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MODERN AND RECENT HISTORY.
CHAPTER XXXIX.
THE BEGINNINGS OF CHRISTIANITY—1784–1794.
Christianity entered Corea through the gates of Rome and Peking. Though some writers have supposed that Christianity was introduced into the Corean peninsula by the Japanese, in 1592, yet it is nearly certain that this religion was popularly unknown until near the end of the eighteenth century. Then it entered from the west, and not from the east. It was not brought by foreigners, but grew up from chance seed wafted from the little garden of the church in Peking.
The soil upon which the exotic germ first lighted was in the mind of a student well-named by his father, “Stonewall,” on account of his character in choosing a literary career, instead of the hereditary profession which his family wished him to adopt. During the winter of 1777, Stonewall was invited to form one of a party of students who were to spend a season of literary dalliance in company with the famous Confucian professor, Kwem.
The conference, held in a secluded temple, lasted ten days, during which time the critical study of the texts of Confucius and Mencius was indulged in with keen delight, and the profoundest problems that can interest man were earnestly discussed; but most fertilizing to their minds were some tracts on philosophy, mathematics, and religion just brought from Peking. These were translations of the writings, or original compositions in Chinese of the Jesuits in the imperial capital. Among these publications were some tracts on the Christian and Roman Catholic Religion, treating of the Existence of God, Divine Providence, the Immortality of the Soul, the Conduct of Life, the Seven Capital Sins, and the Seven [[348]]Contrary Virtues. Surprised and delighted, they resolved to attain, if possible, to a full understanding of the new doctrines.
They began at once to practise what they knew, and morning and evening they read and prayed. They set apart the 7th, 14th, 21st and 28th days of the month as periods of rest, fasting, and meditation. How long they continued this course of life is not known.
Stonewall, well knowing that his ideas of this new religion were imperfect and confused, turned his thoughts longingly toward Peking, hoping to get more books or information through a living teacher. For several years all his attempts were fruitless; though study, discussion, and practice of the new life were continued. In 1782, he moved to Seoul to live, and in 1783, to his joy, his friend Senghuni, son of the third ambassador to Peking, proceeded thither through Shing-king (Liao Tung), with a message to the bishop, Alexander de Gorla, a Portuguese Franciscan.