한국예수교서회(Korean Religious Tract Society). Sontag Hotel=손탁호텔(서울 정동 소재).

THE KOREAN Y.M.C.A. IN TOKYO

도쿄의 한국인 YMCA

By Choi Sang Ho. (최상호)

The following brief but interesting notes reached us just before going to press:—Our Korean Christian young men, now residing in Tokyo, both Presbyterians and Methodists, gather in the Korean Association building for worship, on Sundays three times, morning, afternoon and evening, and on Wednesday evening for prayer-meeting. The believers number over a hundred, but the total number of Korean students in Tokyo is reported to be about four hundred.

On October the 18th when Rev. O. Swearer and Chun Duk Ku arrived here from Korea they were met by all the officers and members of this Y.M.C.A. and also by some of the foreign missionaries at the Shimbashi Station. On the 20th we had a meeting of welcome for them at the Association, which proved to be one of the most delightful occasions in its history.

On the following Sunday at 2 p.m. a special service was conducted by these two brethren, in the course of which nine persons were baptized. At the evening service after a sermon preached by Mr. Chun, there were ten others admitted as catechumen.

[역주] 지명: Tokyo=도쿄, Shimbashi=신바시(도쿄 시내 역). 인물: Choi Sang Ho=최상호, Swearer=스웨어러(감리회 선교사), Chun Duk Ku=전덕규(추정). 도쿄 유학 한국인 학생들의 신앙 공동체 활동을 보여 주는 기록.

REPORT OF GENERAL COUNCIL OF KOREAN MISSIONS

한국 선교회 총공의회 보고

By Rev. W. C. Kerr. (W. C. 커 목사)

The General Council was manned this year with the following officers: Chairman, N. C. Whittemore; Vice-Chairman, C. D. Morris; Secretary, Wm. C. Kerr; Treasurer, S. A. Beck; Statistician, Miss Wambold.

The meeting marked an epoch in the life of the Council. The main work done was the effecting of a reorganization on a new basis with change of name and limitation of sphere of work. Questions of church polity and doctrine brought the matter to a head. With the realization that a body composed of foreigners no longer has the right to settle or even initiate such matters since the establishment of native bodies, came the desire for a more compact organization which could deal more effectively with matters which rightly came within its province. The result was that a tentative constitution was adopted subject to the approval of the Missions concerned, limiting membership and defining powers. A federation of Missions is the proposal, the hope being held that in this way best can the vision of a future unity be made a reality. As there were no dissenting voices to the new constitution, it is quite certain that it will be adopted by the Missions, so that at the next meeting the General Council will resolve itself into the Federal Council.

The presence of Dr. W. W. White was the sequel for a very broad outlook over the matter of Bible study for the Far East. A committee, consisting of D. M. McRae, G. Engel, W. D. Reynolds, J. L. Gerdine, H. G. Underwood, P. L. Gillett, C. D. Morris, W. A. Noble and N. C. Whittemore, was appointed with full power to decide upon the location of a Summer Bible School after consultation with Dr. White and due consideration of available sites. Discussion on this topic lead to a consideration of the matter of Bible schools thruout the country, and resolutions were passed calling for the proper establishing of an Institute in connection with each station. The prospects for a unified system of Bible training in all the centers is excellent.

The report of Mr. Bonwick, Business Manager of Publications, showed a marked advance in that department of the Council work. The subscription lists are constantly increasing. In this connection it was interesting to hear the report of the Sunday-school Committee with its plans for complete Graded Lessons, recommendations for improving methods and increasing the efficiency of religious educational work and the plan for an Executive Committee, to include if possible, a paid Secretary, to keep Sunday-school work in this country in touch with all that is discovered to be best in the work in the home lands.

Plans were submitted by the Hymn Book Committee putting that work on a firmer basis and giving the Tract Society a large share in the responsibility.

The amount of business done by the meeting was not very large: the number of innovations introduced was striking: the spirit calling for scientific exactness and efficiency was excellent, we have reason to feel that as a Federal Council the work to be accomplished by the body is going to play an important part in the Church's development in Korea.

[역주] 총공의회(General Council of Korean Missions)가 연합공의회(Federal Council of Protestant Evangelical Missions in Korea)로 재편되는 역사적 전환을 기록. 인물: Whittemore=위트모어(선천), W.C. Kerr=커, W.D. Reynolds=레널즈(이눌서), H.G. Underwood=언더우드(원두우), W.A. Noble=노블(노보을), Bonwick=본윅, W.W. White=화이트.

REPORT OF THE COMMITTEE ON MAKING THE GENERAL COUNCIL A DELEGATED BODY

총공의회를 대의기구로 만드는 일에 관한 위원회 보고

PREAMBLE:—Whereas, the question of making this body a delegated body has arisen, and,

Whereas, the establishment of the native churches has changed the scope of the work coming under the consideration of this body, and,

Whereas, while reaffirming our loyalty to the original aim of the General Council, viz. the eventual organization of but one native Church, we realize that the carrying out of this aim has now passed into the hands of some of the Korean Churches,

Be it resolved, that we reorganize this body, the plan of its reorganization to become operative after its adoption by a majority of the Missions concerned.

Art. 1. NAME:—The name of this body shall be the Federal Council of Protestant Evangelical Missions in Korea.

Art. 2. OBJECT:—The object of this Federal Council shall be:

Sec. 1. The prosecution of work which can better be done in union than in separation.

Sec. 2. To express fellowship and Catholic unity of the Christian Church in Korea.

Sec. 3. To bring the constituent bodies into united service for Christ.

Sec. 4. To secure large combined influence in all matters affecting the moral and social conditions of the people.

Art. 3. POWERS:—Sec. 1. The Federal Council shall have advisory powers and such powers as may be delegated to it by the various Missions.

Sec. 2. With regard to such matters as may be referred to it by the various Missions in proper form, no decision of the Council shall be binding upon, or interfere with the autonomy of the Missions as regards the standing of individual missionaries, their Mission methods, the application of Mission funds, and the instructions and regulations of the home boards, or home assemblies and conferences under whose direction the various Missions work.

Sec. 3. It has no authority to draw up a common creed or form of government or worship or in any way to limit the full autonomy of the Christian bodies adhering to it.

Art. 4. MEMBERSHIP:—Sec. 1. The bodies constituting the General Council, viz.: Mission of the Presbyterian Church, U.S.A.; Mission of the Presbyterian Church, S., U.S.; Mission of the Methodist Episcopal Church; Mission of the Methodist Episcopal Church, South; Mission of the Australian Presbyterian Church; Mission of the Canadian Presbyterian Church; Each Bible Society working in Korea; British Evangelistic Mission, shall be entitled to representation on the Federal Council.

Sec. 2. Other Protestant Evangelical bodies may be admitted into membership of the Federal Council on their request if approved by a two-thirds vote of the members voting at a session of this Federal Council.

Sec. 3. The Council shall have power, if it thinks fit, to elect from outside its membership its Treasurer, Business Manager, Statistician, and Editors of Papers, and those thus elected shall have the right of membership ex-officio in the Council.

Sec. 4. All bodies belonging to the Federal Council shall be entitled to a representation not exceeding one-fifth of its total missionary body, including wives of missionaries, providing that each body shall be entitled to at least one delegate.

Art. 5. This Federal Council shall meet annually at place and time agreed upon. The members present shall constitute a quorum.

Art. 6. Its officers shall be chairman, vice-chairman, secretary, treasurer and statistician.

Art. 7. FINANCE:—The financial liabilities of the Council incurred for meetings, printing of minutes, programs, etc., also for postage and stationery, shall be met by an assessment on the membership of the federated bodies, and all bills against the Council shall be submitted at the Annual Meeting of the Council.

Art. 8. EXECUTIVE COMMITTEE:—Sec. 1. There shall be an Executive Committee consisting of one member from each of the various Missions comprising the Council. Those serving on the Committee shall be appointed by the various Missions.

Sec. 2. This Executive Committee shall have power to arrange for all meetings and to execute plans agreed upon by the Council; and also to recommend ad interim concerning any question of comity or other matters pertaining to the work of the Federal Council which shall be submitted to it by any Mission. Such recommendations shall be communicated to the Missions concerned for their consideration.

Art. 9. AMENDMENTS:—Notice of amendment or amendments to this constitution shall be given in writing at an Annual Meeting and the Federal Council shall not consider the proposed amendment or amendments before the following Annual Meeting. A two-thirds vote of the members present at an Annual Meeting shall be necessary to amend the constitution.

[역주] 1911년 채택된 '한국개신교복음주의선교연합공의회' 헌장 전문. 가입 6개 선교회(미 북장로회·남장로회, 북감리회·남감리회, 호주 장로회, 캐나다 장로회)와 성서공회·영국복음주의선교회를 명시. 한국 교회 자치(自治)로의 이행을 제도적으로 반영한 문서.

RESOLUTIONS ON BIBLE INSTITUTE AND SUMMER SCHOOL WORK

성경학원 및 여름학교 사업에 관한 결의안

(Passed by the General Council. / 총공의회에서 통과됨.)

Whereas, with the rapid development of the Church in Korea fostered as it has been in such large part by the Bible Training Classes, we have now a large constituency needing fuller, more thorough and more systematic instruction in the Scriptures, and,

Whereas, without provision being made for the instruction of these large numbers of people urgently clamoring for more study and teaching, it will be impossible to conserve the numbers and the evangelistic and spiritual character of the Church in Korea,

Resolved, that we deem the establishment of Bible Institutes one of the most urgent needs for the development and proper conservation of the multitude of converts already gathered in Korea,

Whereas, the numbers to be so cared for are so large that it is impossible as well as inexpedient to provide for their proper instruction in one or even in a few such Bible Institutes,

Resolved, that we urge the importance of establishing a Bible Institute in each Mission station, such to be developed to the extent and along such lines as may best meet the local conditions and needs of each station, and,

Whereas, instruction in the Scriptures of the people under the care of the Churches is of supreme importance in the work of the Missions, constituting the chief agency of the Missions in preparing the Church for its Evangelistic Mission,

Resolved, that we recognize the importance of the Missions exercising the control of the Bible Institutes, such control to be exercised according to the constitutions of the Missions interested so as to conserve local autonomy under local management and Mission control to the end that the needs of each station be met according to the stage and extent of the development of the Church in each station field, and,

Whereas, just as the need of Bible Institutes is so greatly felt and several have already been started in their experimental stages, God has led Dr. W. W. White to Korea and opportunity is given us to avail ourselves of his knowledge, experience and interest in such work,

Resolved, that we express our gratitude for this visit from Dr. White and that we request his co-operation in securing the establishment of as many Bible Institutes in as many stations as the Missions concerned may approve, and that we recommend that he be requested by the governing bodies to become an Advisor to such Institutes in the hope that with his co-operation we may be able to build up in Korea a series of Bible Institutes, so planned that they shall fully meet the need of Korea along this line.

Whereas, there is great need of a Summer Bible School for the benefit of the foreign communities in Korea,

Resolved, that a Representative Committee of nine be appointed to co-operate with Dr. White in the establishment of a Summer Bible School in such a place and under such conditions as may in their judgment seem to meet the needs and desires of the missionary body in Korea.

[역주] 사경회(Bible Training Class) 중심의 한국 교회 성장을 성경학원(Bible Institute) 체계로 제도화하려는 결의. W. W. White 박사(미국의 성경교육 전문가)를 고문으로 청빙하는 내용 포함.

KOREAN FAITH UNDER TRIAL

시련 속의 한국인 신앙

By Mrs. Billings, M.E. Mission. (빌링스 부인, 북감리회 선교회)

Three weeks ago, during the annual rainy season, after it had been raining almost constantly for 12 days, the Tai Tong river, which goes through Pyeng Yang, began to rise at the rate of 9 inches an hour. The total rise of the river was 28 feet, flooding the lower part of town, where the grain merchants were, coming up to the eaves of certain houses, and even filling some of the stores on the main street, for three feet.

The inhabitants had been accustomed to the yearly rises, but this year it came up so quickly, in the evening, that it was almost impossible for some of them to escape with their lives, to say nothing of their worldly goods. Boats were kept plying all night, bringing people from the submerged district. The streets were a pitiful sight—old, decrepit, invalids, some carrying their few belongings on their backs, wet up to their waists, where they had waded out through the water.

In one of our churches no home was not spoiled by the flood on this Tuesday night, but the next night 25 people, from other parts of the city, where they had fled to dry places, on the hill, waded through the water back to prayer meeting. Many of the Christians had lost all of their earthly possessions, and even the walls of their mud houses had fallen in. In spite of all this the leader told me there was not a single sad or complaining heart there. The testimonies were all of the blessings, they had received, and how through the loss of their worldly goods, they had been brought nearer to God. One man said he could understand Lot's feelings as he fled from Sodom, now. When the police came and ordered them to leave their home, and flee for safety, from the rapidly rising water his wife urged him to stay with the goods, saying that the river came up every year, but had never come up as far as their home. He stayed a while but soon he began to think about Lot—"The angel told him to flee and not to wait for anything, nor even to look back, and how through obedience only he was saved. What if Lot had hesitated or refused to leave his goods? What use would the goods have been then?" He fled immediately, and gave thanks to God for saving his life.

I asked the leader what they had to be thanking God for in such conditions, and he said one reason was because all of the wine in the district had been washed away, another because no lives were lost. He felt it would make it easier also to reach some very wicked people who believed only it was a judgement on them for their sins.

One man, a wealthy grain merchant, whose wife and daughter were among our most faithful Christians, had resisted for a long time. He had a concubine and persecuted his wife shamefully. The church members who tried to preach to him said he wouldn't listen at all. Three nights after the flood, he came to church, where they were having a leader's meeting and stayed to the end. He said he had noticed how the Christians had come down to sympathize and help others, with no thought for themselves—even the Moksa had waded around in water up to his knees and above, comforting and helping. He had seen no such manifestation of a loving heart among the unbelievers and he wanted to know more of the religion, that gave it. He wanted to see if they really were happy and peaceful when others in the same outward conditions were distressed and upset. He said he wanted that kind of a mind and he was going to believe.

[역주] 지명: Pyeng Yang=평양, Tai Tong river=대동강. 1911년 가을 평양 대동강 대홍수와 그 가운데 드러난 그리스도인들의 헌신을 기록. Moksa=목사(牧師)의 한국어 음역. 빌링스 부인은 북감리회(M.E. Mission) 선교사.

THE WOMAN'S EXCHANGE

여성교환소(우먼스 익스체인지)

By Anna Rae Mills. (애나 레이 밀스)

At the Northern Presbyterian Annual Meeting we decided to try one, and we will be very glad to have all the ladies in Korea share in its responsibilities and its privileges. As you may remember, some months ago the plan was suggested in the FIELD, and it was adopted as proposed then. The object is to give every woman in Korea easy access to every course of study, outline, diagram, map, announcement blank, etc., produced by all the other women in Korea, feeling sure it would both strengthen and simplify our work.

The essentials to its success are that every woman shall send in to the Central Office, which is administered by Mrs. J. U. S. Toms of Seoul, everything she gets out which could possibly be useful to any other woman, and that we should all keep track thru the FIELD of what is on hand and ask Mrs. Toms for it. Thru Mrs. Toms' generosity there will be no fees necessary, not even postage, for the first year, and I am sure we are all grateful to Mrs. Toms, both for the cost and the trouble it will involve to keep all this material at our disposal.

She asks just one thing of us and that is that we label in English carefully everything we send in, telling just what it is, for what purpose it is used, and for what class of Korean women it is designed. In any Bible course, be sure to mark just what book or what part of a book is covered.

Just as soon as Mrs. Toms receives sufficient material, Mrs. Underwood has kindly promised to print a list of what there is on hand. Then we will want to cut out that list and keep it on file where it will be convenient for constant reference. About every three months there will be in the FIELD supplementary notices of what comes in besides, and these, added to the first list, will keep us informed of all the office contains all the time. To provide for simultaneous demands from different places, at least ten copies of everything should be sent to the office. Also great care should be taken to always return everything borrowed from the office as soon as used.

If you are so wise and experienced you need no help, please remember there are others of us foolish and inexperienced, and be unselfish enough to take the time and trouble to send to the office at once all you have that we could use. If you are so young and new you think nothing you do could help, please play fair, and give what you have, if you care to use what we have. This plan was suggested by Mrs. Whiting of Chai Ryung, and I have taken it up at her request, and because the invaluable help I have received from borrowing Pyeng Yang material of this sort, convinced me this still larger plan might be a very practical help to many of us. Are you willing to invest a small amount of time and trouble now to help start this thing, that we may lay up time and labor saving material for us all for years ahead?

Any questions may be addressed to Mrs. Toms, Mrs. Underwood, or me.

[역주] 지명: Seoul=서울, Chai Ryung=재령, Pyeng Yang=평양. 여성 선교사들이 성경 공부 자료·교안을 공유하기 위해 만든 '여성교환소' 제도. 중앙 사무소는 서울의 톰스(Toms) 부인이 운영. 인물: Anna Rae Mills=애나 레이 밀스, Mrs. Underwood=언더우드 부인(릴리어스 H. 언더우드).

A FAITHFUL WITNESS

신실한 증인 (본토 북감리회 교회 신문에서 번역됨)

Translated from the Native M.E. Church Paper By Rev. Mr. Cable. (케이블 목사 번역)

In February of last year in one of the counties of Kang Won there was organized into a church a group of forty earnest Christian men and women. Among this number was a young woman by the name of Mary, the daughter of Peter Kim. At the time of her conversion she was eighteen years old. After the conversion of her parents she became possessed of a passion for spiritual truth and a hungering and thirsting after the grace of God and the Cross of Christ. However before she became a Christian she had been betrothed by her parents into a heathen home. This was a great disappointment to her, but she began to pray that God would lead her betrothed and all the members of his family to Christ. In October of last year she bid farewell to all the loved ones in her home and turned her face to the home of her future husband. She arrived on the day set for the ancestral worship in the home.

As she saw them arrange the ancestral tablet and the sacrifice to be offered to the departed spirits of the family she was deeply grieved and a great trial came to her faith. The Holy Spirit came to her aid and receiving great courage she stood up before the ancestral tablet and facing this company of strangers, among whom was her husband, she began to exhort them to put away such heathen customs and to believe in her God. This was a great insult to this heathen company. They all became excited and cried out, "She is crazy." Their excitement soon turned into rage and in a great uproar they exclaimed, "If the King of Heaven had not brought this daughter here we would have had a good time." The company broke up and needless to say there was no sacrifice that day. The guests all greatly repined over the affair.

This girl now faced a difficult and delicate situation, but God gave her grace and wisdom to meet it. She entered upon her duties as a wife and daughter-in-law in a beautiful Christian spirit and was obedient, faithful and unselfish to all the household. Not a day passed, but what in the midst of all her work and changed surroundings, she looked up to the Unseen and breathed a prayer that her husband and all the members of his family might soon become Christians.

Her prayers were soon answered. The family being wonderfully touched by her life, soon sought her Christ and now she, her husband and the other members of the family, nine in all, are living a united and happy life in the home.

The faith and courage exhibited by this girl is a type of the Korean Christian. Is it any wonder that the church in Korea grows so rapidly?

[역주] 지명: Kang Won=강원(도). 인물: Rev. Mr. Cable=케이블(엘머 M. 케이블, 북감리회 선교사). 본토 교회 신문(한글 신문)에 실린 글을 케이블이 영역(英譯)한 것으로, 정혼·조상 제사 등 한국 전통 가정 속 여성 개종자의 신앙을 보여 주는 사례.

OUR PLAN IN CHILDREN'S SUNDAY SCHOOL WORK

어린이 주일학교 사업에 관한 우리의 계획

By Mrs. Noble (Wilcox Noble). (노블 부인)

The plan for work in the Children's Department of the First Methodist Episcopal Sunday-school in Pyeng Yang is not "Our Plan," but the trying to carry out plans that we have read about and seen, that have proven successful in the Sunday-schools in America. Of course sometimes original changes or combinations we are led to use.

We believe that the well tried and fully proven good plans for one nationality of our Lord's little one's is just the thing for Korean children.

Methods that are bright, attractive, and pure, which tend to make teachers and scholars work to learn Bible verses, to lead in new pupils, to strive to be present every time, or for any other worthy object we feel our Lord is pleased with.

We use motion songs and prizes and other incentives to interest the little ones.

That which we work most to accomplish is to create an appreciation in the teacher of the value of an immortal soul in the body of a little child. Such an appreciation makes the teacher hold on to a little one until he or she loves the Lord and rejoices in being in a Sunday-school learning of Him. To train a Korean teacher to be magnetic is not easy. Koreans love children, but their whole training and trend of thought makes them feel that children are unimportant, and work for them is unimportant as compared with any kind of work for adults. They are taught that the teacher is not to seek the child, but the child the teacher.

We have a weekly primary teachers' meeting (often 30 teachers being present), where a part of the time is given to discussions as to better methods for the Sunday-school, also the Superintendent there mentions ways to correct errors that she has noticed the preceding Sunday. About half of the time of the meeting is given to teaching the teachers how to teach the coming Sunday's lesson; the Secretary calls the roll and the Committees give reports. Many good rules are adopted, one of them being that the teacher is to go home with any new pupil the day he is received, so as to be sure of finding his home and to learn the conditions in which he lives, but taking an untrained teacher with a lack of appreciation of his duties and responsibilities, and of the value of a child, it takes years of training to accomplish the desired result; still there has been a good growth in taking responsibilities among our teachers.

We started the Sunday-school over three years ago with six officers—Superintendent, Platform Superintendent, two Floor Superintendents (one for the girls' and one for the boys' side), a Secretary, a Treasurer, and this spring added a Cradle Roll Superintendent. The duties of the Floor Superintendents are to assist in keeping order and to care for guests.

The Cradle Roll Department bids fair to be one of the greatest evangelical helps to the Church. Already we have 115 names on the pretty Cradle Roll, and the birthdays are being remembered by special cards planned and bought by our Sunday-school, also an "In Memoriam" Cradle Roll is on the walls of the Church.

Each teacher keeps a Record Book, therein writing the names of children, their parents' names, places of residence, number of verses learned each week, number of new children led to Sunday-school, and the record of the weekly attendance at the Sunday-school.

At Christmas we give prizes to those who have had the best attendance during the year, to those who have learned the largest number of Bible verses, and to those who have led the largest number of new pupils to the Sunday-school. The largest number of Bible verses so far learned in a year by a scholar are the whole New Testament excepting Matthew's Gospel, and the largest number of new pupils led by a scholar to the Sunday-school is 25, and last year over 60 pupils hadn't missed a Sabbath during the year.

The ages of the children in our Sunday-school are all under 14.

The Order of Exercises for our Children's Department of the Sunday-school are as follows:

OPENING EXERCISES: Call to Order: 1st Bell—Rise. 2nd Bell—All bow heads in Silent Prayer. Hymn. Prayer. Showing of Bibles: 1st Bell—Rise. 2nd Bell—All who have brought Bibles hold them up in right hand. 3rd Bell—To be seated. Scripture Reading (Responsive). Collection. Birthday offering. Announcements. Distribution of Prizes for bringing a stated number of new pupils and for a new pupil having coming for 4 consecutive Sundays. Reception of New Pupils. Greeting by School to New Pupils. 1st Bell—Rise. 2nd Bell—All bow. 3rd Bell—To be seated. Hymn.

STUDY PERIOD—(20 to 25 minutes).

CLOSING EXERCISES: Review of Lesson by Superintendent. Secretary's Report. Treasurer's Report. Closing Song. Closing Prayer. Silent Prayer. Marching Out.

Yes, and they do, enthusiastically march out and down into their homes carrying the Gospel Story and winning their relatives to Jesus Who loves the little ones.

[역주] 지명: Pyeng Yang=평양. 인물: Mrs. (Wilcox) Noble=노블 부인(평양에서 활동한 북감리회 선교사 W. A. Noble의 부인). 평양 제일교회 어린이 주일학교의 조직·운영 방식을 상세히 기록(요람부 Cradle Roll 등).

JUST THE FOUR

우리 넷뿐 (일화)

An old Christian sister in replying to some question as to with whom and where she was living, remarked, "I haven't got any family, there's just the Father and the Son and the Holy Ghost and me, just we four, in our house, nobody else."

[역주] 신앙적 유머가 담긴 짧은 일화. 외로운 처지의 노년 신자가 삼위일체 하나님과 함께 산다고 고백한 말.

A PROTEST

하나의 항변 (서론: 한국인 여성이 쓴 글에 부쳐)

By Nansa K. Hahr. (난사 K. 하르)

[Editorial Introduction] The following paper was written by a Korean lady, who has received a Christian education. It is well worth perusal by all who are interested in the problems of woman's education, for what lies here between the lines as well as on the surface. The last word has not yet been said on what is the ideal education for the average girl, either in the West or the East. In preparation for woman's great vocation what is to be eliminated from our present scheme of education, perhaps we Occidentals have not yet fully learned, much that is most needed neither the Oriental nor we have altogether learned. It is probable that Westerners often attempt as much too much, as the East, teach too little. The problem, of course, is to give our girls all that is really necessary, without overloading them with what is superfluous. In fulfilling their destiny, their burdens are sufficiently heavy. Let us forbear to add a feather's weight that is not essential. It was a childish, heathen concept, that of Atlas. The world and its destinies, under God, rests upon woman's shoulders.

With all deference to the writer of the article "The Kind of Education for Girls," which appeared in the July number of the FIELD, I should like to know if he is at all serious in what he has said therein. A careful perusal of his treatment of the subject will at once convince us that he was either sadly misinformed or blindly prejudiced: in any case it does not seem to do credit to his reputation and standing.

He has made charges against the girls of schools conducted by the Christian missionary ladies, accusing them of being ignorant of two fundamental domestic arts, i.e., the cooking and the sewing. Now, with all fairness and justice, I must say that the graduates of the schools I know, cannot be allowed to be accused of not knowing how to cook neither can we rightly make complaint against them for not knowing how to cut and sew, wash and iron clothes. It is true that neither the cooking nor the sewing is listed in the curricula of some of these schools, yet it must be remembered that their girls are obliged during the several years of their stay in the school to prepare their own food, and to cut, sew, wash and iron their own clothes. Consequently for all plain family cooking and sewing they are as skillful if not better than their sisters who stayed at home and who have never seen a black-board.

Again granting for a moment that the complaint relative to those two domestic arts is true, the writer must realize that even in America or in Europe a graduate of an ordinary high school is not expected to know cooking and sewing by virtue of their schooling. He must also be aware that the aim and purpose of the instructions given by the aforesaid institutions are to produce a new type of women who will become wise mothers, dutiful wives and enlightened housekeepers and not cooks, nurses nor seamstresses.

Then again the writer's assertion that the girl graduate is not submissive to her mother-in-law is entirely absurd and prejudiced, as far as my personal knowledge as well as that of many others is concerned, we do not remember that we have ever heard of any complaint made against the graduates of those schools for a constructive insubordination and disobedience to their mother-in-law. A great deal of nonsense about their not being submissive to their mother-in-law is, if we look into the matter more closely, due to the superstitions and eccentricities of the heathenish mother-in-law.

The public must realize that a graduate, for instance, of the Ewa Hak Tung or of the Chung Sinn Girls' School, is a Christian by her training, and as such she has her hands full in defending herself against the heathenism of her mother-in-law; she has to be on guard all times to keep her faith unimposed on.

If she is in any way firm, or is not easily cowed to forsake her religion, to be superseded by the witch crafting sorcery and what not of her mother's devilries, her case will surely be pronounced by a hard and cold verdict "Insubordination," and at every turn of the road she will be up against her heathen mother and she will be known far and wide as one who is not submissive to her mother-in-law. In such a case can her behaviour be construed as a constructive insubordination and sheer disobedience? I am sure that the writer himself would prefer to see an insubmissive Christian daughter-in-law, to a submissive girl of the old régime whose ideas and training are those of heathenism and superstition.

Furthermore, the author of the article asserted that she seems not as ready to do hard manual work as girls who never went to school. Here again it is certain that he is either prejudiced or misinformed. We challenge him to cite an instance or two if there were ever any which would corroborate his wild statement.

In conclusion I must say that taking all in all, the writer's complaints seem to be wholly absurd and ridiculous, inasmuch as they are contrary to the facts of existing conditions, so that I think that I, because of the nature and spirit of his "suggestions" am justified in most solemnly censuring him for his harboring a typical Oriental conception of the woman, in spite of all his previous Western education and enlightenment. Finally he must remember that because of his standing in the community where he lives and moves about, what he says has always a great deal of weight to carry, and therefore for him to asperse the female education at this early stage of its existence isn't it somewhat like putting a damper to an ultimate good cause?

[역주] 지명/기관: Ewa Hak Tung=이화학당, Chung Sinn Girls' School=정신여학교(서울). 인물: Nansa K. Hahr=난사 K. 하르(하란사, 河蘭史로 추정—한국 최초기 여성 교육자 중 한 명). 1911년 7월호에 실린 남성 필자의 여성 교육 비판에 대한 한국인 여성 지식인의 반박문. 한국 여성 교육사·여성주의 사상사 자료로 중요.

THE PAST YEAR'S WORK AMONG THE WOMEN OF TAIKU

대구 여성들 가운데서의 지난 한 해 사업 (평양 여성 집회에서 낭독됨)

By Mrs. Reiner (Jessie Munro Reiner). (레이너 부인)

It is not with the expectation of bringing any new or helpful suggestions for work among women, that this paper is written, for we feel that systematic, organized work among the women of Taiku territory is but in its infancy, and that we have learned much and still have much to learn from other stations, but simply to tell what we have tried to do during the past year.

To Miss Mills is due the credit for the newly organized work. Her first work was among the Sunday-school teachers. Formerly, the men and women had studied the lesson together under the Elder. Miss Mills organized the women into a class by themselves, but we have two divisions because all the women are unable to meet at the same hour. When Miss Mills took up country work, she kindly turned over one of these classes to Mrs. Johnson and the other to me. Also the superintendence of the woman's side of the Sunday-school fell to my lot, while Mrs. Johnson took charge of a class.

It was with great difficulty that many of the women were persuaded that the outline was merely an aid to the study of the lesson at home and not to be read from beginning to end in the class hour. They felt that when they had read the outline through to their class, that all that was required of them was done. Unless a woman were an exceptionally good reader, (and they are rare down our way), you can imagine how much real benefit was derived from the lesson.

We are doing our best to teach the women to teach. For this purpose, a three week's class for Sunday-school teachers, prospective and otherwise, of both city and country women, 50 in all, was held in June. At the end of the class, those who were considered capable of teaching were given a certificate entitling them to do so. The responsibility of this class fell to Miss Mills, who was kindly assisted by Miss Doriss of Fusan.

In January, a class of both city and country women was held to train women to go out into the country to hold classes. These were divided into two divisions, each studying a different course, because the women were to go out two by two, one from each division. The lesson was taught one day, then the next day, one woman was chosen to conduct the class and teach what was taught on the previous day. In this way, we were able to judge better the teaching ability of each woman, and also to see wherein she was weak, and needed help. We were very much gratified at the results of these country classes from the reports that came back. For immediately after the class, the women were assigned places and the time given to go. A few women were a disappointment as might be expected, in the first trial, but the majority did better than we had hoped for. There were 19 women in this class.

These classes were in addition to the regular spring Bible class for women at which there was an attendance of about 600. The weekly Bible class started by Mrs. Adams, then at her death taken up by Mrs. McFarland, after her return to America, by Mrs. Erdman, and during her absence by Mrs. Bruen: and to the country itinerating work which practically all fell upon Miss Mills.

This fall we hope to reorganize the Sunday-school, planning for men and women to meet separately.

We feel that we need your prayers very much—our force is so small and the work so great. At every turn, we feel the loss of the one who by her experience and sweet spiritual life was the natural head of the woman's work, Mrs. Adams! Two more of our workers gone to America this past year because of illness. It seems as if they couldn't be spared. Though the Father may lead us by ways we know not, nor understand, still we know that He is leading, it is His work, and in some way He will provide and "sometime we'll understand."

Pray that we who are here may be faithful, that He may guide and use us to do the best work for His sake and His glory alone.

[역주] 지명: Taiku=대구, Fusan=부산. 인물: Jessie Munro Reiner=제시 먼로 레이너, Miss Mills=밀스 양, Mrs. Adams=애덤스 부인(대구 선교의 핵심 인물, 별세), Mrs. Bruen=브루언 부인(부해리 부인). 대구 지부 여성 사역의 조직화 과정을 기록.

"CHOI CHAGUN NOM—LITTLE BRAT CHOI."

「최 작은 놈—꼬마 개구쟁이 최」

By Geo. S. McCune. (조지 S. 매큔 / 윤산온)

That's what they call him. In fact, he hasn't any name. His father's name is "Choi" and he is "Choi's little brat." He's small and mischievous. Those little black beads in between those almond lids below his forehead show us that something is going on at the base of those optics. Those appendages at either side of his head lean forward and no sound nor word escape them. His nose is small and sharper than that of most boys. His thin lips and broad chin show firm decision and a strong will. One of the primary school boys saw him playing on the street Sabbath morning and asked him to go to Sunday-school. "If you come Yun Moksa (Pastor McCune) will give you a card." He came and seemed much interested in the singing of the crowd of boys like himself. When asked to come back next Sabbath, he said he would. He came, barefooted as the Sunday before and his face was beaming with joy. He had brought a little fellow who had never been to Sunday-school before. Cards were given as usual and "Little Brat Choi" was praised for his personal work. The following Sabbath he came with two strange boys beside the boy whom he had brought the Sabbath before. When the new lads were told to stand up with the ones who had brought them, "Little Brat Choi" stood up and began to look about for his trophies. But one could be found. He walked over and searched among the new boys for his but could not find him. He was about to start out the door after the other lad, "number two," when he was stopped. "He ran off and I'm going after him," said he. "No, bring him next Sunday," was suggested and he was prevailed upon to stay.

The next Sunday he came with the lad who had slipped from his grasp the Sabbath before. How he did seize that lad and hold him! Every Sunday he has brought a new boy and seen to it that his new ones keep coming. His trophies number six little fellows like himself. The gospel has taken hold on him and he has told the Sunday-school lesson story at home every Sabbath. His mother could not withstand his persuasion and appeared at church a few Sabbaths ago. Of his freewill he started to the Church Primary School and his father in paying tuition said he was a Christian. He began last Sabbath. His father lied, because he feared his boy would not get into the school unless the father said he was a Christian. But "Little Brat Choi" has determined to make a Christian out of his father too. Let us pray for him. Such Chagun Nomes can find work to do even in a place where there are few heathen to gather, because they have desire to work for Him.

[역주] 지명: 선천(매큔의 주 활동지)으로 추정. 인물: Geo. S. McCune=조지 S. 매큔(한국명 윤산온, 선천 신성학교 교장 역임). 'Choi Chagun Nom(최 작은 놈)', 'Yun Moksa(윤 목사)' 등 한국어 호칭의 음역. 한 한국 소년의 전도 열심을 그린 일화.

WOMAN'S WORK IN SEOUL

서울에서의 여성 사업 (평양 여성 집회에서 낭독됨)

By Mrs. E. H. Miller. (E. H. 밀러 부인)

It seems to me that the most interesting and encouraging feature of our Seoul woman's work the past year is what has been done by our Bible women. These gentle, humble, little women going quietly about their work, self-sacrificing, and self-effacing, truly following in the footsteps of the meek and lowly Jesus, are examples to us all. It is through these women, by teaching and training, guiding and systematizing their work that we missionaries can do the broadest and most effective work for the Korean women.

We now have in the city of Seoul six churches, besides several chapels and centers of weekly meeting and Bible study. In all the work there are but 8 women who receive any foreign money, but besides these there are scores of women who are giving practically all their time, either at their own expense, or supported by the churches, to preaching and exhorting, and teaching in the regular weekly Bible study classes, which are now a regular feature of the work of all the churches. Many other women who have household cares are able to give only a little time, perhaps only teaching one class a week. But it all counts.

The past few years have seen a remarkable change in the minds of our Christian women. We used to feel rather discouraged by the ignorance and indifference of the Seoul women, but last year at our annual class between 400 and 600 women attended and studied with an interest and enthusiasm we had never seen before. Practically all, except the very old grandmothers and very new believers, could read.

Teaching them was very profitable to them and a great joy and pleasure to us. The highest class consisted of about 60 women, all of whom are either doing Bible woman's work or because of age or home duties are not able to do it. About 40 of these women were afterwards taught in the Normal or Special Workers' Class and sent out to the country churches, two by two, where they held some one and others two classes before returning. We were not able last year to hold this class until spring, which limited the Bible women to a short time in which to hold the country classes. This year we will hold the preparatory class in October, and the women can then spend the remainder of the year as they are able in passing the teaching over to their less favored country sisters.

The South Gate and West Gate churches have done through their Bible women a great deal of work in the nearby villages, many of these are within walking distance of the churches and the people attend on Sabbath, though some walk four or five miles to do so. Mrs. Avison reports work in 17 villages in connection with the South Gate Church. In some of these villages last fall before the October campaign there was not a single Christian. In one village where last year there were about 35 who met for worship, now over 100 come and the people are praying for a church of their own. In another village there are Christians in 18 homes. Another village where last year there were 3 believers there are now 21. Many of these have gone through severe persecution for the sake of their faith.

And now in looking back over the advance that has been made in woman's work we are filled with praise and gratitude to God, but we know it has not been our work. We have been permitted to inaugurate and influence it, but the results, under God, are due to the untiring, faithful work of our loving little Bible women.

[역주] 지명: Seoul=서울, South Gate=남문(남대문), West Gate=서문(서대문). 인물: Mrs. E. H. Miller=밀러 부인, Mrs. Avison=에비슨 부인(제중원·세브란스 설립자 O. R. 에비슨의 부인). 서울 지역 전도부인(Bible women) 사역과 인근 마을 전도의 성과를 기록. ※ 본 호 표지가 세브란스 간호사 사진이며 이 글에 에비슨 부인이 등장하는 점 주목.

THE WORD OF A DOCTOR ABOUT HIS WORK

한 의사가 자기 사업에 관해 하는 말

By E. Douglas Follwell. (E. 더글러스 폴웰)

I am more convinced than ever that the time is far distant when Korea has no further use for the medical missionary, for we see clear evidences every day of the grossest ignorance and superstition, and of untold, useless suffering made so by ignorant relatives and friends, as well as by native doctors.

We have to-day in Korea a magnificent opportunity to establish ourselves as Christian teachers and helpers. Let us embrace it and erect small but thoroughly equipped medical institutions in each center of Methodism. Fail to do this and we shall always regret it, and thereby close the doors of one department of great opportunity in this land. The old native style of buildings and equipment of fifteen years ago, so far as Pyeng Yang is concerned, is not what we need or must have for to-day and even our own personal knowledge of medicine of fifteen or even ten years ago is not sufficient for to-day. The medical missionary who does not know and understand what is going on in our medical world is not of very great practical use to the community, and of what use is the scientific, modern physician unless he has the materials to work with and can make use of the knowledge he possesses? You cannot practice up-to-date surgical methods to-day in Korea, which is being demanded of us, in a non-aseptic mud wall building with practically no equipment to perform such work. The people are becoming more enlightened, and are requiring more from us than formerly. They expect the best there is and we ought to give it to them, or leave it for others who will. The Mission must be prepared to favor, with the erection of new hospitals, a considerable advance in appropriation for our medical work. This is an absolute necessity, if you want the hospital.

Last November saw the opening of the Government Charity Hospital situated not far from our dispensary. For a few weeks we suffered quite a decrease in the attendance at the dispensary, but to-day, we are treating nearly as many as before, and more than enough to keep us busy.

We have had a large number of out-calls. Last year we made 337. This year 720 have been made, either by my assistant or by myself, and this number could easily be doubled if there were forty-eight hours in each day. The influence that can be obtained with this class of patients is invaluable, but we are unable to follow them up, and much permanent good that might result therefrom is lost. Kindness and helpfulness have been our motto, for too often we fear we have failed to live up to this high standard.

In the two small emergency wards 58 patients were treated, also several others in the Woman's Hospital, through Miss Hallman's kindness.

Myeng Ho, our dispensary evangelist, has been faithful in presenting the Gospel message to many hundreds of our patients. Last fall he made a country evangelistic trip, and in company with two or three Christian workers, visited the home of one Kim Won Tim, an old man 77 years of age. Mr. Kim lived for many years in a village 25 miles from Pyeng Yang with his house nearby others occupied by Christians. A year ago the old man moved to another village where there were no Christians, and it was to this village that Myeng Ho and his friends, seeking shelter and food, came and knocked at the door of Mr. Kim's house. To their surprise he welcomed them, and after supper our visitors held a service for prayer and praise. The old man listened attentively to the Word of God and then arose. Said he, "Some days ago, without anyone speaking to me, the desire to believe in Jesus arose within my heart and to-night I want to become a Christian. I am an old man and must prepare for death that is near me at any time." For six days the Christians gathered in his house every night for praise and testimony, and as a result thirteen men and women professed faith in Christ. The following Sunday was cold and bleak, and the nearest church three miles away, but our old friend walked those three miles in order to worship with those who love our Lord.

We have been remembered again this year by our friend Mrs. Della Gray and her sister Wilson in the gift of two hundred yen which pays Myeng Ho's salary and gives us a balance of fifteen yen for charity purposes. Dr. Perkins was kind to us in a gift of thirty yen. Many others were helpful with prayer, with words of sympathy and cheer, and with grateful appreciation for help rendered. We particularly appreciate the willing service several times rendered by Dr. Wells in our behalf while we were absent in Seoul and elsewhere.

Our needs remain the same as before, only more so. We are trusting the Church at home to pledge a sum sufficient to erect a suitable building. How fitting it would be in this year of 1911, the fifteenth anniversary of the opening of permanent medical work in Pyeng Yang, if our hearts could be made glad by the promise of a complete medical plant in the third largest city of the land. As we look back into the past we can only say, see what God has wrought! We commenced our first year's work with less than 3,000 visits at the dispensary, and we close the fifteenth year with over 11,000. We came to Pyeng Yang unknown and alone, a strange sort of creature in the eyes of many, but we believe to-day our work has a place in the hearts of many, that it has some small part in the evangelization of this people, and that it has helped, and is still helping, them to a better knowledge year by year of the greatest of all physicians, Jesus.

STATISTICS. MARCH 1, 1910, TO FEB. 25, 1911. Dispensary new patients … 6,839. Registered returns … 3,684. Out-calls … 720. Total number of treatments … 11,243.

[역주] 지명: Pyeng Yang=평양. 인물: E. Douglas Follwell=폴웰(평양 북감리회 의료선교사), Myeng Ho=명호(진료소 전도인), Kim Won Tim=김원팀(77세 노인 개종자), Dr. Wells=웰스 박사. 기관: Government Charity Hospital=정부 자혜의원. 평양 의료선교 15주년 시점의 진료 통계(연 11,243건) 포함.

A BRIEF REPORT OF THE CANADIAN ANNUAL MEETING

캐나다 선교회 연례회의에 관한 간략한 보고

By Miss Rogers. (로저스 양)

The Canadian Presbyterian Annual Meeting closed Oct. 17, 1911. We have had a very pleasant eight days of fellowship together, with most encouraging reports from all parts of the field.

God has been very gracious in sparing the lives of all of our adult missionaries, and again we have to thank Him for sparing the life of Mr. Foote, whose very serious illness necessitated the postponement of the Annual Meeting. He is, we are glad to report, improving, though slowly.

You will rejoice with us in the appointment of new missionary and his bride, from the Western Board of our Canadian Church. They come to us in December.

[역주] 인물: Miss Rogers=로저스 양, Mr. Foote=푸트(캐나다 장로회 선교사, 함경도·간도 지역 활동). 캐나다 장로회(함경도 원산·성진 등 담당) 연례회의 보고.

KOREAN WOMEN IN AN DONG

안동의 한국 여성들 (평양 여성 집회에서 낭독됨)

By Mrs. Welbon (Sadie N. Welbon). (웰본 부인)

We can add nothing to methods of work nor can we give anything of new or special interest concerning the progress of our women in An Dong, but we may tell something along the line of every day work which will be helpful.

There has been a steady increase in membership of both the Thursday afternoon class for women and the Monday night class for young girls, and a most noticeable growth in their knowledge of the Bible. After our regular meeting Thursdays, the leaders report upon the work of the last week, tell where they have preached, how they have been received and then we usually give them definite directions for the coming week. Each one of these leading women has under her own special care a certain number of the new believers. She sits with them during church sermon, finds the hymns for them and instructs them in church conduct. A year ago I felt personally acquainted with every woman who attended church, now the new faces far outnumber the familiar ones and I depend much upon these leading women to keep me in touch with the new comers.

During the Winter Class these women pledged a number of days to preaching the Gospel and have faithfully put in their time. They go out two by two and frequently to become better acquainted with them and their work I go with them.

There may be better methods of spending the missionary's time where time is so precious but if one would come close to the lives of the women, I know of no better way than that of visiting them in their homes. And if one is inclined to become distracted during church services by the restless little ones or even impatient with the mothers because they do not hear more of the sermon just remember where you found them. Here are three mothers with children from a village 7 miles across the river, there a young woman with a sturdy three year old boy who came down 8 miles over the rough footpaths of the north hills and many others from 3 and 5 miles away. All carrying with them their noonday meals of cooked rice. And do not urge the mothers to leave the little ones at home even if they are noisy sometimes and restless. Here are a host of two and three year old babies each with its one or two cash pieces tied into its tiny belt and each Sunday the little ones are being trained to give to the Lord.

Just now when the home churches are so deploring the fact that the young people are disappearing from the family pew let us see that our young people are not. Koreans are not encouraged to become so Americanized! And if you are given to thinking that the Christian mother is not learning as quickly as she might all that you want to teach her on the care and discipline of children, there is nothing that will help you more in helping her than to try in a slight way to put yourself and your own child in her place. Considering the advantages that they have and the generations of "early training" back of them, I do not find the American child, at least the An Dong American child, so very much ahead of the Koreans.

A few days ago Mr. Kim gave this as an illustration in his sermon, he said, "While my wife and I were eating our evening meal together, she said, 'I want to speak to you about Yun Siggie, he is so full of questions, many of which I cannot answer. To-day, for instance, he asked who made that great tree in the courtyard and I told him God made it. Then he asked who made God. He really frightens me with his questions' she said."

To begin with, was it not a nice but pointed way for Mr. Kim to tell the Korean men that Christian husbands and wives should eat their meals together? And was it not a little hint to Korean mothers that they might talk over difficulties oftener with their husbands?

To us of course it was interesting to know that the average Korean boy is just as full of questions as is his American brother.

If just a little bit of love makes the whole world kin and a little of the love of Christ has drawn us nearer to these Korean women and children what a power we might be among them if our hearts were filled to overflowing with the love of Christ and if we as mothers and sisters come closer to their daily lives and so draw them nearer to Him whom we love and serve.

[역주] 지명: An Dong=안동(경북). 인물: Sadie N. Welbon=세이디 N. 웰본(안동 지역 북장로회 선교사 Arthur Welbon의 부인), Yun Siggie=윤시기(한국 어린이 이름의 음역). 안동 지역 여성 사역과 한국 가정 생활에 대한 관찰을 담음.

THE AUSTRALIAN PRESBYTERIAN MISSION IN COUNCIL

공의회에 모인 호주 장로회 선교회

A Westerner in the Province of South Kyeng Sang Do would have happily timed a visit to the city of Chinju at the beginning of September, for it was then (6th-9th) Annual Council Meetings.

At 9.30 a.m. the bell is rung from the Chinju Primary School and in response to its summons the members of Council quickly descend from the three houses just above the school and assemble in the largest class-room. Business stern and pressing occupies them for the greater part of each of the four days, but a portion of the afternoon is set apart for a Conference on questions connected with the work. And, urgent as is the more strictly business part of the programme, so much practical help is to be had from the suggestions made and the discussions arising therefrom that this is felt to be fully as important.

The Communion Service of the opening session is a time of uplift and strengthening, for the sacred memories of such seasons in the past combine with the joys of Christian fellowship and of service for our Lord and Master. It is with the earnest prayer that all we do may be even as hallowed that we go forward to the consideration of our work.

The Chairman elected is Dr. Currell and most ably does he fill the position, ever ready with the right word and that touch of humour which can do so much. No less well fitted is the Secretary, Rev. G. S. Engel, whose business capacity, we venture to say, is second to none. Such also is the fine spirit of the meeting that subjects of the keenest interest can be discussed freely yet without heat. It is difficult, for example, to allot seven new workers when the need is so great and the missionaries on the field so few. But each of the three stations shows its desire for the good of the whole work by its willingness to give up, even at the cost of sacrifice, its own most cherished plans.

On Thursday evening serious matters give place for an hour or two to music and the other delights of a Social Evening, heartily enjoyed by all. All Saturday has to be given up to business, for it must be finished that night. The only variation is no Conference and afternoon tea served to all in the school-room followed by speeches of thanks to the hosts and hostesses of Chinju.

At the devotional session of the closing meeting that evening it is noteworthy that the prayers offered up are full of a deep and quiet thankfulness to God for all His goodness. Then the Council meetings for 1911 are fittingly brought to an end by the singing of Psalms 121.

[역주] 지명: South Kyeng Sang Do=경상남도, Chinju=진주. 인물: Dr. Currell=커렐(호주 장로회 의료선교사), Rev. G. S. Engel=엥겔(왕길지, 호주 장로회). 호주 장로회는 경남(진주·부산·마산 등) 지역을 담당. 1911년 9월 진주 연례 공의회 기록.

THE WAY THE CHURCH GROWS

교회가 자라는 방식 (일화)

Five or six Christian carpenters and builders of Seoul went down into the country some miles, in the way of their regular business to a country town where there were no believers. As the result of their living Christ and teaching about Him, when they returned a few weeks later, they left behind them a group of Christians regularly meeting and worshipping, a church in fact. One of the most delightful things about it all is, that tho the church thus started, being on Methodist territory, will belong to that mission, the workmen belonged to another denomination, and every body is quite happy and satisfied. No idea of trying to swell the adherents or glory of their own church entered their minds, only to save souls for Christ's sake. Do we foreigners leave a group of Christians behind us as results of our labor when we visit a place on business?

[역주] 지명: Seoul=서울. 한국인 평신도(목수·건축업자)의 자발적 전도로 교파를 초월해 교회가 세워진 사례. 한국 교회의 평신도 전도 전통을 보여 줌.

NURSES' ASSOCIATION

간호사회 (정규 간호사 모임 보고)

By Miss Shields. (실즈 양)

On Oct. 27th, 1911, the Severance Hospital Nurses' Association met, five graduates and six under-graduates, including probationers; and five nurses and pupils from the M.E. School in Seoul were invited to meet with them. The officers and members of this Association are all Koreans, although Miss Shields or other friends occasionally meet with them. For various reasons it had not been convenient to hold meetings for several months, so this was an autumn revival.

After the opening of the meeting by devotional exercises, Chŏ Kan-Ho Won, the president, called upon Miss Shields to give her part on the evening's programme, which was to tell the story of "The Vision of Sir Launfal," from Lowell's poem—trying to give the heart of the story—but wishing she could also give the music of the poem.

Miss B. C. Kim read a paper on Pneumonia Nursing, which she had just finished translating from an American journal of nursing.

The subject for the next meeting was considered, and it was decided that the preparation of wholesome, easily digested invalid foods, using Korean food-stuffs, and Korean recipes principally, should be discussed, noted, and possibly demonstrated.

The meeting closed with a song and a prayer.

It was encouraging to see those sixteen young women associated for the purpose of considering together important phases of their vocation; and your prayers for their steady growth in ability to do this responsible work is asked, and that these who are pioneers in nursing in Korea may build a sure and right foundation for the future.

[역주] 지명: Seoul=서울. 인물: Miss Shields=에스더 L. 실즈(세브란스 간호양성소 설립자), Chŏ Kan-Ho Won=조간호원(회장; 'Kanhowan(간호원)'은 간호사를 뜻하는 한국어로 원문 각주에 명시됨), Miss B. C. Kim=김배세(추정). 본 호 표지의 세브란스 간호사 사진과 연결되는 글. ※ 원문 각주: "Kanhowan is the Korean word for nurse."

A JUNIOR MISSIONARY'S FIRST ITINERATING TRIP

한 어린 선교사의 첫 순회 여행

By Mrs. Purviance (Emma Belle Purviance). (퍼바이언스)

I am only the junior missionary of Chung Ju Station, but I am going to write you a letter. Although I have been in Korea nineteen months I have not yet passed my first language examination, but I have made my first itinerating trip of eleven days, and want to give you some first impressions.

I went with mamma into the country to teach the women and children about Jesus. It took quite a while to put the food and cooking things into boxes, and then to get a cot, bedding and a folding chair ready for three coolies to carry out on their backs. We went in a chair carried by two other coolies, and got caught in the rain just before we arrived at the first place, but did not get much wet. The people had never seen such a tiny American as I and from everywhere they kept running out to have a sight-see as we passed by. I had no trouble in gathering a crowd for the meetings.

The first night we slept in a church, and I did not get to sleep very well because at every window, and at all the holes in the paper doors there were eyes peering in at me. I could hear them saying, "How white she is." "What light hair and blue eyes she has." "Think of it she sleeps all alone." In the morning many more children came, but they embarrassed me very much, for most of them had no dresses on. They thought I had too many clothes and wanted to take them off and see if my body was as white as my face and hands. While I was eating my breakfast at the table with mamma I saw a boy nine years old in his mamma's lap and what do you think he was doing? He was eating, too, but not with a spoon from a bowl like I was. I heard his mamma say that if Korean babies ate nothing at all during the night and only four times during the day as I did they would surely die. One little boy of ten years had just been married but was afraid to sleep away from his mamma.

People did not want to go away even when I had my bath, so mamma let a few of the women sit on one side of the room and watch me. A little later one of these women who saw that a bath did not really kill me and that I was just as lively as ever thought she would try it on her little boy of three years. She was not quite as gentle as mamma had been with me but then she had to rub hard to get the dirt off. I don't object to having them watch me take my bath if they all go home and bathe, too.

The little Korean children did not seem to mind those little things that "flee" about so fast, nor those little gray things that bite so hard, but they made us very uncomfortable; perhaps that was because they had known them for a long time but had just met us and were trying to get acquainted. Mamma put some nice powdery stuff in our beds and we were more comfortable.

Everybody asked if I were a boy. I guess they don't like little girls for they said they were very sorry for mamma, and that it was an ill omen that sent her a little girl instead of a boy. They said if they had no sons they would have no one to worship at their graves and that they would be very unhappy. When asked, "If no daughters were born, where would be the mothers of future sons?" they were very much astonished. "We had never thought of that," they said.

I had a little cold while I was in the country and had to use my handkerchief very often. This was quite troublesome, but when I saw how the Koreans looked who did not use a handkerchief, I was glad to show them how much cleaner it was to have one and use it. I was much pleased to see some of them follow my example. I tried, too, by obeying promptly to show them how much better it is to do as mamma says, than to kick and howl and slap back and then do just as I please.

We saw all of these things and many more that mamma used as illustrations in her talks on "Cleanliness is next to Godliness." I have enjoyed my first trip so much that I think I shall ask my mamma to take me out again. When I was in the country I gained two pounds, which is pretty good, I think, for a little girl like me.

[역주] 지명: Chung Ju=청주. 인물: Emma Belle Purviance=엠마 벨 퍼바이언스(청주 지부 선교사 가정의 어린 딸의 시점으로 쓰인 글). 선교사 어머니의 시골 순회 전도에 동행한 어린이의 눈으로 본 한국 풍속(목욕·위생·남아 선호 등)을 담은 독특한 1인칭 기록.

FROM DARWIN BACK TO FAITH

다윈에서 신앙으로 돌아가다 (《리터러리 다이제스트》에서 발췌)

Extract from the Literary Digest.

The following extract from the Literary Digest has really little relation to missions, except that we who are founding a church and teaching the Bible to thousands, find ourselves continually assailed on all sides, in our reading, and contact with the world, by sneers against the Bible, on the ground of the dictums of "science." Hence we are edified and refreshed, when these same scientists are found contradicting each other, when every now and then, some theory advanced as fact, is announced as an exploded mistake, not to mention the increasing evidence, that they really are not quite sure of anything.

No less a man than Edison indeed recently in an arranged interview made the following significant statements: "We don't know very much, practically nothing when you think of it." "A man cannot really know anything about the universe, just a few little things here on the surface." "I have tried so many things I thot were true and found I was mistaken, that I have quit being too sure about anything. All I can do is to try out what seems to be the right thing and be ready to give it up as soon as I am convinced there is nothing in it."

In the light of all this, perhaps we might hold on to our old Bible a bit longer, and teach it with some confidence to the Koreans; and at least until our scientist friends agree among themselves, and are quite sure they know in what they have believed, it seems a little absurd to expect Christians to give up their faith on account of those unproved theories.

When in 1909 the English university centers celebrated the centenary of Darwin and Paris performed a similar service for Lamarck, it appeared to the world at large that here were two men who had made solid and enduring contributions to the world of thought. The celebrations were, however, "but solemn funeral functions in honor of dead theories," says Professor Elie de Cyon. "For the initiated, these pompous discourses were merely the passing bell of the hypothesis of descendence."

Professor de Cyon is of Russo-French origin, and for many years was a member of the Faculty of Sciences in the University of St. Petersburg. He has lately published a work called "God and Science," in which he shows himself a pronounced anti-Darwinian. As a result of his physiological experiments he declares that "the Creator reigns and his spirit governs." A selection of some of the main points of Professor de Cyon's book is given in an article in The Record of Christian Work (September), from which we quote:

"M. de Cyon points out that theories of a mechanical evolution were opposed by a far larger group in the scientific world thirty years ago than is generally realized. Among the enemies of Darwinism were such men as Virchow, von Baer, Florens, Milne-Edwards, Claude Bernard, and Quatrefages. But their opposition was either too timid or too disdainful to be effective. The atheistic evolutionary speculation found immense popular vogue among those who desired to see the Creator dethroned, who wished to be delivered from religion and the restraints imposed by the moral law on covetousness and human passion.' It found browbeating exponents in men like Haeckel, and succeeded, for the time, in silencing objections.

"The two bases of Darwinism are the natural selection of the fittest and the hereditary transmission of characteristics acquired in the struggle for existence. It is curious to note that these bases have been broken down by two evolutionists, H. Spencer and Weismann. The Darwinian system reduced to simple terms is the dogma of natural selection, which 'loses all support if acquired characteristics are not inherited.' M. de Cyon goes one to say:

"'The theory that the marvelous operations involved in a transformation of species, are to be explained solely by the accidents of the struggle for existence and for procreation, is the most supernatural conception that has been brought forward since the days of Empedocles.' 'When in 1866,' he writes in another passage, 'I showed Claude Bernard, for the first time, the marvelous mechanism of the cardiac nerves, especially the depressor, the nerve which transmits to the brain all the emotions of the heart and at the same time watches over its well-being by regulating its action and by warning, at the first suggestion of danger, the vasomotor centers of the brain, the first words of Claude Bernard were, "I should like to know how the Darwinists would undertake to explain such wonderful mechanisms with the aid of adaptation or selection!"'

"Altho recognizing Darwin's honesty and nobility of character, M. de Cyon is not greatly imprest with his capacities for generalization. 'His intelligence was built rather for purely descriptive sciences. He was not equipped intellectually for making large philosophical inductions. He too often confused analogy with identity to be a safe guide.' M. de Cyon further points out, as the German zoologist, Krause, has also done, that all the fundamental theories of Darwinian evolutionism are to be found sharply defined in the poetical effusions of Erastus Darwin, the grandfather of Charles Darwin. Credit, however, is nowhere given for this family heritage."

Professor Haeckel, of Germany, who stands there as the great popularizer of Darwinism, of course fares no better than does the master himself at the hands of Professor de Cyon, who brings forward other names to bear out his contentions:

"'Among Haeckel's innumerable works published in all tongues and issued in thousands of copies, one searches in vain for a single thought emanating from him which is worthy of preservation.' He quotes Professor Chwolson, the eminent physicist of St. Petersburg: 'All that Haeckel explains and affirms concerning questions of physics is false, and shows an ignorance of the most elementary problems, which is hardly believable,' and F. Paulsen, the late Berlin University professor, 'I have read the "World Riddle" of Haeckel, and have reddened with shame at the thought of the general education of our people! That such a book should be possible, that it should be written, printed, bought, read, admired, and taken seriously by the nation of Kant, Goethe, and Schopenhauer, is a sad fact indeed.' M. de Cyon points out that the falsifications of plates, which Dr. Arnold Brass has recently discovered in Haeckel's books, are no new thing. Professor Semper, of Würzburg, a celebrated zoologist, devoted as far back as 1877 twenty pages to similar falsifications. A year earlier, Professor His called attention to the fact that Haeckel was picturing the fetuses of a dog, a chicken, and a mole, with a single plate labeled in three different ways. Yet, for decades, Haeckel's books have been given to students for consultation by our innocent American professors. For decades this mountebank has imposed on the international public as a king in the world of thought.

"De Cyon looks on the remarkable biological studies of Oscar Hertwig as opening up the most promising present field of speculation. Hertwig is frankly opposed to the theory of transformist evolution. 'Lamarckism and Darwinism,' he says, 'mark but passing phases in the history of science. They offer but fragments of truth. Presented as dogmatic theories, they are but an obstacle to progress.' Hertwig insists that animals differ among themselves as much in their germ cells as in their full-formed organisms. This renders improbable, if not impossible, a common origin of different animals from the same cell. As to the forces inherent in the germ cell which direct its development through the cycle of its law-fixt modifications, De Cyon says, 'Let us have the courage to confess that we have not, up to the present, advanced a single step toward the solution of this problem.'

"The theory of an apish ancestry for man, De Cyon declares pure assumption. He quotes Fraas, who devoted his long life to the study of fossil animals: 'The idea that mankind has descended from any Simian species whatsoever, is certainly the most foolish ever put forth by a man writing on the history of man. It should be handed down to posterity in a new edition of the Memorial on Human Follies. No proof of this baroque theory can ever be given from discovered fossils'; and Virchow: 'I have never found a single ape skull which approaches at all the human one. Between men and apes there exists a line of sharp demarcation. If we compare known fossil men with men of to-day, we can boldly affirm that individuals of a low development are much more numerous, relatively, among present-day men, than among fossils.' In other words, the race is degenerate rather than the fruit of an exquisite development."

Where Darwinism sees but accident and matter, De Cyon is awestruck at the evidence of supernal wisdom. What psychological truth or what historical fact has ever been demonstrated by experimental proofs approaching, even at a distance, those which demonstrate the divine origin of the gospel's revelations? he asks, and the answer is: "The culture of the entire civilized world and the history of myriads brought out of ignorance and savagery to the light of faith and science, reply, 'None.' At present the advantage seems to be on the side of the Christian public, who has hitherto been admonished that it must bring its beliefs into line with the results of modern science if they are to live."

[역주] 당시 다윈주의·진화론 논쟁을 다룬 전재(轉載) 기사. 인물: Elie de Cyon=엘리 드 시옹(생리학자), Haeckel=헤켈, Virchow=피르호, Darwin=다윈, Lamarck=라마르크 등. 선교사들이 '과학 대 신앙' 논쟁 속에서 성경 교육의 정당성을 옹호하려는 변증적 의도로 실은 글. 한국과 직접 관련은 없으나 본 호 편집 방향을 보여 줌.

ANNUAL MEETING, SOUTHERN METHODIST MISSION

남감리회 선교회 연례회의

The Annual Meeting was held in Wonsan for the first time. As yet it is a three days' trip by rail and boat from the other stations, but the new railroad will soon make Wonsan only a few hours' journey. Some of the missionaries were in Wonsan for the first time. All agreed that the combination of sea and mountains make Wonsan one of the beauty spots of the whole East. Doubtless there will be many visitors to Wonsan after the railroad is opened for traffic.

Perhaps the most conspicuous feature of the Wonsan meeting was the presence of five brand-new lady workers. These received a fine introduction to the work of the past year and the plans for the year to come. As is customary in this Mission these new workers have their first year for language study. This they are doing in Seoul under the efficient direction of Mr. W. G. Cram.

The presiding officer, Bishop W. B. Murrah of Jackson, Miss., was in the Orient for the first time. He went carefully into all matters and his counsel was of great value. He will represent the interests of the field by letters home and later in person.

Reports made at the Conference, while encouraging from many standpoints, do not show a rate of increase equal to that of the past several years. The total number received by baptism into the Church during the year was about 750 as against twice that number last year. The present full membership is about 6,750.

The only changes of residence for the missionaries for the new year are the transfer of Miss Alice Dean Noyes from Choon Chun to Wonsan, and the appointment of Rev. J. R. Moose and family, who have just returned from America, to Songdo. The new ladies were apportioned as follows:—Songdo, Misses Reed and Tinsley; Seoul, Misses Hankins and Tucker; Choon Chun, Miss Jackson; and Wonsan, Miss Barker.

One of the most important decisions of the meeting was to ordain for the first time Korean preachers. Three were eligible and these were ordained by Bishop Murrah in the Chong Kyo Church, Seoul, Sunday, October the first.

It was decided to hold the next Annual Meeting in Songdo. The date for this meeting will be decided upon by the College of Bishops.

[역주] 지명: Wonsan=원산, Seoul=서울, Choon Chun=춘천, Songdo=송도(개성), Chong Kyo Church=종교교회(서울). 인물: Bishop W. B. Murrah=머라 주교(미국 미시시피), W. G. Cram=크램(남감리회), J. R. Moose=무스. 남감리회 최초의 한국인 목사 3인 안수(1911.10.1, 종교교회)라는 한국 감리교사 중요 사건 기록.

EXPLANATION

해명

By Dr. H. G. Underwood. (H. G. 언더우드 박사 / 원두우)

To the Korea Mission Field: Seoul, Korea, November 11th, 1911.

Since the issue of the book number of the FIELD in October, for which I wrote a brief account of the methods of Bible translation, I have received a letter inquiring why mention of the earlier New Testament work, and the names of some of its translators were omitted. I am very sorry indeed to have seemed to neglect giving merited credit to any, and hope it will be understood that no failure in courtesy was intended. Space was limited, and I had been asked to write a brief outline of the way in which the work of the translation of the present Scriptures, now in the hands of the Church, was done by the Regular Board of Translators. Consequently there was no opportunity for details, of all the work done from time to time, by various missionaries, in temporary translations. These will be found amply recorded in Bible Society reports.

With sincere regret not to have given entire satisfaction, Horace G. Underwood.

[역주] 인물: Horace G. Underwood=호러스 G. 언더우드(원두우, 한국 개신교 초기 대표 선교사이자 성경 번역자). 1911년 출간된 성경(구역 성경) 번역 작업과 초기 신약 번역자들에 관한 해명문.

[부록] 본 호 등장 지명·주소 데이터 (지도 매핑용)

Appendix: Place Names & Addresses for Mapping

(For database / mapping use — coordinates are approximate centroids of the modern localities.)

Seoul (37.5665, 126.9780); Pyeng Yang=Pyongyang (39.0392, 125.7625); Fusanchin=Busanjin (35.1336, 129.0500); Fusan=Busan (35.1796, 129.0756); Taiku=Daegu (35.8714, 128.6014); An Dong=Andong (36.5684, 128.7294); Chinju=Jinju (35.1800, 128.1076); Chunju=Jeonju (35.8242, 127.1480); Chung Ju=Cheongju (36.6424, 127.4890); Songdo=Kaesong (37.9700, 126.5544); Wonsan (39.1475, 127.4461); Choon Chun=Chuncheon (37.8813, 127.7300); Chai Ryung=Jaeryeong (38.4083, 125.7600); Kang Won=Gangwon Province; Tokyo (35.6762, 139.6503); Kobe (34.6901, 135.1955); Yokohama (35.4437, 139.6380).

[역주] CLAUDE.md 지침에 따른 주소·공간 데이터 정리. 위/경도는 현대 행정구역 중심점 근사값으로, 정밀 위치(교회·병원 등 개별 지점)는 후속 고증으로 보정 필요. KMF_Database.json / 지도 레이어에 누적 입력 권장.