The most prominent structure within the city walls is the Heavenly Lord Hall (Tien-chu-tang), the pile of buildings which form the headquarters of the French Mission in the province of Yunnan. It was a master-stroke to secure possession of so important a site. The palace is on a higher level even than the yamen of the Viceroy, and must intercept much of the good fortune that would otherwise flow into the city. The facade of the central hall has been ornamented with a superb cross of porcelain mosaic, which is a conspicuous object from the city wall. A large garden, where the eucalyptus has been wisely planted, surrounds the buildings. In residence in the Heavenly Hall are the venerable Vicaire Apostolique of the province, Monseigneur Fenouil, the Provicaire, and four missionary priests, all four of whom are from Alsace. In the province altogether there are twenty-two French priests and eight ordained Chinese priests--thirty in all; their converts number 15,000. Monseigneur Fenouil is a landmark of Western China; he first set foot in the province in 1847, and is the oldest foreign resident in the interior of China. No Chinaman speaks purer Chinese than he; he thinks in Chinese. Present in the province throughout the Mohammedan insurrection, he was an eye-witness of the horrors of religious warfare. Few men have had their path in life marked by more thrilling episodes. He was elected Bishop, in 1880, by the unanimous vote of all the priests in the province, a vote confirmed by Rome; which is, I am told, the mode of election by which Catholic Missionary Bishops in China are always chosen.

The grand old Bishop seemed much amused at my journey. "I suppose you are riding a mule," he said, "for you English have large bones, and the Chinese ponies are very small." I said that I had come so far most of the way on foot. "You speak Chinese, of course?"

"Hardly at all; I speak only a dozen words of Chinese."

"Then you have a Chinese interpreter? No! An English companion who can speak Chinese? No! A Chinese servant who can speak English? No, and no escort! But without doubt you are armed? No! No escort, no revolver, no companion, and you can live on Chinese food. Ah! you have a brave heart, Monsieur."

At the time of my visit to Yunnan, Pere de Gorostarza, the accomplished Provicaire, was absent at Mungtze deciding a question of discipline. Four months before one of the most trusted converts of the mission had been sent to Mungtze to purchase a property for the use of the mission. He was given the purchase-money of 400 taels, but, when he arrived in Mungtze, and the eye of the mission was no longer upon him, he invested the money, not in premises for the mission, but in a coolie-hong for himself. His backsliding had availed him little. And he was now defending his conduct as best he could before the Bishop's deputy.

Converts of the French Mission in China, it is well to remember, are no longer French subjects or proteges; the objection is no longer tenable that the mission shields bad characters who only become converted in order to escape from the consequences of their guilt.

How wonderful has been the pioneer work done by the Jesuit Missionaries in China! It may almost be said that the foundation of all that we know about China we owe to the Jesuit Missionaries. All maps on China are founded upon the maps of the Jesuit Missionaries employed for the purpose by the Emperor Kanghi (1663-1723), "the greatest prince who ever graced the throne of China." Their accuracy has been the wonder of all geographers for a century past. "Now that the 'Great River' (the Yangtse) has been surveyed," says Captain Blakiston, "for nearly 1600 miles from the ocean, and with instruments and appliances such as were unknown in the days of those energetic and persevering men, no small praise is due to the first Christian explorers for the extraordinary correctness of their maps and records." The reports of the early Jesuit Missionaries even Voltaire describes as the "productions of the most intelligent travellers that have extended and embellished the fields of science and philosophy."

Yet we, as Protestants, are warned by a great missionary that we must not be deluded by these insidious compliments; we must not forget that the work of the Jesuits in China "overtops all other forms of superstition and error in danger, and stands forth an organised conspiracy against the liberties of mankind. The schemes of the Jesuits must be checked."

One Sunday morning Mr. Jensen and I rode round the city wall. This is one of the most massive walls in a country of walled cities. It is built of brick and stone over a body of earth thirty feet thick; it is of imposing height, and wide enough for a carriage drive. When I was mounted on my mule the upper edge of the parapet was on a level with my forehead. There are six city gates. The great north gate is closely barred all through the rains to prevent the entrance of the "Flood God," who, fortunately, his intelligence being limited, knows no other way to enter the city than by this gate. The great turreted south gate is the most important of all, as it is in all Chinese cities. Near this gate the Viceroy's Yamen is situated, and the Yamen of the Futai (Governor of the Province); both buildings, of course, looking to the south, as did the Temple of Solomon and the tombs of the Mings, and as Chinese custom requires that every building of importance shall do, whether temple or yamen, private residence or royal palace. But why should they look south? Because from the south the sun comes, bringing with it "genial and animating influence," and putting new life into plant and animal after the winter.

THE PAGODA OF YUNNAN CITY, 250 FEET HIGH